A 
 
 T R A C T 
 
 ON THI 
 
 .AW OF NATURE < 
 
 AND 
 
 PRINCIPLES OF 
 
 IN 
 
 M A N. 
 
 BY 
 
 - " As many as are led " for actuated oiywrai) " by the 
 
 " Spirit of God, they are the Sons of God" HOM. viii. 14, 
 
 " For ye are all the SONS OF GOD by Faith in Christ Jesus* 
 ' GAL. iii. 26. 
 
 5 " one is your Master (even) CHRIST, and ALL YE ARE 
 
 4i BRETHREN. And" " one is your Father, which is in 
 
 * Heaven" MATiu.xxiii. 8, 9. 
 
 Printed liy W. C ALVEKT, Shire Lane, Lincoln's Inn ; 
 
 FOR VERNOR, HOOD, AND SHARPE, POULTRY; F. AND C. 
 KIVJNC.TON, ST. PAULAS CHURCH-YARD ; GALE AXD 
 CURlfS. PATERNOSTER ROW; J. WHITE, FLEET-^TREEl ; 
 J. HATCUARD, PICCADILLY ; AND L. PLNMNCION, AT 
 BLUIiAM. r^nn,.^, M 
 
 1309. 
 


 TRACT 
 
 ON THE 
 
 LAW OF NATURE, &c. 
 
 L HAVE neither leisure nor abilities 
 to undertake a regular definition of the 
 Law of Nature, with all the doctrines 
 usually ranked under that head : and 
 indeed, if I had both leisure and abili- 
 ties, I should want inclination ; because 
 such .a work would unavoidably become 
 voluminous, on account of the variety 
 of authors necessary to .be mentioned, 
 who have treated the subject with dif- 
 ferent views : and as all science is vain, 
 which is not reduced to practice,, so the 
 more voluminous any subject is ren- 
 B dered t 
 
dered, the less it can be useful, on ac- 
 count of the increased difficulty of com- 
 municating it to the generality of read- 
 ers. I have therefore confined my tract 
 to such general remarks on the subject, 
 as are most necessary for the observation 
 of my countrymen at large, with respect 
 (more particularly) to one point, viz. tii& 
 Illegality of reducing or subjecting man- 
 kind to involuntary servitude, either un- 
 der political or private dominion : ns all 
 pretensions to an unlimited authority of 
 any man or men over others, are con- 
 trary to Naturul Equity and the Laws 
 of God, as well as baneful to mankind 
 in general ; which effect is unhappily 
 demonstrated by the numberless instan- 
 ces of unnatural oppression now pre- 
 vailing to the destruction of mankind, 
 in almost every part of the world. I 
 have already shewn in my answer * 
 
 to 
 
 * This answer to Mr. Thompson is confined to one 
 kind of slavery only, viz. the oppression of private tyrant*,. 
 
 or 
 
3 
 
 to the Rev. Mr. Thompson (an advo- 
 cate for the African slave trade) that 
 the Jewish constitutions were not strict- 
 ly consistent with the Law of Nature in 
 all points ; and consequently, that they 
 are not to be considered as the rule fay 
 which lawyers and casuists may safely 
 determine " what is, or what is not\, ac- 
 cording to Nature" 
 
 The Law of Nature has been vari- 
 ously represented ; but all the best 
 writers, both ancient and modern, 
 agree in adopting that maxim of the 
 Civil Institutes,* which declares in- 
 voluntary servitude, or slavery, to be 
 
 " con- 
 
 or petty slaveholders, and has already -been printed in 
 America ; and therefore I need not now repeat the argu- 
 ments which it contains, especially as I propose soon to 
 reprint it in England with some other tracts expressly 
 against domestic slavery, such as is unlawfully tolerated 
 in tho British colonies. 
 
 * " Scriitus Autem cst constitutio Juris Gentium qua 
 quis dominio alicno contra naturam subjicitur." Justin. 
 Institutes, Book I. Tit. 3. 
 
 . From 
 
 i 
 
" contrary to the Law of Nature : " 
 this rule is commonly understood as 
 applicable only to domestic slavery; 
 but it is equally true when applied to 
 political oppression, or the exercise of 
 an unlimited dominion over a whole na- 
 tion. Some few authors indeed have 
 been so unreasonable, as to assert that 
 " there is no such thing as natural 
 " Law ; " but they are properly cen- 
 sured by the learned Baron Puff'endorfj 
 in his ' ' Law of Nature and Nations." 
 Book 2. Chap. 3. 
 
 From whence the other authorities in the Common Lai* 
 of England seem to be derived. 
 
 Est quidem Servitus constitutio Juris Gentium qua 
 quis dominio alieno contra naturam subjicitur," &c . 
 
 BRACTON, Lib. 1. Cap. 6. 
 
 ' Est quidem Servitus libertatl contrarium ; item con- 
 stitutio quaedam de Jure Gentium, qua quis dominio alieno 
 contra naturam subjicitur," &c. FLZTA, Lib. 1. Cap. 3. 
 
 " Servitude is a constitution of the Law of Nations, 
 by which, contrary to Nature, one is subjected to ano- 
 ther's power/' COWELL'S Institutes, Tit. 3. 
 
 He 
 
He particularly mentions the argu- 
 ment of Carniades as contracted by Lac- 
 tantius to the following effect. 
 
 " That men first instituted Laws to 
 Secure and promote their own advan- 
 tage, &c. but that there was no such 
 thing as Natural Law in the world, " 
 &c. p. 104, 
 
 Such doctrine is certainly very con- 
 venient for Tyrants and Slaveholders of 
 every degree, who must otherwise re- 
 main without excuse, whenever " the 
 Law of Nature" and " the Common 
 Rights of Humanity," are urged against 
 them : it is therefore necessary for them, 
 either to misrepresent the Lai of Nature 
 (as Mr. Thompson has done), or else 
 (like Carniades) utterly to deny its ex- 
 istence. This latter method has been 
 also adopted by some modern advocates 
 for Slavery, who, in private discourse 
 on this subject, have declared, that they 
 
 esteem 
 
esteem " the Law of Nature " to be n$ 
 other than their natural propensity to 
 pursue their own heart's desire of profit 
 or pleasure : and this they call " natural 
 Liberty ;" though it certainly is the 
 most unnatural Tyranny : for when the 
 immutable necessity of reciprocal con- 
 sideration is forgot, or set aside, there 
 can be no safety among men, and con- 
 sequently no natural Liberty : we must, 
 therefore, submit ourselves to be the ser- 
 zxinls of law, in order to be truly free 3 
 according to the excellent observation of 
 Cicero. " Legum denique idcirco omnes 
 Servi sumus, ut liberi esse possumus." 
 Tom, 2. p. 208.* We may learn from 
 the histories of all nations, that Lust, 
 Avarice, Pride, Revenge, Love of 
 Power, Jealousy, &c. are Principles of 
 Action, which unavoidably produce op- 
 pression and wrongs, to the destruction 
 of the human species, in all places where 
 will and pleasure (Whether in political 
 
 or 
 
 * Hamburgh Edition, 
 
>r private dominion) are supreme ; or 
 whenever Self-love and Private Interest 
 become entirely predominant among > 
 men. That Self-love is predominant 
 with the generality of mankind is but 
 too apparent ; yet we are not, therefore, 
 obliged to admit that " Self-love" is 
 ' the universal principle of action;" 
 though aa eminent and learned law- 
 writer has (with very good intentions, 
 as his argument proves) thought proper 
 to give it that title. 
 
 " Honesty (indeed) is the best policy" 
 even for a selfish man to pursue ; and, it 
 is certain, that the solid attainments of 
 virtue and justice afford a real and sub- 
 stantial satisfaction, which in the end 
 most amply fulfils the purposes of Self- 
 love. 
 
 But though Virtue and Honesty are 
 thus favourable to Self-love in their na- 
 tural effects, this, by no means, proves 
 
 that 
 
8 
 
 that Self-love is the motive of all virtu- 
 ous and honest men; or that it is the 
 " universal principle of action :" for, if 
 that were really the case r many of the 
 most amiable virtues must be esteemed 
 mere empty names. There could be 
 no true Generosity or Benevolence ; no 
 Disinterested Goodness of heart; no 
 sincere Natural Affection between pa- 
 rents and their children, husbands and 
 their wives, brethren, friends, ^.where- 
 as history aftbrds many undoubted in- 
 stances of Self-love being lost in the 
 superior affections, natural to generous 
 minds, in all these different degrees of 
 connection; but it is needless to recite 
 them, since, even in the brute creation 
 there are natural * affections superior 
 to Self-love. 
 
 The 
 
 * That excellent English lawyer the great Henry cle 
 Bracton informs us, that " Natural Law is that which 
 Mature (or more properly God himself) has taught all 
 animals." " Jus Naturak est quod Natura, i.e. ipse 
 Deus, docuit omnia animalia/' &c. and afterwards he 
 further explains himself, saying, " Jus Naturalc quoti 
 
 docuit 
 
The common hen is so inflamed with 
 Natural Affection, and anxious care for 
 her tender brood, that she seems to have 
 as little sense ofSel/-love in time of dan- 
 ger, as of her own weakness ; for she 
 will boldly fly in the face of every inva- 
 der (except man) however superior in 
 size or strength to herself. 
 
 The timorous cow, it is said, will 
 attack the fiercest tyger, when her calf 
 is by her side. Many instances of very 
 extraordinary Affection in clogs to their 
 masters have been well attested. Those 
 faithful animals have sometimes been 
 known to lose all sense of danger to 
 themselves in the necessary defence of 
 their owners. And the very swine dis- 
 cover such a Natural Affection and real 
 sympathy for their brethren of the sty, 
 
 tlocuit omnia animalia NaCura, i. c. per instrnctum Na- 
 turae, &c. viz. Natural Law, which taught all animals by 
 Nature, that is, through the instinct of Nature/' &c 
 Lib. I.e. 5. C 
 
10 
 
 whenever they hear their cries of dis- 
 tress, that their example ought to shame 
 the depraved part of mankind (imperial 
 tyrants and royal robbers, who extend 
 their dominion by breach of faith, un- 
 lawful invasion, murder and rapine, as 
 also those petty tyrants and destroyers 
 of mankind the African traders, and 
 American slaveholders) lest the affec- 
 tionate brute, notwithstanding his sen* 
 Duality, should seem, on comparison, a 
 more generous y and therefore a more 
 noble animal than that Man, who stifles 
 all Natural Affection, Fellow-feeling, 
 and Charity to his kind, merely for the 
 sake of acquiring power, or worldly 
 profit to himself; and surely a time 
 will come, when all such offenders 
 against the Law of Nature (who prefer 
 the wages of unrighteousness to the 
 natural dictates of Humanity and Con- 
 science) will have reason to esteem the 
 lot of the most contemptible brute in- 
 finitely more eligible than their o\vn ! 
 
 Now 
 
11 
 
 Now, as it appears that " \Self-love' 
 is not .the " universal Principle of 
 Action " even in brutes, much less ought 
 it to be esteemed so in mankind, ber 
 cause the human soul (besides the -vVa- 
 lural Affection which men ought to have 
 in common with other creatures) is 
 endowed with a much more noble prin- 
 ciple, or motive tagood actions, I mean 
 Reason, or that " Knowledge of good 
 and evil," which- we inherit from our first 
 parents, and whibhi they unlawfully took 
 upon themselves, at the instigation of 
 their spiritual enemy ^ that they might 
 thereby be rendered accountable for all 
 their actions, and, through Knowledge * 
 become guilty before God ! 
 
 The history of; that fatal transaction 
 demands our most careful consideration, 
 since all mankind are particularly affec- 
 
 * " But of the tree of Knowledge of. Good. and Evil 
 thou shall not eat of it: for in the day that thou eatest 
 thereof, thou shalt surely die.". Gen. ii, 17. 
 
 ted 
 
12 
 
 ted by it ! And surely the principles of 
 our own Nature are subjects of enquiry 
 infinitely more important to us, than all 
 the other branches of natural Philoso- 
 phy; and yet perhaps they are less ex- 
 amined by men of science, and conse- 
 quently are less understood, than any 
 other ! but in vain is the most accurate 
 knowledge of plants, drugs, fossils, and 
 minerals ; or of the exact revolutions of 
 the heavenly bodies, and of the nature 
 and properties of all the elements, &c. 
 if the philosopher is unacquainted with 
 himself* and the properties and state of 
 his own soul, which is too often the case ! 
 Knowledge, in all the former particulars, 
 is indeed honourable and praise-worthy, 
 but, in the latter, it is indispensable ; 
 for w r hen men, through ignorance of the 
 compound Nature of man, slight the 
 
 * Multi cnim mult a sciunt, et seipsos nesciunt : 
 
 sed-qui scipsum nescit nihil bcne novit., quam alia seire et 
 se nescire, quid altud cst quara seipsum graviub condemp- 
 uare, 5cc. Doct, & Stud. c. 13, 
 
 com- 
 
13 
 
 common means, which God has rev< 
 ed, to guard their minds against intel* 
 factual deceptions, they are sure to be 
 perverted in their principles to the im- 
 minent danger both of body and soul ! 
 Such an one, probably, thinks himself 
 ioojudiclous a critic to admit the Mosaic 
 account of the subject now tefore us, 
 viz. the Fall of man ; at least in the liter- 
 al sense of the text : so that the doc- 
 trines, wliich 1 propose to collect from 
 it, will have very little weight, I fear, 
 with men of that stamp. Nevertheless, 
 as there are many doctrines in other 
 parts of Scripture, which corroborate the 
 literal meaning of that relation, and as 
 there are also several circumstances dis- 
 coverable in the Nature of Man, which 
 cannot otherwise be reasonably accoun- 
 ted for, I must beg my readers to excuse 
 me, even if they think me too prolix in 
 my examination of that part of the 
 sacred histor, which I conceive to be- 
 
14 
 
 absolutely necessary for the obtaining 
 a true practical, idea . 4 pf the Law of 
 Nature, and the Principles of fiction 
 in Man. 
 
 . 
 
 God; delivered a clear and express 
 
 '' 
 Law to J\Ian -before the fall ; " but of 
 
 " the tree of Knowledge of Good and 
 " Evil, thou shalt not eat of it : " and 
 then follows the denunciation of pun- 
 
 f 
 
 ishment; "lor in the day that thou 
 " eatest thereof, thou shalt surely 'DIE/' 
 Gen.ii. 17. 
 
 . 
 
 JThi$ was i\\$ first and only penal Law; 
 
 A FORFEITURE OF LIFE ! And though 
 
 we find afterwards, that the declared 
 punishment was not immediately exe- 
 cuted according to the letter (that is, 
 the penalty of death was not inflicted on 
 the day of the transgression, as it seemed 
 to be at first ordained) yet this affords 
 no just exception against the truth and 
 propriety of the relation. 
 
 The 
 
15 
 
 The same ALMIGHTY BEING, who 
 had a right (as all things are his own) 
 to prohibit the action above mentioned, 
 and to assign a punishment for disobe- 
 dience, had certainly a right also to re- 
 spite, or postpone, or even to remit (if 
 he had been pleased to do so) the exe- 
 cution of the Law which he himself 
 had ordained. But for the present it is 
 sufficient to remark, that the nature of 
 the penalty had been clearly revealed to 
 our first' parents, and was as clearly un- 
 derstood by them, so that they were 
 sufficiently sensible of their obligation 
 to observe the said Law, previous to their 
 breach of it : which plainly appears by 
 the speech of the woman to the tempter, 
 viz. " But of the fruit of the tree in 
 " the midst of the' garden, Gob hath 
 " said, ye shall not eat of it, 'neither 
 " shall ye touch it, lest ye die." 
 
 A A 
 
 After 
 
 
 
 
 
After so clear an acknowledgment of 
 the divine precept, the act of taking the 
 fruit (which otherwise in itself would, 
 probably, have been no crime) was cer- 
 tainly a wilful sin of a very heinous na- 
 ture, being a gross contempt of God's 
 word, for which our first parents very 
 justly incurred the penally of death, 
 which, they were previously told, must 
 be the consequence of disobedience. 
 
 They had received this caution even 
 from God himself,, w r hom they knew to 
 be their Maker and Supreme Lord ; and 
 yet the unwary woman unhappily listr 
 ened to an assertion, that was absolutely 
 contradictory to her. Creator's word, 
 and thereby drew upon herself, and 
 all her descendants, the irrevocable 
 doom to labour ! pain I and mor- 
 tality ! 
 
 Perhaps the haughty philosopher will' 
 now be ready to arraign the justice of 
 
 the 
 
17 
 
 the divine decree, \vhich involved the 
 innoceut progeny (that is, innocent 
 with respect to this particular crime) in 
 the punishment of their guilty parents ; 
 but if he will patiently follow me 
 through this examination of Human Na- 
 ture, he will, perhaps, he able to form 
 a better idea of the Nature of original 
 Sin, and of the cause of its being in- 
 tailed, (or rather the effects of its being 
 Mailed) on all the descendants of Adam. 
 For the immediate effects ofthat original 
 Sin of our first parents, was the acqui- 
 sition of an additional faculty (even of 
 a divine attribute) to the Nature of Man, 
 which of course descends from these 
 original stocks by natural inheritance to 
 all their progeny, and thereby inevitably 
 involves them all in the same condem- 
 nation ; the manner of which shall be 
 more particularly explained hereafter 
 This very ancient example of punish- 
 ment for a contempt of Gods word (the 
 D direful 
 
18 
 
 direful effects of which, labour, pain? 
 and mortality, are ever before us) should 
 teach mankind the extreme danger of 
 paying attention to any doctrines and 
 interpretations of Law or Religion, that 
 have the least tendency to oppose or con- 
 tradict the literal or most obvious mean- 
 ing of God's word ; for the efforts of 
 our spiritual Enemy are never more 
 baneful, than when he is pleased to as* 
 sume the office of a commentator on the 
 Laws of God; in which character he is 
 frequently discoverable ; for though he 
 does not now present himself outwardly 
 or apparently, as at first, in the assumed 
 shape of a serpent, yet the venom of his 
 doctrines is too often sufficiently distiu* 
 guishable, both in the writings and dis* 
 courses of men ! And it is remarkable, 
 that his first attempt against mankind 
 should be in the capacity of a critick ou 
 the Divine Law! The influence of spin'*, 
 tual enemies isindeed a distinct Principle 
 
19 
 
 of Action in Man, which shall be more 
 particularly mentioned in the course of 
 this Tract. 
 
 But to return to the first fatal in- 
 stance, before mentioned, of Satan's 
 success, in misleading mankind, which 
 occasioned another distinct Principle of 
 Action in Man. 
 
 It appears that the Tempter was well 
 acquainted with the true nature and 
 effects of the forbidden fruit, which he 
 declared, indeed, but not without utter 
 ing, at the same time, a notorious false- 
 hood. " Ye shall not surely die, (said 
 " he) for God doth know, that in the 
 " day ye eat thereof" (viz. of the fruit 
 taken from the tree of knowledge) " 
 " then your eyes shall be opened : and 
 " ye shall be as gods, knowing Goodand 
 " Evil:' Gen. jii. 4, 5. 
 
 x 
 
 Now 
 
20 
 
 Now this acquisition of Knowledge, 
 which the Tempter promised, was really 
 such as he represented it, viz. a Divine 
 Attribute (" Ye shall become as gods, 
 knowing Good and Evil") ; so that, in 
 this one respect, indeed, his intelligence 
 was true : for the inspired historian has 
 recorded also the words of God himself 
 to the same effect : " And the Lord 
 " God said, Behold, the man is become 
 " AS ONE OF US, to know Good and 
 " Evil." (Chap. iii. 22.) But truth is 
 much more deceitful and dangerous, 
 even tlmufalsehood itself, when, for the 
 purpose of misleading, it is maliciously 
 blended with the latter ; for notwith- 
 standing the Deceiver's flattering assur- 
 ance to our first parents, that they 
 should " not die ; " yet in the very day 
 (as it seems) of their transgression, they 
 heard the tremendous sentence of mi- 
 sery and death pronounced against 
 them ! and though it was not then final- 
 ly executed, as they had reason 
 
 to 
 
21 
 
 to expect it would, according to the 
 tenor of the Law before declared, on 
 which the judgment was founded, (for 
 God never judges men without Law, like 
 the arbitrary princes of this world) yet 
 the said -Law, by which their lives were 
 expressly forfeited, was sufficiently ful- 
 filled by the condemnation of the trans- 
 gressors (bn the very day of their offence) 
 to mortality ; whereby their once im- 
 mortal bodies were rendered continually 
 liable to diseases, injuries, misery, and 
 death, as the bodies of all their descend- 
 ants have ever since been ! and thev 
 
 y 
 
 were no longer entitled even to the food 
 necessary for the support of their poor 
 mortal bodies, without severe labour, 
 care, and assiduity ! " Cursed is the 
 " ground for thy sake ; in sorrow * 
 
 " shalt 
 
 * In sorrow (or rather in labour) for pl^yH is the 
 expression in the original ; which, in the Targum, is ex- 
 plained by another Hebrew word ^QV) signifying rather 
 fatigue or labour, than sorrow; and as the necessity of 
 
 man's 
 
22 
 
 " shalt thoii eat of it all the days of thy 
 <' life. Thorns also and thistles shall it 
 " bring forth to thee : and thou shalt 
 " eat the herb of the field. In the 
 " sweat of thy face" (said God to his 
 guilty creature man) " shalt thbu eat 
 ". bread, //// thou return unto the ground : 
 " for out of it wast thou taken : for dust 
 " thou art, and unto dust thou shalt re- 
 " turn." (Sen. hi. 17 to 19.) 
 
 These have ever since been the condi- 
 tions of human life ; and though some 
 men, who have store of worldly goods, 
 endeavour to cast away care, and seem 
 
 fa^owrwasthe more immediate consequence of the earth's 
 new propensity, through the curse, to bring forth thorns, 
 thistles, and useless weeds, it seems the most expressive 
 rendering in this place, and most suitable to the con- 
 text in the following verse : " In the sweat of thy face 
 " shalt thou cat bread." In the Vulgate also it is rendered, 
 " in laboribus ;" and by Pagninus, " in fabore." The 
 same word is also necessarily rendered " Labours " in 
 Isaiah Kiii. 3. IttOlH D3O2y *?D1 " and exact all 
 your labours; and in Proverbs v. 10. *TO2fcin 
 >~OD r\*12 " I-est strangers be filled with thy wealth, 
 and THY LABOURS^ in the house of a stranger." 
 
 to 
 
23 
 
 to live in a state of opposition to this gene- 
 eral rule, yet they only deceive them- 
 selves ; for no descendant of Adam, be 
 he ever so rich, has any right to eat the 
 bread of idleness; nor can he do so 
 without offence against his own soul, as 
 well as against this universal ordinance 
 of God. If Providence has afforded 
 him wealth and leisure, he is account- 
 able/or both; being only a stewards/or 
 life ; after which, the performance of 
 his duty to God, to his country, to his 
 neighbours, nay, to mankind in general, 
 his brethren of the universe, will be 
 strictly scrutinized, and punished in pro- 
 portion to the degree of his wilful neg- 
 lect and disobedience ; since nothing is 
 more clearly revealed, than that all 
 mankind lie under an indispensable ob- 
 ligation to improve their talents for all 
 these duties, as well as to use them 
 whenever there is an opportunity ; so 
 that the man who neglects to employ, ii> 
 
 these 
 
24 
 
 these services, a due portion of that 
 leisure, which his rank, or situation in 
 life affords him, may justly be said to 
 mispend his Master s time, for it is not 
 his own : and such an one must inevita- 
 bly suffer with the " unprofitable ser- 
 " vant" described in the Gospel, who 
 neglected to improve his talent '; 
 " Cast ye the unprofitable servant into 
 " outer darkness ! There shall be 
 "-weeping and gnashing of teeth/' 
 Matt. xxv. 30. See the whole parable 
 from the 14th verse, whereby it plainly 
 appears, that mankind are laid under tin 
 indispensable necessity to improve their 
 respective natural talents, to the best 
 of their power, for their Lord's service: 
 
 The affluence, and unemployedleisurej 
 therefore, of many persons, whom wer 
 daily see amongst us, afford no just ex- 
 ception to God's general ordinance con- 
 cerning the hard conditions of human 
 
 life. 
 
25 
 
 life. It is almost too obvious to be 
 mentioned, that riches and hereditary 
 honours procure no exemption from the 
 most material part of that sentence, viz. 
 " to dust thou shall return /" And that 
 the time and manner of that returning 
 to the dust, or to the ground, is equally 
 unknown to the ric?h and to the poor, 
 though to both equally certain : so that 
 no man, not the greatest or most inde- 
 pendent, can claim even a single day 
 before-hand as his own : " / mil say to 
 " my soul" (saith the rich man in the 
 parable) , " Soul, thou hast much goods laid 
 " U P f or many years : take thine ease, 
 46 eat, drink and be merry. But God 
 " said unto him, Thou fool, THIS NIGHT 
 
 " THY SOUL SHALL BE REQUIRED OF 
 *' THEE ; then whose shall those things 
 " be which thou hast provided? Luke 
 xii. 19, 20. Wherefore, with respect 
 also to the other part of the punishment 
 for the original sin (viz. the doom to la- 
 E bour) 
 
26 
 
 tour) let those men, who think them- 
 selves exempted, by their rank arid ibr- 
 tunes, from the necessity of employ- 
 ment ; who think they have a right to 
 spend their time, as well as their money, 
 just as they please, for their own amuse- 
 ment and mere self-satisfaction ; and 
 seem to enjoy leiswe and ease, as if 
 God's general ordinance to all mankind 
 had been partial, or of none effect ! Let 
 such men, I say, be reminded of tha 
 alarming dreadful sentence pronounced 
 by " the Lord of the vineyard" in the 
 parable. " Behold, these three years I 
 " come seeking fruit on this fig-tree, 
 " VLudJind none : cut it down, why cum- 
 " berelh it the ground ? " * How ab- 
 surd therefore is the pride of those men, 
 who value themselves on account of ter- 
 ritorial authority (whether public or 
 private) and yet live as if the impor- 
 tance, which they assume in right 
 
 VLuke xiii, 7. 
 
 of 
 
27 
 
 of landed possessions, or hereditary rank 
 in life, might of itself be esteemed a 
 sufficient merit without the cultivation 
 of any other ! But let them remember, 
 that there is a ' ' Lord of the vineyard, " * 
 to whom all things belong, \ and to 
 whom a strict account must be render- 
 ed of every trust, \ and of every posses- 
 sion, whether of lands, or of govern- 
 ments : so that the dominions and es- 
 tates of all temporal lords and land- 
 owners (be their right of tenure ever so 
 unexceptionable among men) are yet so 
 
 * '" The Lord most High is terrible; he is a great King 
 wer all the earth." Psal. xlvii. 2. 7. 
 
 f For though God u hath given the earth to the children 
 of men," Psal. cxv. 16. yet ** the EARTH is THE LORD'S 
 and the fulness thereof, the world, and they that dwell 
 therein. " Psal. xxiv. 1. 
 
 J " For ( the kingdom of heaven Is) as a man travelling 
 into a far country, who called his own servants, and deli- 
 vered unto them his goods. And unto one he gave five 
 talents, to another two," &c. " After a long time the 
 Lord of those servants cometh, and reckoneth with them," 
 &c. Matt. xxv. 14. to 30. " Give an account of thy 
 stewardship : for thou mayest be no longer steward. * 
 Luke xvi. 2. 
 
 far 
 
28 
 
 far from being their own, that even they 
 themselves, whenever they acquire a 
 habit .of mi-spending their time and 
 weallh, are justly esteemed as INCUM- 
 BRAjXCES upon that very ground, in 
 which all their imaginary consequence 
 is planted ! Now, shall we envy the 
 rich man's enjoyment of 'unemployed 
 leisure, if this be the consequence ? Far 
 better had it been for such a person to 
 have endured, with the meanest la- 
 bourer, the common lot of man, and in 
 the sweat of his face to have eat his 
 bread, * than thus to have lived an un- 
 worthy exception to the general decree, 
 thereby rendering himself in the sight 
 of God, as one that " cvmbereth the 
 "ground!" It would be well for 
 mankind, if the consideration of this sen- 
 tence might be esteemed also a general 
 Principle of diction ; but, alas ! we are 
 all too apt to rnispend our time in some 
 degree ; yet it is a failing to which the 
 
 * Gen. iii. 19. 
 
 rich 
 
w 
 
 20 
 
 ^S7 
 
 rich are more particularly liable. They * 
 
 are not compelled by necessity, like 
 other men, to think for themselves ; and 
 from thence a fatal, inconsiderate notion 
 is too apt to prevail among them, viz. 
 that their time is their own ; and there- 
 fore, as they presume upon a supposed 
 right to spend their leisure, according to 
 their own Will and Pleasure, they ne- 
 cessarily mispend their substance also, 
 for which they are equally accountable ; 
 and as riches are also the ordinary t 
 means of procuring the sweets and en- 
 joyments of life, they are, consequent- 
 ly, a continual source of temptation, as 
 well to acquire them unjustly, as to 
 expend them improperly. From hence, 
 probably, arises the extreme danger of 
 riches to the spiritual welfare of man- 
 kind ! " Verily I. say unto you" (said 
 our Lord) " that a rich man shall hardly 
 " enter into the kingdom of heaven, 
 " And again I say unto you, it is easier 
 
 for 
 
30 3 
 
 44 for a camel to go through the eye of a 
 " needle, than for a rick man to enter 
 " into the kingdom of GOD.'* Matt. xix. 
 23, 24. " Go to now, ye rich men, 
 <k weep and howl for your miseries 
 " that shall come upon you !" James 
 v. 1. " Son, remember that thou in 
 " thy life-time receivedst thy good 
 "things, and likewise Lazarus evil 
 " things : hut now he is comforted, 
 " and thou art tormented," Luke xvi. 25. 
 is, nevertheless, through the additional 
 faculty before-mentioned, which human 
 nature acquired by the transgression of 
 our first parents (viz. the Knowledge of 
 Good and Evil) that Sin is imputed to 
 us, whether we be rich or poor. 
 
 Our spiritual Enemy envied the hap- 
 piness of mankind in their original state ; 
 and, therefore, artfully led them to the 
 criminal usurpation of forbidden Know- 
 ledge, that they might, thereby, be ren- 
 dered accountable to THE ETERNAL 
 
 JUDGE 
 
 <r\ 
 
31 
 
 > 
 JUDGE for all their thoughts, words, 
 
 and actions ; and, through Knowledge* 
 become guilty before GOD, and con- 
 tinually subject to Sin and f)ealh ! For 
 this divine Knowledge obliges us (how- 
 soever we act) to approve, at least, of 
 virtuous actions, and to condemn vice ; 
 so that, when men transgress, it is, for 
 the most part, knowingly, or wilfully : 
 and as " the strength of sin is IheLaw"* 
 so the guilt of every criminal action is 
 with justice imputed to us, because we 
 have wilfully offended against this na- 
 tural Light, or LAW in our hearts, by 
 Which we ought to have known how 
 " to refuse the evil, and chuse the good. 1 ' 
 Isa. vii. 15. 
 
 The Gentiles, 'without the knowledge 
 of Scripture, nevertheless acknowledged 
 this principle. " Law " (according to 
 
 * " The sting of death is sin ; and the strength of 
 " sin is the Law. But thanks be to Gnd which givoth 
 " us the victory through our Lord Jesus Christ." 1 Cor. 
 XY, 56, 57. 
 
 Cicero) 
 
32 
 
 Cicero) " isa, supreme Reason planted in 
 " nature, which commands what ought 
 " to be done, and prohibits the contrary ; " 
 and he affirms, that " the same Rea- 
 " son, when it is established andper- 
 " fected in ths mind of man, is Law ." 
 
 " Lex " (says he, in his first Book 
 de Legibus) " est Ratio summa, insita 
 " in Natura, qure juhet ea quse faci- 
 " enda sunt, prohibetque contraria. 
 '* Eadem Ratio, cum est in hominis 
 '* mente coniirmata et confecta, Lex 
 " est" See Tom. 4. of his Works, 
 p. 
 
 Here the enlightened Heathen writer 
 plainly acknowledges the Principle as 
 natural to Mankind ( " Ratio summa, 
 " insita in Nalurd") and yet esteemed 
 it, at the same time, a divine Attribute, 
 by,j some means imparted from GOD 
 ( " recta, et a numine Deorum tracta 
 " Ratio") though he might probably be 
 
 * Hamburgh Edition 1^18. 
 
 unac- 
 
 i 
 
33 
 
 unacquainted with the occasion of its 
 being engrafted in Human Nature. He 
 mentions this Attribute again, in his 
 second Book de Natura Deorum, where 
 he speaks of Prudence, or the choice of 
 Good, and rejection of Evil, " as a univer- 
 " sal Law common to God and Man" 
 
 46 Sequitur ut eadem sit in his, quac in 
 " genere humano, ratio, eadem veritas 
 " utrobique sit, eademque Lex ; quae est 
 " rectipr(ccepiio,praviquedepulsio. Ex 
 " quo intelligitur, prudentiam quoque, 
 " et mentem a Dii's ad homines perven- 
 " isse," &c. (Tom. 4. p. 157.) And in 
 his first Book de Officiis, he more par- 
 ticularly defines the Law of Nature in 
 Man, by describing the double bias of 
 soul, viz. Appetite and Reason, and in- 
 stead of laying down Appetite, or the 
 Pursuit of Happiness, as the Rule of Obe- 
 dience (which some very eminent and 
 learned lawyers have done) he wisely 
 
 F reverses 
 
34 
 
 reverses that rule, and thence forms an 
 unexceptionable Rule of Action, viz. 
 that Reason must rule, but Appetite 
 obey. See his own words : " Duplex 
 " est enim vis animorum, atque na- 
 " turae : una pars in appetitu posita est, 
 " quae est op^ Greece, quae hominem 
 " hue, et illuc rapit : altera in ratione 
 " quae docet, et explanat, qmdfacien- 
 " dum,fugiendumque sit, Ita fit, ut Ratio 
 " praesit, Appetites vero obtemperet." 
 Tom 4. p. 248. 
 
 He also clearly describes this natural 
 instinct, "the Knowledge of Good and 
 " Evil," under the title of Common Sense, 
 " Communis Intelligentia" and lays it 
 down as the Law, or Rule of Nature 
 (" Naturae Norma" ) for distinguishing 
 good Laws * from bad, right from 
 wrong, and honourable from base, which 
 
 * What a profitable and convenient reduction might 
 be made in the bulk and number of our Statute Books, 
 (especially of the later volumes) upon a rcvisal conducted 
 strictly according to this excellent rule ! 
 
 certainly 
 
35 
 
 certainly is a much safer Principle to 
 rely on than " Self-love" 
 
 " Atqui nos Legem bonam a mala; 
 " nulla alia nisi Natura Norma divi- 
 ** clere possumus. Nee solum jus et 
 " injuria a natura dijudicatur, sed 
 " omnino omnia honesta, ac ftirpia. 
 " Nam et COMMUNIS INTELLIGENTLY 
 ". nobis nota's res eflicit, casque in ani- 
 " mis nostris inchoa,vit, ut honesta ia 
 " virtute ponantur, in vitiis lurpia-* 
 " Iltec autem in Op intone existimare; 
 " non in Nature posit a, dementis est." 
 l)e Legibus, Lib. 1. Tom, 4. p. 222.*- 
 And the Apostle Paul has also given a 
 strong testimony concerning- the power 
 and influence of this instinct, or first 
 Principle planted inhuman Nature. 
 
 lie informs us,, that some men, who 
 la ad not the written Law of God, 
 
 * Hamburgh Edition 
 
 never- 
 
36 
 
 nevertheless, capable of doing by Nature 
 (or Instinct) the things contained in the 
 L aw F or when the Gentiles, which 
 " have not the Law, do ly Nalvre 
 " the things contained in the Law, 
 " these, having not the Law, are a Law 
 " unto themselves; * which shew the 
 
 " work 
 
 * We find a remarkable instance of the " Natural 
 " Dictates of Conscience," in tlic behaviour of u 7'ubovrai 
 " Tamaide" (a poor uninstructed inhabitant of there- 
 mote island of Otaheite) when he was unjustly charged 
 with stealing a knife. The story is related in the account 
 of Capt. Cook's voyage (Vol. 2. p. 101.) and the singularity 
 of the circumstances leads the writer to the following 
 remark : " Upon this occasion it may be observed " (say? 
 he) " that these people have a Knowledge of RIGHT 
 " and WRONG from the mere dictates of Natural Con- 
 *' science ; and voluntarily condemn themselves when they 
 " do thai to others, which they would condemn others 
 " fordoing to them. That Tubourai Tamaide felt the 
 " force of Moral Obligation is certain ; for the imputation 
 *' of an action which he considered as indifferent, would 
 " not, when it appeared to be groundless, have moved 
 " him with such excess of passion." But to what shall 
 we impute the lamentable Change of PRINCIPLE in the 
 same pi rson, who was afterwards (on another occasion) 
 absolut ly convicted oj thtft ? May not the licentious ex- 
 ample of the English (whose criminal indulgences among 
 the pv>or Indian women, proved lhat they had no fixed 
 
 regard 
 
37 
 
 '* work of the Law written in their 
 ** hearts, their conscience also bearing 
 ** witness " (or the conscience wit- 
 nessing with them) " and their thoughts 
 " the mean while " (or between them- 
 selves) " accusing, or else excusing one 
 " another ; " .&e. Romans ii. 14, 15. 
 
 This necessarily implies a natural 
 Knowledge of GOOD and EVIL, so that 
 this divine faculty, or instinct in the 
 Nature of Man, seems plainly to be the 
 grand Principle, whereby men, who 
 have " not the Law, are a Law unto 
 " themselves." (Rorn. ii. 14.) And this 
 I apprehend to be, properly, " THE 
 " LAW OF NATURE" m MAN, the 
 Law written on our hearts, or the Con- 
 science, which bears witness with us, as 
 the Apostle declares in the following 
 
 regard for that pure religion which they professed), have 
 occasioned the corruption of the poor Heathen's morals, 
 and natural Principles of Virtue ? He was certainly be- 
 come a worse man by his acquaintance with them! 
 
 verse ; 
 
38 
 
 Terse : Our " thoughts the mean while 
 " accusing, or else excusing its ; " for 
 there are few men; so bad, as not to 
 have been, at some time or other> 
 sensible of remorse, through the ac- 
 cusation above mentioned of their 
 thoughts, or Conscience. For what 
 are these thoughts which accuse and 
 excuse, but Conscience itself ; that is, 
 the very same Principle, only differ- 
 ently expressed by the Apostle,, for the 
 sake of explanation r And again, this 
 Conscience, which bears witness, is not 
 a different, or distinct Principle from 
 " the Knowledge of Good and Evil," 
 but only another name or mode of ex> 
 pressing the same Principle ; or if it be 
 so defined, by some v/riters, as to ap- 
 pear in*, any degree different or distinct 
 from the latter, it cannot, at most, be 
 otherwise esteemed than as a different 
 effect of that same Divine Knowledge : 
 and the like may be said of Binder esis 
 as well as of " the Law of 
 " Reason; 11 
 
v ' Reason;'' both of which some au- 
 thors have treated as distinct Principles 
 from Conscience, notwithstanding that 
 all these separate heads, Sinderesis, 
 Reason, and Conscience, are necessarily 
 resolved jnto one single principle or 
 foundation, viz. "the Knowledge q/ good 
 " and Evil," to which the enquirer is 
 naturally led, in attempting to define 
 them ; for indeed this same indentical 
 Principle or Power is -equally attributed 
 to them all. " Sinderesis " (says the 
 author of Doct. et Student) " is a na- 
 " tural Power of the soul, set in the 
 " highest part -thereof, moving and 
 " stirring it to Good, and abhorring 
 " Evil"*. What is Sinderesis there- 
 fore, when thus explained, but the na- 
 
 tural 
 
 * Sec Doct. ct Stud. English version, lfi68 and 
 Dialogue 1. Cap. 13 ; but in the Latin copy of. 1604, it 
 is^in the llth Chapter. " Sindercsis est vis motiva seu 
 " potcntia naturatis animce rationalis, quce semper est 
 " nata figi 5u superioribus partibus animce morcns ct 
 
 * stimulant 
 
40 
 
 tural Knowledge in Man to reject the 
 Evil, and cJmse the Good ? REASON is 
 also explained by this celebrated au- 
 thor to the same effect : " After 
 " (or according to) the Doctors Rea- 
 " son (says he) is the power of the Soul 
 4t that discerneth between GOOD and 
 " EVIL, and between GOOD and BET- 
 " TER, comparing the one with the 
 " other : the which also she weth virtues, 
 " loveth GOOD, and flieth VICES. " * 
 
 In 
 
 *' stitmilans ad BONX r M, ct abJtorrens MALUM," c. 
 Doct. ct Stud. Cap. 11. And again : " Sindcrcsisctiamest 
 " Principium quo ad speculative!. ct<{uo ad opcrat'wa ;" 
 (and therefore a " Principle of Action") " Excmplum de 
 ^pcculativis ; ut omne totum -est majus sua parte, quod- 
 Jibct est, vel non est. Excmplum de operattiis ut nullum 
 M.^. LUM est faciendum : BONUM est proscqucndiim et 
 similiu.. Et, ideo, Sindcrcsis dicitur a quibusdam Lex 
 liatwnlsj quia principia Lcgis Rationis ministrat, qiue 
 i insunt a Natura" &-c. Ibid. -Cap. 11. 
 
 * See Chap, 14. in the English versions of lO'SS and 
 174-6; but the 12th Chapter in the Latin original ac- 
 cording to the Edition of 1604 : Roth, sccundum Doc- 
 tores, est ipsa vis animse rationalis quce consulit ct dis- 
 cern it 
 
41 
 
 In the beginning of the Chapter, he 
 expresses himself, as if he supposed that 
 Man was indued with this divine faculty 
 of Reason before the fall, even at the 
 time " when he was created ; " * a 
 
 doctrine 
 
 ccrnit inter BONUM et MALUM et ME LI us comparamlo 
 tmum ad alterum, qua? ctiam virtutcs digit, ct Deum di- 
 ligit. Et dicitur non solum Cog?iitiva, sed etiam Motvca" 
 (and therefore a "principle of Action"} " Cum autern 
 " judicat aliquid esse bonum vcl malum et ibi sistit, sic 
 " dicitur Cognitira : si vero ulteriusprocedat, indicando 
 " aliquid esse bonum ut fiat, vcl malum ut evitettir, sic 
 4< dicitur Mot in a. Si vero adhuc amplius procedat ft 
 " non solum indicat aliquid esse bonum ut fiat, seel ctiani 
 -*' id fieri appetit, sic dicitur liberum arbifriuw, nam libr- 
 tl rum aibitrium apprchendit ratioiicm, et voluntatcm. 
 &e. Cap. 12. 
 
 * Cap. 12. ' ; De llatione. Quando primus II wo 
 u creatus cst percepit duplicem a Deo oculum. Exte- 
 11 riorem scilicet ct Intcriorcm. Exteriorem carnis quo 
 <c visibilia ccrneret. Et interiorcm Hcttionis quo imi- 
 *' sibilia agnosceret atquc diviiia : per ilium carnis ut 
 " visibiles posset hostes aspicere, cognoscere, et vitaro, 
 " per ilium Rationis, ut spirituales hostes contra ani- 
 lt mam decertantes superare valeret," &c. Thus Eng- 
 lished in the Editions c>f l66S and 174-6, Chap. ]4. 
 Of Reason. " When the first Man Adam was created, 
 " he received of GOD a double eye, that is to say, 
 " an outward eye, whereby he might see visible things, 
 G "*N 
 
42 
 
 doctrine which, certainly, is erroneous. 
 That our first parents received from 
 God, when they were iirst created, a 
 due proportion of Reason suited to their 
 original condition, is not to he doubt- 
 ed ; hut there is no authority whatever 
 to warrant the supposition of their being 
 at first indued with that Perfection of 
 Reason, that Attribute of a Divine 
 and Spiritual Nature, which afterwards 
 became^ natural to Man ; though the 
 Avorthy author apparently means this 
 supreme degree of Reason, when he tells 
 us, that Man, by the gift of Reason, is 
 " made like to the dignity of angels,* 
 " discerning truth from falsehood, and 
 " Evil from Good ;" whereas it appears 
 
 " and know his bodily enemies, and eschew them ; 
 " and an inward eye, that is, the eye of reason, whereby 
 " he might see his spiritual enemies that fight against hit* 
 fi soul, and beware of them," &c. 
 
 * *' per quam etiam AngcUcfim iwitatur dignitatem 
 " a falso discernondo verum, et a, bono malum. Quam- 
 " obrem valde a sua degenerat origine quoties Tcritatem 
 " discernere 'negligit, atque malum bono preponit." Ibid, 
 c. 12. 
 
 very 
 
43 
 
 t 
 
 very plainly from the Scriptures, that 
 this Perfection of 'Reason was afterwards 
 acquired by unlawfully eating the fruit 
 of the Tree of Knowledge ; for it is plain, 
 that the desire of acquiring- Knowledge 
 was part of the temptation to transgress : 
 ("a tree to be desired to make one wise," 
 said the deluded Woman) and it was 
 not until they had both of them eaten 
 the forbidden fruit, that God said, 
 " Behold, the Man is become AS ONE OF 
 " US, to know Good and Evil;" (Gen. 
 hi. 22.) thereby plainly alluding to the 
 Knowledge then newly acquired by the 
 forbidden fruit ; and they were driven 
 out of the garden, we are expressly 
 told, to prevent a further acquisition to 
 the Nature of Man, viz. " lest \\z put 
 " forth his hand, and take (DJ) ALSO 
 " of the tree of Life, and cat and live 
 " for ever ; " and therefore it is certain, 
 that Man was not enlightenecl by the 
 Divine Law of Reason within himself, 
 
 when 
 
44 
 
 when, he was -first created $ or at least 
 not with so great a share of it, as has 
 .since been justly attributed to Human 
 Nature. 
 
 The third article \vhich I have before 
 mentioned, as a principle necessarily 
 included in that divine Knowledge of 
 Good and Evil, which our first parents 
 unlawfully took upon themselves, is 
 CONSCIENCE ; and the ingenious author 
 of Doctor and Student, before quoted, 
 in describing the meaning of the word 
 Conscience, has accordingly explained it 
 exactly as if he had been 'defining the 
 true purpose of the former Principle, 
 the Divine Knowledge of Good and Evil, 
 " So GOD " (say he) " has placed Con- 
 " science in the midst of the rational 
 " soul, as a light by which it should 
 " discern what it ought to do, or ought 
 " not to do."* This is exactly the 
 
 * " Sic Deus posuit Conscientiam in medio anima? 
 4t rationalis, tanquam Lumen quo discernet quid facere, 
 " vel non facere debeat." 'Doct, et Stud. c. 13. 
 
 purpose 
 
45 
 
 purpose of" the Knowledge of Good and 
 " Evil" viz. that we should use it " as 
 " a light to discern what we ought to 
 <e do, or aught not to do/' or, in Scrip- 
 ture words, that we " may know to refuse 
 " the Evil, and choose the Good." Isa. 
 vii. 15. and again in the 16th verse. 
 
 From what has been said, it must ap- 
 pear, that Conscience, Reason, and Sin- 
 deresis, though sometimes treated as 
 distinct Principles, are nevertheless 
 essentially founded on one Great Prin- 
 ciple, viz. the Divine Knowledge of 
 GOOD and EVIL ; and when our first 
 parents, contrary to the commands of 
 God, took that Knowledge upon them- 
 selves, the immediate effects of it were 
 the most pungent workings of Con- 
 science ! They were conscious of their 
 disobedience to God ! Conscious of their 
 shame and nakedness ! Conscious that 
 the Divine Justice must pursue them, so 
 that they would have even hid them- 
 selves, 
 
46 
 
 selves, had it been possible, from the pre- 
 sence of their Almighty Creator ! But 
 how vain was the attempt to fly from 
 God's universal presence, * when they 
 could net even separate themselves from 
 the anxious warnings and forebodings 
 even 0/their own Consciences ! For Con- 
 science maintained its new habitation in. 
 their throbbing breasts, attending theiu 
 in their most secret retirement with a 
 stinging remembrance of their diso' - 
 dience and ingratitude ! And as tire- 
 wilful taking of Conscience upon thefn- 
 
 * The universal presence of God is 
 described by the Psalmist : "-Oh! whither si nil I go 
 "- from thy spirit ? or whither shall I flee from thy pre- 
 M sence ? If I ascend up into "heaven., thou art there. If 
 " \ make my bed in hell, behold, thou art there. If I 
 4i take the wings of the morning, and dwell in the utter- 
 " most parts of the sea, (.Ten there shall ; :ja-;l 
 
 " me, and thy rii'ht hand shall hold me. !' 
 ^ the d< , 'II cvicr 'we* even the nijjir :-hall be 
 
 " lipht uL;-i,i me" (that is, \vith ix-pcct to God's 
 knowledge oi my thoughts and actions) : :l i/c:i, the Scirk- 
 il ness ir.i'.ct'i not /'ro.ii tficc,'' S:c, See tlie \vholc ISpth 
 Psalm/' O Lord, thou hast searched me, and known me,"" 
 &c. 
 
 . selves 
 
47 
 
 selves was the cause of all their misery t 
 so the effect of that one fault was the 
 entailing Sin and Death on all their 
 descendants (who hy the Laws of Na- 
 ture must, necessarily, partake of that 
 Nature which their parents so unhap- 
 pily assumed) for thus " by one Man 
 " Sin entered into the world " (as we 
 are informed by the great Apostle of 
 the Gentiles) " and Death by Sin ; and 
 " so Death passed upon all Men " (i$ y) 
 in or through whom " all have sin- 
 " ned." For until Ike Law " (that is, 
 even before the written Law of Moses) 
 " Sin was in the world: Also* Sin is 
 " not imputed when there is no Law 9 
 '" Bui -f Death reigned from Adam 
 " to Moses, even over them who had 
 " not sinned after the similitude of 
 
 * A/so, or moreover The original word is &, which 
 in this place, on account of the context, seems more in- 
 telligible it' rendered also, than " but;" which latter is 
 the common version. 
 
 -} But seems better to express the meaning of AX?/ m 
 this place, than the common rendering nevertheless, \\hicli 
 gives a different turn to the sense. 
 
 *' Adam's 
 
48 
 
 *' Adam's transgression," &c. (Rom. v. 
 12. to 14.) Apparently meaning, that 
 as "Death" (which was the effect and 
 punishment of imputed Sin) " reigned 
 " from Adam to Moses," (that is, 
 " until the Law" &y^i /^y) so we ought 
 to conclude, that some sort of Law, 
 previous to that of Moses, preceded Sin, 
 as Sin preceded Death, viz. ( " as Sin, 
 " hath reigned unto Death" see ver. 
 21.) for otherwise Death could not have 
 reigned before the written Law; and 
 consequently the Law, to be understood, 
 by which " Sin entered into the world" 
 and by which " Death passed upon all" 
 and " reigned from Adam to Moses," 
 was the Law of internal Knowledge, or 
 Conscience, by which all Men, from the 
 time of our first parents (Christ alone 
 excepted) are convicted Sinners ! For as 
 the Ways of Man are not equal to his 
 assumed Knowledge, he is thereby ren- 
 , and obnoxious to the eter- 
 nal 
 
49 
 
 nalJustice of GOD, " in whose sight shall 
 " no man living be justified!" (Psal. 
 cxliii. 2.) 
 
 Hence a temporal DEATH, or depar- 
 ture from this world, is not the only fruit 
 of Sin, but there is also a " certain fear- 
 " ful looking for of judgment, &ndj!ery 
 ' indignation" &c. (Hebrews x. 27.) 
 the sense of which is so deeply im- 
 printed on the human Conscience, that 
 even the most hardened offender is, at 
 some time or other, affected with itt 
 otherwise Sin could not be esteemed 
 " the Sting of Death" For if the na- 
 tural light of Human Reason would 
 permit men to indulge themselves with 
 a positive assurance, that Death is 
 really the last period, ov final dissolution 
 of their existence, the Consciousness of 
 Sin would not increase the Fear of 
 Death, and could not, therefore, with 
 propriety be esteemed " the Sting of 
 H " Dealhr 
 
50 
 
 * Death" Death is, indeed, the King of 
 Terrors; and Nature shrinks at its ap- 
 proach ! But the anguish of the guilty 
 and unbelieving soul springs from a 
 deeper source than Death! viz. the 
 dread of what must follow it! This is a 
 further effect of Reason and Human 
 Knowledge: for though a man refuses 
 to be bound by the eternal Laws of 
 Reason, yet Reason will inform him of 
 his guilt, and its deserts, and vindicate 
 her injured Laws by dreadful expecta- 
 tion! for the very Devils believe and 
 tremble! (James ii. 19.) 
 
 Horrible gloom ! when Reason sees no 
 ground for hope ! Thus Conscience, 
 though not obeyed, is Conscience still ; 
 and a time, we know, will surely come, 
 when men shall " begin to say to the 
 " mountains,/^// on us ; and to the hills, 
 " cover us ! " (Luke xxiii. 30.) * 
 
 Death, 
 
 * See also Revelation vi. 15, 16. " And the Kings 
 41 of the Earth, und the great men, and the rich men, 
 
51 
 
 Death, therefore, it is manif st, 
 not the only object of the sinner's fear, 
 or men would never seek a hiding-place 
 in what must be their graves, by wishing 
 to be buried under the very mountains 
 and hills, with the vain hope of secreting 
 themselves from the wrath to come ! 
 And who is free from sin? In the 
 sight of God " shall no man living be 
 " justified? (Psal, cxliii. 2.) And " with- 
 " out shedding of ELOOD is no remission.*' 
 (Heb. ix. 22.) Wherefore it is mani- 
 fest, that the BLOOD of every man is for- 
 feited before God ! But the Almighty 
 was graciously pleased 1 to accept the 
 BLOOD of animals (probably as an ac- 
 knowledgment of that forfeiture, and as 
 
 '* and the chief captains, and the mighty men, and every 
 " bondman, and every freeman " (tor all will be equal in 
 that tremendous day) " hid themselves in the dene, and 
 ' in the rocks of the mountains; and said, Tall on ?/$, 
 " and hide us from the face of him that silteth on the 
 " throne, and from the wrath of the Lamb: for the great 
 " day of his wrath w come, and who shall be able to 
 " stand?" 
 
 a type 
 
52 
 
 a type of a future and more effectual re- 
 demption) to atone for human guilt 
 " For the life of the flesh" (said God to 
 Moses) " i> in the BLOOD : and I have 
 " given it to you upon the altar, TO MAKE 
 " AN ATONEMENT for your souls:" for 
 " it is the BLOOD that makes an ATONE- 
 the SOUL." (Lev. xvii. 11.) 
 
 But as the Necessity of Redemption is 
 thus obvious, so the means of obtaining 
 it has been as clearly revealed : and 
 therefore the same innate Knowledge qf 
 Good and Evil, which has rendered us 
 obnoxious to GOD'S Eternal Justice 
 through disobedience, will lead us (if 
 we use it as we ought) to repentance 
 and amendment ; and consequently to 
 reconciliation and eternal happiness, 
 through that more effectual propitiation 
 and redemption, to which all mankind 
 are invited by the Redeemer himself 
 who is " the WAY, and the Truth, and 
 " the Life:" as " no man cometh unto 
 
 " ih* 
 
53 
 
 <' the Father, but by him." (John xiv.6.) 
 " For if through the offence of ONE" 
 (our first parent Adam) " MANY be 
 " dead; much more the grace of -God, 
 " and the gift by grace, (which is) by 
 " ONE Man, Jesus Christ, hath abound- 
 " ed unto MANY. And not as (it was) 
 " by one that sinned (so is) the gift; 
 " for the judgment (was) by one to 
 " condemnation, but the free gift (is) 
 ~" of many offences unto justification/' 
 &c. (See the contrast as carried on by 
 the Apostle Paul, in the 5th chapter of 
 his Epistle to the Romans.) 
 
 Men seldom fall, indeed, into any very 
 gross offence against the Eternal Law* 
 till they are initiated, as it were?, by lesser 
 crimes; and have gradually stifled the 
 natural restraint of the innate Knowledge 
 <t>r Conscience before described; and 
 .then they are no longer worthy to be cal- 
 Jed Men, being more properly Brutes ; 
 
 Jbecause 
 
54 
 
 because Conscience, or the Knowledge of 
 Good and Evil, which should distinguish 
 the Nature of Men from Brutes, doth 
 no longer influence their actions. 
 
 The state, indeed, of such unhappy 
 men is worse than that of brutes; be- 
 cause there is still another capital dis- 
 tinction in their nature, which wicked 
 men cannot cast off, as they do Consci- 
 ence! they have a living Soul, which 
 must, inevitably, be accountable for all 
 their actions, as I have before remarked ; 
 and, therefore, when they prefer the 
 temporal gratification of their passions 
 (whether of Pride, Love of unlimited 
 Power, Avarice, Lust, Hatred, or Sel- 
 fishness) to the eternal welfare of their 
 souls, they may be said to sell them- 
 selves for nought ; because all unlawful 
 passions are increased, instead of being 
 satisfied, by indulgence ; so that there 
 
 is 
 
is no Bondage so wretched as that of 
 Sin ; * no Slave so truly miserable, as the 
 man who is a Slave to his passions. -\ And, 
 therefore when we, are endeavouring 
 to trace out " the Law of Nature and 
 " Principles of Action in Men," it would 
 be unreasonable to search for it among 
 Slaves (I mean those that are Slaves to 
 their passions) because such MEN are 
 not their own masters, and consequently 
 are not worthy the name of MEN. It 
 would be neither just or charitable to 
 
 * " They allure through the lusts of the flesh, 
 
 " through much wantonness, those that were clean (or 
 " for a little) escaped from them who live in error. While 
 " they promise them Liberty, they themselves are the Ser- 
 " wants Cor Slaves} of Corruption: foi of whom a man 
 4t is overcome, of the same is he brought in Bcndage. 
 2, Pet. ii. 18, 19. See also the remainder of the same 
 chapter for the lamentable consequences of that wretched 
 Bondage, the Service of Sin ! 
 
 f " Whosoever committeth Sin, is the Servant (or 
 " Slave) of Sin." (John viii. 34.) " For the truth of 
 " this conclusion no further or better proof can be ex- 
 " pectcd than our Saviour's authority." Dr. Jackson, 
 Book 10. Ch. 17. 
 
 draw 
 
56 
 
 draw our conclusions concerning the 
 Nature of Man from that depraved state 
 of Human Nature, wherein the proper 
 and natural distinction of Manhood (the 
 KNOWLEDGE of GOOD and EVIL, whick 
 we naturally inherit from our first pa- 
 rents) has lost its influence 1 
 
 No MAN, indeed, is perfect ; neither 
 are ALL MEN depraved ; and though the 
 depraved state of man may, perhaps, be 
 most general, it, certainly, is not uni- 
 versal ; and therefore " the universal 
 " Principle of Action in Man " is not to 
 he drawn from thence. But it will be 
 still much more profitable for us to re- 
 member (when any Rule of Obedience is 
 proposed as an universal Principle of 
 Action) that it is not so much our busi- 
 ness or interest to trace out what REAL- 
 LY is " the universal Principle of dc- 
 " tion" as what it OUGHT TO BE. 1 have 
 already produced the testimony of the 
 
 most 
 
57 
 
 most learned and able lawyer amonf 
 the Heathens, that " the Knowledge oj 
 " Good and Evil" is an universal Prin- 
 ciple, natural to mankind; and he so 
 far esteems it as " a Rule of Obedience," 
 that he lays it down as the foundation 
 of Law. " For Law" (says he again in 
 another place) " is nothing else but 
 *' right and divinely inspired Reason, 
 " commanding what is honest, and 
 " forbidding the contrary, " * But a 
 modern, though very learned and re- 
 spectable, law commentator, has re- 
 ferred us to a different Principle, as a 
 " Rule of Obedience" which is very lia- 
 ble to be misunderstood: he informs us 
 in page 41, vol. 1. that the Creator " ha; 
 *' graciously reduced the Rule of Obe- 
 " diencetothisewe paternal Precept, 
 " That Man shall pursue his own Hap- 
 " pines*." " This," (says he) " is the 
 
 * " Est enim Lex nihil aiiud, nisi RECTA et d numine 
 " Deorum tracta RATIO impcrans honesta, pi-oliihens 
 ' contraria." (Oratio Philippica 1 1. Vol. 2. p. 4-87.) 
 
 " foun 
 
58 
 
 " foundation of what we call Ethics, 
 " or natural Law." Yet, in justice to 
 the worthy author, it must he allowed, 
 that the Happiness, which he speaks of, 
 is not selfish, partial, or sensual Happi- 
 ness (for that would be a very improper 
 subject for a " paternal Precept ") but 
 " real Happiness" and " substantial 
 " Happiness" as he further expresses 
 himself in the same page ; and no Hap- 
 piness can be " real," or " substantial," 
 which is not lasting ; so that it is plain 
 this eminent writer means that lasting 
 " and substantial Happiness" alone, 
 which arises from Obedience to the will 
 of God : for the Knowledge of which he 
 refers us, at the same time, to the Holy 
 Scriptures. See the following page 42. 
 
 Yet even such " substantial Happi- 
 ness" can only be called an effect, of 
 which a conscientious Obedience to the 
 will of God is one of the causes ; but the 
 
 primary 
 
59 
 
 primary cause, or motive to that Obe- 
 dience in good Men, is still different from 
 both ; and yet none of them can be the 
 proper foundation of Ethics, or natural 
 Law. 
 
 The learned author has himself as- 
 signed a more probable foundation in 
 the preceding page, to which perhaps 
 he might mean to refer by the prono- 
 minal adjective " This" in the sentence 
 which immediately follows his " one 
 " paternal Precept" (viz. " Tftis is the 
 " foundation of what we call Ethics, or 
 " natural Law/') for he observes in p. 
 40, that," CONSIDERING the Creator 
 " only as a Being of infinite Power, he 
 " was able unquestionably to have pre- 
 " scribed whatever Laws he pleased to 
 " his creature Man, however unjust or 
 " severe. But as he is also a Being 
 " of infinite Wisdom-, he has laid down 
 " only such Laws as were founded in 
 *' those relations of Just fee that existed 
 
 " in 
 
GO 
 
 " in the nature of things, antecedent 
 " to any positive Precept." THOSE 
 " RELATIONS of JUSTICE," then, on 
 which the other Laws are founded, 
 wre properly THE FOUNDATION. And 
 " these" (the learned writer himself 
 tells us in the following sentence) " are 
 " the eternal immutable LAWS of GOOD 
 " and EVIL, to which the Creator him- 
 self in all his dispensations, conforms; 
 " and which he has enabled Human 
 " Reason to discover, so far as they are 
 " necessary for the conduct of human 
 " actions." Thus THE FOUNDATION 
 is clearly laid down, and there is no oc- 
 casion to assign any other Motive of 
 Obedience to the several Laws on this 
 Foundation, than what is mentioned in 
 the same sentence, viz. Human Reason, 
 by which men are enabled to discover 
 " these eternal and immutable Laws of 
 " Good and Evil," For the Knowledge 
 of what is Good, or what is Evil, is 
 surely a sufficient Motive for chusing the 
 
 one, 
 
61 
 
 one, and rejecting the other ; because 
 Good, when known, is as truly amiable 
 in itself, as Evil is detestable arid fright- 
 ful; so that the former most naturally 
 engages our preference, without any 
 other Motive than this natural Know- 
 ledge of their respective qualities. 
 
 Sinister Motives do, nevertheless, too 
 frequently prevail, through the extreme 
 frailty of Human Nature, which enga- 
 ges the greater part of mankind in the 
 pursuit of temporal Interest, or partial 
 and sensual Happiness ! 
 
 So that, if the learned commentator 
 had mentioned Self-love, as \\\Q general, 
 instead of the " universal Principle of 
 " Action" I should not have thought 
 myself obliged to have taken particular 
 notice of that part of his work. 
 
 Several reasons may be assigned why 
 it cannot be admitted as the " universal 
 " Principle of Action" 
 
 And, 
 
62 
 
 And, first Because the most worthy 
 actions, as I have already observed, are 
 frequently occasioned by a more gene- 
 rous motive than Self-love. 
 
 Secondly, Because badmen are some- 
 times prompted io good actions, through 
 the influence of their own natural Know- 
 ledge of Good and Evil, when the occa- 
 sion happens not to interfere with their 
 particular views ot private Interest, or 
 their predominant Passions : * for, if 
 this was not the case, it is obvious 
 
 (con- 
 
 * A more remarkable instance of this perhaps was 
 never known, than what my own grandfather experienced 
 in his acquaintance with the Lord Chancellor Jefferics, 
 who was, perhaps, the most abandoned time-server of 
 those days (if we except his companion in iniquity, Ge- 
 neral Kirk, f Dr. Sharp was as totally diiferent and 
 
 opposite 
 
 f- " It would not have been possible" (says Rapin, speaking 
 of Chancellor Jejferies and General Kirk) "for him" (King Jaim; 
 the lid.) " to have found in the kingdom tico men more void of till 
 tf Religion, of all Honour, and all Humanity. They ivere t;vo 
 <l tygers chafed with blood, w/to had no pleasure but 
 Tom 10. p. 30. 
 
63 
 
 (considering the great multitude of sel- 
 Jish men in comparison of the Just) that 
 society could not exist. 
 
 And, thirdly, Because bad actions, 
 which most ahound, manifestly tend, 
 'even in the opinion of the offenders 
 themselves, to defeat the most essential 
 purposes of Self-love ; for the most hard- 
 opposite to the Chancellor, in every part of his character, 
 as it was possible for any man to be; yet the Chancellor 
 entertained a very particular regard and esteem for him. 
 -lie treated the Doctor very roughly indeed, when he had 
 received his Royal Master's orders to prosecute him for 
 preaching against Popery ; but in every other point, which 
 did not interfere with his ttmc-*ertitig prwciples und poli- 
 tics, he was always ready to shew favour and kindness to 
 Dr. Sharp, whenever he had an opportunity ; and happy 
 'it was for him that he did so; for afterwards, in the time 
 of his distress, when ajust retribution of worldly trouble 
 overtook him, (insomuch that he was not only a prisoner, 
 expecting in his turn a severe execution of the Laws for his 
 injustice and cruelty, but also grievously afflicted with the 
 stone, and other diseases, in consequence of his former 
 intemperance,) Dr. Sharp was the only person who 
 afforded him any comfort in his misery; for he regularly 
 visited the unhappy man in his confinement, and used 
 his best endeavours to alleviate his distress, and prepare 
 him for another world by advice and exhortation. 
 
 ened 
 
(34 
 
 ened sinners are conscious, through their 
 innate Knowledge of Good and Evil, that 
 their unlawful temporary gratifications 
 tend to deprive them of their "real" 
 and " substantial happiness/' viz. Eter- 
 nal Salvation ; for if they had not this 
 Consciousness of Evil, there could be no 
 such thing as presumptuous sin. 
 
 Self-love, however, under proper re- 
 strictions, is certainly a main branch of 
 the Law of Nature $ and, though it can- 
 not be admitted as the " universal Prin- 
 " ciple of Action ; is nevertheless an uni- 
 versal Principle ; but it cannot be ad- 
 mitted as a" Rule of Obedience" be- 
 cause there are many occasions when it 
 ought to be superseded by more noble 
 Motives to Action. 
 
 The Knowledge of Good and Evil is 
 also an universal Principle in Man; 
 though it is still much farther from be- 
 ing 
 
65 
 
 ing " the universal Principle of Action " 
 " than Self-love ; " and indeed my pre- 
 sent attempt is not to prove what is the 
 " universal Principle of Action" but 
 only what// ought to be, as I before re- 
 marked ; being convinced, that " the 
 " one paternal Precept " laid down by 
 the learned Law Commentator (though 
 certainly with good intentions, and pro- 
 bably with good authority from other 
 Law Writers) as the " Rule of Obedt- 
 *' ence" (viz. " that we should pursue 
 " our <wn Happiness ") is very defective ; 
 because the very Rule itself requires a 
 multitude of other Rules to restrain it 
 within due bounds, and curb the Self- 
 love of individuals for the benefit of 
 society. 
 
 Nothing is so liable to be misunder- 
 
 c? 
 
 stood as " our own Happiness ;" for 
 when Self alone is the object, Self-love 
 can imply nothing but Parliality and 
 Self-preference; so that such " a Rule 
 
 K " 
 
00 
 
 ft of Obedience " is liable to afford a 
 handle of excuse for actions of mere 
 Se -gratification, to which the learned 
 and worthy author (or, perhaps, rather 
 the adopter) of the hypothesis would be 
 entirely averse: a Slaveholder, for in- 
 stance, might alledge, that he "pursues 
 " his own Happiness," by extorting the 
 unwilling service of other men, because 
 he is thereby enabled to maintain him- 
 self and family, not only comfortably, 
 but elegantly ; and that the mainten- 
 ance and support of the sugar islands, 
 and consequently the happiness of his 
 wealthy neighbours, depends upon the 
 employing of slaves ; so that social bene- 
 fits do also arise from it : and he will 
 likewise alledge, that he is obliged by 
 '' Self-love" to persist in the measure, 
 because he cannot maintain the same 
 Happiness and comfort by any other 
 means ; so that he does not act contrary 
 to " the Law of Nature " or the " Rule 
 
 of 
 
67' ' 
 
 " of Obedience" as laid down by the 
 most eminent writers on the subject ! 
 
 Thus the "paternal Precept" (as it 
 is called) of pursuing our own Happi- 
 ness, may lead men to form a false esti- 
 mate of necessity (or what they may 
 think themselves obliged to undertake, 
 from their particular situation in life) 
 and will afford them the like excuse 
 for any other vice, on which a man's 
 temporal subsistence depends, 
 
 It is therefore an oblique Rule, which 
 insensibly declines into mere Self-grail- 
 ficallon, or private Interest, which is the 
 bane of Equity and Justice ; so that 
 Self-love can no otherwise be admitted 
 as a Rule, than lor the purpose of 'mea- 
 suring the due proportion of thai Love 
 which we owe to the rest of mankind, 
 agreeable to a real " paternal Precept 11 
 
 that 
 
08 
 
 that will never deceive us ; " Thau shatt 
 14 love thy Neighbour as thyself." Lev. 
 xix. 1 8. 
 
 This excellent maxim of the Old Law 
 is strongly enforced and recommended 
 in the New Testament, which shall 
 hereafter be shewn : nay, the very Hea- 
 thens, it seems, were not entirely igno- 
 rant of this Divine Precept ; for the 
 favourite maxim of the Emperor Alex- 
 ander Severus was much to the same 
 effect, according to the report of Lam- 
 pridius, quoted by the learned Joseph 
 Mede, Book 3. p. 550. viz. " Quod tibi 
 " fieri nonvis, altari ne feceris" " Do 
 " not to another, what you would 
 " not have done to yourself." Neither 
 
 V ^ 
 
 has the doctrine been overlooked bv 
 
 y 
 
 the writers on the Law of Nature. 
 Hobbes very judiciously refers us to 
 this Rule of Obedience, " for the easy 
 " knowledge of what the Lawof Nature 
 
 " dictates." 
 
09 
 
 " dictates." " When a man doubts" 
 (says he) " whether what he is going to 
 " do to another be agreeable to the 
 " LAW OF NATURE, let him suppose 
 " himself in the others room." " For by 
 " this means" (continues -he) "when 
 " Self-love and the other passions, 
 " which weighed down one scale, are 
 " taken thence, and put into the con- 
 " trary scale, it is easy to guess which 
 " way the balance will turn." And 
 Baron Puffendorf * remarks thereupon, 
 that " this is no other than the great 
 " rule prescribed by our Saviour him- 
 " self) of doing to Men as we would be 
 " done by. 11 
 
 The learned Baron, nevertheless, re- 
 marks in the following paragraph 
 " that this Precept cannot be esteemed 
 " a fundamental Axiom of the Law of 
 " Nature ; since it is only a corollary 
 
 * Law of Nature and Nations, as translated by 
 Basil Kcnnet. Oxford, 1710. p. 109. 
 
 of 
 
70 
 
 of that Law, which obliges us to hold 
 
 Men equal isiih ourselves; and 
 < therefore may be defrioi^trated a 
 " priori" But howsoever it may be ca- 
 pable of being demonstrated, yet this is 
 no just objection to Holies s excellent 
 rule for knowing, " what the Law of 
 " Nature dictates;" especially as [he 
 learned objecior seems, afterwards, to 
 have sought in vain for a more " funda- 
 " menial dlxicm (<f the Law of JY#- 
 " lure:" io? I cannot find, that any 
 thing, he has alters aids proposed, is at 
 all worthy to be compared with it, ei- 
 ther as " a Foundation, or a " Rule of 
 " Obedience" 
 
 Nevertheless, in justice to the learned 
 Baron, I must observe, that he has well 
 defended this general Rule against the 
 objection of Dr. Sharrock. 
 
 " Dr. Sharrock is of opinion " (says, 
 he), ".that this rule is not universal, 
 
 " .because, 
 
71 
 
 " because, if so, a judge must needs 
 
 " absolve the criminals left to his sen- 
 
 * tenco ; inasmuch as he would cer- 
 
 " tainly spaie his own life, were he in 
 
 " their place: I must needs give a poor 
 
 " petitioner what sum soever he desires ; 
 
 " because I should wish to be thus 
 
 " dealt with, if I was in his condition : 
 
 " or I must clean my servant's shoes; 
 
 " because I require him to clean mine." 
 " But the rule " (says the learned 
 Baron) " will still remain unshaken, if 
 
 " we observe, that not ONE Scale only, 
 
 " but BOTH are to be considered; or that 
 
 " I am riot only to weigh and examine 
 
 " what is agreeable to me, but likewise 
 
 " what obligation or necessity lies on 
 
 " the other person, and what I can de- 
 
 " mand of him, without injuring either 
 
 " of our duties." Book 2. Chap. 3. 
 
 p. 109. 
 
 Neither 
 
72 
 
 Neither does the Baron's own objec- 
 tion, which immediately follows, in the 
 least affect the propriety of Hobbess rule 
 " for the easy Knowledge of what the 
 " Law of Nature dictates:'' for though 
 the nature of a Rule, or Principle of 
 Doctrine (differing from active Princi- 
 ples) be such as to induce the necessity 
 of supposing a prior Principle, or In- 
 stinct in man, whereby he may be ena- 
 bled to suggest, adopt, approve, or obey 
 this or any other Rule, (which seems to 
 be the reason of the Baron's refusing to 
 acknowledge this excellent rule, as " a 
 " fundamental Axiom of the Law of 
 " Nature") yet the learned Baron him- 
 self has multiplied the difficulty, by 
 assigning still another Rule, or mere 
 Principle of Doctrine (viz. the holding 
 all Men equal with ourselves) as the 
 foundation of this Rule, instead of &re&l 
 first Cause, such as the immediate In- 
 spiration of God ; the Revelation of his 
 
 Will 
 
73 
 
 in the Scriptures; or the natural 
 and divine Instinct of KNOWING GOOD 
 and EVIL. For whether the Precept is 
 inculcated and made known to Man by 
 Divine Revelation, immediate, or scrip- 
 tural, or merely by the natural Instinct 
 in Man, of knowing Good and Evil, it 
 may nevertheless be justly esteemed " a 
 *' fundamental Axiom of the Law- of 
 " Nature:* 
 
 The Jews and Christians, indeed, are 
 taught the value and importance of this 
 Precept *lyy the- Holy Scriptures, yet this 
 u> not the only means of its being 
 known and '^cefivfed- among men as " & 
 46 Rule of Obedience ," for, besides the 
 example which '! hkvc already given 
 concehiing the Emperor Alexander Se- 
 verus, it- appear that 'thfe Gentiles, in 
 eveiy part) of th^ world, have demonstra- 
 ted a sense of this Precept, without the 
 assistance of Holy Scripture : notonly the 
 ancient Greeks and Romans, but the 
 L remote 
 
74 
 
 remote inhabitants of China and Amer- 
 ica : of which a few examples are here 
 subjoined from the additional notes of 
 the translator of Puffendorf, p. 109. viz. 
 " Aristotle" (in Diogenes Laertius, Lib. 
 5. Segm. 21.) " being asked how we 
 " ought to behave ourselves towards our 
 " friends, answered, as we wish they 
 " would behave themselves towards us." 
 Lib. 2. torn, 2. " Quod quis. juris in 
 " atterum" &c. Seneca de Ira, Lib. 3. 
 c. 12. " Let us suppose ourselves in the 
 " same circumstances as the person with 
 " whom we are angry : That which now 
 " puts us in a passion is only the wrong 
 " opinion and estimate of ourselves: 
 " We are unwilling to SUFFER what we 
 " are willing to DO."- " 'Tis a saying of 
 " Confucius (in Marcinus's Hist. Sin. 
 " Lib. 4. c. 25.) " Never do to another 
 " what you are unwilling to suffer from 
 " him. The same Precept was made iise 
 u of by Ynca Manco Capac,ihe founder 
 
 < of 
 
75 
 
 " of the Peruvian empire ; in order to the 
 " reducing his subjects to a life of civi- 
 " lity." De la Vega, L. I.e. 21. 
 
 Thus it appears, that not only the 
 Heathen nations of Europe, hut also the 
 distant uninformed inhabitants of China 
 and America, were endued, by their 
 innate Knowledge of Good and Evil, with 
 general ideas of that most excellent 
 Precept which CHRIST himself has de- 
 clared to be the true Christian RULE 
 OF ACTION: and which, therefore, may 
 justly be esteemed " a fundamental 
 Axiom" of the Law -of Nature" viz 
 " All things whatsoever ye would that 
 " men should do to you, do ye even s<*> 
 " to them : for this is the Law and the 
 " Prophets" Matt, vii, 1 6 2. See also 
 Luke vi. 31. The meaning and appa- 
 rent intention of this GOLDEN RULE is 
 exactly the same, in effect, as the other 
 great commandment of the Law-, " Thou 
 
 " sJialf 
 
7(5 
 
 " shall love thy neighbour as thyself? 
 so that all persons, who carefully exa- 
 mine these and other parallel texts; must 
 necessarily be convinced, that the com- 
 mand to love our neighbour as ourse'ires 
 
 is the " ONE PATERNAL PRECEPT," Of 
 
 rather, I should say, the ONLY "PATERA 
 " NAL PRECEPT to which the Creator JAGS 
 " graciously reduced the Rule of Ob.e- 
 " dicnce" since hy the highest authority 
 we are assured, that the equitrble ride 
 of " [doing 10 others, as w r e would that 
 " men should do unto us ;" or,, in short, 
 to love cur neighbour as ourselves, " is 
 
 " THE LAW AND THE PROPHETS;" 
 
 which implies as much as if our Lord 
 had said, This is the Spirit, or FIRST 
 PRINCIPLE, OF LAW, and contains the 
 Sum and Essence of all other Laws ! 
 The Testimony of the Apostle Paul is 
 r rarly to the same effect" For ALL 
 " THE LAW " (says he " is fulfilled in 
 " ONE WORD, even in this, THOU SKALT 
 
 " LOVE 
 
77 
 
 " LOVE 'THY 'NEIGHBOUR AS THYSELF;" 
 
 (Gal.V. 11) Which might \vell be para- 
 phrased as follows : ALL THE LAW is 
 
 " FULFILLED IN ONE- WORD ;"-+-for" the 
 
 " Creaior" " has -graciously reduced 
 
 " Ike Ritl$>of Obedience, to this one pa- 
 
 " ierrial Precept" (not,-" that Man 
 
 " should pursue his <mn Happiness ;" 
 
 but) " EVEN IN THIS;:- THOU SHALT LOVE 
 " THY NElGHSOliR AS THYSELF;" 
 
 tiiat no other "' paternal Precept" can 
 p f^ibly be received as a general Rule of 
 Obedience for all Occasions except this 
 a-oiK; ; wiiich must therefore be acknow*- 
 leds:ecl &s t, he fundamental Ride, both of 
 Natural a ad Revealed Law. Concerning 
 this Golden Rule of Action, I have 
 wrote a separate Tract under the title of 
 the"Lfv. of Liberty, orT^p/r;/ Law, to 
 -which I must beg leave to refer my rea- 
 ior farther remarks on that head. 
 
 Having now proved, I hope, that this 
 " * JlMiAIvIENTAL AXIOM OF THE 
 
 " LAW 
 
78 
 
 " LAW OF NATURE " ought to be " THE 
 " UNIVERSAL PRINCIPLE OF ACTION 
 " IN MAN/' I can more safely resume 
 my discourse concerning " Principles 
 " of Action " in general. It has already 
 been shewn, that " the Knowledge of 
 " Good and Evil" is " an universal 
 " Principle" in Man, as well as Self-love* 
 But I must now remark, that the former 
 has the following essential difference 
 from Self-love as an universal Principle, 
 viz. that it is never superseded, like the 
 latter, by any just Motive of DUTY 
 (though it is often violated in breach of 
 DUTY through human Frailty) ; for all 
 just Motives o/^DiTY are perfectly con- 
 sistent with it, and influence the heart 
 under its direction and guidance, and 
 even the m<M noble Motive to Action 
 (independent of -Inspiration, or immedi- 
 ate Revelation) is so far from superseding 
 the natural " Knowledge of Good and 
 Evil," that it may, more properly, be 
 
 esteemed 
 
esteemed an exertion of it: for instance, 
 by a due exertion of " the Knowledge 
 " of Good and Evil," we promote the 
 very first Principle of all Duty, as it is 
 ihejirst great commandment, viz. The 
 Love of God ; for if we have " Know- 
 " ledge to chuse the Good, and reject the 
 " Evil" the same Knowledge must in- 
 cline iis to prefer the Author of alt Good 
 (when revealed to us) and his Com- 
 mandments before every other conside- 
 ration ; for so Abraham's Obedience in 
 attempting to sacrifice his son, was ren- 
 dered acceptable to God : he knew his 
 Maker and supreme Lord by unquestion- 
 able Revelation; and, therefore, justly 
 concluded, through his natural " Know- 
 " ledge of Good and Evil" that the 
 Command of God ought to supersede 
 all natural, Affection, and Self-love; so 
 that this was an Effect of Reason, which 
 seemed to counteract even the Principles 
 of Reason itself, by dissolving all the ties 
 of Nature! But the Patriarch thereby 
 
 gave 
 
80 
 
 gave ian ample proof* of a sincere Faith* 
 and of an unfeigned Love to his Creator. 
 
 By what Principle of Action also was 
 Moses induced (though the meekest of 
 Men)to remonstrate to his Creator, when 
 the Divine Indignation was declared 
 against the Ingratitude and Wickedness 
 of the children of Israel, in worshipping 
 the molten erf daring the time that 
 
 Moses continued in the mount to receive 
 
 
 
 the Law : Gcd said to Moses " I have 
 " seen this people, and behold, it is a stiff - 
 I' necked people : now therefore LET ME 
 ", ALONE, (? nrnan LET ME REST," 
 that is, from your intercessions) " that 
 " my wrath may wax hot against them, 
 "and lhai I may CONSUME THEM : and 
 " I will make OCTREE a great nation:' 
 ExovL xx:H . 0, 10. Now, if "Self-love" had 
 
 * This proof ri faith was graciously accepted instead of 
 the. h,irrihc.p; uhich \vti s ninvifuily countennanded, 
 \\..,\i\\ it was thy tvpe of a rei/iyintended Sacrifice of an 
 on'ySonf S -r Tracts on the Svntax, &c. of ti.c He- 
 
 brew Tongue, Tract 2, p, 72. 
 
 bee ix 
 
81 
 
 foeen " the universal Principle of Action? 
 Moses would not have declined the ac- 
 ceptance of such a distinguished honour, 
 when tendered to him even hy the AL- 
 MIGHTY LORD OF THE UNIVERSE, whose 
 right of disposal could not justly be call- 
 ed in question ! But the faithful minis- 
 ter of the Israelitish commonwealth did 
 not seem to entertain the least sense of 
 that imaginary " paternal Precept " 
 mentioned above, " that Man should 
 " pursue his own Happiness :" for his 
 answer on that occasion proves, that he 
 was actuated by a Principle infinitely 
 superior to Self-love ; I mean a true and 
 ^unfeigned Zeal for the Glory of God, 
 arising from a right use of his natural 
 discretion,-? " Knowledge of Good and 
 *' Evil" which directed his choice, and 
 enabled him to set aside all considera- 
 tion of SELF, or private worldly Interest, 
 when he thought the circumstances of 
 the proposition seemed likely to affect 
 jvi the 
 
82 
 
 the honour of GOD in the misinformed 
 opinion of the Egyptians and other Hea- 
 thens, For he " besought the Lord his 
 " God," (though God had previously 
 forbid him, saying, " LET ME ALONE/') 
 " and said, Lord, why doth thy wrath 
 " wax hot against thy people, which thou 
 " hast drought forth out of the land of 
 " EGYPT, with great power, and with a 
 " mighty hand? Wherefore should the 
 " EGYPTIANS speak and say, For mis- 
 " chief did he bring them out, to slay 
 " them in the mountains, and to consume 
 " them from the face of the earth? Turn 
 " from thy fierce wrath" (said Moses to 
 the ALMIGHTY) " and repent of this evil 
 *' against thy people." And he also 
 claimed the promise by which GOD had 
 absolutely bound himself to the Patri- 
 archs " To whom (said Moses) thou 
 " swarest by thine OWNSELF, and saidst 
 " unto them, I will multiply yourseed" 
 &c. And the text immed 'ately informs 
 
 us, 
 
83 
 
 us, that " the LORD repented of the evil 
 " which he though f to do unto his peo- 
 11 pier * (Exod. xxxii. 7 to 14.) Thus 
 God was pleased to manifest his regard 
 and consideration even for Human Judg- 
 ment ! even for the opinion of a mere 
 J\lan, when founded on Reason, and 
 other Just Principles, such as mankind 
 are capable of exerting ! And shall 
 earthly monarchs, then, presume to 
 despise any reasonable remonstrances of 
 their fellow men of their equals in 
 every other respect, except that of a de- 
 legated office, when it is apparent that 
 even the SUPREME LORD, and MAKER 
 OF ALL THINGS, has condescended to 
 hear and graciously receive a remon- 
 strance from his Creature Man ? Nay, 
 and that repeatedly on various occasi- 
 ons I The like remonstrance was also 
 
 * " Therefore he said that lie would destroy them, had 
 " not Moses his chosen stood before him in the Bivach : 
 " to turn away his wrath, leot he should destroy them." 
 Psal. J06'. 23. 
 
 made 
 
84 
 
 made by Moses, when God declared his 
 anger against Israel, for murmuringat the 
 report given of the promised land ; and 
 for proposing to return into Egypt ; and 
 also for attempting to stone Joshua, and 
 Caleb 9 who had endeavoured to appease, 
 and convince them of their error. See 
 the 14th Chapter of Numb. ver. 7." And 
 " the LORD said unto Moses, how long' 
 " mil this people provoke me ? and how 
 f long mil it be ere they believe me, for 
 " all the signs which I have shewed 
 " among them ? 1 will smite them with 
 " the pestilence, and disinherit them, 
 " and will MAKE OF THEE" (said God to 
 Moses} " a greater nation, and mightier 
 " than they. 19 
 
 But the noble Principles (far superior 
 to Self-love) by which that Great Mi- 
 nister of State generally regulated his 
 conduct, once more prevented his ac- 
 ceptance of the glorious promise, even 
 
 though 
 
85 
 
 though tendered by his Maker f His 
 sincere regard for the Glory of God, 
 agreeable to the first great Command- 
 ment, made him jealous lest the Hea- 
 then nations should falsely conceive, that 
 the LORD JEHOVAH was not able to 
 bring his people (the Israelites) into the 
 land which he " sware unto them ; " so 
 that his Zeal for the Glory of God was, 
 manifestly, the principle Motive of his 
 answer on that occasion.* And though 
 
 a 
 
 * " And Moses said unto the Lord, Then the 
 '* Egyptians shall hear it (for thou broughtcst up this 
 " people in thy might from among them :) And they 
 " will tell It to the inhabitants of this land; (for} they 
 '* have heard that thou, LORD, (art) among this people ; 
 " that thou LORD, (art) seen face to face ; and (that) 
 " thy cloud standeth over them, and (that) thou goest 
 " before them by day time in a pillar of a cloud, and in a, 
 pillar of fire by night. Now (if) thou shalt kill (all) 
 *"* this people as one man, then the nations which have 
 " heard the fame of thec, will speak, saying ; Because the 
 " LORD was not able to bring this people into the land 
 " which he sware unto them, therefore he hath slain 
 " them in the wilderness. And now I beseech thee, let 
 " the power of my LORD be great, according as thou hast 
 " spoken, saying, The LORD is long suffering, and of 
 
 " great 
 
80 
 
 a natural Affection (or brotherly Love) 
 for his countrymen might, probably, be 
 also included as an additional Motive 
 to his intercession (worthy our imitation) 
 yet. his-" wstn Self-love" was manifestly, 
 quite out of the question ; since he 
 might have attained for himselt "-he 
 highest pitch of worldly glory, without 
 forfeiting his real or eternal Happiness 
 by such an acquisition ; for as the offer 
 .was- made by " the God of the spirits 
 " of all Flesh" the acceptance of it 
 could not have been imputed to him as 
 sinful ; though the contrary behaviour 
 was apparently mere agreeable to the 
 will of the Almighty, who was pleased 
 
 " great mercy, forgiving iniquity and transgression, and 
 " by no means clearing (the guilty,} visiting the iniquity 
 *' of the fathers upon the children, unto the third and 
 " fourth (generation). Pardon, I beseech thee, the ini- 
 " quity of this people, according unto the greatness tff 
 " thy mercy, and as tliou hast forgiven this people from 
 M Egypt, even until now. And the Lord said, I havt 
 ** pardoned according to thy word/' Numb. .\iv. 13. 
 to 20. 
 
 to 
 
to signify his approbation of Moses's 
 remonstrance and intercession, by de- 
 claring to him " I have pardoned ac- 
 *' cording to thy word." Numb. xiv. 
 11. to 20. 
 
 Also upon the rebellion of Korah, re- 
 lated in the 16th chapter of Numbers, 
 when God spoke to Moses and Aaron, 
 saying, " Separate yourselves from 
 *' among this congregation, THAT I MAY 
 
 " CONSUME THEM IN A MOMENT." Yet 
 
 these two great leaders of Israel were so 
 little actuated by that imaginary " uni- 
 " versal Principle of Action? SELF- 
 LOVE, that they were entirely regardless 
 of their own danger, notwithstanding the 
 divine warning, and seemed to have no 
 other care but that of endeavpuring to 
 save their brethren from GOD'S wrath ; 
 for it does not appear, that they retrea- 
 ted, or separated themselves " from 
 " among the congregation? as they 
 
 were 
 
88 
 
 were expressly directed, but only *'feU 
 " upon their faces" and exerted the 
 powers of Human Reason in the follow- 
 ing short remonstrance to their Maker 
 " O GOD, THE GOD of the Spirits of 
 " all Flesh, shall ONE MAN SIN, and 
 *' wilt thou be wroth with ALL THE CON- 
 ** GREGATION?" Numb. xvi. 20 22. 
 
 The like Remonstrance, founded in 
 sound Reason and natural Equity, had 
 once before been made even to the Al- 
 mighty himself, by hisfait/iful Servant 
 ABRAHAM, when God condescended to 
 reveal to him the awful decree of Divine 
 J^engeance against the populous cities of 
 the plains of Sodom. 
 
 " Wilt thou also destroy the Righ- 
 * c teous with the Wicked?" (said Abra- 
 liam *) " shall not the LORD of all the 
 
 *' earth DO RIGHT?" 
 
 Thus 
 
 * " And Abraham drew near, and said, Wilt t/iou 
 *" also destroy the righteous with the wicked ? Pcradven- 
 *" ture there be fifty righteous within the city, wilt thou 
 
 " also 
 
80 
 
 Thus a due exertion of right Reason 
 demonstrated the Dignity of Human Na- 
 ture, and the examples, just mention- 
 ed, sufficiently prove, that THE AL- 
 MIGHTY requires his Creature Man to 
 judge of Right and Wrong, and to form 
 and declare a sound Judgment upon the 
 eternal Principles Q$ Justice and Right- 
 eousness, agreeable to that Divine Know- 
 ledge with which the Human Mind is 
 most certainly endowed. 
 
 Though Abraham and his descen- 
 dants, Moses and Aaron, knew that 
 they could not exist, even a single mo- 
 ment, without the immediate protection 
 of Divine Providence, yet they thought 
 it their duty to remonstrate even to their 
 CREATOR on the eternal Principles of 
 " Justice and Judgment!" 
 
 " also destroy, and not spare the place for the fifty rigbt- 
 " eous that are therein ? That be far from thee to do 
 " after this manner; to slay the righteous with the 
 u wicked, and that the righteous should be as the 
 " wicked, that be far from thee : shall not the Judge of 
 lt all the earth do rig/it?" Gen. xviii. 2325. 
 
 N THE 
 
00 
 
 THE ALMIGHTY SEARCHER OF 
 HEARTS knew beforehand what they 
 would say, and the propriety of their 
 future answers ; and, therefore, un- 
 doubtedly afforded them these extraor- 
 dinary opportunities of proving to all 
 mankind their Knowledge of Good and 
 Evil, as well as their Faith and entire 
 dependence on the eternal " Justice and 
 " Judgment" of the Divine BEING, that 
 these clear examples of the Knowledge 
 and Dignity of Human Nature, as also 
 of the regard and consideration which 
 even the great Author of that Nature 
 was graciously pleased to manifest, on 
 those occasions, towards the mental 
 Faculties of his Creature Man, might be 
 recorded to the end of time ! 
 
 Concerning the Spirit of " Justice 
 " and Judgment" with which Abraham 
 was endowed, God previously declared 
 " 1 know him, that he will command 
 
 " his 
 
01 
 
 " his children, and his household after 
 " him, and they shall keep the way of 
 " the Lord to do JUSTICE and JUDG- 
 " MENT," &c. (Gen. xviii. 19. ) So that 
 Abrahams Remonstrance, wherein he 
 appealed to " the JUSTICE and JuDGr- 
 " MENT" of GOD, was apparently agree- 
 able to the foreknowledge and expect a* 
 tion of the Almighty, as well as the other 
 Remonstrance of Abraham's descend- 
 ants, Moses and Aaron. For these ex- 
 traordinary exertions of Human Reason, 
 in appealing to the Divine Justice, were 
 so far from being offensive even to THE 
 SUPREME AND ETERNAL SOVEREIGN OF 
 
 THE UNIVERSE, that, on the contrary, 
 he clearly manifested his approbation by 
 the gracious manner in which he accept- 
 ed and answered these human petitions ! 
 He condescended to satisfy the righteous 
 and Just Spirit of ABRAHAM, by an assu- 
 rance, that even " if ten righteous per- 
 " sons " only could be found amongst the 
 
 wicked 
 
92 
 
 wicked nations in the plains of Sodom 
 " I will not destroy if (said he) "for 
 (( the lens sake." * And to the Re- 
 monstrance of Moses and Aaron (the 
 descendants of the just ABRAHAM) the 
 like favourable attention was paid by 
 " the God of the Spirits of all Flesh: " 
 for as their petition -was offered up in 
 behalf of the whole congregation (viz. 
 that they might not suffer for the fault 
 of one or a -few persons) God condescen- 
 ded to spare the Congregation, though 
 they h&d justly incurred the forfeiture 
 of life by joining -f the haughty and 
 
 * Gen. xviii. 32. But alas, by the fatal catastrophe 
 of all the nations in the plains of Sodom soon afterwards, 
 and by the very small number of individuals 'that were 
 found worthy of the divine warning to escape the national 
 punishment, it is apparent that there were not even //re 
 righteous persons to be found in fire royal cities ! (Gen. 
 xiv. 2,) Horrible depravity ! 
 
 f The text informs us, that " KOHAH gathered ALL 
 " THE CONGREGATION against them" (Moses and 
 Aaron) u unto t/ie door of tltc tabernacle of the congrcga- 
 " tion,*' whereby the guilt of the congregation is mani- 
 fest. Numb. xvi. 19. 
 
 factious 
 
93 
 
 factious princes of Israel in open rebel- 
 lion to the Divine Ordinances, contrary 
 to the clearest evidence of all their sen- 
 ses ! For Moses, on offering up this 
 short petition, was immediately directed 
 to separate the Congregation from the 
 more notorious offenders " Speak unto 
 " the Congregation, saying) Get ye up 
 " from about the tabernacle of KORAH, 
 " DATHAN and ABIRAM. And MOSES 
 16 rose up, and went unto DATHAN and 
 ABIRAM ; and the Elders of Israel fol- 
 " towed him. And he spake unto the 
 " Congregation f saying, Depart, I pray 
 " you, from the tents of these wicked 
 " men, and touch nothing of theirs, lest 
 " ye be consumed in all their sins." 
 And accordingly all persons, that had 
 grace sufficient to repent of their con- 
 nections with these wicked men, " Gat 
 " up from the tabernacle of Korah, 
 " Dathan, and Abiram, on every side :" 
 And immediately afterwards God wa* 
 
 pleased 
 
04 
 
 pleased to justify Moses, and to demon- 
 strate the truth of his Divine Mission, 
 by a tremendous and unusual example 
 of Vengeance * upon the hardened of- 
 fenders and their families ! (Numb, 
 xvi. 1. to 40.) And this being done in 
 the presence of the whole Congregation, 
 (then a populous nation] the evidence of 
 it (which is handed down to us by their 
 descendants, the Jews, and has also been 
 confirmed, from time to time, by other 
 instances of Divine Vengeance upon the 
 same nation) was thereby rendered in- 
 contestable ! 
 
 Nevertheless, the very next day, "all 
 " the Congregation of the children of 
 " Israel murmured against Moses, and 
 " against Aaron, saying, Ye have killed 
 " the people of the Lord" This further 
 rebellion having once more provoked 
 
 * - (i the ground clave asunder that (ws) under 
 c< thorn : and the earth opened her mouth, and swallowed 
 ** them up, and their houses," L\:C. 
 
 the 
 
95 
 
 the Divine Justice, the cloud covered 
 the tabernacle, and the glory of the Lord 
 appeared ! And Moses and Aaron were 
 once more commanded to separate them- 
 selves from the Congregation, that a Na- 
 tional Vengeance might take place ! 
 " Gel you up from this Congregation," 
 (said the Almighty) " that I may CON- 
 " SUME THEM AS 1$ A MOMENT." Ne- 
 vertheless, these two worthy Ministers 
 of God discovered no sense of fearybr 
 themselves, whilst the national danger 
 demanded their endeavours in behalf of 
 their brethren; and therefore, instead 
 of separating themselves, as they had 
 been once more commanded, they, once 
 more, " FELL UPON THEIR FACES/' to 
 implore the Divine mercy and forgive- 
 ness of the national iniquity ; so that 
 Self-love was manifestly superseded by 
 Patriotism and brotherly Affection ! And 
 us the plague was already begun among 
 
 the people, the mediation of these two 
 
 men 
 
men was so far favoured by the God of 
 Israel, that Moses was inspired with 
 wisdom and presence of mind to instruct 
 his Brother Aaron how to " make an 
 66 atonement for the people" by the 
 burning of incense And accordingly 
 Aaron " stood between the dead and the 
 " living ; and the plague was stayed.'' 
 Numb. xvi. 4148. 
 
 These are unquestionable examples 
 to demonstrate, that " Self-love" is not 
 " the universal Principle of.dction." 
 
 Upon a former intercession also of 
 Moses in behalf of his ungrateful coun- 
 trymen, he permitted his natural 4ffec- 
 lion for them, to carry him (seemingly) 
 far beyond the bounds of Reason and 
 Moderation, in his expressions to the 
 Almighty ; * even so far as to wish 
 
 that 
 
 
 * " And Moses returned unto the LORD, and said, 
 " Oh, this people have sinned a great sin, and hav 
 " niado them god* of gold. Yet now, if thou wilt, for- 
 
97 
 
 that he himself might be blotted out of 
 God's Book* if the sin of the people 
 was not forgiven ! So that Self-love is 
 by no means " the universal Principle 
 " of Action" 
 
 The affectionate Apostle Paul seemed 
 slso equally anxious for the eternal 
 welfare and prosperity oflhe same great 
 Nation ; and he expressed the like un- 
 bounded Love towards them, by one of 
 the strongest hyperbolical expressions 
 (as Mr. Burkitt calls it) that he could 
 possibly have chosen for that purpose. 
 
 " give their sin : and if not, blot me, I pray thcc, out of 
 " thy book, which thou hast written. And the Lord 
 " said unto Moses, Whosoever hath sinned against me, 
 " him will I blot out of my book." (Exod. xxxii. 31 33.) 
 
 * Meaning (probably^ an ex elusion fro in the temporal 
 blessings premised in God's covenant; or perhaps the loss 
 of life, both of which came upon him afterwards for his 
 unguarded expressions on another occasion. Compare 
 Numb. xx. 12. with Numb, xxvii. 12 14-. Deut. iv. 37- 
 and pilm cvi. 32, 
 
 o " I 
 
98 
 
 v 
 
 " I could wish" (says he) "that my- 
 " self were accursed from Christ for my 
 " brethren, my kinsmen according to 
 " the flesh." (Rom. ix. 3.) And though 
 the Apostle, by the words MftOeiMt 
 tiVQLi OLTiQ T'a Xpi&, might perhap smean 
 to refer only to that anathema of tem- 
 poral misery and destruction denoun- 
 ced by Christ himself, against Jerusa- 
 lem, and the unbelieving Jewish nation, 
 for their open rejection of the Gospel;* 
 
 yet 
 
 * Behold your house" (said Christ) " is left 
 " unto you desolate," Matt, xxiii. 38. Luke xiii. 35. 
 And again " When ye therefore shall see the abomina- 
 " tion of desolation^spoken of by Daniel the Prophet, 
 " stand in the holy place, (whoso readetb, let him im- 
 " derstand,)" said our Lord ;" Then let them which 
 ;< be in Judea, flee unto the mountains/' &c. ' { And 
 " woe unto them that are with child, and to them that 
 " give suck in those days !" &c. " For then shall be groat 
 " tribulation, such as was not since the beginning; of the 
 :< world to this time, no nor ever shall be." Matt. xxiv. 
 15 21 . Under this severe ANATHEMA of national Mi- 
 sery, the unconverted part of the Jewish people might with 
 propriety be accounted avaQs/to, CCTTO rtt Xf*r, accursed 
 from the Messiah, being then separated, or excommwiicatcd, 
 
99 
 
 yet it is manifest, that the affectionate 
 and truly patriotic Apostle would have 
 been ready to suffer every kind of tem- 
 poral misery, and even to lay down 
 his Life for the refractory Nation, if 
 
 as it were, from the immediate protection of the. eternal 
 " KING or ISRAEL/' and by him publicly given up to 
 temporal Vengeance ; the Sufferings and Misery of which 
 (and not the Reprobation which occasioned them) the pa- 
 triotic Apostle would willingly have endured, if it were 
 possible, in Ms own Person (for no otherwise could he 
 wish to be separatedfrorn Christ, but mSufferings ; for the 
 Lore of Christ was unalicnable : See preceding Chapter, 
 ver. 35 to 39.) if he could thereby have removed from his 
 Nation this dreadful ANATHEMA of Christ's temporal 
 Vengeance, which, at the time the Apostle wrote, was 
 dreadfully impending ! But whether this conjecture of mine 
 be right or not, and whether the Anathema mentioned by 
 the Apostle is to be understood as temporal, as eternal, or 
 both ; yet the same limitation with respect to the Love of 
 Christ must necessarily be understood, viz. that " t/i* 
 " Jpostle wished he might perish'' (whether in this world 
 or the next) " not as an Enemy of Christ, but as a Saviour 
 " of his Brethren," (agreeable to the remark of the learned 
 Chrysostom) and as CHRIST himself also was " MADE 
 " A CURSE FOR us." (Gal. iii. 13.) See this point 
 clearly stated by the Rev. Dr. John Scharp, in his " Sym- 
 " phonia Prophet arum ct Apostolorum" Printed at Gen- 
 eva in 1625. 
 
 he 
 
100 
 
 he could thereby have averted the ap- 
 proaching vengeance from his country- 
 men, and restored them to Grace and 
 the promised Privileges of the Gospel, 
 to which they had been the first invited 
 of all other nations ! And therefore we 
 cannot surely conceive, that " the Prin- 
 '" ciple of Action " or Motive to such a 
 declaration, was Self-love, 
 
 The disinterested Principles of this 
 Apostle are evident also from some 
 other expressions, and especially from 
 that in his Epistle to the Romans, (v. 
 7.) viz. " peradventure for a good 
 " Man " (says he) " some would even 
 " dare to die ; " which idea totally ex- 
 cludes the Principle of Self-lov& But 
 though the Apostle's Expressions suffi- 
 ciently prove that Self-love was not his 
 Principle of Action, yet the same was 
 more effectually demonstrated by his 
 
 Life and Practice ! 
 
 And 
 
101 
 
 * 
 
 And again, When we read of JONA- 
 THAN'S inviolable Friendship towards 
 DAVID> can we conceive, that he was 
 actuated by Self-love? We cannot 
 mention that Principle without injus- 
 tice to the generous character of that 
 truly noble Prince, unless we speak of it 
 comparatively, to shew, that his Friend- 
 ship and brotherly Love was equal to it; 
 for the Scripture repeatedly informs us." 
 that he loved DAVID " as his own Soul." 
 
 It was nut tm unreasonable Friendship ; 
 he was well convinced of the Merit and 
 Virtue of DAVID ; for on these he found- 
 ed his Love; and he had too much 
 Virtue himself to violate a reasonable 
 Friendship, even though his own pri- 
 vate Interest and very Inheritance was 
 his at stake ! 
 
 These points were most earnestly- 
 pressed upon him with all the authority 
 
 that 
 
102 
 
 that an anxious worldly-minded father 
 could possibly assume, and yet without 
 effect " As long as the Son of Jesse 
 " liveth upon the ground" (said Saul 
 to Jonathan) " thou shall not be estab- 
 " lished, nor thy kingdom ; wherefore 
 " now send and fetch him unto me, for 
 " he shall surety die " Now, if Self-love 
 had been the Principle of Action with 
 JONATHAN, he could not have greater 
 temptation ! But he knew how " to re- 
 " fuse THE EVIL, and CHUSE THE 
 GOOD," and would not, therefore, sub- 
 mit (like modern statesmen) to the 
 wretched policy of doing " Evil that 
 " Good might come r~ Honour and Jus- 
 <c lice were his " Principles of Action ;" 
 and he was willing to risque, not only 
 his worldly dignity and state, but his 
 life also, rather than injure and forsake 
 an innocent man ! " Wherefore shall 
 " he be slain ? " (said he) " What 
 " harm hath he done ?" And when he 
 
 found 
 
103 
 
 found that his father persisted in his 
 base resolution, he was filled with ho- 
 nest indignation ; and, as the text in- 
 forms, " rose from the table IN FIERCE 
 ANGER "not on account of his father's 
 injurious behaviour to himself, in at- 
 tempting to kill him with a javelin, but 
 because " he was grieved FOR DAVID" 
 (says the text) and that " his father 
 " had done him shame." See 1 Sam. 
 xx. 31 to 34. 
 
 And again Was David, King of Is- 
 rael, actuated by Self-lore, when he 
 tendered his own Life, to save the Lives 
 of his Subjects, praying God to " Let 
 " his hand be against him, and against 
 " his father s house," instead of the na- 
 tion in general ? 
 
 Surely his Principles of Action were 
 very different from Self-love, or from 
 that imaginary PATERNAL PRECEPT of 
 " seeking his own Happiness /" 
 
 His 
 
104 
 
 His Conscience probably informed 
 him that he was guilty before God in 
 having numbered the Israelites, to satis- 
 fy some vain or presumptuous curiosity 
 concerning the Strength of the Nation, 
 at a time when his whole confidence 
 and hope of success against his enemies 
 ought to have been placed in GOD 
 alone ; and he would perhaps then re- 
 collect, that the same sinful Presump- 
 tion within himself, which had occasion- 
 ed the undertaking, had also occasion- 
 ed * the neglect of that tribute or offer- 
 ing 
 
 * This example proves that KINGS and PRINCES 
 arc indispensably bound to exercise themselves daily and 
 constantly in the study of the Holy Scriptures '(agreeable 
 to the command in JDeut. xvii. 18 20. f lest they 
 
 sheuld 
 
 f " And it shall be when he sitteth upon the throne of 
 " his kingdom, that he shall write him a copy of this Law in a 
 " book, out of (that which is) before the Priests the Levites : 
 * and it shall be with him, and he shall read therein all the days 
 " of his life : that he may learn to fear the LORD his God, to 
 " keep all the words of this Law, and these Statutes, to do 
 " them ; that his heart be not lifted up above his brethren, and 
 " that he turn not aside from the commandment to the right 
 '* hand, or (to) the left: to the end that he may prolong his 
 " days, in h>s kingdom, he~, and his children in the midst of Israel." 
 
105 
 
 offering to God, which, in the Law, is 
 expressly enjoined to be given as a ran- 
 somfor the Soul of every individual of 
 that nation, whenever they should be 
 numbered, viz. half a shekel for every 
 one: " When thou take st the sum of the 
 " children of Israel, after their number" 
 (said GOD to Moses) " then shall they 
 " give EVERY MAN A RANSOM FOR HIS 
 " SOUL UNTO THE LORD ; when thou 
 " numberest them : that THERE BE NO 
 " PLAGUE among them when thou num- 
 " berest them/' &c. See Exod. xxx. 12. 
 to 16. 
 
 REASON and CONSCIENCE therefore 
 taught him, that he himself 'was the 
 principal aggressor; and these just 
 Principles, joined to a patriotic Regard 
 
 should inadvertently occasion any breach of GOD'S LAWS, 
 and thereby draw down the Divine Venegeance upon 
 themselves, as well as their unwary subjects; who are 
 equally guilty, whenever they comply with an mi/awful 
 command. 
 
 p for 
 
106 
 
 for the Preservation of his Countrymen) 
 certainly induced him to present him- 
 self to God as the proper victim of di- 
 vine Vengeance ! For " DAVID spake 
 " unto the LORD, when he saw the angel 
 " that smote the people, and said Lo, 
 " I have sinned, and I have done wick- 
 " edly : but these sheep, what have they 
 " done ? Let thine hand, I pray thee, 
 
 " BE AGAINST ME, AND AGAINST MY 
 
 " FATHER'S HOUSE/' &c. 2 Sam. xxiv. 
 
 !? 
 
 It would, surely, be highly absurd to 
 attribute so pathetic and penitent a de- 
 claration to the Principle of Self-love.* 
 
 The Monarch of Israel was actuated 
 
 by 
 
 * Some excellent arguments and very striking ex- 
 amples have been produced by the truly benevolent Mr. 
 Brooke of Dublin, in his " Fool of Quality? to prove 
 that Self-love is by no means " the universal Principle of 
 " Action." 
 
 To quote the authority of a romance, in a Tract on 
 tlicjirat Principles of TMW, will perhaps, at first sight, 
 
 giv 
 
107 
 
 by a much less reasonable " Prin- 
 *' ciple of Action" (and still very op- 
 posite 
 
 give offence to many of my readers ; but, for my excuse, 
 I rely on the propriety of the arguments themselves, and 
 the just application of the several real examples by which 
 they are illustrated. I should never of my own accord, 
 
 I confess, have consulted any work under the Form of a 
 Novel, for information of this kind; but the sentiments 
 of this sensible author being pointed out to me by a 
 worthy friend, I thought it would be injustice to my ar- 
 gument, if I neglected to refer my readers to the clear 
 light which the worthy Author of the Faol of Quality has 
 thrown upon the subject, when he makes his EARL OF 
 MORELAND enquire " whence, how, by what means may 
 " a Man arrive at Happiness ? By getting out of him- 
 
 II self, my Lord" answered his worthy character MR. 
 MEEKLY. '* Out of himself, Mr. Sleekly ! yon aston- 
 tf ish me greatly. A contradiction in terms, unnatural, 
 " impossible! GOD himself \ my Lord, cannot make a 
 " Man happy in any other way, either here, or hereafter. 
 " // is, said the Earl, an established ma vim among ajl 
 " thinking Men, whether Divines or Philosophers, that 
 " SELF-LOVE is the Met ire to all Human Actions. 
 " Virtue forbid ! exclaimed Mr. Meekly ; all Actions arc 
 " justly held good or evil, base or honourable, detestable or 
 " amiable, merely according to their Motives. But if the 
 " Mot ire is the same in all, there is an end, at once, to the 
 " possibility of virtue; the cruel and the kind, the faithful 
 " and the perfidious, the prostitute and the patriot, art 
 " confounded together," &c. 
 
108 
 
 posite to Self-Jove) when he uttered that 
 bitter lamentation for the death of his 
 
 wicked. 
 
 He afterwards relates, in very striking terms, the well- 
 known example of Damon and Pythias, whose inviolable 
 FRIENDSHIP triumphed over SELF-LOVE, as well as 
 over the cruel intentions of the tyrant Dionysius. Then 
 follows the Author's excellent definition of the term SELF, 
 SELFISHNESS by superior Principles originally commu- 
 nicated to our Nature by the Divine Intelligence; and he 
 proves that such Principles have prevailed in the world, 
 by reminding us of the ancient states of SPARTA and 
 ROME, which " dented their lustre and power, their 
 *' whole pre-eminence and praise" (says he) "from this 
 " Principle of Communications, which, in them, was called 
 " LOVE OF COUNTRY. But this benefiting Prin* 
 " ciple" (continues he) " was still more eminently instan- 
 " ccd in the Society O/'THE CHURCH OF JERUSALEM, 
 " who had all things in common ; who imparted their 
 " possessions to all men, as every man had need ; and 
 <c thence did eat their common bread with gladness and 
 " singleness of heart, praising OOD, and having favour 
 *' with all people " &c. 
 
 He afterwards mentions the instances of the Roman 
 liegulus, and the Dccii, as also that of " Leonidas, and 
 ** his three hundred Spartans, who devoted their lives for 
 " THE LIBERTIES of Greece" &c. and, lastly, exem- 
 plifies" this DISREGARD OF SELF, the vital Source and 
 " Principle of every Virtue, in six Mechanics or Crafts* 
 " men of the city of Calais," when it was besieged by 
 King Edward the 3d, 
 
 Th, 
 
109 
 
 wicked, rebellious, and incestuous Son, 
 Absalom " Would to GOD" (says he) 
 " I had died for thee my Son ! " 
 
 NATURAL PATERNAL AFFECTION was 
 more powerful in this case than REA- 
 SON; and every other Principle of Ac- 
 lion, even Self-love (which is also a 
 natural Affection, and generally very 
 potent) was entirely superseded by it : for 
 the King most earnestly wished, that he 
 himself had died, instead of that unna- 
 tural wretch, who (he was well aware) 
 ceased not, whilst he lived, to plot his 
 father's ruin,, being an enemy (he well 
 knew) that was implacable, that was 
 restless, and impatient to deprive him, 
 not only of his kingdom, but of his life ; 
 and had already violated his bed, in the 
 most publick and shameless manner, 
 
 The whole argument, with the examples, are too long 
 to be inserted here, but arc highly worthy the reader's 
 perusal. See THE FOOL OF QUALITY, vol. 1. p. 117- 
 130. 
 
 with 
 
110 
 
 with the detestable crime of incest !- 
 There was no room to hope for the re- 
 formation of a wretch that had so en- 
 tirely lost all distinction between GOOD 
 and EVIL ! No gleam of happiness for 
 his injured father, but in his death ! 
 And yet paternal Affection compelled 
 the latter to esteem even his own death 
 preferable, if he could thereby have pro- 
 longed the wretch's life ! " O my Son 
 " Absalom, my Son, my Son Absalom I 
 " Would to God" (said he) / had 
 " DIED FOR THEE, O Absalom, my Son, 
 " my Son /" 2 Sam, xviii. 33. 
 
 Thus it appears that SELF-LOVE is 
 by no means " the universal Principle 
 " of Action" since there are other Af- 
 fections, which sometimes supersede it, 
 and become the leading Principle of 
 diction. 
 
 A certain noble Author of the 
 last ceiitui v, in a work, intituled " A 
 
Ill 
 
 " View of the Soul" has several chap- 
 ters concerning the Power and Influence 
 of the .Affections over all the other natu- 
 ral faculties, Reason itself not being ex- 
 cepted : and in one chapter he at- 
 tempts to prove, " that some Affection 
 " is the substantial Part of the Sou!." * 
 
 But 
 
 * " I have thought " (says this Author) " and do 
 " think, and believe (which is somewhat more than a 
 " thought, it is a thought with the concurrence, appro- 
 " bation, and allowance of one's Reason) that the Soul 
 " of Man is immortal ; and that the very Essence or 
 " substantial part of a Human Soul, disrobed of a Body, 
 " or subsisting of itself, is some restless working (however 
 " at some times invisible) affection ; and that if those 
 " more noble faculties of our Soul (next and inirae- 
 " diately under that bright heavenly Star) are the Pilots 
 " to conduct us unto rest, some affection (as it seems to 
 ** me) is the chief Passenger in this frail and weak Vessel 
 " of the flesh. St. Paul, in that admirable Encomium 
 " of this Charity, tells us, that it abides, when many 
 " other gifts fail. And if we shall know, as we arc 
 " known, as he tells us in another place, there will be 
 " then little use of the Invention, Memory, Reason, or 
 44 the like, which are but the Handmaids to knowledge. 
 " Neither can I rationally imagine, after return of the 
 " Soul to its place of rest, or for default thereof in its 
 " banishment to everlasting wandering, any use of other 
 
 " faculties 
 
112 
 
 But though the Affections are certainly 
 to be esteemed " Principles of Action" 
 
 yet 
 
 ' faculties than the affections, unless towards the exalt- 
 " ins; or heightening them in their several degrees, whe- 
 " tlier love and joy on the one side, or sorrow, fear, &c. 
 " on the other. 
 
 " The Soul of Man being an emanation from that 
 " DIVINE LOVE, must necessarily partake of it, LOVE; 
 *' and not able at present-by any natural light it has, to 
 " reach unto itself its proper object, lays hold on any 
 " thing, rather than seem to vanish or be extinct; and 
 " withal that it happens to have such several inclinations 
 f* in man, \\hile it is here, is surely by reason of some 
 " false imaginary light, or the want of a true one, and 
 " that we want both power and skill, in the setting or 
 " tuning some strings of the affections, as I may call 
 " them. And it is want of a clear inspect into our na- 
 " ture and frame, that we become, as David speaks, a 
 " stubborn generation, a generation that set not their 
 " hearts aright, and whose Spirit cleavcth not stcdfastly 
 " to God. And I do further believe, that all the facul- 
 '* ties, strength, and power of the Soul, which we have, 
 " are given us towards the performance of that^V.sY and 
 *' great Carnmandmcntj Thou shalt IUTC the Lord thy God 
 " with all thy heart, and with all thy Soul, and with all 
 " thy mind : The whole Soul beside seems naturally 
 " subservient, if not subsequent, to the affections mo- 
 " tion, and the motion of the Soul would be strange 
 ii without them, and not imaginable; they being as ne- 
 " cessary as they are useful. And therefore I think we 
 
 " may 
 
113 
 
 yet they cannot at any rate be admitted 
 as " Rules of Obedience " (as I have 
 before observed concerning the Affection 
 of Self-love) because the generality of 
 Mankind are more liable to be influen- 
 ced by evil, misplaced Affections, than 
 by those which might tend to their 
 real Happiness. 
 
 The Affections of the avaricious Man 
 for instance, are all subordinate to his 
 Affection for amassing temporal wealth : 
 he may love his wife and children, 
 perhaps, when the natural Affections of 
 
 " may as well cease to be, by our own power, as cease to 
 
 " affect; and they who have gone furthest or most covert- 
 
 " ly herein, have in going about to hide some particular 
 
 * { affections, shewed others more visibly ; and for the co- 
 
 " vering of their joy or sorrow, fear or anger, or the like, 
 
 " have set up for predominant in their Soul, a seeming 
 
 " contempt of all things ; which is an affection itself, and, 
 
 " for ought I know, as subject to be faulty as any. For 
 
 " surely the Soul may seem rib less glorious in its march, 
 
 *' with all its parts and retinue, than some of them ; 
 
 *' provided ft marches the right way, and each faculty 
 
 " help and assist, and not go about to destroy each other." 
 
 A VIEW OF THE SOUL. Sect. 5, pages 109, 110. 
 
 Q the 
 
114 
 
 the husband arid parent do not interfere 
 with his predominant passion for riches ; 
 but, whenever they do, the wretch loses 
 all feeling for his own flesh and blood, 
 and will eagerly sacrifice to MAMMON 
 the peace of his family, and the happi- 
 ness of his beloved children, even in the 
 most material circumstance of their 
 lives! And though such a wretch is 
 sometimes influenced, indeed, by the 
 more general Principle of 'Self-love (that 
 is, whenever the consideration of Self 
 happens to fall in competition with his 
 duty to other men) yet even Self-lore 
 itself must yield to the Love of Hoarding, 
 since it is the well-known characteristic 
 of the Miser to withhold all the com- 
 forts of life, even from HIMSELF; in 
 prder that he may indulge his unreason- 
 able- Affection for amassing wealth ; 
 which Depravity, if not assiduously and 
 carefully checked in time, \vill most 
 surely increase with age, till it becomes 
 
 inveterate 
 
115 
 
 inveterate and irresistable, so as entirely , 
 io enslave its wretched Votary ! 
 
 It would be well for such men, if 
 they deprived -themselves only of tem- 
 poral comforts; 1 but, alas, AVARICE 
 defeats SELF-LOVE, even in its most \j\\- 
 poii'dirt ciniWTn, -Eternal JFelfare. " Go 
 " to now ye Rich Men, vccp and howl 
 " f or !/ lir miseries that shall come upon 
 " you" James V. 1. Compare this 
 
 with what has already been mention- 
 
 / " 
 
 ed in pages 2330. 
 
 The depraved Appetites and Affections 
 of Drunkards and Gluttons are aU<> 
 PRINCIPLES OF ACTION, which are fre- 
 quently too powerful both for Reason 
 and Conscience, and even for Self-love ! 
 for they too often lead Men with their 
 eyes open to certain destruction, even 
 though they are warned by the clearest 
 Convict I Foreknowledge concern- 
 
 ing the inevitable consequences of their 
 respective vices ! Ijiscascs, misery, and 
 
 death 
 
116 
 
 death may stare them in the face, and 
 mark them, by their gradual approaches, 
 as the unfortunate victims of these crimi- 
 nal indulgencies ; hut how seldom 'do 
 they deter ! Nay, the certain expecta- 
 tion even of eternal damnation is not 
 sufficient to reform them ; and the 
 learned Dr. Hales has produced an ex- 
 ample * concerning Drunkards, to prove 
 that they would go on, even though they 
 should see Hell-Fire before their eyes ! 
 
 The depraved Affections for every 
 other vice, as Lust, Gaming, &c. are 
 equally capable of supplanting the uni- 
 
 * " so bewitching is this infatuation, that 
 
 " though they cannot, most of them, but be sensible/' 
 (says Dr. Hales) " that they are manifestly shortening 
 " their days, and just plunging themselves into their 
 " graves; yet will they not refrain. This an eminent 
 " Physician was so sensible of, from his own unhappy 
 *' experience, that he said, when Men had got a habit 
 
 -" of it, THEY WOULD CO ON, THOUGH THEY SAW 
 
 HKLL-FIRE BURNING BEFORE THEM." " A 
 " Friendly Admonition to Drinkers of Gin, Brandy," 
 &c. By Stephen II alee, D. P. p. 14. 
 
 versal 
 
117 
 
 versal Principles of Self-love and Com- 
 mon Sense; and do frequently carry 
 Men headlong to destruction, when it is 
 impossible but that they must have fore- 
 seen the necessary consequences of their 
 inordinate pursuits ! 
 
 How carefully, therefore, ought Man- 
 kind to guard themselves against every 
 unlawful Affection ; and strenuously to 
 resist them, whenever they occur, lest 
 any undue Affection should become the 
 reigning Principle of Action, and lead 
 the poor enslaved mortal to eternal 
 destruction ! " From whence (come) 
 t( wars and fightings among you? (Come 
 " they) not hence, (EVEN) OF YOUR 
 * LUSTS, that WAR IN YOUR MEMBERS? 
 * Ye LUST, and have not : ye KILL, and 
 66 desire to have, and cannot obtain: 
 " y e fight and war, yet ye have not, be- 
 " cause ye ASK NOT, Ye ASS, and re- 
 " ceive not, because ye ASK AMISS, Huh 
 " ye may consume it upon your LUSTS. 
 
 Ye 
 
118 
 
 <* Ye ADULTERERS and ADULTERESSES, 
 " know ye not that tlie friendship of the 
 ' world is enmity wil/i God?" James 
 iv. 14. 
 
 But many actions which may seem 
 apparently to have heen occasioned 
 merely by corrupt djfections, are never- 
 theless promoted by a more latent cause : 
 I mean the Inspiration or Influence of the 
 spiritual Enemies * and Deceivers of 
 
 Mankind, 
 
 * " THE DEVIL is not merely a name, which 
 " those who would sap the. foundations of religion pre- 
 " tend religion has contrived to frighten timorous minds ; 
 " nor is danger then only to he apprehended from him, 
 " when he is supposed to assume a bodily form: it is 
 " supers titious weakness to be afraid of him only 'when 
 " unbodied," and to neglect the secret and unseen influ- 
 " ence, wiiich his continual converse with us, as an 
 " unimbodied spirit, may have upon us. He and his 
 " angels are not yet cant into outer darkness, tho'.it be 
 " prepared for them ; the mouth of the bottomless pit 
 " is not yet closed over them : they fell from GOD, not 
 " so much I- / ,i bcal descent, j'.s by mental apostasy and 
 *' dissimilinide ; and they have still this visible world, 
 " once the seat of tin 5r happiness and glory, to range 
 " in : they are, therefore, stilecl'by the Apostle spirifual 
 
 *' wicked- 
 
no 
 
 f 
 
 Mankind, which must also he reckoned 
 amongst the various Principles or Mo- 
 tives 
 
 " wicledne&se* in li^Ji places ; and their leader is called, 
 " The God of this World, The Prince of Darkness, The 
 " Prince of the power of the Air. Uncloathcd and un- 
 * jmbodicd spirits may converse with us by secret il- 
 " lapses, without our perception of the medium through 
 " which they act : even ihe wind bloucth where it itsh-th, 
 " and we hear the sound thereof ; but cannot tell whence 
 " it 'coweth, nor whither it goet/t. As there are Divine 
 " Illuminations communicated to the soul by THE 
 " GOOD SPIRIT OF TRUTH, so there are impure 
 <4 suggestions to the fancy made by The Evil Spirit of 
 " Darkness; and a watchful observer of his own heart, 
 " must have heard the frequent whispers both of The 
 " Voice of Wisdom and The Voice of Folly : he, from 
 " whose eyes a Heaven-born Faith in CHRIST has re- 
 " moved the scales of corruption, may easily discern 
 " The Calm Irradiations of Divine Light leading him to 
 " holiness and peace, and the foul and disturbed fires of 
 " Satan betraying him into sin and misery. 
 
 " Rut tho' our Enemy be invisible, and, on that ac- 
 
 " count, more able to execute his malignant designs 
 
 u airainst us ; yet let us not so dread his power, as to 
 
 " decline the contest. While, our minds are constantly 
 
 " turned to That tight , which li^httth every man that 
 
 " cot'itt/i into the world; while we desire it, and depend 
 
 " upon it, as The Light of Life ; we shall always be 
 
 " able to know and to guard against the stratagems of 
 
 ; ' the Apostate Spirit, whether he, appears in his own 
 
 ' r.a!;ed deformity, or doaths himself like an Angel of 
 
120 
 
 tives to Action ; because nothing can he 
 more certain, than that these incorpo- 
 res/ MALIGNAKTBEJNGS take a most dan- 
 gerous advantage (though unperceived) 
 of all immortal carnal Affections in un- 
 guarded worldly Men ; and do therehy 
 lead the unwary and careless Liver in- 
 to the most detestable Slavery * that 
 
 they 
 
 ** Light. A force*! imitation will always fall short of 
 ** the archetype : and though sin and falsehood may put 
 ** on the mantle of Holiness and Truth ; yet he, that is 
 44 inwardly acquainted with the Truth m it u in JESUS, 
 " ant! ingenuously loves and pursues it, \viil be able to 
 u detect the imposture, and through the veil behold the 
 ** blarkness and malignity of the enemies to hi:s peace." 
 4t Evangelical Discourse*," by the worth} and ingenious 
 Mr. John Payne, formerly Dep. Aerompt. in the Bank 
 of England. Discourse V. p. J?l 124. 
 
 * 4t The Original or I'u7id((?ncnf(tl Ttrnpfation by 
 44 which Sata^i draws men into the snare oi S( i I'ifufle, or 
 " bondage spiritual, is by enlaiging or improving their 
 " desires, not of things simply evil, but of things either 
 " natural, or indifferent ; that is, for their kind or qua- 
 ft r*K r not unlawlul. These desires being improved unto 
 ** the trill, ,'r ut>to some cxcesbive measure, do, by long 
 4 * custom or coniinuance, retjiiire satisfaction by us strong 
 ** a law of necessity (at least as importunately) as our 
 * 4 natural desires of food or raiment do. The more e.\- 
 ** ceb^ive or exorbitant any dcsitc is ? the more impatient 
 
121 
 
 they may dishonour the work of God, 
 and prepare the deluded Mortal for eter- 
 nal shame and punishment ! 
 
 The 
 
 " it is of repulse. It is as impossible for a greedy or 
 " ravenous Appetite to be satisfied \viih a spare or mo- 
 " derate diet, as for a moderate appetite to be satisfied 
 " without any food at all. A vain Fantastic, that takes 
 " proud cloaths to be Part of Himself, is as desirous of 
 " change of suits or costly apparel, as a poor man is of 
 " apparel itself, or of such stuff as is sufficient to keep 
 " out cold and wet. An ambitious Spirit is not so well 
 '* content with an ordinary place or rank amongst Free- 
 " men, as an ingenuous mind will be with the estate or 
 " condition of an hired Servant ; if no better by means 
 " fair and honest be likely to belal him. A Man apt to 
 " over-prize himself, and jealous withal of contempt, of 
 " wrong, or of gross abuse, is not so easily appeased with 
 " streams of blood, as a calm and gentle spirit is with 
 " an ingenuous acknowledgment of wrongs done, or 
 4< with a courteous answer for wrongs suspected. The 
 " desire of wealth or worldly goods, after it hath once 
 " exceeded its lawful bounds, becomes as unsatisfiable 
 " as Hell. It enlargeth itself by often satisfaction, and 
 M of all earthly and mortal things, it knows no stint 
 " or period of growth, but grows strong and lusty by 
 *' waxing old. 
 
 " None of these desires of meat, of drink, of apparel, 
 
 " of satisfaction for wrongs done or suspected, of ho- 
 
 " nour, riches, or preferment, are in themselves, or for 
 
 R 
 
122 
 
 The amazing power and force of the 
 unlawful Affections, which I have al- 
 ready described, cannot reasonably be 
 accounted for, on any other Principles, 
 We have no right, however, to mur- 
 mur at God's permission of spiritual 
 Temptations (whereby the Divine Know- 
 ledge of Good and Evil, presumptuously 
 
 " their quality, unlawful. Their unlawfulness consists 
 " only in their excess. But even the best of these or like 
 " desires, being improved beyond its measure, will, for 
 " its private satisfaction, betray the Soul, which gives it 
 " harbour, into Satan's hands. He doth not, he need 
 " not tempt any man to be a thief, a robber, or a mur- 
 " therer. For, (as St. James tells us> Chap. 1. 14.) 
 t( Every man is tempted (to these and the like crimes) by 
 " his t/avi concupiscence, and our concupiscences and .#- 
 lt siial desires are always increased by custom. He that 
 " hath long inured himself to exceed either in quality of 
 :< meat or drink, or to fare deliciously, desires only to 
 " satisfy his appetite, or to observe his delightful custom : 
 " so these may be satisfied, he hath no desire to be a 
 <i thief, to be a cheater, or couzener. J&ut-.ralher than 
 " his intemperate appetite should be wisa'tisjied,\\Q wilt 
 41 take himself to some other part of Satan's Service ; 
 " and adventure on theft or murther, or any other breach 
 " of -God's commandments." Dr. Jackson's Works, Vol. 
 .-3.p;'()2. 
 
 Assumed 
 
12-3 
 
 assumed by Man, is proved and tried) 
 especially as the Almighty has merciful- 
 ly been pleased to give us the most am- 
 ple warning throughout the Scriptures 
 of our continual danger ; insomuch 
 that the Christian Church hath general- 
 ly made the necessary resistance to Evil 
 Spirits, an express Article of the Bap- 
 tismal Vow, viz. To " renounce the 
 " Devil and all his Works." Neverthe- 
 less, the unreasonable Heresy of the 
 Sadducees (who were the Deists of an- 
 cient times) not only subsists to this day, 
 but seems even to prevail in a most dan- 
 gerous degree ; for there are many peo- 
 ple amongst us, who profess to believe 
 the Scriptures, and yet openly deny the 
 existence of those malignant spiritual 
 Beings, commonly mentioned and sig- 
 nified under the name of " the Devil," 
 though the Scriptures, afford the clear- 
 est testimony concerning them : but 
 our modern Sadducees endeavour to ex- 
 
 plain 
 
124 
 
 plain all texts, wherein Devils or Evil 
 Spirits are mentioned, as mere custo- 
 mary figures of spee'ch expressive of some 
 Evil Affections, and sometimes of mere 
 bodily Disorders.* Howsoever plausi- 
 ble 
 
 * " According to them" (said Archbp. Sharp) 
 ' the Devil that is so often spoken of in the Scriptures, 
 " is nothing else but either a disease of the body, or a 
 " phantasm in the brain, or the wicked principles and 
 " inclinations of a man's heart. This is the doctrine of 
 " Mr. Ilobbs, and his followers. 
 
 " But there cannot a vainer conceit enter into a man's 
 <{ head than this is. By the very same logic that they 
 tl can prove this, they may likewise prove, that all those 
 " men that arc spoken of in the Old and New Testa- 
 " ment, were not real persons, but qualities. For it is 
 " certain, that the Devil is in the Scripture as much re- 
 " presented as a person, a real subsisting being, distinct 
 " from God and from good angels, and from mankind ; 
 *' I say, he is as plainly thus represented ; as any man or 
 " woman, that is there mentioned, is. And he, for in- 
 " stance, that will say, that when our Saviour was tempt- 
 " ed by the Devil in the wilderness, all this was but a 
 " transaction of his imagination, and that it was only 
 " his own fancy that presented to his eyes all the king- 
 " domsof the world, and that it was only his own fancy 
 ftt that set him upon a pinacle of the temple, and would 
 " have had him fallen down and wprshipped it; I 
 
 c~- 
 
 saj., 
 
125 
 
 ble this kind of sophistry may appear, 
 where applied to some tew particular 
 
 passages, 
 
 ** say, he that would give such an account as thi'j, of that 
 " matter, may with the same reason say, that Jesus l.im- 
 " self was but a phantasm, an imagination, and that 
 " there was never such a real person in the world. 
 
 " The Devil then has a real Being of his own, indt- 
 *' pendent of us, or any other creature : and that Being 
 " is of the .spiritual or angelic nature. As there are 
 *' good spirits, and good angels, so tht re are e\il spirits, 
 " and evil angels; and of this latter sort is the Devil. 
 
 *' But trren, secondly, When we are speaking of the 
 *' Devil, we are not to understand any one particular 
 *' being, or any one particular evil spirit, but the whole 
 " aggregate, or company of evil spirits-, which inhabit 
 " round about us in the lower regions of the air. All 
 ** these are in the scripture language, and in common 
 " speech, called" by the name of the Devil, arid somc- 
 " times in the plural number, by the name of Devils. 
 
 " For the understanding this we are to know, that 
 11 among that infinite and innumerable company of angels 
 " which God created in a happy and glorious condition, 
 " all of them did not continue in that primitive happi- 
 " ness: but several of them, by their wilful apostasy 
 " from God, forfeited that dignity and glory they were 
 " possessed of, and so depraved their natures, that thof 
 " were incapable of dwelling any longer where they did 
 " before ; but were, by the just vengeance of God, caM 
 
 +' down 
 
126 
 
 passages, yet there are others so clear 
 ill the literal expression, and so well 
 
 guarded 
 
 ** down into these lower regions of the air, -whore they 
 ** are reserved by Providence, to the judgment and pun- 
 u ishment of the great day. 
 
 " This is the plain account that the Scriptures give us 
 **' as to this matter. Thus St. Jude in the O'th verse of 
 " his Epistle: The angels., saith he, that kept not their 
 " Jirst estate, but left their own habitation*, them hath 
 " God reserved in everlasting chains under darkness, unfa 
 " the judgment of the great day. And just to the same 
 " purpose, and almost in the same words, doth St. PeU r 
 " speak in the second chapter of his second Epistle, verse 
 '* the fourth.. 
 
 u These fallen angels now thus thrust down fro in 
 " heaven, tho' they do yet in a great measure retain all 
 "'.the intellectual accomplishments of the angelical na- 
 " ture, such r.s reason, and memory, and knowledge, yet 
 " are they in their moral qualities quite contrary to all 
 " the good angels; and particularly as to this, that as 
 " the good angels are infinitely kind and benign, great 
 " lovers of God and of mankind, and most intircly dis- 
 " posed to do all good offices to them whatsoever ; so the 
 " nature of those fallen angels is cruel and revengeful ; 
 " full of hatred, and spite, a.nd malice to God, and to 
 " his whole creation;, and upon account of this, the 
 " Scripture hath given to them the name of Satan or 
 " Devil, which two words (as all that understand the 
 languages know) signify neither more nor less 
 
 " than 
 
127 
 
 guarded by the scope or intention 'of 
 the subject delivered in the context, 
 
 that 
 
 " 'than an adversary, or an accuser, or calumniator. Tin: 
 
 " one being the Hebrew word for it, and the other the 
 
 " Greek word. And indeed it is, with reference to this 
 
 " enmity to mankind, that most of these names and cha- 
 
 '** meters, that they bear in Scripture, are bestowed upon 
 
 " them. Upon this account it is, that the Devil is called 
 
 " a murderer, a deceiver, alyar, and the father of lyes, 
 
 '" the destroyer, the old serpent, the great dragon, with 
 
 " sundry other such appellations. But then, tho' these 
 
 " names being put in the singular number } seem to denote 
 
 " some single evil spirit, that bears ill-will to mankind; 
 
 '*' yet we are always to remember, that they are to be 
 
 " expounded collectively, that is to say, to signify the 
 
 " whole body of these apostate spirits, of which there are 
 
 " a vast number: I say, the whole body of them.; .for 
 
 '" that these lapsed angels are formed into a body politic, 
 
 " 01 government, or kingdom, is plainly enough intima- 
 
 *' ted in the New Testament: for there we meet with the 
 
 " kingdom of darkness, in opposition to the kingdom 
 
 " of light; and there we meet with the prince of the 
 
 *' Devils as the chief of them ; who is likewise -by St. 
 
 '" Paul called, The god of this world, and the prince ef 
 
 " the po~Wr of the air. Under whom also, as in other 
 
 '" societies, there are many subordinate officers, as, SL 
 
 " Paul seems to intimate in the 6th of the Ephesians ; 
 
 " where, among the wicked spirits in heavenly places 
 " (that is, in the air, as Grotius, with the ancients, 
 4t rightly expounds it) that he saith we wrestle against, 
 
 " he 
 
128 
 
 that it is impossible to wrest them from 
 the obvious literal , meaning, without 
 
 perverting 
 
 *' he makes mention in the plural number of principali- 
 " ties and powers, and other rulers of the darkness of 
 " this world. 
 
 *' This is the Scripture account of these matters. I 
 *' must confess, it may seem a very odd thing to some, 
 *' that there should be in the world a society of such spi- 
 " rits, as are confessedly endowed with all the knowledge 
 '* and subtilty of the angelical nature, and yet are so 
 " horribly degenerated in their morals, as to take pleasure 
 " in every thing that is naught, and even in ruining man- 
 " kind, if they could. But that it is really possible that 
 " there should be such beings, dotk in some measure appear 
 " from the prodigious instances of the depravation of 
 11 reasonable natures, that we sometimes see among our' 
 " selves ; there bein^ men of excellent parts and endow* 
 '* mcnts to be found, that do sometimes so far degenerate 
 " from human kind, that for all manner of wickedness 
 " and malice, they may be rather called Deri/* than men. 
 " But that it is more than possible, that there are a race 
 " of such spirits, as do malign the welfare of mankind, 
 " and take pleasure in making fools, and wretches, and 
 " slai-fs of them, is too evident, both from all the histo- 
 " ries of past ages, and from the sad experience of some 
 " nutinns at this day ; who (\f we may credit the histories 
 " that are writ of them) do miserably groan under the 
 il violences and tyranny of the Deri/. But however, no, 
 " one that acknowlcdgeth the truth of the Scripture, 
 
 " can 
 
129 
 
 perverting all the rules of grammar and 
 common sense. 
 
 We are most carefully warned by the 
 great Apostle to the Gentiles, to be 
 upon our guard against these powers of 
 darkness. 
 
 " Put on the whole Armour of God" 
 (says he) " that ye may be able to stand 
 
 " AGAINST THE WlLES OF THE DE- 
 
 " VIL. For we wrestle not with FLESH 
 " and BLOOD, but against PRINCIPA- 
 " LITIES, against POWERS, against THE 
 " RULERS OF THE DARKNESS OF THIS 
 " WORLD, against spiritual Wickedness 
 " in high places " Eph. vi. 11, 12, 
 
 '* can possibly doubt of this ; for what I' have now deli- 
 
 " vercd, is so plainly affirmed in the Old and New Testa- 
 
 " ment, that there is no evading of it. And indeed, this 
 
 " hypothesis of the being of evil spirits, and their ill-will 
 
 " to mankind, and their concerning themselves continu- 
 
 " ally to do us mischief, is so interwoven with, and makes 
 
 " so considerable a part of the scheme of, our religion, 
 
 " as it is delivered by Christ and kts Apostles, that IDS 
 
 " cannot deny the one, without much weakening, if not 
 
 tf altogether overthrowing, the other." Archbishop 
 Sharp's Sermons, Vol. 3. p. 60 65. 
 
 s In 
 
130 
 
 In the same Epistle (iv. 27.) the 
 Apostle still further warns the Ephesians 
 against the SPIRITUAL ENEMY. " Nei- 
 " ther" (says he) " give place to the 
 " DEVIL." And, in his 2d Epistle to 
 the Corinthians (ii. 10, 11,) he signifies 
 his forgiveness to some offending person 
 (probably meaning that fornicator whom 
 he ordered in the 1st Epistle (Chap. 5.) 
 to be excommunicated. He says, " for 
 " your sakes (forgave lit) in the person 
 " (or in the sight or presence) of Christ ; 
 *' lest SATAN should get an advantage 
 " over us : for we are not ignorant of his 
 " Devices." The Apostle James also 
 warns us upon the same, points : " Resist 
 " fhe Devil" (says he) "and he mil flee 
 " from you" (iv. 7.) And the Apostle 
 Peter is still more particular in his ad- 
 vice on this head " Be sober, be vigi- 
 *' lant ; " (says he) " because your Ad- 
 " versary THE DEVIL, as a roaring Lion, 
 " walfteth QbQUt, seeking whom he may 
 
 " devour. 
 
131 
 
 " devour. Whom RESIST stedfast in the 
 "faith," &c. 1 Pet. v. 8. 
 
 The same Apostle also tells us, that 
 " GOD spared not THE ANGELS that 
 " sinned, but cast them DOWN TO HELL, 
 " and delivered them into CHAINS of 
 " DARKNESS, to be reserved unto Judg- 
 " mentr (2 Pet. ii. 4.) The Word 
 which is here translated " down to 
 " Hell," viz. Taprag&Gtti; (" down to 
 " Tartarus^ or " in Tartarus;') is de- 
 rived from the Greek verb Tap&0G&, 
 Terreo, to dread, or be in Terror; so 
 that even if Tartarus, or Hell, does not 
 signify a real Place,* it signifies, at least, 
 
 an 
 
 * But the place of torment, or Hell, after the day 
 of Judgment, must necessarily signify a real Place of ma- 
 terial Fire, because all Men are to rise again with their 
 Bodies, (a) and consequently will be capable of bodily 
 punishment ; for it is not the Soul alone, but the whole 
 Body of the unrepenting Sinner, that will be " cast into 
 
 fa) "And (though) after my skin f worms} destroy this (Body} 
 yet IN MY FLESH shall I see God." Job xix. 26. 
 
 " Hell; 
 
132 
 
 an actual State or Condition of extreme 
 Terror and horrible Darkness, in which 
 
 even 
 
 " Hell 1 ' ; (1)) and as Human Bodies after the Resurrection 
 will be incorruptible (c) or everlasting, so, of course, 
 they will be capable of eve rlasting bodily punishment in 
 " the Jire that never shall be quenched: where THEIR 
 " WORM DIETTT NOT, and the Fire is not quenched." 
 (Mnrk ix. 45, 4:6.} and this FIRE (which must be a ma- 
 terial Fire, as Bodies arc to be punished in it) is the very 
 same FIRE that is " prepared for the Devil and 'his- An- 
 ^ gels," (d) and consequently we may be assured, that 
 the latter, though Spirits, will also be rendered as capa- 
 ble, as the, Human Bodies, of feeling the perpetual torment 
 of that Fire. And lastly, it is not improbable, that even 
 this Tcrrestial Globe, on which the worldly-minded seem 
 to place their whole desire and happiness, may hereafter 
 become that very Hell, cr place of future punishment 
 t>otli for wicked Men and Devils, since it has so long been 
 the seat both of Human and Diabolical wickedness ; for 
 
 fb) " If thy right hand offend thee, cut itoff r and cast it from 
 " thec: for it is profitable for thee that one of thy members 
 " should perish, and not that thy WHOLE BODY should be cast 
 " into HeU." Matt. v. 29, 30. 
 
 (c) " For the trumpet shall sound, and the dead shall be raised 
 " incorruptible, and we shall be changed. For this corruptible 
 " must put oiihiconuption, and thio mortal must put on IMMOR- 
 " TAL1TY." 1 CV:. xv. 53. 
 
 (d) " Depart from me, ye cursed, Into everlasting Fire prepared 
 *' for the Devil and his.Angclt" Matt. xx\\ 41. 
 
 Moses 
 
133 
 
 even SPIRITS may be involved, or fas it 
 were) bound; for the Apostle, by the 
 
 idea 
 
 Moses seems to intimate, in his prophetical song, that there 
 
 is a worldly Hell " a Fire is kindled in mine anger, and 
 
 " shall barn UNTO THE LOWEST HELL" OlN'tf "ty 
 
 JVnrin) " and shall consume the earth, uith her increase, 
 
 " and set on fire the foundations of the mountains." ( Deut. 
 
 xxxii.22.) Commentators generally remark indeed, that 
 
 HELL is mentioned here only as a Type or Metaphor 
 
 of the most extreme temporal misery, -or sufferings in 
 
 this life, agreeable to the tenor of the subject carried on 
 
 in the following verses, yet the having recourse to such as a 
 
 Metaphor certainly implies a real idea of Hell, and of the 
 
 future destruction of the world BY FIRE ; for otherwise 
 
 the recital of the circumstances, even as Metaphors 
 
 or Types, would be useless and unintelligible. It maybe 
 
 objected, indeed, that the present world will be consumed, 
 
 or ( agreeable to the literal expression of the Hebrew in 
 
 this text) EAT by the Fire; which is also foretold by the, 
 
 Apostle Peter that " the earth also, and the works that 
 
 *' are therein, shall be burnt up" (2 Pet. iii. 10.) So 
 
 that the Eartidy FIRE must, at length, CEASE for want 
 
 of materials, if all earthly things are to " be burned up," 
 
 and to " pass away" (e) in fire and smoke ! Whereas 
 
 the " Fire prepared for the Devil and his Angels," is 
 
 expressly declared to be an everlasting Fire. (Matt. 
 
 xxv. 41.) Yet these last considerations will afford no just 
 
 (e) " Heaven and Earth shall PASS AWAY, bat my words 
 ' shall NOT PASS AWAY." Matt. xxir. 35. See also chap. 
 Y, 18. and Luke xvi. 17. 
 
 objection 
 
134 
 
 idea of Darkness here expressed, 
 perhaps allude to a total Exclusion from 
 the Light, Comfort, and Influence of the 
 Divine Grace, or an entire Withdrawing 
 of the glorious CREATOR'S Light and 
 Spirit, by which Exclusion or ffith- 
 dr awing, the willui Reprohacy of these 
 rebellious Angels might, probably, have 
 been fixed upon them, as an indelible 
 stain of infamy, to mark them for fu- 
 ture punishment, and to exclude them 
 from all hope of escaping the Divine 
 Justice ! So that those Spiritual Beings, 
 which once were glorious in their Na- 
 
 objoction to what I have before suggested, because THE 
 ALMIGHTY can surely render the Fire perpetual, by a 
 Continual accession of new materials, as die old are con- 
 sumed (or by a variety of other means, which like most 
 other operations of Providence, are. infinitely above hu- 
 man comprehension) agreeable to the intimation of the 
 Prophet Isaiah, tho' the same is also given as tilctaphor 
 of extreme temporal sufferings viz. " and the STREAMS 
 *' thereof shall be turned into PITCH, and the DUST t/iere- 
 " of info Bui MSTO N E, and the LAND thereof sit (til be- 
 " come BURNING PITCH. It shall not be qwdched 
 " night nor day ; the smoke thereof shall go up for ever," 
 &c. Isaiah xxxiv. 9> 10. 
 
 ture, 
 
J35 
 
 ture (being created " Angels of Light ") 
 have rendered themselves most inglori- 
 ous and detestable, by misusing that 
 Liberty, in which the benevolent Crea- 
 tor had placed them ; for they " kept 
 " not their first Estate* but' 1 wickedly 
 withdrew themselves from " their own 
 " Habitation," and have th^eby been 
 the wilful Authors of their own disgrace- 
 ful and depraved Nature (the Diaboli- 
 cal Disposition) ; which is founded only 
 in their voluntary wickedness; "for 
 " GOD is NOT (the Author) OF CONFU- 
 " siON,f BUT OF PEACE." (1 Cor. xiv. 
 
 33.) 
 
 * " And the Angels, which KEPT NOT THEIR 
 " FIRST ESTATE, but left their own habitation, he latk 
 " reserved in ectrla&ting Chains under darkness unto t/ic 
 Great Day." Judc 6. 
 
 f God hath declared, indeed, by his Prophet 
 (Isaiah xlv. 7.) ".I FORM the Light, and CREATE 
 " DARKNESS: / make Peace, anil CREATE EVIL. I 
 ti the LORD DO ALL THESE ( Things) ." But" the lot" 
 " ter part of this sentence " (says the learned Dr. Louth, 
 Prebend of Winchester in 17 14) "explains the former: 
 " Li OUT being often put for Happiness, and DARK- 
 
139 
 
 33.) " God cannot be tempted with Evil, 
 " neither tempteth he any Man" or 
 
 rather, 
 
 u NESS for Adversity. The wise is" (continues the" 
 Doctor) " that all the vicissitudes or gocd or evil success 
 " are to be ascribed to Providence : God t<'ts up one king- 
 t{ dont, that of CYRUS, and mils down another, thc'&A.- 
 " BYLONIAN motiiirchy." (Commentary on Isaiah, p. 
 367.) To the samo fflect is the Paraph rase of the learned 
 DEODATI, viz. " / am the cau.se cj ail Goodness and 
 " Prosperity through my BENIGNITY : as likewise ly my 
 " JUSTICE, / am Ai'f.'ror of afflictions, punishment a, and 
 " calamities" And indeed Commentators in general 
 agree, that the EVIL hen* to be understood is not the 
 EVIL of Sins and f'/Yf*, ( " wotlb hie excludes PKCCATA 
 *' et VITIA, tjuce swit ex livniinc" says the learned 
 VitfJBga) but the Lv i L of Affliction*^ Sicknesset, subjection 
 to foreign enemies., and all other t rtenT'i' or rodiJy Svffer- 
 ings, whereby mankind are either proved and tried, that 
 they may thereby set forth due examples of Faith and 
 Patience to others, or else are punished and chastised ac- 
 cording to the just dispensation of GOD'S Providence in 
 the 'government of the world. Nevertheless, GOD both 
 prtwes and punishes mankind, even by internal Eiil : for as 
 the supreme direction and controui of all tl. ings whatso- 
 ever belong absohi el v t:> GOD ALONE, he is said in Scrip- 
 ture to DO, what he only PERMITS upon just occasions, * 
 
 by 
 
 * As when men wilfully forsake GOD's Lav-f and Religion, 
 preferring temporal gratifications to Justice, Jtigfuajusness, and 
 Truth! Such a gross abuse of the mtitrcil Knoxkdgc qf Good 
 
137 
 
 rather, he tempteth NONE, (*&/>#) no 
 Beings whatsoever, (James i. 13.) and 
 
 " Out 
 
 withdrawing his restraining Grace from man, and giving 
 him up entirely to the bent of his own inclination, * or by 
 
 end Evil is presumptuous Sin; and" he that committeth SIN is 
 of the DEVIL." (1 John iii. 8.) But if God permits men to be 
 ensnared by the delusions of the DEVIL " after the working of 
 " SATAN, with all power, and signs, and lying wonders, and 
 " with all DECEIVABLENESS of unrighteousness in them that 
 " perish" a plain reason is assigned for such permission " be- 
 " cause they received not the love of the TRUTH, that they might 
 "* be saved. And for this cause God shall tend them strong delusion 
 " that t hey shoiildRELElVE A LYE! that they all might be damned 
 11 (or judged) who believed not the TRUTH, but had pleasure in 
 " UNRIGHTEOUSNESS." (<2 Thess. ii. 9 12.) 
 
 * " GOD also GAVE THEM UP to unckanness through the lusts 
 *' of their ozcn hearts," kc. And again " GOD GAVE THEM 
 UP unto vile affections." And again " GOD GAVE THEM 
 " OVER to a reprobate mind," &c. For all which plain reasons 
 are given, shewing that the wilful wickalness of man is the one 
 foundation or first cause of God's deserting, or thus GIVING 
 THEM UP, "so that they are without excuse : n (says the Apostle 
 Paul) " Bera'ise that when they knew God, they glorified him not 
 " as God, neither were thankful ; but became vain in their imagi- 
 " nations, and their foolish heart teas darkened, professing them- 
 " selves to be -rise, they became fools," &c. " WHEREFORE GOD 
 " also GAVE THEM UP to uncleanness through the lusts of their 
 " OWN HEARTS," &c. (See Romans i. 20 32.) and even 
 God's own servants may sometimes be deserted or left to them- 
 selves for a time, as King Hezekiah was upon a particular occa- 
 sion, when the ambassadors came to him from Babylon "to en~ 
 
 " quir? 
 
138 
 
 " Out of the Mouth of the Most High 
 " proceedeth not EVIL and GOOD ? " 
 (Lam. iii. 38.) so that as Iniquity can 
 
 have 
 
 ceasing to restrain the power of spiritual deceivers.* Hence 
 arises the necessity of our daily prayer " Lead us not 
 il into TEMPTATION, but deliver us from EVIL," not- 
 withstanding that we are assured by the Apostle James, 
 that GOD "TEMPTETII NONE" (irtieaiQi $t uvros 
 puJitva) " but EVERY MAN is tempted when he is drawn 
 *"' away of It is OWN LUST, and enticed. Then" (says he) 
 " when LusT^/M conceived, it kringetft forth SIN : and 
 
 " SIN, 
 
 " quire of the wonder that teas done in the land j " for then " GOD 
 " LEFT HIM, to TRY kirn, that he might know all " (that \vaaj " in 
 " his heart." 2 Chron. xxxii. 31. That is (accordiugto the Dutch 
 annotation) " that God might make known to HISKIA, and to all 
 a the Church, -.chat zras in his heart. For God made tryal of him 
 " for a "chile by the forejanentioned desertion, that he might know 
 {( himself, and out of the sense and feeling of his own weakness and 
 ( impoiency, might have cause f<> HUMBLE HIMSELF ; and that 
 1 all beliwrs beholding their own weakness and infirmity in him, 
 ( might work out their own salvation with fear and trembling. 1 ' 
 And accordingly we read, that " HEZEKIAH HUMBLED 
 ( HIMSELF, for the pride of his heart, both he, ami the inhabitants 
 ' of Jerusalem, so that lite wrath of the Lord came not upon them in 
 the days of //cz;.'&j. ; >." 2 Chvon. xxxii. 26. This example 
 affords a clear illustration of the true sense in which God may 
 be said to" tempt," or to " Lead into temptation," viz." GOD 
 " LEFT HIM, /OTRY /'//i," &c. 
 
 * When the Divine vengeance and retribution was to be 
 poured upon the wicked King Ahab, he was GIVEN UP to the 
 delusion of wicked spirits " And the Lord said, Who shall per- 
 '" swdt AHAJ5, tk* he may GO UP AND FALLatJfamotA Gilead* 1 ' 
 
 5tc. 
 
139 
 
 have no Fellowship * with GOD, these 
 Apostate Spirits have, of course, been 
 totally excluded from every Ray of the 
 Divine LIGHT ; whereby, instead of 
 continuing Angels of Light, as at first 
 
 " SIN, when it is finished, bringethforth DEATH:" (Jam. 
 i. 13 15.) This latter text teaches us how we are to 
 comprehend and limit such expressions as that above 
 quoted from the Lord's Prayer, 
 
 * ** GOD is Light, and in him is NO DARKNESS at 
 " all. If' ice say that we have fellowship with him, and 
 " walk in DARKNESS, we lye, and do not the Truth : but 
 " if we walk in the LIGHT, as he is in the LIGHT, we 
 " have fellowship one with another, and the blood of 
 " JESUS CHRIST his Son deanseth us from all Sin." 
 1 John i. 5 7 
 
 &c. " And there came forth a spirit, and stood before the LORD, and 
 " said, I will persuade him. And the Lord said nnto him, Wherc-vith'? 
 " And he said, I will go forth, and I will be a LYING SPIRIT IN 
 " THE MOUTH OF ALL HIS PROPHETS. And he said, Thou 
 " shall persuade and prevail also : go forth anddo so." Wherefore the 
 true Prophet Micaiah told Ahab " Behold the LORD hath put a 
 lying spirit in the inouth of all these thy Prophets," &c. (1 Kings 
 xxii. 2023.) Here the effects of God's permission is plainly con- 
 sidered as the act of God j for the spirit, being rendered free to act 
 agreeable to its own wicked principles upon the persons mention- 
 ed, effected the purpose of the Divine Justice and Retribution upon 
 Ahab. Thus the very Devils are used as instruments to fulfil th 
 eternal Justice and Judgment of the Almighty upon the unrigkte- 
 us ; and in such cases may properly be said to become tho 
 " Principles of Action' 1 ' in MWJ .' 
 
 created, 
 
140 
 
 created, they are become totally dark, 
 and opposite in every Principle to the 
 LIGHT, Goodness, and Mercy of THE AL- 
 MIGHTY ; so that they may now be call- 
 ed, with propriety, ANGELS of DARK- 
 NESS ; for tho' they sometimes deceit- 
 fully assume the opposite character,* 
 in order to deceive the unwary, yet their 
 Power is only of Darkness,-^ being 
 
 bound 
 
 *" For SATAN HIMSELF is transformed into AN 
 i; ANGEL of LIGHT." 2 Cor. xi. 14. 
 
 t Tho Apostle Paul apparently means 'these wicked 
 Angels or Spirits, when he warns us " against POWERS, 
 ' ' against the R u L E R s of the D A R K N E s s of this nor Id." 
 Ephes. vi. 12. And elsewhere they are spoken of col- 
 lectively as" THE POWER OF DARKNESS." " Giving 
 " thanks unto the FATHER '* (says the same Apostle) 
 " which hath made us to he partakers of the inheritance 
 " of the Saints in LIGHT : who hath delivered us from 
 " THE POWER OF DARKNESS, and hath translated (us) 
 " into the kingdom of his dear Son." Col. i. 12. 14. 
 " This is your hour" (said our Lord to the chief priests 
 and elders of the Jews who came to apprehend him) 
 " and THE POWER OF DARKNESS." Luke xxii. 53. 
 The Power of Death hath also been attributed to the 
 
 same 
 
141 
 
 bound (as it were)' in the dark chains * 
 of their own Iniquity or Reprobacy in 
 the " everlasting Chains" of horrible 
 Darkness, -f whereby they are effectu- 
 ally " reserved for Judgment," without 
 being deprived of that activity, in exer- 
 cising the malignity of their fixed re- 
 probate Principles, and proneness to do 
 Evil, which the Scriptures in many 
 other passages attribute to them. For 
 without some such supposition, how 
 shall we reconcile the above-mentioned 
 text of the Apostle Peter, as also that 
 which is parallel to it in the Epistle of 
 Jude, (wherein the fallen Angels are re- 
 presented as bound " in everlasting 
 " Chains under Darkness unto the 
 
 same malignant Spirits ; for Christ took upon himself our 
 Nature, Flesh and Blood " that through DEATH he 
 " might destroy him that had THE POWER OF DEATH, 
 " that is, i- HE DEVIL, and deliver them, who, through 
 11 fear of DEATH, were all their life-time subject te 
 " BONDAGE." licb. ii. 14, 15. 
 
 * 2 Pet. ii. 4. t Jude 6. 
 
 " Judg- 
 
142 
 
 " Judgment of the Great Day " *) with 
 those other texts before quoted from the 
 Apostles Paul, James, and Peter, con- 
 cerning the Activity and Vigilance of 
 Diabolical Spirits. 
 
 The Apostle Paul, as I before re- 
 marked, warns us of" the Wiles of the 
 " DEVIL," (by which word, in the 
 singular number, is commonly under- 
 stood the Prince, -f- or chief of I he fallen 
 Angels), and tells, that " tee wrestle not 
 " against FLESH AND BLOOD, but against 
 " PRINCIPALITIES, against POWERS, 
 " against the Rulers of the DARKNESS 
 " of this World^ &c. (Eph. vi. 11, 12.) 
 
 * " And the Angels, which kept not their first estate, 
 u but left their own habitation, he hath reserved in ever- 
 M lasting Chains under DARKNESS, unto the judgment 
 " of the Great Day." Jude 6. 
 
 t "THE PRINCE of the Power of the Air, THE 
 " SPIRIT that now worketh in the children of disobedi- 
 " ence." Eph. ii. 2. " Now shall the Prince of this world 
 " be cast out/' John xii. 31. "Beelzebub the PRINCE 
 " of the Dciih." Matt. xii. 24- 27. 
 
 being 
 
143 
 
 being a clear declaration of the Agency 
 and Activity of these invisible Spiritual 
 Beings. 
 
 Again, the Apostle James tells us, to 
 " resist the DEVIL, and he will FLEE 
 "from us; which excludes every idea 
 of his being actually bound in chains of 
 confinement. And the Apostle Peter 
 represents him as " a roaring Lion, that 
 " WALKETH ABOUT, seeking whom he 
 " may devour ; " which absolutely for- 
 bids the belief of a local confinement in 
 any one place : so that the Chains of 
 Darkness in Tartarus may very well ex- 
 press such a total Darkness of Apostacy 
 and absolute Reprobation, as I have sup- 
 posed, wherein the disobedient Angels 
 are bound and reserved for the day of 
 Vengeance ; for " THE EVERLASTING 
 " FIRE* prepared for the DEVIL and 
 
 " HIS 
 
 * Having in a former note, at p. 131, made some 
 remarks concerning the probability that the present Ter- 
 restrial Globe (on which the greater part of mankind 
 
 seem 
 
 
144 
 
 " HIS ANGELS;" Matt. xxv. 41.) be- 
 ing marked and distinguished from 
 
 other 
 
 seern to place their whole interest and desire) will here- 
 after become the region of EVERLASTING FIRE, or 
 Hell, I have since had the satisfaction to find, on a 
 further examination of that point, that the same opinion 
 hath been long ago decisively asserted by my o\vn grand- 
 father, in a sermon concerning " the manner of the day 
 " of judgment ;" and though I could wish my readers to 
 peruse the whole sermon, yet I must beg leave to lay 
 before them a short extract from it, which is much to 
 my present purpose " The second particular" (says 
 he) " which the Scriptures acquaint us with concerning 
 *' the general judgment, is this ; that the earth shall then 
 " be set on jire, and that in the most terrible manner 
 " imaginable. Whether this general conflagration will 
 " happen upon Christ's coming to judgment, or rather 
 -*' will be the last transaction of the judgment, the 
 " Scripture doth not declare. But that there shall be 
 " such a conflagration, and that THIS FIRE SHALL 
 " BE FOR THE EVERLASTING PUNISHMENT BOTH 
 " OF THE DEVIL AND WICKED MEN, WHO WILL 
 " ALL BE TUMBLED DOWN INTO THESE LOWER 
 " REGIONS, WHICH WILL THEN BE A PERFECT 
 ** LAKE OR SEA OF FIRE (as the Scripture express- 
 " eth it, Rev. xix. 20.) is beyond all doubt. To this 
 " purpose let us observe what the Apostie says, The Lord 
 " Jesus shall be revealed from heaven with his mighty 
 " angels in faming ft re, to take vengeance of them that 
 " know not God, and obey not the Gospel of our Lord 
 " Jexus Christ," 2 Thess. i. 7. 
 
 " But 
 
145 
 
 other Spirits by their confirmed propen- 
 sity to Evil, and their continual oppo- 
 sition 
 
 " But more expressly this conflagration" of the world is 
 " taught us in the second Epistle of St. Peter, Chap. iii. 
 " 6, 7. where the Apostle tells us, that as the -world 
 " which was of old perished by an universal deluge of 
 " water, so the heavens and the earth which are now, are 
 * kept in store, reserved unto jire against the day of judgment 
 11 and perdition of ungodly men. From whence it is plain, 
 " that at the day of judgment this world shall be set on 
 " fire, and that fire shall be for the punishment of un- 
 " godly men. Furthermore, in the verses following, he 
 " adds to the same purpose, The day of the Lord shall come 
 " as a thief in the night, in which the heavens shall pass 
 " away with a great noise, and the elements shall melt with 
 "fervent heat; the earth also, and the works that are. 
 11 therein, shall be burnt up. ver. 10. 
 
 " If any one be at a loss to conceive how the heavens 
 " should be set on fire as well as the earth, as St. Peter 
 " three times in this chapter affirms they shall be; the 
 " difficulty will be removed by considering that the hea- 
 " vens here spoken of, are not those heavens in which the 
 " stars are, (in which signification we commonly use that 
 " word) but the sublunary heavens, viz. those lower re- 
 " gions of the air, wherein are the clouds and vapours 
 *' and other meteors, which are here called the elements^ 
 " and in which sense the heavens are frequently taken in 
 
 U " holy 
 
146 
 
 sition to every good Principle ; wiiich 
 renders their final condemnation to 
 
 that 
 
 " holy Scripture. Now these heavens, together with all 
 " that is in them shall at that day pass away with a 
 " crackling noise of fire, and the earth, and all the things 
 " in it, shall be put in flames. David tells us, that upon 
 u the wicked God shall rainjire and brimstone, aitd an hor- 
 " rible tempest ; this shall be the portion oj their cup, Psalm 
 " xi. 6. And our Saviour intimates the same, when he 
 " tells us, as in the day when I<ot went out of Sodom, it 
 " rained fire and brimstone from heaven, and destroyed 
 11 them all ; so shall it be in the day when the Son of man is 
 " revealed, tukc xvii. 29, 30. 
 
 " And now who can express the horror and confusion 
 ^ that shall be at that day ? Who can fancy so .sad and 
 " dismal a face of things, as shall then be all the world 
 " over? Could we imagine ourselves to be present, when 
 " the whole frame of nature is upon the point of dissolu- 
 " tion, and the whole world in flames about our ears, 
 '* with what terror and amazement should we be filled ? 
 " How would our hearts fail us, and our joints be loosed, 
 " and our knees'smitz against each other, Dan. v. 6. unless 
 " we were sure we were in the number of those who 
 " should be wafted up to meet the bridegroom with com* 
 '' fort? Oh, what will then become of all impenitent 
 " sinners! W r hat will become of all worldly, sensual, arn. 
 " bilious, voluptuous men, who set up their rest in this 
 
 " world, 
 
147 
 
 that ' ' everlasting Fire " inevitable ; 
 for " the DEVILS also believe and trern- 
 " ble: " (Jamesii. 19.)bywhich,itseems, 
 they fore/enow their own certain con- 
 demnation, like those abandoned Hit- 
 man Sinners, who " sin WILFULLY after 
 " (they) have received THE KNOW- 
 
 " LEDGE OF THE TRUf H ;" to whom 
 
 " there remaineth no more Sacrifice for 
 " Sins, but a certain fearful LOOKING 
 " FOR of Judgment and fiery Indigna- 
 " tion, which shall devour the A fiver sa- 
 " ries." Heb. x. 26, 27. 
 
 " world, and raind nothing but their case, and the gra- 
 
 " tification of their appetites, or the pursuit of their 
 
 " secular interests ! When they shall see all that they 
 
 ** loved, all that they admired, all that they delighted 
 
 ic in, gone, irrecoverably gone in a moment! Lastly, 
 
 " what will become of all those bold profane persons, 
 
 " who entertained all discourses of a future judgment 
 
 " only with scoffs and derision ! Oh, how will they find 
 
 c themselves abused, and see, to their great amazement, 
 
 " what they would never before believe, that there is a 
 
 " reward for the righteous, that there is indeed a God that 
 
 " judgeth the earth !" Ps. Iviii. 1 1. Archbishop Sharp's 
 
 Sermons, Vol. 6. p. 184 186. 3d Edit. 
 
 This 
 
148 
 
 This clear description of Human Re- 
 probacy opens to us a very probable idea 
 of the .Angelic Reprobacy, or the mode 
 whereby the Nature of Devils was first 
 occasioned ; and at the same time 
 proves, that Men are equally liable to 
 fall into the same lamentable Degene- 
 racy and horrible Apostacy from God, 
 and thereby may become a sort of De- 
 vils,* but indeed, of a very base and 
 
 * Thus the reprobate Judas was mentioned, even 
 by our Lord himself, (who knew the wilful wickedness of 
 his avaricious heart, John vi. 6<i. f and that he was a thief \ 
 John xii. 6.) was mentioned, I say, in express terms, as 
 being A DEVIL " Have not 1 chosen you twelve (said 
 our Lord to his disciples) " undone of you is A DEVIL." 
 John vi. 70. The MAN, indeed, was the work ot the 
 benevolent Creator, but he became A DEVIL by the ope- 
 ration of his own mind, assisted by the spiritual Influence of 
 SATAN, whom he neglected to resist (thus wilfully abusing 
 the divine hereditary Knowledge of Good and Evil within 
 himself) and of course partook of the Diabolical Nature ; 
 which will, most certainly, be the unhappy case of ever i/ 
 other Man, who, in like manner, neglects that necessary 
 Resistance to SATAN, and his own predominant passions, 
 whereby he is rendered a Slave to habitual Sin ! 
 
 f " For JESUS knew, from the beginning, who they were that 
 '' belieyed not, and who should betray him," John vi. 64. 
 
 inferior 
 
140 
 
 inferior order: for though they may 
 be EQUAL, perhaps, IN WICKEDNESS 
 (when the restraining Power of Con- 
 science, or the Divine Knowledge of 
 Good and Evil, is entirely effaced, or 
 withdrawn from them) yet they must 
 remain as much INFERIOR IN POWER 
 and ABILITIES, as Human Nature is 
 inferior to the created Part of Devils, 
 I mean the Angelic Nature ; for the 
 Scriptures informs us, that ANGELS <( are 
 " GREATER in Power and Might ;" (2 
 Pet. ii, 11.) and consequently must re- 
 tain a GREATER proportion of hoth, (i. e, 
 Power and Might) even in their fal- 
 len State, than reprobate Men. 
 
 The Devils, or Satanical Spirits, are 
 constantly represented in the Scriptures 
 to be as diametrically opposite in their 
 Nature to the infinite Goodness of GOD 
 as Darkness is to Light;* as False- 
 
 * " GOD is LIGHT, and in him is no DARKNESS at 
 all," 1 John i, 5, 
 
 hood 
 
150 
 
 hood* is to Truth ;^ as implacable and 
 unprovoked Malice ! J is to everlasting 
 Mercy and Love ! And, therefore, as 
 they were really " .dngels " in " their 
 " first Estate" so entire a change in 
 their very nature may fairly be accoun- 
 ted as " Chains of Darkness" of hor- 
 rible Darkness ! wherewith they are 
 bound, as it were, and reserved for eter- 
 nal Judgment, without hindrance or 
 impediment to their natural activity in 
 promoting Evil, as far as God is pleas- 
 ed to permit, in order to prove the 
 
 * " Ye are of your father the DEVIL, &c. When 
 !< he speaketh a LYE, he spealteth of HIS OWN : for he 
 " is a LYAR, and the father of it." John viii. 44. 
 
 t " lam the Way, and the TRUTH, and the Life" 
 John xiv. 6. 
 
 t " He (the Demi) was a MURDERER from the 
 li beginning, and abode not in the Truth, because there 
 :i is no Truth in him." John viii. 44. 
 
 " GOD is Love." 1 John iv. 8. " For the LORD 
 " (Jehovah) is good: his MERCY is EVERLASTING, 
 " andhis TRUTH tndureth tg all generations." Psalm 5. 
 
 Faith 
 
151 
 
 Faith of Mankind; as in the severe 
 trials of Job's patience, and also in the 
 temptation even of our Lord himself, 
 which cannot be otherwise understood 
 than in a literal sense ; for CHRIST in 
 his Human Nature, not only overcame 
 those extraordinary exertions of the 
 Devil's power, related by the Apostle 
 Matthew (Chap. 4.) and the Evangelists 
 Mark (Chap. 1.) and Luke (Chap. 4.) 
 but was also " in all points tempted like 
 " asweare(yet) without Sin "Heb.iv. 15. 
 
 And our Lord also declared the ear- 
 nest wish and activity of the Spiritual 
 Enemy to overcome the Faith of the 
 Apostle Peter " Simon, Simon" (said 
 our Lord) " Behold, SATAN HATH DE- 
 " SIRED (to have) YOU, that HE MAY 
 " SIFT (you) AS WHEAT : but I have 
 " prayed for thee, that thy Faith fail 
 " not: and when thou art converted, 
 " strengthen thy brethren" Luke xxii. 
 -31, 32, This is a clear Revelation that 
 
 Human 
 
152 
 
 Human Nature is really liable to the 
 impulse and temptations of wicked Sj)i~ 
 rils,* which will certainly prevail over us, 
 
 and 
 
 * The above remarks are principally intended for the 
 use of those persons who disbelieve the Reality of Spi- 
 rit-ual Influence ; but there are some people (and worthy 
 people too) who are apt to fall into a contrary Extreme 
 concerning Spiritual Adversaries : I mean those persons, 
 who, through bodily disorders, are subject to lots Spirits 
 and religious Melancholy, whereby they are led to con- 
 ceive, " cither that GOD has forsaken them, and left them 
 " to themselves, or that it is the DEVTL that is always 
 t{ busy about them, and raiseth those tumults and dis- 
 "' turbojices in their minds'' And as this unhappy case 
 of RELIGIOUS MELANCHOLY may be esteemed an 
 Affection of the Mind, as well as of the Body, it cer- 
 tainly relates to my present subject, and seems worthy 
 of a3 much notice in this tract, as most other Affections 
 of the Unman Mind which I have mentioned ; but I am 
 precluded from offering any remarks of my own upon it, 
 by ihc writings of my grandfather, who has already treat- 
 ed this case so fully, so judiciously, and so satisfactorily 
 for the Comfort of such persons as may happen to want 
 advice thereupon, that it would be superfluous to add 
 any thing more than a reference to those parts of his 
 v.'orks where the subject is examined and discussed, 
 Sec Archbishop Sharp's Sermons, Vol. 3. Serm. 2. p.21. 
 
 and 
 
153 
 
 and become the Principles of Action, if 
 we are not careful and vigilant to resist 
 them as we ought : for Christ did not 
 forbid the Tempter from using his en- 
 deavours against Peter, but only prayed 
 that THE FAITH of the Apostle should 
 not fail ; whereby he has taught us, 
 that a sound and stedfast FAITH (for 
 which WE ALSO are bound to pray) will 
 sufficiently enable us to resist the POW- 
 ERS OF DARKNESS. 
 
 But when Men disbelieve the very 
 existence of those active Spiritual ad- 
 versaries, how should they be upon their 
 guard to resist their influence ? For Un- 
 belief in the existence of Spiritual Be- 
 ings will certainly be promoted, even by 
 the DEVILS themselves, in all places 
 
 and indeed all the Sermons collected in that Volume are 
 on such points as are most liable to perplex and disturb 
 the minds of persons subject to tow Spirits and religious 
 Melancholy ; and the several difficulties are explained 
 in such easy and natural arguments, as cannot fail to in- 
 struct and remove the doubts of every attentive reader. 
 
 x wherever 
 
 v 
 
154 
 
 wherever they can gain advantage by it, 
 and especially wherever Scepticism,, 
 Deism, and the groundless notions of the 
 Sadducees, are openly set up in opposi- 
 tion to the clear testimonies of revealed 
 Religion, and the true Faith : for in all 
 such places, it is obvious, that the in- 
 terest of Satan's empire will be promoted 
 by a disbelief of his existence ; and con- 
 sequently, that the Angels of Darkness 
 will, in such places, most carefully 
 abstain from every outward and visible 
 demonstration of their agency and 
 power among Men. Whereas at other 
 times, and in other places, where igno- 
 rance of a contrary nature has prevailed, 
 and Men have been subjected to super- 
 stitious terrors, by neglecting the only 
 proper object of their confidence, in 
 such places, I say, the Agency and In- 
 terference of DEMONS with Mankind 
 have ever been notorious and manifest; 
 of which the histories of all Heathen 
 
 nations bear ample testimony. 
 
 The 
 
155 
 
 The uniformity of Demon Worship, 
 in all parts of the world, before the 
 preaching of the gospel, affords also a 
 clear proof of the worldly Empire of 
 Satan ; for though Devils were wor- 
 shipped under various names, and vari- 
 ous figures, yet there was a constant 
 uniformity in all such particular points 
 as tended most to the Destruction of 
 Mankind, or to lead Men to the most 
 direct opposition to the revealed Laws 
 of God, whereby the universal Author 
 or Promoter of such baneful devices was 
 clearly discoverable; the same being 
 for the most part contrary to the Nature 
 of Man, and such, therefore, as could 
 not naturally proceed from Man alone. 
 
 Hence \ve may plainly account for 
 the universal adoption of Human Sacri- 
 fices amongst all Heathen Nations! 
 Some of these deluded people withheld 
 not even their own offspring from their 
 
 Spirt* 
 
J56 
 
 Spiritual Deceiver ; the spilling of Hu- 
 man Blood being most grateful to that 
 Being, who " was a MURDERER from 
 " the beginning. * Hence we may 
 also account for the Cuttings in the 
 Flesh for the dead, and the marking or 
 tattooing of the skin, which still prevails 
 amongst the African and American 
 nations, and the present uninformed 
 Islanders of the South Seas, as much as 
 it formerly did amongst the Picts, and 
 other more ancient Heathens ; for their 
 marks in the flesh were certainly in- 
 tended by the Spiritual Deceiver, as 
 a sort of Dedication to himself, -f- and as 
 * an 
 
 * " Ye are of your Father the Devil, and the lusts of 
 " your Father ye will do : He was a Murderer from the 
 " beginning, and abode not in the Truth, because there 
 " is no Truth in him. When he speak< th a Lie, he 
 " speaketh of his own : for he is a Liar, and the Father 
 " of it." John viii. 44. 
 
 f I have been informed by an Englishman, who lived 
 many years amongst the Indians in the internal parts of 
 North America, very far to the westward, (and who is 
 
 himself 
 
157 
 
 an affront to the Divine Creator, who 
 formed Man without any such unnatu- 
 ral 
 
 himself tattooed with all the marks of distinction com- 
 mon to the nations with whom he has had any connec- 
 tions) that he once saw a party of Indians (who had taken 
 some prisoners in war) tattoo a couple of their unfortu- 
 nate captives with the most curious marks they could de- 
 vise, and afterwards hang them up upon a tree, as a 
 sacrifice to that infernal Being which they worshipped, 
 saying at the same time in their language, that they 
 hoped those two Jine Men (viz. finely tattooed) whom 
 they presented, would be acceptable to him ; for though 
 the Indians in general acknowledge that there is a God, 
 whom they call the Great and Good Spirit, yet, through 
 the delusions of the Devil, they think it more profitable 
 to worship Evil Spirits by way of propitiation, lest they 
 should hurt them. 
 
 " Outre Tidee du premier Estre qu'ont les Sauvages," 
 (says Father Lafitau, speaking ofthe American Savages) 
 " et qu'ils confondcnt avec Ic Solcil, ils reconnoissrnt cn- 
 " core plusieurs Esprits ou Genies d'un Ordre inferieur, 
 " que les Iroquois nomment Hondatkon-Sona, c'est-a- 
 " dire, Esprits de toutes Sortes. Le nombre n'en cst 
 " point determine, leur imagination leur en fait voir dans 
 " toutes les choses naturelles, mais encore plus dans 
 " cellcs, dont les ressorts leur sont inconnus, qui sont 
 " extraordinaires, et qui ont quelque air de nouveaute. 
 " Quoiquils leur donnent en general le nom d'Esprit, 
 " d'0/di, ou. de Manitou, qui leur sont des noms com- 
 
 " muns 
 
158 
 
 ral distinctions, and expressly command- 
 ed in his revealed Law " Ye shall 
 " not make any cuttings in your flesh 
 "for the dead," (or rather FOR THE 
 SOUL) * nor print any marks upon you : 
 " I am (he Lord " (that is, JEHOVAH, 
 the only eternal BEING.) Levit. xix. 28. 
 
 And as the "forbidding to marry" is 
 declared in Scripture to be " a Doctrine 
 <e of Devils I"* so we accordingly 
 
 find, 
 
 " nnms avec le premier Estre, ils ne Ics confondent pour- 
 
 " tant janiais avec cct Estre superkur, et ne leur dpn- 
 
 (l nentjamais certains noms particuliers, qui le designent 
 
 " lui seul, tel que sont les noms Chcm'tin, Areskoui. Ces 
 
 " Esprits sont tons de* Genies subalterncs; ils recon- 
 
 " noissent me me dans la piunait un charactere mctircais, 
 
 '* p/ui portc a fairc du tacit que du bien ; ils ne Jaissent 
 
 " pas d'en etre les EscluY^, ET DE LES i-io^ro- 
 
 " HER PLUS QUE LE GHANDEsPRIT, qui de sa na- 
 
 " ture est EON, muis ils les honorent par un effet de cettc 
 <f crainte servile, qui a le plus contribue a maintenir 
 *' la superstition et 1'idolalne, que 1'Ecriture Sainte ap- 
 <c pelle pour cette rai^on line Servitude ; ainsi ils sont 
 *' verilablement idolatress/' Moeurs des Sauvagos A.me- 
 riquains, Tom. 1. p. 14-5, 146\ 
 
 H ; ' ^o\v the Spirit spcaketh expressly, that in the 
 
 " latter 
 
150 
 
 find, that amongst the ancient 
 there was an order of Nuns or Priestesses 
 (called T^estal Virgins) that were bound, 
 contrary to Nature, in vows of CELI- 
 BACY ; and anttfngst the Heal hen Tar- 
 tars, Chinese, and other idolaters, even 
 to this day,* there are distinct orders 
 
 df 
 
 " latter times some shall depart from tho faith, giving heed 
 " to SEDUCING SPIRITS, and DOCTRINES OF DEVILS; 
 " speak ing lies in hypocrisy, having their conscience seared 
 " with a hot iron; FORBIDDING TO MARRY (andcom- 
 "" manding) TO ABSTAIN FROM MEATS, which God 
 " hath created to be received with thanksgiving of them 
 " which believe and know the truth/' 1 Tim. iv. 1 3. 
 
 "* The 'celebrated Venetian Father MARK PAUL, in 
 the account of his Travels 'through the East, speaking of 
 the territories of the Great Cham ufTartary, informs us, 
 " thai there are MANY MONKS -appointed to the worship 
 " of idols, who hai-c a great MONASTERY as big as a 
 " small City, in which are about 2000 Monks, who serve 
 " Idols and are sequcstred from the Laity by the Tonsure 
 " and habits. Forfchey shave the Head and Beard, and 
 " wear the religious habit. These chant with loud clam- 
 ours in the solemnities of the Idols, burn many tights i& 
 " the Temple, and are employed in many other foolish 
 " Ceremonies." &c. Inveniunturin Regioneilla PLURIMI 
 MONACIJI, idolorum cultui dcputati : habenthiMojr- 
 ASTERIUM quodam magnum oppiduli habens magnitudi- 
 
 DCJll 
 
1(30 
 
 of Men, it seems, as well as Women, 
 laid under the same unnatural restraint 
 
 through 
 
 ncm in quo sunt circitcr duo millia monachorum, qui 
 idolissermunt, rasura etveste a laicis sequestrati. Nam 
 radunt Caput et barbam, vestemque induunt rcligiosam. 
 Hi in Idolorum solennitatibus magnis clamoribus cantanr, 
 luminaria multa in templo accendunt, aliisque com- 
 pluribus distinentur stultis cserimoniis, &c. Novus 
 Orbis Regionum ac Insularum, &c. p. 360. Sec also 
 p. 385, concerning the Pagan Hanks and Monastery 
 at the city Caigui. 
 
 Mr. Tsbrants Ides, who was Envoy Extraordinary from 
 their Czarian Majesties John and Peter Alexowitz, in 
 1692, to the Court of China, speaking of the town of 
 Jekutskoi) on the river Angara, which rises from the lake 
 of Bakal, says, " On one side of this town, likewise, there 
 u stands a FINE MONASTERY, or CONVENT, on that, 
 " particular spot where the river jAKU'f,Jrowj whence it 
 " derives its name, empties its waters into the ANGARA." 
 Extract from Mr. Isbrants Ides' Travels, inserted in the 
 English edition of Mons. Le Brim's Travels, p, 165. In 
 the following page mention is made of the Mongulian 
 Devotees; and he describes a Mongulian NUN, as well as a 
 LAMA or Priest; * from whence it is natural to conclude, 
 
 that 
 
 * " Whilst the envoy resided in this plane, he met with a 
 " Taischa, that is to saj r , a Mongulian, or Mogmlian, lord, who had 
 " thrown himself under the shelter and protection of the Czar of 
 " Muscovy, and had been for some time a proselyte to the Chris- 
 ct tiaa faith, and received " (as) " a member of the Greek church. 
 
 " This 
 
161 
 
 through the instigation of their spiritual 
 
 Adversary ; 
 
 that the monastery or convent before mentioned belonged 
 to one or the other of these orders. They both kept their 
 account of their vain repetitions and numerous prayers, 
 by Strings of Beads, like our Popish Christians ;* and 
 
 though 
 
 " This young nobleman had a sister, who was a Mongulian nttn, 
 ** and was greatly inclined to become a Christian convert, as well 
 ff as her brother. In conversation upon that serious and impor- 
 *' tant topic, she would ingenuously acknowledge, that the God 
 ** in whom the Christians put their trust and confidence, must of 
 " necessity, in her opinion, be an omnipotent God indeed; since 
 " he had expelled their Mongulian deity out of paradise ; but she 
 " was firmly persuaded, that a time would come, when he should 
 be restored," f proof this that the MONGULIAN NUNS art 
 Pagans) " and never be subject to the like disgrace again. 
 
 " When any of these NUNS, or MONGULIAN DEVOTEES 
 w enter into a room, they never salute any person present whom- 
 " soever, though it is- a customary thing with their ladies, who 
 ' live under no restraint; since their order is too strict to approve 
 " of such formal acts of complaisance. IN H Ell HAND SHE 
 " HELD A STRING OF BEADS, which she counted over and 
 " over with her lingers; and was attended by a MONGULIAN 
 " PRIEST, whom they called a Lama, WHO HELD IN HIS 
 " HAND LIKEWISE. A STRING OF BEADS, *hich he kept 
 " constantly counting with her, and at the same time visibly inov- 
 " ed his lips, like one deeply engaged in private contemplation^ 
 " AS IS CUSTOMARY AMONGST THE MONGULIANS, 
 " AS WELL AS THE CALMUCS. This priest, by the incen- 
 ** sant practice of this branch of devotion, had wore his thumb, 
 " his nail, and the joints of his fingers to that degree, that he had 
 perfectly lost the sense of all feeling in them." le Brun's Tra- 
 vels, p. 166. 
 
 * In the account of the Dutch Embassy to the Great Cham of 
 
 Tartary, 
 
162 
 
 Adversary;* and yet the same De- 
 ceiver promoted, almost universally a- 
 
 mongst 
 
 though we have no account that the ancient Heathen* 
 used BE A DS, yet they were certainly equally distinguished 
 by their numerous prayers and repetitions (for which 
 alone the Beads are 'used} ; as our Lord himself testified 
 " But when ye fray " (said he) " use not VAIN REPE- 
 " TITIONS, AS THE HEATHEN BO : for they think 
 " that they shall be heard for their MUCH SPEAKING. 
 " Be not ye therefore like unto them" c. Matt. vi. 7, 8. 
 
 * Adversary The name for an Adversary, Hater t 
 or Enemy i is Satan (JLDU) which name was generally. 
 
 applied 
 
 Tur*ary, (Ann. 1655 to 165*7,) where the author describes the 
 idolatrous Chinese priests, (pars ultima, p. 54,) it appears that 
 some of them use Beads, and are also, in many other respects, like 
 the Romish Priests, as that they Jill their chapels voith statues; they 
 abstain from flesh, but not all ; however, " sue h crimes " (says the 
 author, meaning such crimes as- the eating of flesh) " are easily 
 " pardoned for money j" and, like them, they boast that the souls 
 * of the damned are redeemed from hell by their prayers : }> some live 
 by begging, others live in caves and mountains, but " the greatest 
 " part in MONASTERIES." Some of them have " a long black 
 " robe, and square cap, and walk with a Pater-noster or Rosary," 
 (thai is, a string of beads) " in their hands." The women or NUNS 
 have separate monasteries, shave their hair, and REJECT MAR- 
 RIAGE; and the priests of the sect of Lauzu profess celibacy, 
 and live in monasteries. " Caeremonias fere instar ' Rotnanensiuui 
 u habent. Horas suas plane more Gregoriano cantillando reci- 
 *' tant. Pagodas sues ct SACELLA STATUIS REPLENT. 1 ' 
 
 CARNIBUS 
 
103 
 
 mongst the Heathen, as a sacred Ri'e, 
 the promiscuous use of Women, in order 
 
 applied by the Jews to the Spiritual Enemy in particular; 
 and it is remarkable, that many of the Heat! en Tariais 
 worship the Deiil under that very name to this day. 
 
 The 
 
 " CARNIBUS, ET QU *1 VIVUNT, ABSTINENT, sed rton cm- 
 f: nes, et talia peccata facile argcrUo condonant, jactantque darn- 
 ft natoram ariimas suis se precibus ab inferis redimere posse. " Ca 
 (l piRos continue abraduat. Alii mrndicando vagantur, alii in -j e- 
 " hincis et montibus vivuirt ; marima para- vitafn in COENOUIIS 
 " SACELLORUM agunt," &c, Vestitus eorum dispar, ut er 
 quatuor iconibus (referring to Ike picture in p. 55. J videri potest. 
 Aliqu?, wt primus ad laevatn (on the left side of the plat') loncja 
 n?va toga, n.iadrato pileo, PATER' N'OSTER, a:t ROSARIUM 
 IViANU TENENTES, inredunt. Habcnt foemiiifp se]>arata mo- 
 Hasteria, quffi etipsa3capi'los radunt, CONJUGiaM REPUDI- 
 ANT etsinice Nhu vocantur. Tertia? Secta? Lcatz-i quidam Con- 
 ftitii conetaii ens aucfor, &c. (n f whose foHovrers, he says, in the 
 next sentence) HI IN COENOB'IS C^.LIP.ES VIVTTNT, &c. 
 pa-15 ultima, p. 54, 55. And !( st t'^e "testimony of my Dutch author 
 (\viio ft nevertheless very reaper-table) should be called in ques- 
 Tion by any partial bijot of the Pouiish church, I mnst beg leave 
 to add a similar testimony' even of a leaded lesuit (Athanasius 
 Kir cher) who, in his China Ill'istr'ta, p. 154, makes particular 
 mention of a MONASTERY of idolatrous Chinese Priests, or 
 Bonzes, at the city of Cans' ; and in his account of the Japanese 
 idols, p. 139, he informs us, that the Japanese believr (hat their 
 idol Amlda requires nothing of them to incline him to save them, 
 except a FREQUENT REPETITION of the words Kati>t,Jm:da t 
 Bath, that is " Ha;>j>y S*w,i, sav vs." (Compare this with th<S 
 rain repetitions of the Popish Rotary.} And whan they repeat the 
 
104 
 
 to draw Men by their natural Lusts t<* 
 join the superstitious Congregations of 
 
 his Worshippers. 
 
 Of 
 
 The author last quoted, respecting the Tartar Deratees, 
 tells us in page 152, concerning the idols of the Ostiachs, 
 that " these idols are called SAITANS, a name which seems 
 *' to derive its origin from SATAN, the archjicn d of Hell. 1 ' 
 And in page 186, speaking of the people of BAKA~ 
 INSY, who arc a kind of CALMUCS, he says " When 
 " they traverse the woods, in order to hunt down their 
 " game, they take their Sultan, as they call it, along 
 
 " with 
 
 words, they also use their Rosaries, or Strings of Prayer Beads, 
 which the Japanese (says he) have in common with the Christians, 
 and which are commonly painted in the- hands of their idols, as you 
 see (says he) in the annexed picture, -.cinch shews the representation 
 of A MID A, and everyway corresponds with I he fgure (/PUSS A, 
 the goddess of the CHINESE lllos huic iilolo tautmn tribuerc, 
 wt ad salvandum se nihil aliud requiri credant, nisi frequentetu 
 hortan verborum repctilioncm : NAMU, AMIDA, BUTH, hoc est, 
 FeH$ Amida, saha nos. Quae verba iudcutidem repctunt, Rosari* 
 sua, seu coronas glebulis precatoriis confectas gemnt, quag Japa- 
 rui communes habent cum Christianis, et in idoLorum manilusfere 
 depinguntur, uti hie imagine adjunctavides, qure imaginem Amidv, 
 refert, et Pussx Sinarum Deastrae undequaque respondet ut postea 
 yidebitur. See the plate at p. 154-, where Pussa is represented 
 holding a Risary in one of her many hands. And in the picture 
 of the Great Lama, the same author represents him holding a 
 String of Beads in his right hand, p. 73, and the priest which at- 
 tends the idol Menipe is represented in the plate at p. 131 and 145, 
 with & string of Prayer Bsadt hanging from his girdle after ihe 
 
165 
 
 Of this kind were the Rites of Venus 
 among the Greeks, Romans, and (more 
 particularly among) the inhabitants of 
 Cyprus;* the shameful Rites of As- 
 
 tarlc 
 
 '*' \vith them ; which is an image made of wood, inelc- 
 *' gantly carved with a knife only, and covered with a 
 41 parti-coloured stuff, not unlike that which is frequently 
 " worn by the female Russians. This idol, or Saitan, 
 " of theirs is inclosed in a box, which is carried upon a 
 4C particular sledge; and to this their god they offer up 
 ** the first-fruits of their chase, be what it will, without 
 ** any exception. 
 
 " When they prove more successful than they couM 
 ~* reasonably expect, and when safely arrived at their re- 
 
 * spective cabbins, this Saitan, or idol, is deposited in 
 
 * the most conspicuous part of their tent, or hut, in it 
 ** proper box, and covered over with the finest furs they 
 " are masters of, by way of grateful acknowledgment of 
 
 '* the great success they have met with through their 
 "* means; and there they arc left untouched till they are 
 
 * grown rotten and worthless in process of time ; for 
 " they are firmly convinced, that they should be guilty 
 of the most heinous sin of sacrilege, should they strip 
 
 * them of those robes, or apply them to any other pur- 
 
 * pose whatsoever." 
 
 * " The young women here used to prostitute thcm- 
 
 " selvc* 
 
166 
 
 tarte (whom the Heathens 
 Queen of Heaven) in her -temple 
 Byblm :* Those of Thammnz f (or 
 Moms) among the Phoenicians, Sy- 
 rians, and Apostate Jews : Those of 
 
 Tanais, 
 
 " selves to such strangers as came ashore, in order to 
 u raise money for their portions." Univ. Hist. Vol. 8. 
 p. 239- 
 
 * " for there she had a temple as the Venus of 
 ** Adonis: and there such \yomen as would not conform 
 <l to the custom of shaving their heads, at the annual 
 ** time of lamenting Adonis, were bound to prostitute their 
 4< bodies, one entire day, for hire ; and tlie } money thus 
 *' ear/ted teas presented to the Goddess." Univ. Hist. 
 Vol. 2. p. 342. 
 
 f " There sat women weeping, for TAMMUZ," Ezek. 
 viii. 14. " Whoever he was" (i. e. Thammuz) " the 
 ** superstition of mourning over him was universally prac- 
 ** tised by the women in those parts," (speaking of- the 
 country of the 'Phii-mcwiis-, or land of Canaan). " They 
 " began their lamentations at a stated time : they set up 
 ^ their outcries as soon as they perceived the lines Adonis 
 
 " to 
 
Tanais, or Anaitis, among' tljc Arme- 
 
 nians;* And -those of MyuriA, the 
 
 ; Aphrodiie, 
 
 " to appear of a bloody hue, as at certain times it cii<l. 
 
 i; The lamentations of a mother for'the loss oi her only 
 
 " son could not be more loud, or tender : they then pro- 
 
 " ceeded TO THE SACRIFICES OF THE DEAD, having, 
 
 '* first DISCIPLINED THEMSELVES WITH \VllIP~ 
 
 " PING; ?> (which practices have since been revived by 
 THE OHURCH OF ROME, at the instigation, without 
 l^o-ubt, of the same spiritual Author) " and the next day r 
 " pretending him to be revived, and ascended through the 
 " air to the upper regions, they shaved their heads, as the 
 " Egyptians did for the loss of Apis ; and at Byblu.s, at 
 " least, those who would not comply, were bound to PKOS- 
 ' TiTqT.E THEMSELVES in the manner q.nd for the 
 "purposes above specified/' Univ. Hist. Vol. 2. p. 
 
 * " In honour of this Goddess " (Tanais) " anil 
 " in her temple, the Armenian* used to prostitute their 
 
 " daughters,, 
 
 J " The cause of this red face of the river \va* anciently 
 '< known; and, by those who w ere not so superstitious, as the 
 " rest of their cotemporaries and countrymen,, ascribed to 
 ' kind of Minium, or red earth, which this river brought awuy 
 " when it swelled to an unusual height. It is still subject to- the 
 < same appearance in the time of floods." (For which he quotes 
 Mr. Maundrcl's Travels.) Univ. Hist. Vol. 2. p. 32T. 
 
168 
 
 dphrodtte, or Venus of the ancientv 
 Babylonians, and more Eastern nations> 
 at whose shrines women of all ranks, 
 even of the first quality, were required 
 once in their lives to prostitute them- 
 selves.* The impious Rites of BAAL- 
 PEOR (whereby many of the Israelites 
 were ensnared by " the Council of 
 Balaam " -f- seem to have been of the 
 
 same 
 
 ** daughters, it being a custom among the young women 
 " to consecrate their virginity to Tanais, that is, to her 
 * priests." Univ. Hist. Vol. 9. p. 491. 
 
 f O 1 
 
 oh efci HASAN FTNAIKA 
 i$ Ipov A<ppoilYiS (who is called also MuAlVf* 
 in the same page) 'ARAH EN TH ZOH P^WOCL 
 itvJ/>i ZMU, &c. Herod. Lib. 1 . p. 83. Frankfort Edit. 16*08. 
 Herodotus also tells us, that there was a similar law at 
 Cyprus ^s 
 
 t -- *' Behold THESE ^ (said Moses, speaking of 
 the Midiamtish women, that were taken prisoners by the 
 Israelites) " caused the children of ISRAEL, through the 
 V COUMCIL o/' BALAAM, to commit trespass against the 
 
 " Lord 
 
169 
 
 same kind ; * and to increase the 
 temptation to Demon worship, it ap- 
 pears that the women of the first quality, 
 among the daughters of Moab and 
 Midian, were not exempted from that 
 most disgraceful and pernicious pollu- 
 tion, baneful both to body and soul : for 
 the Midianilish woman, that prostitu- 
 ted herself to Zimri the Simeonite (and 
 was killed, together with her captivated 
 Israelitish paramour, by Phineas) is 
 expressly declared to have been the 
 daughter of Zwr,f who was " HEAD 
 
 " OVER 
 
 " Lord in the matter of PEOR, and there teas a plague 
 " among the congregation of the Lord." Nurab.xxxi. 16. 
 
 * " For worshipping Baal-Pcor" (says Bishop Pa- 
 trick) " into which they" (the Israelites) "were inveigle*! 
 " by the women; who invited them to a feast, and there 
 " by their charms excited another fleshly appetite in 
 " them : which they would not let them- satisfy, unless 
 *' they would both cat of their sacrifices, and worship 
 " their idol," &c. On Numb. xxv. 18. 
 
 f " By whose consent, no doubt" (says Bishop Pa- 
 trick) " she went upon this wicked design, that by her 
 
170 
 
 " OVER A PEOPLE, and 'of a CHIEF 
 " HOUSE in Midian" (Numb. xxv. 
 15.) And he is mentioned afterwards 
 as one of THE KINGS of Midian (Numb. 
 i. 8.) 
 
 Thus " the Council of Balaam " pro* 
 mo ted the service and worship ofDevt'ls; 
 and this should warn us of the extreme 
 danger of yielding to the crime of For- 
 riicativn, which, in all ages and nations, 
 has been used as a snare to vilify man- 
 kind, and enslave them to Spiritual Ad- 
 versaries: for as THE FORBIDDING TO 
 MARRY is unquestionably THE Doc- 
 TRINE OF DEVILS (see p. 158 preceding) 
 whereby those, who devote themselves 
 to such unnatural commands, fall under 
 more severe Temptation to FORNICA- 
 TION,* so, on the other hand, FORNI- 
 
 CATION 
 
 ** noble garb and attendance she might the more power- 
 " fully entice the great men of Israel to idolatry." 
 
 * WEe'ftPcpe Gregory VII* (Hihlcbrand) removed 
 
 the 
 
171 
 
 NATION is reciprocal in its effects, by- 
 being one of the most baneful obstacles 
 
 to 
 
 the married Priests (in the year 1074) from officiating in 
 the church service, and forbid the luity to hear them say 
 mass, the numbers of Monkish or unmarried clergy were 
 of course increased ; and the scandal of Incontinence (the 
 necessary effect of "forbidding to marry') became noto- 
 rious, of which even the Monk Matthew Paris bears ample 
 testimony " Porro FAUCIS CONTINENTIAM OBSER- 
 " VANTIBUS, aliquihus earn causa lucri ac jactantice sirnu* 
 ** lantibus, multis INCONTINENTIAM perjuriomultiplici- 
 ** ori A DU LTERIO cumulatitibus." M. Paris Hist. Angl, 
 p. 9. And afterwards, in the reign of Henry I. ( anno 
 1102) when Archbishop Anselm excommunicated the 
 married Priests (whom he maliciously called " Sacerdotes 
 1(1 concubi?>arios,'' as if their lawful wipes were no better 
 than concubines} there were not wanting some prudent 
 persons (even in those dark days) to declare the immoral 
 tendency of the measure, as M. Paris testifies. " This 
 (says he, speaking of the said excommunication of mar- 
 ried Priests) " seemed good to some, and to others DANGE- 
 " ROUS, lest while they aim at PURITY greater than their 
 * strengh, they should/all into worse UNCLEANNESS ;" * 
 a remarkable example of which he gives us in the person 
 
 of 
 
 * Hoc autcm bonumquibusdamvisumest, et quibusdcmi PETUCULO- 
 SUM, ne dum mundicias viribusmajoreiexpeterent t in IMMUNDITI- 
 A.S LABERENTER DETER1ORES. M. Paris Hi*t, Anjl. p. 51 < 
 
172 
 
 to lawful and virtuous MARRIAGE, and, 
 consequently, to the increase and mul- 
 tiplication of mankind : but thie, bad 
 as it is, is not the worst consequence of 
 habitual FORNICATION ; for men, being 
 thereby drawn away from the service 
 and worship of their Creator, are grad- 
 ually led to greater crimes, whereby 
 
 of Cardinal John de Crcme,* (Johannes Cremensis) who, 
 after holding a council of the clergy in London ( in the 
 reign of Henry II.) against married Priests (and therein 
 bitterly exclaiming against the monstrous wickedness of 
 rising from the side of a whore, for so he affected to call 
 the virtuous wife of a Priest, to perform M(tss) was himself 
 detected, that very evening, in a real brothel " The 
 4i affair was so VERY NOTORIOUS (says M. Paris) that 
 '* it could not be denied, whilst the Cardinal exchanged 
 " great honour into profound disgrace." 
 
 * " Anno Domini M. C. XXV. Johannes Cremensis, Apostolicje 
 sedis Cardinalis, delicentia Regis Anglorumveuiensin Angliam, 
 percndinavit per episcopatus et abLatias, et non sinemagnis dona- 
 riis, ad Nativitateui Beata3 Mariar apnd London ia solemne Cou- 
 silium celebravit. Ubi igitur de concubinis Sacerdotum scverissime 
 tractasset, dicens summum esse Scelus delatere sitrgere meretricis ad 
 corpus CHRISTI conficiendum : ipse cum die ilia corpus Chrixi- 
 consaerasset, post vesperam fuit in merctricio intercept's : r?< 
 notissima negari NON POT U IT, dum magnum decus in summum 
 dedecus commutavit." M. Taris Hist, Angl. p. '70 
 
 their 
 
173 
 
 their minds are more and more dark- 
 ened, like those of the fallen Angels, 
 until they are totally deprived of the 
 Light and Image of their Creator, and 
 lose both temporal and eternal Happi- 
 ness 1 
 
 When Men are IN BONDAGE to their 
 own Lusts, there is no doubt but that 
 Satan has already " got an Advantage" 
 over them ; and, by their Lusts, and 
 unrestrained Affections, does hold them 
 IN BONDAGE also to himself! So that a 
 Man cannot free himself from Spiritual 
 Bondage, without forsaking and repent- 
 ing of his favourite sins ; for we can 
 have no direct idea of resisting the De- 
 vil (as the Scriptures command us) but 
 that of resisting Evil, wherever we per- 
 ceive it, whether in thoughts, words, or 
 actions. But when Men entirely neg- 
 lect this necessary resistance to Evil, 
 they are sure to be led on from one 
 
 vice 
 
174 
 
 vice to another, till the two before^ 
 mentioned natural and universal Prin- 
 ciples in mankind, intended for their 
 Preservation, viz. Common Sense (or 
 Reason) and Self-love, have lost their 
 influence : for the Actions of a great 
 part of Mankind cannot be accounted 
 for upon any other Principle than that 
 of a lamentable BONDAGE to the SPIRI- 
 TUAL ADVERSARY, who leads them to 
 actions that are clearly contrary to Self" 
 love and Common Sense, and contrary 
 even to any probable gratifications that 
 might afford a Temptation to Human 
 Beings ! to actions that apparently 
 tend to their own everlasting destruc- 
 tion ! 
 
 How common is it for Men to lift 
 their hands against their own life, and 
 deliberately to exclude themselves from 
 all possibility of repentance ? It must be 
 ^allowed indeed, that real Madness, or 
 Lunacy, and other natural distempers 
 
 and 
 
175 
 
 and frenzies, are frequently the Princi- 
 plejof Action which occasion Suicide ; 
 but we have too many instances of de- 
 liberate Self-murder, wherein no such 
 natural causes can with Justice be al- 
 ledged, though generally assigned by 
 the coroner's juries, through a false no- 
 tion of mercy, which inclines them to 
 adopt the erroneous maxim, that " all 
 " Men are mad who kill themselves" 
 But nothing is more false ! 
 
 If the Brute Creation were equally 
 liable to voluntary deaths, Suicide might 
 with more probability be attributed to 
 natural causes only, as they are almost 
 equally liable to distempers : but herein 
 appears a capital distinction between 
 Human Nature and that of Bruies. 
 None of the BRUTE CREATION ever 
 violate the universal Principle of SELF- 
 LOVE, which the Divine Author of Na- 
 ture has given them for their preserva- 
 tion ! 
 
176 
 
 lion ! And though MAN is also endowed 
 with the same principle, as I have alrea- 
 dy shewn, yet the very BRUTES make so 
 much better use of it than MAN,, that 
 in them we distinguish the same Princi- 
 ple, even by another name, and call it- 
 INSTINCT an INSTINCT of Self-preser- 
 vation an Instinct, because it is never 
 violated. How are we to account for 
 this seeming Superiority in the BRUTES? 
 Why should HUMAN NATURE be more 
 subject to Depravity than they are?^ 
 MAN, who in addition to that natural 
 Light with which he was endowed at 
 the time of his Creation, has since ac- 
 quired an additional power of discern- 
 ment and prudence for his preservation, 
 even a Divine Knowledge of GOOD and 
 EVIL, that he " may know ho to re/use 
 " the EVIL, find chuse the GOOD ; " and 
 yet is in general infinitely more depra- 
 ved than the very BRUTES ! Let any rea- 
 sonable Man consider how impossible 
 
 it 
 
177 
 
 it is, by natural Causes, to account for 
 so extraordinary a circumstance ! That 
 MAN, endowed with such a Superiority 
 of Knowledge for SELF-PRESERVATION, 
 and also endowed with Self-love in com- 
 mon with the rest of the Creation, 
 should yet be subject to such monstrous 
 Depravity, as to lose all sense of both, 
 while the BRUTES are never known to 
 violate that universal Principle, Self- 
 love ! except it be for a reasonable 
 Cause, that they risk I heir own Lives in 
 defence of their young, to preserve their 
 species, or through gratitude, as Dogs 
 will defend their masters, which surely 
 is no Depravity ! To what extraordi- 
 nary cause then shall we attribute this 
 very singular superiority of BRUIES 
 in a circumstance so necessary to hap- 
 piness. The cause is obvious, BRUTES 
 have never been subjected to spiritual 
 Delusions, or to be actuated by infernal 
 
 Spirits* 
 A a 
 
178 
 
 Spirits, since the time that the Serpent 
 deceived our first parents ! 
 
 There is no instance, I believe, since 
 that time, of BRUTES being really actu- 
 ated by evil Spirits except one ; and that 
 was (be pleased to observe) by express 
 Permission of our LORD himself, viz. 
 when the Devils entered into the swine 
 by the lake of Gennesareth. For it ap- 
 pears, that the Demons had no power 
 to enter into the animals, till our Lord 
 had expressly granted it : for " the 
 " Devils BESOUGHT HIM, saying, Ifihou 
 " cast us out, SUFFER us to go away into 
 " the herd of swine, and lie said unto 
 " them, Go." The PERMISSION being 
 thus gained, the animals immediately 
 acquired a new " Principle of Action," 
 too similar to that which actuates poor 
 abandoned sinners among MEN (as 
 when the Devil entered Judas, and led 
 
 him not only to betray his Lord, but to 
 
 punish 
 
179 
 
 punish the horrid treason with his own 
 hands, contrary to every conceivable 
 Natural Principle of Action) so the 
 unhappy Brutes by Germesareth were 
 no sooner subjected, like Mankind, to 
 the Bondage of infernal Spirits, than 
 they immediately lost that Principle of 
 Self-love, which in them (because never 
 violated but at this particular time) is 
 called Instinct; and by the immediate 
 consequence of that loss, they have 
 afforded us a notable example of the 
 baneful effects of Diabolical Inspira- 
 tion,* to which at all other times Man- 
 kind 
 
 * This particular case of the Gadarene Demoniacks 
 has been violently attacked by the opposcrs of the com- 
 mon received doctrine concerning the Reality ofDcmoKM* 
 cat Possessions. Three very eminent and learned men a- 
 mong them, for instance, have endeavoured to accommoi 
 date to their own notions the evangelical history of this 
 mutter, and by the failure of their several attempts have 
 proved, that the literal meaning of the tcims in which the 
 Evangelists have related the several circumstances of that 
 case (and no less than three Evangelists out of the four 
 have mentioned it) cannot possibly be set aside, without 
 
 raising 
 
180 
 
 Kind alone are subjected ; for " be- 
 " hold" (says the text) "the whole herd 
 
 "of 
 
 raising up in its stead the most glaring absurdities! One. 
 of these gent lemen (notwithstanding hisown errors) has very 
 fully and justly censured the miserable- shift to which the 
 other two learned men \vcre reduced, in attempting to 
 defend their own groundless hypothesis. 
 
 'A farther argument' (says he) * in favour O/*REAL ros- 
 ' SESSIONS, is taken from the destruction of 'the herd of 
 
 * swine, which the DEMONS are said to have entered, and 
 ' stimulated to instantaneous madness. This case is co?u>i- 
 ' dercd by sonic (continues he) * as a decisive proof oft ht 
 
 * power of Demons, Loth over the human and BRUTAL 
 ' it AC E,* and is thought even to have been purposely design - 
 
 * ed by Providence to refute the opposite opinion. To 
 ' enervate this argument, DR. SYKES suggested, and 
 
 * DR. LARDN ER strenuously contended, that THE SWINE 
 
 FRIGHTED BY THE TWO MADMEN, AND so 
 
 * This conclusion is expressed in too general terms. The ex- 
 ample is indeed " a decisive Proof of the I'ozi-cr of Demons over the 
 " BRUTAL RACE," whenever Demons can obtain the Divine 
 Permission to enter Brutes ; but without such EXPRESS PER- 
 JVliSSlON the case itst-lf sufficiently demonstrates, (as I have 
 reii.arked above, for otherwise the asking and granting PER- 
 CUSSION to enter the swine would be but vain circumstances,) 
 that they have NO POWER over the Brnlal Race. The case 
 ft very differeut with Human Bodies, which I have already shewn. 
 
 * DRIVEN" 
 
181 
 
 " of swine ran violently down a sleep 
 " place into the sea, and perished in the 
 " waters" Mattli. viiL 2832. 
 
 Thus 
 
 * DRIVEN DOWN THE PR'ECIPICE INTO THE SEA. 
 
 * On the other hand' (says he) ' the advocates for the com* 
 ' won hypothesis insist upon it, (to my apprehension [con- 
 tinues he] * with great reason,) that TT WAS IMPOSSI- 
 
 ' BLE FOR TWO MEN, HOWEVER FIERCE, TO PUT SO 
 
 * VAST A HERD OF SWINE AS TWO THOUSAND INTO 
 < MOTION IN AN INSTANT, AND TO CAUSE THEM 
 
 * ALL TO RUSH WITH VIOLENCE DOWN A PRECIPICE 
 
 * INTOTIIE SEA;S\VINE,CONTRARYTOTHENATURD 
 ' OF MOST OTHER ANIMALS, RUNNING DIFFERENT 
 
 ' WAYS WHEN THEY ARE DRIVEN. But this part of 
 
 ' the controversy might well be spared ; it not appearing 
 
 * from the history, thai the men ever fell upon the herd or 
 ' made any attempt to drive them into the sea. Nay, the 
 4 history expressly rffcrs their destruction to a different 
 1 cause from the behaviour of the madmen.' ** An Essay 
 on the Demoniacks of the New Testament." P. 280, 28 1. 
 Many other insurmountable objections are allerlged by 
 the same ingenious writer, and may be seen at large in 
 pages 283 to 290, if what I have already quoted should 
 not be thought amply sufficient to confute the groundless 
 supposition of the other two learned men. And he very 
 justly concludes thereupon * For these reasons' (says he) 
 ' 1 cannot accede to the opinion of tho>e learned writers, 
 1 who ascribe the destruction of the evinc to the madmen* 
 
 But 
 
182 
 
 Thus the Influence of EVIL SPIRITS 
 became, manifestly, a Principle of Ac- 
 tion 
 
 But then (unfortunately for himself) he immediately adds, 
 ' Neither' (says he) * can I sec any just ground for as* 
 * eribingittoTiiE AGENCY OF DEMONS.' P. 291. 
 
 lie tells us elsewhere, that f what is called the ejection of 
 1 DEMONS, is the case of a natural disorder,' p. 178 and 
 1 89 * that there were;' was, nor can be, a real Demoniack.. 1 
 p. 240 * that the DEMONIACKS spoken of in the New 
 ' Testament ice re ALL either MADMEN or epileptkks,' 
 .Prop. vi. p. 92. Arid with respect to the particuFar case 
 before us, he asserts, that * all that can be inferred from 
 { their' (the Evangelists) ' saying,' that " the Demons 
 " came out of the Mew, and entered into the herd of. 
 " npttttf," l is, that the madness of the former was trans- 
 
 I f erred to the latter t in the same sc?ise as' " the leprosy 
 
 II of Naaman, was to cleave to Gehazi, and to his 
 " seedjor ever." P. 292. He allows however * what a 
 * learned writer* (says he) ' contends far, that in the 
 A case be fore us,' " the power of imagination could hare 
 ' no place."* It was never said, that the swine FAN- 
 " CIED themselves possessed; their disorder, I ad/nit,' 
 (says this author) ' was REAL, but not therefore DE- 
 c MONIACAL. So great a miracle as that wrought upon 
 1 them' (continues he) * can be ascribed to no other 
 ' AGENCY than that of GOD.' P. 293. 
 
 * Dr. Wai-burton, p. 223, 224. 
 
 Certain 
 
183 
 
 tion in the poor Brutes, which overpow- 
 ered their " Natural Instinct of Self- 
 
 " prcser- 
 
 Certain it is, that no created Being whatsoever, whe- 
 ther good or evil, visible or invisible, can have any power 
 to act without the Knowledge and Permission of the AL- 
 MIGHTY; but, at the same time, we must remember, 
 that there is a very material difference between " the 
 " AGENCY of God," and the PERMISSION of God. 
 God is, indeed, said to do what he only permits, as I have 
 elsewhere remarked, (see notes in pages 134 to 137) 
 and he sometimes grants his Permission to very unworthy 
 AGENTS, both spiritual and temporal, which- act with 
 views and intentions very opposite to the actual purposes 
 of God, that are really effected by their Actions ; for the 
 histories of all nations sufficiently testify, that even th& 
 vices and malicious dispositions of the enemies both to 
 God and Afaw, are frequently permitted to act as Instru- 
 ments of DIVINE VENGEANCE (see my Tract on the 
 Law of Retribution, pages 12.5, 184, and elsewhere) to 
 promote the eternal Justice and Glory of the ALMIGH- 
 TY, as he alone can bring Good out of Evil. 
 
 But in all such cases, wherein there is manifest evi- 
 dence of Evil in the production of events, though the 
 same are certainly by the Sufferance or Permission of 
 God, yet it would be highly injurious to truth to ascribe 
 the AGENCY to GOD. 
 
 In 
 
184 
 
 " preservation" and hurried them 
 headlong to destruction; and the cause 
 
 being 
 
 In the case before us concerning the Gadarene Demo- 
 niacks, the PERMISSION and the AGENCY are clearly 
 distinguished by the Evangelists in the most express terms. 
 4 So the DEMONS besought him, saying if thou cast us 
 1 out, SUFFER us to go away into the herd of swine. 
 
 * And he said unto them, Go.' Matth. viii. 31, 32. 
 
 * And all the DEMONS besought him, saying, Send us 
 t into the swine, that we may enter into them. And 
 'forthwith JESUS GAVE THEM LEAVE. INI ark v. 12i 
 ' And they (the Demons) besought him (Jesus) that he 
 ' would SUFFER THEM 1o enter into them ' (the herd of 
 swine) ' and HE SUFFERED TIIEM,' Lake viii. 32. 
 
 Thus the DIVINE PERMISSION is clearly and dis- 
 tinctly declared ; and the same faithful historians leave 
 us as little room for doubt concerning the AGENTS in 
 this matter : for, ' when they' (the DEMONS) l were come 
 ' out, they entered into the swine: and behold, the whole 
 ' herd of swine ran violently down a steep place into tlie 
 1 sea, and perished in the waters* Matth. viii. 32. 
 t And the UNCLE AN SPIRITS went out, and entered 
 
 * into the swine, and the herd ran violently down a steep 
 c place,' &c. Mark v. 13* Then went the DEMONS out 
 4 of the man, and entered into the swine: and the herd 
 c ran violently down,' &c. Luke viii. 33, 
 
 Here 
 
185 
 
 being known, it is very natural to con- 
 clude, when we see similar Effects in 
 
 Human 
 
 Here is the most EXPRESS EVIDENCE of three Evan- 
 gelists, that DEMONS, or UNCLEAN SPIRITS, entered 
 into the swine ; and the consequences of that entering are 
 as clearly noted ; the animals rushed headlong to their 
 own apparent destruction ! A circumstance which was 
 never known to happen, either before or since that time, 
 to any Brute Animals whatsoever ; so that it is unrea- 
 sonable to attribute that singular deprivation of Natural 
 Instinct in Brutes to " a Natural Disorder? because the 
 circumstances of it must necessarily be allowed to have 
 been totally unnatural to Brutes ; though with mankind, 
 alas ! it is far otherwise ; for we have almost daily ex- 
 amples of men that are absolutely actuated with the same 
 violent desire to rush headlong out of the world ! But the 
 reason of this remarkable difference between Men and 
 Brutes I have already (I hope) sufficiently explained. 
 
 Now, if it is unreasonable to attribute this singular 
 destruction of Brute Animals to a Natural Disorder,, jt is 
 much more unreasonably if not profane, to say, that it 
 " can be ascribed to no other AGENCY than that of 
 " GOD/' when we consider that the Demons, which are 
 said to have entered the swine, were not mere nullities, as 
 this author supposes ; not a mere name for deceased Souls, 
 or the Souls O/'DEAD MEN, but are expressly declared 
 by the Evangelist Mark to be UNCLEAN SPIRITS! 
 B b 7 
 
180 
 
 Human Beings, that the same " Prin- 
 *' cipte of Action " may perhaps have 
 
 produced 
 
 TO, wtvpotTct roe, <x,K(x.Q<x,flx. Mark V. 1 3. For if the Sin 
 against the Holy Ghost (the most unpardonable of all 
 Blasphemies!) consisted, as many learned commentators 
 have supposed, in attributing the Works of GOD to 
 " Beelzebub the Prince of Demons" surely it must be 
 almost equally dangerous to ascribe to the Agency o/Goi> 
 the furious and profane agitations occasioned by the 
 inspiration of unclean Spirits ! 
 
 But I impeach not the intention of the learned author^ 
 but only the tendency of his Doctrines :, his excuse, how- 
 ever, is already prepared ; he doubts (in page 6l) " whe- 
 " t her these epithets" (EVIL and UNCLEAN, given by 
 the Evangelists to the SPIRITS ejected by Christ) " cx 
 "press their PERSONAL DISPOSITIONS, or only those 
 " EFFECTS they were supposed to produce ; " nay, even 
 xaxc? ^a*j(xwv (Caco- Demon) with him is " not a wicked 
 " Demon !" See note in p. 6l. And he tells us in another 
 part of his work, p. 352, that ''Infirmities, plagues, and 
 ' EVIL SPIRITS, seem to be mentioned only as so many. 
 ' distinct species of DISEASES.' These suppositions 
 (for they are merely such) may seem at first sight to afford 
 some excuse for his * ascribing to the Agency of GOD' 
 the declared effects of " unclean SPIRITS/' But his 
 error has still a deeper root ; he has, in another tract, * 
 
 * " An Inquiry into the Nature and Design of Christ's Temp- 
 " ' tatiou in tbd Wilderness," (2ti Edit, enlarged,) 
 
 ' ascribed 
 
187 
 
 produced them; especially if there 
 be no previous circumstances of "Dis- 
 temper 
 
 * ascribed to the Agency of GOD ' ttiat which no less tha* 
 three Evangelists have expressly registered amongst th 
 transactions of the Devil himself, ( I mean the temptation 
 of Christ by the Demi in the vutfdeniess} ; and he roundly 
 exculpates Satan from the charge; * and yet all this is 
 carried on in such smooth language, and with such seem 7 
 ing plausibility, that the author himself is apparently 
 deluded by his own sophistry and mistaken conclusions :-f 
 
 for, 
 
 * " There was no real Presence or AGENCY of SATAN (says he) 
 ** ON THIS OCCASION," p. 63. and that" the DEVIL -can not really 
 " and personally present with Christ, but only in mental representat/oti t 
 *' and consequently could act no part in this whole transaction." P. 62. 
 
 f After a great deal of sophistry (in p. 50 to 59) in compar- 
 ing the Evangelist's account of the Temptation with several expres- 
 sions iu Ezekiel and St. John relating to the Revelations of the 
 ^Spirit ; (viz. as that * the Spirit took me itp ' lifted me jtp, and took 
 * me away ' ' / ~vas in the Spirit ' ' He carried me way in the 
 ' Spirit into the wilderness ,' &c.) he boldly concludes thereupon in 
 p. 59, Thus (says be) from the EXPRKSS TESTIMONY of the THREE 
 several tivangeiixts, it appears, ' that C/insf- wax conveyed into the 
 
 * wilderness IN A PROPHETIC VISION, TRANCE, or ECSTACY, under the 
 afflatus or inspiration of the Spirit of God.' But where has he 
 shewn * the EXPRESS TESTIMONY of the 'three several Evangelists, that 
 
 * Christ was conveyed in A VISION ?' He cannot shew, that even 
 oneof the three has once used any such EXPRESSION, or even the Ifast 
 insinuation about a VISION on that occasion. Though the EXPRES- 
 SIONS of Ksxkieitmd St. John relate to Revelations received in the -vsy 
 of .VISION; yet Chat dyes not prove that all similar expressions, 
 
 iv-herein 
 
188 
 
 temper or Distraction, which mav leave 
 room to hope that another Cause might 
 
 reasonably 
 
 for, notwithstanding the plain testimony of the Evangelists 
 above mentioned concerning the Agency of the Devil and 
 
 Satan, 
 
 vherein the Spirit is said to Lift up, or takeaway, must necessarily 
 be understood as VISIONS. If his argument proved any thing at all, 
 it would prove too much. Let us suppose it for once to be per- 
 fectly conclusive, and apply it to that text in the Acts of the 
 Apostles, where we read, that ' the Spirit of the Lord caught 
 ' away Philip,' and afterwards that he was found at Azotits : shall 
 We say then (to argue like our critic) that * this passage of Scrip- 
 tare is to be understood as a history, not of a fact, but of a VISION ? p. 
 64; and that it appears "from the EXPRESS TESTIMONY'' of the 
 text (though the text contains not a single word about a VISION, 
 TRANCE, or ECSTACY, any more than the texts of the three Evange- 
 lists do about the supposed VISION of Christ) that Philip was con- 
 veyed in a VISION, that is, his removal was " not REALCW^/ CORPO- 
 ?' REAL, but SPIRITUAL find MENTAL only ?" p. 60, notwithstanding 
 that the text afterwards asserts it as a FACT, that he was FOUND AT 
 AZOTUS? The circumstances of this transaction necessarily oblige us 
 to understand, that the operation of THE SPIRIT upon Philip, when 
 f< he was CAUGHT AWAY, was not visionary, but REAL ; and it will 
 appear upon further examination, that a similar necessity of literal 
 interpretation is equally included in the circumstances of the other 
 case also. Now " if the Spirit of the Lord" REALLY " caug/U a~vay 
 *' Philip* from the sight of the eunuch in the desert, and left him at 
 Azotus, there is no absurdity in supposing that our Lord himself 
 might also REALLY be " led " by (or /) " the Spirit into the 
 *' wilderness J M and that the history must necessarily be so under- 
 stood, will, 1 trust, be hereafter shewn. That it was no unusual 
 tiling for the Prophets of God to be actually " led " " carried " 
 or " caught away," byoi-inthe Spirit, is manifest from the ap- 
 prehension of such- a carrying by the Spirit^ expressed by the gene- 
 rous 
 
189 
 
 -reasonably be assigned. And as the 
 example also shews us, that Devils 
 
 have 
 
 Satan in that temptation ;* yet our author is pleased to 
 -assert, that it " is to be understood as a history, not of 
 
 11 fact, 
 
 nous and faithful Obadiak, governor of king Ahab's house, when Eli- 
 jah required him to acquaint his master where he might find him, 
 1 Kings xviii. 12. and the opinion of Obadiak, with respect to the 
 true meaning of such expressions, is certainly to be preferred before 
 the sentiments of the author of the " Inquiry,' 1 '' &c. or perhaps than 
 the opinion of any other man whatever, because r )bitdiah was not 
 only personally acquainted with Elijah, bat also with a great many 
 other Prophets of the Lord, having himself preserved the lives of more 
 than one hundred of them, by hiding and maintaining them in caves, 
 6O that he could not be unacquainted with the occasional effects of 
 the HOLY SPIRIT upon Prophets ; and therefore we may fairly con- 
 clude, that his apprehension of the SPIRIT'S removing or currying 
 the Prophets to a different place, was not without just foundation or 
 example, or at least not without probability, especially as we read, 
 that i'.lijak was at last actually taken away in a miraculous manner. 
 Which was equally attributed to " the Spirit of the Lord " by the sons 
 of the Prophets at Jericho " lest peradvcntiire " (said they) " THE 
 " SPIRIT OF THE LORD HATH TAKEN HIM up, and cast hhnupon some 
 " mountain, or into some u/%." (2 Kings ii. 16.) And they can- 
 aot surely be supposed to mean, that Me Spirit of the Lord had taken 
 him up in a mere trance or vision. 
 
 # As that he was ' led up of the Spirit into the wilderness, to bt 
 tempted of THE DEVIL (in which the AGENCY of the S]>irit, and the 
 AGENCY of the Devil, are clearly distinguished). That Jesus said 
 unto him (the DEVIL) ' Get thee, hence, SATAN : and that ' then 
 '. THE DEVIL' (N. B. the appellations Satan and the DnvV are mani- 
 festly applied to the same wicked Being) ' ieaveth him,* &c. Mattb. 
 ijr.- 1 11. * And immediately the SPIRIT driveth him (Jesus) into 
 \ the wildernutJ * And he was there is THE WILDERNESS forty days 
 
190 
 
 have no power to enter Brutes without 
 express Permission of the Creatorj 
 
 let 
 
 " fact, but of A. VISION. As such " (says he) " the tvri- 
 " ters of the Gospel EXPRESSLY represent it" (by 
 
 which, 
 
 * TEMPTED OF SATAN, and WOS with THE WILD BEASTS,' &C. Mark i, 
 
 12, 13. whereby the reality of our Lord's being driven by the Spirit 
 INTO THE WILDERNESS is manifest: for though the Author of the 
 Inquiry asserts in pages 47 and 48, that " it appears, by compar- 
 '* ing the several Evangelists together, that Christ had but just left the. 
 tf banks (/JORDAN, and therefore WAS STILL IN THE -WILDERNESS, at 
 u the very time he is said to have, been led into it," &.C. yet that part 
 of the wilderness where John baptized ceased in <;ffect, though nut 
 in name, to be a wilderness, whilst it was the place of public resort 
 for all " Jerusalem, and all Judea, and all the region round about ' 
 Jordan." (Mat. iii. 5. Mark i. 5.) and therefore, even suppos- 
 ing it true that Christ " was still in the wilderness at the very time 
 " he is said to have been led into it," we must necessarily understand 
 that he was led to some more solitary part of the wilderness thau 
 that which Lad been for some time before the place of public 
 resort for the whole nation, for otherwise he could not well be said 
 to be " there, in the wilderness" "with the wild beasts." But when 
 our author wrote the above assertion, that Christ" teas still in, 
 the wilderness," &c. (notwithstanding that the Evangelist Luke 
 assures us that he returned from Jordan wir^m KTrorov lop^avou) 
 he seems to have forgot that the word return (or vvorfiQiti) implies 
 a going BACK to some other plac" from whence he had lately come, and 
 is used in that sense about thirty-four times in the New Testament 
 without a single exception ^ so that it is much more prudent to 
 believe the plain testimony of the Evangelist, that Christ" return- 
 f( .edfrom Jordan," that is, from the place where he was baptized, 
 to some other plaee j or, at least, w^s on liis way to some other 
 place; than to believe the contrary assertion of this writer, that 
 he " ttiasftillin the wilder rtt'ss ct t/te very time he is ?>aid to have beea' 
 rt led into 4t. 
 
101 
 
 let us, by a comparative" consideration 
 of the contrary nature of our own 
 
 bodies, 
 
 it seems, this learned author is so far blinded by 
 hypothesis, as to forget the true meaning of the word 
 EXPRESSLY ; for not one of the writers of the Gospel 
 have EXPRESSED the least idea about a VISION in that 
 particular case ; and yet he asserts, that they EXPRESS- 
 LY represent it ) " without leaving us" (says he) " as the 
 fl sacred penmen have bten thought to do in other instan- 
 " ces, to collect it from the nature and circumstances of 
 " the relation. They" likewise (continues he) " REPRE- 
 " SENT THIS VISION" (he must mean this VISION* 
 of his own imagination this VISION of a VISION ; ^for 
 the Evangelists cannot justly be charged with any suck 
 REPRESENTATION) " not as DIABOLICAL, but Di- 
 " VINE; ascribing it" (says he) " to the SPIRIT OF 
 * GOD." (" An Inquiry," &c. p. 64, 65.) Now what 
 shall we say to the assertions of this writer, when we tun 
 to the authority of the Evangelists themselves, and find, 
 that they are so far from ascribing any such supposed 
 VISION of a temptation to the Spirit of God, that they 
 expressly mention the Devil or Satan as the tempter; and 
 do not express or represent a single word about a VISION 
 in that particular case : nevertheless, our Commentator 
 boldly adds " So that to all the other arguments urged 
 " <obove" (says he) " we may add (what we bet <rf fro- 
 * c mised to produce} THE AUTHORITY OF THE EVAN- 
 *' GELISTS" (whom he most notoriously contradicts) 
 
 * and 
 
192 
 
 bodies, learn to be continually upon 
 our guard against the devices and insti- 
 
 gations 
 
 EXPRESS LETTER OF THE TEXT" (which 
 as notoriously contradicts him) " in confutation " (says 
 he) " of 'those, who misconstrue Christ's temptation, either 
 " as an outward transaction, or as an illusion of Satan' 9 
 Inquiry, &c. p. 6'5. &>e also his proposition, p. 36*. 
 " that all the Evangelists, who have mentioned this affair, 
 " do, IN EXPRESS TERMS, affirm, that it passed SPIRI- 
 '* TUALLY and IN vrsioN, that it ivas AN IDEAL OR 
 " MENTAL REPRESENTATION; and consequently could 
 " not be an outward transaction.'' Now, *' // such a 
 " method of explaining Scripture" (as he himself cen- 
 sures others in, p. 372, of his Essay on the Demoniacks, 
 &c.) '* be allowed, language can bo of no use I" 
 
 He may think it a generous action, perhaps r to excuse^ 
 or endeavour to exculpate an Adversary (and more espe- 
 cially such an inveterate Adversary as Satan himself*) 
 
 from 
 
 * The author of the Inquiry, &c. in p 3. objects, that?/ the 
 Evangelical J'istnry nf <>;// Lord's / rinpfation ?s to be understood us 9 
 narrative OF REAL FACTS, &c. * // is unsuitable to th SAGACITY and 
 " POLICY of the Evil Spirit," See. Now this would certainly be a 
 good argument, if we could suppose that the Evil Spirit is prompt- 
 ed by no other P'-inciples o? Action than SAGACITY and POLICY; 
 but, alas ! he yielded himself a SJav (as frail men do) to Principles 
 very opposite to SAGACITY and POLICY, or he would snreJy have 
 ** kept lusji-st estate," &\nh i avt- still remained (as originally created) 
 * en &n%d of Ligbt I " And therefore witb respect to the -parti,- 
 
103 
 
 gallons of our spiritual Enemies, al- 
 ways remembering, that they need no 
 
 such 
 
 from the most baneful and malicious attempt that was 
 ever made against the happiness of mankind ! But thU 
 generosity (or whatever else it may be called) to tht 
 Enemy, is productive of consequences which the learned 
 author (had he been aware of them) would not, perhaps, 
 be willing to adopt: for his doctrine of SATAN'S IN- 
 NOCENCE IN THIS MATTER (viz. that " there was no 
 " real presence or AGENCY OF SATAN on this occasion, 
 \). 6*3. that " the DEVIL -was not really and personally 
 " prtscttt with CriRiST, but only in mental rcpresenla- 
 " tio?i ; and consequently could act no part in this whole 
 " transaction," p. 6'2. and that the Evangelists ." rcpre- 
 " sent this VISION," * [as he is pleased to call it] "not 
 
 " as 
 
 eular circumstances of Christ's temptation EXPRESSLY ascribed to 
 the DEVIL, or SATAN, by ti:ree Evangtlists, \\e may reasonably 
 conclude, thato.;ir Spiritual Afc-'wiry was prompted to that unequal 
 contest with Christ by the same predominant Princinlfs n', 
 (viz. PRIDE, ,-EjjvY, and FALSEHOOD) that originally occasioned 
 H'is Fall from GOD ; but now occasioned a much more mortifying 
 abasement to Satamoal Pride and Envy a Defeat by MAN ! evca 
 by " the seed of the ^ (deluded and much injured) " Woman /" 
 
 * We have as little reason to affirm, from the style of the Gnspcl 
 
 * writers, and the manner of their expressions, that Christ's temp-- 
 ' tat-ions arc only' " the history of a vision?' as we 'have to affirm, 
 
 * that our Lord's restoring the lame to their feet, the blind totlicir. 
 ' sight, the lepers to their cleanness, the diseased to health, and 
 *\be dead to life ,\va like-wise all the history of what was transacted 
 
 in 
 
 c c 
 
194 
 
 si/ch e^jtress Permission from God to 
 enter the Human Body ; or rather* 
 
 that 
 
 " at DIABOLICAL, but DIVINE; ascribing it to tk 
 " briRir of GOD," p. 65. (This doctrine, I sa 
 
 i. not only deprives Christ, *' the 
 
 ** Son of M.\?-," of that actual triumph and victory, 
 which he gained in his HUMAN NATURE (for the Res- 
 toration vi Mankind} orer the temptations of " the Prince 
 " of this vorld ; but it also necessarily impHes, that GOD 
 himself was the itmpter ; whuh, if not downright blas- 
 phemy, is at least a doctrine which is EX PRESS LT contra- 
 dicted in Scripture for tl.ere we read, that " God cannot 
 * be templcA of Evil, K EITHER TEMPTETII IIE ANT 
 " MAH." (James i. 13.) And though there arc several 
 passages of Scripture \\berein God is said *o tempt,* \el 
 
 they 
 
 in a ision : or that the whole Go^prl account of what oar Lor^t 
 
 * Ad upon earl h is no more than the history of so many zitmut 
 
 * an account of what he saw/ " in spiritual rapture*, by m prapketick 
 
 Hui, qoantam feocstram ad neqtntiam potefeceris !* 
 
 See p. 55, of a little Tract p- infed in 1762, intituled, " CkritP* 
 Tf*tfcti~xs real Farts ; or, a Drfenctofthe Eraogelical K irtory i 
 " ^ewirg, that oar Lord'* temptations may be fairly and rea- 
 sonabir understood, as a nana ire of hat w as really tranert- 
 < ed," Ate. wherrin the reader wfil find ma^.r sensille and ler : 
 remarks in coi:fvt tkm of the novel doctrine propagated ujr th 
 of the Inquiry. 
 
 As for instance, we read in Genesis xxiL L that " Gnd f 
 
195 
 
 that God has already lodged the Power 
 >f permitting -or resisting them, entirely 
 
 in 
 
 are all clearly to bo understood in a different sens* 
 from the tempting mentioned by the Apostle James, which 
 was a tempting, or being tempted of EVIL, apparently 
 meaning a temptation to SIN..* And in. other passages, 
 
 \vhera 
 
 <f TEMIT Abraham," &.c. when he ordered him to offer up his only 
 s.)U for a burnt-offering. Yet this was not a temptation to stN ; for 
 ven if the command had been actually executed, the Patriarch 
 would not have sinned; but, ou the contrary, would have beea 
 justified by fits fuitli in him that commanded, whom he knew to be 
 the Creator, And Lord of LIFE, and therefore the only rightful dis- 
 poser of LIFE in all creatures : bat as the command was revoked 
 just in so critical a time, as to demonstrate the Patriarch's readiuen 
 to obey, and yet to save the life of his son, the command was so 
 fur from being a temptation to 1 six, that it was not (on the part of 
 the righteous Lord ! who commanded J erven a 'temptation to KILT, 
 because the event shewed, .that the command 'was not given \vitk 
 any such intention, but merely to PROVE the Patriarch's faith and 
 be.lii'Hc?. The same Hebrew root HD3 here rendered did tempt, ' 
 frequently IT ed in other passages of Scripture, where it necessarily 
 signifies to prove or fry, as in Exod. xvi. 4. * that I may PROVJC 
 ' t/iftn ' (13D3K) " whether they will maik in my law or no." And ia 
 Detit. viii; 16. that he might PROVE time (~|J1D3) " t o do theegood," 
 Ice. See also Judges vi; 39. Psa. xxvi. 2. SK.C.- 
 
 * There is an expression, however, in 1 Sam. xxiv. 1. which, 
 trithout a further t-xplanatiun, would be very difficult to be recon- 
 ciled with the text above cited from the Apostle James, that 
 " God cannot be tempted of i:v:{, neither temptcth he any i\lan ;" for 
 the text in Samuel seems at first sight to imply a tvmptatim to sin 
 fcy the - Almiglkty. Aud again, the anger of t/tc Lo&o was kinded 
 
in the Human Breast; since we are 
 by Nature continually liable to receive 
 
 the 
 
 where the latter (or indeed any spiritual influence of 
 "EviL whatever) is to be understood, the Evil Spirit, or 
 veal AGENT in the Evil, is generally mentioned ; and in. 
 that case the Agency cannot be " ascribed to the Spirit of 
 
 ttgninst Israel: and HE MOVED DAVID against than, to say, "Go, 
 ." NUMBER ISRAEL .and JuDAH,"as if God himself had MOVED David 
 to sin against Israel, which might seem to give countenance to th 
 doctrine of the Author of the " Inquiry into the Nature and Design 
 " of Christ's Temptation, 1 " viz. that it is represented, " not OJDIABO-* 
 " LICAL, but DIVINE, ascribing it to the. Spirit rfGod,"- and that 
 " there was no real Presence or AGENCY of SATAN on this occasion,'* 
 j>. 63. fo. But we are happily relieved from the difficulty by 
 further information in another text concerning the real AGENT in 
 that temptation or MOVING of David ; for we read in 1 Clnon. 
 Xxi. 1 . that " SATAN stood up against Israel, and PROVOKED David" 
 (or MOVED David, for the same Hebrew word [riD'1] -is used in both, 
 texts) " to number Israel ;" and therefore, when this text is com- 
 pared with the former, wherein it is said that Gcd tfirrccd David, 
 we must necessarily understand, that the moving of David was 
 indeed supEnNATUKAL and SPIRITUAL, but that the real AGENT 
 .s the Action was Evil ) was the spiritual Enemy (SATAN) acting 
 by (Sod's Permission, as a just judgment against Israel, and also 
 against David himself, who at that, time was probably so much 
 elated by his temporal prosperity and successes, a? to. forget that 
 his absolote dependence ought to be upon (uvl, and not upon the 
 Niutib-'r of his subjects and certain it is, that- he was oil'his guard 
 and neglected that necessary vigilance over his thoughts and 
 actions, which God requires of <// mm ; for otherwise he \vor.kl 
 have resisted the EVIL SUGGESTION of Satan, whereas hisyieUli - 
 to it occasioned the imputation of sin.. 
 
 " God," 
 
107 
 
 Inspiration of the Devil 
 Angels as a " Principle of Action;' 
 
 if 
 
 God" without gross absurdity, at least, if not blasphemy f 
 even though the SPIRIT be expressly declared to be 
 " from the Lord," as in the case of Saul related in 1 Sam. 
 xvi. 14. where we read that " an Eiil Spirit FROM THE 
 " LORD troubled Mm.' f 
 
 Now this expression, if we regard the literal meaning 
 of it, clearly implies, not only, that the Evil Spirit came 
 by the Permission of GO-D (as it was "an Evil Spirit 
 ** FROM THE LORD") but also that the said Evil Spirit 
 was really u THE AGENT" which troubled Saul. 
 
 The same ingenious writer has attempted to set aside 
 the literal meaning of this text also, by attributing "Sau ft 
 disorder to " a deep melancholy^" meaning thereby a mere 
 natural disorder, without any supernatural spiritual in- 
 Jluence (for if he admitted the latier us the cause i>f Saul's 
 Melancholy, he must necessarily give up hi^ whole hypo- 
 thesis) but the futility of such a supposition. shall be clearly 
 shewn hereafter in a separate Tract or, the case of Sciitf, 
 as I have already extended this note to a most unpreceden- 
 ted length ; but as the " Laviof Nature" and " t!>c Prin- 
 " cip/es of dctiou in Ma):," cannot be undcrstbo'd uith- 
 outa competent knowledge of (hose Spiritual Beings, v.hh 
 which the minds of men are liable to be infljei'.ce.i, I wa* 
 obliged to take some notice of such contradictions to my 
 
 general 
 
108 
 
 if we neglect the necessary Resistance 
 commanded in the Scriptures; and 
 consequently, that they already have 
 Permission from God to enter all Hu- 
 man Beings, I mean all those that are 
 capable of discerning between Good 
 and Evil, and do not reject the Evil as 
 they ought, according to that Divine 
 Knowledge which we inherit from our 
 first Parents I 
 
 This Peculiarity in our Nature is 
 therefore apparently the reason why 
 Spiritual Adversaries are permitted by 
 the Almighty to approach Mankind, 
 though they have no such general 
 Permission with respect to the rest of 
 
 general doctrine, as had been previously published by th 
 ingenious Author of the Etsay on Demoniac ks ; for I must 
 acknowledge,, that I was not aware of them, until my 
 Tract was not only Jini&hcd (as I- thought) and sent to 
 the press, but was also more than half printed ; and 
 therefore 1 hope my readers will excuse the irregularity 
 of lucking so lung, a note to $o small a Tiact. 
 
 the 
 
199 
 
 the animal Creation. But Man took 
 the Knowledge of Good and Evil upon 
 himself, contrary to the express com- 
 mands of God, as I have before re- 
 ma v ked; and therefore we have no 
 right to murmur at the Permission 
 which God has granted to " the Devil 
 " and his dngels," to U.ke possession 
 of all unguarded Souls, which unhap- 
 pily yield to their suggestions and 
 temptations, without resistance or 
 repentance; and more especially we 
 have no right to murmur (I say) at 
 this Permission, if we consider that God 
 has given us fair warning- of our con- 
 tinual danger and warfare with the 
 Principalities and Powers of Darkness, 
 as the Holy Scriptures plainly inform 
 us, that we are continually liable to 
 Satanieal influence; and that the 
 DEVIL will get an advantage over us, 
 if we do not resist him as we ought 1 
 ~ In this necessary Resistance, and the 
 
 objects 
 
200 
 
 objects of it, consist the principal exer- 
 cise of that assumed Knowledge of Good 
 and Evil, for which we are accountable ; 
 viz. we know Evil from Good, and con- 
 sequently know when we ought to resist; 
 but if we do not resist, then we have 
 chosen the EVIL, and (in whatsoever 
 mode the EVIL is manifest) have given 
 Advantage to the Devil, and submit 
 ourselves to his Bondage. The Choice 
 therefore, which is set before us, 
 amounts to this Whether we will chuse 
 " the Kingdom of God, and his Righle- 
 " ousncss" (Mat. vi. 33.) and chear- 
 fully assent (as the dignity of Human 
 Nature requires) to that <( perfect Law 
 " of Liberty," which Christ has tender- 
 ed to us for the regulation of our con- 
 duct towards all Mankind, as well as 
 for Self -preservation ? or Whether 
 we rather prefer the Empire of SATAN, 
 the spiritual Enemy, tor the sake of 
 those temporal gratifications and vile 
 
 indul- 
 
201 
 
 indulgences, by which he holds Men in 
 Bondage, through their carnal affec- 
 tions, till they become personal Ene- 
 mies, even to themselves ! 
 
 The assumed Principle of " knowing 
 " Good and Evit," \vi\l undoubtedly in- 
 duce all Mankind most readily to CIIUSE 
 " the Kingdom of God, and his Righte- 
 " ottsness; 11 (Mat. vi. 33.) but this 
 is not a CHOICE to be made merely 
 once in our lives, but to be continually 
 maintained, or the prudent CHOICE will 
 avail nothing i Are not Men in gene- 
 ral bound by a solemn oath in the out- 
 ward rite of Water-Baptism, thus to 
 maintain that prudent CHOICE which 
 they publicly profess? And yet how 
 little do their practices in general 
 correspond with such a resolution ! 
 Surely, " the Mammon of Unrighteous- 
 " ness, 11 (Luke xvi. 9.) " the PRINCE 
 " of this World; 1 that had been " cast 
 D d " out; 1 
 
202 
 
 "' out" (John xii. 3L) " the Principa- 
 " lilies, Powers, and Rulers of the 
 " Darkness of this World, (not FLESH 
 " AND BLOOD)" with whom we have 
 to WRESTLE, do apparently prevail over 
 a great multitude in every rank of life ! 
 For, " this is the Condemnation, that 
 " Light is come into the World, and 
 " Men loved DARKNESS rather than 
 " LIGHT," (a lamentable Choice! a 
 shameful prostitution of the Knowledge 
 of Good and Evil! but the Apostle 
 assigns the reason) " because," (says 
 he) " their Deeds were EVIL. For 
 " every one that doeth EVIL, hateth the 
 " LIGHT, neither cometh to the LIGHT, 
 " lest his Deeds should be reproved. 
 " But he that doeth the Truth, cometh 
 *' to the LIGHT, that his Deeds may 
 " be made manifest, that they are 
 " wrought IN GOD." (John iii. 19. to 
 21.) Let us therefore be upon our 
 guard, and " put on the whole drmour 
 
 of 
 
203 
 
 *' of God, thai (we) may be able to stand 
 " against (he WILES OF THE DEVIL." 
 (Ephes. vi. 11.) 
 
 But though Human Nature is thus 
 liable to the Influence of " the Devil 
 " and his Angels? let us remember 
 at the same time for our comfort, that 
 it is equally capable of being actuated * 
 by DIVINE INSPIRATION ; and that 
 Mankind (in the glorious FREEDOM of 
 the Gospel) are equally left to their 
 CHOICE for the admission of that su- 
 preme Good, " THE GIFT OF THK 
 " HOLY GHOST," to regulate their 
 Principles of Action in all cases, as they 
 are for the admission of the contrary 
 Spirit, " the Prince of Darkness!" For 
 the Promises of CHRIST relating to that 
 heavenly Gift are clear and absolute, 
 
 * See the motto in the Title page of this Book. " Tor 
 41 as many as aye led (or actuated, txyovr^fc,) by M<s 
 " Spirit of God, they are the Sons ofGod,"&c. 
 
 and 
 
204 
 
 and are tendered to all Mankind with* 
 out exception, that they may exercise 
 their natural Knowledge of GOOD and 
 EVIL, in CHUSING, ACCEPTING, and con- 
 tinually CLAIMING them, if they really 
 prefer " the Kingdom of God 11 to " the 
 Kingdom of this World /" Here is true 
 Freedom ! a Charter of inestimable 
 Privileges! " ASK, and it shall be GIVEN 
 " YOU ; SEEK, and ye shall FIND ; knock, 
 " and it shall be OPENED unto you" &c. 
 (Mat. vii. 7.) And again, " All things 
 whatsoever ye shall ASK IN PRAYER, be- 
 lieving, ye shall receive" (Mat. xxi. 22. 
 and Mark xi. 24.) And after these ge- 
 neral promises, our Lord appealed to 
 the common Sense of his hearers con- 
 cerning the efficacy of a son's request to 
 a natural Father, to obtain things that 
 are necessary for him ; and concludes 
 thereupon " If ye then being EVIL, 
 " know how to give GOOD GIFTS to your 
 " Children: HOW MUCH MORE shall 
 
 " your 
 
205 
 
 " your heavenly Father GIVE THE HOLY* 
 " SPIRIT to them that ASK HIM?"- 
 (Luke XK 9. to 13..) So that every Man,, 
 who devoutly, and with due Faitlv 
 claims that glorious GIFT according to 
 the Promise, and with such a disposition* 
 of mind as the Scriptures require, will- 
 undoubtedly receive it, ^ for he is faith- 
 " ful that promised;' Heb. x. 23. 
 
 I am well aware how uncommon it is 
 to introduce these religious topicks intor 
 Tracts of Law, but as Ike Divine Influ- 
 ence of THE HOLY SPIRIT upon Man- 
 kind may certainly be esteemed the su- 
 preme " Principle of Action in Man" 
 I am obliged, by the nature of my sub- 
 ject,, to cite some testimonies concerning, 
 the general effect of that heavenly Gift, 
 to which, all Mankind are entitled : for, 
 such is the compound Nature of Man, 
 that Enquiries concerning " Human* 
 * Nature" and the Principles of Hi*- 
 
 " man, 
 
206 
 
 *' man Actions, " cannot be fairly and 
 usefully defined, without a careful exa- 
 mination of this Human Claimto DIVINE 
 INSPIRATION ; nor indeed without a 
 careful warning also against that very 
 opposite and foreign Spiritual Influence, 
 which is equally liahle to alter Human 
 Nature, and become " the Principle of 
 " Action;" which I hope I have al- 
 ready sufficiently proved from Scripture. 
 And therefore w r ith respect to the for- 
 mer, viz. the inestimable Claim to Divine 
 Inspiration which we hold in CHRIST, it 
 is proper to be remarked, that the pecu- 
 liar and necessary Effect of that glori- 
 ous and heavenly Gift, is a total change 
 in the Nature of Man (from his fallen 
 State, before described, to " A NEW 
 " CREATURE") by a Regeneration or 
 New Birth through THE SPIRIT; to 
 which God has also been pleased to an- 
 nex (as necessary on our first public 
 .Admission to the Claims and Privileges 
 
 of 
 
207 
 
 of the Gospel) an outward visible Sign 
 also, or typical Washing with Water ; * 
 by which we bear a public or outward 
 testimony of that true Faith, which 
 alone can qualify our claim to the pro- 
 mise. 
 
 Thus Man, through the privileges of 
 the Gospel, may become " A NEW 
 
 * " Verily Verily, I say unto thee," (said our Lord 
 to the Jewish Ruler, Nicodemus) " Except a Man be 
 " born of WATER and of THE SPIRIT, he cannot enter 
 " into the Kingdom of God." John iii. 5. Here are two 
 distinct articles expressly mentioned by our Lord, as ne- 
 cessary to salvation, viz. 1st. Water, by which we out- 
 wardly profess our Faith, " in the Natne of the Father^ 
 " and of the Son, and of the Holy Ghost," upon our 
 first admission into Christ's church ; for that is the Form 
 of Baptism afterwards expressly ordained by Christ him- 
 self. (Matt, xxviii. 19.) And 2dly, the Holy Spirit, 
 which we claim of the Fatfar, in the name and through 
 the merits of the Son ; so that Faith in all the Three 
 Divine Persons is undoubtedly necessary to constitute 
 that Spiritual Regeneration, without which no Man can 
 enter into the Kingdom of God; and as FAITH therefore 
 must precede, we may clearly perceive the reason why 
 WATER (the outward sign of initiation to the public 
 profession of that necessary FAITH) is first mentioned. 
 
 CREATURE/' 
 
208 
 
 CREATURE/' (2 Cor. v. 17.) and may 
 partake even of THE DIVINE NATURE* 
 if his own earnest and sincere endea- 
 vours are not wanting ; for the Apostle 
 PETER has expressly declared, that this 
 is one of the effects of our Lord's most 
 gracious promises. " Grace and Peace 
 " be multiplied unto you" (said the 
 Apostle) " through the Knowledge of 
 " GOD andofJ^vs OUR LORD, accord- 
 " ing as his DIVINE POWER hath given 
 " unlo us all things that (pertain) unto 
 *" Life and Godliness, through the Know- 
 " ledge of him that hath sailed us TO 
 " GLORY and VIRTUE; whereby are 
 " given unlo us EXCEEDING GREAT AND 
 " PRECIOUS PROMISES.; that by these ye 
 might be PARTAKERS of the DI- 
 " VINE NATURE 
 QEIAI 
 
 E71J) having escaped the Cor- 
 ruption that is in the World throvgh 
 Lustr (2 Pet. i. 2. to 4.) 
 
 Hence 
 
209 
 
 Hence the Dignity and Superiority 
 of MAN over the rest of the visible 
 Creation is manifest ! We not only pos- 
 sess, by natural Inheritance from our 
 first Parents, a DIVINE ATTRIBUTE (as 
 1 have already shewn in the former part 
 t)f this Tract) viz. the Knowledge of 
 Good and Evil ; 'hut also, by a right use 
 of that Knowledge, in en USING and pre- 
 ferring the Good, and in REJECTING 
 and resisting the Evil, we are capable 
 also (through CHRIST) of PARTAKING 
 ;" even of the DIVINE NATURE ;" so 
 that if we consider this most extraordi- 
 nary Privilege, which is tendered to us 
 on the one hand, and that deplorable 
 Condition on the other hand, which we 
 shall probably fail into, if we neglect it 
 (viz. the partaking of the Diabolical Na- 
 ture by the inspiration of the Devil and 
 his Angels ; to which, as I have already . 
 shewn, we are continually liable, if we 
 do not watch, and resist) ; it must be 
 E e evident 
 
210 
 
 evident that MAN is either the most 
 glorious, or the most miserable and base 
 of all other Creatures ! 
 
 Surely the consideration of these 
 things ought to humble the pride of those 
 inconsiderate persons, who, on account 
 of mere temporal honours, and worldly 
 possessions, are so lifted up above their 
 brethren, as to forget that they have no 
 natural Precedency ; but expect that the 
 multitude of inferiors in fortune should 
 implicitly submit to the will of the 
 worldly superior, in all things ; and 
 who also seem to lose all syinpathetick 
 concern, all sense of fellow- feeling for 
 the wants and sufferings of their poor 
 dependants, as if they sprung from a 
 different Stock, and were not of EQUAL 
 DIGNITY in the SIGHT OF GOD ! 
 
 But, alas, PRIDE is a Principle of 
 , which occasioned the Fall even 
 
 f 
 
211 
 
 of SATAN himself, * and of his 
 and is equally pernicious to Human 
 ture ; for it renders MANKIND more 
 liable to forfeit that glorious Liberty, 
 those inestimable Privileges, which I 
 have before described, than any other 
 vice ! And the reason is plain; for THE 
 PROUD MAN, of all others, is most liable 
 to neglect that " ROYAL LAW/' which 
 I have already mentioned that 
 GOLDEN RULE, by which their notions 
 of political government, and their be- 
 
 * 1 Tim. iii. 6. "Lest being PROUD, he fall into 
 " the Condemnation (or Judgment) of the DEVIL." That 
 w, (says an old Commentator) by means of PRIDE and 
 High-mindedness be cast into Hell-fire^ in manner as the 
 DEVIL/*: by which, " to my seeming (says he) it is 
 " plain what the sin of the DEVILS was, namely, an am- 
 " bit-ions affecting, aspiring unto, and arrogating DIVI- 
 "' NITY to t.hcmsehe*, not content with their van condi- 
 rk tion ; unto which very sin the DEVIL afterwards, by 
 '" the serpent , tempted Eie : ministers being young men, 
 '' and young sehollars " (continues this writer) ** by 
 ** P R ES u M PT i ox AND P Ri D E, are in no small danger 
 "' of eternal destruction" Complete Christian Dictonarj 
 (1655.) p. 13,8. 
 
 haviour 
 
212 
 
 Baviour to all Mankind, ought to be 
 regulated ; for if he was not guilty of 
 'i , neglect, he would necessarily cease 
 D, he v/Gciici cease to he -un- 
 , ;' ; he would cease to he an 
 I oo^aie for arbitrary Power, either 
 in %oUit.cai Despotism, or in domestic 
 Slavery, both of which now unhappily 
 prevail almost throughout the whole 
 world ! lor even the enlightened English 
 Nation is no longer qualified to censure 
 the unnatural Oppression of the Peasan- 
 try and lower orders of people in Russia, 
 Poland, France, some Parts of Germany 
 and in many other States, which are 
 commonly called Christian; since the 
 English Government have publicly 
 favoured, and do continue to encourage 
 the most abominable Oppressions that 
 ever disgraced Mankind ; I mean the 
 AFRICAN SLAVERY IN THE BRITISH 
 COLONIES ! Let the Advocates for these 
 Oppressions seriously and carefully con- 
 sider 
 
sider the DIOXITY and .EQUALITY of HU- 
 MAN NATURE, which I have described, 
 as Teh as tl.e.ir own STATE OF P:?OBA- 
 TION in this life, aiid the Forfeiture of 
 inestimable Privileges to which they are 
 continually liaole, and I trust they will 
 become sensible of their danger !. 
 
 But, alas, there are many other causes 
 of iii lure, which tend to deprive Man- 
 kind of that glorious and eternal Digni- 
 ty, for which ALL MEN should be can- 
 didates : for besides the ordinary temp- 
 tations of worldly Pleasures,* which 
 draw the bulk of Mankind from con- 
 sidering the true means of obtaining the 
 glorious promises of the Gospel, how 
 often are the minds of Men puffed up 
 with Self -sufficiency, and the PRIDE OF 
 HUMAN LEARNING, and too often even 
 
 * " This is the Condemnation, that Light is come 
 " into the world, and Men loved Darkness rather than 
 " Light,, bvcau&e their deeds were Evil." John iii. 1.9. 
 
 with 
 
214 
 
 with SPIRITUAL PRIDE, whereby they 
 suffer themselves to be perverted 
 through the deceitfiilness even of their 
 own sophistry 1 
 
 Hew can such Men avail themselves 
 of the glorious Promise of DIVINE IN- 
 SPIRATION, as "a Principle of Action^ 
 if they form to themselves a Mode of 
 believing, which is totally different from 
 " the Faith once delivered to the Saints ? " 
 
 Perhaps they will say " We do ask 
 " the assistance of God's Holy Spirit, 
 " and have as good a Right as others to 
 " suppose that Gods Promise is fulfilled 
 " in us ; " nevertheless they mustailow ? 
 that FAITH is necessary for those who 
 ASK ; and how can Men be said to have 
 the NECESSARY FAITH, who form to 
 themselves notions of God's HOLY SPI- 
 RIT, which are totally inconsistent with, 
 the DIVINE NATURE? 
 
215 
 
 How can we conceive that " the SPI- 
 *< RIT OF GLORY and OF GpD " ( I Pet 
 iv. 14.) " rest-elh upon" those who 
 esteem that glorious and " Eternal 
 " Spirit" (Heb. ix. 14.) no otherwise 
 ihan as a created Being, and a mere 
 ministering Spirit ; and who refuse to 
 join in that excellent Form of Prayer, 
 the Litany of the Church of England, 
 merely because THE HOLY GHOST is 
 -therein addressed AS GOD ? Is not this 
 to do " despite unto THE SPIRIT of 
 ' Grace?" (Heb. x. 29.) 
 
 These Men may pray for the HOLY 
 SPIRIT, indeed ; but, with such erroneous 
 conceptions of that GLORIOUS GIFT, it 
 is impossible that they should RECEIVE 
 that eternal " SPIRIT OF TRUTH," till 
 they have sincerely repented of their 
 horrid blasphemies, and humbled their 
 own -haughty- Spirits to receive the plain 
 information of the Scriptures; for if our 
 
 Belief 
 
210 
 
 Belief in the HOLY TRINITY were set 
 aside, the greatest part of those sacred 
 Writings would become utterly unin- 
 telligible to us; because they must, 111 
 that case, seem to contain the grossest 
 contradictions, as there are passages 
 which, without that necessary doctrine, 
 would surely appear inconsistent with 
 grammar and common sense ! The doc- 
 trine of the HOLY TRINITY is expressed 
 in the Articles and Liturgy of the 
 Church of England in such guarded 
 terms, as cannot easily be .misconstrued 
 and perverted ; and though a certain set 
 of men may pretend to found their ob- 
 jections to the Church of England on 
 some other Articles of less moment, yet 
 I am thoroughly persuaded, thatthesaid 
 guarded Terms, concerning that ONE ne- 
 .cessary Doctrine, are the princi pie causes 
 of offence to many of those mistaken 
 Clergymen, who lately petitioned Par- 
 liament that they might be exempted 
 
 from 
 
217 
 
 from Subscription * to tlie Articles of the 
 Church of England. But as a right Failli 
 
 must 
 
 * It is reasonable and just, indeed, that all men should 
 Ke at liberty to teach and profess whatever religious 
 opinions they think most consistent with the Holy Scrip- 
 tures (if we except any public promulgation of thai 
 religion, which offends against the laws of this nation, 
 as H civil society, by asserting & foreign, jurisdiction ; and 
 vhich has also unhappily adopted some antichrist into 
 rites of idolatry, sorcery, and iuchantmcnts ! 
 
 But the petitioners cannot allege that they arc not 
 already AT LIBERTY to bear a public testimony of their 
 opinions; and it would be dangerous even to the true re- 
 ligion were not sucn LIB CUT Y OF CONSCIENCE allow- 
 ed : for supposing any material alteration should be per- 
 mitted to be made in the Articles and Liturgy of the 
 Church of England, a great majority, perhaps, of the pre- 
 sent cliurchmcn might think themselves obliged to dissent, 
 and separate from what would then be called, the Estab- 
 lished Church ; and would certainly think themselves in- 
 titled to a free toleration, and a public use of the present 
 Liturgy in their several separate congregations, 
 
 I am -therefore a sincere advocate for LIEF/RTY OF 
 
 CONSCIENCE; but w hen a m a j o r i r y of t he 1 cl e. rgy an d 
 
 people have agreed upon the Articles of. their Faith, and 
 
 established the same a$ the National Pr'fc&sion of Reli- 
 
 F f 
 
218 
 
 must seal and authenticate our claims ta 
 the inestimable privileges and immuni- 
 ties of the Gospel, and as the true Dig- 
 nity of Human Nature cannot be attained 
 
 with- 
 
 fion, (which it surely is while the major it'/ continue of 
 that opinion) it is certainly no unjust restraint nor dero- 
 gation from that NECESSARY LIBERTY above mention- 
 ed, that those who are to be admitted public teachers of 
 the national Profession, should be required to subscribe a 
 declaration that they approve and will maintain the 
 s.ame. For otherwise the uniformity of doctrine would 
 be banished from the pulpits, and the peace of congrega- 
 tions would be continually disturbed by the broaching of 
 undigested notions diametrically opposite to the general 
 and established opinions of the people - r and even the 
 jpublic Form of Prayer would be reduced and moulded 
 according to the caprice of every officiating minister ; for 
 there can be no Church Government without a toritten 
 Tat of Doctrine, couched in such terms as are least 
 liable to misconstruction and equivocation. The Catho- 
 lic or Unirersal Church in every age, and in every place* 
 feath ever had its Tests of Doctrine, or particular Creeds, 
 to which the assent of all persons, but more particularly 
 the assent of the clergy, was always required; so that 
 the Church of England is not singular >n requiring th 
 assent or subscription of those persons who desire to be 
 admitted and authorized by the National Church as pub- 
 lic teachers and expounders of the Christian Fajth. 
 
219 
 
 without the Divine Assistance, and 
 -the Inspiration of God's Holy Spirit, 
 whereby -Men are made partakers (as 
 I have already shewn) of the Divine 
 JValur^t some knowledge of the latter 
 (so far as the Almighty hath been pleas- 
 ed to reveal himself to us) is absolutely 
 necessary for those Persons who desire 
 to be acquainted with the Law of Nature, 
 and " the Principles of Action m Mem :" 
 and therefore some observations rela- 
 ting to the doctrine of the Holy Trinity, 
 are by no means foreign to the subject 
 and intention of this Tract, But it is an 
 awful mystery, that must be received 
 more by Faith in what God has been 
 pleased to reveal to us, than by Human 
 Comprehension. The finite understand- 
 ing of the NATURAL MAN* cannot, in 
 this life, conceive an adequate idea of 
 
 * " the NATURAL MAN receive th not the things 
 
 *' of the Spirit of God : for they are foolishness 
 ** unto him; neither can he know (them}, because they 
 " are spiritually discerned," (i Cor. ii. 14,) 
 
 that 
 
220 
 
 that glorious and eternal BEING, which 
 in every attribute is "injiniie perfection ! 
 Nay, even if we had a perfect Knowledge 
 of that which is no\v so far above us, yet 
 no language could supply words, no 
 rhetorical figures of comparison could 
 be found to express that Knowledge.! and 
 it would, therefore, remain un uttered, in 
 these lower Regions, like those " unspeak- 
 " able IFords" which were heard by the 
 Apostle Paul when he was " caugJit up 
 " into Paradise I" 2 Cor. xii. 4. For 
 " To whom will ye liken God ? " (said 
 Isai. xl. 18.) " or what Liteness will ye 
 " compare unto him ?*' 
 
 But a time will come, when we shall 
 know, even as we are known. * This 
 expression to KNOW, even as we are 
 KNOWN, implies a perfect Knowledge of 
 
 * " For NOW tie see through a glass darkly : but 
 " then FACE to FACE : Ticw I K>;ow iu part" (said th 
 Apostle to the Corinthians,)*' but then shall I KNOW 
 :< eicn us also I am KNOWN," 1 Cor. xiii. 12, 
 
 that 
 
221 
 
 that eternal Being, which is infinite in 
 Jfnowledge, in Parser, in Majesty, in 
 Glory, Sec. And therefore a more ex- 
 alted State of Happiness .cannot be con- 
 ceived, than that which a perfect Know- 
 ledge of GOD must afford ! A Happiness 
 to be expected only in Heaven, when 
 Human Nature shall have put on 
 Incorruption and Immortality.* But 
 though we can neither attain, in this 
 life, a perfect Knowledge of God, nor 
 that perfect Happiness which results 
 from it, yet it is our duty to improve 
 and cultivate our limited Knowledge 
 concerning the Divine Nature, as far as 
 God has been pleased to reveal himself 
 to us in the Scriptures ; for so FAR the 
 Knowledge is undoubtedly necessary to 
 
 -*" For this CORRUPTIBLE (Body) must put oil 
 t( INCOURUPTION, am/ this MORTAL {must put on IM- 
 ** MORTALITY ; tltcn shall be brought to pass the say- 
 *< ing that is uritten," (see Isaiah xxv. 8.) " DEATH 
 upin VICTORT/' 1 Cor. xv. 53,54. 
 
 MAN., 
 
222 
 
 MAN, even in this life, or otherwise, we 
 may be assured, the Revelation would 
 not have been made, in the Scriptures, 
 44 by Inspiration of God,"* who cannot 
 act in vain ! Let us therefore earnestly 
 desire to partake of that necessary Know- 
 ledge, and let us look into the evidences 
 of it with the most awful reverence, 
 and the most humble submission of our 
 FAITH to the Word of GOD; lest through 
 any improper conception of the Divine 
 Nature, we should unhappily fall under 
 a similar condemnation to that of Eli- 
 phaz, and his two friends, who visited 
 Job " My Jt'ralh " (said JEHOVAH) 
 " is kindled against thee, and against 
 " thy two friends: for ye have not spoken 
 " of me" (the thing that is) " right," &c. 
 {Job xlii. 7.) 
 
 *" AH Scripture is given by inspiration of God, and 
 " is profitable for doctrine, for reproof, for correction/' 
 * l for instruction in righteousness : that the man of God 
 ** may be perfect," &c. 2 Tim. iii. 16, 17* 
 
 When 
 
223 
 
 When Moses desired to see the Glory 
 of JEHOVAH (saying, " 1 beseech ihee 
 " shew me THY GLORY*') he was answer- 
 ed by the Almighty, " Thou canst not 
 if see my Face : for there shall no Man 
 " see me and live. (Exod. xxxiii. 18. 
 20.) We must therefore limit our ideas 
 of those appearances under which God 
 revealed himself to the Patriarchs, and 
 to Moses ; for the Gospel expressly 
 informs us, that " no Man hath seen God 
 * at any time " (but the Evangelist 
 immediately adds with respect to the 
 Messiah) " the only begotten Son, which 
 
 " IS IN THE BOSOM OF THE FATHER, 
 
 ." he hath declared: 1 (&t[yf[3QUo} That 
 is, hath clearly declared or shewn the 
 Father, or, as Mr. Leigh has remarked 
 upon the Word in his Critica Sacra id 
 est (says he) Nobis ad ejus verain 
 cognitionem eruendam Dux el Auctor, 
 tuit, &c. (John i. 18.) 
 
 This 
 
Tins fe further explained by the de- 
 claration of our Lord hi nisei f " He 
 ft that halh SEEN me" (<aid our Lord) 
 f< hath SEEN the Father ; " &c. (John 
 xiv. 9.) " Believe me, that I am in ther 
 " Father, and the Father in me" * (ib. 
 vcr. 11.) Not that any Man hath SEEN 
 the eternal Being (or JEHOVAH,) I mean 
 the Divine Nature, f in whieh the Son 
 of Man (even while ON Earth) was 
 and is in the Bosom of (he Fa/her, (and 
 in which now that he is ascended into 
 Heaven) lie is always with his Church, 
 ON EARTH, though he " sat down" 
 
 * And yet they are distinct persons;, for " t/ie 
 " snid unto MI/ LORD,- Sit THOU on MY right hand* 
 &c. (Mat. xxii. 44-. Psal.cx. 1.) 
 
 f "' Nam' DEUM, tit cst, nc-too nwrtttliuvn, quanthbefr 
 * magnus, -vidct nnyuamnmperttnigmata. Et qumu/uatn 
 
 1 ]\I osi, Patriarchis, ct Prophetis aliqnam suonnn arcane* 
 " riimjwlionrm quailantcmispatcfcdt, ta.wcn hanc gratis ' 
 il ct r erilatts plcn ituriin cm solus vnigaritus filius occcpit : 
 " qui sic ad nos dexcouht, fact us homo, ut PER Divr- 
 
 NAM N AT u R. AM st'wpcr sit in siim DEI 
 Erasmi Pirephrasis in Evang. Joannis, p. 24. 
 
225 
 
 which plainly implies a per- 
 sonal Residence) " on the Right Hand 
 " of the Majesty on High; " (Heb. i. 3.) 
 for " GOD is a Spirit;* and cannot 
 be seen by Human Eyes,* << though he 
 <( be not far from every one of us. For 
 " in him we live, and move, and have our 
 " being." (Acts xvii. 27, 28.) Bui 
 Christ being " the Image of the IN- 
 " VISIBLE GoD,f in whom all Fulness 
 
 " dwellelh" 
 
 * For he is " the King eternal, immortal, IN VISIBLE,*'* 
 
 &c. 1 Tim. i. 17. " WHOM no man hath SEEtf 
 
 " nor can SEE." (1 Tim. vi. 1<J.) " there shall no man, 
 " SEE me and live." Exod. xxxiii. 18. 20. 
 
 f " In whom ice hate redemption through his blood." 
 (even) " the forgiveness of sins. WHO is THE IMAGE 
 " OF THE INVISIBLE GOD, tJtcfrst-lorn of every crea- 
 1 ' ture : for by him were alt things created that are in hea~ 
 14 vcn, and that are in the earth, visible and invisible, 
 ' whether (they be) thrones or dominions, or principalities 
 " or powers : all things vere created by him and for him. 
 ;< And he is before all things, and by him all things consist. 
 '' And he is the head of the body, the Church : vho is the 
 !< beginning, the jirst-born from the dead ; that in all" 
 'or among all) ll ht might have the pre-eminence. For 
 G g *' it 
 
220 
 
 " dwetteth;' Coloss. i. 15 19.) "for fa 
 " him dwelleth all the Fulness of the 
 " GODHEAD BODILY, GoyLanxaCymper- 
 sonally ! " (Col. ii. 9.) " Who being 
 " the Brightness of his Glory, and ex- 
 
 " press 
 
 " it pleased (the Father) -that in Mm should all fulness 
 " dwell." (Col. i. 14. lp.) But the word Father, expressed 
 in this version, is not found in the original Greek, though it 
 is here supplied as the principal Substantive, which is an 
 unjustifiable violence to the text, especially as the proper 
 goTcrnhig Substantive of the sentence is plainly expressed 
 in the original: I mean the words TO zsrXn^fc ( ua, THJJ 
 FULNESS, for it apparently means that Divine FULNES-S 
 which the same Apostle in the very next chapter (9th votee) 
 rxprcssly calls -raf TO urAv)Cw ( aa T>?? -S^ol^o?, " all the 
 '* Fulness of the Godhead" that DWELLETH, (rw/xaltH^f, 
 kodily,o? personally, in Christ; so that both verses hava 
 the same application of tho word 'GrXypufAiz, ; and surely 
 4t ^e Fulness of the Godhead " may, with propriety, be said 
 to will, OT please, to dwell in Christ, according to the literal 
 tense of the text, and therefore there can be no necessity 
 to supply another Substantive to govern the Verb i uJW>j<r. 
 The literal construction of the text is sufficiently intelligible 
 oil w aujw v$oxn<rt TT&V TO 7rA>a,y/,a xo7otxn<rai 
 which is literally rendered by the learned Hugh Broughton 
 as follows : *' .For that in him all FULNESS pleased t 'a 
 
 " rfrwf/." 
 
227 
 
 *' press Image of his-" that b> God's-* 
 *' Person" (%%qzxJM rrjc VXQS&GZGH; &v7a) 
 *' and upholding all Things by the Word 
 ** of his Power, " (Hebr. i. 3.) in him 
 
 *'* dwell, "f The same literal interpretation exactly has 
 been made by the author of the Syriac Persian, which 
 Mons. de Dieu translates as follows : *' Quia in ipso toluif 
 ** omnis PLENITUDO habitare." The Arabic Version, 
 also has the same rendering, except in one word, 
 7rA*?<yjU<fc being construed PERFECTION, instead of 
 FULNESS QwiaPERFEcxio omnis ineo Tofait habit are. 
 
 * See the first verse of the chapter, which contains 
 the governing Substantive to which this relative Pronoun, 
 his, plainly refers* " GOD, toko at sundry times, and in 
 " divers manners, spake in time past unto the Fathers by 
 fi the Prophets, hath in these last days spoken unto us by 
 M (his) Son, whom he hath appointed heir of all things, by 
 " whom also he made the worlds, who being the brightness 
 " of (his) glory, and the express image of H is person, and 
 ** upholding all things by the word of his power, when he 
 ." had by himself purged our sins, sat down an the righf 
 " hand of the Majesty on high." Heb. i. 1 4. 
 
 f This is copied from an old printed Bible in my Posses- 
 sion, with MS. Corrections copied from Mr. Broughton's own 
 Hand-writing. At the Bottom of the Page the same Verse is tran- 
 scribed, with a little Variation in the Order, but equally literal- 
 vU. " For all Fulness pkascct to dweWinhir-J* 
 
 alone. 
 
228 
 
 done, therefore, " who is the Image of 
 " God" (2 Cor. iv. 4.) can GOD be seen! 
 and in him alone could be fulfilled that 
 ancient Promise to the Jewish Nation, 
 that they should SEE THEIR GOD : " O 
 " Zion, that bringest good Tidings, get 
 " thee up into the high Mountain: O 
 " Jerusalem, that bringest good Tidings 9 
 " lift up thy Voice with Strength : lift 
 " (it) up, be not afraid ; SAY UNTO THE 
 " CITIES of JUDAH, BEHOLD YOUR 
 " GOD ! " Isaiah xl. 9. Compare this 
 with the Context in the same Chapter. 
 The Divine Person, whom " THE CITIES 
 " OF JUDAH " are here called upon to BE- 
 HOLD, was afterwards (agreeable to this 
 prophecy) particularly pointed out by 
 Jfohn the Baptist, to " the Cities of 
 " Judah,"* and the Office of that faithful 
 
 Harbinger, 
 
 * " Then went out to him" (i. e. to John the Baptist) 
 <r JERUSALEM, andalUvvEA, and all the Region round 
 " abd-it Jordan," (Matt. iii. 5.) whom John had pre- 
 viously forewarned, saying, ." Ater me comcth a Mars 
 
229 
 
 Harbinger, or Forerunner, in proclaim- 
 ing the Advent as well as the Dignify of 
 the Divine Person, that was " to be seen, 
 < f or made manifest to Israel, " is as,di\f- 
 tinctly foretold in the 3d and 5th Verses 
 of the same Chapter. " The F*oice ofhjfii 
 " that crleth in THE WILDERNESS" (for 
 the Wilderness was the appointed Place 
 of John's Ministry) " Prepare ye tfie 
 " Way of the LORD" (nTT *]TT " (he 
 " Way of JEHOVAH ") " make straight 
 
 " which is preferred before me :" a Man vvliom he himself 
 Knew not, only that " he should be MADE MANIFEST*' 
 (<pwtpM) <c to Israel." (John i. 30, 31.) But as soon. 
 as this faithful Messenger was divinely instructed cqncerr. 
 ini$ the Identity of the Person that was to be made manifest 
 to Israel (for " GOD was MANIFESTED," ffittyptmft, 
 ?>avpw9*)) IN THE FLESH, 1 Tim. iii. 16.)* he pro- 
 claimed him to the Cities of Judah (the People that flocked 
 to him from " Jerusalem, and all Jit dca") saying, '* BE- 
 <f HOLD, 
 (orbeareth) 
 
 m erusaem, an a it ca sayng, * - 
 , THE LAMB f OF GOD, which takcth away 
 h) the " Sins cf the World:' John i. 29. 
 
 * See Note in p. 231, concerning the tmc Reading in this Text. 
 
 f LAMB OF GOD, i. e. the Lamb foretold by Isaiah' (Hii. 7,) " ff* 
 
 <4 it brought (is A LAMB tu the Siai^'htcr^ &p. 
 
 "- in 
 
230 
 
 *< in THE DESERT" (once more alluding 
 to the Place wherein the Messiah was 
 first proclaimed by his inspired Har- 
 binger) " a Highway for OUR GOD !'" 
 And again, " the Glory of THE LORD" 
 (i. e. " Glory of JEHOVAH," TQ3 
 m!T) " shall be revealed, and ALL, 
 " FLESH SHALL SEE (it) TOGETHER/* 
 &c. This latter Sentence was fulfilled 
 only in part, when " the J^oice in the 
 " Wilderness" proclaimed the Messiah, 
 " saying, " Behold the Lamb of God," 
 &cc.- for though Jerusalem, " and the 
 " Cities ofJudah " ihen&eheld their GOD 
 in the Person of the Son of God, * and 
 saw the Glory f of Jehovah, that was 
 
 promised 
 
 * " He that SEETH ME"" (said our Lord himself) 
 
 " SEETH HIM THAT SENT ME." (John xii. 45.) Com- 
 
 parc this with 1 John iv. 9. " because that GOD SENT 
 " his only begotten Son into the~World, " &c. 
 
 t u The WORD ww-GoD," &c. " All Tilings v.-erft 
 '*" made by him," &c. " And THE WORD was made 
 FLESH, and dwelt among us (and WE BEHELD HIS 
 " GLORY^.thc GLORY as of (he only, begotten of the 
 
231 
 
 promised to be revealed, without per- 
 ceiving it, agreeable to another Prophe- 
 cy of Isaiah (" in SEEING ye shall SEE, 
 " and shall not PERCEIVE,* chap. vi. 
 9.) yet all Flesh did not then SEE him 
 " together!" Succeeding Generations, 
 indeed, may be said to see, and also to 
 perceive the Glory of Jehovah, that is, 
 
 " Father) full of Grace and Truth." John i. 1 14. 
 Agreeable to .this, the Apostle Paul informs us, that 
 ** GOD WAS MANIFESTED" (or appeared, paj/po;9i?) 
 "IN THE FLESH/' 1 Tim. iii. 16. The Cavils of the 
 learned Wetstein upon this Text are clearly confuted by 
 the very accurate Observations of the Rev. Dr. J. C. 
 Velthusen (printed at London in 1773) who proves, that 
 C, the proper Abbreviation for G)EO? (and .not OC or 
 O) is the true Reading in this Text, in the Alexandrian 
 MS. The Rev. John Berriman, M.A. in a Critical Dis- 
 sertation upon this Text, Printed in 1741, has produced 
 a great variety of unexceptionable Testimonies to the same 
 purpose from p. 153- to 1^0. Both these Tracts are in.the 
 British 'Museum. 
 
 * -- " in them is fulfilled the Prophecy of 
 'which saith, By hearing ye shall hear, and shall not un- 
 dcrstand ; and SEEIN G yc shall SEE, and. shall not PE.R- 
 CEivE/'Matt. xiii. 14, Isai. vi. 9, 10. zek. xii. 2. 
 
 with 
 
232 
 
 with the Eye of Faith in the scriptures: 
 but the -prophecy will, most certainly, be* 
 literally and universally fulfilled AT THE 
 DAY OF JUDGMENT, when " ALL THE 
 " TRIBES OF THE EARTH 'shall SEE THE 
 " SON OF MAN coming in the Clouds of 
 < f Heaven, with Power and GREAT 
 " GLORY. (Matt. xxiv. 30.) For then 
 " THE GLORY OF JEHOVAH." will be so 
 revealed, that "ALL FLESH SHALL SEE (it) 
 " TOGETHER/' even those Men shall 
 see, that now presume to deny the Divine 
 Nature of our Redeemer, and refuse to 
 worship him ; for " BEHOLD he comet h 
 with the Clouds; and EVERY EYE 
 " SHALL SEE HIM, and they (also) which 
 " pierced him" Rev. i. 7. " This is 
 .." he" (said the learned Bishop Chandler, 
 speaking of 'the Divine Word,* which 
 
 was 
 
 * In the Beginning was the WORD, and the WORD 
 uaswith GOD, and the WORD was GOD. The same was 
 in the Beginning with God. All things were made by him ; 
 
 and 
 
233 
 
 was in the Beginning with God, and 
 tvas God, and made all Things) " who 
 " in time" (says he) " was made Flesh, 
 ** and is called JESUS,* and CHRIST, 
 
 as 
 
 without Mm was not any tiling made that was made. 
 In him was LIFE, and the LIFE was the LIGHT of Men. 
 And the LIGHT shineth in Dvrkncss, and the Darkness 
 comprehend it not. John i. 1 5, &c.) And the WORD 
 l&as made FLESH, and dwelt among us (and we BEH 'Eld? 
 Uis GLORY, the Glory as of the only begotten of tke 
 gather) Jull ef Grace and Truth. (John i. 14.) 
 
 * JESUS, or lesous, from < s ^OJLj^ Jeshouo, it: the 
 Vtilgar Tongue of the Jews, while our Lord v;as on Earth, 
 Dignifying a SAVIOUR) yw from y> SALVATION,* 
 from whence is formed the Verb in Hiphal, JW^n he 
 SAVED) agreeable to the Purport of the Name JESUS 
 declared by an Angel before the Birth of Christ : " She 
 ** shall bring forth a Son, and thou shalt call his Name 
 ** JESUS, for he SHALL SAVE his People from thciv 
 " Sins." (Matt. i. 21.) The Apostle Peter also bore 
 'the like Testimony concerning the true Meaning of 
 
 * See Psal. xx. 7. where the Word is used as a Noun in that 
 Sense, 1JQ JflZ? nni3!lS " By the Strength (or in the Migbti- 
 -nesses) " of TWE SALVATION of his Right Hand." Sec also 
 
 H H GbrU^l 
 
234 
 
 " as he is indeed the Fountain of Life 
 " and Light to every Being that par- 
 
 Christ's Name, when he was " filled tcitU the Holy 
 " Ghost" in the Presence of the High Priest and 
 Elders of the Jews, saying " Ye Rulers of the People, 
 Tc and Elders of Israel, if we this day be examined of the 
 " good Deed done to the impotent man, by what means 
 " he is made whole ; be it known unto yon all, and to 
 ** all the people of Israel, that BY THE NAME or 
 " JESUS CHRIST OF NAZAUETU, whom yccrucijicd, 
 
 " whom God raised from the dead (even) by him cloth 
 
 ' . 
 
 * this man stand here before you whole. This is the 
 
 " stone which was set at nought of you builder?/'* 
 (see Psal. cxviii. 22. Isai. xxviii. 16.) " which is bc- 
 u come the Head of the Coiner; neither u there SAL- 
 " VATION " (says he, still alluding to the Name JESUS) 
 is> in any other: for there is NONE OTHER NAME 
 " under Heaven given among Men, whereby ue must be 
 " SAVED." Acts iv. 5 12. This Namcof SALVA- 
 T ION therefore exactly corresponds with the Title, by 
 which the Prophet Isaiah proclaimed to the Jews the 
 Advent of that Divine Person, who was to redeem Zios. 
 
 inN rorc run NU iyp mn ps nn 1 ? nDis s 
 mri> Owa wipn ov On 1 ? ixnpi JVDS^ in^D) 
 
 &c. " Say ye unto the Daughter of Zion, Behold thy 
 " SALVATION" (}W JESHO) ." comcth ; behold his 
 * { Reward is with him and his Work before him, and they 
 {i shall call thcjn, The Holy People, ^REDEEMED <*f 
 ' c JSUOVAII : " &c. Isai. Ixii. 1 1, 12. 
 
235 
 
 " takes of either," &c. (Serrn. before the 
 King in 1718, p. 21.) " Sometimes he 
 " is indeed treated'' (says the same 
 learned Writer, p. 15) " as an Angel, 
 " or Messenger / but even then is so 
 " distinguished from all other Angels, 
 " in respect of Majesty, Authority, and 
 " Power, or digniiy'd with the incom- 
 " municable Title of JEHOVAH, that 
 " they had not the least Thought of his 
 " being a rneer Angel," &c. 
 
 The Eternal WORD, though he was 
 in the Beginning with GOD, and was 
 GOD, yet under the Dispensation of the 
 Gospel (that he might restore the lost 
 Dignity of fallen Man) became the 
 Angel, or MESSENGER of GOD ; that 
 is, of Jehovah Tsabaouth, the Lord of 
 Hosts. For he was " the Messenger 
 " of the Covenant," foretold by the 
 Prophet Malachi,an& being also Lord 
 osts himself, he sent another 
 
239 
 
 senger before his Face to prqrare his 
 Way" BEHOLD, I" (that is, I JEHO- 
 VAH TSABAOUTH, or Lord of Hosts, see 
 the End of the Verse) " mil send MY 
 " MESSENGER" (that is, John the 
 Baptist*) " and he shall prepare the 
 " Way before me " (that is, before the 
 Divine WORD, which, being included ift 
 the Unity of JEHOVAH then spoke to 
 the Jews under the Title of LORD OF 
 HOSTS) " and THE LORD" (pl^n THE 
 ADOUN,-f or supreme Lord) "whom ye 
 
 " seek* 
 
 * Our Lord Himself applied this Prophecy to Jofo 
 the Baptist "for this is (he) of whom it is written" (said 
 our Lord) " Behold, I send my Messenger before thy face, 
 '* which shall prepare thy Way before thee t " Matt. xf. 
 10. Marki. 2. Lukevii. 27- 
 
 f Adoun Jfltf is a Title for a great Lord ; and from 
 thence one of the false Deities of the Phoenicians is 
 named ADONIS; but when the PT is prefixed to this 
 Title in tlie singular Number, it marks, that the Person, 
 spoken of is wot only a Lord, but THE LORD, by way of 
 Emmcnce, as being the only supreme Lord and Governor 
 of all things ; for it is then, applicable to none but JEHO- 
 VAH 
 
237 
 
 '' seek" (whom the Jews were taught 
 by their Prophets to expect) " shalt 
 " suddenly come to HIS* Temple, even 
 THE MESSENGER (or Angel, "TN^Q 
 Malach, from whence the Prophet 
 Malachi himself was also named) " OF 
 " THE COVENANT, whom ye delight in : 
 " Behold, he shall come, saith tli 
 " LORD OF HOSTS." Malachi iii. U 
 
 Thus it appears, that the Messenger 
 (whom our Lord himself declared to be 
 John the Baptist) was to be sent to 
 prepare the Way before JEHOVAH OF 
 HOSTS, the same Divine Being who 
 SPOKE by the Prophet, " Behold* I wlfi 
 
 TAH THE LORD or HOSTS, and is so applied in no less 
 than seven other Instances of Scripture, without one In- 
 stance of a different Application. See Exod. xxiii. 17-. 
 and xxxiv. 25. Isai. i. 24. iii. 1. x. l6. x. 33. xix. . 
 
 * If THE A DO UN, or Lord, who was the Messenger 
 of the Covenant, was not also JeKovah, he could not bo 
 to come to HIS Temple, 
 
238 
 
 send MY Messenger, and he shall 
 " prepare the Way before ME.' But 
 our Lord himself,, in referring to this 
 Passage, varies a little from the Origi- 
 nal, by making a Distinction of Persons 
 between the Lord (or JeJwvah of Hosts) 
 who spoke, and the Divine Person be- 
 fore whom the Messenger was to pre- 
 pare the Way " Behold J send MY 
 " Messenger before THY Face, which 
 " shall prepare THY Way before THEE,'* 
 Matt, xi. 10. This Variation from the 
 first to the second Person, from my to 
 Ihy, and from me to thee, proves that 
 Christ (for it cannot be applied to any 
 other but Christ and Jehovah) was in- 
 deed the Person before whom the 
 Messenger, John, was to prepare the 
 "Way; and the original Text (which, 
 undoubtedly is also a true Reading in 
 this Place, as it perfectly corresponds 
 with all the ancient Versions) proves 
 ai; the same time, that #te Way. was to 
 
 be 
 
230 
 
 1)6 prepared for JeJwvah, who said, 
 Befwld, I will send MY Messenger, and 
 he shall prepare the Way before ME;* 
 and consequently it appears, by com- 
 paring both Texts, that CHRIST is inr 
 eluded in, the Eternal Being J-EHOVA& 
 The Socinians endeavour to evade this 
 
 * Malaclii iii. 1. Who this Messenger was, and for 
 whom he prepared the way, the Apostle Paul has ex- 
 pressly declared " John" (said he) "verily baptized \vitfct 
 " the Baptism of Repentance, saying unto the peoplfr, 
 ". That they should believe ON HIM WHICH SHOULU 
 
 " COME AFTER HIM, THAT IS, ON CHRIST JESUS. 
 
 And " When they" (i. e, the converted Ephesians who 
 had received only the Baptism of John) " heard (this) they 
 " wei;e baptized in the n^me of^^c Lord Jesus." Acts 
 xj,x. 4 5 5. " The Lord Jesus" being thus clearly named 
 as the person " which should come after him" (i. e. after 
 the Messenger John that was to prcpaw the way before 
 Jehovah) must necessarily be entitled to tqe dignity ,anfi 
 worship due to Jehovah, according to the above cited Text 
 of Malachi, as also by the .parallel Tcx.t of Isaiah 
 xl. 3. which all the Evangelists apply expressly to JOHN 
 as the Voice of him that crieth in the wilderness, 
 *' Prepare ye the way of JEHOVAH, make straight 
 * in the Desert a highway far OUR. GOD. 
 
 Testimony 
 
246 
 
 Testimony of the Scripture concerning 
 Hie Divine Nature of the Messiah, by 
 supposing that he is called Jehovah only 
 in a relative Sense, as being the Prophet, 
 tor Ambassador of JEHOVAH, the Repre- 
 sentative being named for the Principal. 
 In like manner, for Instance (say they) 
 as he that despiseth Chrisfs Messen- 
 gers, is said to despise Ghrist himself; 
 and he that despiseth him, despiseth also 
 him that sent him. Luke x. 16. And he 
 that lied to the Apostles, lied to God\ 
 Acts v, 4. 
 
 In these and such like Passages, in* 
 cleed, the relative Sense is manifest ; and 
 it may also, in a certain degree, be ad- 
 mitted in the Construction of the Text 
 in question, but yet not so as to favou? 
 the Socinian Argument in the least 
 ^respect whatsoever. 
 
 The Prophecy, for instance, concern- 
 ing 
 
241 
 
 ing the Messenger therein mentioned 
 (of whom JEHOVAH said, " he shall 
 ff prepare the Way before ME) was 
 fulfilled in the Person of John the 
 Baptist, as our Lord himself declared 
 {see Note in p. 230) ; and therefore, 
 according to the Socinian Method of 
 Argument, it might indeed be said of 
 those worldly Men, who despised that 
 extraordinary Messenger of Jehovah, 
 and neglected the Doctrine of Repent- 
 ance, which he enforced ; that they, in 
 so doing, despised the Lord Jehovah, by 
 whom this Messenger was sent ; and, 
 on the other hand, those Jews, who 
 readily received John's Doctrine of 
 Repentance, and attended diligently to 
 his Instruction, may, in the like relative 
 Sense, be said to honour Jehovah, by 
 paying due Respect to his Messenger* 
 But a mere relative Honour, such as 
 might lawfully be given to the Messen- 
 ger of Jehovah, will bear no Comparison 
 I ?i with 
 
242 
 
 with the Honour that is due to Jehovah 
 himself; the latter must be supreme 
 Honour and Worship, whereas the 
 former amounts only to Respect, At- 
 tention, and good Offices, for whatever is 
 more than these must lead to Idolatry; 
 so that the Comparison can be carried 
 no farther. 
 
 A Messenger of Jehovah cannot, 
 therefore, merely as such, be allowed 
 the Name of JEHOVAH, because this 
 would entitle him also to the Honour 
 that is due to JEHOVAH alone ; so that 
 when Jehovah said, " MY Messenger" 
 " he shall prepare the Way BEFORE 
 " ME," he must mean (if Language has 
 any Use) that the Messenger was to 
 prepare the Way for the Advent of 
 Jehovah himself, who could not be said 
 to come in the Person of any Mes- 
 senger, or Ambassador whatsoever, 
 except in one of the Divine Persons 
 
 that 
 
243 
 
 that are manifestly included in the same 
 Eternal BEING, arid consequently are 
 entitled to the Honour and Worship, 
 as well as to the Name, of JEHOVAH 1 
 This glorious Title JEHOVAH is no 
 where in Scripture attributed to any 
 Person whatever, that is not thus in- 
 cluded in the Unity of the Godhead, 
 neither can it be without Blasphemy (so 
 that the Socinian Argument must fall to 
 the Ground) because it is the distin- 
 guishing Title of the Supreme Divine 
 Nature ! " Thou, whose Name alone (is) 
 " JEHOVAH (art) the most High over 
 " all the Earth," Psal. Ixxxiii. 18.; or it 
 should rather be rendered, as we find it 
 in the old English Versions Thou, whose 
 Name is JEHOVAH, art ONLY (or alone) 
 the most High, &c. 
 
 This Division of the Sentence is agree* 
 able to all the ancient Versions, except 
 
 the 
 
244 
 
 the Syriac ; but, in either way of tran- 
 sla-ing, the Name of JEHOVAH is ma- 
 nifestly given as the distinguishing Title 
 of the supreme GOD; and cannot there- 
 fore be attributed to any Person what- 
 ever, that is hot truly God, because the 
 said Distinction would be destroyed, if 
 the Name was ever used merely in that 
 relative Sense for which the Socinians 
 contend : Proper Names, indeed were 
 frequently formed or compounded with 
 that Holy Name, by having it prefixed, 
 or postfixed, to some other Word, ap- 
 parently with an Intention to distin- 
 guish the Servants of JEHOVAH ;* but 
 the peculiar and incommunicable Name 
 itself has never been mentioned by any 
 of the Sacred Writers in such a manner, 
 as to refer us either in direct Terms, 
 or by necessary Implication, to any 
 
 * See my Remarks concerning the Names Jehoiakim, 
 Jehoiachin, and Zedekiah, in m^ Tract on " the Law of 
 itr Retribution," p. 47. Note 101, 109, HO, and 166. 
 
 other 
 
245 
 
 ther Persons whatsoever, besides those 
 of the Holy Trinity ; and on the other 
 hand, with respect to Christ, it is not 
 only the Name of JEHOVAH that is re- 
 ferred to him by the necessary Inter- 
 pretation of several incontestable Pas- 
 sages of Scripture ; but also the Power,* 
 the Honour, -f- and the Glory of 
 Jehovah :\ so that the Socinian Evasion 
 
 before 
 
 * " And Jesus came and spake unto them " (his Disci- 
 ples) " saying, ALL POWER is given unto me in Heaven 
 11 and in Earth Go ye, therefore, and teach all Nafions t 
 " baptizing them in the NAME of the FATHER, and of 
 " the SON, and oj the HOLY GHOST." Matt, xxviii. 
 18, Ip. " -For as the Father raiseth up the Dead, anf 
 " quickeneth (them) even so the SON quickenethwhomhe 
 " will" Johnv. 2.1. 
 
 f " For the FATHER judgeth no Man ; but hath 
 t( miffed ALL JUDGMENT wit o the SON : that all (Men) 
 " should HONOUR the SON, even as they HONOUR the 
 " FATHER. He that HONOURETH not the SON, HO- 
 " NOURETH not the FATHER which hath sent him* 
 John v. 22, 23. 
 
 J "And now, Father, (said our Lord Jesus) G LOR r- 
 ** TY thm* me with thine owned/" (and surely to be 
 
 GLORI- 
 
246 
 
 before mentioned ' is as vain as it is 
 wicked, whenever it is applied to those 
 Passages of Scripture wherein the 
 Name of Jetwvah is attributed to that 
 Divine Person, " in whom dwelleth all 
 " the Fulness of the Godhead bodily 1" 
 Coloss. ii. 9. 
 
 JEHOVAH is the proper and es- 
 sential Name of ALMIGHTY GOD, be- 
 cause it, in some degree, expresses his 
 Eternal Being or Existence, being a 
 compound Word, including different 
 Tenses or Times of the Hebrew Verb 
 5Tn TO BE, or rather (as it is the Pre- 
 terperfect Tense,) signifying HE WAS ; 
 from whence is tormed mn, the Par- 
 ticiple as well as Present Tense, signi- 
 fying, according to Buxtorf s Concor- 
 
 GLORIFIED with the Father himself, is the same Thing 
 as to partake of the GLORY OF JEHOVAH) " with the 
 " GLORY which I had WIT ti THEE before the World 
 " was." Johaxvii. & 
 
 dance 
 
247 
 
 dance (though, in his Lexicon, he 
 ders it also FUIT) " ens, es, est;" being, 
 thou art, he is; to which the prefixed \ 
 the true characteristic Letter of the 
 Future Tense (shall or will be), is also 
 added to form the Word rDJT JEHOVAH ; 
 so that this mysterious and awful 
 Name seems to express ALL TIME, or 
 ETERNITY ; as if, for instance, a Word 
 was to be compounded of three differ- 
 ent Tenses of the Latin Word esse, 
 to be, viz. estjfuit, erit (he is, he was, 
 he shall be) yet so as to include the 
 Sense of all three, and consequently to 
 denominate in one single Word an 
 Eternal BEING, that ever did, and ever 
 mil, EXIST. And such seems to be the 
 Interpretation of the glorious Name 
 JEHOVAH, according to the Opinion of 
 the most learned in the Hebrew Tongue, 
 
 Viz. " ENS, EXISTENS AB ETERNO ET IN 
 
 " ETERNUM," A BEING existing from 
 all Eternity and for ever. This is the 
 
 Sense 
 
248 
 
 Sense which the learned Buxtorf has 
 quoted in his Hebrew Lexicon from the 
 famous Jewish Rabbin Aben Ezra, and 
 he cites also the Authority of several 
 others of the most eminent Jews much 
 to the same Purpose,* But as the 
 
 * Amongst the rest he cites a Commentary on some of 
 the Psalms, viz. x. 16. and cxlvi. 9. c. from a Jewish 
 book, wherein this sense is plainly laid down. " Textus 
 " hie docet de DEO CREATORE, quM esf PRIMUS sine- 
 ft Principio et ULTIMUS sine Fine. Sic Nomen ejus 
 " testatvr de tribus existentiis, sen existendi differentiis 
 " ejus, JTPP1 !Tn rnn PR&SENTI, PRJETERITO, cf 
 " FUTURO, qucesunt literce ipsiusmet Nominis avpropri- 
 
 * ati HUT ft profert ires VriVinn EXIST EN TI AS 
 a EJUS, Voce Regni ct Dominii, ad indicandiim, qubd 
 " ipse regnat ct gubernat in Mundo suo, sicut Rex regif 
 ct servos, suos" " The Text here teaches concerning 
 
 * GOD THE CREATOR, that he is FIRST without Be- 
 '* ginning, and LAST without End. So his Name bears 
 i7 witness of his three Existences, or Differences oiExist- 
 4 ing HSin iTn nin in the Present, the Prefer, (or 
 " Past} and the Future Tenses, which are the letters of his 
 ** own appropriated (or peculiar name) miT and pro- 
 *"* claims his three Existences Vm^Hn with the Voice of 
 " Rule and Dominion, to denote that he reigns and 
 " governs in his World, as a King governs his Subjects/' 
 
 Words 
 
249 
 
 Words of Holy Scripture are bestinteiv 
 prete'i by Holy Scripture, he reiers u> at 
 the same time to a Text in the Revela*- 
 tions, wherein the Apostle John ad- 
 dresses the Seven Churches of ^sia in 
 the NAME OF GOD, which is there clearly 
 expressed in the same Sense that the 
 Jews (as I have before remarked) have 
 attributed to the Hebrew Name JEHO- 
 VAH, and seems therefore to be the true 
 Interpretation of it. " Grace be unto 
 " you, and peace from Mm, which is, and 
 *' which WAS, and which is TO cOiME, 
 
 6 G)V, KQLl 6 f[V 9 KQLl p%0(JLVO. Rev. i. 4, 
 
 In like manner the four Beasts, or rather 
 living Animals 2>G)& (which in the Reve- 
 lations represent the Hosts or Armies of 
 Israel, by the Figures of those Animals 
 which were borne on the Standards of 
 the four principal Tribes in their En- 
 campments round the Tabernacle) "rest. 
 " not Day and Nighl, saying, " Holy* 
 *' Holy, Holy, Lord God Almighty $ 
 K k " which 
 
250 
 
 " which WAS, and is, and is TO COM JE, 6 rV 
 " KM o ov mi o p%GfJLi'o<;. Rev. iv.8. So 
 * e also the four and twenty Elders, which 
 " sat before God on their Seats, fell upon 
 " their Faces and worshipped God, say'-* 
 " ing, We give Thanks to thee 9 O LORD 
 GOD ALMIGHTY, which ART, and 
 WAST, and (WILT BE, or) ART TO 
 COME/' &c. 6 on>, mi o f^, mi 
 . xi. 16, 17. 
 
 
 
 This Eternal BEING, which has been 
 pleased to reveal himself to us in such 
 clear and comprehensive terms, is the 
 same Almighty JEHOVAH that is men- 
 tioned in Genesis (xiv. 2f.) in the 
 highest terms of Power and Glory 
 " the Lord" (in the original, JEHOVAH) 
 ** the most high God, the Possessor of 
 " Heaven and Earth. 1 ' The same Eter- 
 nal BEING, or JEHOVAH, is also called 
 ? JEHOVAH, GOD OF ISRAEL," JTi?T 
 in Exod, kxxii, 27, Joshua 
 
 vii, 
 
251 
 
 vii. 19. xiii. 33. xxii. 24. Judges xj. 
 23, &c. He is also called " JEHOVAIJ, 
 V the GOD OF Gous," (niiT DTlW S) 
 in Joshua xxii. 22. where we find this 
 glorious title twice expressed in the same 
 sentence : " The LORD (or JEHOVAH) 
 " God of Gods; THE LORD God of Gods, 
 " he knoweth" Sec. And therefore, as the 
 LORD, or JEHOVAH, mentioned in these 
 several texts, is undoubtedly THE Si> 
 PREME GOD, we are naturally led to 
 attribute the same Divine Excellence, 
 and supreme Dignity, to the glorious 
 jiame JEHOVAH, wherever it occurs iu 
 other parts of Scripture, because there is 
 but ONE JEHOVAH! "Hear, O Israel! 
 
 nnN mm ^r?W mrp " TheLordr 
 
 (or Jehovp.li) our God (is) ONE LORD" 
 (viz. ONE JEHOVAH TTTN mn^) " and 
 " thou shall love JEHOVAH with all thine 
 4< heart, and with all thy soul, and with 
 " all thy might;' &c. Deut.vi. 4, 5 t ) 
 Tlius the Unity qf God is proved to be 
 
 an 
 
252 
 
 % aii indispensable article of our Faith f 
 And yet we are equally bound to ac~. 
 knowledge, that Three Divine Persons 
 are comprehended in that One, Almighty 
 and Eternal BEING, or JEHOVAH I- 
 because this glorious name is clearly 
 applied, in the Holy Scriptures (even in 
 those of the Old Testament) to as many 
 distinct Persons ; who are, therefore, to 
 be esteemed equal, or ONE, with the 
 supreme God, as " Jehovah our God (is) 
 " ONE JEHOVAH F' Deut. vi. 4. 
 
 For though we are bound to acknow- 
 ledge a manifest subordination with re- 
 spect to the merciful and gracious OF- 
 FICES of Redemption and.Sancttfication, 
 whereby Two of the Divine Persons are 
 particularly distinguished in Scripture, 
 3^et we are obliged, at the same time, to 
 believe, that the several Divine Persons 
 fire of One and the same Fternal and 
 Almighty EXISTENCE \yith respect to 
 
 that 
 
'253 
 
 that incomprehensible BEING, or Divine 
 Nature, wherein their Unify coi^ists ; 
 because the contrary Doctrines of those 
 Men, who deny that OUR LORD JESUS 
 CHRIST, and THE HOLY GHOST par- 
 take of the same Divine Nature with 
 THE FATHER, do manifestly and ne 
 nessarily include the supposition ot a 
 superior an<i inferior order of DIVINE 
 EXISTENCE (tor that all the Three Per- 
 sons have Divine Existence and Divine 
 Attributes cannot be denied , without 
 setting aside the whole tenor ot the 
 Holy Scriptures) which EXISTENCE 
 could not, without absurdity, be called 
 one and the same, but must necessarily 
 be esteemed several or separate and 
 different, if the least degree of Inequality 
 with respect to the Divine Nature be ad- 
 mitted; and therefore sudi Doctrines 
 are totally inconsistent 'With our indis- 
 pensable Belief in the Unity of God, 
 whatsoever those mistaken people, who 
 call themselves Unitarian?, may think. 
 
 But 
 
254 
 
 But a due regard to these two neees r 
 sary distinctions, viz. the Equality and 
 Unity (as there is but ONE GOD) of the 
 THREE Persons with respect to theii? 
 Divine Nature, and the revealed subor- 
 dination of TWO of them with respecfe 
 to the merciful and gracious OFFICES of 
 Redemption and Sanctificalion, whereby 
 they are personally distinguished ancl 
 made known to us in Scripture; a due 
 regard to these two necessary distinctions 
 (I say) and to the proper application of 
 the several texts by which both are re- 
 spectively proved, will clearly demon* 
 strate (at least to all Men who sincerely 
 usk and seek the knowledge of truth, a$ 
 Christ has commanded) that the Doc- 
 trine of the Trimly, as received by THE 
 CHURCH OF ENGLAND, is strictly con- 
 sistent with the*- indispensable doctrine 
 of Scripture *> '.lore mentioned coricer||*- 
 ing the Unity of God. 
 
 That there are Three distinct Persons- 
 
 ia 
 
255 
 
 in that One ETERNAL BEING, tir JE- 
 HOVAH, is clearly revealed in Scripture; 
 for each Person is occasionally men* 
 tioned under that distinguishing and 
 peculiar Name of the Supreme Cod. 
 
 : And first, with respect to the frst 
 Divine Person in the Holy ^Trinity. 
 Jn the 42d chapter of Isaiah, the Divine 
 Person, whom the prophet represents ia 
 the 6th verse, as speaking in the Name 
 of Jehovah/is clearly distinguished from 
 the MESSIAH and HOLY SPIRIT ; and 
 Chough it may seem a needless work t& 
 produce any proois that the Almighty 
 Father, " THE GOD and FATHER of 
 " our Lord JESUS CHRIST,"* is truly 
 J"EHOVAH .(which no Man will deny) 
 
 '* Ephes. i. 3. See also the l?th -verse" The God 
 of our Lord Jesus Christ, the Father oj Glory." Oar 
 Lord himself likewise said unto Mary Magdalene, after 
 hr arose from th dead, * 4 Go to my 'BRETHREN, and 
 w saij unto them, I ascend unto MY FATHER, and YOUR 
 ** FATIIEU,*/^ to MY GOP, end YOUK, GOD.'' J.ohn 
 ^x. If., 
 
 yet 
 
250 
 
 yet I propose to recite some parts 
 of this chapter, in order to prove the 
 clear distinction of Persons and their 
 Offices, as revealed even in the Old 
 Testament. " Thus saith GOD JEHO- 
 " VAH, he that created the heavens, and 
 " stretched them out ; he that spread 
 " forth t l "> earth, and that which cometh 
 " out of it ; he that giveth breath unto 
 " the people upon it, and Spirit to them 
 *' that walk therein : I JEHOVAH have 
 " called THEE" (apparently meaning 
 the MESSIAH) "in righteousness, and 
 " will hold thine hand, and will keep 
 " thee, and give thee for a covenant 
 " of the people, and for a light of the 
 ci Gentiles ; to open the blind eyes^ 
 n to bring out the prisoners from the 
 4t prison, (and) them that sit in dark- 
 *' ness out of the prison-house. I AM 
 n JEHOVAH; that (is) MY NAME: and 
 rt MY GLORY WILL I NOT GIVE TO 
 ft ANOTHER," &c. Isai, xlii, 58. These 
 
25? 
 
 words of JEHOVAH are manifestly ad- 
 dressed to the MESSIAH, sis a distinct 
 Person in his mediatorial Office of Re- 
 deemer ; and the Divine Person, who 
 thus addresses the Messiah, is manifestly 
 the same that speaks in the first verse of 
 the same chapter, and mentions both 
 THE MESSIAH and the HOLY SPIRIT in 
 that one sentence as distinct PERSONS 
 FROM HIMSELF, and under different and 
 distinct characters or offices of the Chris- 
 tian Dispensation, suitable to the nature 
 of that extraordinary prophecy concern* 
 ing the future Redemption of Mankind ! 
 " Behold, MY SERVANT," (apparently 
 Cleaning the MESSIAH in his state of 
 humiliation as SON OF MAN) " whom 
 " I uphold; mine Elect (in whom) my 
 " Soul detighteth ; I have put MY SPI- 
 " RIT upon HIM :" (Here the Three 
 Persons are distinctly expressed) " He 
 *' shall bring forth judgment to the Gen- 
 " tile si He shall not cry, nor Iff tup, nor 
 ** cause his wice to be heard in the street. 
 l i " A bruised 
 
258 
 
 <-< A bruisedreed shall he not Ireakl* &c* 
 Isai. xlii. 1 3. Thus we find the 
 Office of THE MESSIAH particularly de- 
 scribed in this chapter, as well as the 
 descent of THE HOLY SPIRIT upori 
 HIM : and this is expressly foretold by 
 the Lord JEHOVAH, who speaks of him* 
 self distinctly from the other two ; so that 
 the distinction of Persons is hereby 
 clearly manifested* 
 
 Secondly, The glorious Name of the 
 supreme God JEHOVAH, is plainly attri- 
 buted, in the 40th chapter of Isaiah, to 
 the Second Person, the Divine Messiah^ 
 in his Pastoral Office, as " Shepherd 
 " of Israel." 
 
 " The peculiar Harbinger or Forerun* 
 ner of the Messiah is described and fore* 
 told in the third verse, as the Forerun* 
 ner also of JEHOVAH " The voice of 
 ". him that crieth in the wilderness, Pre- 
 v pare ye the WAY of (he LORD ("pi 
 
250' 
 
 THE WAY OF JEHOVAH) " make 
 " straight in the desert a HIGHWAY 
 ** for OUR GOD." (3d verse), 
 
 And John the Baptist, in whom 
 &lone that prophecy could be fulfil led 
 (as I have shewn more particularly in 
 my Tract on Prophecy*) declared the 
 identity of the Divine Person whom he 
 preceded, in the world, and whose WAY 
 he was SENT TO PREPARE, saying 
 " He that cometh after me is mightier 
 ** than I, whose shoes I am not worthy to 
 *' bear: He shall baptize you with the 
 *' HOLY GHOST, and with Fire" Matt, 
 iii. 11. And afterwards, when the 
 Priests and Levites (those that were sent 
 from Jerusalem to ask him, " Who art 
 " thou" ) questioned him, saying, " Why 
 *' baptizeth Ihou then, if thou be net that 
 " CHRIST, nor ELIAS, neither that 
 V PROPHET? John answered them, say- 
 
 Remarks on several very important Prophecies" 
 t... 177 1S9-. 
 
200 
 " ing, I baptize with water : BUT 
 
 " STANDETII ONE AMONG YOU, 
 
 " ye know not; HE IT is, WHO, COMIJSG 
 " AFTER ME, is preferred before me, 
 " whose shoe's talchet 1 am not worthy 
 " to unloose" Sec. John i. 19 27. And 
 " the next day" he bore full and expresp 
 testimony to the identity of the Divine 
 Person that came after him, whose WAY 
 $E PREPARED " John seeth JESUS 
 " coming unto him, and saith BEHOLD 
 " THE LAMB OF GOD, which takelh 
 " away the sin of the world. THIS is 
 
 * HE of whom I said, AFTER ME 
 " COMETH a MAN, which is preferred 
 ** before me; FOR HE WAS BEFORE 
 " ME. And I knew him not : bui that he 
 
 * shall be MADE MANIFEST to ISRAEL, 
 " therefore 1 am come baptizing with 
 
 r water. And John bare record, say- 
 
 * ing, I saw TOE SPIRIT DESCENDING 
 ' f FROM HEAVEN like a dove, and IT 
 r< abode upon HIM. And I knew Mm 
 r< not: but 1AE that sent me tobaptizewitfi 
 
 4r water, 
 
f r water, THE SAME saidvnfo we" (now 
 mark again the clear declaration of Two 
 Divine Persons, separate and distinct 
 from the Divine Being now represented 
 as speaking) " UPON WHOM thou(John^ 
 *' shaft see THE SPIRIT descending and 
 t remaining on HIM, the same is HE 
 f < whicA baptizeth with THE HOLY 
 11 GHOST. And I saw" (said John) " and 
 ** dare record that THIS is the SON op 
 " GOD. dgain, the next day after, John 
 fi stood, and two of his disciples ; and" 
 (bore the like testimony to the Divine 
 Person, WHOSE WAY he was sent TO 
 PREPARE ; for) " looking upon JESUS as 
 " he walked, lie saith BEHOLD THE 
 " LAMB OF GOD!." John i. 29--S6. 
 Thus John declared himself to be the 
 peculiar Harbinger (as 1 have said) of 
 the SON OF GOD ; so that the name of 
 JEHOVAH (whose WAY, in the pro- 
 phecy, he is expressly said to prepare) 
 must necessarily be attributed to the 
 JULessiah* to whom afterwards this long 
 
 expected 
 
202 
 
 expected preceding Messenger did 
 tonally apply the prophecy. 
 
 " THE VOICE OF HIM that crieth fffi 
 * the wilderness, Prepare ye THE WAY 
 " OF JEHOVAH, make straight in the de+ 
 * f sert a highway for OUR GOD." (Isai, 
 xL 3.) And tlie Divine Person, fop 
 whom THE WAY was to be thus pre+ 
 fared, is so distinctly described by hi* 
 Advent, and Pastoral Office, in the 9th, 
 10th, and llth verses of this chapter, 
 that the proper application of the glo- 
 rious titles therein mentioned, cannot 
 be mistaken, at least by those who sin- 
 cerely seek after truth ! " O Zion, tha*. 
 * f bringest good tidings, get thee up into 
 f( the high mountain : O Jerusalem, tJiat 
 " bringest good tidings, lift up thy voice 
 " with strength: lift (it) up, be not 
 "afraid; say unto the cities of Judah, 
 " BEHOLD YOUR GOD !" To the fulfill- 
 ing of which in Christ the Apostle Paul 
 (as I have already -sliewn) bears ample 
 
 testimony, 
 
testimony/ saying, " Gobrcas manifest 
 " in the flesh" &c.* And again, " For 
 
 * 1 Tim. iii. 16. I have just now seen a new edition 
 of the Greek Testament, by the Rev. E. HARWOOD, D. 
 D. published at London, in the present year 1776, 
 ivherein (contrary to the general evidence of the best 
 Greek MSS.) the editor has boldly ventured to alter the 
 common reading of this text, and to insert the masculine 
 article o, (This) instead of the substantive 0eof, God. 
 Had he added an accent to the article, in order to render 
 it neuter ; viz. o, instead of o, (which instead of this) his 
 NEW TEXT would have seemed rather more probable j 
 because the article (which at present is without a Substan- 
 tive) would, in that case, have agreed with the preceding 
 lioun substantive of the neuter gender ([Avrripioi/.), and 
 would also have been countenanced by the neuter relative- 
 (quod) in the Lathi Vulgate. This remark proves, also^ 
 that accents, in some particular cases, are essential to the 
 meaning, and proper construction of the text, and should 
 cot, therefore, 'be indiscriminately omitted, together with 
 such as are useless, as they are in this edition. But, in- 
 deed, in either way (wiih or without the accent) the 
 expression, which he has introduced into the text, is en- 
 tirely unscriptural ! Even if (to make the best of it) we 
 should suppose that the accent is to be understood,, and 
 the article to be construed as if written o what sense' caa 
 be made of it? A MYSTERY which teas MANIFEST 
 in the flesh ! received up into glory ! A parallel reading 
 cannot be found in Scripture } 
 
 As 
 
264 
 
 ! 
 
 *' in him dwelleth all the fulness oftll& 
 " Godhead bodily" Coloss. iL 9. So thfc 
 Apostle John, " The WORD was GOD/' 
 &c. " dll things were made by him" &c, 
 
 " And 
 
 As the Editor, in his Preface, appeals to God con- 
 cerning his Sincerity and Integrity, it would be uncha- 
 ritable to call cither of these in question ; but we are not 
 bound to think so favourably of his Discretion ! The 
 zeal, \vhich he has expressed at the end of his Book foi 
 the opinions of the Polish Brethren (who were most noto- 
 rious SOCIN i ANS) gives us too much cause to suspect nofc 
 only his want of Discretion, but also such a uant of 
 Moderation and Impartiality, as must render hi in totally 
 unfit to DECIDE for us in the choice of controverted read- 
 ings of the Holy Scriptures; and consequently the pre- 
 ference which he has paid to his own Opinion, by arbitra- 
 rily taking upon himself to alter liccords* of so inucla 
 
 importance^ 
 
 * The particular alteration, of which I romplaki at present, has 
 but one single Greek manuscript to support it ; and, what is \vors| 
 even this single MS. is not a credible Evidence ! For it lias been 
 condemned in the strongest terms by the most eminent criticks 
 and judires of ancient MSS. in Europe. So that Dr. Harwocdf 
 fcas been particularly uafortunate to adopt this very exception- 
 able evidence, I mean the CLAROMONTAN MS. of St. Paul's Epis- 
 tis, together with the old CAMBRIDGE MS. of (he Gospels un 
 slcts, as the principal authorities to justify his presumption in. 
 altering the Sancd Records ! He tells us, in p. vii. of his Preface * 
 that they " approach Ike nearest of any manuscripts now knozwi in Ik? 
 tl rcwld to-tfie original text of the Sacred Records* that is r he musfc 
 ^nean, in HIS OWN OPINION; and " acord-nyly tn t/tis edition" 
 (says hs) " itetz have ten mat ccrr.r.?n!g folk-fed," But the/ 
 
 famous 
 
HI 
 
 ** AndJke WORD .was made FLESH, an$ 
 ** dweU among us, and we BEHELD HIS 
 
 " GLORY, 
 
 importance, must, at best, be esteemed a dangerous pre 
 6Umption! His indiscriminate and unjust censure of the 
 
 doctrin 
 
 FA-THE*. SIMON, speaking of the Claromonfan or Cicrmont 
 MS. together with that at St. Germain's, (which seems to have 
 been only a continuation or part of the two former in a tliir/T 
 volume) says " MAGNUM ILLUM-NUMF-RUM ERRATORUM, -(/H invent* 
 *f 'tnt'ir in dnobus illis ercniplaribiis, intertu Gr^co, ESSE INDICIUM a 
 
 M LATJNIS ESSE SCBIPTA, QUI GRJEC/E LlNXJU-rE COGNITION'EM NU.Lr 
 
 <{ LAM HABUKRE." With respect to the Cambridge MS. the learned 
 *' Dr. Mill, callsit " Co DICEM PESSIMI COMMATIS ;" and asserts, 
 that it contains many things that fire not Greek, and that the 
 tvriter has '* presume,! tn Wr/, mibstract, anclchane" (tbis included 
 all the various .modes of corrupting E\4dence, and ALTERING RE- 
 CX>RDS) '" an infinite number of places ("tyro arbitr'fo," -says he) 
 according to his ort- caprice /'' The very learned GER. VAN 
 HASTRICHT, Syndic of Bremen,. asserts. the same thing onh- in dif- 
 -ferent words. " Prolixiorfui de hoc Codice",(s$ys he,.spe&kiag gf 
 the Cambridge MS.) ".quia onines Pegi.nas implet, addit, detrahit t mu- 
 *' tut pro lulitit,, omniuniyie Codicum varies -led/ones supcrat, ideoqve 
 '<** NON MULTUM EI TRUVENDUM,..0?/arf ex exavune hoc crilico af- 
 * l fatim patct," &c. The same learned writer informs .us, that M. 
 Xe Cler< esteemed it^a jnere paraphrase. (" JOH. CLERICUS, 
 '' Arte-Critico hum babel PRO PARAPHRASI," &c.) and that 
 1 ( Father Simons, a^d the learned Fi; Gomarus held it ch*<rp. Vo 
 * magnum auctnritatem tribuunt." And in the Preface to Wrtsteus 
 2rdT,dition of the .Greek Testament in 12mo. the character of the 
 Vamliridfre, Clermont, and St. Germain MSS. is summed up in such 
 fferms, as must oblige us to think very indifferently of Dr. Harwood'g 
 ^CHOICE of MSS. and much worse of .his PRESUMPTION^ in daring 
 to ALTER THE SACKED RECORDS upon such miserable evidence 1 
 >** d Librario 'Latino Scripti" (says the Attthor of the above- men- 
 
 tioned 
 
 isr m 
 
26 
 
 *' GiflRY, (he GLORY, as of the 
 * e gotten oj the Father, Jull q/gract 
 
 doctrine of Athanasius (which he has been pleased t 
 intitle " The Athanasian Impiety of Three Co-(.qud& 
 " Gods" Vol. II. p. 284) is a sufficient proof of the /w- 
 iemperance of his, Zeal, and the Hastiness of his Condii* 
 $ions; sothat THE ADVENTUROUS VARIATIONS which 
 lie has made from the common Greek Text will gain but 
 little credit by his authority ! Athanasius was a steady as- 
 sertorof THE UNITY OF GPD, and could not, therefore, bo 
 guilty of so shocking an " IMPI ETY," as to assert the Ex- 
 istence " of Three Co-equal Gods /" And if the Doctor 
 meant only to reflect on the Confession of Faith, which 
 is commonly called The Athanasian Creed, his censure is 
 equally unjust; for the Unity of God is clearly and ex- 
 pressly taught and declared therein.; neither does itcontaia 
 
 any 
 ttoned Preface) el ad versionem ttalicam corntplam TAM INEPTE 
 
 *'* (itque IMPERITE DEFORMATI dtqiie DEPRAVATI SUNT, UV 
 
 tl RISUM MOVEANT, Qui iLLis locum dignitatemque genuinornm ( odi- 
 ** cum Gr<rcorum conciliare voluerunt." No* what must we think 
 <rf Dr. Hanvood's assertion, that these MSS. " approach the nearest 
 *' of any MSS'. now in the Known world to the original text of (he Sacred 
 '" Records ! " If my readers have not leisure to consult the 
 xrorks of the several 'authors which 1 have quoted on this occasion, 
 they may see the evidence collected in the Prolegomena to the 
 tast me sitioned Edition of the Creek Testament. And 1 hope these 
 Tfcw liiuts will induce the learned among tlie Clergy (who ought to 
 be tlie Guardians of the Sacred Text) to examine Dr. Hanvuod's 
 &Vo> V,' ,rt with care and accuracy, to point out its. errors to the 
 public, and ta consider of the best means to prevent any ill effects 
 Tyom so dangerous an attack upon ike Sacred R^.wrds ! 
 
 truth." 
 
207 
 
 ." Johni. 1 14. See notes in pv 
 230233. But to return to the Prophet. 
 
 " Behold" (said he) " the LORD GOD 
 $that is, ADONI JEHOVAH, or the Lord 
 Jehovah} " WILL COME with strong 
 " (hand), and his arm shall rule for 
 * him : behold, HIS REWARD (is) with 
 
 assertions whatever concerning the Divine Nature of the 
 Sun and the Holy Ghost, which are not strictly warrantable 
 according to the clearest evidence of Holy Scripture - ;l?y 
 the evidence even of incontrovertible texts ! So that the 
 charge about " Three Co-equal Gods" seems to be founded 
 orily in thi' indiscriminate Zeal of him, who published that 
 unjust assertion against Athanusius ! It distresses me much 
 to speak so freely of this Gentleman's performance ; bufc 
 the cause of Truth compels me ; insomuch, that if it had 
 even been one of my own Brothers, whom I dearly'love, I 
 must have done just the same ! The opposers of the com- 
 mon reading (Qtoq >ai/f/>Go9 ;, &c.) in the above-men- 
 tioned text, are so clearly confuted by theRev. Dr. Velthu- , 
 sen (as I have before remarked in p. 231,) that F must re* 
 quest my readers, if they have any doubts concerning the 
 true reading of- this passage, to consult his judicious and 
 accurate remarks upon it. They are published at the end 
 Qt a very thin octavo Pamphlet, intituled " Observation^ 
 u on various Subjects." Printed for Q^Heydinger, in 
 je Strand. 1773- . A Copy of it is in the Brit. Museum. 
 
 " him, 
 
*' him, anetms WORK before Rim. Kfe 
 shall feed his flock LIKE A SHEPHERD" 
 [the peculiar Office of the Messiah, who 
 himself declared, "/ am the GOOD- 
 SHEPHERD. The GOOD SHEPHERD 
 " giveih his life for his sheep" &c. John 
 X. 11.} ''HE" (said the Prophet) "shall 
 ** gather the Lambs with Ms arm, and 
 '*' carry (them) in his bosom, (and) 
 ** shall gently lead those that are witk 
 fe young" (Isai. xl. 3 11.) It is surely 
 the REWARD and WORK of the MESSIAH 
 in his Pastoral Office, that are here so dis- 
 tinctly foretold ; and therefore the Ad- 
 jective His, and the Personal Pronoun 
 HIM- (both expressed by 1 in the Origi* 
 Dal, and so often repeated in these verges) 
 as also the Personal Pronouns HIM and 
 HE must necessarily be referred, by the 
 plainest rules of grammar, to the Per- 
 sonal Nouns (THE LORD GOD, or ADO- 
 NJ JEHOVAH) which immediately pre- 
 cede them, and by which the Holy 
 Spirit has marked tke supreme or equal 
 
 Divinity 
 
269 
 
 
 Jfrivinity of the Messiah with the Father 
 and that he is really JEHOVAH and GOD 
 fceyond all possibility of contradiction f 
 
 ^ 
 
 Before the Incarnation of the Divine 
 JLogos, or WORD OF Goi> (that is,., be- 
 fore he " was MADE FLESH, and dwelt 
 *' among us" John i. 14.) God re* 
 vealed himself to the children, of Israel, 
 not only by the name of mTP ( JEHOVAH, 
 signifying Eternal Existence, by includ- 
 ing the characteristical letters of the 
 Present, Preterite, and Future Tenses, 
 as I have already shewn) but also bjr 
 the name of nTW* A-hi-ah, which is tile 
 same verb of Being or Existence, with 
 the sign only of the Future Tense, signi- 
 fying, I WILL BE :* and when the Son 
 
 of 
 
 * In the common English version this name is ren- 
 dered, " I AM " " God said unto Moses, I AM THAT 
 ** I AM : and he said, Thus shalt thou say unto the 
 " children of Israel, I AM, hath sent me unto you" 
 (Exod. iii. 14-.) The literal meaning however, of the word 
 > as it is ia faejuture tense, is, IwitL BE, and so 
 
270 
 
 #f God was personally present on 
 in our HUMAN NATURE, as a Descendant 
 of Abraham he asserted his pre-existent 
 state, by giving himself a similar title 
 o>{ Eternal Existence, though in a differ- 
 ent Tense; tor he used the Present 
 Tense alone, without any characteristi- 
 cai Letter of the Future, syco si^t, I AM r 
 instead of, I WILL BE (as the promises 
 respecting his own Person were accom- 
 plished by his PRESENCE, which, as 
 he himself also promised, will continue 
 
 indeed it was rendered in the old English versions. I have 
 a copy printed in 1549, wherein the word is rendered, " I 
 " WILL BE." And the translator has added the follow- 
 ing remark upon it. Thys traunslation " (says he) 
 ** foloweth the Hebrue, whyche liathe, 1 WYLL. /or that 
 ** whyche is in all Latteu traunslations, SUM, 1 AM. 
 " But wkyche waye soerer it be taken, it signi/itth y that 
 <{ God onely HATII BENE, is, and SHALL BE, and hath 
 <{ hi/s f'eynge of hynijetfe, and that all other thynges have 
 " thcyr beynge of hym. btryve not therejorcjor the 
 ' matter, but let it be^WAS, AM^ or WYL BE, al i 
 ^ waiter:' 
 
271 
 
 to the end of the world *) " 
 " Abraham was" (said our Lord) " I 
 " AM.'' (Johnviii. 53.) This expres- 
 sion (it the occasion of its being made be 
 duly .considered) cannot be made to ac- 
 cord properly .with .its context in any 
 other sense than as a reference to Christ's 
 Eternal Existence; and, as such, it ma- 
 nifestly .corresponds with the meaning 
 of the glorious Name JEHOVAH. 
 
 The purpose of our Lord's argument 
 
 * " Lo, / am 'with you always (even) unto the end 
 
 * of the world" Matth. xxviii. 20. " For where tw# 
 ** or three are gathered together in my name, there am I 
 
 * in the midst of them." Matth. xviii. 20. How the Son 
 f G >d, who " was received up into heaven, and sat on 
 " the right hand oj God" (MarkJtvi. 10,.) and will con- 
 tinue to sit there till all enemies are subdued or'put 
 (TNDER HIS FEET, as the Holy Ghost declared by 
 David, saying, " The Lord said unto my Lord, sit ihou on 
 r< my right hand, until J make thine enemies thy FO'OT- 
 ^ STOOL." (Psa. ex. 1.) How the Son of God (I say) 
 -whose personal residence in heaven is so expressly declared, 
 may yet be said to be always present on earth with 'his 
 'Church, will be more easily explained when Lcorm- to 
 speak of the Divine N a ure and Existence of the HOLY 
 SPIRIT in the Eternal Being, JKHOVAIJ. 
 
272 
 
 was, certainly, to declare kispre-extstenf 
 Stale of Glory, in answer to the Jews, 
 who said" drt thou greater than our 
 ' Father Abraham, vc-Moh is dead?" 
 &. (John viii. 53.)" Thou art not yet 
 " fifly years old, and hast thou seen 
 ' Abraham f " So that his immediate 
 answer" Before Abraham WAS, I AM,"* 
 must necessarily be understood in the 
 Sense which I have mentioned. 
 
 He had, a little time before, told the 
 Sews, who disputed with him, I pro . 
 ' ce^ded forth" (said he) and came 
 from God." (v. 42.) The expression 
 the original Greek hasamuch dee,>er 
 meaning; it is not merely "from God," 
 s m the common English tj-ansla- 
 hon ; but out of God, EK ro ^ 
 zHJQOJV~'<O ur of <5 OI); j pRO _ 
 ' CEEMD r RTH," & c . which is much 
 inore expressive .of that procession, 
 eh is commonly called fa Eternal 
 Generation o/ the So.\,-<rf that Divine 
 
v&o "& ffitHt Bosornoftte 
 * Father" (Johft r. 18.) zt\A" whose 
 l GOINGS FORTH (have been/row o/V/rf, 
 * /rVwfc everlasting: 1 Mteafo V, 1 Had 
 not these Jewish unbelievers been blind- 
 ed by their own wiekedri'ess 1 , afridf worldly 
 desires, they would ha Ye* understood by 
 the Prophets, that their Messiah, thoti'g-li 
 he was to be a Descendant ofdhtafiam, 
 according to the promisesY was yet to 
 be one who had ETERNAL EXISTENCE, 
 and consequently must b entitled to- 
 the incommunicable name of Eternal 
 Existence, JEHOVAH ; for he, "whose 
 goings forth (have been) fro?ti of old, 
 ** ffdm > e&eMsatm'g" was- the same of 
 whom the I 3 rdphet Midabsaith^ that h^ 
 should come out ctf BETHLEHEM 
 EPHRATAH, "to be Ruler in Israel? 
 viz. that Ruler of whom the same Pro- 
 phet foretold, " that they should smile the 
 " J-UDGS OF ISRAEL with a rodupon the 
 " cheek" Compare the first and second 
 
 of this chapter. And in the- 
 
 N IT ITtll 
 
fourth verse- the name of Jehovah, iSc 
 manifestly attributed to the same Divine 
 Person. And he shall stand and feed" 
 (that is, " asaiStyepherdj" compare with 
 Isaiah xl. 11.) '/ in the strength o/'JEHO- 
 " VAH, in the Majesty of the NAME ofi 
 " JEHOVAH his God*" Compare this also> 
 with the Prophecy of Jeremiah concern* 
 ing THE .BRANCH- from the stock of 
 JESSE- " And this (is) HIS NAME, where* 
 " by he shall be called, JEHOVAH 
 ** OUR RIGHTEOUSNESS." Jer. xxiii. 6, 
 
 His Eternal Existence, and Almighty 
 Power, as Gop, were plainly declared 
 by the Psalmist " Thy- throne, O GOD* 
 " is for ever aryl e&er" (Psa. xlv. 6.) 
 This, as the Apostle Paul testifies, was 
 said of the SON " But unto the Son.'* 
 (he saith) " Thy throne, O GOD (is) 
 " FOR EVER AND EVER: a Sceptre of 
 " Righteousness (is) the Sceptre of thy* 
 " Kingdom. Thou hast loved RIGHTE- 
 fc * OUSNESS-" (which accords with the-' 
 
 ]S T ame 
 
275' 
 
 Kame of the Divine Branch, JEHOVAH 
 OUR RIGHTEOUSNESS) " and hated ini- 
 *' quity i therefore God, (even) thy God, 
 *' hath anointed thee with the oil of glad- 
 ** ness above thy fellows." (Heb. i. 8, 9.) 
 
 In the latter part of this sentence, in- 
 deed, the Prophet manifestly alludes to 
 the inferior Nature (THE NATURE OF 
 MAN) which this Divine Person was to 
 assume, for the Angels were not HIS 
 FELLOWS; but Men: it was Human 
 Nature alone that was to be exalted and 
 restored by that peculiar union with the 
 Divine Nature in Christ, whereby all 
 Mankind are rendered FELLOWS and 
 BRETHREN to him ^" thai is ready to 
 " judge the quick and the dead," (i Pet. 
 iv. 5.) and may thereby become if (their 
 own negligence and wilful abuse of 
 God's gifts do not prevent them) even 
 FELLOW HEIRS (Eph. iii. 6.) " Heirs 
 -" of God, and JOINT HEIRS with Christ:' 9 
 . viii. 17.) who is " the Heir of alt 
 
 " things, 
 
27(5 
 
 <r things, Heb. i. 2." For verily /of 
 " took not mi {him the nature) $f" 
 " ANGELS; but he took on (him) o/'/Atf 
 " S.EED of Abraham" Heb.ii. 16. : And 
 accordingly the same Apostie calls bin* 
 <f the first-born among many BRETH- 
 " REN/' Rom. yiii. 29. arid informs us 
 also, that " it belwved him to be made 
 " like unto (jhis) BRETHREN, that he 
 *' might be a merciful and faithful High 
 tc Priest in things (pertaining) to God, 
 " to make reconciliation for the sins of 
 " the people" Heb. ii. 17. But the 
 Apostle, nevertheless, amply proclaims 
 the Eternal Existence and Divine 
 Nature of that Person, mentioned in 
 his quotation from the 45th Psalm, who 
 was to be anointed above ms FELLOWS ; 
 for he immediately afterwards quotes 
 another Psalm (viz. cii. 25 27.) to 
 assert the ETERNAL DIGNITY AND 
 POWER of the same Person " dnd 
 ** thou, LORD,* in the beginning has laid 
 
 " the 
 
 * Lord jti^iE The Apcstlc manifestly applies to 
 
 Christ 
 
Iff 
 
 if this fMftdfftiwi of tfa tyrth * *W(t {/* 
 t itGQpzns are tlie war fas ofthiug hands* 
 
 " they 
 
 i3iUJ8tJi.be Jitje of ,*yf^ (l*oyd) wUch js the ususfl 
 Gml- rendering .of the .Efrir<?zu titl^, Jsppy^H, tljfi 
 essential name of that Eternal BEI^G, tp W^QW 4h 
 Prophet, in the ciid Psalm, here quoted, really addressed 
 Jrimseif, as appears by the first verse nyptt? mil* 
 " JEHOVAH, Hear my prayer," &c. And in the 
 
 verse, which ii^mediatoly precedes the Apostles 
 ^uotafcion, the Person addressed by the Psalmist is ex- 
 pressly called upon as God (>%S> my God !) " said^ 
 " O MY C?OD, take me not away in the midst of my days: 
 *? thy years (are) throughout all generations ;'' and then 
 immediately follows the Apostle's quotation, " Of old t 
 et thou laid -the foundation of the caith" c. To \vhicu 
 he has &dcjed tke w.oi'd icuf if , though not expressed in the 
 original ; so that he must mean thereby to express -the 
 P,erson to whoni the Psalm in general was ad dressed, viz. 
 tj*e Lord *cu*^ or JEHOVAH. There is something pe^ 
 Culiarly deep and mysterious in this Psalm The Prophet, 
 in Jus own person, a,s a raan of afflictions, seems to express 
 prefigure the temporal sufTerings, humiliation, and 
 
 * of the MESSIAH as A MAN upon earth, at the 
 
 same 
 
 ^ See particularly the 23d and 24th verses " He weakened my 
 tt.&rength in tlic -cuy^ (probably alluding ta the failure of our 
 2 ',iLord's bodilv strength, " in then-ay " to Mount Calvary, when 
 JIQ was " led crvaifi bearing his cross," before the soldiers compelled 
 Simon of Gyrene to carry the cross. Compare John xix. 16, 17^ 
 \vith Matt, xxvii. 32.) " fie shortened my dtnjs. I said, O my Gnd, 
 '* take me not away in tke midst of my days : llty ^.ars (are) throughout 
 5* all generations." 
 
278 
 
 **. they shall perish ; but thou 
 *' and they all shall wax old as doth a 
 
 " garment} 
 
 s&me time that he prays to him as GOD, and JEHOVAST/- ^ 
 that ** looked down from the height of his sanctuary $ 
 "from heaven," &c. See verse 19. 
 
 The Hebrew word here rendered " to take awayf is formed froflfc 
 the root H7V to ascend; and from the ASCENDING of smok -* 
 towards heaven, the same word signifies also to offer a burnt-offer-* 
 ing ; and, as a substantive, it signifies a burnt-offering or sacrifice ; 
 for it is thus used (both as a substantive and as a verb) in the re- 
 markable command of God to Abraham, by which THJE SACRIFICE 
 OF THE SON OF GOD was manifestly prefigured. " Take no-o THY 
 " SON" (said God to Abraham) *' THINE ONLY (Son) ISAAC, whom 
 < thou lovrst, a >id get thee into THE LAND OF MORIAH$ .and OFFER 
 ft HIM there for a BURNT-OF* ERINC (nby? CDttJ IH^m) upon- 
 " one of the mountains which I will tellthce of." (Gen. xxii. 2.) It 
 was also " upon one of the mountains," in " THE LAND OF MORIAH," 
 that the " Beloved Son of God," (who is also eminently called " Son 
 '* of Man," by having voluntarily taken upon l)imself the Seed of 
 Abraham, in which, according to the promise in Gen. xxii. 18. all 
 the nations of the earth were to be blessed) was really sacrificed, and 
 became " the propitiation for our sins." (1 John ii. 2.) as even 
 aiaphas the wicked High Priest himself had foretold, saying, ' If 
 '*' is expedient for us that one man should die for the people, and i hat 
 et 'ihe whole nation perish no/." (John xi. 50.) He was accordingly 
 " brought as A LAMB to theslairtrhter," which Isaiah hadlont" befbfe 
 declared (Isai. liii. 7.) nay, Abraham himself seemed to have fore- 
 told this long before the giving of the Law from Mount Sinai, at a 
 time indeed when he thought of another sacrifice, even when he led 
 his own Benrccd Son as the victim BEARING THE WOOD for the sacri- 
 fice, just as the Beloved Son of God was afterwards led away to death ' 
 BEARING HIS CROSS ! (Johnxix. 17.) For Isaac said to Abraham, 
 *' Behold the fire and the wood, but takers is THE '.LAMB FOR A 
 " BURNT-OFFJ-RING ? " And Abraham said, My Son, GOD will 
 ""' provide himself A LAMB for a Bvrnt-ojfering." (Gen. xxii. 6 8.) 
 .And accordingly we find the Harbinger of the Messiah proclaim- 
 
279 
 
 & garment : and as a vesture shaft 
 
 *' fold them up, and they shall be 
 
 *' changed: but thou art the same, and thy \ 
 
 4flg the manifestation of that promised Lamb-~" BEHOLD THE LAM*- 
 ** OF GOD, which laktth </*ray the, sin of the world." (John i. '29. )> 
 for Isaiah had also foretold this propitiation, saying, " He mas 
 ** wounded for o r transzr a ssions,(he was) bruised for our Iniquities^ 
 (Isai. liii. 5.) In like manner the inspired Psalmist (in the particular 
 Psalm already mentioned) seems to allude also to the same great 
 sacrifice of the Son of G^f J , if the interpretation of the word 71/37, 
 which it necessarily bears in the above-cited command of GOD to 
 Abraham (and many other places) be admitted '* He wakened 
 n my strength in the rvay ; he shortened my days. I said, O my GOD ^ 
 ^yrr^N SACRIFICE ME NOT >n the midst of my days." Psa. 
 Cii. 23, 24. So Christ afterwards in reality prayed to God, that 
 the bitter cup of his sufferings might pass from him " O MY FA- 
 ct THER," (said lie) " if it be possible, let this cup pass from me : never- 
 t theUss, not as I will, but as thmi wit." (Matt xxvi. 39.) for being 
 ** m* all points tempted like as (we are yet) without- sin.?' (Heb. ir. 
 15.) he was affected (through the weakness of that H 'man Nature 
 which he had taken upon t;im) with all the horrors ofan approach- 
 log agonizing death j but as he knew that " all things mtsf be 
 w fulfilled which were written in the Law of Mos^ and (in) th-.- Pro- 
 ** phets, and (in) the Psalms concerning himself," (Luke xxiv. 44-.) he. 
 soon afterwards declared his steady resolution to suffer for us, 
 saying, " The cup which my Father hath given me, shall I n^t drink it ? "' 
 (John xviii. 11,) And accordingly he was" taken away" (or rather 
 sucrifcedj " IN THE MIDST OP HIS DAYS," agreeable to the expres- 
 eion above cited from the Psalmist, being in the thirty- fifth year 
 of his age, as Scaliger, and several other learned men have sup- 
 posed, (see the Rev. Mr. Burton's Essay towards reconciling the 
 Numbers of Daniel and John,, p. 335.) which is exactly /w//the 
 age of MAN ; I mean, half the term which Moses in the 90th 
 Psalm has declared to be the usual period of Human Life ! But- 
 even if our Lord was only in the thirty-third year of his age wheii 
 he suffered (according to the common chronology) he might, still,- 
 with sufficient propriety be said (agreeable to the Psalmist's ex- 
 ffression) to be SACRIFICED CN THE MIDST OF HIS DAYS. 
 
 " years 
 
shall not fail." Heb. i. 10, 1I| 
 
 12. So that our Lord was really in 
 IMS Being, or Existence, what the sam 
 Apostle seems to apply to his Doctrine, 
 
 * JES us CHRIST the same yesterday, ancS 
 " in-day, and/or ever." (Heb. x'iii. 8.^ 
 For it was He, who said, " Fear not; I AM 
 " THE FIRST AND THE LAST: 
 
 * (I am) He that liveth, andtstas dead; 
 ** and behold^ 1 am alive for evermore^ 
 *' dmen; and have the keys of hell an$ 
 " dealhr (Rev. i. 17, 18.) Thus it ap- 
 pears that our Redeemer was not only 
 JEHOVAH in JVame, but in Effect or 
 Reality also, if the true frtestfiing oi that 
 title be considered, as his being THE* 
 FiPtST and THE LAST, demonstrates his 
 Eternal Existence aincl Power as muck 
 as the Name of JEHOVAH. Compare 
 the last-mentioned texfewith the exhor- 
 tation of GOD by Isaiah (xli. 10.) to his 
 people Israel " FEAR THOU NOT ; for T 
 (am) " with thee .* be not dismayed ; FOR- 
 '*" / (am) THY GOB : / will, strengthen 
 
 " thee; 
 
281 
 
 e thee i yea, 1 will help thee ; yea, I mil 
 *' iwlwld thee with the right hand of 
 f < my RIGHTEOUSNESS." And again, in 
 the 13th and 14th verses, " For I the 
 *' LORD (or JEHOVAH) thyQov will 
 %< hold thy right hand, saying unto thee f 
 " FEAR NOT, / mil help thee. FEAR 
 *' NOT, thou worm Jacob, (and) ye men 
 ** of Israel : I will help thee, sailh THE 
 *' LORD"' (i. e. JEHOVAH) " and thy 
 *' Redeemer, the Holy One of Israel" 
 And this LORD, or JEHOVAH, who here 
 declares himself to be THE GOD of 
 Israel, proclaims his own ETERNAL 
 EXISTENCE near the beginning of the 
 same chapter (viz. 4th verse) in the very 
 $ame terms that were used in the Reve- 
 lations by him " THAT LIVETH, AND 
 v WAS DEAD" " Who hath wrought 
 <* and done (it)" (said JEHOVAH by 
 Isaiah " calling the generations from 
 *' the beginning ? I the Lord JEHO- 
 
 ** VAH) THE FIRST, and WITH THE 
 
 /" LAST, /.(am) HE." And also iu 
 Q o the 
 
282 
 
 the 44 f >> chapter, ver. 6. " Thus saith 
 the LORD (JEHOVAH) the King of 
 " Israel, and his Redeemer the LORD OF 
 " HOSTS (JEHOVAH TSABAOUTH) I 
 " (am) THE FIRST, and I (am) THE 
 " LAST ; and beside me (there is) TIQ 
 " God." See also Tsai, xlviii. 12. where- 
 in we find that " the God of Israel, the 
 " Lord of Hosts" (mentioned in the 2<J 
 verse) declares his Eternal Existence in 
 the very same terms used by Christ in 
 the Revelation, viz. " I (am) TUB 
 " FIRST : I ALSO (am) THE LAST" 
 and as it has already been shewn, that 
 the true meaning of the title JEHOVAH 
 is nearly to the same purpose, it is ma- 
 liiiest that Christ is JEHOVAH in effect, 
 as well as in name ! 
 
 He is JEHOVAH also in pvwer and 
 glory " Who declared this from the 
 *' ancient time?" (said Isaiah) " (Who) 
 " hath told it from that time ? (Have) 
 
 " not I JEHOVAH ? and (there is) NO 
 
 <i 
 
283 
 
 64 GOD ELSE BESIDE ME; A JUST 
 
 '< GOD, and A SAVIOUR : (there is) none 
 44 beside me. Look unto me, and be ye 
 *' saved all the ends of the earth : for I 
 " (am) GOD 7K "Otf and (there is) none 
 ** else. I have sworn by myself, the word 
 * 4 is gone out of my mouth (in) righteous- 
 
 * ness, and shall not return, THAT UNTO 
 
 ** ME EVERY KNEE SHALL BOW, EVERY 
 " TONGUE SHALL SWEAR, Isai. xl\% 
 
 2123. 
 
 Now let us see to whom this is ap- 
 plied by the Apostle Paul " For none 
 " of us" (that is, no true Christian) 
 
 * liveth to himself (s&ys the Apostle) 
 " and no man dieth to himself. For* 
 " whether we live, we live unto THE 
 *' LORD; and whether we die, we die 
 " unto THE LORD : whether we live 
 " therefore, or die, WE ARE THE LORD'S. 
 " For to this end Christ both died, and 
 " rose, and revived, that he might BE 
 J* LoP-D both of the dead and living. 
 
 " But 
 
284 . 
 
 *? But why dost thou J UDGE thy brother % 
 tf or why dost thou set at nought thy 
 " brother? for we shall alt stand before 
 " the JUDGMENT SEAT OF CHRIST.. 
 " For it is written,* as Hive, saith THE. 
 
 " LORD,f EVERY KNEE SHALL BOW 
 *' TO ME, AND EVERY TONGUE SHALL, 
 
 ft CONFESS TO GOU. So (hen every 
 (t one of us shall give account of himself 
 *'* TO GOD. Let us not therefore JUDGE. 
 " one another any more" &<x Rom. 
 iv. 7 13. The reason here assigned 
 
 * Here the Apostle applies to Christ the very tcx 
 which- 1 last cited from Isaiah. 
 
 f ft was JEHOVAH who spake by Isaiah, in the 
 text cited hy the Apostle " Unto ME every knee shaft 
 ** bow" &c. for Jehovah proclaimed his title in the 
 preceding context, which I quoted above niJT *3J^ I / 
 JEHOVAH, and (there is) " no God else beside me" &c. 
 and therefore it is certain that the Apostle here uses tho 
 worclxu^io?, or LORD, as the usual Greek rendering for 
 JEHOVAH: for. it is generally translated in. the Greek, 
 versions of the Old Testament, as well as in the Gospels ; 
 to that by applying the title Jtupio*, or LORD, in this 
 place to Christ, he manifestly applies to him the title of 
 JEUOVAJJ, to which it refers in the Hebrew. 
 
285 
 
 by the Apostle for the illegality of 
 JUDGING our Brother, is, that " we shall 
 *' all stand at the JUDGMENT SEAT OF 
 " CHRIST," to whom he attributes the 
 dignity of JEHOVAH, by maintaining in 
 the preceding context, that he is THE 
 LORD, to whom we live arid die, &c. 
 and by applying to him Isaiah's pre- 
 diction of universal homage to JEHO- 
 VAH, as if Christ himself in his pre- 
 existeut state, had said, HIPP "^ I 
 JEHOVAH, &c. " Unto me every knee 
 " shall bow," &c. And from this ap- 
 plication of the Prophecy to the Person 
 of Christ, the Apostle immediately 
 draws a conclusion with a manifest re- 
 ference to what he had before said of 
 our standing at the Judgment Seat of 
 Christ. " So then every one of us shall 
 " give account of himself to GOD. Let 
 " us not therefore JUDGE one another 
 " any more," &c. 
 
 From this whole quotation it ap- 
 
280 
 
 pears, that when the Apostle asserts tnl 
 dignity of Christ, as being THE LORD 
 ef us ail 6 xvqwG (that we live and die 
 
 " UNTO THE LORD," TO WJQtGj, &C.) he 
 
 in effect applies to him the dignity of 
 JEHOVAH, as that title is usually ex- 
 pressed in Greek by 6 XVGIGC;, THE LORD. 
 In the Septuagint translation we read, 
 AWJZ Ictar}., KYPI02 6 Qzos r[u.G)i>, 
 KYPIQ2 EI2 Mrr, (Hear, Q Israel, 
 the Lord our Cod is one Lord) for JfQttf 
 
 TTTK mm yprhik mm Ssn^ that is, 
 
 " Hear, O Israel, JEHOVAH our God, 
 " is ONE JEHOVAH." Deut. vi. 4. And 
 the same text is expressed exactly in 
 the same words by the Evangelist Mark 
 (xii, 29.) where he recites our Lord's 
 answer to the question of the Scribe about 
 the first or (chief ) Commandment; for 
 the Evangelist unquestionably substi- 
 tutes the word nvpwq (Lord) in his Greek 
 text for m/T (Jehovah) in the original 
 Hebrew, of which there are many more 
 instances in the New Testament; so 
 
 that 
 
287 
 
 Chat from thence we are taught the true 
 import and meaning of the title d mows, 
 *' the Lord," as applied to Christ in the 
 New Testament. 
 
 LORDS there are, indeed many ; and 
 the word xviitx; is of as general -use- and 
 application in the Greek Tongue, per- 
 haps, as SIR in the English Tongue ; 
 but yet, whenever it is preceded by the 
 article (a , d xvqiot;} and has no ex- 
 press reference to anv particular place, 
 title, office, or temporal dlgwiy, it must 
 necessarily, in that case, be understood 
 as a title of Supreme Dignify, because it 
 is then applicable to no other Being, but 
 that alone, which is most eminently 
 ike fjord 6 (KVsiQQ^ as being " Lord of 
 *' alt;" * so that the title d XVOMQ, THfc 
 LORD (and many times XVOIQQ ever* 
 
 1 This title of supreme Dignity is duo, not only 
 HEAVENLY FATHER, but is also expressly applied te 
 iiis MESSIAH " The word which (God) sent unto tfe 
 . fluid r en of lsrael,>.p reaching Peace by JESUS CHRIST^ 
 f teds LORJ) OF -ALL," Act x. 3<>. 
 
 without 
 
288 
 
 without the article) is with propriety" 
 substituted in the Greek Scriptures* for 
 
 the 
 
 * When the Apostle Matthew cites Isaiah's prophecy, 
 that " a Virgin shall be with child " and applies it to the 
 birth of Jesus by the Virgin Mary, descendant of the 
 house of David, he says, " Now all this teas done, that 
 " it might be fulfilled which was spoken of THE LORD 
 ft (UTTO TZ xu*s) by the Prophet'' &c. Matt. i. 22, 23. 
 whereas in the Book of the Prophet himself, we find that 
 the prediction was the Word of Jehovah. See Isai. vii. 
 10 14. "Moreover, th* Lord," &c. (i. e. JEHOVAH) 
 M spake again unto Ahaz, saying. Ask thee a sign of 
 ** JEHOVAH thy GodJ* c. 
 
 Again, when Isaiah's Prophecy concerning the liar- 
 Linger of Christ -*' Prepare ye the way of JEHOVAH,** 
 c. (Isai. xl. o.) is cited in the New Testament, we find 
 the Greek word xupio?, Lord, substituted for the Hebrew 
 liame JEHOVAH by all the Four Evangelists, Matt. iii. 3. 
 JMark i. 3. Luke iii. 4. and John 4. 23. This Prophecy, 
 by the unanimous testimony of all these Evangelists, is 
 -applied to UK Preaching of John the Baptist, who himself 
 pointed to JESUS, as the Person whom he was sent to 
 precede in the world, and for whom he prepared the way* 
 "BEHOLD THE LAMB OF GOD" (saith the Baptist) 
 *' which taketh away (or beareth) the sin of the World. 
 *" THIS is HE of whom I said, AFTER ME COMETH 
 ** aM'dn which h preferred before me," &c. John i. 23-* 
 36. Jesus, therefore, is vntloubteclly that xyptoj, tha| 
 
289 
 
 ttie title JEHOVAH, in translations 
 and quotations from the Hebrew origj* 
 Hal, wherein that Holy Name occurs ! 
 
 It 
 
 or Jehovah before whom John prepared the way, 
 agreeably to the prediction of the Prophet, as I have else* 
 where remarked. 
 
 -- "Ye shall not tempt JEHOVAH your God" &c. 
 In Deut. vi. 16. is iciidered by Matthew (iv. 7.) find 
 also by Luke (iv. 12.) " Thoushalt not tempt THE LORD 
 *' 'thy God" (xu^toj/ rov W (rou) and the like render- 
 ing of the title JEHOVAH may be found in the 10th verso 
 of the same chapter of Matthew, and in the 8th verse of 
 the same chapter of Luke. 
 
 Also " thou shalt keep and perform afree-toilloffering, 
 ** according asthou hast vowed unto JEHOVAH thy God" 
 &c. in Deut. xxiii. 23, is rendered by the Apostle Mat- 
 thew (v. 33.) " Thou shalt perform UN TO THE LORD 
 * f (TW xu^tw) thine oaths." 
 
 Deut. vi. 5. Thou shalt love JEHOVAH THY Gor> 
 1* with all thine heart? is rendered by Matthew (xxii, 
 37.) by Mark (xii. 30.) and by Luke (x. 2/0 " Thou 
 ' shalt love THE LORD THY GOD," nvpioi/ rov 
 
 Also OIN*? HW DXD " JEHOVAH -said unto my 
 V Lord" in the 110th Psalm, ver. 1. is rendered by the 
 Apostle Matthew, xxii. 44. fiirtv Q xu/stos TW xu^iw ^CCM 
 LOI^D said unto my Lord" &c. and in the 
 P e 
 
290 
 
 It would take up too much of my 
 feader's time (as well as of my own) 
 
 were 
 
 same manner exactly by Mark (xii. 36.) and by Luke 
 (xx. 42.) and also in the Acts (ii. 34.) 
 
 In the remarkable Prophecy of Isaiah (Ixi. 1.) quoted 
 by St. Luke (iv. 18, 19) concerning the Preaching of 
 the MESSIAH, or ANOINTED ^ mn >3"TN r\T\ 
 
 m D w "via 1 ? *nN mrp TOE jy " The Spirit of 
 
 " ADONI JEHOVAH (or the Lord JEHOVAH) is upon 
 *' me, because JEHOVAH hath ANOINTED me to preach 
 " to the poor " &c. The Evangelist has substituted the 
 Greek title xu^io? for the Hebrew titles Adoni Jehovah. 
 
 The Prophecy in the 118th Psalm (ver. 26.) which 
 was cited by our Lord himself, POTT CDV, V 3 N3J1 "fTO 
 * k Blessed is he that comet h in the Name q/ JEHOVAH,* 
 is rendered by the Evangelist Luke, xiii. 35. " Blessed is 
 < he that corneth IN THE NAME OF THE LORD, ft* 
 ovojtxart KYPIOT. And he expresses the Name Jehovah, 
 by the same Greek title K\J^OS , when he afterwards records 
 the circumstance whereby that Prophecy was in part ful- 
 filled, viz. the public entry of Christ into Jerusalem, when 
 the whole multitude of disciples proclaimed before him, 
 sayine;, Blessed is the King that comet h IN THE NAME 
 " or THE LORD," iv ovopan Ku^ou. Luke xix. 37, 
 38. See also John xii. 13. where we find the same ren- 
 dering of the words "in the Name of JEHOVAH," by 
 * in the Name of THE LORD (WPIW). 
 
 Tbe 
 
291 
 
 Yrere I to cite all the examples that may 
 be found in the Greek Scriptures, of quo- 
 tations from the Hebrew text, wherein 
 the word motoc, or Lord, is substituted 
 for the Hebrew title rTTT Jehovah : 
 however, I have inserted in the pre- 
 ceding note a sufficient number (I hope) 
 of examples from the Evangelists to 
 
 The Prophecy of Tsai. (Hii. 1.) " Who hath believed 
 " our report ? and to whom is the arm of JEHOVAH re- 
 " vcaled," is rendered by the Evangelist John " Lord, 
 u who hath believed our report ? and to whom hath the 
 ft arm or THE LORD (xu^iou) been revealed." John xii. 
 38. These examples from the Evangelists, I hope, are 
 amply sufficient to prove the true meaning and importance 
 et the Greek title Ku^ioj , Lord, when it is applied to God 
 or to Christ; in which case it implies nothing less than 
 the dignity of Jehovah I for if Christ had not this supreme 
 dignity of Jehovah, he could not be entitled to supreme 
 honour and worship, viz. " that at the name of Jesus every 
 " knee should bow " (of beings) " in heaven, and in earth, 
 *' and under the earth, and every tongue now confess 
 " that Jesus Christ is LORD to the Glory of God the 
 " Father" Phil. 2. 10, 11. see also Isaiah xlv, 23. and 
 Horn, xiv, 11. and ray remarks on these texts in p. 283- 
 ?8, and on parallel texts. See Index. 
 
 demonstrate^ 
 
(Jemonstfate, beyond contradiction, the 
 true meaning and importance of the 
 Greek title, xvy-w (LORD) when it is 
 applied to GOD, or to CHRIST ; for in 
 that case, if there is any truth in the 
 Evangelists, as faithful translators, it 
 implies and expresses nothing less than 
 the dignity of JEHOVAH ! Exactly la- 
 this sense, therefore, we must necessarily 
 understand the Apostle Paul, when he 
 tells us, in his first Epistle to the Co- 
 rinthians (xv. 47.) " that the first Man 
 ** (is) of the earth, earthy : (he second 
 14 Man (is) 6 KTPI02 ou^wov THE 
 " LORD, (or JEHOVAH)///* heaven" , 
 The effect of this translation of mine w r ill 
 appear sufficiently justifiable if it is 
 compared with a parallel expression of 
 John the Baptist recorded by John the 
 Evangelist (iii. 3 1.) "'He that cometh 
 " from above, is ABOVE ALL (exoti'G) 
 " GOLutGiV <?u>) " he that is of the earth, 
 " ts earthly, and speaketh of the earth : 
 ft he thai cornel h from heaven " (the 
 
 Apostle 
 
Apostle repeats his assertion) '* 15 
 
 " ABOVE ALL !" * &C. 
 
 * This is clearly a part of the testimony of John 
 the Baptist, concerning the supreme Dignity of that Divine 
 Person, whose WAY he was sent TO PREPARE ! f For 
 the sentence immediately follows, what the Baptist said 
 of Christ " He must increase, but I (must) decrease" 
 John iii. 30. 
 
 f John the Baptist, as 1 have already remarked, was sent to 
 prepare the way of JEHOVAH his voice was the long-expected voice 
 foretold by Isaiah" The voice of him that crieth in the wilderness, 
 ft Prepare ye t/ie way of JEHOVAH," (xl. 3.) He was that extraor- 
 dinary Messenger of JEHOVAH, foretold by Malachi (ili. 1.) 
 c * Behold t I will send MY Messenger? and he shall prepare the -way 
 4< before ME," &cc. -that is, " / (JEHOVAH) will send my Messenger, 
 *' and he shall prepare the wjy before ME j viz. before JEHOVAH ; fof 
 the Divine Person, whom the Prophet represents as speaking these 
 words, is expressly mentioned in the 6th verse of the same 
 chapter, **' For 1 (am) JEHOVAH, / change not," 1 ' &c. It therefore 
 evidently appears, that the way was to be prepared for JEHOVAH j 
 and indeed the prediction was fulfilled In the most exact, literal 
 sense ; for when this extraordinary Messenger was questioned by 
 his own disciples, and the Jews, concerning JESUS, saying " hs 
 ' that was with thee beyond Jordan, to whom thou bearest witnesy t 
 tl behold the same baptizeth, and all men come to himC* John shewed 
 them, that their report of the increasing power and fame of Christ 
 contained nothing contradictory to the testimony which he had 
 always borne concerning his own office anu calling " Ye your- 
 ** selves (said he) bear me witness that I said , / am. not THE CHRIST, 
 " but that I am sent before him," (that is, before the Christ or 
 Messiah). And after assuring them, that Christ must increase, 
 saying,." Ae must incrcas-, but I (must) decrease," he added the 
 highest testimony that could be given of Christ's heavenly Power 
 and Divine Existence, (such a testimony as became that extra- 
 ordinary Messenger, who was sent to prepare the way of Jehovah,) 
 saying " he that cometh from above, is ABOVE ALLJ " which ex- 
 pression cannot, with propriety, be applied to any person that is 
 W)t really and truly Jehwah ! John ili, 2631. 
 
204 
 
 Now it must be allowed that none, 
 except " the God of Israel whose name 
 " afoneisJEROVAR," (Psa. Ixxxiii. lb.) 
 can justly be said to be ABOVE ALL ! 
 So that if THE MESSIAH was not 
 truly GOD, and included with the .41- 
 mighty Father and the Holy Ghost in the 
 Eternal BEING, JEHOVAH, tins expres- 
 sion (that he " is ABOVE ALL") could 
 not, with the lea^t propriety, be so pe- 
 remptorily and repeatedly applied to 
 him ! But as John the Baptist (who was 
 sent to prepare the way of JEHOVAH, a* 
 I have already remarked) has positively 
 asserted concerning him that " comet h 
 " from heaven'' that he " is above all" 
 we must necessarily conclude, that 
 " THE LORD FROM HEAVEN" (the title 
 applied to Christ by the Apostle Paul in 
 the parallel text recited above) is a title 
 oi \supreme Dignity, and implies as much 
 as if the Apostle had expressly intituled 
 the Messiah " 3 Eiio\ 7 All from heaven ;" 
 for had this latter been literally ex- 
 pressed 
 
295 
 
 pressed bv some Prophet in the Hebrew 
 tongue, the Apostle's words, o KUMOC s 
 -OMWQV, would have been the regular 
 Greek version of such an expression, 
 which I have already proved by a 
 variety of examples. See pages 
 286293.) 
 
 But Christ is not onlv 6 Kvyoc 
 
 cvwov THE LORD (or JEHOVAH) from 
 
 heaven, but he is also " the Lord of 
 
 f Glory" * one of the highest titles that 
 
 can be conceived ! So that if he were 
 
 not really of one and the same Divine 
 
 Nature with the Almighty Father, this 
 
 title of Supreme Excellence, "THE LORD 
 
 *' F GLORY/' could not be used with 
 
 the least degree of propriety, especially 
 
 as God (i. e. the LORD Jehovah] has 
 
 declared to the Jews, that he will not 
 
 give his Glory to another viz. " I am 
 
 * " Which none of the princes of this world knew ; for 
 " had they known (it) they would not //are crucified, TGV 
 'Ku^oi/ -ntr Aor,> THE LORD OF GLOHY." 1 
 Cor. iv8. 
 
 "" THE 
 
206 
 
 " THE LORD (i. e. JEHOVAH;) thai & 
 >ei MY NAME : and MY GLORY mil 
 " I not give to another" &c. (Isai. xliL 
 8. also xlviii. 11.) If Christ, therefore^ 
 is the " LORD OF GLORY/' he must 
 necessarily be esteemed ONE with (he 
 Father, in the Eternal BEING JEHO- 
 VAH ! Our Lord himself also declared, 
 " / and the Father are ONE." Eye? 
 Kou o Utzrriq h {0(tw. (John x. 30.) 
 and yet this very sentence, which asserts 
 THE UNITY of the Father and the Son, 
 expresses, at the same time, a manifest 
 Distinction of Persons ; which is also 
 clearly demonstrable in almost every 
 Other page of Scripture ; though the 
 doctrine of the Unity of God is not less 
 clearly laid down and inculcated 
 throughout the Scriptures ! 
 
 Our Lord has delivered this doctrine 
 of his Unity with the Father, in various 
 modes of expression ; as " He that 
 " hath seen me (said he) 'hath seen the 
 
 Father;' 
 
297 
 
 " Father" &c. and " / am in 
 " Father, and the Father in me" &c, 
 (John xiv. 9, 10.) and yet the true 
 nature and manner of that UNITY must 
 still remain a Mystery, because a per- 
 fect knowledge of that Eternal BEING, 
 which in every way is infinite, cannot 
 possibly fall within the comprehension 
 of our finite understandings ! * 
 
 This doctrine is, nevertheless, a ne- 
 cessary part of our Faith ; because the. 
 Scriptures contain such a proportion of 
 evidence, really within the measure of 
 Human judgment, as is sufficient to 
 ^authenticate the whole, and demonstrate 
 the Divine Mission of those Holy Per- 
 sons, by whom they were, from time 
 to time, delivered for our instructions 
 and therefore, as we are answerable to 
 God for the use or abuse of that Know- 
 Jedge of Good and Evil, which we in- 
 herit from our first parents (as I have 
 
 & -Seepage 219 and -220* 
 
 Q q already 
 
208 
 
 already shewn in the beginning ofthi$ 
 Tract) we cannot reject any part of the 
 Scripture Evidence, without being 
 guilty of such a manifest perversion and 
 abuse of that hereditary Knowledge, as 
 must render us highly culpable before 
 God, and endanger our eternal welfare ! 
 We are bound, therefore, to receive even 
 some things that we do not understand, 
 for the sake of those things which we do 
 understand; just as our Lord himself 
 instructed Philip to believe this very 
 doctrine of his UNITY WITH THE 
 FATHER, for the sak^ of the mighty 
 Works * which he had shewn him : 
 
 for 
 
 * " or eke believe me" (said our Lord) "for the 
 <l very works sake." John xiv. 11. Our Lord had been 
 instructing his disciples concerning his own dignity and 
 office " lam THE WAY," (said he) " and THE TRUTH, 
 *' and THE LIFE : no man comcth unto the Father, BUT 
 *' BY ME. If ye had known we, ye should have known my 
 *' Fat her also: and Jrom henceforth YE KNOW HIM, 
 " and HAVE SEEN HIM, Philip saith unto him LORD, 
 " skew us TILE FATHER, and it svfficeth us. JESUS 
 " saith unto him, /fare I been SQ long ti?ne with yon, and 1 
 
 "y<* 
 
200 
 
 for these, indeed, were evident to his 
 senses, and could not be denied ; and 
 therefore, as the Divine Mission was so 
 strongly authenticated, Philip was 
 bound to receive the whole Doctrine of 
 the Gospel, as delivered by Divine Au- 
 thority, even though he did not com- 
 prehend it ! And, in like manner, is 
 every man indeed obliged to submit his 
 judgment in receiving and acknow- 
 ledging these revealed mysteries of our 
 religion, for the sake of that substantial 
 evidence which the Scriptures afford us 
 of other Truths and Facts, which fall 
 more immediately within the measure 
 of Human Comprehension " Believe 
 
 " yet hast thounot known ME, Philip ? HE THAT HATU 
 
 " SEEN ME, HATH SEEN THE FATHER ; and hoiD Sdye&t 
 
 tl thou (then) Shew us the FATHER ? Belierest thou not 
 " that I AM IN THE FATHER, AND THE FATHER ix 
 " ME ? The words that I speak unto you, I speak not of 
 " myself: but THE FATHER, that dwelleth in me y he 
 1 l doeth T ii E Wo R K s , Believe me, T H A T I A M IN THE 
 a FATHER, and THE FATHER IN ME: or else believe 
 ft me for the very WORKS sake !" John xiv. 611. 
 
 " me* 
 
300 
 
 " me, that T am in the Father (said otnr 
 " Lord) and the Father in me, or else 
 " BELIEVE ME FOR THE VERY WORKS 
 " SAKE!" 
 
 But our Lord, nevertheless, conde* 
 scended to illustrate this doctrine, in 
 some degree, by a most interesting coin^ 
 parison, which relates, very materially, 
 to the principal subject of this Tract, 
 (THE NATURE OF MAN) because it 
 informs us, at the same time, concern- 
 ing that intimate Connexion with THE 
 DIVINE NATURE, which HUMAN 
 NATURE is rendered capable of acquir- 
 ing, through the Divine Mediator 
 between GOD and Man! 
 
 " Sanctify them;' (said that DIVINE 
 MEDIATOR,, when he prayed to his 
 " HOLY FATHER" for his Disciples) 
 " through thy Truth: THY WORD is 
 " TRUTH, d \oy~ 6 OOQ otirfota s<rt. 
 (And who is this Logos, this Word, this 
 
 Truth 
 
301 
 
 Truth of the " HOLY FATHER," botk 
 under the Old and New Covenant, but 
 our Divine Mediator, himself? who im- 
 mediately added) " AslhouhastsentME" 
 (said he) " into the world, even so 
 " have [also sent them" (viz, the Dis- 
 ciples, as he had formerly sent the Pro- 
 phets) " into the world. And J or their 
 " sakes / sanctify myself, thai they also 
 " might be sanctified through the Truth. 
 " Neither pray I for these alone, but for 
 " them also which shall believe on me 
 " through their Word; that THEY ALL 
 " MAY BE ONE" (which is the interest- 
 ing comparison before mentioned) " AS 
 " THOU FATHER (art) IN ME, AND I IN 
 
 " THEE, THAT THEY ALSO MAY BE 
 
 " ONE IN us : that the world may be- 
 " lieve that thou hast sent me. And 
 " THE GLORY which THOU gavest ME 
 " / have given THEM ; that THEY MAY 
 
 " BE ONE, EVEN AS WE ARE ONE : I 
 " IN THEM, AND THOU IN ME, that 
 
 *' they may be made perfect in one, and 
 
 " that 
 
302 
 
 * r that the world may know that thon 
 *' hast sent ME, and nasl loved THEM, 
 " as thou hast loved ME. 1* ATHER, I 
 " WILL ($&&) that they also, whom 
 " thou hast given me, be wiih me where 
 *' I a ft i ; that they may behold MY 
 " GLORY which THOU hast given ME ; 
 "for thou tovedst me BEFORE. THE. 
 
 '" FOUNDATION OF THE WORLD. O 
 
 -" RIGHTEOUS FATHER, the world hath 
 " not known thee : but I have known 
 " Ihee, and these have known that thou 
 " hast sent me* *4nd I have declared 
 " unto them thy Name, and will declare 
 " (it) : that THE LOVE, wherewith thou 
 <l hast LOVED ME may be IN THEM, and 
 " linthemr Johnxvii. 1726. Here 
 is a glorious declaration of the Dignity, 
 to which God has been pleased to call 
 MANKIND ! And as the Unity of the 
 Disciples, or true Believers, is thus 
 clearly compared to the Unity of THE 
 FATHER and THE SON, it is manifest that 
 the doctrine of the last-mentioned 
 
 UNITY 
 
303 
 
 UNITY (as far as the Scriptures have 
 revealed it to us) is a topic necessarily 
 included in the subject of this Tract 
 " Tiie Nature of Man" But this Unity 
 of THE FATHER and THE SON is not in 
 all respects l/ie same Unity, as that 
 wherein the Church (or Congregation 
 of Disciples and true Believers) is inclu- 
 ded with the Father and the Son;* 
 though the Faithful undoubtedly par- 
 take of the Divine Nature by the HOLY 
 SPIRIT, agreeable to tiie promises (see 
 p. 207 209), and both CHRIST and 
 THE FATHER are " IN THEM," as our 
 LORD said " / IN THEM, and THOU in 
 " me," agreeably to what our Lord had 
 once before declared " If a man love 
 " me, he wilt keep my words : and MY 
 " FATHER will love him, and WE will 
 *' COME UNTO HIM, and make OUR 
 " ABODE with him! (John xiv. 23.) 
 Thus HUMAN NATURE is capable of 
 
 *" That they also" (said Christ to his Heavenly 
 father) " may be ONE IN us." 
 
 being 
 
304 
 
 tjeing exalted and dignified^ even in this 
 life, notwithstanding the uncertainties 
 and sufferings attending our w r oiidly 
 condition ! 
 
 The Faithful, indeed, are ONE in 
 the Father j and the Son, as our Lord 
 prayed for them to his Heavenly Father, 
 " that they all may be ONE (K#0>c) 
 " AS thou FATHER (art) in me, and I 
 " in thee, that they also may be, ONE 
 " IN us," &. and again, that " they 
 '* may be ONE, naQwQ jy/./c iv ${tw, 
 " EVEN AS WE ARE ONE : I in them, and 
 *' thou in me, that they may be made 
 " per/ect in ONE," &c. but we must 
 be careful to maintain the due distinc- 
 tion between the Unity of THE FATHER 
 and THE SON, and the Unity of the 
 Faithful in the Father and the Son i 
 The. latter is, indeed (in some respect 
 or other) like the former, alike probably 
 in that very circumstance alone of being 
 in Unity in Unity of WILL, of LOVE, 
 
 and 
 
305 
 
 and UNIVERSAL Benevolence, &c. for 
 " GOD to LOVE, and he that dwellelh IN 
 ' LOVE, dwellelh IN GOD, AND GOD IN 
 " HIM/' &c. (I John iv. 16.) but it is 
 not altogether the same Unity, wherein 
 the Scriptures declare the Almighty Fa- 
 ther and his Son to be ONE (as some 
 Sociaians have conceived) or it could not 
 .with propriety be compared with it ! 
 Like is compared with Like; but" Like 
 " is not the same" even to a proverb ! 
 In what respect the latter Unity may be 
 like the former, I have already shewn 
 by authority of Scripture : but THE 
 HEAVENLY FATHER and HIS SON are 
 ONE in many other respects, which 
 cannot with the least degree of propriety 
 be attributed to the Unity of the 
 Church in Christ ! The Son of God is 
 ONE with his Almighty Father in Eternal 
 Existence 9 in that BEING of Eternity, 
 JEHOVAH ! (See p. 209 286, Sec.) They 
 r are ONE also in Power and Divine Attri- 
 butes ! The Son being expressly intitled 
 
300 
 
 '* LORD OF ALL." (See page 287) 
 *' THE LORD FROM HEAVEN," (page 
 292) " THE LORD OF GLORY," (p. 295) 
 and is also declared to be " ABOVE 
 " ALL," (p. 293) and " OVER ALL, 
 " God * BLESSED FOR EVER."f These 
 are undoubtedly Attributes of the Hea- 
 venly Father (and many more shall 
 hereafter be mentioned in the course of 
 the argument) so that THE FATHER 
 and THE SON are manifestly ONE 
 in these several respects, and in many 
 more, as there is but ONE GOD r 
 or ONE JEHOVAH ! But the Unity 
 
 *" 'lv" (says St. Paul, speaking of the people of 
 Israel) < l e* Ta-otTSfx, xou egwv o XPI2TO2, TO xara 
 " <r*xa, 'O MlN EOI HANTIIN 0EOC EYAOFH- 
 ft TO2 i? ras dwvus.. Apw-" "Whose" (or of 
 whom are) " the Fathers, and of whom as concerning the 
 v fash CHRIST (came) wno is OVER -ALL, Gor> 
 ** blessed for ever. Amen/' Rom. ix. 5. 
 
 t And our Lord manifested himself to be truly GOD, 
 when he asserted his " Power on earth to forgive sins" 
 tvithbiit contradicting the inward sentiment of the Scribes, 
 " reasoning in their hearts" "Whocanforgticsiu$ t 
 V but GOJD onln" See Alark ii, 512. 
 
 of 
 
307 
 
 6f the Congregation of true Believers, 
 (that they are ONE in Christ, &c. 
 rnus be considered in a more confined 
 sense : the true Believers are ONE glo- 
 rious Universal Church, ONE Building, 
 of which our LORD JESUS CHRIST is 
 " the Foundation " (1 Cor. iii. 11.) " the 
 " chief Corner Stone" (Eph. ii. 20.) 
 " they are a Spiritual House" '{ 1 Pet. 
 ii. 5.) "a Bride"* (John iii. 29.) a 
 Being of many in one,\ as the symbol of 
 the Cherubim, four living Creatures in 
 vne, which moved with one Spirit, and 
 represented the Hosts of Israel (see p, 
 ) and of course all those that are 
 engrafted on that stock (the Olive-tree 
 
 * "For thy Maker is thine HUSBAND; the Lord 
 ?' (Jehovah) of Hosts (is) his Name: and thy 
 " REDEEMER, the Holt/ One of Israel, the God of the? 
 fi whole earth, shall he be called." Isa. liv. 5. 
 
 f " So ice (being) MANY, are ONE BODY in Christ, 
 f* 4 cmd every one members oneo/wQthtr" Horn. xii. 5. 
 
 of 
 
308 
 
 of Israel) through Christ* are in like 
 manner esteemed ONE; because all 
 
 distinctions 
 
 * For " if ye be CH RIST'S, tlicn arc ye A BR A H A M'S 
 * c SEED, and heirs according to the promise." Gal. iii. 29- 
 Thus all true believers in Christ, by being accounted 
 " Abraham's Seed" are included in the Spiritual Israel, 
 and are esteemed ONE in Christ ; that is, ONECatholick 
 Church, but not ONE JehoTah ; for in the peculiar Unity 
 Of the latter, none can be included except the Three 
 Divine Persons, to whom alone the supreme Title JE- 
 HOVAH is distinctly attributed in the Scriptures ! 
 
 My reason for making this remark is, that some learned 
 Men, in their Comments on Jeremiah xxxiii. 16. (viz. 
 Grotius, Vitringa, and several others) have applied to 
 Jerusalem that glorious Tille, which the Scriptures have 
 given to Christ alone ; viz. " JEHOVAH OUR RIGHTE- 
 OUSNESS ! The learned and Rev. Mr. William Lowth 
 (formerly Prebendary of Winchester) in his Commentary 
 en Jeremiah, p. 293, also applies it to *' JERUSALEM, 
 " that is (says he) to the CHURCH," &c. The learned 
 Authors ol our last excellent English Version have like- 
 \vise unhappily fallen into the same error (though the 
 older English Versions were clear from it) and have ren- 
 dered the passage as follows " And this (is the name) 
 " wherewith SHE shall be called, THE LORD OUR 
 * f RIGHTEOUSNESS." So Vitringa " Hoc est (No- 
 '" men) quo IPSA denormnabitvr, JEIIOVA JUSTITIA 
 c< NOSTBA." (Anacrisis Apocalvpsios, p. is&.) 
 
 Ml 
 
309 
 
 distinctions of Nation, Rank, and 
 Dignity, and even of Sex, are set aside 
 
 m 
 
 But the Hebrew Text will bear no such construction, 
 insomuch that the above-mc ntioned Translators have been 
 obliged to interpolate their respective Versions of this 
 passage with words that have nothing to answer thtm in 
 the original, in order to make up that imaginary sense 
 of it, which they have erroneously adopted ! for they 
 supply the words " is the name" and " NOMEN," for 
 which there is not the least authority in the original 
 Text ! Supplementary words are never allowable in 
 translations from the Hebrew Scriptures, unless they are 
 absolutely necessary to render the sense compleat by 
 filling up such a vacuum in the English Expression as 
 sometimes arises from the difference of idiom in the two 
 Languages ; but they are very far from being necessary 
 in the Text before us, which will appear by two plain 
 Circumstances, viz. 1st. That a literal rendering of the 
 Hebrew in this Text into English affords an intelligible 
 and just construction without that interpolation) so that 
 there can be no reason or authority whatever for making 
 
 it ! ^\nd 2dly. That the Words supplied by the 
 
 Translators have led them (for they could not have so 
 rendered the Hebrew Text without them) to attribute, 
 to Jerusalem that glorious Title, which in the parallel 
 Passage of Jeremiah (Ch. xxiii. 5, 6. as well as in the 
 Text before us) apparently belongs to the Righteous 
 Branch of David, the King that should reign and execute 
 -Judgment and llig/rteoutncss (HplS) in the earth; 
 
310 
 
 ii/the true Church " There is neither 
 " Jew nor Greek, there is neither bond 
 
 " nor 
 
 BO that the passage instead of being (as in the Hebrew 
 Bible) parallel to the former,* is rendered by their 
 
 * In the former passage (Jer. xxiii. 5, 6.) the RIGHTEOUS 
 Branch of the House of David, the King that was to r<?/>, and dp 
 judgment and RIGHTEOUSNESS in the Land, is manifestly called 
 '* JEHOVAH OUR RIGHTEOUSNESS." " In msdnys" (VDO, here is- 
 a mascidinr relative plainly referring back to the substantive "pC - 
 King, in the preceding sentence) "Judah shall be saved''' (^Wl 
 feminine i. e. Judah '< shall be saved) " and Israel shall dwell 
 " safely 1 '' (these are mentioned as contingents of that King's 
 R--'g, so that the principal Substantive must be known by the 
 reference of the Relative, which plainly points to "fbc the King, 
 mentioned in the preceding sentence); " And this (is) HIS name 
 " whereby h* shall be called (IJOp' "WX ICttf HP. Here the 
 Masculine Relative-is again inserted and connected by the copulative 
 1 [and'] to the Relative, in -the beginning of the same sentence, so 
 that both relatives manifestly refer back to the same principal Sub- 
 stantive "[VO the King mentioned in the preceding sentence, and 
 not to the nearest substantives Judah and Israel as some have 
 erroneously conceived, in order to make the Textx:orrespond with 
 the mistaken construction of the Parallel Text, which cannot be 
 done without violence to both Texts, and therefore we must abide 
 *y the Letter and construe this part of the Sentence as follows 
 *' And this (is) HIS Name which THEY shall c//" [or " proclaim, or 
 *' which they shall INVOKE "] rather than whereby he s/tati be catted f 
 fbi 1 the Verb is in the 3d person plural) " THE LORD OUR RIGHTE- 
 OUSNESS "T The expression in the other parallel Text varies in 
 several circumstances from this, so that Critics cannot be justified 
 in attempting to warp the sense of this passage to that, nor the 
 sense 6f that to this, butpn the contrary are bound to give to each 
 of them their true literal Sense ; and we shall find that the parallel 
 trill be so far from being weakened thereby, that it will, on the 
 -contrary, appear much more clear and consistent. 
 
 Translation 
 
311 
 
 #* nor free, there is neither male noP 
 ** female : for ye are all ON E in CHRIST 
 
 " JESUS. 
 
 Translation absolutely dissonant, irreconcileable, and un 
 parallel not only to that particular Text, but to every 
 other part of Scripture ! 
 
 Jerusalem, or the Church, might be allowed, by way of 
 Title, to bear a Motto, or Memorial respecting ," the 
 * l Righteousness of Jehovah" or that " Jehoiah is 
 * Righteous," as King ZEDEKIAH and others certainly 
 did bear such a memorial of^EHOv AH in their names 
 (see my Tract on the Law of Retribution, p. 1 10, l66") ; 
 but neither Zedekiah, nor even the Redeemed Church or 
 Spiritual Jerusalem, could with the least degree of pro- 
 priety be called, what Christ alone really was and is, <* 
 " Jehovah OUR Righteousness ! " 
 
 But the impropriety of thus applying that glorious 
 Title need not be argued : it is amply sufficient to shew 
 that the Hebrew Text cannot admit of such a construc- 
 tion without doing violence to it (as Vitringa and the 
 learned English Translators have done) by supplying 
 the Word CDtt?, Nomen, or name which is not found 
 in the Text ! See the words at length. 
 
 rmrp win ann CDO>I 
 mrp n 1 ? hnp "IUN* nri 
 
 That is " In those dai/s." (referring back to the former 
 Sentence wherein THE RIGHTEOUS BRANCH of David 
 is foretold, and that be shall execute Judgment and 
 
312 
 
 " JESU?. And if ye (he) CHRIST'S, the 
 " are ye ABRAHAM'S SEED, and Heirs 
 
 " according" 
 
 .RIGHTEOUSNESS in the Land) " shall Judah lie saved" 
 (VttTin feminine, She shall be saved) " and Jerusalem 
 " shall dwell" (pD^H also feminine, *#e shall dwell) 
 " sajely ; AND HE'' (HT Iste or this person} " WHO 
 " SHALL CALL HER" (or rather " he who shall call 
 " #0 HER" H 1 ? N"9> "JttfN HO " is THE LORD OUR 
 " RIGHTEOUSNESS," or rather JEHOVAH our Righte- 
 ousness. Here is a Translation strictly literal (ihe only 
 word supplied being the; common auxiliary verb is, 
 \vhich very frequently is found necessary to be added to 
 the English Expression in Translations from the Hebrew) 
 and though we find the manner of expression very differ- 
 ent from the Text in the 23d Chapter, there being here a 
 feminine Relative instead of a masculine Relative, the Verb 
 being also varied from plural to singular, and the noun 
 ? !tt> N -me) entirely omitted, yet the sense according 
 to this most literal rendering, is not only consonant and 
 parallel to the former passage, but also strictly scriptural. 
 Tor Jehovah certainly CALLED TO Jerusalem and her 
 Inhabitants both before and after that Prophecy of 
 Jeremiah ; " Iltave called unto them " (said JEHOVAH, 
 speaking to the Inhabitants of Jerusalem by Jeremiah, 
 Chap. xxxv. 17.) " but they hate not answered." Here is 
 the very same verb hOp to call, and the preposition % 
 TO, prefixed in like manner to the pronoun following the 
 rb ; so that the expression is the same. And again 
 
 ftti 
 
313 
 
 ** accordingtothepromise" (G%\. iii. 28, 
 59.) Thus the Faithful are one in 
 
 Christ, 
 
 We read in the Prophet Micah (vi. 9.) " Tie Voice of 
 " Jehovah shall CALL To the City" -^TnrV ^? 
 JOp*. Here the very same Verb jtf~)p> is used in the same" 
 sense .skall call; and in the two preceding Chapters 
 Sion is called upon under the figure of A WOMAN 
 ** Be in pain, and labour to bring forth, O DAUGHTER 
 *' OF ZION, LIKE A VVOMAN in Travail, &c. Thoic 
 " sltalt go even to Bal)ylon" &c. Chap. iv. 10. And 
 a'liaiii ia the' 5th Chapter 1st Verse, " Gather thyself in- 
 * l Troops' ' Daughter of Troops" (manifestly referring 
 to the Daughter of Zion- mentioned in the preceding 
 Verse) li he hath laid siege against us ; they shall smite 
 " THE JUDGE OF ISRAEL with a rod vpon the Chech" 
 &c. And who is this JUDGE OF ISRAEL? Surely it is 
 the Divine WORD who, not only by his Prophets in 
 ancient times* but also in his own Person (as Son of 
 God, and Son of Man} CALLED TO THE CITY and its 
 unwary inhabitants? Who said by Isaiah "/ have 
 " spread out -my hands all the Day unto a rebellious 
 " People," &c. (Ch. Ixv. 2.)" But they refused t 
 *' hearken, and pulled ate at/ the Shoulder, and stopped 
 " their Ears, that they should not hear. Yeaytheumade 
 
 * " Are not these the Word* which JEHOTAH hath CALLED" 
 (^"lp catted or proclahti'd, i. e. to the Inhabitants of Jerusalem) 
 " by the former Prophets, ivhen JERUSALEM was inhabited?"- 
 &e. Zech. vii. 7. Here the Verb {Op to call is used in the very 
 same sense that I have given to it in the Text of Jeremiah now 
 under consideration. 
 
 S s " their 
 
314 
 
 Christ, but surely not with Christ ; I 
 mean, not with him, in the UNITY 
 
 of 
 
 " their hearts (as) an Adamant Stone, lest they should 
 " hear the Law, and the Words which the Lord of Hosts 
 " hath sent IN HIS SPIRIT by the hand of the former 
 " Prophets : therefore came a great wrath from the Lord 
 " of Hosts. Therefore it came to pass (that) as HE 
 " CALLED" (NHp the same Verb, still used in the' 
 same sense) " and they would not hear, so THEY SHALL 
 " CALL" (INIp* in the future Tense) " and I will not 
 " hear" (ynttftf N^l) " suit h JEHOVAH of Hosts : and 
 " I WILL scatter them" (CmyDNI still in the future 
 Tense : and be pleased to remark, that the prophecy of 
 this scattering or dispersion was delivered by Zechariah 
 after the return of Israel and Judah from their former 
 dispersion in the Provinces of Babylon ; but this/tore 
 Dispersion was to be much more notorious and general) 
 " / will SCATTER them with a whirlwind AMONG ALL 
 " THE NATIONS whom they knew not" &c. (Zech. vii. 
 1 1 14.) From this last dreadful and general Dispersion, 
 the Jews have never yet returned to their own proper 
 Country, but " the Land is (still) desolate after them," 
 (see the 14th Verse) having been ever since possessed 
 and plundered by standing Armies (the bane of Mankind) 
 consisting alternately of various foreign Nations ; and the 
 frightful desolation of that Devoted Land has been 
 continued and prolonged by the detestable Arbitrary 
 Governments of Arabians, Turks, and such other foreign 
 
 Despot?, 
 
 * 
 
315 
 
 of the Power, Glory, and Eternal Exis- 
 tence, wherein he and the Holy Ghost 
 
 are 
 
 Despots, the Scourges of Mankind! " Foi\they laid 
 " the pleasant Land desolate !" This determined Venge- 
 ance against the Jews (viz. " They SHALL CALL and I 
 " will not licar" &c.) was lamented in the most affecting 
 Terms by " THE JUDGE or ISRAEL" above-mentioned, 
 whom they smote and despised, for " he called and they 
 " li-ould not hear /" " O JERUSALEM, JERUSALEM, 
 " that lillest the Prophets, and stones f them which are 
 " sent unto thee. How OFTEN WOULD I HAVE GAT 
 " T HER ED THY CHILDREN TOGETHER, even as a hen 
 " gathereth her Chickens under (her) wings, and YE 
 " WOULD NOT! Behold, your House is left unto you, 
 " DESOLATE ! For I say unto you, Ye shall not see me 
 (i henceforth, till ye shall say, Blessed is he that comcth 
 <( in the Name of the Lord." (Matt, xxiii. 37 3'9.) 
 May God of his infinite Mercy hasten that lime, and 
 give grace to the Descendants of his once peculiar people 
 that they may acknowledge the true S/icp/iercl and King 
 of Israel, and be collected from this fatal dispersion , 
 which hath already endured more than 1700 YEARS! 
 Then will they know and declare that " the Branch [ of 
 " RIGHTEOUSNESS that grew vp unto David, and 
 " executed judgment and RIGHTEOUSNESS in the Land, 
 " is he that CALLED TO HER" (n 1 ?) that is, to Jermd- 
 lem (Jer. xxxiii. !().) and that u this is HIS NAME 
 whicfc they shall call JEHOVAH OUR RIG n- 
 
 TF.OlfSMiSS." 
 
31(5 
 
 are (and ever were) included with the 
 Almighty Father ! The Unity of the 
 
 Church, 
 
 " TEOUSNESS." (Jcr. xxiii. 6.) Nay some of the most 
 learned Rabbins have declared long ago that this is 
 |he title of the Messiah ; and even Grotius himself who 
 applies this Title to THE CITY (" hie de CIVITATE 
 " agitvr" see on Jer. xxxiii. iG.) yet acknowledges that 
 aot only Christians, but also the learned Rabbi KIMCHI 
 refers it in a more sublime sense to the MESSIAH* 
 ** Sensu sublimiore non Christian! tantum, sed ft KIM* 
 " cm hoc ad Messiam refert" 
 
 And therefore if all the Texts above cited be duly 
 compared and considered, it must appear that the Titl 
 " Jehovah our Righteousness " is not applied by Jeremiah- 
 (xxxiii. J6\) to JERUSALEM, but to him, \*ho (as the- 
 prophet said) shall call her. This it seems has been? 
 the opinion of i several Interpreters, particularly II UE- 
 *" TIUS, Demonstr. Ei'atig. Prop. vii. cap. \6. and our 
 ' learned Bishop PEAKS ON in the Notes upon hisExposi- 
 
 * tion oj the Creed, p. 1^5,' who, as the above-mentioned 
 II r. Lowth acknowledges, 'render the Words thus :* 
 
 "HE THAT SHALL CALL HER " [i.e. ' to It III* pCCU* 
 
 * liar people '] ' ' is T n E Lo u D- o v R RIGHTEOUSNESS ." 
 See also the Old English Translation by Tindal, printed 
 in 1549 " 4nd UE THAT SIIAL CAL HER, is ci'en- 
 u God out: RT/g/itwHS Maker" In the Old Version 
 called the Bishop's Bible, we read" And he that shall 
 ** call kermis even God our Rig kt tonnes* f* And in the 
 
317 
 
 Church is, indeed, in some respects (as 
 I have shewn) LIKE the Unity of THE 
 FATHER and THE SON, but it is not Hit 
 same Unity, as the Socinians would in- 
 common English Version printed by the King's Printer in 
 l6ll, we find nearly the same rendering " And hee 
 *' that shall call her is the Lord our lUghteousnesse." 
 These are sufficient authorities, I trust, for what I have 
 asserted in this note, and for the translation which I have 
 ventured to make of the Text in question ; and therefore 
 if all the Texts also above cited be duly compared and 
 considered, it must appear that the Title " JEHOVAH 
 " OUR RIGHTEOUS*! ESS" was NOT applied by Jere- 
 miah to Jerusalem, but only to the Righteous Branch, 
 which (as he foretold) grew up to David, and called 
 to her ! See also a note in my " Tracts on the Syntax and 
 *' Pronunciation of the Hebrew Tongue" Appendix p. 
 88, to 90, concerning the ungrammatical translation of 
 these two Texts of Jeremiah (xxiii. 5, 6. and xxxiii. 14 - 
 l6\) in a late English Version of the Book of Jeremiah, 
 by an eminent professor of Divinity, who has absurdly 
 attempted to withdraw that glorious Title " Jehovah 
 *' our Righteousness" from the only man to whom it can 
 justly be attributed, viz. the Branch from the Stem of 
 Jesse ; according to the most accurate, and repeated 
 assertions of the Hebrew Prophet ; so that the Divinity 
 of the Messiah is not (as he has unguardedly asserted) " 
 " Doctrine which draws its decisive proofs from the new 
 " Testament only." 
 
 sinuate. 
 
318 
 
 sinuate.* In the Communion Service 
 of the Church of England, indeed, 
 mention is made of our Unity WITH 
 Christ 16 We are ONE WITH Christ, and 
 " Christ WITH us" (see Exhortation at 
 the time of the Celebration, &c.) but 
 this has not the least reference to the 
 Unity of Christ WITH the Father, *bu* 
 only to the declared Unify of the Faith- 
 ful, who form that one Building, where- 
 of Christ is the " chief Corner (Stone). 
 " In whom all THE -BVILDISG fitly framed 
 " together groweth unto AN HOLY TEM- 
 " PLE in the Lord: in whom ye also are 
 " huilded together for an habitation of 
 " GOD through the Spirit" (Eph. ii. 
 2022.) So that all faithful disciples 
 
 * This attempt of the Socinians to exclude the doctrine 
 of Christ's Divine Dignity, which necessarily arises from 
 the repeated declarations in Scripture, that the Father 
 and the Son are ONE, is vain, and futile ; because the 
 many circumstances of Diiine Omnipotence and Eternal 
 Existence (already recited) in which they are ONE, can- 
 not without blasphemy be attributed to the Church, or to 
 that other Unity, \vhcrcin the Church is included in the 
 father and the Sun. 
 
 are, 
 
319 
 
 fre, undoubtedly, ONE in Christ (that 
 is, ONE " Holy Temple,"* or ONE 
 Catholick Church) even as the Father 
 and the Son are ONE : but it must ap- 
 pear from the several texts already 
 quoted (if they are duly compared and 
 weighed together) that the Unity of the 
 Church in Christ, is not mentioned as 
 the same Unity, wherein the Father and 
 the Son are ONE (viz. One in Power, 
 Glory, and Eternal Existence, or One 
 GOD) but only as a resemblance or illus- 
 tration in some respects, of that DIVINE 
 UNITY! In some -respects (I say) as 
 being united in Will or in Divine Love 
 (as I have already shewn) or by the 
 inspiration of the HOLY SPIRIT in each 
 
 * With respect to the " One Holy Temple' 1 ,\ve may 
 say, that the Faithful are One, either in or with Christ; 
 because Christ is called " the chief Corner" 'and " the 
 u Head"-^ of the Church, and consequently in this figure 
 is esteemed a part of the Church. 
 
 f " And gave him to be HEAD o-cer all (things) to the Church, 
 " which is his body, the fulness of him that flleth allin //." Eph. L 
 
 n- 
 
320 
 
 individual, through which the whole 
 Congregation of the Faithful that are 
 " builded together " in Christ, become 
 " an Habitation of GOD," (see the text 
 last quoted from Eph. ii. 20 22.) but 
 not in all respects, because there are 
 many circumstances (some of which I 
 have already mentioned) wherein the 
 Unity, or Fellowship, of Christ with the 
 Heavenly Father is infinitely transcen- 
 dent, and such as cannot, without Bias-. 
 phemy, be attributed to the redeemed 
 Brethren, or those that are merely Mem- 
 bers of the Church ; so that the Social- 
 an objection to the doctrine, which ne- 
 cessarily arises from the several texts, 
 wherein the Father and the Son are 
 declared to be ONE, is apparently unjust 
 and false ! May any other Man, but 
 " the Man Christ Jesus," (1 Tim. ii. 
 5.) say as he did " ALL THINGS THAT 
 " THE FATHER HATH ARE MINE?" 
 (John xvi. 14.) And again " As the 
 " Father knowet/i me, even so know I 
 
 " the 
 
*< the Father?" (John x. 15.) or, as 
 Christ expressed himself to his Heavenly 
 Father in Prayer " And now, O 
 " Father, GLORIFY THOU ME WITH 
 
 : " THINE OWN SELF, WITH THE GLORY 
 if which I had with thee before the world 
 91 was?" (John xvii, 5.) Thus Christ 
 declares his right to be glorified with the 
 Heavenly Father himself, which must 
 mean, to be glorified with SUPREME 
 GLORY, as it is Hie Glory of the Al- 
 mighty Father, " the Glory which" the 
 Son had with his Almighty Father 
 " before the world was!" This -glorious 
 Person assumed the NATURE OF MAN, 
 and for a time dwelt among men, that 
 he might " fulfill all righteousness' 9 
 (Mat. iii. 15.) even in his Human Na- 
 ture, and thereby restore the lost dig- 
 nity and privileges of that Nature ; 
 *' the first Man (being) of the Earth, 
 " earthy ; " but the Second MAN THE 
 4t LORD FROM HEAVEN !" (1 Cor, xv. 
 47.) Human Nature, therefore, is in- 
 T t deed 
 
322 
 
 deed exalted to eternal Glory, but that 
 is only ///, by, and through him, who 
 alone is truly and essentially the " SON 
 " OF GOD/'* as well as the " SON OF 
 " MAN ! " For he. is " the tray, and the 
 " Truth, and the Life : No man comelh 
 " unto the Father " (said our Lord) 
 " but by me." (John xiv. 6.) The 
 miserable state of fallen MAN is already 
 described in the former part of this Tract, 
 The means of retrieving our lost dignity 
 remains still to be shewn. God has 
 mercifully revealed to us these neces- 
 sary means, and tendered them in the 
 Scriptures to our Choice, that by a 
 prudent use of the Knowledge of Good 
 and Evil, we may constantly prefer, and 
 
 * " Jehovah said unto me Thou art my Son This 
 " day have 1 begotten thee." Psa. ii. 7. " His Disciples 
 : ' came and worshipped him, saying, Thou art truly 
 41 (aAuDwj) the Son of God" Matt. xiv. 33. " The only 
 " Begotten Son of God." John iii. 17, 18. " His orcn 
 " Son" (i. e. proper or peculiar Son), Horn. viii. 3*2. 
 " who said that God was his own (or proper) Father, 
 tl making himself equal to Clod/' John v. 18. 
 
 chuse 
 
323 
 
 chuse the Good, earnestly claiming the 
 promises of Divine Assistance; where- 
 by we shall also be enabled to reject the 
 Evil on all occasions, and effectually to 
 resist the Spir ilual Enemy, and maintain 
 our integrity in the severest trials of our 
 
 o ./ 
 
 Faith ; for " in all these things we are 
 " more than Conquerors through him 
 " that loved usS' (Rom. viii. 37.) 
 
 Thus the device of SATAN, in pro- 
 moting MAN'S assumption of forbidden 
 Knowledge, is completely turned against 
 himself; for that very KNOWLEDGE,. 
 which (through his deceit and tempta- 
 tion) subjected all Mankind to SIN and 
 Death, is now (through the mercy of 
 God) become a proper Principle of 
 Action (if we use it as we ought) to in- 
 cline us to RIGHTEOUSNESS, and lead us 
 to " the Tree of Life I"* But we must 
 
 re- 
 
 * The hereditary KNOWLEDGE of Good and Evil, 
 first parents unlawfully took upon themselves, 
 
324 
 
 remember, at the same time, that is. 
 Knowledge in Man is far ii;om being of 
 
 itself 
 
 fey eating of " THE TREE OF KNOWLEDGE," is shewn 
 in the beginning of this Tract to be a Divine Knowledge,. 
 such -as -must have originally proceeded from GOD ; and 
 as THE DIVINE WORD, which " was with GOD," and 
 " was GOD," (John i. J.) is declared also to be " the* 
 " true LIGHT, which LIGHTETH every man that cometfc 
 " into the world 3 n (John i. t) r ) we may perhaps, withouti 
 impropriety,. conceive, that the said Divine Knowledge* 
 (of which man unlawfully partcvk) was in some way or 
 other originally communicated to the Tree of Knowledge 
 in Paradise, by the ETERN AI* W-ORD, because Light and 
 KNOWLEDGE, when mentioned'as mental Properties, are 
 certainly synonymous terms; so that to impart KNOW-- 
 LEDGE to every- W(?w,.is the same thing as to LIGHT, or; 
 ENLiGHTEN,erfr//w<7/j that -comcth info the world. But,. 
 whether this- conjecture be true-or.not, yet we are certain 
 that 'we can Lave no hopes of regaining the privileges- 
 which were lost- by the former fatal disobedience, except 
 through CHRIST alone: for to him are attributed alh 
 the properties of " THE THEE OF, LIFE. ;." * so that, in. 
 Him, we may truly partake of such benefits, . as- are 
 amply sufficient to restore the original. Dignity O/'MAN ! 
 "And this is- the rccardj. that GOD, hath g'ntn to its* 
 
 * From \vhich our beguiled ancestor \vas unhappilj T excluded, 
 bcig diive from paradise " lest he (shonlfd) "put forth his hand, aitd 
 l TAKE A/**. o/THE.TitEE ep LifB,..fW5?. E-^T, and - -'- 
 
 itt. iii. 22. 
 
325 
 
 itself sufficient for these purposes! The 
 dignity and privileges of Human Nature 
 
 eaiinot 
 
 ** ETERNAL LIFE ; and this LIFE /* in Ids SON. He 
 " that hath the Son, hath LIFE ; (and) he that hath not 
 (i THE SON oif GOD, hath not LIFE. These things hare 
 " I written wilo you that believe on the Name of TILE 
 '* SON OF GOD, that ye may know that t/c hare ETEIV- 
 u NAL LIFE, and thai ye way believe on the ~Name of the 
 " SON OF GOD." (1 John v. 11 13.) " He that hath 
 " an cap,, let him hear what THE Spin IT saith unto the 
 " Churches: To him that overcomcth, WILL /GIVE" 
 (THE SPIRIT here speaks in his own Name, and there- 
 by declarers his own Omnipotence and DIVINE NA- 
 TURE" To him will I GIVE," saith the Spirit) " to 
 u cat of the THEE OF LIFE, which is in the midst of the 
 " Paradise of God." (Rev. ii. 7.) Therefore, to u cat 
 " of the Tree of LITE" is manifestly a spiritual repast, 
 though real in its eternal cffrqts, which are undoubtedly 
 the same as those we expect in Chrisr.. "'As the Liv- 
 " ING FATIIEU hath sent me " (said our Lord) " and I 
 " LIVE by the. Father : s-o he that EATETII ME, even he 
 " SHALL LIVE by me. This u that bread which came 
 " down from heaven: not as your Fathers did. eat Manna, 
 " and are dead, lie that EATETII oftliit bread SHALL 
 ** LIVE. Fpii EVER." . Jolin vi. 57, 58. Christ is there- 
 fore, in a most effectual manner to us, '* THE THEE OF 
 " LIFE ;."' and accordingly he himself has assured us in 
 fche strongest terms " VERILY, VERILY, 7 say unto* 
 " wit. Except ye eat the fash of the Son of Man, and 
 
326 
 
 cannot be known, nor the manner of 
 communicating them properly under- 
 stood 
 
 *' drink liu Hood, ye hare n0 LIFE in you. Wh&to 
 *' catcth my Jlcsh t and drinketh my bloody hath eternal 
 * 4 LIFE, and I Kill raise him at the last day. For my 
 
 u FLESH is MEAT INDEED (aAfl0W " TRULY So") 
 
 *' and MY BLOOD is DIU>N-K INDEED," &c. (John vi. 
 53 55.) Now as- the eating thejlcsh of the Son of Man t 
 end drinking his blood (" EXCEPT YE EAT, c. YK 
 11 HAVE NO LIFE in you " &c.) is thus declared to be 
 absolutely necessary for us, of course THE MEANS giv.cn 
 us OF DOING so, demand our most serious consideration, 
 especially as they were expressly and clearly revealed: to 
 the Apostles in the solemn hour of Christ's latest instruc- 
 tions,* which confirms the doctrine of their necessity and 
 
 importance L 
 
 As 
 
 * The Apostle Paul relates the last commands of Christ on thi 
 subject, as they were revealed to him by our Lord himself, even, 
 after his ascension, whereby the- necessity and importance of them 
 are still further confirmed ! via. " That THE LORD JESUS, the night 
 ** he icas betrayed) took BREAD : and when he had given thcmks t he 
 * brake (it), and said, 7'aAe, eat : THIS is MY BODY, which- is broken 
 ** for y<* u ? THIS DO'' (rouro Tieiurt, manifestly directing his dic- 
 tiples to nse the solemn ceremony of breaking bread, AS HE HAD 
 RONS) " in remembrance (said he) of w.' J After the same manner 
 also the Cop, when he had sitppec?, saying, " THIS CUP is the JVetv 
 *' Testament'* (or New Covenant) "in- my blood: THIS no YE, as 
 ** off as ye drink (it) in remembrance ofiM** Thus far the Apostle 
 relates the commands qf Christ > which dearly relate to what our 
 Lord himself had before declared concerning the necessity of 
 eating his Jlvsli^.anct drinking his blood ; sothatthis solemn. ceremony 
 f, B'read and Wtnc is manifestly the mcaus h. has^iven \JS of doing 
 
327 
 
 stood without a right Faith in the Dig- 
 nity and Divine Nature of Christ ; be- 
 cause, in his Promises alone, our title 
 
 As our Lord had before declared IMyJfesk is MEAT 
 (jSSgttOVf, FOOD, from thence the German BROAT, and 
 English word BREAD) "INDEED, and my blood is 
 " DRINK INDEED," he now substituted the real viands 
 of bread (aX9wi fSfwrif, or FOOD INDEED) and wine 
 (drink indeed ') as the outward symbols of that FLESH 
 and BLOOD (that spiritual meat and drink for the soul) 
 of which all persons must of necessity partake, who hopfe 
 for ETERNAL LIFE ! Blessed arc they that do his cow- 
 *' fitandmcnts, that they may haze right to the TREE OF 
 * LIFE," &c. Rev. xxii. 14. 
 
 so ; because our Lord declared of the Bread This is my Body, &c. 
 and of the Cup This is the Ne:v Covenant in my Blood, &c. And 
 therefore we may be assured, that ail persons, who sincerely and 
 with due faith and disposition, partake of these two outward 
 symbolft of his Body and Blood" in remembrance of him" (according 
 to the form which he himself so expressly instituted) do most cer- 
 tainly, in a spiritual, manner, partake also of " the Tree of Life," 
 agreeably to the promise of THE SPIRIT, ** to him that overcomcth ! ** 
 THE BREAD is no otherwise THE BODY OJF CHRIST, than as it is 
 used iu this institution viz. received, and eaten in remembrance of 
 Christ ; by which we have Communion of his Body* 1 Cor. x. 16. 
 For we have no authority whatever to esteem it the Body of 
 Christ in any other respect ; so that for all other purposes and 
 juses whatsoever, it canuot.be .allowed so much as the Name of i\ny 
 thing else, but what it really is mere Bread even when it is held 
 -up to be worshipped; and therefore that Church which uses it iu 
 such an unjustifiable manner, is certainly guilty of the grossest 
 idolatry ! 
 
 to 
 
328 
 
 to those extraordinary Privileges is 
 founded ! " Whatsoever ye shall ask IN" 
 " MY NAME" (said our Lord JESUS) 
 <l that WILL I DO " (a clear proof of his 
 Divine Nature) " that the Father" (said 
 he) '* may be glorified in the Son. If ye 
 " shall ask any thing in MY NAME" 
 (said our Lord again) " I WILL DO IT/' 
 &c Johnxiv. 13, 14, 
 
 A right Faith, therefore, concerning 
 the true Dignity of that Divine Person, 
 in whose Name we hope to obtain the 
 heavenly Gift of the Holy Ghost, is 
 undoubtedly necessary ; and we must 
 " give him the honour due unto his 
 " Name" or the very mention of that 
 Name, instead of entitling us to favour, 
 would be an offence to God, who '" hath 
 " highly exalted" his only begotten 
 Son, " and given him A NAME which is 
 " above EVERY NAME : that at the 
 " NAME of JESUS every knee should 
 " bow, (^(things) in heaven, and (things) 
 
 " in 
 
329 
 
 *' in earthy and (things) under the earth : 
 " and that every tongue should confess, 
 " THAT JESUS CHRIST is LORD, to 
 " THE GLORY OF GOD (he Father. 9 
 (Philip ii. 9 11.) 
 
 " Neither is there salvation in any 
 " other: for there is NONE OTHER 
 " NAME UNDER HEAVEN given among 
 " Men, whereby we must be saved" 
 Acts iv. 12. " For as the Father raised 
 " up the dead, and quickeneth them : 
 " even so the Son quickeneth whom 
 " he will" John v. 21. 
 
 In a preceding verse (viz. 17th) our 
 Lord, in like manner, compared (with a 
 seeming insinuation of equality) his own 
 works with the works of his Father 
 " My Father worketh hitherto" (said 
 he) " and I work" 
 
 The Father which workelh hitherto, 
 
 was clearly understood by the Jews to 
 
 signify the Almighty Father, the Worker 
 
 04" Maker of all things, and therefore 
 
 u u they 
 
330 
 
 they could neither brook the mention 
 he made in the same sentence of his 
 own working, nor the particular claim 
 which our Lord expressed in that sen- 
 tence to the Almighty Father as his 
 peculiar Father, calling him My Father, 
 instead of Our Father, as the commoa 
 Parent or Creator of Mankind. 
 
 All this is plainly implied in the fol- 
 lowing verse ; and " therefore the Jews* 
 " sought the more to kill him, because 
 " he not only had broken the Sabbath" 
 (viz. by his miraculous Works in healing 
 the Sick, and doing good) " but said 
 " also, that GOD WAS HIS FATHER/' 
 TMTtyx, tftw z).r;t rov Qsov, (said that 
 God was his proper or peculiar Father) 
 " making himself EQUAL with God." 
 For to call God his peculiar Father was 
 justly esteemed by the Jews the same 
 thing as making himself " equal with 
 " God," though they were unjustly 
 incensed at it, through a want of due 
 
 attention 
 
331 
 
 attention to the mighty Works (similar 
 to those of the Almighty Father) to 
 which Christ appealed, as a proof that 
 he was really the Son of God! 
 
 That SUPREME HONOUR is therefore 
 due unto THE NAME AND PERSON OF 
 THE SON, our Blessed Redeemer, who, 
 for OUR SAKJ, took THE NATURE OF 
 MAN upon himself, is manifest, because 
 we are expressly commanded to honour 
 the" Soft,, even as. we honour the Father ; 
 so that we cannot exceed " FOR THE 
 " FATHER J-UDGETH NO MAN; ' but 
 " hath committed 'ALL JUDGMENT UN- 
 " TO THE SON : that all (Men) should 
 " honour THE SON, even as they honour 
 *' TPIE FATHER (Ivx FjavrzQ TMCOGI rov 
 " utw, KttQ&c; rmoci rov tfztzca, "). And 
 again, " He that honoureth not the Son, 
 " honoiirelh not the Father which hath 
 *' sent him." John v. 22,23. 
 
 To " honour the Son " (x&Q&z, from 
 
332 
 
 and dc, according as, or) even as 
 they " honour the Father/' would be 
 idolatry, if the Son was not a Divine 
 Person, really and truly God from all 
 Eternity ! Because the God of Israel, 
 the Eternal and Everlasting /"HIT Jeho- 
 vah, and Creator of all things,* at the 
 very time that he promised this Glori- 
 ous Redeemer " for a Covenant of the 
 " people, for a Light of the Gentiles ; 
 <r to open the blind eyes, to bring out the 
 " PRISONERS from the PRISON " (that 
 is, from the bondage and slavery of 
 Satan) " and them that sit in darkness 
 " out of the PRISON-HOUSE," he im- 
 mediately added in the very next sen- 
 
 * Thvs saitk God the Lord (or Jehovah), He that 
 *' cheated the heavens, and stretched them out ; he that 
 " spread forth the earth, and that which comcth out of 
 " it ; he that givcth breath unto the people upon it,' and 
 " Spirit, to them that walk therein : I the Lord hate 
 fri called thce (that is, Christ) in righteousness, and mill 
 *' hold thine hand, and will keep thec, and will give thce 
 ** for a covenant (if the people, for a light of ihe Gentiles," 
 &. Isai. slii, 08. 
 
 tence, 
 
333 
 
 tence, " / am the LORD " (or Jehovah] 
 " THAT is MY NAME : rad wiy'GLO- 
 " RY will I not give to ANOTHER," &c. 
 Isai. xlii. 5 8. Yet Christ will surely 
 come in the GLORY of his Father, w rq 
 $% r* XKTOOQ (X.UTS Mark viiu 38- 
 (compare with Luke ix. 26.) 
 
 It is impossible therefore, that the 
 Supreme God, JEHOVAH, should " give 
 *' Jus Glory," or require Men to honour 
 the Son, even as they honour the Father, 
 if the Son was another, or not in Unity 
 or One with the Father in the Eternal 
 Being of the One God ; I mean, if he 
 was not included in the One, Eternal 
 Divine Being rPSl\ which is but ONE 
 (iHRrnrP One Jehovah) that is, UNITY 
 ITSELF, and therefore incap,able of dif- 
 ferent Degrees, or Inequality. " Hear, 
 " O Israel (said Moses) the Lord (or 
 " Jehovah) our God, is One Lord," or 
 " ONE Jehovah^ ^HK HliT) Dent. vi. 
 4. And yet we find, that this glorious 
 
 IS T ame 
 
334 
 
 Name dfthe One Eternal God of Israel; 
 viz. Jehovah JTJT* is manifestly attri- 
 buted, both in the Old and New Testa- 
 ments (as I have already shewn), to the 
 Messiah, as a distinct Person from the 
 Father ] and therefore, when we read 
 our Lord's expression in John xiv. 28. 
 " My Father is greater than I" we 
 must necessarily understand, that no 
 comparative reference can possibly have 
 been -intended thereby, nor is to be 
 made, concerning the Divine Nature, or 
 Godhead, which certainly is but One, 
 viz. " ONE J-EHOVAH," as the text 
 expressly declares, evnd consequently we 
 must acknowledge with the Author of 
 the Creed,' commonly attributed to 
 Athanasius, that "'the Son is equal to 
 " the Father, as touching his Godhead" 
 (viz. i\\e One Eternal Being, or Jehovah) 
 " though inferior to the Father as touch- 
 " ing his Manhood," or his Mediatorial 
 Office ; for in some such qualified sense 
 \ve must of course understand our Lord's 
 
 expression 
 
335 
 
 expression in John f" the Father f$ 
 v greater than I") before mentioned; 
 for those Men, who venture to assert, 
 that the Inferiority of the Son consists 
 in his Divine Nature, must evidently 
 suppose a Superior and Inferior Divine 
 Nature, and consequently, that there are 
 Two Divine Natures, which Idea the 
 Scriptures expressly forbid " (JEIIO- 
 " VAH, OUR GOD, is- ONE JEHOVAH," 
 (Deut. vi. 4.) And therefore, as the 
 Son is also JEHOVAH, we are bound by 
 the Scriptures to believe, that he is of 
 the same Divine Nature with the Father 
 in that One Eternal Being, agreeably to 
 what he hirrjself has declared: " I and 
 " the Father are One." (Eyo mi 6 
 fiotTTiO kv ZGU.SV) Johnx.30. And.asthe P/M- 
 rality of Persons is clearly expressed in 
 the latter text by the Plural Verb SSJJLW, 
 tee are; so the word h>, One, evidently 
 demonstrates the UNITY and EQUALITY 
 of their Divine Nature f for it is no less 
 evident from the context, that the said 
 
 word 
 
336 
 
 word h, ONE, refers to the Being of 
 God, or Jehovah, and was intended to 
 express the Unity of their Divine JWr- 
 ture.* The Jews, it is plain, under- 
 stood the expression in that sense, and 
 immediately charged our Lord with 
 Blasphemy saying " Because that 
 " thou, being a Man, makest thyself 
 " God." And though our Lord conde- 
 scended to cite a passage from the 
 Psalms, wherein the title of Gods is ap- 
 plied to mere Men, viz. " / said ye are 
 <( Gods" in order to shew, that the 
 Scriptures would not be broken by the 
 consequence which they had drawn 
 from his expression ; yet he immediate- 
 ly after maintains the evident meaning 
 of his first expression, as it was at first 
 understood by the Jews, and, by a fair 
 comparison, shewed his infinite superi- 
 
 * To Stiov, the Divine 'Nature, or Godhead (Acts 
 xvii. 2).) which can be but One, (tv SUM, Otic Godhead) 
 as there is but 0?ie Gor/, '*$ yap -^^ 1 Tim. ii. 5. 9 
 f -5-1. James ii. 19.. 
 
 ority 
 
337 
 
 ority over them that were called 
 in the Law, " If he," (said our Lord, 
 meaning the Prophet David) " called 
 " them GODS, unto whom the Word of 
 *' GOD came, and the Scripture can- 
 " not be broken ; say ye of him, whom 
 f ' the Fallier hath sanctified, and sent 
 * f into the world, thou blasphemes! ; be- 
 *' cause I said, lamTHE SON OF GOD ?" 
 And our Lord immediately added an 
 incontestable proof of his being GOD 
 [not merely in & confined, qualified Sense, 
 like those Men called GODS in Scrip- 
 ture,* but GOD also] in Effect and 
 
 Power I 
 
 * " I have said, Ye (are) GODS; and all of yeu 
 '*' (are) children (or SONS) of the most High." (Psa, 
 ixxxii. 6.) The whole Psalm is plainly intended as a re- 
 proof and warning to wicked Rulers or wicked Judges, 
 whom the inspired Psalmist calls Gods, probably because 
 they ought to act as God's Vicegerents on earth, in 
 " judging righteously" according to GOD'S LAW, as 
 Moses " charged them" " Ye shall not r&pect persons 
 *' in judgment, (but) ye shall hear the small, as well at 
 ** the great: ye shall not be of raid of the face of man ; 
 u JOR THE JUDGMENT IS GOD'S," &C. Deut, i. l6, 
 
 x X If, 
 
338 
 
 Power! " If I do not THE WORKS OF 
 " MY FATHER " (continued our Lord) 
 
 " believe 
 
 17. or, as 'King Jchoshaphat afterwards warned bis 
 Judges, in a most excellent charge, which ought to be 
 wrote in letters of gold on the most conspicuous part of 
 every Court of Judicature viz. " TaLc heed what yc 
 " do : for ye judge not for man, BUT FOR THE LORD, 
 
 " WHO IS WITH YOU IN THE JUDGMENT. Where- 
 
 tl fore now let the fear of the Lord be upon you ! Take 
 11 heed ; and do it ! for (there is) no iniquity with THE 
 " LORD OUR GOD, nor respect ofpersons^ nor taking of 
 " gifts." (2 Chron. xix. 6, 7-) It is obvious, therefore, 
 when these texts are duly considered, that Judges and 
 Magistrates are called GODS, by the Psalmist, only in 
 a confined and qualified sense, because they " judge not 
 " for man, but for the Lord," and because " t/iejudg- 
 " mcnt is God's ;" and though in the same sentence they 
 are called SONS OP THE MOST HIGH," yet this is no 
 disparagement or lessening to the title and dignity qf the 
 REAL SON OF GOD, because the former (which are 
 mere men by nature) are no otherwise " SONS of the 
 " most High" than by Adoption, for the sake of the 
 REAL SON, who was a not ashamed to call them 
 " BRETHREN/'* (Hcb. ii. 11.) and even vouchsafed 
 
 * "I will declare thy Name unto MY BRF.TH REN." Psa. xxii. 2*2, 
 An 1 iig;iiii " }Vko arc. MY BRETURKN? And he stretched out his 
 " hands towards his disciples, and said, Behold, my Mother, and MY 
 " BRETHREN. For whosoever shall do the will of any Father which 
 " is in heaven, the same is my BROTHER," &c. Mat. xii. 48 30. 
 
 to 
 
339 
 
 " believe me not. BUT IF I DO, though 
 " you believe not me, BELIEVE THE 
 
 " WORKS: 
 
 *o take Human Nature upon himself, and to become also 
 n THE SON OF MAN," that he might be our BRO- 
 THER indeed, and the Restorer of Human Dignify in 
 his own Person ! 
 
 The quotation made by our Lord (John x. 34-.) from 
 the 82d Psalm, viz. " I SAID ye are Gods" manifestly 
 refers us back to a preceding expression in the 1st verse 
 of ihe same Psalm, wherein the inspired Psalmist had 
 " SAID/' that God "judgetk among THE GODS," 
 meaning " the congregation of God," mentioned in the 
 beginning of the same verse " God standetk in THE 
 " CONGREGATION OF GOD : he judgeth among THE 
 " GODS. How long will ye judge unjustly ?" &c. The 
 whole Psalm, as I have before remarked, is a reproof or 
 warning to unjust Judges, v*ho are here called GODS> 
 apparently in no other sense, than what I have already 
 described. " The congregation of Got/," ON j"ny anct 
 mil* my) signifies, for the most part, the main, body of 
 the people, or the congregation of the Israelites in general, 
 as in Numbers xxvii. l/.andxxxi. 16\ and' also in Joshua 
 xxii. 16, I/.; but in the text before us (when the subject 
 f the context is duly considered) the expression seems to 
 mean, ihe congregation or assembly of the Judges or 
 Senators of the people, and not the whole "- Congregation 
 " ofGod>" though indeed the said assembly was the 
 proper representative of the whole " Congregation *f 
 
340 
 
 " WORKS ; that ye may know and BE- 
 " LIEVE that the FATHER is- IN ME* 
 " andlis HIM." (John x. 3138.) 
 
 This- 
 
 '* God ; " because the Judges^ J\Iagi$tra-tes>- and other 
 Officers, were originally ELECTED BY TUB PEOPLE, 
 AS ALL MAGISTRATES and PUBLIC OFFICERS (in- 
 strict justice) OUGHT TO SE ! We read, indeed, that 
 Moses " CHOSE able men out of all Israel r and' made 
 " them heads etc? the people" (Exod.-xviii. 25.) but r 
 in fact, "-the able men" were chosen by the people, and 
 not by Moses (though it is here said, that " he chose " 
 them, as it \vas,.jWeeif, by ins advice, that they were 
 chosen,. agreeably to the council and proposal of Jethro,, 
 related in thr preceding context) for in the- first chapter 
 of Deuteronomy,, wherein Moses begins to repeat the^ 
 history of former transactions, he relates this amongst the 
 rest, in terms, which clearly she\v r that the election of 
 the " able men"' was B Y r m E PEOBLE. " J spake unto* 
 44 you " (says he) "at that ti?ne r saying > L am nut able 
 4t to bear you myself alone : the Lord your God hath 
 " multiplied you, &c. Now can I myself alone bear 
 44 your cumbrancc, and your burden, and your strife?' 
 ** TAKE YE, (CDD 1 ? "OH- CHUSE YE TO TOUR- 
 *' SELVES*) lii&e men,. and understanding^ and KNOWN- 
 
 " A MO KG 
 
 * ' In the Helren? (says the learned Bp. Patrick) it is, Givz \ E, 
 - i. e^ present unto me (says he) such persons AS YOU THINK FIT,. 
 * According to ttefolfywng characters .-' " AVis-F. MKN, C^(/NDER.- 
 " STANptxc, and KNOWN AMOKG YOUR TRIBES," &.c. Thus 
 
 t.Nv V ?,rr>ed Bishops p;ir.-ir^hra<e Amounts to tl.c full negnln^ of nty 
 
341 
 
 This reference to the Works of (he 
 Father, was a manifest appeal of Christ 
 
 to 
 
 *' AMONG YOlfH TRIBES,* (which necessarily implies 
 that the Tribes were to NOMINATE) " and I" (said 
 Moses) " will make them Rulers orer J/OK," (i> e. the 
 returns of the elections \vere to be made to Moses, and 
 he was to invest the Elected with public authority) 1 * 
 " And ye" (said Moses) " a-nsuered me. and said 
 ** The thing which thou hast spoken () good (for us} 
 " to do" (Thus Moses, like a good politician, and 
 
 interpretation above, " Clntst ye to your selves'* But there is no need 
 of a paraphrase to justify this rendering : the word "OH indeed, 
 literally signifies, GTVE YE, as the Bishop remarks-; but neither 
 his Lordship, nor the English version, have taken any notice of the 
 word which immediately follows it,viz. CZ3D*? " TO YOURSELVES ;' r 
 for, when these two words come together, CDD 1 ? 122 H they form a 
 phrase, which, construed literally indeed, is, " Giveyv to yourselves j 1 * 
 (Aors EauTOK, as the LXX. have literally rendered it) but as stieh & 
 sentence necessarily implies a choice, the phrase is much better ex- 
 pressed when rendered, " Chuse ye to yourselves^ as above j which 
 
 >s the version of the Syriac , o.^Nw O^IX^^. " Ckuse ye to 
 
 " yourselves," both in this text, and in Joshua xviii. 4. where tliet 
 *iinc Hebrew phrase occurs D^ "OH *' CHUSE YE TO YOUR-- 
 " SELVES thrve Men for each Trlbe^nnd I toillscnd them* and they shall 
 ' rise, and go through the land, and describe if according to theinheri- 
 *' tancc. of them ; and they shall come (again) to me, }f .c. Thus 
 Joshua also, as a faithful Minister of State under GOD, was careful 
 to maintain the popular Rights of Election, and to promote them 
 by his advice \ Even a survey of the country, in his opinion (it 
 seems) was not to- be trusted to any public o-fficersor commission- 
 ers whatever, but such as were duty chosen- by the people, and those 
 in equal proportions for each Tribe " Chuse ye to yourselves" (said 
 jb*>" three Met for each Tribe" &c. 
 
 faithful 
 
342 
 
 to the understanding of his hearers, con- 
 cerning the peculiar manner in which 
 
 he 
 
 faithful public minister under God, declared the free 
 assent, of the people, whereby the important measure he 
 had proposed, by the advice of JETIIRO, was enacted, 
 and became a public LAW, or STATUTE). " So I 
 " took" (said Moses) " the Chief of your Tribes, wise 
 " men, and /motcii," [that is, " hnovn among the Tribes" 
 (as expressed in the 13th verse) which necessary qualifi- 
 cation could not fairly be ascertained, unless the known 
 men were really returned or named to Moses, as such, 
 by the Tribes themselves] " and made them heads over 
 " you, captains over thousands, and captains tircr 
 " hundreds, and captains oierjijties, and captains over 
 " tens, and officers among your Tribt s." [Thus it appears, 
 that the officers in general, from the colonel, or captain of 
 a thousand (whether of individuals or families} down to 
 the Serjeant^ or tything-mnn, were recommended or nomi- 
 nated by the people, before they were invested with 
 authority by Moses] " And 1 charged your JUDGES at 
 " that time,*' (whereby it must of course be understood, 
 that the JUDGES also had been previously nominated by 
 the people as " wise men, and under, standing, and known 
 11 anorig the Tribes," agreeably to the preceding enacted 
 proposal) " saying, Hear (the causes) between your 
 " brethren, and JUDGE righteously between (every) man 
 '* and his brother, and the stranger (that is) with him* 
 " YJC shall not respect persons in judgment " &c. Dcut. 
 i.g17. The remainder of the excellent chstrge I have 
 
 quoted 
 
343 
 
 he was really God, and of the same 
 Divine Nature with THE FATHER, 
 
 agreeably 
 
 quoted above. This Rjgfit of the People to ELF.CT 
 Judges and Officers is clearly confirmed by a parallel Text 
 in the same Book, chap, xvk, 18. " JUDGES AND 
 " OFFICERS shalt thoumakc thec in all thy Gates which 
 " the Lord thy God giTeth thee throughout thy Tribes, 
 " and they shall judge the people with just judgment.* 
 When this is rendered literally, according to the original, 
 the popular Right of election appears still more manifest 
 " Judges and Officers shalt thou give to thyself" (-j ^ p-yn) 
 which could no otherwise be than by a free election in 
 all their Gates (i. e. the Gates of their Cities, where the 
 public Courts were anciently held) for the Judges and 
 Officers to each Tribe respectively. Let us be truly thank- 
 ful to God for the Justice of his Laws, and let us pray 
 that we may have Grace to adopt them ! As far as the 
 nature of our political Establishments will legally permit, 
 let us, for the honour of Human Nature, imitate that 
 glorious State. I have thus far digressed from my 
 subject, not only for the sake of explaining several texts 
 of Scripture, which occurred to me in the course of my 
 argument, but also, for the honour of Human Nature, to 
 shew the glorious State of Political Liberty, with which 
 God was pleased to bless his people ISRAEL ; and in 
 which he would, most certainly, have maintained them, 
 if they had persevered in the right Faith, and in due 
 bedienec to ft is Laws! But when men forsake GOD, 
 
 their 
 
344 
 
 agreeably to the obvious sense of his 
 first proposition " 1 and the Father 
 
 " are 
 
 they unavoidably lose their LIBERTY ! Let no man con- 
 ceive that the Rig/its of Election, which I have proved by 
 Scripture, were the Rights only of a single Nation, the 
 People of Israel; on the contrary, let us remember, that 
 as all Nations under the Christian dispensation, or rather 
 all Nations that are really CJiristian, arc said to be 
 engrafted on the Israclithk Olive Tree, and are thereby 
 entitled to the name of Israel, so they ure undoubtedly 
 entitled likewise to all the immunities and privileges of 
 redeemed Israel : for the only people, perhaps, that are 
 judicially excluded from those national Rights, are the 
 Branches which were broken ojf from that good Olive 
 Tree, for their unbelief, i. e. the Jews themsclves,\vho are 
 broken off indeed, for a time (a long time, alas, it has now 
 been !) and are dispersed or strewed (like Dead Branches 
 separated from their proper root) amongst all the ?iation^ 
 of the Earth; thus universally exhibiting, as it were, a 
 monumental proof of the Scripture Testimonies against 
 that peculiar Nation I But, under the Christian dispensa- 
 tion, there is not only the same reason for claiming to the 
 people, the Israelitish privilege of electing all temporal 
 JUDGES and OFFICERS ; but there are alsounquestion* 
 able proofs that the elective rights of Christian people 
 /are enlarged still farther to the choice of all their Spiritual 
 officers and ministers ; whereas even in Israel, all Spiri* 
 tual functions were hereditary t and not Icctivc . Thus 
 
 are 
 
345 
 
 < are One," (ver. 30.) and the unbe- 
 lieving Jews (notwithstanding their 
 mental blindness, and hardness of heart, 
 foretold by their Prophets) as plainly 
 understood) that the necessary effect of 
 this argument was exactly the same 
 upon the whole, that they at first ap- 
 prehended ; viz. that he " MADE HIM- 
 *' SELF," (i. e, declared himself to be 
 really] " GOD/' and therefore they im- 
 mediately renewed their wicked perse- 
 cution as at first ; for " they sought 
 
 " again 
 
 are the Elective Rights of Christian People, exceed- 
 ingly enlarged ; and all persons who withhold or oppose 
 these just rights ought to beware lest they be found at 
 last amongst the enemies of the King of Righteousness ; 
 for it is remarkable that the great apustacy so Ions; fore- 
 told in the Christian church could not manifest itself in 
 Power until the unwearied encroachments and usurpa- 
 tions of Popes, Emperors^ and Kings had withdrawn from 
 the Church (i.e. the congregation of clergy and people 
 in each country or district) that most essential Right of 
 all others, the ancient usage of electing their own Bishops ! 
 See a long Note on this Subject, beginning at p. 331, of 
 my Tract on the Law of Retribution* See also under the 
 till? } Bis ft ops, in the Index of my Tract on Congregationnl 
 Y v Couris. 
 
340 
 
 *' again to take him,' 9 (says the text) 
 " but he escaped out of their hands"' 
 (ver..39.) 
 
 My readers may perhaps think, that 
 1 prolong my work too much, and ren- 
 der it tedious, by inserting so many 
 proofs concerning the Divine Nature of 
 THE SON OF GOD; but alas! 1 find,, 
 that my labour on this point is become 
 
 Courts. The Pontifical fund ion at Rome, (the 8th, 
 and last Head of the Beast) hns been notoriously guilty 
 ofsuppressing and undermining that essential Right of the 
 Catholic Church, the Election of their oun Bishops, in-- 
 every nation throughout Christendom ! [Sec my remarks 
 on the Common-Law maxim, " Ordo Episcorum, &c."' 
 (that " the order of Bis/tops is the strc ngtJi of t he Re- 
 " public,"') in my Tracts on Congregational Courts*. 
 No. V. p. 297, to 365.] Nevertheless the Bishops that 
 have been appointed in this Protestant State ever since- 
 the Reformation, have been, in general, worthy men, not 
 only of sufficient learning, but also of exemplary morality 
 and virtue (I sincerely believe) with very few exceptions," 
 So that the truth of our Common-Law Maxim about 
 " the strength of' the Republic" has bt>en manifestly sup- 
 ported by the blessing and favour of Dirijie Providence, 
 for which we ought to be sincerely thankful, though the 
 original Elective Rights, destroyed by the Papacy, havo 
 not yet been restored* 
 
 necessary ! 
 
347 
 
 necessary 1 Many learned Men, and 
 some, even of my own particular friends, 
 have unhappily overlooked that indis- 
 pensable doctrine, and do not perceive 
 that the glorious Name JEHOVAH (the 
 peculiar Name of THE ONE SUPREME 
 GOD) is clearly in the Scriptures attri- 
 buted also to the Son of God ! And we 
 cannot rightly understand the Nature 
 and Dignity C/MAN (which is my lead- 
 ing subject in this Tract) nor the true 
 value of THE PRICE which was given 
 for MAN'S REDEMPTION (as we '" are 
 " bought with A PRICE/' 1 Cor. vi. 
 20.) unless we are truly sensible of the 
 Nature and Dignity (as far as God has 
 revealed it to us in the Scriptures) of 
 that Divine Person, who took Human 
 Nature upon himself, in order to restore 
 the lost Dignity and Privileges of fallen 
 Man! 
 
 One of my learned friends (though 
 a sensible and worthy man) amongst 
 
 other 
 
348 
 
 other arguments and quotations against 
 my doctrine, remarks as follows : 
 
 ' The dpostle Paul 1 (says- he) ' sailh, 
 ' in Epkes. i. 17. 20. that ' " THE GOD 
 " OF OUR LORD JESUS CHRIST, THE 
 " FATHER OF GLORY " " SET HIM AT 
 " HIS OWN RIGHT HAND." ' Hence' 
 (says my learned friend) ' it necessarily 
 ' follows that Christ is not Jehovah, but 
 ' the Son of Jehovah. God, who made 
 * the worlds by his Son, is (he Father of 
 ' Christ. (Heb- i. 2.) See likewise' 
 (says he) ' Isaiah xi. 2.'" The Spirit of 
 " JEHOVAH shall rest upon him:' 
 Also Isai. Ixi. 1, 2.' " The Spirit of 
 " the Lord God is upon me, because 
 " JEHOVAH hath anointed me to preach 19 
 &c. compared with Luke iv. 18.' 
 
 Now that Christ is the Son of God, or 
 (as my friend styles him) " (he Son of 
 
 " Jehovah" 
 
349 
 
 ?' Jehovah"* every true Christian must 
 readily allow to he a true and indispen* 
 sahle doctrine ; but it hy no means/b/- 
 loves from thence (though my friend 
 says it necessarily follows) " that Christ 
 '* isnot Jehovah /" To the direct con- 
 trary of my friend's assertion, I am 
 obliged to remark, that as Christ is the 
 Son of Jehovah 9 and the Son of God in 
 a peculiar and essential manner, f it ne- 
 cessarily 
 
 <c * Twill declare the decree: THE LORD" (in the 
 Hebrew, JEHOVAH) " hath said unto me, Thou art MY 
 ** SON ; fkis day have I BEGOTTEN THEE." Psal. ii.7.. 
 
 f Christ is, in a peculiar and essential manner, the 
 " Son of God," because he M proceeded forth, end came 
 " out of God? (see p. 2?2, 373.) and is expressly calied 
 THE ONLY JJECOTTEN" of the Almighty Father- 
 * f AndtheVfoKp was made Jksh, and dwelt among us 
 * (and we beheld his glory \ the glory as of THE, ONLT 
 '* BEOOTTENoFTHEFATHER)y// ofgrocc and truth ." 
 John i. 14. And again, '* GOD so loved the world^ that hz 
 " gave HIS ONLY BEGOTTEN SON, that wAosftexxr 
 " beiiereth in him .t/iovld not perish^ but have ecertostijig 
 41 life. For GOD sent not HIS SON into the world to 
 ** condemn the world, but that the wrld through him 
 
350 
 
 &essarily follows from thence, thai he is 
 also really and truly GOD and JEHOVAH 
 in. an essential manner; for as a SON 
 must necessarily partake of the Nature 
 or Essence of his natural FATHER, so 
 " THE SON OF JEHOVAH " must neces- 
 sarily be of the same Nature, Being, or 
 Essence with his ALMIGHTY FATHER, 
 JEHOVAH ; and as there is but ONE 
 JEHOVAH, must necessarily in some 
 way or other (though incomprehensible 
 to us at present) be included in that 
 ONE Eternal BEING ! The very circum- 
 stance which my friend assigns as a 
 proof that " the Son is NOT JEHOVAH/' 
 was esteemed by the unbelieving Jews 
 (when our Lord was on earth) as a 
 proof that he made himself equal utth 
 God ! " Therefore the Jews sought the 
 " more to kill him, because he not only 
 
 ^ might Ic savef?. lie that Iclicveth on him is not con" 
 ' dcnmcd^. but he that believcth not is condemned already, 
 *' because he httth not believed in MefzcTweo/'THE ONLY 
 "* TBF.COTTXN SON ofGoD." John iii. 1.6 18. 
 
 " had 
 
35! 
 
 ** had broken the Sabbath " (that is, as 
 they falsely alledged, because he had 
 healed the Sick, and done good on the 
 Sabbath Day, which was certainly 
 lawful) " but said alsa, that Goi> WAS 
 " HIS FATHER" (azrsqx &iw, his own 
 proper or peculiar Father, that is, his 
 Father in a real or essential manner ; 
 and this* it seems, is the very reason 
 which my friend has assigned as a proof 
 that Christ is not Jehovah, but which, 
 n the contrary, the Jews rightly 
 esteemed to be the same thing as) 
 ** making himself EauAL WITH GOD ! 
 IWJTQV ttoitiv T&Qcfo. John v. 18. 
 
 Our Lord was so far from denying 
 the truth of lite consequential Doctrine, 
 which the Jews had drawn from his 
 having said, that " God was his Father," 
 ttartyx tStov " his own proper Father,' 1 
 that he immediately, in the very next 
 Terse, appealed to his worfis for the truth 
 of it I " Then answered Jesus* and said 
 
 " unto 
 
352 
 
 " unto them, Verily, ferity, I say un- 
 " to you, the Son can do nothing of him- 
 ff self, but what he seeth the Father 
 " do ;"" (shewing thereby, that the 
 Father is indeed the Fountain of Power ; 
 but immediately afterwards he shews 
 likewise, that he himself, as being Son 
 of the Almighty Father, was therefore 
 equal in Power with THE FATHER) "for 
 " what things soever he" (that is> the 
 Father) " doelh," (said our Lord) 
 
 " THESE ALSO DOETH THE SON LIKE- 
 
 " WISE !" (or in like manner OfCOi&t, 
 which is surely such an ample declara 
 tion of his own Almighty Power, as could 
 not be true, were he not really JEHO- 
 VAH) "For the Father' 1 (continued our 
 Lord) " lovelh the Son, and shewelhhim 
 " ALL THINGS THAT HIMSELF I>OETH : 
 " and he will shew him greater WORKS 
 " THAN THESE" (alluding to the mighty 
 WORKS, by which he proved himself 
 to be " THE SON OF JEHOVAH ") " that 
 " ye may marvel" (said he). " For as 
 
 " the 
 
353 
 
 " the Father raiseth v.p the dead, and 
 " quickcnelh (them) ; EVEN SO THt 
 *' SON aUlCKENETH WHOM HE WILL." 
 
 [Another incontestable declaration of 
 ALMIGHTY POWER, such as cannot be 
 attributed to any that is not TRULY 
 GOD, though it is certainly an especial 
 Attribute of him that is called otofflyov 
 rrtQ Z&w f * THE PRINCE (or Author) OF 
 " LIFE!"*] " For the Father" (con- 
 tinues our Lord) "judgcih no man; but 
 " hath commilled ALL JUDGMENT unto 
 
 * " But i/e denied the Holy One, and the Just" (said 
 the Apostle Peter to the Jews) '* and desired a -murderer 
 " to be granted unto you. And killed THE PRIKCE.-O-P 
 " LIFE, whom'- God hath raised from the dead ; whtretrf 
 " loc are -witnesses : and HIS NAM E " [i. .e. the Name of 
 JESUS, as a proof that he hath 4< LIFE IN HIMSELF, 
 4< (John v. 2(5.) and QUICKENETH WHOM HE WILL"} 
 " throughfaith in HIS NAME hath made this man strong, 
 " Htftom ye sec and know," &c. Acts iii. 14- Jo. F^ras 
 ihc Prophets of old wrought miracles in the Name of 
 JEHOVAH, so the Apostles and Primitive Christians 
 wrought miracles in the Name -of JESUS, to prove that 
 he was the Son ofJehovaK^ and .consequently is truly God 
 and Lord. 
 
 Z z " the 
 
354 
 
 " the Son, thai all (men^ should honour* 
 " the Son, even as they honour the 
 " Father." (And as supreme Honour is 
 certainly due to THE FATHER, we must 
 of course honour the SON with supreme 
 Honour, EVEN AS mOoc; "ue honour 
 
 * Which Honour (as I have before remarked) im- 
 plies svprem? Honour, and Worship, such as would he 
 gross idolatry, if THE SON was not truly JEHOVAH ; 
 because the Law (which Christ came to fulfill * ) declares 
 expressly " Thou skalt fear JEHOVAH THY Goo; 
 " him shall thou serve, and to him shalt thou cleave," 
 &c. Deut. x. 20. And this Law Christ himself, in his 
 quotation of it, has taught us to understand as an in- 
 junction to serve and fear JEHOVAH only, or exclusively 
 of every other BEING "for it is "written (said our 
 Lord) '''Thou shalt worship THE LORD TUT GOD/' 
 (JCTPION TOV Qtov o-ou, for " JEHOVAH thy God") 
 ** and him ONLY shalt thou serve" (or worship) avrif 
 MON.Q Aarcu<rif , (Matth. iv.10.) whereas if the Son 
 was not truly JEHOVAH, this also would be an irrecon- 
 cilable contradiction to the command above mentioned, 
 that " all men should honour the Son, even a (xaOwj ) 
 " they honour the Father !" 
 
 * " Think not that I am come to destroy THE LAW, or THE PH.O- 
 " PHETS : / am not come to destroy, but TO FULFIL. For verily I toy 
 " u.'ito you, Till heavntand earth pass, one jut or one tittle shall in no 
 " wise pats fromm LAW, till all be fulfilled?" JNlatth. v. 17, 1. 
 
 " the 
 
355 
 
 ' the Father" This is so necessary a 
 part of the Christian Duty, that men 
 cannot pay the proper honour to THE 
 HEAVENLY FATHER, unless they thus 
 honour THE SON, also, with supreme 
 Honour; for)" HE THAT HONOURETH 
 " NOT THE SON" (that is, " He that 
 " honour eth not the Son, even as he 
 " honour elh the Father" for this is 
 necessarily implied from the preceding 
 
 Context) " HONOURETH NOT THE FA- 
 " THER,* WHICH HATH SENT HIM. 
 
 John v. 1723. 
 
 The 
 
 * How dangerous, therefore, is the doctrine of some 
 modern Clergymen, who have seceded from the Church of 
 England, merely because the Lhany, and other Parts of 
 our excellent Liturgy, express Divine Honour /OTIIR 
 SON OF GOD ! What mental blindness ! not to perceive 
 that we are bound to honour THE SON (not merely for 
 bis own sake, but also) for the sake of our HEAVENLY 
 FATHER " which hath sent him" that the FATHER, 
 in return, may have mercy on us, for the sake of hi& 
 ONLY SON ! For the scriptures assure us, that we cannot 
 honour the Father, if we do not honour the Son ; and 
 the Jews of old were warned by the Psalmist concerning 
 ihe necessity of 4I Honouring the Son" lest they should 
 
 perish 
 
356 
 
 The Scriptures attribute Eternal Ho- 
 nour and Glory to THE SON, and that 
 jointly with THE HEAVENLY FATHER 
 " Blessing, mid HONOUR, and GLORY, - 
 " and POWER, be unto him that sittelh- 
 " upon the throne, AND UNTO THE 
 " LAMB, for ever and ever. And the 
 " four beasts " (or animals,* represent- 
 
 ing 
 
 perish from the right way ! VOXm PpW JQ " 
 *yn " Kiss THE SON, lest Jie be angry, and yc 
 " pensh (from) the vay y " (Psal. ii. 12.) The literal 
 sense of this passnge is fixed by the preceding c?on*- 
 text 4< 7 ::'// declare the decree JF.HOV.-MI //<?M 
 " tff:W w/.\ A o we, T//o?/ a/-/ MY SON ; ^Aw f/^ have L 
 " brgotten the?" v. 7. 
 
 * The Redeemed out of tlie twelve tribe? of Israel, 
 which are represented by the figures- that anciently dis- 
 t-/;g;;iskcd the standards- oj t'he four principal tribes in 
 their encampments round the tabernaek. This opinion 
 has been adopted by the great Sir Isaac Newton 
 " The people of Israel " (snys kr) " in the 1 \vi!donies. 
 " encaai[)(. (1 round about the taoeniacTe, and on ttiV tn-t 
 " side were three tribes under the standard vf'Jtt(fa/i\ 
 "ontho wc?t were three tribes under the standard of 
 " Epkraim, en the south were three tribes under the 
 14 standafd oijRfi/fch.j and on the north were three tribes 
 * -jnder the standard of Dan, Numb. ii. And th'o 
 
 standard^ 
 
357 
 
 ing the Redeemed Hosts of Israel) 
 " said, AMEN." (Rev. v, 13, 14. See 
 also the 12th verse.) 
 
 Thus we find, that " HONOUR, and 
 " GLORY, and POWER/' belong'* UNTO 
 
 " standard of JwBAH was a linn, that of EPHRAIM em 
 " ox, that of REUBEN a man, and that of DAN an 
 tf eagle, as the Jews affirm." (Compare this witfc 
 Revel, iv. 7*) " Whence were framed" (says Sir Isar.c 
 Newton) '* tlie Hieroglyphicks of Cherubims and 
 " Seraphims, to represent the people of Israel. A 
 " Cherubim had one body with four faces, the laces of 
 " a liott, a-n or, a man, and an- eagle, looking to the four 
 " winds of heaven, without turning abeut r us in Kzekiel's 
 " vision, chap. i. And four Seraphims had the samc- 
 " four faces witli four bodies, one face to every body. 
 '* The four beasts are therefore four Seraplnins standing 
 " in the four sides of the people's court ; the first in the 
 " eastern side with the head of a lion., the second in the 
 " western side, &c. and all four signify together the 
 " tv.'elvc tribes of Israel, out of whom the hundred and 
 " forty four thousand were sealed." Ajioc. vii. 4 
 Observ. on the Prophecies 'of Daniel and the Apoc 
 p. '^59. 
 
 * " And the first brast (\vas) tine \ [.IOK,- and the second bcatt /?<? 
 *' A CALF, and th<t third bt-ast had a face at A MAN,- and the fourth' 
 " beast (or aniaial) was) like a FLYING EAGLE." Rev. iv.7. 
 
 M THE 
 
358 
 
 " THE LAMB FOR EVER ! " He had 
 indeed, for a time, laid aside this SU- 
 PREME GLORY (this Glory which is 
 attributed to him jointly with him that 
 sitteth upon the Heavenly Throne) that 
 he might become " tJie Son of Man," 
 and " by Obedience * \i\fitlfilling the 
 " Law"-\- and " all Righfeoif$ness"$ 
 even as A MAN, might retrieve the 
 dignity and lost privileges of HUMAN 
 NATURE : but the Divine Glory was 
 again to be restored to him, though he 
 now partook of I he Nature of his Crea- 
 ture Man ; nay, the Son himself, even 
 
 * " For at BY ONI MAN'S DISOBEDIENCE many 
 " u-cre made sinners, so BY THE OBEDIENCE OF ONE 
 " shall many be made righteous" Rom. v. 1*9. 
 
 f 
 f- '" Think not that J am come to destroy the Lais, 
 
 " or the Prophets : I am not come to destroy, but to 
 "fulfill." Matth.v. 17. 
 
 J " And Jesus answering, 'said unto Kim" (John fch* 
 Baptist) " Suffer (it to be so) now: for thus it bccometh 
 
 " US TO FULFILL A LL RlG II TEO US N ESI. Thdl fa 
 
 ^ t uj}\ -red kirn." Alattb.iii. 15. 
 
 when 
 
359 
 
 a Man, claims the Glory of his 
 Heavenly Father ! " ^nd now, O Fa- 
 " ther" (said he) " GLORIFY THOU ME 
 
 " WITH THINE OWNSELF, WITH THE 
 
 " GLORY which L had WITH THEE be- 
 f< fore the world was." John xvii. 5. See 
 also p. 32 L 
 
 It was not only in his Divine Nature, 
 that THE SON was to be thus glorified, 
 but expressly as " MAN ;" so that the 
 Nature of MAN is indeed exalted in 
 Christ to the highest pitch of glory ! 
 " BeJiold THE MAN, whose Name is 
 " THE BRANCH" (says the Prophet 
 ZTechariah) " he shall grow up out of his 
 " place, and he shall BUILD THE TEMPLE 
 " of the Lord:* even he shall BUILD 
 " THE TEMPLE of the Lord ; and he 
 " shall BEAR THE GLORY," (that is, 
 even he, THE MAN that is called the 
 
 * That is " The Holy TEMPLE in the Lord," 
 (i. e. in Christ) " in whom" the Faithful "are BirtLD- 
 " ED together for an habitation of GOD through THR 
 " SPIRIT." Ephes. ij. 21, 22. Sec also p. 317320. 
 
 Branch, 
 
3(30 
 
 Branch, shall BEAR THE GLORY) " and 
 " shall SIT and RULE UPON His THRONE; 
 *' and he shall be A PRIEST UPON HIS 
 41 THRONE," [that is, a ROYAL PRIEST, 
 alter the order of \ha.t Righteous King,* 
 who was KING of SALEM, or King of 
 PKACE,^] " and the Counsel of PEACE 
 " shall be between them both:' (Zecha- 
 riahvi. 12, 13.) The throne or king- 
 dom here promised, was also to be an 
 everlasting Kingdom, though given to 
 Christ, -expressly as " Son of Man ;" for 
 it is certainly the same Kingdom fore- 
 told by the Prophet Daniel," I saw 
 
 * 4< The Lord (Jehovah) hath reorn, and iiill nqt 
 " repent. Thou art A PRIEST FOR EVER after the 
 " order of MF.LCHXX EDEK, or " the righteous King" 
 Psa. ex. 4-. Compare with Hcb. v. 610. and alsa 
 with Ueb. vii. i 11. 
 
 t * ; For this MELCHI^SEDEC, King of Satcm, Priest 
 " of the most High Gvd, vho met Abraham returning 
 44 from the slaughter of the Kings, and blessed him, to 
 *' whom also Abraham gore a tenth part of all; first, 
 " being by interpretation, KINO OF RIGHTEOUSNESS, 
 " and after that ahu King o/'^fl/c-fn, vhich is t King tf 
 (t Peace," &c. Hcb. vii. 1,2.. 
 
 " in 
 
361 
 
 " in the night visions" (says Daniel) 
 " and behold (one) like THE SON OF 
 " MAN came with the clouds of heaven, 
 " and came to the ancient of days, and 
 " they brought him near before him. 
 " And there was given him DOMINION, 
 " and GLORY, and A KINGDOM, that all 
 " People, Nations, and Languages, 
 " should serve him : HIS DOMINION is 
 
 " AN EVERLASTING DOMINION, WHICH 
 " SHALL NOT PASS AWAY, and HIS KlNG- 
 " DOM (that) WHICH SHALL NOT BE D- 
 
 *' STROYED." Dan.vii. 13, 14. Compare 
 this with chap. ii. 44. wherein the same 
 Prophet informs us, that " in (he days 
 " of these Kings " (meaning the Kings 
 or rather Kingdoms which succeeded 
 the fourth great Kingdom or Roman 
 Empire) " shall the God of Hvaven set 
 " up a Kingdom, which shall NEVER BE 
 " DESTROYED :: and the Kingdom shall 
 " not be left to other People, (but) it 
 " shall break in pieces, and consume all 
 " these Kingdoms, and IT SHALL STAND 
 
 A SU " FOR 
 
362 
 
 " FOR EVER." The Psalmist bad also 
 previously declared " Thy TJirone, O 
 
 " GOD, IS FOR EVER AND EVER." PsaT. 
 xlr.jQ. Which the Apostle Paul has 
 applied expressly to the Son. ileb. f. 
 8. These Prophecies of an Eternal 
 Kingdom, proclaimed by the Prophets 
 under the Old Testament, were con- 
 firmed by the Angel GABRIEL, \vhcn he 
 declared the Eternity of CHRIST'S 
 Government : " And behold " (said he 
 to the Blessed Virgin) " thou shall con- 
 *' cei-ve in thy womb, and bring forth a 
 " Son, and shall call his name JESUS ' 
 (\vhich signifies A SAVIOUR. See note 
 in p.. 233.) " He shall be great, and 
 " shall be called the Son of the -Highest* 
 " and THE LORD Goto- shall give unto 
 " him THE THRONE of his Father 
 " David, jfnd'he shall REIGN over the 
 - ; House of Jacob FOR EVER ( t$ TsS 
 " ZIGW.QLS} : and of ins KINGDOM THERE 
 " SHALL BE tfo END (KU rrf -Bzefcuz; 
 
 ) Luke i. 31- 
 33. 
 
8(53 
 
 .33. The Apostle Paul, nevertheless, 
 informs us of a time, " when he (Christ) 
 " shall have DELIVERED UP THE KING- 
 
 " DOM TO GOD, EVEN THE FATHER ; 
 " when he shall have put down all Rule, 
 " and all Authority and Power." (mean- 
 ing ALL POWER that in any degree 
 is opposite or inimical in its Nature 
 to his KINGDOM OF RIGHTEOUSNESS) 
 " For he must REIGN till he hath put 
 " all Enemies under his Feet." 1 Cor. 
 xv. 24, 25. And again, in the 28th 
 verse And when all things shall be 
 " subdued unto him, then shall THE 
 
 " SON ALSO HIMSELF BE SUBJECT UNTO 
 " HIM THAT PUT ALL THINGS UNDER 
 " HIM, THAT GOD MAY BE ALL IN ALL." 
 
 The two last-mentioned texts, when col- 
 lated with the preceding declarations 
 concerning the Eternity of Christ's 
 Kingdom, would contain an irreconcila- 
 ble Difficulty, were it not clearly demon- 
 strable, that " the Son of God" is really 
 included with THE ALMIGHTY FATHER 
 
 in 
 
304 
 
 in the Eternal BEING JEHOVAH, and 
 consequently is truly GOD ! For the fact 
 is, that he is called JEHOVAH and GOD 
 in many unquestionable passages of 
 Scripture, in some expressly, in others 
 by necessary implication, (several ex- 
 amples of which are already cited in 
 this Tract) and no inference to the con- 
 trary can be justly drawn from any of 
 the texts which my learned friend (be- 
 fore mentioned) has laid before me as 
 proofs of an opposite sentiment ! 
 
 Most of these, indeed, are such as re- 
 late to the Son, merely in his mediatorial 
 Office as MESSIAH, or the Anointed Of 
 JEHOVAH; as Psal. ii. 2.* compared 
 
 with 
 
 * " The Kings of the earth set 'themselves, and the 
 
 " Rulers take counsel together against the Lord, and 
 
 " against his Anointed. Psal. ii. 2. " And when they 
 
 " heard that, they lifted up their voice to God with on? 
 
 ' accord, and said, Lord, thou art God, which hast made 
 
 ( heaven and earth, and the sea, and all that in them is ; 
 
 " who by the mouth tf tly tenant David hast said, Why 
 
 " did 
 
365 
 
 with Actsiv. 24, 25, 26. also Heb.'i. 8. 
 9. Psal. ex. 1. 1 Cor. xv. 25. (which 
 is the particular text now under consi- 
 deration) Eph. i. 17. 20. and Heb. i. 2. 
 And others relate particularly to Christ's 
 ministry, whilst he dwelt personally as a 
 
 " did the heathen rage, and the people imagine vain 
 " things? The Kings of the earth stood up, and the 
 li Ruler* were gathered together against the Lord, and 
 " against his Christ." Acts iv. 24, 25, 26. " But unto 
 " the Son (he saith), Thy throne, God (is) for ever 
 " and ever : a Sceptre of righteousness (is) the Sceptre of 
 " thy Kingdom. Thou hast loved righteousness, and 
 " hated iniquity : therefore God (even) thy God, hath 
 " anointed thee with the oil of gladness above thy 
 "fellows." Heb. i. 8,9- "The Lord said unto my 
 " Lord, Sit than at my right hand: until, I make thine 
 t( enemies thy footstool.' 9 Psal. ex. 1. " For he must 
 " reign till he hath put all enemies under his feet." iCor. 
 xv. 25. " That the God of our Lord Jesus Christ, the 
 " Fattier of glory, may give unto you the Spirit of wisdom, 
 " and revelation, in the knowledge of him," &c. " which 
 11 he wrought iti Christ, when he raised him from the dead, 
 " and set (him) at his own right hand in the heavenly 
 " (places)." Eph i. 17. 20. " Hath in these last days 
 61 spoken unto us by (his) Son. "whom he hath appointed 
 6i heir of all things, by whom also he made the worlds." 
 jHeb. i. 2. 
 
 Man 
 
Man upon earth; as Isai. xi.2.* Ixi. 
 J, 2. compared with Luke iv. 18. 
 These prove, indeed, that he is " inferior 
 " to the Father as touching his Man- 
 " hood" and all of them demonstrate 
 his subordination to the Almighty Fa- 
 ther in the ministry and gracious offices 
 which he had undertaken for the resto- 
 ration of mankind ; but none of them 
 afford the least shadow of contradiction 
 to the texts wherein his Divine Nature 
 
 * " And the Spirit of the Lord shall rest upon fiun^ 
 " the Spirit of wisdom and understanding, the Spirit of 
 " counsel and might, the Spirit of knowledge t and of the 
 "fear of the Lord." Isai. xi. 2. " The Spirit of the 
 " Lord God is upon me; because the Lord hath anointed 
 " me to preach good tidings unto the meek ; he hath sent 
 " me to bifid up the broken hearted, to proclaim liberty t<* 
 " the captives, and the opening of the prison to them that 
 fl are bound: To proclaim the acceptable year of the 
 " Lord, and the day of vengeance of our God ; to comfort 
 " all that movrti." Ixi. 1,2. " The Spirit of the Lord 
 " is upon we, because he hath anointed me to preach the 
 " Gospel to the poor : he hath sent me to Jteal the broken 
 u hearted, to preach deliverance to the captircs, and 
 " recovering of sight to the blind, to yet at liberty them 
 *' that are bruised." Luke iv. 18. 
 
 is 
 
is declared f One particular text, how- 
 ever, remains to be mentioned, which, 
 at first sight, seems to militate against 
 my general argument' viz. Psalm 
 Ixxxiii. 18. " Thai (men) may know 
 " that thou" (i. e. GOD, mentioned in 
 the 1st and 13th verses) " WHOSE NAME 
 " ALONE is JEHOVAH, (art) the most 
 " high over all the earth" Now, it rs 
 strictly true, indeed, (though I do not 
 think it the proper translation of this 
 text, see pages 243247.) that God 
 ALONE is JEHOVAH, because Jehovah 
 alone is God ; * and the Scriptures 
 assure us, that there is but ONE JEHO- 
 VAH, (Deut. vi. 4.) or One " ONLY WISE 
 " GOD." (Rom. xvi.27. 1 Tim. i. 17.) 
 And therefore, when the Son of God is 
 called JEHOVAH, or GOD, he is not 
 so named, as being distinct or separate 
 with respect to that ONE Eternal 
 Being, JEHOVAH, or GOD, but as being 
 included in that Divine Nature, or 
 
 * " For who is Cod l>; t Jc lwul\ ?" Pa. xviii. 31. 
 
368 
 
 GOD, " whose Name alone is JEHOVAH/' 
 and as being ONE with the ALMIGHTY 
 FATHER ! which was declared by the Son 
 himself; " 1 and the Father (MILW) 
 " WE ARE ONE," (John x. 30.,) " / am 
 " in the Father, and the Father in me." 
 (Johnxiv. 11. xvii. 21. and x. 38.) And 
 therefore, though the Son " shall deliver 
 " up (he kingdom to God, even the Fa- 
 " iher" and shall " also himself be 
 (l subject unto him that put all things 
 " under him* that God may be all in all" 
 (as declared in the texts cited above 
 from 1 Cor. xv. 24 28.) yet, as the 
 Son is in the Father, and the Father 
 .m him, and as " all things that the 
 " Father haih are" the Sons (John xvi., 
 15.) and as he must of course be glori- 
 fied with the Glory which he had with 
 the Falher himself before the world was, 
 (John xvii. 5.) it is manifest that he 
 will still reign in and with the AL- 
 MIGHTY FATHER in that Eternal Beintr 
 f GOD, which will then " be all in 
 alll" 
 
369 
 
 In the above-mentioned text of St. 
 Paul, it is said, that "He" (Christ) 
 must reign, till he hath put all enemies 
 under his feet" and that " the last 
 enemy (that) shall be destroyed is 
 DEATH." (1 Cor. xv. 25, 26.) This 
 opens to us the time that Christ will 
 deliver up the kingdom. DEATH, that 
 last enemy, will be effectually destroyed, 
 when all men, that are redeemed by 
 Christ, are risen from DEATH ! The 
 world itself (where alone Death reigned) 
 and all that is desirable in it, will then 
 not only be " burned up" (2 Pet. iiL 
 10.) but will be made the seat of eter- 
 nal Horror and " everlasting Fire" (see 
 Notes in pages 131 and 143) and the 
 irrevocable decrees of I fie Son of MAN, 
 in his final judgment upon MEN and 
 ANGELS, will by that time have taken 
 place ! Here, then, is an end of the 
 whole Christian Dispensation ! What 
 need can there be of a Redeemer, a 
 Mediator, or of a Judge, after the Fate 
 B b of 
 
370 
 
 of all Mankind is determined ! It is no 
 lessening, therefore, of the Son's Dig- 
 nity, that he then delivers up the several 
 charges which he had undertaken in 
 obedience to his Father's will, when 
 the same shall have been completely 
 executed and fulfilled ! The generality 
 of Commentators agree, that it is Christ's 
 Mediatorial Kingdom, which will then 
 be delivered up ; but they should also 
 have mentioned that Sovereignty, which 
 is still of higher degree, that glorious 
 Sovereign Authority, which is of un- 
 speakable Dignity ; I mean that of sit- 
 ting as SUPREME JUDGE OF THE UNI- 
 VERSE ! An Authority of which even 
 the Almighty Father hath divested him- 
 self " For the Father judgeth no Man, 
 " but hath committed all Judgment unto 
 " the Son " (and the supreme Dignity, 
 of the Trust is fully declared by the 
 reason of its being given) ; " that all 
 " (Men) should honour the Son, even as 
 " they honour the Father." (John v. 
 
 22, 
 
371 
 
 22, 23.) Nay, not only Men, but An- 
 gels must honour him ; for the word ALL 
 (tfzvr(;) includes Angels as well as 
 M en ; and we read expressly, that du- 
 g-els are required to WORSHIP HIM,* 
 which would be gross idolatry, if Christ 
 was not truly GOD, and One with the 
 Father in the Eternal Being JEHOVAH! 
 And when the important Trust shall 
 have been fulfilled, and completely exe- 
 cuted, that Divine Authority and Juris- 
 diction, as supreme Judge (which had 
 been committed only to One of the 
 Divine Persons) shall be delivered up, 
 together with all other offices of distinct 
 or separate Authority, that " GOD MAY 
 ' BE ALL IN ALL," And in GOD, un- 
 doubtedly, the Son of Cod " shall reign 
 " over the House of Jacob for ever .- 
 " and of his Kingdom there shall be no 
 
 * " And again, when he bri?igeth> in, the first Gegotten 
 " into the world, he saitk," (says the Apostle to the 
 Hebrews) " And let ALL THE ANGELS OF GOD WOR- 
 '* SHIP HIM." Heb. i. 6. Compare with the Greek 
 version of Psalm xcvii, 7 
 
 " end I" 
 
372 
 
 " endt'* Agreeably to the Angelas 
 Prophecy. Luke i. 33. 
 
 The Scriptures indeed are every 
 where filled with clear Testimonies con- 
 cerning the Divinity of our BLESSED- 
 REDEEMER, so that the command to- 
 honour him, "even as we honour the 
 " Father," is perfectly consistent with 
 all the rest. And therefore, unless we 
 HONOUR the Son with SUPREME Ho- 
 XOUR, " even as we honour the Father" 
 we fall short of the command ; and, for, 
 want of due Faith, cannot expect to 
 obtain of the Father that glorious and^ 
 heavenly Gift for the necessary improve- 
 ment of Human Nature, which oun- 
 REDEEMER has promised " to them that 
 " ask in his Name, even the Spirit of 
 " Truth," (John xv. 26.) which " will 
 " guide us into all Truth" (John xvi.. 
 
 is!) 
 
 The supreme*. or equal Divine 
 
 luxe- 
 
373 
 
 fare of THE HOLY SPIRIT, is not less- 
 clearly declared, in several parts of 
 Scripture, than the Divine Nature, of 
 THE SON OF GOD, notwithstanding that 
 some other parts of Scripture express a 
 manifest Subordination of Office ; as that 
 '* he shall NOT SPEAK OF HIMSELF ; but 
 " whatsoever he " SHALL HEAR, (that) 
 " shall he speak ;"* and that he is sent 
 
 or 
 
 * John xvi". 13. Upon this Augustine has remarked,. 
 ** that " AUDIRE illi SCIRE est, SCIRE verb ESSE. 
 u Ab illo d quo procedif,. illi est ES-S.EN-T.IA- SCIENTJA 
 " ct AUBIENTIA. Semper AUDIT Spirit-its Sanctus 
 " qitia semper scit." (Tract. 99)- But the true sense 
 of this Hearing and Speaking of the Iloly Ghost will be 
 best understood. by comparing the text with another pass^ 
 agc of Scripture, wherein. Gwf Revelatian-by his Spirit' 
 is further explained. St. Paul, speaking of " the things 
 " which- God hath prepared for them that love him,"' in- 
 timates,, that " GOB- hath REVEALED (theai) unto ?/* 
 " BY HIS SPFRIT : for the Spirit"(s&y$ h'e)" searcheth 
 u all things,. yea, THE DEF.P TILINGS OF GOD. For- 
 " what Matt' (continues the Apostle) " knoiKeth* the 
 " things of a Man, save THE S-P-IRIT OF MA.N which 
 w is- in him? Even so" (JJTW x^t, so also} " the things of 
 w GOD knoweth no man but THE SPIRIT OF GOD/" 
 
 L Cor* 
 
374 
 
 or given by the Father;* and also by 
 the Son /f and again,that he is declared 
 
 to 
 
 1 Cor. ii. 10, 11. Thus by " comparing spiritual things 
 " with spiritual " (agreeable to the Apostle's advice in> 
 the next verse but one, ver. 13.) we learn how to under- 
 stand what is said of the Holy Ghost's Hearing whafc 
 u he shall speak :" for the manner of his knowing, or 
 being acquainted with " the things of God," we find is 
 plainly compared to the knowledge of the Soulm a Man, 
 respecting the things of a Man ; and surely a stronger de- 
 claration of supreme and infinite Knowledge could not 
 have been made ! He therefore that scarchcth the deep 
 things of God, speaks not of himself, because he speaks 
 '* the things o/'Go//," and of course the things of Christy 
 because " all things that the Father hath" (said Christ) 
 " are MINE; therefore said I" (continues our Lord) 
 " that he (i. e. the Spirit.) shall taAco/'ai.iNE, and shall 
 f shew it unto you ." John xvi. 15. 
 
 * Our Lord said to his disciples " I will pray 
 " THE FATHER, and HE shall GIVE you another 
 COMFORTER, that he may abide with you for eier ;, 
 " (even) the SPIRIT OF TRUTH," c. John xiv. 16, 
 I?." But the Comforter (which is) the Holy Ghost, 
 " whom THE FATHER WILL SEND in wy Namej he 
 " shall teach you all things," Sec. Ch. xiv. 2& 
 
 t -" It ^ expedient for you" (said our Lord to his 
 disciples) '' that I go ay ay : for if I go not auay, THE 
 
375 
 
 to be " the Spirit of Christ"* as well 
 as "the Spirit of God!" yet (I say, 
 
 not- 
 
 COMFORTER will not come unto you ; but if T dejxirt, 
 " I WILL SEND HIM unto you." John xvi. 7- Com- 
 pare this with ch. xv. 26. " When THE COMFORTER 
 " is come, 'whom I WILL SEND unto you Jroni the Fa- 
 " thcr, even THE SPIRIT OF TRUTH, which procced- 
 th (wrroptvtrou, proceedeth out) ** from the Father, he 
 " shall testify of me." This text affords an ample 
 proof of the Divine Nature of the HOLY SPIRIT, and 
 shews, that he is not, like other Spirits, a created Spirit, 
 but, on the contrary, " proceeded out from the Father," 
 as Grotius remarks " Nan creatus aliquis Spirit us, scd 
 *' qui de patris ipsius siibstantia proccdit et ab rp.so ema- 
 11 not. A-nrogOitx, 3-, ut Athenagoras loquitur." The 
 Divine Word, in like manner, proceeded out from the 
 Father, as I have already remarked, see p. 26'l. 
 
 * " Of which salvation," (meaning" the salvation of 
 " souls " mentioned in the preceding verse) " the Pro- 
 " phets have enquired and searched diligently, rvkopre- 
 *' pkcsied of the Grace (that should come) unto you : 
 " searching what or what manner of time THE SPIRIT 
 " OF CHRIST which was IN THEM did signify, when 
 " it testified beforehand the sufferings OF CHRIST, and 
 " the glory that should follow." 1 Pet. i. 10, 11. 
 From hence it is manifest, that this Spirit of Christ is 
 the same identical Spirit of God (riVD mi THE SPI- 
 RIT OF JEHOVAH) which spake " beforehand the suf - 
 
 ''fcrhigs 
 
376 
 
 notwithstanding these expressions of 
 Subordination) the supreme or equal 
 Divine Nature of THE HOLY SPIRIT is 
 clearly revealed in several parts of 
 Scripture. The Prophet Isaiah, for 
 instance, has declared the Divine Omni- 
 potence of the Spirit in the strongest 
 terms ; in terms which prove, that 
 " the Spirit of God " is a free and inde- 
 pendent Spirit, and is truly God of the 
 
 " ferings of Christ by the Prophets " in old time ; so 
 that " t he Spirit of God " is unquestionably the Spirit f 
 also, of Christ, agreeably to what our Lord himself de- 
 clared, " All things that THE FATHER hath are MINE," 
 (see page 320.) and therefore the Almighty Operations 
 of the Holy Spirit manifested the Glory of the Son as 
 well s the Glory of the Father " He " (said our Lord, 
 speaking of THE SPIRIT OF TRUTH) " shall glorify 
 " me: for he shall receive of MINE, and shall shew it 
 " unto you. All things that THE FATHER -hath ARE 
 " MIN E : therefore said /, that he shall take of MINE, 
 " and shew (it) unto you." (John xvi. 15, i(J.) Com- 
 pare this with John xvii. 10. " And all mine are thine' 
 (said Christ to his Heavenly Father) " and thine are 
 
377 
 
 same supreme Divine Nature, or Efer- 
 nal Being, with the other Two Divine 
 Persons; for this Prophet expressly ap- 
 plies to " the Spirit of God" the same 
 supreme Attributes of Creation and 
 Almighty Power, which in other parts 
 of Scripture are occasionally attributed 
 to the other Two Divine Persons! 
 
 But hear the words of the Prophet 
 Imnself, dictated by that same Spirit. 
 " Who hath measured Hie waters in the 
 " hollow of his hand? and meted out 
 *' heaven with the span, and com/ re- 
 " hended the dust in a measure, axd 
 " weighed the mountains in scales, and 
 " the /tills in a balance ? Wiio hath 
 " directed THE SPIRIT OF THE LORD/' 
 (or rather the SPIRIT OF JEHOVAH nil* 
 TTSl^ for thus exactly is Ike Spirit of the 
 Lord commonly expressed in the Old 
 Testament, when mention is made of 
 liis inspiration or coming down upon, 
 the Prophets) " or who (b$ing) his 
 C c " Com- 
 
378 
 
 " Counsellor, hath taught him ? With 
 " tzhwn took he counsel ; and (who) m- 
 " siructcd him, and taught him in the 
 " path of judgment, and taught him 
 " knowledge, and shewed to him the way 
 " of understanding " (Thus the Pro- 
 phet clearly insists on the independency 
 of the free * Spirit of the Lord) 
 " Behold, the nations (are) as a drop 
 f< of a bucket, and are counted as the 
 " small dust of the balance: behold, 
 " he taketh itp (he isles as a very little 
 " thing. And Libanon (is) not svjfici- 
 " ent to burn, nor the beasts thereof 
 " sufficient for a burnt-offering I All 
 " nations before him (are) as nothing : 
 " and they are counted to him less than 
 " nothing, and vanity." (Isaiah xl. 12 
 17-) The Prophet afterwards proceeds 
 to speak of GOD (7tf ) without further 
 distinction of Persons, having already, 
 
 * " Where the Spirit of the Lord is, there is LIBER- 
 "TY !" 2 Cor. iii, 17. " T&kc nut thy HOLY SPIRIT 
 " from me. Restore unto me the joy of thy sak'ation, and 
 " -uphold mcvithtJiy FREE SPIRIT." Psa. li. 11, 12. 
 
 in 
 
379 
 
 in the preceding part of the chapter, 
 clearly distinguished the Person of the 
 Son ot God under thetitle of" Jehovah" 
 and " our God" whose Advent was to 
 be proclaimed by the voice in the wil- 
 derness, and of whom Slon and Jerusa- 
 lem were directed to say unto the cities 
 ofJudah, " Behold your Cod," (seep. 
 258 269) and having also expressly 
 distinguished " (he Spirit of Jehovah " 
 and proclaimed his Divine Attributes 
 and supreme Dignity, (see ver. 12 17. 
 last cited) he now proceeds to speak of 
 GOD (in the 18th verse) without fur- 
 ther distinction of Persons. " To whom 
 " then" (continues he) " mil ye liken 
 " GOD? or what likeness will ye com* 
 " pare unto him? (ver. 18, See.) 
 
 The Spiritual Nature of GOD is sure- 
 ly so far above our finite comprehen- 
 sion, that it cannot be explained or ex- 
 pressed by any likeness or comparison 
 whatsoever ! But yet, as we may 
 
 clearly 
 
680 
 
 dearly perceive and understand, by 
 what is revealed to us, that the supreme 
 Attributes of Creation and Almighty 
 Power are applied expressly to the Holy 
 Spirit (jis-in the above cited text of 
 Isaiah) which in other parts of Scrip- 
 ture are equally attributed to THE FA- 
 THER AND THE SON, we may reasonably 
 conclude, that the supreme Dignity of 
 the HOLY SPIRIT must necessarily con- 
 sist in his entire Union and Equality with 
 the Father and with the Son in the Di- 
 vine Nature, or GODHEAD,* that ONE 
 eternal and glorious Being, JEHOVAH,, 
 " which is, and which was, and which is 
 " to come, THE ALMIGHTY I" (Uev. L 
 8. see also p. 249 and 250.) 
 
 This entire Union of THE HOLY SPI- 
 RIT with the Almighty Father and the- 
 Son, in the One Eternal Being of GOD* 
 is a necessary doctrine, without which 
 THE ALMIGHTY POWER, attributed in. 
 
 * ?> note ;a p. 3^6,. and note (^) in p. 38p. 
 
 the 
 
381 
 
 the Scriptures to the Holy Spirit, cannot 
 be reconciled to that other indispensable 
 Article of our Faith, the Unity of God ! 
 
 In the Book of Job (cli. xxxiii. 4.) 
 the Spirit is declared to be the Creator! 
 " THE SPIRIT OF GOD* hath MADE me 
 " and THE BREATH " (a term synony- 
 mous to SPIRIT) " of the Almighty hath 
 t given me Life'' In the account also 
 which Moses has given us of I he Crea- 
 tion, we read, that " the Spirit of God 
 " moved upon the face of the waters" 
 (Gen. i. 4.) And the Psalmist attributes 
 the Creation to THE SPIRIT jointly with 
 
 * The words here rendered " the Spirit of God," arc 
 *?N FTP, which arc both Noun Substantives, and there- 
 fore ought not to be construed the Divine Spirit, as in 
 the Greek version (zjygv^ai 3"fo> TO, &c.) but " the 
 " Spirit of God,' as it is rendered in the Chaldee Para- 
 phrase or Targum Nrj'Wl FTP, <ind also in the Syriac 
 
 version -OL-vj OUxO^ for in both these, the Ar- 
 
 ticle of the Genitive Case is added to the second Sub- 
 stantive, to mark the sense of the Hebrew in such cases, 
 though that most ancient language has no Article to ex- 
 press the Genitive Case. See 5th P. in my Heb. Tracts. 
 
 the 
 
382 
 
 the Divine WORD ; " By the WORD 
 (s of J ! . rrere the heavens made : 
 
 <e and ail the host of them, by the 
 " BREATH ( r SPIRIT* of his month" 
 (Psal. xxxiii. 6.) And afterwards, when 
 the Divine WORD was made Jlesh and 
 dwelt among its, he himself expressly 
 attributed to " tht Spirit of God "f those 
 mighty WORKS, to which he appealed 
 for the truth of his doctrine concerning 
 his Unity with the Almighty Father 
 (see p. 98.) and which, at another 
 time, he expressly calls the Works of 
 his Father J\ So that without the doc- 
 trine of the Unity oj the Divine Nature, 
 
 * Or SPIRIT for the word hero roruYrecl Prfatft, is 
 nY""S } - - the very same Hebrew N^un, hy \shic}; the 
 S]>irtt is most commonly expressed in Holy Scripture. 
 
 \ Attributed to " tlic Spirit of God" Our Lord said 
 to the Jews " If I cast out Dtrih BY THE SPIHIT 
 " OF GOD, then the Kingdom o/ GOD is come vntoyou," 
 (Matth. xii. 28.) 
 
 J " If J do not the works of my Father, beltere me 
 " not." John x. 37. 
 
 this 
 
383 
 
 this application of the same Attributes 
 to different Persons could not be under- 
 stood ! 
 
 St. Paul also attributed to " THE 
 " POWER OF THE SPIRIT OF GOD"* 
 the miracles, which he wrought 
 " through Jesus Christ" in preaching 
 his Gospel to the Gentiles. Nay, even 
 the miraculous Conception of the Bless- 
 ed Virgin (from whence the Holy Child 
 Jesus was called " the Son of God") is 
 expressly attributed to the Holy Ghost 
 by St. Matthew " She was found with 
 Child of the Holy Ghost" (i, 18.) 
 " for that which is conceived in her, is 
 
 * " / hai'c therefore whereof I may glory ^ TII RO uo 
 " JESUS CHRIST, in those things which pertain ttnto 
 " God. For I will not dare to speak of any of those 
 '* things which CHRIST HATH NOT WROUGHT BY 
 " ME, to make the Gentiles obedient by word and deed t 
 " through MIGHTY SIGNS AND WONDERS, BY THE 
 "POWER OF THE SPIRIT OF GOD; so that from 
 " Jerusalem, and round about unto lllyricunij I haie ful- 
 " ly preached the Gospel of Christ." (Rom. xv. 17. 
 19.) 
 
 " of 
 
084 
 
 " of the Holy Ghost: 1 (i. 20.) Compare 
 this with Luke i. 35." The Holy Ghost 
 " shall come upon thee" &c. 
 
 The glorious Title 
 " the Power of the Highest" which 
 immediately follows the^e words con- 
 cerning the Holy Ghost in the last-men- 
 tioned text, is by several learned Com- 
 mentators attributed also to him, viz. 
 the Holy Spirit ; * and a Title nearly 
 similar is certainly attributed to the 
 same Spirit, even by our Lord himself, 
 when he foretold the fulfilling' of God's 
 promise in the Gift of the Holy Ghost. 
 And behold? (said he) " / send the 
 " promise of my Father -\- upon you : 
 
 * " Et Virtus Althsinri, i. e. Spiritus Dei (qui Virtus 
 Dei, Luc. xxiv. 4-p.) efiicacissimu?." Lucas Brugensis, 
 as quoted in Pole's Synopsis. And Grotius, on the 
 17th verse of this chapter, says " Quotics jwapig 1 
 " nominatur SPIUITU nominate, vis qua-darn SPIUITUS, 
 ' { solita major itidicattir, tit infra 35." (meaning the 
 35th verse, the text ki question) " Ajetor. x. 3S. 1 Cor. 
 i-i. 4. I Thcsi. i. 5." 
 
 f Compare \vith Jolin xiv. io 26. 
 
 " but 
 
385 
 
 " but tarry ye in ihe ciiy of Jerusalem, 
 " until ye be endued -with POWER 
 " FROM ON HIGH:' (Luke xxiv. 
 49.) 
 
 Similar Titles are also given to the 
 Son of God; for even in his ministerial 
 Character as Messiah, or Christ, after 
 he had taken Human Nature upon him, 
 he is called " THE POWER OF GOD, 
 " AND THE WISDOM OF GOD," (1 Cor. 
 i. 24.) Surely these are Attributes of 
 the Divine Being, and Titles of su- 
 preme Dignity / 
 
 The Power of Justification must cer- 
 tainly be also accounted a Divine Attri- 
 bute, and as such can belong to none 
 but GOD ; "for it is GOD that JUSTI- 
 " FIETH" (Rom. viii. 33.) but yet both 
 Justification, and Sanctiftcation also, 
 (another Divine Attribute) are express- 
 ly attributed to the HOLY SPIRIT, joint- 
 ly with CHRIST ! " But ye are washed, 
 ** but ye are SANCTIFIED, but ye are 
 D d " JUSTI- 
 
880 
 
 " JUSTIFIED, in the Name of the LORD 
 " JESUS, and by" (or in) "THE SPIRIT 
 " ofourGodr (1 Cor. vi. II.) 
 
 To give Life, also, is not less ap- 
 parently an Attribute of THE DIVINE 
 BEING than Creation, whether we 
 speak of mere Animal Life, or the 
 Spiritual or Eternal Life, but more 
 especially the latter, and yet this AL- 
 MIGHTY POWER is attributed both to 
 the Son, and to the Holy Spirit ! For 
 though it is " GOD who quickeneth the 
 " dead," (Rom. iv. 17.) and " who 
 " quickeneth all things;" (\ Tim. vi. 
 13.) yet the Son also is called " a quick^ 
 " ening Spirit," 1 Cor. xv. 45. " and 
 " quickeneth whom he will," (OUQ e\tt 
 UOQZOM, John v. 21.) and by the same 
 authority we know likewise, that " it is 
 " THE SPIRIT that QUICKENETH ! " 
 (John \i. 63.) In consequence of this 
 Almighty Power the Son is called " THE 
 
 " PRINCE 
 
387 
 
 " PRINCE (or Author) OF LIFE,* and 
 the Spirit is expressly intituled " the 
 " Spirit of 
 
 And to this, that the Spirit is express- 
 ly intituled " the Spirit of Wisdom and 
 " Understanding, the Spirit of Counsel 
 " and Might, $ the Spirit of Holiness "\ 
 
 * " And killed the PRINCE" (or Author) "OF LIFE 
 " (rov awwyov rvs tfDf) whom GOD liath raised from 
 " the dead; -whereof we are witnesses." (Acts iii. 15.) 
 bee also a note in p. 353. 
 
 -f " (There is) therefore now no condemnation to them 
 " which are in Christ Jesus, who walk not after the flesh , 
 " but after THE SPIRIT. For the Law of THE SPI- 
 " RIT OF LIFE in Christ Jesus hath made me free from 
 " the Law of sin and death." Rom. viii. 1, 2. 
 
 - * And after three days and an half, THE SPIRIT 
 44 OF LIFE from God entered into them : and they stood 
 " upon their feet,' &c. Rov. xi. 11. 
 
 J " And THE SPIRIT OF JEHOVAH shall rest upon 
 ti him" (viz. upon the Branch from the Stem of Jesse)? 
 M the Spirit of wisdom and understanding, the Spirit of 
 " counsel and might, the Spirit of knowledge,, and the 
 " fear of the Lord;" &c. Isai. xi. 2. 
 
 " And declared to be THE Sox OF GOD with 
 *' POWER; according to THE SPIRIT OF HOLINESS, 
 *' by the rw/urrectiQn from the dead." Rom, i. 4, 
 
 and 
 
38 8- 
 
 and "-THE SPIRIT OF GLORY !* These 
 expressions of Dignity and Power are 
 unlimited, and do certainly include the 
 highest or. supreme degree of the several 
 recited Attributes, even the infinite 
 Wisdom, Understanding, Counsel, cv 
 of GOD, because they are attributed to 
 that glorious Spirit, which " searchelhi 
 " all things-, yea, the deep things of 
 " God.r (1 Cor. ii. 10.) and they are 
 attributed to him, also, as essential Pro- 
 perties, which are so eminently his, that 
 he is even named from them " ..the- 
 " Spirit of Wisdom" " the Spirit of 
 41 Might"" the Spirit of Glory ; " as 
 Christ is also intituled "-the Power of 
 " God, and Ike Wisdom of Godj" (see 
 p. 385.) and "-the. Lord of Gloiy," see 
 295,296. 
 
 These Titles and Attributes cannot? 
 (in that eminent and essential degree in 
 
 1 ." JF0PTHE SPIRIT or GLORY- and of God 
 
 t( restcth i-pon j/^?." 1 Pet. iv. 14. 
 
 which. 
 
389 
 
 which they are attributed both to the 
 Son and Holy Spirii). belong to any 
 Being that is not truly Cod, and Jeho- 
 vah: and it is clearly revealed to us, 
 that ih^re is but One Jehovah,* (as I 
 have before remarked in pages 5251 
 254.) who is the only- true God ; the God 
 of Israel;^ and yet we learn by the 
 Scriptures, not only that CHRIST Is truly 
 GOD, and JEHOVAH (of which I have 
 already produced many authentic proofs 
 from Scripture in pages 224 372.) but 
 that THE HOLY GHOST is also JEHOVAH,. 
 and consequently is included likewise irr 
 the Unity r^ .h.;tr L T&>, of the Deity or 
 
 Godhead ! 
 
 The 
 
 * Hear, Israel, the Lord (or Jehovah) our God, 
 w is ONE JEHOVAH." Dent, vi. 4. 
 
 t When GOD delivered the Law to his people Israel, 
 he said " I am JUHOVAH THY GOD, which have 
 44 brought thee out of the land of Egypt, out of the house 
 " of bondage. Thou shalt have no other Gods before we. 
 " Exod.. xx. 2. 
 
 Tvj? 3-OTjjT<^, 'of the Deity, or Godhead. This- b 
 a scriptural expression. for the Nature of Gvd ; for we 
 
 road 
 
300 
 
 The Holy Ghost is Jehovah, because 
 it is he who " limiletk a certain day" 
 " saying in David, To-day, after so long 
 " a time" (see St. Paul's Commentary 
 ou the 95th Psalm) " as it is said, To- 
 " day if ye will hear HIS VOICE " (the 
 
 read in Col. ii. 9. that " in Jnm (i. c. in Christ) dwelleth 
 " all the fulness of the Godhead" (TY\$ $orriT<&>, of the 
 Deity, or Divine Nature) " bodily !" Nearly the same 
 word (but in the Nominative Case, viz. Suo-rrs} is also 
 used in Rom. i. 20. Another expression tor the Divine 
 Nature, or Deity, we read in Acts xvii. 2). viz. TO &ctcv. 
 That there is but One Divine Nature is a necessary doc- 
 trine, because there is but One God ; and though it is 
 difficult for our finite understandings to comprehend how 
 Three Divine Persons are included in that One God, yet 
 these scriptural expressions for the Divine Nature (y S-fo- 
 Tf, and TO 3-fiov) afford great relief to our conceptions 
 of that necessary doctrine, for there is no difficulty in 
 comprehending, that Three Dtiine Persons may be united 
 m One Divine Nature, In pioi S^OTTITI, or E> sv* -chjy.. 
 And hence also it is a necessary doctrine, that the $'<//?, 
 (and not less the Spirit likewise) is " eyual to the Father 
 " as touching the Godhead" (though inferior and subor- 
 cUnaie in some other respects) because it would be absurd 
 to contend for the Unity of the Divme Nature, if the least 
 degree ot Inequality- respecting that Nature, or Existence 
 be admitted ! See pages 252 255. 
 
 Holy 
 
391 
 
 Holy Ghost refers them to THE VOICE 
 of another Person, who appears by the 
 Apostle's argument, to be the Messiah) 
 
 * harden not your hearts:' Heb. iv. 
 7. In the preceding chapter the Apostle 
 tells us expressly, that it was the 
 Holy Ghost who said these words 
 
 * Wherefore* (says he) < as the HOLY 
 ' GHOST SAITH " To-day if ye mil hear 
 " HIS VOICE, harden not your hearts, as 
 " in the provocation, in the day of 
 " temptation in the wilderness: when 
 " your Fathers tempted ME," (saith the 
 Holy Ghost) "proved ME, and saw MY 
 " WORKS forty years.' 9 [But in the 
 several accounts which Moses has given 
 us of these glorious IVorks and Trans- 
 actions, we find them mentioned as the 
 Works of Jehovah, and by St. Paul they 
 seem to be attributed to Christ;* and 
 
 * " For they drank of that spiritual Rock (hat fol- 
 " lowed them: and that Rock was Christ. 9 1 Cor. x. 4. 
 And again in the 9th verse u Neither let vs tempt 
 " Christ, as some of them also te?npted t andyerc destroy- 
 11 ed of serpents." 
 
 there- 
 
therefore if the Holy Ghost was a mere 
 ministering Spirit, employed only as an 
 agent in Jehovah's Works with Jeho- 
 vah's Power, and was not also truly 
 Jehovah himself, he ((he Spirit of 
 Truth) could not have called them his 
 J'TorksJ] " Wherefore 1 was grieved " 
 (continues 7Ae Holy Ghost, still speaking" 
 in David) " with that generation, and 
 " said, They do always err in (their) 
 " heart ; and they have not known MY 
 " ways. So 1 sis: are in MY wrath, They 
 " shall not enter into MY rest." Heb. 
 iii. 7 1 1- Surely these are expressions 
 of supreme Authority, which could not 
 be used by any Spirit that was not truly 
 Jehovah ! 
 
 Again, in the 10th chapter of the 
 same Epistle (15th verse) we read 
 MMTVW & r L (/M> mi TO IINETMA TO 
 ^411 ON- yLerz yzo &oo/or[xwar durr ( jj 
 duxtiitiMi ^ JtzOr L ffon&t &{,<&- avruz, &c. 
 * THE HOLY GHOST also is a witness to 
 
 * us: 
 
303 
 
 * us: for after that HE had said before? 
 * Tills is the covenant that I WILL MAKE 
 " with them;' &c. The text to which 
 the Apostle apparently refers us is in 
 Jeremiah, xxxi. 33. where we find, that 
 it was Jehovah, who said these words 
 by the Prophet ! 
 
 See also the two verses preceding 
 " Behold, the days come, SAITH JEHO- 
 " VAH, that I will make a new covenant 
 *' with the house of Israel," &c. (Jen 
 xxxi. 31.) And afterwards in the 33d 
 verse (the text quoted by St. Paul as 
 words said by THE HOLY GHOST) the 
 Prophet adds in the Name of JEHO- 
 VAH " But this (shall be) the covenant 
 " that /WILL MAKE with the House of 
 " Israel; after those days, SAlTR 3 ERO- 
 " VAH, / will put MY Law in their in- 
 " ward parts, and write it in their 
 " hearts, and will be THEIR GOD, and 
 " they shall be my people" This text 
 is expressly attributed to the Holy 
 
 E e Ghost 
 
394 
 
 Ghost by the Apostle, and the next 
 verse is joined by the Copulative *) ( and) 
 as the words of the same Divine Speak- 
 er " AND they shall teach no more, 
 " every man his neighbour, and every 
 " man his brother, saying, KNOW JEHO 
 " VAII : for they shall all KNOW ME," 
 [saith THE HOLY GHOST, this being a 
 regular continuance (as I before re- 
 marked) of the words attributed to him 
 by the Apostle] "from the least of them 
 " unto the greatest of them, SAITH JEHO- 
 " VAH : for I mil forgive their iniquity" 
 (and none but God can forgive sins !*) 
 " and I mil remember their sin no 
 " more. 9 ' (Jer. xxxi. 33, 34.) 
 
 This Promise is apparently to the 
 same effect, as that which JEHOVAH had 
 before proclaimed by his Prophet 
 Isaiah, viz. " And all my children 
 " (shall be) TAUGHT OF JEHOVAH." 
 Isai. liv. 13. To these texts, therefore, 
 
 * See a note in p. 306, marked f 
 
 our 
 
395 
 
 oar Lord probably referred, when he 
 said to the Jews ' It is written in the 
 * Prophets,' " And they shall be ALL 
 " TAUGHT OF GOD." ' Every man 
 ' therefore that hath HEARD, and hath 
 
 ' LEARNED OF THE FATHER, Cometh 
 
 '- unto me. 9 John vi. 45. Thus, the 
 being taught of God, is manifestly 
 esteemed by our Lord to be the same 
 tiling as hearing and learning of the 
 FatJier, for he mentions these circum- 
 stances apparently to illustrate what he 
 had before said (in the preceding, verse) 
 concerning the Father's drawing the 
 true Believers " JVb man " (said our 
 Lord) " can come unto me, unless THE 
 44 FATHER, which hath sent me, DRAVT 
 " him" (John vi. 44.) so that Christ's 
 reference to what was " written in the 
 ** Prophets "' on this subject (especially 
 as he applies these Prophecies to the 
 Drawing and Teaching of t/w Father) 
 seems, at first sight, to make against my 
 argument, which was to shew, that the 
 
 Frt*- 
 
308 
 
 Prophecies here cited were the Words 
 of THE HOLY GHOST, sneaking in i\\<*. 
 Prophets under the Title of Jehovah I 
 But this is so far from being a real ob- 
 jection, that it is truly a confirmation 
 of the former argument concerning the 
 speaking of THE HOLY GHOST, when 
 we consider, that the Drawing of the 
 Father, and the Teaching of God, is 
 effected only by the Spirit of Gcd ! For 
 .the same A pestle (John), who recorded 
 our Lord's reference to the Prophets 
 last cited, tells us-in his First General 
 Epistle (ii.20.) how this Teaching of Gcd 
 is communicated. K&I-V^ZK XPI2MA 
 
 " *4ndye have AN \3xcii3^ from the 
 " Holy One,* and ye KNOW atrthings" 
 
 (1 John 
 
 * "'Tram tlie Huh/ One"' That h ' (snys Dr. Whit- 
 bv) ' FroijTj ESUS CHRIST, tmpMticafTfsQ iff.ll(& Acts 
 
 * i-i. 14. Apoc. iii. 7. But then that UNCTION' (says he) 
 
 * is the HOLY SPIRIT, which he hath ghen to than that 
 i believe, for he being' " ANOINTED WITH THE 
 '* OIL OF GLAIX-NIS-S ABOVE ins FELLOES," Psa. 
 
 xlv.. 
 
307 
 
 (I John ii. 20.) This Unction or dnoinl- 
 ing, is generally understood by Com- 
 mentators to signify the Influence of the 
 Holy Spirit,* and the Effect of that 
 
 Influ- 
 
 xlv. 7. " ANOINTED BY Goi> WITH- THE HOL.Y 
 " GHOST," Acts x. 38. ' This Grace" (says the 
 Dr.) ' is given to Christians, " ACCORDING TO THE 
 " MEASURE OF THE GIFT OF CHRIST," Eph. iv. 7- 
 " And we all beholding^ as in a glass, the glory of the 
 " Lord, are changed into the same likeness, as by the Sgi~ 
 " rit of the Lord," 2 Cor. iii. IS, Vol. 2. p. 759.- 
 
 * " By the UNCTION here, and the ANOINTING, 
 " ver. 27. is meant the HOLY SPIRIT, whose Gifts and 
 *'* Graces are diffused throughout the whole Church, and 
 " to every living Member thereof'/' Rev. Francis Fox, 
 M. A. See his New Test, with references, printed in 
 1722. p. 999. " Thereby are signified the gifts of THE 
 " HOLY GHOST, bestowed on Believers, whereby they 
 " are consecrated to God," Psa. xlv. 7. ITeb. i. 9. 
 {Assembly's Annotations.) " In Novo Testamento ubi 
 " onines sunt Reges ct Sacerdotes, per UNGUENTUM- 
 '* intelligitur QU.EVIS DEI GIIATIA, ut diximus Ilebr. 
 " i. 9- et lac. v. 14. EXIMIC veid ILLA per quaui 
 tc SPIRITUS nobis in singulis circumstantiis suggerit, ct 
 " Christi prceccpta et mouita quie cniquc tempori sunt 
 ' idonea." Job. xiv. 26. Grolius. See also the opi- 
 of Dr, Whitby in the preceding note. But the 
 
 Scrip- 
 
308 
 
 Influence is further explained in ths 
 27th verse of the same chapter " But 
 " THE ANOINTING, which ye have re~ 
 ** ceived of him, abideth in you, and ye 
 '* need not that any man TEACH you : 
 " but as the same ANOINTING TEACHETH 
 " you of all things, and is truth, and is 
 " no lie: and even as it hath TAUGHT 
 w you ye shall abide in him" (1 John 
 TK 27.) And it is manifest, that this 
 "* Anointing, which teacheth all things," 
 is to be understood of THE HOLY SPIRIT; 
 for the Apostle Paul informs us, that the 
 Communication of this Knowledge or 
 Teaching from> God is by the Holy 8pi~ 
 rit " Eye" (says he) " hath not seen, 
 " nor ear heard, neither have entered 
 '* into the heart of man, the tilings 
 
 Scriptures themselves teach us plainly, that the Inspira- 
 tion of the II of if- Spirit is to be understood Ly.the Unction 
 or Anointing.- " THE SFIKIT UF THE LORD JEHO- 
 " VAH is upon me, because JEHOVAH hath ANOINTED 
 " me," &c. Isaiah lxi..l. Compare with Acts x. 38. 
 " How God ANOINTED Jesns of Nazare tk :: ith THE, 
 M HOLY SFIUIT, and with Power." Sec also note in 
 R..400. 
 
 " which 
 
390 
 
 " which GOD hath prepared far them 
 " that love him. But GOD HATH RE- 
 
 " VEALED (them) UNTO US BY HIS SPI- 
 
 " RIT : for THE SPIRIT searcheth ALL 
 
 " THINGS, yea. THE DEEP THINGS OF 
 
 " GOD. For what man knoweth the 
 " things of a man, save the Spirit of man 
 " which is in him ? Even so THE THINGS 
 " OF GOD knoweth no man,, but THE 
 " SPIRIT OF GOD. JVbw we have re- 
 *' ceived, not the spirit of the world, but 
 " THE SPIRIT WHICH is OF GOD " [or 
 rather THE SPIRIT OUT OF GOD, TO 
 -ftvtvyLQL ro ZK fa Sty, that is, which pro- 
 .ceedeth forth (zxF.QGZUtroa, see John xv. 
 26.) " out of God" see note in p. 375, 
 376 ;] "that we might KNOW the things 
 " that are freely given to us of GOD" 
 (whereby it is manifest, that we obtain 
 this Knowledge of the things of God by 
 the Holy Spirit). " Which things also 
 " we speak, not in the words which man's 
 ** wisdom teachelh, but which THE HOLY 
 
 " GHOST 
 
400 
 
 *< GHOST TEACIIETH ;* comparing spi- 
 *' ritual things with spiritual. But " THE 
 " NATURAL (^uyjK~, or Animal) MAX 
 " receiveth not the things qfTRE SPIRIT 
 " OF GOD." [Flow urgent and impor- 
 tunate ought we therefore to be in 
 claiming, on all occasions, the gracious 
 Promises of Spiritual Assistance (see p. 
 206210) as the Nature of Man is de- 
 clared to be thus miserably deficient 
 without that Heavenly Gift, the neglect 
 of which is the first foundation of Infi- 
 delity and Scepticism] " for they are 
 " foolishness unto him ; " [even the 
 things of infinite Wisdom (for such must 
 be " the things of the Spirit of God" ) 
 are foolishness to the mere Natural 
 
 * This Teaching of t lie Holy Ghost is also fully declar- 
 ed by our Lord's promise of that Heavenly Gift to his 
 disciples "But the Comforter (which is) TIT HOLY 
 " GHOST" (saith our Lord) " whom the Father vill 
 11 send in wy Name, HE SHALL TEACH YOU ALL 
 " THINGS/' &c. John xiv. 26. And again, "When 
 " he, THE SPIRIT OF TRUTH is come, he will guide yon 
 " INTO ALL TRUTH," &c. John xvi. 13. 
 
 Man!] 
 
401 
 
 Man!] " neither can he know (them) be- 
 -" cause they are SPIRITUALLY discerned. 
 <l But he that is SPIRITUAL, judgeth all 
 
 " things;' &c. (1 Cor. ii. 915.) 
 
 
 
 The glorious Effect of Christ's Pro- 
 mises upon those who duly claim them, 
 is principally (as I have before remark- 
 ed, see p. 203 210) that we shall 
 " partake of the Divine Nature ! " But 
 how can that Effect take place, if the 
 Spirit of God, and of Christ,* (see page 
 375,) the Spirit of the Father, and of 
 
 the 
 
 * " But ye are not in the flesh, but in the spirit, if** 
 ** be that THE SPIRIT OF GOD dwell in you. Now 
 " if any man have not THE SPIRIT OF CHRIST, he is 
 " none of his. And {^CHRIST (be) IN YOU'' (i. e. i 
 you by his Spirit, mentioned in the preceding sentence) 
 ' i the body (is) dead, because of sin, but the Spirit (is) 
 " life, because of righteousness. But if THE. SPIRIT 
 *' OF HIM that raised up Jtsus/row the dead, DWELL 
 " IN YOU, he that raised up CHRIST from the dead 
 " shall alio quicken your mortal bodies BY HIS SPIRIT 
 " that DWELLETH in you." Rom. viii. 9 11. Here 
 we find " the Spirit of God," and the Spirit of Christ ," 
 F f distinctly 
 
 I 
 
402 
 
 the Son, by which alone \ve can have 
 communication with either,* is not 
 
 distinctly mentioned in the same context, though the 
 spiritual Effects of both are undoubtedly the same, 
 because both these titles belong to one and the same 
 Holy Spirit, as St. Paul elsewhere declares " For 
 " through him " (says the Apostle, speaking of the re- 
 conciliation, or uniting of the Gentiles, and the com- 
 mon wealth of Israel, through Christ) " we both " (i. e. 
 Jews and Gentiles) " have access BY ONE SPIRIT M- 
 " to the Father." Eph. ii. 18. This One Spirit, there- 
 fore, must necessarily be understood, not only when " the 
 " Spirit of God" is mentioned, but also whenever we 
 read of " the Spirit of the So;i,t" " the Spirit of 
 " Jesus f l" or " the Spirit of Christy" (see note in p. 
 075) ; for as Christians are " buildcd together for AN 
 
 " HABITATION OF GOD THROUGH THE SPIRIT," 
 
 (Eph. ii. 22.) so likewise it must be THROUGH THE 
 SAME SPIRIT that they become " AN HABITATION 
 "OF CHRIST/' " if Christ be in you" &c. because 
 the same text informs us, that " if any man have not 
 " the SPIRIT or CHRIST, he is none of his." 
 
 * Compare the preceding note in page 401, with the 
 note in p. 403. See also page 303. 
 
 f i " Because ye are Sons, GOD hath sent forth THE SPIRIT or HIS 
 " SON into your hearts." Gal. iv. 6. 
 
 ^ " / know that this shall turn to my salvation, through your prayer, 
 fl and the tupply of -m*. SPIRIT or JESUS CHRIST." Phil. i. 19. 
 
 really 
 
403 
 
 really Divine? We are taught by a mul- 
 titude of texts throughout the New 
 Testament, that MAN by Nature is ca- 
 pable of receiving THE HOLY SPIRIT 
 within him ; so that the Human Body is 
 expressly called in Scripture " the Tern- 
 " pie of the Holy Ghost ;"* and there- 
 fore, if THE HOLY GHOST were not 
 really and truly GOD, of the same 
 Divine Nature with THE FATHER (for 
 there can be but ONE Divine Nature, 
 as there is but ONE GOD, which I hope 
 is already clearly demonstrated, see 
 pages 251 255) how improper would 
 be the idea of comparing Man to a Tem- 
 ple ? For Christians are not only called 
 " the Temple of God^ but expressly 
 
 (as 
 
 * " What, know y a not that yowrBoBY is THE TEM- 
 44 PLE OF THE HOLY GHOST, (which is) in you? 
 41 which ye have of God) and ye are not your own ? " 
 1 Cor. vi. 19. 
 
 \ 2 Cor vi. 16. " And what agreement" (says the 
 Apostle Paul) " hath TJIE TEMPLE OF GOD with idols? 
 
 "far 
 
404 
 
 (as I have already remarked) " the T&n- 
 " pie of the Holy Ghost" as if the terms 
 were synonymous ! 
 
 " for ye are THE TEMPLE or THE LIVING GOD ; a.". 
 
 " God hath said t I will dwell in them, and walk in (them)' 
 '* end 'will be their God, and they shall be />/?/ people* 
 And. this In-dwelling^, or Inhabitation of Cod in the 
 Faithful, is declared in Scripture to be ^ through the. 
 "" Spirit," which affords an ample proof, that the Spirit 
 is- truly GOD ! "" In whvm " (says -St. Paul to the Kphe- 
 sianSj ii. 22. speaking of Jesus Christ} " ye also arc 
 " builded together for AN HABITATION OF GOD 
 "'THROUGH THE SPIRIT." Thus the true Christian 
 cloth really become a TEMPLE^OF GOD, " for where 
 "'Ged duclls is a Temple," as Grotius remarks;* and 
 GOD dwells in good men BY HIS HOLY SPIRIT., 
 " Therefore (says he) are they THE TEMPLE OF GOD. 
 Tliis Inhabitation, or Tfi'tMctlMg of the HOLY SPIRIT 
 f ! * the Temple o/"GoD, is plainly declared by the Apostle 
 Paul in another text " Know ije not" (says he) " 'that--. 
 *' ye, are THE TEMPLE OF GOD, and-that THK SPIRIT 
 *' OF GOD DWELLETH. IN YOU ? If any man defile THE 
 " TEMPLE OF GOD, him shall God destroy : for TII E 
 t4 - TEMPLE OF GOD is holy ^ which (Temple) ye are." ' 
 1 Cor. iii. 16\ 17. 
 
 * " Tcmplmn cst ul>i Isms-habitat. In piis'-hahllat Dens PER Sr-i- 
 " JIITUM SANCTX^M. Sunt -igtiur TEMFLUM Dti." Grot. Anuot. , 
 Tom. IV, p. 482. 
 
 f H is ta%, r *-" Icing scnctified by THE HOLY G;:OST." Rom. . 
 
 54V. 16. N 
 
405 
 
 Too many Temples, indeed, through 
 the Depravity of Mankind, and the In- 
 fluence of Devils, have been dedicated 
 to those, " which by Nature are NO 
 " GODS ! " But that was only amongst 
 men " who knew not God." (Gal. iv. 
 8.) But shall we conceive of the inspir- 
 ed Writers of the New Testament, that 
 they would also DEDICATE Temples to 
 a Being, " which by Nature is no God!" 
 For if we could suppose it true, that 
 THE HOLY SPIRIT " by Nature is no 
 " GOD," the TEMPLE OF THE HOLY 
 GHOST would be no better, in that one 
 respect, than Heathen Temples ! And 
 therefore, if we really believe the Holy 
 Scriptures to be the Word of God, we 
 must necessarily believe that THE HOLY 
 GHOST is really and truly GOD ; for 
 otherwise we should not have been re- 
 quired by the Holy Scriptures to esteem 
 our Bodies as the " Temple of the Holy 
 " Ghost ! " And as it thus appears to be 
 a necessary conclusion, that THE HOLY 
 
 - GHOST 
 
400 
 
 GHOST is truly GOD, it is equally a 
 necessary doctrine, that he is also JE- 
 HOVAH " For who is GOD " (i. e. truly 
 God) " except JEHOVAH ? " * Psa. xviii. 
 31. And therefore, though THE HOLY 
 GHOST is clearly revealed to us in Scrip- 
 ture as a distinct Person from THE FA- 
 THER and THE SON, he must neverthe- 
 less be included in that One Divine and 
 Eternal Being, JEHOVAH ; and accord- 
 ingly, in that supreme character, he re- 
 vealed the Divine Will to the Prophets! 
 Of this I have already produced some 
 remarkable, and (I trust) incontroverti- 
 ble proofs, and therefore shall only re- 
 quest my reader's attention to one more 
 example of it. " Well spake THE HOLY 
 " GHOST" (said the Apostle Paul to 
 
 * Compare this with Ps. Ixxxvi. 10. " Thou art 
 " God alone," that is, " Thou " (JEHOVAH) " art Cod 
 " atone," for the whole Psalm is a prayer addrcessd to 
 JEHOVAH " Bow down thine ear, 0' JEHOVAH," &c* 
 See also Isaiah xxxvii. ]6. and compare these texts 
 with the note in p. 337. concerning those persons, whose 
 tide of " Gods,'' was merely nominal, 
 
 the 
 
407 
 
 the unbelieving Jews at Rome) " by 
 " Isaias the Prophet unto our Fathers, 
 " saying; Go unto this people, and say, 
 " Hearing ye shall hear, and shall not 
 " understand ; and seeing ye shall see, 
 " and not perceive. For the heart of 
 " this people is waxed gross," Sec. Acts 
 xxviii. 25 27. But when we turn to that 
 part of Isaiah's Prophecy to which the 
 Apostle refers us, as the SAYING of THE 
 HOLY GHOST, we find it was JEHOVAH 
 which spoke to the Prophet! " 1 heard' 9 
 (says the Prophet) " the VOICE of the 
 " LORD " (Adorn) saying, Whom shall 
 " I SEND ? and who will go for us ?" 
 (speaking expressly in a Plurality of 
 Persons.) " Then said I, here (am) /; 
 " send me. And HE said, Go, and tell 
 " this people, Hear ye indeed, (or in 
 " hearing) but understand not ; and see 
 " ye indeed, (or in seeing) but perceive 
 " not. Make the heart of this people 
 " fat, and make their ears heavy, and 
 " shut their eyes; lest they see with their 
 
 " eyes, 
 
408 
 
 ** eyes, and hear with their ears, and 
 " understand with their heart, and con- 
 " vert, and be healed.* Then said I, 
 " LORD/' (or Adorn) " how long ? And 
 " HE answered, Until the cities be wasted 
 is without inhabitant, and the houses 
 " without man, and the land be utterly 
 " desolate" &c. Isai. vi. 8 1 1. 
 
 Now the Lord, or Adoni, who then 
 spake to Isaiah, was represented to the 
 Prophet (see the beginning of the chap- 
 ter) as " sitting upon a throne high and 
 " lifted up, and his train filled the tern- 
 " pie," &c. " and one cried unto ano- 
 " ther" (that is, the Seraphims men- 
 tioned in the preceding verse) " HOLY, 
 " HOLY, HOLY (is) JEHOVAH OF 
 " HOSTS, the whole earth is full of his 
 " glory" c. (ibid. 13.) 
 
 * See some Observations on this passage in my Tract 
 on several important Prophecies. 2cl Edit, pages 222, 
 S23, and 228235. 
 
 Now, 
 
Now, notwithstanding that the Lord 
 JEHOVAH is represented in this Divine 
 Revelation as speaking in the Plural 
 Number (" who will go for us"), and 
 that the threefold repetition of the Epi- 
 thet Holy, in the proclamation of God's 
 glorious Title, Jehovah of Hosts, seems 
 to correspond with the above-mentioned 
 Idea of a Plurality of Persons being 
 comprehended in that One Eternal 
 Being, JEHOVAH, which then revealed 
 himself to Isaiah, yet the Apostle Paul 
 expressly attributed the Revelation to 
 the Holy Ghost, as being the Divinq 
 Person which then spake ! " Well SPAKE 
 " THE HOLY GHOST" (says he) "by 
 " Isaias the Prophet, SAYING, Go unto 
 " this people, and say, Hearing ye shall 
 " hear" &c. Who then shall presume 
 to say that THE HOLY GHOST is not 
 really and truly GOD ; when it is ap- 
 parent, by the citations already made, 
 that the glorious Name JEHOVAH, which 
 includes THE DIVINE NATURE OF THE 
 G g g FATHER, 
 
410 
 
 FATHER, and OF THE SON, is expressly 
 attributed also to THE HOLY GHOST ? 
 
 Without a due sense of this supreme. 
 Dignity of the Holy Spirit, we should 
 form but a very unworthy idea of the 
 real Dignity of HUMAN NATURE, which 
 (as I have already shewn) is not only 
 capable of receiving the Qift, or -inter? 
 nal Communication, ofthatg70/i0Msand 
 eternal FREE SPIRIT* OF GOD, as a 
 Principle of Action, but it is also clearly 
 entitled even to claim that wonderful 
 participation of the Divine Nature ! to 
 claim it, I say, by a written Charter of 
 Privileges, which can never be taken 
 from us (as God's Word cannot fail), he 
 having bound himself to us, on certain 
 reciprocal conditions, by/an irrevocable 
 covenant (as sure as his Word) .that 
 MAN might be FREE indeed ! We are 
 FREE (I say) having now zfree Choice, 
 
 * See note in p. 3/8. 
 
 through 
 
411 
 
 through Christ, to partake, if we 
 of the Tree of Life, (see note in p. 324) 
 
 from 
 
 * " Tf we will." For, notwithstanding all that has 
 been said and wrote concerning Predestination and He- 
 probation, yet it must surdy be our own fault, a depra- 
 vity in our own choice, or will, if we partake not of " the 
 " Tree of Life ! " (See my Tract on Predestination.) 
 
 " No man" (indeed) " can come tome" (said that 
 Divine Person, who alone is " THE WAY, and THE 
 " TRUTH, and THE LIFE/' John xiv. 6.) " except the 
 " Father, which hath sent me, DRAW him: and I" (said 
 he) " will raise him up at the last day." (John vi. 44.) 
 But though this Drawing depends on the Will of the 
 Father, yet no just argument arises from thence against 
 the free Will of MAX, because we have ample assurance 
 on the part of the Almighty, that his Good Will to DRAW 
 us will not be wanting, if we seek him as we ought, and 
 do not resist his Divine Grace in our hearts; of this 
 Good Will his affectionate remonstrances from time to 
 time by his Prophets bear unquestionable testimony.- 
 " Why WILL ye die, House of Israel? For I HAVE 
 <l NO PLEASURE in the death of him that dicth, saith 
 * ! the LORD JEHOVAH, wherefore turn yourselves" 
 *Q^m in Hiphil. cause ye to turn ; i, e. the repen- 
 tance must be by your own will and deed) " and lii-e ye." 
 (Ezek. xviii. 31, 3'2.) And again, GOD swears by him- 
 self, that we may have full assurance of his Will in our 
 favour, if our own Will is not wanting \ " Say unto them 
 
 (as) 
 
412 
 
 from which our first Parents were un- 
 happily excluded in this world I 
 
 But 
 
 (as) I LIVE, " saith the LORD JEHOVAH, I have NO 
 PLEASURE in the death of the wicked; but that the 
 " wicked turn from his way, and live : turn ye, turn ye, 
 *' from your evil ways : for why will ye die, House of 
 " Israel?" Ezck. xxxiii. 11. 
 
 These texts, indeed, are assurances of God's love to 
 the House of Israel ; but, in Christ, even the Gentiles are 
 entitled to claim them, being now engrafted on the stock 
 of Israel (see p. 307) and are thereby rendered " Abra- 
 " hunts seed, and heirs according to the promise." (Gal. 
 iii. 29) And imder the New Covenant, also, God hath 
 confirmed these assurances of favour on his part, if we are 
 not wanting to ourselves, premising us that we shall re- 
 cetTe, if we will but ask (see note in p. 414) " For 
 " THE LORD a* not slack concerning his promise, as some 
 " men count slackness; but is long- suffering to us ward, 
 
 " NOT WILLING THAT A N Y SHOULD PERISH, BUT 
 
 " that ALL s/iould come to repentance" 2 Pot. iii. p. 
 From hence it follows, that, if any perish, it is not by 
 God's Will, (though he certainly foreknows their de- 
 struction) but by their own "wilful Abuse of the Know- 
 ledge of Good and Evil; for we are assured also by 
 another Apostle, that GOD " will have ALL MEN to be 
 '* saved, and to come unto the Knowledge of the Truth." 
 (1 Tim. ji. 4.) " The Word ALL" (says the learned 
 Mr, Francis Fox on this text) " here stands for EVERY 
 
 " MAN; 
 
413 
 
 But these glorious Privileges being 
 granted to Human Nature only through 
 the Merits of that " Son of Man," who 
 voluntarily took our Nature upon him, 
 we must always remember, that our 
 Title to the Benefits of the free Cove- 
 nant, before mentioned, is valid only 
 when claimed in his Name, and for his 
 Sake, as we ourselves are otherwise to- 
 tally unworthy of them ; for he alone is 
 " the Way, and the Truth, and the Life? 
 
 11 MAN ; for so it is used ver. 1. where we are com- 
 *' manded to pray for ALL MEN. Hence (says he) we 
 *' may argue, that if God WILLS the Salvation of ALL 
 " MEN, and would have ALL come to the acknowledg- 
 <c ment of the Truth, then he affords ALL sufficient 
 ** MEANS and GRACE, in order to their obtaining Sal- 
 " vation ; because without this they cannot be saved." 
 (See John vi. 44. quoted in the beginning of this note). 
 " If any therefore perish, it is not because God DENIES 
 " them GRACE and HEL?, but because they are WANT- 
 
 " ING TO THEMSELVES, and WILL NOT BE PRE 
 
 " VAILED WITH to USE the assistance he affords. 
 " Their destruction, therefore, is not FROM any peremp- 
 " tory DECREE of God's, but FROM THEMSELVES." 
 New Testament with references, p. 867. note. 
 
 ancj 
 
414 
 
 and " no Man cometh unto the Father, 
 " but by" him. Johnxiv. 6. 
 
 He hath, therefore, particularly in- 
 structed us how to claim the Privileges 
 of Human Nature, assuring us by reiter- 
 ated* Promises, tendered in the most 
 
 urgent 
 
 * " And I say unto yon" (said our Lord Jesus) " ASK, 
 ** and it shall be GIVEN you : seek, and ye shall Jind: 
 4i KNOCK, and it shall be OPENED wito you." (For our 
 Lord had just before given a parable of a man's going to 
 liis friend's house even at midnight, and knocking at the 
 door to borrow bread). " For every one that ASKETII, 
 " RECEIVETH : and he that SEEKETH, FINDETH: 
 " and to him that KNOCKETII, it shall BE OPENED. If 
 " A SON thall ask bread of any of you that is A FA- 
 " THER, will he give Jam a stone?, or if he ask a Jish, 
 " will he for ajish g>re him a serpent ? or if he shall aslf 
 " an egg, will he offer him a scorjnon? IF YE THEN, 
 * ft BEING EVIL, know how to givejgood Gifts unto YOUI^. 
 '* CHILDREN : how mychjaore shall your HEAVENLY 
 ct FATHER give the HOLt S1 3 IKIT to them that ASK 
 "him?" (Luke xi. 913.) " And whatsoever ye shall 
 et ASK in MY NAME" (said our Lord JESUS) " that 
 et ycill Too" [an ample proof, as I before remarked, of 
 bts being truly GOD in Effect and Power, as well as in 
 Name, and that he and the Father are ON E, as he himself 
 
 not 
 
415 
 
 urgent and affectionate manner, that 
 Prayers in his Name shall certainly be 
 
 effectual; 
 
 not only said, but proved by his Worts; sq that \vc must 
 necessarily understand, as there is but ONE GOD, 
 (Jehovah) that he is included with THE FATHER in the 
 ONE Eternal Being JEHOVAH]" that THE FATHER 
 " may be glorified in THE SON. If ye shall ask any 
 *' thing in MY NAME" (our Lord JESUS again repeat- 
 ed and enforced his gracious promise) li I WILL DO (it)." 
 " If ye love me" (said hc)^ l %eep MY commandments? 
 (and ./who hath a right to command, but GOD? Our 
 Lord, nevertheless, immediately afterwards declares the 
 ministerial Office, which he had condescended to under- 
 take for our sake, as Media f or between GOD and Man, 
 himself being both !) .*' And I" (said he) " wilt PRAY" 
 " THE FATiiER,a;2#/*e shall gire you ANOTHER COM-' 
 " FORTER," (or ADVOCATE, see ABp. Sharp's Sermons, 
 vol. 5 Disc. 2d.) " that he may abide with you for cier; 
 " even THE SPIRIT OF TRUTH/' (here the Three 
 Divine Persons are distinctly mentioned together, 
 in their separate personal functions under the Chris- 
 tian Dispensation) <i whom" (i. e. the Spirit of 
 Truth) *' the world cannot receive, because it sevth lint 
 " not , neither knovcth him : but ye know him : " (and of 
 course all other true disciples of Christ know him, as the 
 promises arc to all, and cannot fail) " for he dwelletk 
 " with you, and shall be IN YOU." John xiv. 13 -17.) 
 " Again , I say unto you," (said our Lord JESPS) " iltaf 
 
 "if 
 
416 
 
 effectual; that is, provided there be no 
 wilful Defect on our part ; which con~ 
 
 dilional Clause is always to be under- 
 
 \> 
 
 stood, wherever Promises of Blessings 
 are delivered in Holy Scripture. 
 
 Let us therefore be mindful, " that 
 the sufferings of this present time, 
 are not worthy (to be compared) with 
 the glory which shall be revealed to 
 
 " if two of you shall agree on earth, as touching any 
 " that they shall ask, it shall be done for them of MY FA- 
 " THER, which is in heaven. For where two or three are 
 " gathered together iif MY NAME " (i. e. in the Name 
 of JESUS) " there AM / in the midst of them." (Matt. 
 xviii. Ip, 20.) 
 
 These, and many more such, declarations of Christ, 
 are the reiterated Promises (mentioned above) on which 
 the restored Dignity and Privileges of Human Nature are 
 firmly founded, being the perfection of Human LIBER- 
 TY, the privilege he has obtained for us, to claim a 
 participation even of the Divine Nature, through his 
 merits, that we may become (individually, as well as 
 congregationatty, throughout nil the Branches of the true 
 Cathulic Chvrch} " Temples of the Holy Ghost," (I Cor. 
 iii. l(j.) "for where THE SPIRIT OF THE LORD (is) 
 
 " there 
 
417 
 
 " us" (Rom. viii. 18.) */< fy&G, that 
 is, towards us> or respecting ourselves; 
 
 refer- 
 
 " there (is) LIBERTY!" (2 Cor. iii. 17.) By which 
 must necessarily be understood " the perfection of Li- 
 " BEIITY." The true principles of which are included 
 in one single word, " Lore/' viz. First, Our Duty of per- 
 fect Love towards GOD, before all other considerations; 
 and secondly, A comparative degree of " Lore" towards 
 each other, viz. as we love ourselves. For, through the 
 mercy of God, .we are not absolutely required to exceed 
 this comparative measure of Love towards our neigh- 
 bours ; though " Self-Love, " has been far exceeded by the. 
 generosity of some worthy men, who have been prompted 
 to that commendable excess, by their love of God. (See 
 the Index under the word Self-Love.} Let us be thank- 
 ful, however, that more is not absolutely required of us 
 than this comparative degree of LOVE, " Thou shalt 
 " LOVE thy Neighbour AS thyself." For our Lord him- 
 self has recited this second great Commandment, express- 
 ly in these very terms, and has assured us, that u on these 
 " two Commandments " (first, the perfect Lore of God, 
 and secondly, this comparative degree of Love towards 
 bur neighbours) " hang all the Law and the Prophets' 9 
 (Matlh. xxii. 36* 40.) And the object of this whole 
 argument is clearly continued by the Apostle James ; 
 who expressly attributes to this second, or comparative 
 degree of Love, the Title of " the Royal Law," (ii. 8.) 
 doubtless, as being the most eminent and essential of 
 II h h all 
 
418 
 
 referring., probably, .to that " Eternal 
 " Weight of Glory" with which Human 
 
 Nature 
 
 all other Human Laws respecting our brethren, to 
 which he manifestly refers under the Title, also, of 
 " the Law of Liberty,"-^- the Law by which we must be 
 judged ! (Compare chap. i. 525, with ii. 12. See also a 
 distinct Tract of mine on *' the Law of Liberty," printed 
 in 1776.) Now in order to maintain with propriety this 
 Law- of Liberty, both with respect to ourselves and our 
 neighbours, we ought to be perpetually mindful that our 
 Bodies are the " members of Christ," and of course the 
 peculiar property of God, and that " we are not our own"- 
 being ** bought with aprice." 1 Cor. vi. 19,20. John iii. l6. 
 (however inconsistent this may seem with the ordinary 
 notions of " Liberty and Property"") because no true 
 Liberty can exist without the help and presence of 
 God's Holy Spirit, (<2 Cor. iii. 1?.) the great object of 
 our prayers through Christ. But the glorious Privilege 
 lie has tendered to us of asking and claiming, in his name, 
 this perfection of Liberty, (the guidance and internal 
 presence of the Holy Spirit,} demands our constant vigi- 
 lance and attention, that we may so ask for it, according 
 to the conditions he has proposed, that we may entertain 
 a reasonable hope of obtaining it, that is, if we really 
 Jvve him, so as to keep his commandments ; for the con- 
 ditional promise on his own part is immediately added 
 " And 7" (said lie) " will pray the Father, and 
 " he shall give you another Comforter that he may abide 
 " with you for ever;" (even)" tie Spirit ofTrutk,"&c. 
 
 (John 
 
419 
 
 Nature is capable of being invested 
 ** after the sufferings of this present 
 *' time" as signified by the same 
 Apostle in a parallel passage of another 
 JEpistle " For our light affliction" (said 
 the Apostle) " which is but for a mo- 
 *' ment" (i. e. comparatively speaking) 
 " worketh for us afar more exceeding 
 " and eternal Weight of GLORY I" 2 Cor. 
 iv. 17. This further Revelation of God's 
 Will [variously expressed in the New 
 Testament,*] concerning the sure and 
 
 most 
 
 '(John xiv. ISIT-) Thus the fallen state of the nature 
 of Man may be effectually restored to its original dignity, 
 if the future Building of our existence be most careful- 
 ly and assiduously raised upon this foundation with the 
 plumb-line of Integrity, and be afterwards maintained 
 with Perseverance to the end 6f Life ! " He is faithful 
 " that promised." (Heb. x. 23.) Wherefore, " be strong, 
 *' and of a good courage, fear not, nor be afraid: for 
 t THE LORD (Jehovah) -THY GOD, he it is that doth 
 " go withthee, he will riot fail thee, nor forsake thee" 
 (Deut. xxxi. 6.) 
 
 * ^ WhtnChrist (who is) our life, shall APPEAR, then 
 " shall ye also appear with him iff GLORY. Mortify 
 
 '' there- 
 
420 
 
 most certain expectation, that we may 
 entertain, of being invested with ETER- 
 NAL 
 
 " therefore your ffiemfcrJ,"*&c. Col. iii. 4. " For our con- 
 " versation is in heaven ; from whence also ice look for 
 
 " THE SAVIOUR, THE LORD JESUS CHRIST : W/lOsholl 
 
 " change our vile BODY, that it may be fashioned LIKE 
 " UNTO HIS GLORIOUS BOD Y, according to the working, 
 ** whereby he is able even to subdue all things unto him* 
 " self." (Ph. iii. 20, 21.) " Belored, now are we the sons 
 " of God, and it doth not yet appear what we shall be "f 
 *' but we know, that when he shall APPEAR, \VE SHALL 
 "BE LIKE HIM: for we shall see him as he is. And 
 " every man that hath this hope in him, purifieth himself, 
 " even as he it pure." 1 John iii. 2, 3. " But some (man) 
 " will say, How are the dead raised up? and WITH 
 " WHAT BODY do theycome? Thou fool, that which thou 
 " .sowest is not quickened, except it die:" "And that 
 " which thou sowest, thou sowest not that BODY that shall 
 " be, but bare. grain, it may chance of .wheat, or of some 
 " other (grain), but God giveth it A BODY as it hath 
 "pleased him,. AND TO EVERY SEED HIS OWN BODY, 
 " 'Alljle&h is not the samejlesh, but (there is) one (kind 
 " of) flesh of men, another flesh of beasts, another of 
 " Jishes, (and) another of birds, &c. " So also (is) the 
 14 resurrection of the dead. It is sown in corruption ; it 
 ** is raised in incorruption : it is sown in dishonour ; IT 
 *' is RAISED IN GLORY: it is sownin wcaktiess; IT 
 " is RAISED IN POWER; it is. soton a natural (or 
 animal) BODY, it is raised. A SPIRITUAL 
 
 " BOOT. 
 
421 
 
 NAL GLORY in the world (o come, (if we 
 persevere in the true Faith and Practice 
 
 of 
 
 " BODY. There is a natural (or animal) body, and 
 " there is a spiritual body. And so it is written. The 
 " Jirst man Adam 'was made a living soul; tJie last Adam 
 tl (was made) a quickening Spirit, &c. And as we have 
 4i borne the image of the earthy, WE SHALL ALSO BEAR 
 
 " THE IMAGE OF THE HEAVENLY [i.e. of the Lord 
 
 Jehovah from HEAVEN, mentioned in thc4?th verse, see 
 also pages 208297, 306321.] " Now this I say, 
 ** brethren, that FLESH AND BLOOD cannot inherit the 
 " kingdom of God ; neither doth CORRUPTION inherit 
 " INCORRUPTION.* Behold, I shew you a mystery ; 
 
 " we 
 
 * By this latter part of the sentence (i.e. neither doth corruption 
 inherit mcorruption) the Apostle explains what he meant by the flesh 
 " and blood" which " cannot inherit, 1 ' &,c. " ita explicat " (as Grotius 
 justly remarks) " quid inlelligi volitsrit per crapjto. et ai^a." 
 Jt is manifest from the whole context, that the Apostle, by flesk 
 and blood in this text, meant only corruptible and perishable flesh and 
 blood ; for it is not the substance or solidity of flesh and blood, which 
 cannot inherit the kingdom of heaven, but only the corruptibility, 
 Or dissoluble and corrupt quality of it, as another learned commea* 
 tator (Slater) has remarked Non intelligit CORPOBIS SUBSTANTIAM, 
 sic enim resurget. Job xix. 26, 27. sed qualitatew corruptam. PoL 
 Synop. Vol. V. page 539. 
 
 We have incontestable evidence, by the resurrection and as- 
 cension of our Lord, that the real human substances of "flesh and 
 " bones." (of which his revived body consisted) can and doth 
 " inherit the kingdom of heaven." Our Lord was particularlycare- 
 ful to convince his disciples of this truth after his resurrection) 
 Saying" Behold my handy and feet, THAT IT is 1 MYSELF:" (oti 
 via? ryw f*/-Uj thus insisting upon the identity of Lis owu person) 
 
 " handle 
 
422 
 
 bf Christianity in this world), completes 
 our Charier of Privileges and Immuni* 
 
 ties, 
 
 " we shall not all sleep, but we shall all be changed, in a 
 
 " moment 9 
 
 ** handle me, and see, "(thus urging his disciples to receive undeniable 
 conviction by all their senses) "for A SPIRIT" (says he) " hath 
 '* not FLESH AND BONES, as ye see me have. ^Ind when fir hail thus 
 " spoken, he shewed than (his) hands and (his) /?/." Luke xxiv. 
 39, 40. Now this was not to convince them merely, that the hands 
 and feet, which he then shewed, were l< Jksh and bones," but that 
 they were also (to undeniable demonstration) the same identical 
 " flesh and bones " that had been publickly nailed to the cross ; 
 for our Lord shewed them likewise " his side," John xx. 20. un- 
 doubtedly that same wounded side which had been pierced with a 
 lance ; for it was manifestly on account of the wounds, which he 
 had received in his fesh, that he now pointed out, as unquestion- 
 able evidences of his identical body, those particular parts thereof 
 (his hands, feet, and side) in which the principal wounds had been 
 made, agreeable to the predictions of the Prophets (Ps. xxii. 16. 
 Zech. xii. 10. and xiii. 6, 7.) and, at the same time, he submitted 
 himself to the most critical examination of those select persons, 
 whom he had chosen for u itricsses " // is I myself," (says he) 
 " hand!? me and see,' 11 &c. That our Lord appealed to the evidence 
 of real wounds in his fesh, is further demonstrated by the declara- 
 tion of the Apostle Thomas, when he had heard the account of 
 our Lord's appearance from the other disciples : for Thomas 
 answered them, saying <' Except I shall see in his HANDS the print 
 of the nails, and put my finger into the print of the nails, and thru ft 
 " rny hand into his SIDE, I will not belie-cc." And accordingly, thi* 
 palpable and unquestionable demonstration was graciously allowed 
 him, even in the presence of the former witnesses ; for " sifter 
 " eight days, again the disciples zrere within, and THOMAS with them." 
 " (then) came Jesus, the. doors being shut, AND STOOD IN THE NJIDST, 
 *' find said, Peace (be) unto you. Then saith he to TnoK\s,reach hither 
 '* thyfing& s and behold MY HANDS ; and reach hither thy hand, and 
 " (thrust) it into my side : and be notfritUas, but belirvinf.*' (John 
 
423 
 
 ties, or, " the perfect Law of Liberty" 
 which THE ALMIGHTY has been pleased 
 (;o tender to his Creature Man ! 
 
 '< Who 
 
 *' moment, in the twinkling of an eyt, at the last trumpet 
 
 " (for 
 
 xx. 2427.) And after our Lord had, at several other times, (1 
 Cor. xv. 4 8.) visited, instructed, and confirmed his disciple* 
 concernjne; the truth and reality of his resurrection, and other neces- 
 eary doctrines, he at length ascended from among them towards 
 heaven, even while their -whole attention was fixed upon him 
 ' Wkile thnj beheld" (says the text) " he -vas taken up ; and a 
 ?' cloud received him out of their sighf. And while they THEY LOOKED 
 " si'EDFAS'ii.Y (c&TEVt&VTs?) toward heaven, AS HE WENT UP, behold 
 " two men stood by than in tvttite apparel ; which also said, "VI 1 men of 
 ** Galilee, why stand yc. guzing up into heaven ? THIS SAME JESUS, 
 4f which is taken up from you INTO HEAVEN, shall so come, in like man- 
 ' ner an ye htrje seen him go INTO HEAVEN." (Acts i. 9 1 1.) Thus 
 we have incontestable evidence concerning the identical substance 
 of our Lord's revived body, " Fleslt and Bones ;" and" therefore 
 with certainty we know the Human B-->dy (consisting of solid and 
 palpable substances of " Fles't. and Bones"; is capable of inheriting 
 the kingdom of heaven; and consequently we must understand that 
 the Flesh and B/o^d mentioned by the Apostle, which " cannot 
 " inherit,'? &c. must necessarily mean corrupt and niorlal Flesh 
 and Blood, before it has undergone the promised chn/ige to in<or- 
 ruplion and immortally, &*. explained above for our Lord's body 
 (it is manifest, if all these circumstances are considered) could not 
 possibly have undergone any other change than that of being 
 " RAISED INCORRUPTIBLE," whereas, before, it was corruptible (or 
 liable to injurjes) and mortal, or it could not have suffered and died .- 
 and in like manner all the rest of the " dead shall be rau-eu INCOR- 
 RUPTIBLEJ" as the resurrection of Christ is the pledge of our hope, 
 he being declared " the first fruits of them that siept." \ Cor. xv. 20. 
 I shall not apologize to my readers for the length of this note, be- 
 cause the subject of it very materially concerns the Nature of Man ; 
 and all mankind are personally interested in the assurances we have, 
 that even the Body (as well as the Soul} shall one day be raised to 
 
 immortality. 
 
424 
 
 " Who" (then) shall separate us 
 "from the love of Christ ? (shall) tribu- 
 
 " lation, 
 
 tl (for the trumpet shall sound}" * " and THE DEAD 
 " shall be raised INCORRUPTIBLE, and we shall be 
 
 " CHANGED." 
 
 immortality and eternal duration ; nevertheless, I confess, that I 
 should have neglected to treat upon this very material part of my 
 subject (as I conceived that the doctrine was sufficiently under- 
 stood, and generally received among Christians) had not a new 
 pamphlet, on very different principles, been put into my hands, 
 at the very time when 1 had proceeded in transcribing the above 
 note for the press, even to the very sentence where I have placed 
 the mark of reference ; so that I thought myself obliged to add 
 these remarks upon the text, in order to guard against the plausi- 
 ble insinuations in the said Tract. 
 
 * " For the trumpet SHALL sound,' (o-aXTicm "yap) ssysr the 
 Apostle ; but the Author of the New Pamphlet, mentioned in the 
 preceding note, boldly insinuates, that it shall NOT sound! And 
 as this Author has thought proper to conceal his name, I hope, I 
 may censure his opinions with less reserve, because he cannot 
 suspect me of any personal dislike to an unknown author j and 
 mwst therefore consider my severity as levelled merely against his 
 erroneous doctrines, and not against himself. 
 
 " Do you take the LAST TRUMPET " (says he, in page 13.) " to 
 " be some instrumental sound?" &c. " The zvonl J,AST/' (says he 
 again) " evidently implies, a FIRST ; 71010 who is he that heard (he in- 
 t( strumental sound of the FIRST Trumpet?" Thus, on the strength 
 >f a mere sophistical quibble, he ventures to found his opposition 
 to> the clearest evidence of scripture that " the Trumpet SHALL 
 * f SOUND, and the dead shall be raised,'"' as if these great articles 
 of the Christian Faith, the Resurrection of Ike Dead, and the awful 
 Summons to the Judgment Scat of Christ, could possibly be set aside 
 ty soch superficial reasoning ! For though we may not be able to 
 answer his question, viz. " Who is he that heard the instrumental 
 *f sound of the FIRST Trumpet ?" Yet any plain honest Christian, 
 irtko reads his Bible with a proper humble disposition, can easily 
 
 inform 
 
425 
 
 *< lation, or distress, or persecution, or 
 "famine, or nakedness, or peril, or 
 
 " sword? 
 
 ** CHANGED." That is, we living men, whoever we are, 
 that shall be found alive, and remaining in the body at 
 
 that 
 
 inform him, who they were (even a whole nation at once) that 
 really and truly heard the actual sound of a. former heavenly trumpet. 
 See the 19th chapter of Exodus ; wherein the instrumental sound is 
 clearly expressed by two different technical Hebrew names of aa 
 instrument, well known among the Israelites, which seems to have 
 been a kind of horn or cornet. The use of such instruments is par* 
 ticularly recorded in Joshua, vi. 4. for seven of them were sounded 
 by the priests at the taking of Jericho. The sound only of one in- 
 strument (taftrUtg two different names) was heard at Mount Sinai, 
 tho' it if described as being loud to a most tremendous degree, being 
 a heavenly trumpet. And, answerable to this, the future heavenly 
 trumpet, foretold by St. Paul, is mentioned in the singular num- 
 ber, viz. " the trump of Gorf." 1 Thess. iv. 16. Now as the 
 sounding of the former trumpet was previously appointed and fore- 
 told as the awrul signal to apprize th Israelites of the Coming of 
 Jehovah upon Mount Sinai, and to summon them up to the Mount 
 (see Exodus xix. 11, and 13.) so the actual tremendous sounding of 
 that former trumpet (see verses 16 and 19,) is an incontestible 
 earnest or pledge to us (even upon the principles of this author's own 
 argument) that we ought to expect an actual sounding also of the 
 last trumpet^ because it is as clearly appointed to be the atvful signal 
 of the future Coming and Appearance of the Messiah to judge th* 
 world, as the former trumpet was of the descent of Jehovah upon 
 Mount Sinai, so that the ingenious hypothesis of this Author about 
 the soundless summons of the last trumpet falls at once to theground! 
 There is such ample evidence (God be thanked) of outward trans- 
 actions throughout the whole account which Moses has given, of 
 God's coming down upon Mount Sinai (or Horeb, which is only a 
 different part of the same mountain) that the literal sense of hi* 
 relation cannot, without the most glaring perversion, be enveloped 
 I i i and 
 
420 
 
 91 sword ? (ds it is written, for thy 
 " we are killed all the day long ; we are 
 
 " accounted 
 
 that awful period, " shall be changed; " for the Apostle 
 had before declared, that " we sJiall not all sleep " (that 
 
 is, 
 
 and darkened by the delusive mist of fgvrative sophistry! And 
 the same, indeed, may be said of what is revealed to us in the 
 Scriptures concerning the future Coming and Appearance of the 
 Messiah to judge the world ; but this Author nevertheless (pre- 
 suming upon the supposed force of his insidious quibble about the 
 last trumpet) ventures openly to profess his disbelief of the actual 
 future judgment of the ivorld by Christ ; and boldly asserts, that 
 " there will be no such process hereafter. The judgment seat" (says he) 
 " M in every man's heart ; and it is there, and THERE ONLY, that man 
 ' can % or EVER WILI, feel acquittance, or CONDEMNATION," &c. 
 (Note in p. 25.) And this unscriptural doctrine he has attempted 
 (in a preceding part of his book) to illustrate by an example drawn 
 even from Scripture itself ! " When Paul stood before Feli.r," (says 
 he in p. 20.) " Felix stood before the judgment seat of Christ ; else 
 " what made him tremble ? What but the secret condemnation he felt 
 * { in his breast ? " But give me leave for a moment to treat this 
 Author in his own evasive style, by answering questions with ques- 
 tions, though I by no means wish to avoid giving him a direct 
 answer to his trembling system f Would not Felix hare had much 
 less cause to tremble , if (with the spirit of our modern Author) he 
 had conceived that there would never be any other condemnation, 
 than that which he felt within himself? And again Did not Felix 
 tremble whilst (or as) the Apostle " reasoned " (AtaX-yojUiv $E otvrit 
 a genitive case taken absolutely, as the grammarians say,f;e. to mark 
 the precise interval of any action, or corresponding circumstance, 
 S that it happened during the very timt that the Apostle nasonfl) 
 
427 
 
 *' accounted &s sheep for the slaughter). 
 *' Nay, m all these things, we are more 
 
 " than 
 
 is, in death) but we " shall attic CHANGED," viz. both 
 Dead and Living shall be changed from corruptible to in- 
 
 corrupt Me 
 
 *' of righteousness, temperance, and THE JUDGMENT TO COME (expressly 
 ra xp*/xaTo,-T /zXAoyros,or the future judgment) so that the Apostle 
 could not possibly mean the present internal condemnation, which at 
 that very interval of time caused Felix to tremble? Acts xxiv. 25. 
 But this author not only denies the future JUDGMENT OF CHRIST, 
 but also, it seems, the future RESURRECTION OF THE DEAD ! 
 " He feels " (speaking .in p. 23. of a man that has the wit- 
 ness within himself) " that he"Js RISEN WITH CHRIST^ and so ex- 
 *' periences zcith St. Paul, THE POWER OF HIS RESURRECTION : and 
 " being made A PARTAKER OF THE FIRST RESURRECTION, flesh and 
 '* blood then convinces him what it is," &c. Now, as he-thus asserts, 
 that he is " made a partaker of the first resurrection,'" and that there 
 will be " no process hereafter," nor judgment of Christ, besides that 
 which (as he conceives) is in every man's heart, itnecessarily follows 
 that (with respect to .himself, and such other " truly awakened soldi" ) 
 this Author must suppose the ressurrecttenlo be already past ! This 
 is a leading principle, wliich, being once admitted, all the other 
 doctrines, which this Author has laboured to inculcate, must ne- 
 cessarily follow as concomitant circumstances : the perusal of his 
 book, therefore, enables us to form a very probable idea of the 
 particular doctriues held by those very ancient heretics^ Hgmeneus 
 and Philetus j for tho' this author himself conceives, that his doc- 
 trines are " not only uncommon, but nezv," &c. and accordingly 
 (in his preface) apologizes for " the untrodden path," yet his 
 path is very old, and so strongly marked in antiquity, that the 
 leading principle above mentioned, on which almost all the re*t 
 depends, was described more than 1700 years ago, even by St. 
 Paul himself, who mentioned the promoters of it expressly by name 
 and warned us against the pernicious effects of their errors in the 
 
 strong- 
 
428 
 
 " than conquerors, through him that 
 " loved us. For I am persuaded" (said 
 
 the 
 
 corruptible Beings, though the manner of THE CHANGE 
 will be different in these two different states of mankind, the 
 Dead will be RAISED incorruptible, but the .Lirwgshall be 
 instantaneously rendered so, " in the twinkling of an eye." 
 Thus the change will be made in the property or quality 
 of our living bodies, and not in the identity of them. It 
 will be an annihilation or dissolution of corruptibility, 
 and not of sitbstynce ; for the substance, on the contrary, 
 will be rendered indissoluble and eternal; even that sub- 
 stance which now is subject to so many fatal accidents, 
 diseases, and death) " for THIS CORRUPTIBLE must 
 " put on INCORRUPTION, and this mortal (must) put 
 " on IMMORTALITY." [So thatitis, manifestly, " this" 
 same mortal body " this" earthly tabernacle in which we 
 now live,- that shall hereafter "put on" immortality and 
 incorruption " We that are in (this) tabernacle do groan" 
 (says the same Apostle in another place,)'* being burdened: 
 " not for that we would be UNCLOTHED, but CLOTJIED, 
 " UPON, that mortality might be swallowed up of life" 
 2 Cor. v. 4. and this is further explained in the former 
 text, viz.] " So when THIS CORRUPTIBLE (says the 
 Apostle) " shall have PUT ox incorruption, and THIS 
 
 strongest terms *' Their word" (says the Apostle) *' will eat as doth 
 ' a canker : of re/tow w HYMEN EUS and PHILBTUS ; who concerning 
 " the truth have ERRED, saying t that the RESURRECTION is PAST At- 
 *' READY ; and overthrow, the faith of some." 2 Tim. \\. 17, 18. 
 
 " MO *- 
 
429 
 
 the Apostle to the Romans) " that nei- 
 " ther death, nor life, nor angels," (that 
 is, the angels of Satan) " nor princi- 
 " palities, nor powers, nor things pre- 
 " sent, nor things to come, nor heighth, 
 " or depth, nor any other creature, shall 
 " be able t$ separate us from the love of 
 " God, which is in Christ Jesu* our 
 Lord:' (Rom, viii. 3539. 
 
 Here is a noble declaration of that 
 " perfect Liberty," to which Christ has 
 restored mankind ! that glorious Digni- 
 ty of "Human Nature" which even the 
 poorest and meanest persons amongst 
 us (the distressed, the hungry, and the 
 naked) are capable of attaining by Per- 
 severance, in Faith, and Resolution in 
 observing and keeping, on their Part, 
 
 " MORTAL shall have PUT ON immortality, then shall 
 11 be brought to pass the saying that is written ; Death is 
 " swallowed up in victory. death, where is thy sting? " 
 &c. 1 Cor. XY. 3555, 
 
430 
 
 THE CONDITIONS* of our reciprocal 
 Covenant with God ! 
 
 * .(The conditions of our reciprocal covenant withGod.) 
 
 * Let us but satisfy ourselves that \ve perform the condi- 
 c tions which Christ hath required of mankind, in order 
 
 * to salvation (which conditions are all summed up in 
 
 * these two words, Faith and Repentance) and we may 
 
 * be as certainly assured that we belong to God, and are 
 ' entitled to his favour, as if we saw our particular names 
 ' recorded in a book, among them that are appointed to 
 ' salvation. Away, therefore, with all fears and doubts 
 ' concerning our eternal Predestination. Let us never 
 
 * be solicitous in enquiring, whether God hath decreed 
 
 * such a particular number of persons (in exclusion to the 
 ' rest of mankind) to eternal life ; or, if he hath done so-, 
 
 * whether we be in the number of them ; but let us take 
 
 * care to secure our own duty/ " Secret things belong to 
 u the Lord our God ; but the things that are revealed, to 
 " 7/5, and to our children, that we may do all the works 
 " of his law ; " as we have it in Deuteronomy. i Let u$ 
 ' take care to obey God's commandments : let us live as 
 
 * well as we can, and if we do so, it is certain we cannot 
 4 miscarry ; and if God ha-th made any such Eternal 
 ' Decrees concerning the lot of particular persons, it is 
 4 certain likewise that we are in the number of those that 
 "* are predestinated to eternal salvation, provided we con- 
 ' tiftue in our faith and obedience/ ABp. Sharp's Ser- 
 mon " Of the Fevncss of those who shall be saved.* 
 Vol. III. p. 111. 
 
 Let 
 
431 
 
 Let us therefore (like the Apostle) 
 approach unto the Throne of Grace, in 
 full Assurance of FAITH, always re- 
 membering, that a SOUND FAITH must 
 be the principal Foundation of our 
 Pretensions to the promised Dignity and 
 Privileges of HUMAN NATURE, and 
 that by Perseverance in the true Faith, 
 and a continual Renewal of those ines- 
 timable Claims, from time to time, 
 while we remain in this world, we may 
 be as confident as the Apostle, that 
 " neither death, nor life, nor angels, nor 
 " principalities, nor powers, nor things 
 " present, nor things to come, nor 
 " heighth, nor depth, nor any other crea- 
 " lure, shall be able to separate us from 
 " THE LOVE OF GOD, which is in 
 " CHRIST JESUS our Lord;" because, 
 through him, God has put it absolutely 
 in our own Power (whatever our tern- 
 porary Afflictions and Sufferings may be 
 in this Life) to attain an " ETERNAL 
 WEIGHT OF GLORY :" 2 Cor. iv. 7. 
 
 " For 
 
432 
 
 " For which cause we faint not" 
 (" though our outward man perish "} 
 being fully persuaded that he, who PRO- 
 MISED, is " able also to PERFORM." 
 
 The Defects of this Tract, wherever 
 the Reader discovers any, are certainly 
 to be attributed to the fallible Author, 
 whose Name is prefixed ; but whatever 
 may seem praise-worthy, and instruc- 
 tive therein, to GOD ALONE ! 
 
 " SOLI DEO, GLORIA ET GRATIA.* 
 
 INDEX 
 
433 
 INDEX 
 
 OF THE 
 
 TEXTS referred to in the foregoing- 
 Work. 
 
 
 Mam 
 
 GENESIS^ 
 
 aanauM 
 
 EXODUS continued. 
 
 Chap. 
 
 Verses. 
 
 Pages. 
 
 xxxii. 
 
 9, 10. 80. 
 
 i. 
 
 2. 
 
 381. 
 
 
 ) to 17. 83. 
 
 ii 
 
 17. 
 
 ii. 14. 
 
 
 27. 250. 
 
 in. 
 
 4>5- 
 
 19. 
 
 
 31 to 33-97 n - 
 
 
 17 to 19. 
 
 22. 
 
 xxxiii. 
 
 18. 20. 223. 
 
 
 19. 
 
 28 n. 
 
 
 225 n. 
 
 
 22. 
 
 20. 43. 
 
 xxxiv. 
 
 23. 237 n. 
 
 
 
 324 n. 
 
 
 
 
 
 327 n. 
 
 
 LEVITICUS. 
 
 $iv. 
 
 2 
 
 92 n. 
 
 xvii. 
 
 3. 52. 
 
 
 22. 
 
 459. 
 
 xix. 
 
 18. 68. 
 
 xviii. 
 
 19. 
 
 91. 
 
 
 28. 158. 
 
 
 23 to 25. 
 
 88 n. 
 
 
 
 
 33- 
 
 Q2 n. 
 
 
 NUMBERS. 
 
 xxii. 
 
 i. 
 
 "19411. 
 
 ii. 
 
 356 n. 
 
 
 2. 
 
 278 n. 
 
 xiv. 
 
 7. 84. 
 
 
 6 to S. 
 
 278 n. 
 
 
 1 1 to 20. 86. 
 
 
 18. 
 
 27811. 
 
 
 13 to 20. 86. n. 
 
 
 
 
 
 20 to 22. 88. 
 
 
 EXODUS. 
 
 
 xvi. 
 
 i to 40. 94. 
 
 iii 
 
 14. 
 
 269 n. 
 
 
 10 to 22. 88. 
 
 xv i. 
 
 4- 
 
 195 n. 
 
 
 19. 92 n. 
 
 xviii. 
 
 
 346 n. 
 
 
 41 to 48.96. 
 
 xix. 
 
 
 425 n. 
 
 XX. 
 
 12. 97 n. 
 
 
 u to 13. 
 
 425 n. 
 
 XXV. 
 
 15. 170. 
 
 
 16. 19. 
 
 425 n. 
 
 
 18. 169 n. 
 
 XX. 
 
 2. 
 
 389 n.. 
 
 xxvii. 
 
 12 to 14. 97 n. 
 
 xxiii. 
 
 I 7 - 
 
 237 n - 
 
 
 17. 339 n. 
 
 xxx* 
 
 12 to 16. 
 
 105. 
 
 xxxi. 
 
 8. 170. 
 
 
 
 Kk 
 
 k NUMBERS 
 
434 
 
 NUMBERS continued. 
 
 
 2 SAMUEL. 
 
 xxxi. 1 6. 169 n. 
 
 xviii. 
 
 33- no- 
 
 339 n - 
 
 xxiv. 
 
 i. 195 n. 
 
 
 xxiv. 
 
 17. 106. 
 
 DEUTERONOMY. 
 
 
 
 I. 340 n. 
 
 
 1 KINGS. 
 
 9 to 17. 342 n. 
 
 xviii. 
 
 12. 189 n. 
 
 13. 342 n. 
 
 xxii. 
 
 20 to 23. 139 n. 
 
 16, 17- 337 n - 
 
 
 
 iv. 37. 97 n. 
 
 
 -2 KINGS. 
 
 vi. 4. 252. 286. 
 
 ii. 
 
 1 6. 189 n. 
 
 333- 33.5- 
 
 
 
 36*. 
 
 1 
 
 CHRONTCLVS. 
 
 389 n. 
 
 xxi. 
 
 i. 19611. 
 
 4,5- 251. 
 
 
 
 5. 289 n. 
 
 o 
 
 CHRONICLES. 
 
 16. 289 n, 
 
 xix. 
 
 6, 7. 338 n. 
 
 viii. 16. 195 n. 
 
 xxxii. 
 
 26. 138 n. 
 
 x. 20. 354 u. 
 
 
 31. 138 n. 
 
 xvi. 18. 343 n. 
 
 
 
 xvii. 1 8 to 20. 104 n. 
 
 
 JOB, 
 
 xxiii. 23. 289 n. 
 
 xix. 
 
 26. 131 n. 
 
 xxxi. 6. 419 n. 
 
 
 26, 27. 421 n. 
 
 xxxii 22. 133 n. 
 
 xxxiii. 
 
 4- 38i. 
 
 
 xlii. 
 
 7. 222. 
 
 JOSHUA. 
 
 
 
 vi. 4. 425 n. 
 
 
 PSALMS. 
 
 vn. 19. 251. 
 
 ii. 
 
 2. 364. 
 
 xiii. 33. 251. 
 xviii. 4. 341 n . 
 xxii. 16, 17. 339 n - 
 
 
 7.322 11.349. 
 3.0 n. 
 12. 336 n. 
 
 22 251. 
 
 X. 
 
 16. 248 n. 
 
 24. 251. 
 
 xi. 
 
 6. 146 n. 
 
 JUDGES. 
 
 xviii. 
 xxii. 
 
 31. 367. 406. 
 
 7. 233 n. 
 
 vi - 39- 195 n. 
 
 
 16. 422 n. 
 
 xi. 23, &c. 251. 
 
 xxir. 
 
 i. 27 n. 
 
 1 SAMUEL. 
 
 xxvi. 
 xxxiii. 
 
 2, &C. 195 n. 
 
 6. 383- 
 
 xvi. 14. 197 n . 
 
 xlv. 
 
 276. 362. 
 
 xx. 31 to 34. 103. 
 
 
 6- 274 
 
 
 
 PSALMS 
 
435 
 
 PSALMS continued. 
 
 ISAIAH continued. 
 
 
 7- 
 
 397 ". 
 
 vii. 
 
 '5- 
 
 31. 
 
 
 
 397 n.. 
 
 
 15, 16. 
 
 45* 
 
 xlvii. 
 
 2.7. 
 
 27 n. 
 
 X. 
 
 if 
 
 237 n - 
 
 1. 
 
 23. 
 
 233 n. 
 
 X. 
 
 33- 
 
 237 n. 
 
 ]j. 
 
 II, 12. 
 
 378 n. 
 
 xi. 
 
 2. 
 
 366.348- 
 
 Iviii. 
 
 II. 
 
 147 n. 
 
 
 
 387 n. 
 
 Ixxxii. 
 
 6. 
 
 337 
 
 xix. 
 
 4, 
 
 237 n. 
 
 Ixxxiii 
 
 .1. 
 
 367. 
 
 XXV. 
 
 8. 
 
 221 n. 
 
 
 13. 
 
 367- 
 
 xxviii. 
 
 16. 
 
 234 n. 
 
 
 18. 
 
 367. 294. 
 
 xxxiv. 
 
 6. 9, 10. 
 
 134 n. 
 
 
 
 367- 
 
 xxx vii 
 
 
 406 n. 
 
 Ixxxvi 
 
 10. 
 
 406 n. 
 
 xl. 
 
 
 258. 
 
 xc. 
 
 
 279 n. 
 
 
 
 288 n. 
 
 xcv. 
 
 
 390. 
 
 
 3' 
 
 259. 262. 
 
 xcvii. 
 
 7- 
 
 37 i n. 
 
 
 
 288 n. 
 
 c. 
 
 5- 
 
 150 n. 
 
 
 
 293 " 
 
 cii. 
 
 19. 
 
 277 n. 
 
 
 3- 5- 
 
 229. 
 
 
 23, 24. 
 
 277 n. 
 
 
 3 to ii. 
 
 268. 
 
 
 
 279 n. 
 
 
 9- 
 
 228. 
 
 
 24. 
 
 277 n. 
 
 
 9, 10, ii 
 
 .262. 
 
 
 25 to 27 
 
 276 
 
 
 ii. 
 
 274. 
 
 cvi. 
 
 32. 
 
 97 ". 
 
 
 12 tO 17. 
 
 378, 379- 
 
 ex. 
 
 i. 
 
 224 n. 
 
 
 18. 
 
 220. 379. 
 
 
 
 271 n. 
 
 xli. 
 
 4- 
 
 28l. 
 
 
 
 289 n. 
 
 
 10. 
 
 280. 
 
 
 
 365 
 
 
 i3> r 4- 
 
 28l. 
 
 
 4- 
 
 360 n. 
 
 xlii. 
 
 i to 3. 
 
 258. 
 
 cxv. 
 
 1 6. 
 
 27 n. 
 
 
 5 to 8. 
 
 2.56. 
 
 exviii. 
 
 22. 
 
 234 n. 
 
 
 
 332 n. 
 
 
 26. 
 
 290 n. 
 
 
 
 333- 
 
 cxxxix 
 
 
 46 n. 
 
 
 6. 
 
 
 cxliii. 
 
 2. 
 
 49- 5 1 - 
 
 
 8. 
 
 296. 
 
 cxlvi. 
 
 9- 
 
 248 n. 
 
 xliv. 
 
 6. 
 
 282. 
 
 
 
 
 
 1 3. 
 
 394- 
 
 
 ISAIAH. 
 
 xlv. 
 
 2\ tO 23. 
 
 283. 
 
 
 
 
 
 7- 
 
 135 n. 
 
 i. 
 
 24. 
 
 237 n. 
 
 
 23. 
 
 291 n. 
 
 iii. 
 
 i. 
 
 237 n. 
 
 xlviii. 
 
 12. 
 
 282. 
 
 vi. 
 
 i to 3. 
 
 408. 
 
 liii. 
 
 J. 
 
 291 n. 
 
 
 9- 
 
 231. 
 
 
 5- 
 
 279 n. 
 
 
 9, 10. 
 
 231 n. 
 
 
 7- 
 
 229 n. 
 
 vii. 
 
 jo to 14. 
 
 288 n. 
 
 
 
 278 n. 
 
 
 
 
 
 ISAIAH 
 
436 
 
 ISAIAH continued. 
 
 MICAH continued. 
 
 liv. 5. 307 n 
 
 v. 3*3 - 
 
 Iviii. 3. 22 n. 
 
 i- 3 J 5- 
 
 Ixi. i. 29011. 
 
 1,2. 273. 
 
 398 n. 
 
 2. 273. 
 
 i, 2. 366. 348. 
 
 vi. 9. 313 n ^ 
 
 Ixii. ii, 12. 234 n. 
 
 
 Ixv. 2. 313 n 
 
 ZECHARIAH. 
 
 
 vi. 12, 13. 360. 
 
 JEREMIAH. 
 
 vii. 7. 313 fi- 
 
 xxiii. 3i*' n 
 
 ll to 14.314 n* 
 
 5<5. 309 n. 
 
 14- 3H n - 
 
 6,, 316 n. 
 
 xii. 10. 422 n. 
 
 274- 
 
 xiii. 6, 7. 422 n. 
 
 xxxi. 31. 393- 
 
 
 33- 393- 
 
 MALACIIT. 
 
 33> 34- 394- 
 
 iii. i. 237. 
 
 
 293 n. 
 
 xxxiii. 16. 316 n. 
 
 
 317. 
 
 MATTHEW. 
 
 315 n. 
 
 i. i& 383- 
 
 316 n, 
 
 20. 384.. 
 
 xxxv, 17. 312 n. 
 
 21. 233 n, 
 
 
 22, 23. 288 n.. 
 
 LAMENTATIONS. 
 
 iii 3. 288 n. 
 
 iii. 3&. 138. 
 
 5. 190 n. 
 
 
 228 n. 
 
 EzEKIEL'. 
 
 IT. 259. 
 
 viii. 14. 166 n. 
 
 Ij. 321. 
 
 xii. 2. 231 n. 
 
 358 n. 
 
 xviiii. 31, 32. 411 n. 
 
 iv. i.'Ji. 
 
 xxiii. ii.. 4.1 2 n. 
 
 i to ii. 189 n. 
 
 
 7. 289 n. 
 
 DANIEL. 
 
 10. 354. n. 
 
 ii. 44. 3.6 1. 
 
 289 n. 
 
 v. 6. 14611. 
 
 \. 18. 133 n. 
 
 vii.. 13, 14. 361., 
 
 17. 358 n. 
 
 MICAH. 
 
 29,30. 13211.. 
 
 !V. 3I3' n ' 
 
 33- 28911. 
 
 LO. 313 n. 
 
 vi. 7, 8. 162 n. 
 
 
 AJ ATTUtW. 
 
437 
 
 MATTHEW continued. 
 i. 33- 20 - 2O1 
 
 MARK continued. 
 
 vii. 
 
 12. 75- ... 
 
 
 
 7. 204. 
 
 i. *4- 
 
 R6 
 
 xi. 
 
 28 to 3 2. 181. 
 31,32. 184 n. 
 02. ibid. 
 
 236.258. , 
 
 ii. 29. 
 30. 
 36 
 ;vi. 19. 
 
 289*0. 
 290 n. 
 
 xii. 
 xiii 
 
 28. 3^2 n. 
 481050. 338 n. 
 14. 231 n. 
 
 LTJKE 
 
 3 1 to 33- 
 
 362. 
 
 
 
 33- 
 
 
 xiv. 
 
 2 o ^ ^ J* 2i i-i 
 
 
 n 
 
 xviii. 
 xix. 
 
 19, 20. 416 n. 
 23, 24. 29.. 
 
 iiL 4- 
 
 288 n. 
 i *\ i 
 
 xxi 
 
 22. 204. 
 
 iv. 
 
 2.89. n. 
 
 xxii. 
 
 2-7 2.89 11. 
 
 44! 289 n. 
 
 18, 19. 
 18. 
 
 vi. 31- 
 
 290. 
 348. 366. 
 
 75- 
 
 xxiii. 
 
 37 to 39.303 n - 
 38, 9 8n - 
 
 vii. 27. 
 lii. 32. 
 q 2. 
 
 236. 
 184 n. 
 
 ibid. 
 
 xxiv. 
 
 j to 21 . 9 
 
 o v 
 
 
 xxv. 
 
 35- l ^ n ' 
 
 14- 2 *' 
 14103.0.24. 27 n. 
 
 AI ^32 H* 
 
 xi. 9 to 13 
 
 240. 
 289 n* 
 . 205. 
 414 ru 
 
 
 J'35 n - 
 144 
 
 xii, 19? 20. 
 xiii. 7- 
 
 % 
 
 xxvi 
 
 20. 279 n. 
 
 *3* 
 
 50. 
 
 xxviii. Y8, 19. 245 n. 
 J0 . 207 n. 
 
 ao. 271 n 
 
 xiv. 2. 
 
 2.90 i*. 
 
 17. 
 
 
 
 xvi. 2. 
 
 27 n. 
 
 
 MARK. 
 
 9- 
 
 7- 
 
 133 
 
 
 2:. 236 n. 
 3. 28&1L. 
 
 2 > 
 
 xvii. 29, 30 
 
 . 1460. 
 
 
 cj. 190 n. 
 
 xix. 37> 3^ 
 
 * A O 
 
 200 n^ 
 
 
 12, 13. 190 n.. 
 
 xx. 42 
 
 i ^ j . 
 
 ii'. 
 *. 
 
 5 to 12. 306 n. 
 12. 184 n. 
 
 xxii, 3 I >3 2 
 
 140 n. 
 
 
 13. ibid. 
 
 xxiii. 3- 
 
 LUKE. 
 
438 
 
 J 
 
 ^UKE continued* 
 
 Jonx con 
 
 tinned. 
 
 xxiv. 
 
 17. 3^4 -i. 
 
 vi. 44. 
 
 411 n. 
 
 
 35- 384 ' 
 
 
 413 ". 
 
 
 39,40 422 n. 
 
 vi. 45. 
 
 395- 
 
 
 44- 2 79 U - 
 
 53 to 55 
 
 326 n. 
 
 
 49. 385 n. 
 
 57*058 
 
 . 32^ n. 
 
 
 
 64. 
 
 148 n. 
 
 
 JOHN. 
 
 70. 
 
 148 n. 
 
 i. 
 
 i. 324 n. 
 
 viu. 34. 
 
 55 n- 
 
 
 I to 14. 22] n. 
 
 42. 
 
 272. 
 
 
 267. 
 
 44- 
 
 156 n. 
 
 
 5- 33.3. 
 
 
 156 n. 
 
 
 9 3 2 4 n. 
 
 53- 
 
 272. 
 
 
 14, 233 n. 2 69 n. 
 
 58. 
 
 271. 
 
 
 349 " 
 
 x. 6 to n. 
 
 229. n . 
 
 
 i to 14 231 n. 
 
 ii. 
 
 268. 
 
 
 18. 273. 
 
 15 
 
 321. 
 
 
 23. 288 n. 
 23 to 36. 2&8 n. 
 
 30. 296 
 345 
 
 335- 368. 
 .368. 
 
 
 29. 279 n. 
 
 31 1038 
 
 340. 
 
 
 29 to 36. 261. 
 
 34- 
 
 339 n. 
 
 ill. 
 
 5- 2 7 n - 
 
 37- 
 
 382. 
 
 
 16 to 18. 350 n. 
 
 38. 
 
 368. 
 
 
 i<5. 418 n. 
 
 39- - 
 
 346* 
 
 
 17, 18. 322 n. 
 
 xi. 50. 
 
 278 n. 
 
 
 17, 18. 322. 
 
 .\ii. 6. 
 
 148 n. 
 
 
 19. 213 n. 
 
 I 3' 
 
 290 n. 
 
 
 26 1031. 293 n. 
 
 3 1 - 
 
 142 n. 
 
 
 29. 307. 
 
 
 202. 
 
 
 30. 293 n . 
 
 38. 
 
 291 n. 
 
 
 31. 292 
 
 45- 
 
 230 n. 
 
 iv. 
 
 9- 230 n. 
 
 xiv. 6. 
 
 53 J 5o n. 
 
 V. 
 
 17. 329. 
 
 
 322. 
 
 
 *7 to 23. 355. 
 
 
 411 n. 
 
 
 18. 52211., 
 
 
 414- 
 
 
 35 1 - 
 
 9- 
 
 224. 
 
 
 21 2"9- 
 
 9 io. 
 
 297. 
 
 
 21,22,23.245 n. 
 
 i i . 224. 
 
 368. 
 
 
 22 ; 2 3- 33*. 37 1 - 
 
 
 398 n. 
 
 
 2 . 353 n. 
 
 6 to ii. 
 
 299 n. 
 
 T. 
 
 18. 322. 
 
 33. 14- 
 
 328. 
 
 ri. 
 
 44- 395- 
 
 13 to 17. 
 
 419 n. 
 
 
 
 16, 17. 
 
 374 n. 
 
 J II N 
 
439 
 
 JOHN continued. 
 
 ACTS continued. 
 
 l|y. 16 to 26. 384 n. 
 
 xxiv. 25. 427 n. 
 
 23- 33- 
 
 xxviii. 25. 407. 
 
 26. 374 n - 
 
 
 397 
 
 ROMANS. 
 
 400 n. 
 
 i. 4. 387 n. 
 
 28. 334 
 
 20. 390 n. 
 
 ar. 26. 372. 399. 
 
 20 to 32 137 n. 
 
 13. 372 n. 
 
 ii. 14. 37. 
 
 *vi. 372 n. 
 
 I4> J 5' 37- 
 
 400 ... 
 
 iv. 17. 386. 
 
 14. 320. 
 
 v. 5-3- 
 
 15. 368. 
 
 7. 100. 
 
 374 n - 
 
 12 tO 14. 48. 
 
 15, 16. 376 n. 
 
 19. 358 n. 
 
 xvii. 5. 321. 368. 
 
 21. 48. 
 
 10. 376 n. 
 
 viii. i, 2. 387 n. 
 
 15. 368 n. 
 
 9 to ii. 401 n. 
 
 17. 26. 302. 
 
 '7- 2 75- 
 
 21. 368. 
 
 18. 417. 
 
 xviii. ii. 279 n. 
 
 29. 276. 
 
 xix. 17. 278 n. 
 
 32. 332 n. 
 
 xx. 17. 255 n. 
 
 33- 385- 
 
 20. 422. 
 
 35 to 39. 99 n. 
 
 24 to 27. 423 n. 
 
 37- 323. 
 
 
 ix. 3. 98. 
 
 ACTS. 
 
 5. 306 n. 
 
 i. 9 to ii. 423 n.. 
 ii. 34. 290 n. 
 iii. 14. 396 n. 
 15. 387 n. 
 14 to 16. 353 n. 
 iv. 5 to 12. 234 n. 
 
 xii. 5. 307 n. 
 xiv. 7 to 13. 284. 
 ii 291 n. 
 xv. 16. 404 n. 
 17 to 19. 384 n. 
 xvi. 27. 367. 
 
 12. 329. 
 24,25,26.365. 
 
 1 CORINTHIANS. 
 
 v. 4. 240. 
 
 i. 24. 385. 
 
 x. 38. 384 n. 
 
 ii. 8. 295 n. 
 
 397 n. 
 
 9 to 15. 401. 
 
 398 n. 
 
 10. 388. 
 
 xviL 27, 28. 225. 
 
 10, ii. 374 n. 
 
 xvii. 29. 336 n. 
 
 ii. 13- 374 n - 
 
 590 n. 
 
 14. 21911. 
 
 1 CORINTH 
 
440 
 
 iCoui N T ii i A.isscontmued. 
 
 GALATIANS continued. 
 
 iii. IT. 307. 
 
 8. 405. 
 
 16, 17. 416 n. 
 
 14. 77. 
 
 v. 130. 
 
 
 vi. ii. 386. 
 
 EPHESIANS. 
 
 19. 403 n. 
 
 3 to 17. 255 n. 
 
 19, 20. 418 n. 
 
 17 to 20.348.365. 
 
 20. 347. 
 
 22,23. 31911. 
 
 x. 4. 39 r " 
 
 i. 2. 142 n. 
 
 16. 327 n. 
 
 18. 402 n. 
 
 xiv. 33. 136, 
 
 20. 307. 
 
 xv. 4 to 8. 423 n. 
 
 20 to 22.318. 320. 
 
 20. 423 n. 
 
 21,22. 35911. 
 
 24, 25. 363. 
 24 to 28. 368. 
 
 22. 402 11. 
 
 404 n. 
 
 25. 365. 
 25, 26. 369. 
 28. 363. 
 
 iv. 7- 397 n - 
 27. 130. 
 vi. 
 
 35^55.42911. 
 45, 386. 
 
 11,12. 129.145. 
 
 12. 140 n. 
 
 47. 292.321. 
 
 27. 130. 
 
 53. 132 n. 
 
 
 53, 54. 221 n. 
 
 PHILIPPIANS. 
 
 56,57. 3 in. 
 
 i. 19. 402 n. 
 
 2 CoilINTHIANS. 
 
 ii. 9 to ii. 291 n. 
 
 ii. 10, ii. 130. 
 
 329- 
 
 iii. 17. 417. 
 
 iii. 20. 21. 420 n. 
 
 418 Hi 
 
 18. 397 n - 
 
 COLOSSIANS. 
 
 iv. 4. 228. 
 
 i. 12. 14. 140 n. 
 
 17. 419.431. 
 
 14. 19. 226 n. 
 
 v. 4. 428 n. 
 
 15 to 19. 226. 
 
 17. 208. 
 
 ii. 9. 226. 246. 
 
 vi. 16. 403 n. 
 
 264. 
 
 xi, 14. 140 n. 
 
 iii. 4. 420 n. 
 
 GALATIANS. 
 
 1 TlIESSALONIANS. 
 
 iii. 28,29. 313. 
 29. 308 n. 
 
 i. 5. 384 n. 
 iv, 16. 425 n. 
 
 412 n. 
 
 
 ir. <>. 402 
 
 THUS- 
 
441 
 
 j 
 
 1 THKSSALONIANS. 
 
 HEBREWS continued. 
 
 t 
 
 7. 144 n. 
 
 vii. i, . 360 n, 
 
 iL 
 
 9 to ja. 137 n. 
 
 i to ii. 360 n. 
 
 
 
 ix 14. 215. 
 
 
 1 TIMOTHY. 
 
 22. 51. 
 
 i. 
 
 17. 225 n. 
 
 x. 15. 392. 
 
 
 367* 
 
 23. 205. 
 
 ii. 
 
 i. 413 n. 
 
 419 n. 
 
 
 4. 41211. 
 
 26, 27. 147. 
 
 
 5- 320. 
 
 27. 49. 
 
 Hi. 
 
 16. 231 n. 
 
 9- * 
 
 
 263 n. 
 
 JAMES. 
 
 i\. 
 
 i to 3. 159 n. 
 
 i. 13. 137- 
 
 vi 
 
 16". 225 n. 
 
 25. 418 n. 
 
 
 229 n. 
 
 194 n. 
 
 
 ij. 386. 
 
 13 to 15. 139 n. 
 
 
 
 14. 122 n. 
 
 
 2 TIMOTHY. 
 
 ii. 8. 417 n. 
 
 ii. 
 
 17. 18. 428 n. 
 
 12. 418 n. 
 
 ui. 
 
 16, 17. 222 n. 
 
 19. 50. 147, 
 
 
 
 336 n. 
 
 
 HEBREWS. 
 
 iv. 7. 130, 
 
 i. 
 
 i, 2. 276. 
 
 v. i. 30. ii. 
 
 
 i to 4. 227 n. 
 
 14- 397 n. 
 
 ^U 
 
 16 to 17. 276. 
 
 
 
 5. 225 227* 
 
 1 PETER. 
 
 
 6. 371. 
 
 i. 10, ii. 376 n. 
 
 
 8. 362. 
 
 ' 5- 307- 
 
 
 8, 9. 365. 275. 
 
 iv. 14. 215. 
 
 
 9- 397- 
 
 388 n. 
 
 
 10,11,12,280. 
 
 j. a 75- 
 
 ih 
 
 ii. 338 u. 
 
 v. 8. 131. 
 
 
 14, 15. 141 n. 
 
 
 
 16. 276. 
 
 2 PETER. 
 
 
 17. 276. 
 
 2 to 4. 208. 
 
 ill. 
 
 7 to ii. 392. 
 
 i. 4. 131. 
 
 iv. 
 
 7 39 1 ' 
 
 141 n. 
 
 
 I 5 t I 5 1 ' 
 
 II. 149 n. 
 
 v-. 
 
 279 n. 
 6 to 10. 300 n. 
 
 19, 20. 55 n. 
 ii* 6, 7. 145 n. 
 
 
 
 9, 412 n. 
 
 
 
 a PEIE* 
 
 L 1 1 
 
44? 
 
 '2 PETER continued. 
 
 REVELATIONS. 
 
 iii. 10. 133 n. 
 
 i. 
 
 4' 
 
 249. 
 
 145 n. 
 
 
 / 
 
 232. 
 
 369. 
 
 
 
 380. 
 
 
 
 17, 18. 
 
 280. 
 
 1 JOHN. 
 
 ii. 
 
 7- 
 
 325 n. 
 
 i. 5. 149 n. 
 
 iii. 
 
 7- 
 
 396 n. 
 
 5 to 7. 139 n. 
 ii. 2. 278 n. 
 
 iv. 
 
 V. 
 
 8. 
 
 TO TO f 
 
 1 Z> I ^ 1 1 
 
 250. 
 
 20. 396, 397. 
 
 vi. 
 
 T^, 16. 
 
 5 n - 
 
 27- 39 8 > 399- 
 
 vii. 
 
 4- 
 
 357"- 
 
 iii. 2, 3. 420 n. 
 
 xi. 
 
 IT. 
 
 387 n. 
 
 8. 137 n. 
 
 
 16, 17. 
 
 250. 
 
 iv. 8. 150 n. 
 
 xix. 
 
 20. 
 
 144 n. 
 
 9. 230 n. 
 
 xxii. 
 
 14. 
 
 327 
 
 16. 305. 
 
 
 
 
 v. 7. J39 " 
 
 
 
 
 ii to 13.325 n. 
 
 
 
 
 JUDE. 
 
 
 
 
 6. 126 n. 
 
 
 
 
 ^35 . 
 
 
 
 
 141 n. 
 
 
 
 
 INDEX 
 
443 
 
 INDEX 
 
 OF THE 
 
 Various TOPICS discussed, and AUTHORS 
 referred to, in this Work, 
 
 See Moses. 
 
 Altai Ezra, (died) 24-8. 
 
 Abraham. Remarks on his attempt to sacrifice his son, 
 75). His remonstrance to the Almighty, 88, agreeable 
 to that due exertion of Reason which GOD requires of 
 his creature Man, 89- See Moriah, Moses. 
 
 Accents (Greek) essential sometimes to the meaning and 
 proper construction of the sacred text, 263n. 
 
 Adam. No descendant of bis, though ever so rich, has 
 any right to eat the bread of idleness ; nor can do so 
 without offence against his cwn soul, and the universal 
 ordinance of God, Gen. iii. 17 to lp. p. 22, 23. 
 
 Adam and Eft. See First Parents, Dread of ' Idleness r 
 Man, Human Nature. 
 
 Adonis. Etymology of that name, 236 n. See Thamwuz, 
 
 Affections (natural). Their superiority to self -love,, 
 instanced from the brute creation, 9, 10.. Are princi- 
 ples of aet ion, 109, H'2. But not rules tf obedience,. 
 113. Instanced in the avaricious man, ibhl. In 
 drunkards and gluttons, 115. In vices of lust, .ga/iting,. 
 cSrc. 11(5. 
 
 African Slave-trade, encouraged by the English Goicrti- 
 
44* 
 
 African Traders and American Maie-hoMcrs, art petty 
 tyrants, and debt roy ere of mankind, 10. 
 
 Alexander Serena. IJis favourite maxim, 63. 
 
 Alexandrian MS. (The careful exaaiitalion ofit by rti 
 Rev. John Bcrriman, and the Rev. Dr. I'tltliusou.}- 
 231 11. 267 iu 
 
 America. See Human Sufrijdcff. 
 
 Appetites., not -/-K/fs of obedience, 33. See Affections. 
 
 Arabians, Turfa+&c. Their detestable 
 ments in Juck>a, 314 n. 
 
 Arbitrary Power. See Despotism, Arabians, ccc. 
 
 Aristotle. Just answer of his, 74. 
 
 Assembly's Annotations. (Cited) 3<)7 i>. 
 
 Aihanns'uts. Hi 1 -- creed defended against the Rev. Dr. 
 E. llarwood i?6'6' n. i^(>7 n. See Cfcr/y of God. 
 
 AUtenagoras* (Cited) 37 5 n. 
 
 Aiaricc, defeat- se(f-/oi'e, 11 5. 
 
 Augustine. (Ciled) 3?3i). 
 
 Author. Nut his design to define \\hafc ?s tlie nnhersal 
 principle of action, hut to point wtit what il ow,gA/ to b<v 
 o(), 6'5. His reason for introducing religious topic* 
 into Z T / acts <>f Law, 205. 2 ! <). A sincere adv-oeatc- t;;r 
 liberty <>j ' ctmsctcnct; 21? n. See tiroo/ie, Joul of 
 Qualify, Human Nature., Religious Melancholy. 
 
 B.. 
 
 Balaam. His counsel promoted the serticc and worship* 
 
 ot ' Del Us, 170. See Fornication. 
 Reads. Used by Mongulian jn-iests and nuns in their 
 
 devotions, like the Rowan Catholics, 1 6*0 n. and among: 
 
 the idolatrous Calmucs and Chinese, 102 n. bv the 
 
 Great Lama of the Tartars, and by the priests of the 
 
 idol Mcnipe, l6'-i n. 
 Baptismal Vow. llesistance to ciil ttpirits-, a nc cessary 
 
 article thervcf, 12-3. 
 Evirir.iiia Tl'Le liev. John).. Ijis-. d.fcncx (,i 1 '] iin. iii. 
 
 ].(>'!. 2U n. Jj.is careful examination oi the Ah\ian- 
 
 (hiau MS. 331 n. 
 JttsJtofis (The i?rderc-f). Is the strcvgf?. (1 the llcj ub- 
 
 lic. 316' n. The essential iiiohi of the CaUiollc (. httrck. 
 
415 
 
 to elect their o\vn Bishops, suppressed by Po/7<r,?, 
 Emperors, and Kings, but most notoriously by the 
 Popes, (the Eighth Head of the Be.^i), 315. 346, n. 
 
 Bishops Bible. (Cited) SlO'.i. 
 
 }>odi/. The future R^SU:T''< ;!" lir. -,/ t .-o\0ii ' ?1 n, 
 
 Brdcton (Judge). (Cited) 4 n. .- 
 
 Bread of Idleness. N ' can eat 
 
 thereof, without offence agninst /// c . \ we 11 a?* 
 
 against the ti.ihcrsa' ord< ; me? ,' "'{,/, pronounced 
 against our fir.t parents enter the tali, '23. 
 
 Bread and Wine. See Comimtnioif. 
 
 Brooke (Mr. of Dublin). His i : oul. of Quality applaud- 
 ed b\ tin- author, 106' n. See A'i'.'>or. 
 
 Broiigfiton (Uev. Hugh). (Cited) 277 n. 
 
 Brutes, never violate the universal principle of SELF- 
 LOVE, 17-5, except for a reasonable cause, 1/7. But 
 one in.sfciruv of their being actuaud by crif. spirits, 
 and that by the express permission of our Lord him&e{f, 
 17S. See Dt-r/7, Man. 
 
 Bur/cilt (Mr.) (Cited) 97. 
 
 Burton (Hev. Mr.) His Essay towards reconciling the 
 numbers of Daniel and John. 279 " 
 
 Buxiorf. (Cited) 246*. 
 
 C. 
 
 Caigiti. Pa:.;an Monks and Monastery there, p. 160 n. 
 
 Cairn ncs. See Beads. 
 
 Cambridge MS. Condemned by the best critics, 264 n. 
 
 265 n. 
 
 Carniades. (Cited) 5. 
 ChahkePar. (Cited) 381. 
 Chandler (Bishop). (Cited) 232. 235. 
 Cherubim. What they are. 307. 340. 356, 357 n. 
 Chinese. The idolatries of their priests are in many 
 
 :v'-j'ects like those of the iionuA/i pi-icsts^ l6l 11. 
 
 See Beach. 
 
 C'loice, or F fee-Will of Man, 203, 204. 410. 
 Christ. His temptation by Satan was a fact, and not a 
 
 vision, 186 n. to 194 n. 11^ promises, relative to the 
 
 gift of the holy Ghost ^ are clear and absolute, 203. 
 
 Is 
 
446 
 
 Is always w'th his church MI crrth, C24. In Ji?n> enfy 
 can Gon he A/-.-/?, 228 lucluded in the Eternal Being 
 JEIIOVAII, 239- Is O^e with his Almighty i'\ither in 
 Efi-ni'i/ Z.i-'-stetice, ; that BKING "1 Eron.it>, JEIJO- 
 VAIJ, 26'8 28u\ 3v 5. I* Jehovah our Righteousness. 
 30.9. 3) I. 382. 310' M. Was aliected (through the 
 \va;V<v 'is of that f ':.wan Nature, which lie had taken 
 upon him) with all the honors of an approaching, 
 agoniz'np, death, 2/9 n - I> : t<rior to the Father, as 
 touching his Manhood and O///CP of Mediation, 334, 
 33.1. 358, 359= 303, 36*4. 365, 366. But is of o/zfy, 
 JEJOV A ii in name, but in effect and reality, 280. 282. 
 414 n. 3d line from bottom. And in po-ucc r and glory, 
 ibiu & s- j cj. Is LOUD OF ALL, 287'. ABOVE ALL, 
 294. The LOUD FROM HEAVEN, 2^4. The LOUD- 
 or GLORY 295. OVER ALL, GOD BLESSED I-OR 
 EVF.U, 306\ Truly and essential!)/ the BON OF GOD, 
 JTS well as the SON OF MAN, 322. Is, in the most. 
 effectual manner, tons, the TREK OF LIFE, 325 n. 
 The same supreme honour due to him, as to the Father,. 
 33-1. Our Lord's expression, My Father is greater 
 than 7, considered, and explained. 334. Christ was 
 not only ^Ion/led in his divine nature, but- expressly as 
 MAN, 359- ity Christ's resurrection and ascension is 
 incontestable proved, that the real substances, of flesh 
 and bones can, and do, inherit the kingdom of/itarcn^ 
 421, 42 : 2, 423, notes. See Eternal Word, Jtsiis, Com- 
 muttion, Father and Sun, GOD, Hainan Nature, John 
 the Baptist, Paul, Saciiiiaits, True Believers, Coninicn- 
 tutors on Scripture. " Christ's Temptations real facts,"' 
 " title ol'a Tract cited in ?$4n. also "An Inquiry in- 
 " to the Nature of" them. lS6'n. 191 n. 192 n. 196' n. 
 
 Chiirvh of England. Articles and Liturgy thereof, how 
 cautiously worded, 210. its Articles, &c. defended, 
 217 n. bee Je//oia//, Mental Lliiitdness, Non-sabxcrib- 
 vig Clergymen, Trinity. 
 
 Church (,/ Jerusalem. TheiE ha-ppv manner of living in 
 common, 108 n. 
 
 C/'t'ich of Rome. Simiia?ity of the anlichristian cere- 
 monies in tiiiit church to the religious form* of worship 
 amongst the antient and modern Heathens, 158. ct seq^ 
 
 '* Jorbidduig. 
 
4*7 
 
 " forbidding to marry" a doctrine of devils, ibid. "See 
 Papists, Mongolians, Heathens, Chinese, Tartars-, 
 Monks, Nuns, and Beads. 
 
 Cicero. His just, definition of law, 6. 31. Of the law of 
 nature in man, 33. Clearly describes the natural 
 instinct -of the knowledge (if good and evil, ur.cbr the 
 title of common sense, 34. 57. 
 
 Claromontan or Clermont MS. See Cambridge MS. 
 
 Clergymen. See Non-conforming Clergymen, Mental 
 Pilindness. 
 
 Commentators on the H. Scriptures. Grotius and Vitringa 
 have erroneously attributed the title of Jehovah our 
 Righteousness (which the scriptures give to Christ 
 alone) to Jerusalem. Also Mr. W. Lowth, and the 
 Authors of the last English version, 136*n. 30Sn. to 317. 
 
 Common Sense. See Cicero, Knowledge of Good and Evil. 
 
 Communion. In what manner the bread and wine receiv- 
 ed therein are the BODY AND BLOOD OF CHRIST, 
 326 n. See Papists. 
 
 Complete Christian Dictionary. (Cited) 211 n. 
 
 Confucius. Just maxim of his, 74. 
 
 Conscience. Few men so bad, as not to be sometimes 
 sensible of its accusations, 38. 49. A principle of 
 action, 44. Men seldom fall into goss crimes, till 
 they have gradually stifled it, 53. See Knowledge, 
 licason, Sinderesis. 
 
 Coweli's (Dr.) Critica Sacra. His Institutes,cited 4n. 223. 
 
 Crcmcnsis (Joannes). Remarkable story of Lira, 172 a. 
 
 D. 
 
 David. Was not actuated by self-love, when he tendered 
 his own life to save those of his subjects, 103. The 
 nature of his crime, in numbering the people, explained, 
 104. His natural paternal affection was more power- 
 ful than self-loi-e, iu the case of Absalom, 109. See 
 Satan. 
 
 Day of Judgment. Dreadful state of this world after 
 that awful and tremendous day, o6). See GOD, 
 Hell, Last Day, Last Trumpet, Sharp .(Archbp.) 
 
 Death. The penalty of breaking i\wJir.A and only penal 
 
448 
 
 law, 14. Its not being inflicted mmediatcfy after tl.e 
 jail, affords no objection to Moses's relation of that, 
 transaction, 14-. < 2\. No elevation of station will 
 exempt us from if, 25. Penalty of labour added there- 
 to, ibid. The consideration of this universal doom to 
 dentil and labour^ ought io incite us as a principle of 
 action, 28. Death is not the only object of the sinner's 
 fear, 51. The time when, and by what means, death 
 mil be destroyed, 36*9. See Fall. 
 
 De Dicii (Mons.) (Cited) 227 n. 
 
 DC la Vega. (Cited) 75. 
 
 Demoniacal Possessions. Their reality defended, 179 n. ( t 
 scq. See Case of Saul, in the Appendix. Also 
 Gadarcvc Demoniacs. 
 
 Demons. Have no power over the bntfe creation, 179. 
 See Devil, Satan, Enemies, Evil Spirits, GOD. 
 
 Depravity of Mankind. Not universal; so that the 
 universal principle of action in man is not to be drawn 
 from thence, 56'. See Man. 
 
 Desires. Not unlawful in themselves, but in their excess, 
 122 n. 
 
 Despotism (political), and arbitarj/ power, prevail almost 
 throughout the world, 212. 
 
 Devil. Is not merely a name, l)9 n - 124. His person- 
 ality asserted by Archbishop Sharp against Mr. IJobbs, 
 1 24- n. Not to be understood as one particular being, 
 but as the whole company of ciils spirits, 125n. 
 Proved from scripture, 12p. et seq. Commonly under- 
 stood of the prince, or chief , of the fallen angels, 142. 
 fF<y'skippedby the name of 6V/ tan by the heathen Tar- 
 tars, 16'3 n. Has no power over brutes, but by divine 
 permission, ISOn. " Forbidding to marry," a doc- 
 trine of devils, 158. et seq. See Satan, Enemies, Evil 
 Spirits, Demons, Fallen Angels, Balaam, Human No* 
 tare, Man. 
 
 Diodati. (Cited) p. 134. 
 
 Diogenes. Laertius, 74. 
 
 Divine Nature. Man entitled to partake of it through 
 Christ, 203. to 209. This participation of the divine 
 nature is the glorious effect of Christ's promises, to 
 those who duly claim them, 401. This claim is the 
 
 perfection 
 
449 
 
 perfection of Human Liberty, the true principle, of 
 which arc included in one word, Love, 416* to 419 a, 
 Sec Man, Human Nature, Christ, Holy Ghost. 
 
 Doct. et Stud. (Cited) 12. 39. 42. 44 n. 
 
 Doing as we would be done /;?/. The true Christian RULE 
 OF ACTION, and a fundamental axiom of the law of 
 nature, 75. The ONLY PATERNAL PRECEPT to 
 which the Creator has graciously reduced the rule of 
 obedience, 76\ Ought to be the UNIVERSAL PRIN- 
 CIPLE OF ACTION IN MAN, 78. See PuffGtdorjf. 
 
 Doctrine of Devils. See Church of Rvme. 
 
 Drunkards and Gluttons. Their deplorable state, 1 1 5. 
 
 Dutch Annotations. (Cited) 138 , 
 
 Dutch Embassy to the Cham ofTartary. (Cited) 16*2 n. 
 
 E. 
 
 Election of the people. By this Authority, all Judges, 
 Magistrates and public Officers, ought to bf* appointed, 
 339n, to 345 n. The true foundation of the English 
 Frank-pledge explained in these notes, as all nations 
 that are Christians are entitled to the elective rig/its of 
 Israel ', 344 n. 
 
 Enemies {spiritual}. Their influence a distinct principle 
 of action in man, 18. 118. They take a most danger- 
 ous advantage, though unperceived, of all immoral, 
 carnal affections, 120. Sec Devil, Demon, Satan, 
 Evil Spirits. 
 
 English government. See African Slave-trade^ Slavery 
 in the Colonies. 
 
 Erasmus. (Cited) 224 n. 
 
 Eternal Generation of the Son, 272. 
 
 Eternal Word. Though in the beginning with God, and 
 was God, yet under the gospel, became the angel, or 
 messenger of God, 235, 236. Proceeded out from the 
 Father, 272. See Christ, Jesus, Son of God, John the 
 Baptist. 
 
 Evil Spirits. Resisting them an express article of the 
 
 baptismal vow, 123. Are used to fulfil the eternal 
 
 judgment and justice of the Almighty upon the nih- 
 
 rightcous; 139 n. And may then be said to become 
 
 M m m 
 
450 
 
 principles of action in man, ibid. The propriety of 
 calling them angels of darkness, 134, et seq. Fore- 
 know their own certain damnation, 147. Human ^ 
 Nature liable to their temptations, (152. 19(1, 197.) 
 if we do not resist them; as the scriptures command us, 
 198. When men neglect the due resistance, these 
 spirits gain such advantage over them, (200.) that at 
 last men will become personal enemies, even to them- 
 selves, 201. See GOD, Human Nature, Demons, 
 fallen Angels, Devils, Satan, Enemies Spiritual. 
 
 F. 
 
 Faith, in the Three Divine Persons of the Trinity abso- 
 lutely necessary to salvation, 207 n. 209. See Human 
 Nature, Jehovah, Trinity. 
 
 Faithful, are ONE in the ^Father and the Son, ,004. but 
 we must be careful to distinguish between the miity of 
 the FATH ER and the SON , and the unity of the faithful 
 in them, 304. See Father and Son. 
 
 Fall of Man. History of it considered, 1 1, et seq. An 
 enquiry into the principles of our own nature more 
 important than any other branch of natural philosophy, 
 12. Death not being inflicted on the day of the 
 transgression, affords no just exception against the 
 truth and propriety of the relation, 14. See Bread of 
 Idleness, Death, Reason. 
 
 Fallen Angels. Difference between them and the gout!, 
 126n. See Demi, Satan, Evil Spirits, Deiituns t 
 Enemies (spiritual}, Spirits. 
 
 Father (Almighty} and Son, are ONE in many respects, 
 which cannot, with the least propriety, be attributed to 
 the unity of the church in Christ, 303. to 317. See 
 Faithful, Man. 
 
 First Parents. The nature of the penalty due for their 
 transgression, was clearly nvealcd to them, and was as 
 clearly understood by them before they fell, 15. See 
 Bread of Idleness, Reason, Sin. 
 
 Flesh and Blood cannot inherit the kingdom of God. 
 How to be understood, 421 n. 
 
 Flesh and Blood of Christ, in what sense, and for what 
 
 use 
 
451 
 
 use only in the communion of God, it is represented by 
 
 Bread and Wine, 325. to 327 n. 
 Fleta. (Cited) 4n. 
 forbidden Fruit. Sec Tempter. 
 Fool of Qua/Hi/ j the author's reason for quoting it, 106 n. 
 
 and 107 n. 
 Fornication, its baneful consequences ; being a snare to 
 
 enslave men to spiritual adversaries, and to idolatry 9 
 
 170, et seq. 
 
 Fox (Rev. J. Francis). (Cited) 397 n. 412 n. 
 Freedom (true). See True Freedom. What it is, 203, 
 
 204. 
 
 Free-will of Man, 203, 204. 410. 414. 
 Franlcpledge. See Election of Officers, &c. and Rig/its. 
 
 G. 
 
 Gadarene Demoniacs, their case examined and explained 
 against the opinions of Dr. Sykes, Dr. Lardner, and 
 Dr. Farmer, 179 n - *-'t seq. 
 
 Gentiles, have universally demonstrated a sense of the 
 precept of doing as we would be done by, even without 
 the assistance of scripture. 73. 
 
 Germain (St. MS.). (Cited) 26'5 n. 
 
 Ghost. See Holy Ghost. 
 
 Gluttons. See Drunkards. 
 
 GOD. Delivered a clear and express law to man before 
 the fall, 14. which was the -first and only penal law, 
 ibid, and which he himself cautioned them not to 
 transgress, l6. Never judges men without law, like the 
 arbitrary princes of this world, 21. Love of him, the 
 great first principle of all duty, 79- his command ought 
 to supersede all natural affection and self-love, 79- re- 
 quires his creature man, to judge of right and wrong, 
 89- is said in scripture to do what he only permit l s, 
 136 n. 183 n. his servants sometimes left to themselves, 
 138 n. he sometimes uses the very devils as instruments 
 of his justice, 139n. difference between his agency and 
 permission, 183 n. wickedness of ascribing to his agency 
 the agitations occasioned by the inspiration of unclean 
 spirits, lS7n. 197n. he /m/j/eM no man, 195 n. his 
 
 command 
 
452 
 
 command to Abraham to sacrifice bis son, was /u 
 temptation to evil, but si trial or proof of fait /i, 195 n. 
 has lodged the power of admitting or re.s luting the er/7 
 spirits or demons, entirely in tne *ww breast, 195. a.. 
 perfect knowledge of him e;//j/ /o />e attained m hcirceu- 
 221. It is our duty to cultivate our United knowledge 
 of him, 22 1. is a spirit, and cannot be seen with human 
 eyes, 225. but in Christ, a7/o w fta t'wr/^e of God > he 
 ftf/ be seen ; and in him alone can be fulfilled that 
 ancient prophecy to the Jews, that they should SEE 
 THEIR GOI>, 228. ^// jksh shall //Y<T/ty SKE 
 Christ at the DAY OF JUDGMF.NT > .232. See Christ, 
 Eternal Word, Happiness, Jchorah, Knowledge o/ 
 Gooc/ ^/?/ Evil, Moses, Political Libert u, Sodo?n. 
 
 Gods. See Judges and Magistrates., 
 
 God's Word. The ex-treme danger of paying any atten-- 
 lion to any doctrines or interpretations, \\hichintlm 
 least contradict the literal or most obvious meaning c/f. 
 it, 38. See Scriptures-, Eternal ll'ord*.. 
 
 r fC>marns. (Cited) 26*5 n. 
 
 Gospel. See Eternal (For//. 
 
 Greek Accents. See Accents t 
 
 Grotius. (Sec Com mint a tors on Scripture). 308 n. .316: rt, 
 37;5n..384.n. 397. .404-. 42 In. 
 
 H. 
 
 Hales (Rev. Dr. Stephen). Admonition. to drinkers o. 
 Gin, &c, Il6n., 
 
 Happiness. The pursuit- of it not the universal principle 
 of action, neither is it the proper rule of obedience, as.- 
 advanced by a learned law-commentator, 57, et seq. 
 There i* nothing so liable to be misunderstood, as 
 happiness, 65.. None equal to that acquired by a 
 perfect knowledge of God, 221. 
 
 Harvjood (Hev. Dr. E.) An indiscreet alteration? in his. 
 new edition of the Greek Testament, 263 n. Dangerous 
 presumption of that alteration, 264 n. \\hich lias but 
 one single Greek MS. to support it, ibid. wjt/inasii<s. 
 
 2l-caihei>s (Eastern). Similarity of their religious ctrc- 
 'iionies to those of the Papists., 15$, et s-fj, Sliamefu! 
 
 rites 
 
453 
 
 rites of the ancient heathens, 165, et scq. See Church 
 of Rome, Beads, Chinese, Prostitution, Tartars. 
 
 Hebrew Scriptures. Supplementary words never allow- 
 able, but where absolutely necessary to complete the 
 sense, 309 n. 
 
 Helt. A real place of mate rial jnr 13 In. Probably 
 the present terrestrial globe may hereafter become that 
 place of eternal Jire, 132n. The objection that the 
 world will be consumed, and therefore will not feed an 
 everlasting Jire, is of no force, 134 n. The above con- 
 jecture confirmed by Archbishop Sharp, 144. 
 
 'Herodotus. (Cited) l(?Sn. 
 
 Hokbs (Mr.) His judicious opinion of the Law of Na- 
 ture, 68. See Devil, I24n. 
 
 Holy Ghost. Mankind have, a free choice, either to 
 admit that heavenly gift, or the contrary spirit of the 
 prince of darkness, 203. Every one who claims that 
 gift properly, will undoubtedly receive it, 205. The 
 divine nature of the Holy Spirit is as clearly declared 
 in scripture, as that of the SON OF GOD, 373, et seq. 
 The Holy Spirit speaks in his own name, Rev. ii. 7. 
 and thereby declares his own omnipotence, cxc.p. 325n. 
 The Holy Spirit is not like other spirits, a created 
 spirit, but proceedcth out from the Father, 37 5 n. The 
 almighty operations of th<? Holy Ghost manifested the- 
 glory of the Son, as well as the glory of tke Father, 
 37 6* n. Is truly God, of the same supreme, divine 
 nature, or eternal being, with the other Two Divine 
 Persons of the Triuity, 37 6. His entire union and 
 equality with the Father and the Son,, in the Divine 
 Nature, or GODHEAD, proved, 38O. Is declared to 
 be the Creator iii Job, and by the Psalmist, 381.. 
 Power from on high, justification, and sanctijication, 
 (all divine attributes) expressly attributed k> the Holy 
 Ghost, jointly with Christ, 385*. Similar titles given ta 
 the Son of God, and the Holy Spirit, 385, 380'.. The- 
 power of giving life+ especially life eternal^ attributed 
 both to the Son, and to the Holy Ghost., 3S6.. If we 
 really believe the kofy wpipturcs to be the word of 
 God }j we must necessarily believe that the HOLY 
 
454 
 
 GHOST is really and truly GOD, 405. Sec Christ,, 
 GOD, Man, Virgin, Unity of God. 
 
 Holy Spirit. See Holy Ghost. 
 
 Honour. Supreme due to Christ, 331. 355. 
 
 Honesty. Is the best policy, even for a selfish man to 
 pursue, 7. 
 
 Human Nature. Is really liable to the impulse and 
 inspiration of evil spirits, 152. But is still equally 
 capable of divine inspiration, and to partake of the 
 divine nature, 203 to 20*). Human nature, and the 
 principles of human actions, cannot be easily defined, 
 without the assistance oi religious topics, 205. It was 
 human nature alone that was to be exalted and restored, 
 by that peculiar union with the divine nature in Christ, 
 whereby all mankind are rendered f climes and brethren 
 to him, 275. Is capable of being exalted and digni- 
 jied, even in this life, 304. Is exalted to eternal glory, 
 but only in, by, and through Christ, 322. The means 
 of retrieving its lost dignity pointed out, 322. That 
 dignity cannot be properly known or understood, with- 
 out a right faith in the dignity and divine nature of 
 Christ, 325 to 327. The necessity of such a faith, 
 328. The glorious privileges granted to human nature 
 are only through the merits of that Son of Man, who 
 voluntarily took our nature upon him, 413. God hath 
 instructed us how those privileges are to be claimed, 
 414. See Christ, Man, Sin. 
 
 Human Sacrifices. Amongst the heathens, accounted for, 
 155. Account of one in North America, 157 " 
 
 Huetitts. (Cited) 316'n. 
 
 J. 
 
 Jackson (Dr.) Cited 55 n. 
 
 Ides, (Mr.) hbrants. His account of a Pagan Monas- 
 . tery, lu'On. 
 
 Jehoshaphat. His wise charge to his judges, 33Sn. 
 Jehovah. A name no where in scripture attributed to 
 any person that is not included in the unity of the 
 Godhead, 213. The complicated etymology of that 
 name, 246'. Kach person of the Holy Trinity is occa- 
 sionally 
 
455 
 
 sionally mentioned in scripture under that distinguish- 
 ing and peculiar name of the SUPREME GOD, 255. 
 That name given to the Almighty. Father, the First 
 Person of the Holy Trinity, 255 to 258. Secondly, 
 To Christ the So;?, 358 to 272. And, Thirdly, To the 
 Holy Ghost, 373 to 400. Many learned men do not 
 perceive, that the glorious Name JEHOVAH, (the 
 peculiar Name of the ONE SUPREME GOD) is clearly 
 in the scriptures attributed to the Son of God, 347. 
 Their objections answered, 347, ct seq. The threefold 
 repetition of the epithet Holt/, in the proclamation of 
 God's glorious title, Jehovah of Hosts, seems to cor- 
 respond with the idea of a Plurality of Persons com- 
 prehended in that One Eternal Being, JEHOVAH, 
 408, 409. See Christ, GOD, Commentators on Scrip- 
 tare, Holy Ghost, 310 to 316 n. John (the Baptist), 
 Trinity, Jehovah our Righteousness. 
 
 Jejferics (Lord Chanc.) Character of him and Gen. 
 Kirke, from Rapin, 62 n. See Sharp, Archbp. 
 
 Jesus. The meaning of that name explained, 233 n. See 
 Christ, Eternal Word. 
 
 Jews* Have never returned to their own proper country 
 since the general dispersion foretold by Zcchariah, 
 
 314 n. Which hath continued more than 1700 years, 
 and they shall not be restored till they are concerted, 
 
 315 n. All nations which are really Christian, are 
 cngrqfed on the Israelitish Olive-Tree, from which 
 the Jews are broken off until they repent, 344 n. 
 Their judges and magistrates originally elected by the 
 people, as all public officers (in strict justice) ought to be, 
 340 n. et seq. See Judges and Magistrates, Law of 
 Nature, Newton, Paul (St.) 
 
 Inspiration. See Human Nature. 
 
 Involuntary Servitude. Agreed by all the best writers 
 to be contrary to the Law of Nature, 3. 
 
 John (the Baptist). The Messenger of the Eternal 
 Word, 236, 237- Was the long-expected Voice in the 
 Wilderness foretold by Isaiah, 2yi n. And \\\c extra- 
 ordinary messenger of JEHOVAH foretold by Malachi, 
 239 to 293 n. Gave the highest testimony that could 
 
 bo 
 
456 
 
 be ofC/irist's heavenly power and divine existence, 29311, 
 See Eternal Word. 
 
 Jonathan was not actuated by self-love, in his noble and 
 virtuous friendship for David, 101. Could not sub* 
 mit, like modern statesmen, to doci'il, that good might 
 come, 102. 
 
 Isaac. See Abraham, Moriah. 
 
 Israel. See Political Liberty. 
 
 Judas became a Devil, and how, 148 n. 
 
 Judges and Magistrates. In what sense they are called 
 Gods, and ''Sofa of the most High, by the Psalmist, 
 337 n. Which is no degradation from the title and 
 dignity of the HEAL So\ OF GOD, 338 n. All judges 
 and Public Officers ought to be elected by the people, 
 339 n. to 345 n. See Jews. 
 
 Justification. See Holy Ghost. 
 
 Justin. His Institutes cited, 3 n. 
 
 K. 
 
 Kings ought constantly to study the Holy Scriptures, 
 1 04 n. See Judges and Magistrates, Monsrchs. 
 
 Kimchi (Rabbi). (Cited) 3l6n. 
 
 Kircher (Athanasius). (Cited) l6*3n. 
 
 Kirke (Gen.) See Jeferics. 
 
 Knowledge of good and evil seems plainly to be the 
 grand principle, whereby men, "who have not the law t 
 are a law unto themselves, 36* It is an universal 
 principle, 57 64. But not the universal principle of 
 action, 65. Duly exerted, promotes our love of God, 
 79 ct seq. That very knowledge is now (through 
 the mercy of God) become a principle of action, (if 
 used as it ought) to incline us to RIGHTEOUSNESS, 
 and lead us to the Tree of Life, 323. See Cicero, 
 Reason, Scripture Evidence, Sin, Tree of Life. 
 
 L. 
 
 Labour, the common Lot of Man. Exceptions to it con- 
 sidered, 21 to 30. 
 Lactantius. (Cited) 5. 
 Ltifitau (Father). (Cited) 157n. 
 
 Ldmpridius. 
 
457 
 
 Lempri&iitf. (Cited) 68. 
 
 Lardner (Dr.) (Cited) 180 n. 
 
 Last Day. Terrible and striking description of it, by 
 Archbp. Sharp, 146. The resurrection of Christ's 
 body, a proof to us that^/fe?^ and bones can inherit the 
 kingdom of heaven, 42 1 n. See Day of Judgment, Hell. 
 
 Last Trumpet. Answer to objections about the future 
 sounding thereof, 424 "n. 
 
 Latin Vulgate. (Cited) 263 n. 
 
 Law. See GOD. 
 
 Law of Liberty, ui Royal Law (by G. S.) (Cited) 77. 
 
 Law of Retribution (byG. S.) (Cited) 183n. 244n. 31 In. 
 
 Law of Nature. The author does not intend to give a 
 regular definition of it, 1. All pretensions to an un- 
 limited authority of any man or men over others arc 
 contrary to it, and to natural equity, 2. Jewish con- 
 stitutions not always consistent with it, 3. Opposers 
 of it censured by Puffendorff, 4. Unreasonable to 
 search for it amongst slaves, 55. Cannot be properly 
 understood, without a competent knowledge of those 
 spiritual beings, by wliom onr minds are liable to be 
 influenced, iy(5. bee Author, Hulls, Involuntary 
 Servitude^ Reason. 
 
 Le Brun. His account of a Pagan Priest and Nun, 
 counting their prayers and repetitions by strings of - 
 Beads, 160, l6l n. 
 
 Le^Clerc. (Cited) 265 n, 
 
 Leigh (Mr.) His Critica Sacra, cited, 4 n. 223. 
 
 Liberty of Conscience. See Author. 
 
 Liberty (Law of). 418 n. 
 
 Life. The FORFEITURE of it the declared penalty of 
 breaking thejirst penal law, 14. See Death. 
 
 Litany. See Trinity. 
 
 Liturgy. See Trinity. 
 
 Love of hoarding* See Self -love. 
 
 Love as commanded by God, is the perfection of 
 Liberty, 3l63l9*i. 
 
 Lowth (Sir, William). See Commentators on H. Scrip- 
 ture. 
 
 N n n 
 
458 
 
 Lusts of all kinds are principles of action, which un 
 
 avoidably produce oppression, and other evils, 6. 
 Lucas (Brugensis). (Cited) 384 n. 
 
 M. 
 
 Man by apostacy, may become a sort of devil, 14-8, 
 Exemplified by the case of Judas, 148 n. Why more 
 depraved than the brute creation, 177. Through the 
 privileges of the Gospel, MAN may become a new crea- 
 ture, and a partaker of the divine nature, 207n. Is 
 allowed a Choice or Free Will in obtaining salvation, 
 203, 204. 208, 209. *io. 413. In what his dignity 
 and superiority over the rest of the creation consists, 
 208. 300. which cannot be attained without the in- 
 spiration of God's Holy Spirit, 219. The unity of the 
 FATHER and the SON with the church f is a topic 
 necessarily included in a Tract on the Nature of Man, 
 302. The moans of retrieving his lost dignity pointed 
 out, 322, ft seq. which is not to be accomplished, but 
 through Christ alone, 325 n. Man is called a Temple 
 in the New Testament, 403. The Hortrine necessarily 
 arising from thence, 403, et seq. See Christ, GOD, 
 Holy Spirit, Divine Nature, Human Nature, Depra- 
 vity, Reason, Temple. 
 
 Magistrates. See judges, Magistrates. 
 
 Marcinus. (Cited) 74. 
 
 Marriage. The forbidding it, a doctrine of devils, 1 58, et; 
 seq. Its wicked tendency, 171 . See Church of Rome. 
 
 Mastricht (Ger. van.) (Cited) 265. 
 
 jMaundrel's Travels. (Cited) 167 n. 
 
 Mede (Joseph). (Cited) 68, 
 
 Melancholy. See Religious Melancholy. , 
 
 Mental Blindness, of some modern clergymen, who have 
 seceded from the Church of England, becanse the 
 Litany, and other parts of our excellent Liturgy, ex* 
 press divine honour to the Sox Of GOD, 355 n. Sec 
 Triwty. 
 
 Mill (Dr.) (Cited) 265 n. 
 
 Monarchs should not despise the reasonable remon- 
 strants of their subjects, 83. The right of rcmon- 
 
 strtitrng 
 
459 
 
 st rating proved from scripture, 83. See Kings, Judges^ 
 and Magistrates. 
 
 Mongutiansj or Mogulians. Their idolatrous customs 
 similar to those of the church of Rime, l60 } etseq. n. 
 See Church of Rome, Papists, Beads. 
 
 Plonks (Heathen). Have a grand monastery in Crim 
 Tartar y, 159 n. See Church of Rome, Papists, Devil. 
 
 $Ioriah (Mount) the place where Abraham was com- 
 manded to sacrifice his son Isaac, and likewise the place 
 where the BELOVED SON OF GOD was really sacri- 
 ficed, as t\\Q propitiation for our sins, 278 n. 
 
 Closes. His remonstrance to God approved by the 
 Almighty, as also that of Aaron, 91. His zeal for the 
 glory of God, 81. 84. ct seq. MoscV manner of seeing 
 God, explained 3 223. See Self-love. 
 
 Museum British %6j n. See Dr. Vdthusen. 
 
 N. 
 
 Natural Affection. See Affections, GOD. 
 
 Equity. See Law of Nature. 
 
 ' Philosophy. See Fall. 
 
 Nature. See Law of Nature. 
 
 Neighbour. The duty of loving our neighbour as ourselves^ 
 enforced, 6S. A maxim almost universally acknow- 
 ledged, 73, 74. Is the true Christian rule of action, 
 75. and the only paternal precept lo which the Creator 
 has reduced the rule of obedience, 76*. See Doing as 
 we would be done by. 
 
 Newton (Sir Isaac). His account of the encampments 
 of the Israelites in the wilderness, 356 n. His explana- 
 tion of the four beasts in the Apocalypse, 357 n. 
 
 Non- subscribing clergymen. The doctrine of the Trinity 
 the principal cause of their objections to the Church 
 of England, 2l6. Reasons why their petition to par- 
 liamont could not be granted,, 217 n. See Church of 
 England, Mental Blindness, Trinity. 
 
 Nuns. Women bound to celibacy, contrary to nature, 
 amongst the heathen Tartars, Chinese, 8fC. 159. 
 Orders of them amongst both the ancient and modern 
 heathens, 159. See Church of 'Rome , Dwil. 
 
 Original 
 
460 
 O. 
 
 Original Sin. Nature of it explained, 17 to 45. 
 
 P. 
 
 Paris (Matt.) (Cited) 171. n. 172 n. 
 
 Patrick (Bishop). (Cited) 169 n. 340 n. 
 
 Paul's (Father Mark) Travels. (Cited) I5p. 
 
 Paul (St.). His anxiety for the eternal welfare of the 
 Jews, 97- His wishing himself accursed from Christ^ 
 explained, 97. His disinterestedness, and unbound- 
 ed affection, 97 to 100. See Christ. 
 
 Payne (Mr. John). His Evangelical Discourses, 320 n. 
 
 Parents. See First Parents. 
 
 Papists. A public promulgation of some parts of their 
 religion ought not to be tolerated, and why, 217 n. 
 Their manner of adoring the sacramental bread, unjus- 
 tifiable and idolatrous, 327 n. See Beads, Chinese^ 
 Church of Rome, Heathens, Tartars, Tonsure Mongu- 
 Hans, Monks, Nuns. 
 
 Patriotism, and Brotherly Lore, has superseded Self-love 
 in many instances, 95 99. 103. 
 
 Pearson (Bp.) (Cited) 310 n. 
 
 Penal Law. See Death, Life. 
 
 Philosophy is vain, if the phiiosppher is unacquainted 
 with himself, 1 2. 
 
 Pole's Synopsis. (Cited) 384 n. 421 n. 
 
 Polish Brethren. Some of them notorious Socmians, 
 264 n. See Socinians. 
 
 Political Liberty. The glorious state of it, with which 
 God was pleased to bless his people ISRAEL, 343 n. 
 and three preceding pages. The same due to all 
 Christian Nations, 344 n. 
 
 Popery. See Papists, Church of Rome. 
 
 Popular Right to elect all public Officers, p. 339 to 
 349 n. 
 
 Power from on High. An attribute given by our Lord 
 himself to the Holy Ghost, 384. See Holy Ghost. 
 
 Prayer repeatedly commanded, and encouraged by 
 promises which cannot fail, 204, 414 u. 205. 
 
 Prcdesfa 
 
461 
 
 Predestination, 411 n. See Free-will, Promises. 
 
 Pride. Tn temporary honours and worldly possessions, 
 
 the folly thereof, 2JO. Is & principle of action, 210. 
 
 See Satan. 
 Pride (spiritual), and pride of learning, their bad tenden- 
 
 cy, 213, et'scq. See Satan. 
 Priests. The immoral tendency of forbidding them to 
 
 marry, I? 6 n. See Marriage, Church of Rome. 
 Prince of Darkness. See Devil, Satan. 
 Principles of Ac t ion. Sec Happiness, Ajfections, Author, 
 
 Conscience, Death, Depravity of Mankind, Doing as 
 
 we would be done by, Enemies, Evil Spirits., Knowledge 
 
 of Good and Evil, Reason, Safari, Self-love, Sinderesis, 
 
 Temptations, &c. fyc. 
 Promises of Divine Gifts tendered to all mankind 
 
 without exception, 203, 204. and 414 n. 
 Prostitution, and a promiscuous use of women , promoted 
 
 by Satan, as a sacred rite amongst the heathens, and 
 
 why, 162 170. 
 Psalm cii. Something peculiarly deep and mysterious 
 
 therein, 277 n. 
 fifffendorjf. His il Law of Nature" cited, 4. A posi- 
 
 tion of his examined, 6'9, et seq. Has well defended 
 
 the general rule of Doing as we would be done by, 
 
 against Dr. Sharrock, 70. 
 
 Rapiit. (Cited) 62 n, 
 
 Reason, or the knowledge of good and evil, was unlaw- 
 fully assumed by our Jirst parents, 11. 43. 109- Is 
 the cause that sin is imputed to us, 30. A divine 
 attribute, which the Gentiles acknowledged, 31, 32. 
 Is properly the grand principle, or law of nature, or 
 conscience, 37. Man not endowed with so ample a 
 portion of it before the fall, 41, et seq. A rule of 
 ohedicnco, 33. God requires us to exert it, 89. See 
 Knowledge of Good and Evil, Sinderesis, Conscience. 
 
 Religious Melancholy. The author precluded from 
 making any remarks of his own thereon, by the ob- 
 
 servations 
 
462 
 
 scrvations of his grandfather Archbishop Sharp, 152 ru 
 
 See Sharp, (Archbp.) 
 
 Religious Topics. See Author, Human Nature. 
 Remonstrance. See Monarchs, Abraham, Moses. 
 Resurrection of the Body, the certainty thereof, 420, 
 Reprobation, 41 In. See Free-will, Promises. 
 Ric/ies are a continual snare of temptation, as well to 
 
 acquire them unjustly, as to expend them improperly, 
 
 29- 
 
 Right of the People to elect Judges and all other public- 
 officers, 339 n. to 345 n. 
 Rights (elective} of Israel, clue to all Christian Nations,, 
 
 344 n. Danger of opposing these Rights, 345 n. 
 
 Encroachments of Popes, Emperors and Kings, on the 
 
 Rights of congregations, in each district, to elect their 
 
 own Bishops, 34-5 n. 346 n. 
 Roman Catholics. See Church of Rome, Papists, Monks, 
 
 Heat/tens, Tartars. . 
 
 Rules of Action and Obedience. See Infections, Appetites, 
 
 Doing as we would be done by, Neighbour, Reason, 
 
 Death, Sinderesis. 
 
 S. 
 
 Sadducees (modern) answered, 123 203. See Evil 
 Spirits. 
 
 Satan. His success in misleading mankind, a distinct 
 principle of action, 19. Draws us into temptation, by 
 enlarging our desires, 120 n. The devil at present 
 worshipped by the name of Saitan among the Tar- 
 tars, l63n. His real agency inthe Temptation oi Christ, 
 186' n. to J04- n. Provoked David to number the 
 people, }<)6 n. Pride, the occasion of Satan's fall, 210, 
 211. His device in promoting wan 's assumption of 
 forbidden knowledge, is completely turned against him- 
 self, 323. See Devil, Evil Spirits, Enemies Spiritual, 
 Demons, Wicked Spirits. 
 
 Saitan. A name amongst the Calmucs- for one of their 
 idols, 164 n. 
 
 Sanctification. See Holy Ghost. 
 
 Saul. His melancholy, or madness, not a mere natural 
 
469 
 
 disorder, 197 n. An evil spirit the real agent which 
 troubled him, 196 n. See Case of Saul (Appendix). 
 
 Scharp (Dr. John.) Symphonia Prophetarum ct Apmlo- 
 lorum, 99 n - 
 
 Scaliger. (Cited) 279 n. 
 
 Scriptures. We cannot reject any part of the scripture 
 evidence, without a manifest perversion and nbusc of 
 our hereditary knowledge 'of good and evil, 298. We 
 are obliged to believe the scriptures, though we do not 
 fully comprehend them, 599- See Hebrew Scriptures, 
 Commentators on Holy Scripture. 
 
 Self-lore is not the universal principle of action, (7, et 
 Scq. 6l, et scq.) even in brutes, 11. 97, Bad actions 
 manifestly tend, even in the opinion of -the offenders 
 themselves, to defeat the most essential purposes of 
 self-love, 63. Patriotism and brotherly .affection 
 manifestly superseded self love in Moses and Aaron, 
 95, 96. and- also in St. Paul, 100. Was not the 
 ruling principle of action in Jonathan, 101. nor in 
 David 103, et seq. Setf-fate must yield to the love 
 of hoarding, 114. See Avarice, David, /onatliOK, 
 Closes, Paul. 
 
 Seneca. (Cited) 74. 
 
 Servitude (involuntary). Illegality of it pointed out, 2, 
 et seq. 
 
 Sharp (Archbp.) Remarkable instance of his truly 
 Christian behaviour to Judge Jcjferics in his misfor- 
 tunes, 62, 63 ri. Extract from his sermon on the real 
 existence of the Devil, 124 to 129. on the day of 
 judgment concerning hell, 144 n. 147 n. His sermons 
 recommended as an antidote against religious melan- 
 choly, 1.5 2 n. 415. See Day of Judgment, Reason* 
 Last Day, Hell. 
 
 Sharp (Granville). His " Law of Liberty," cited, 1 77. Lai 
 of Retribution, 183 n. 244 n. and 311 n. " Remarks 
 on several important Prophesies," 259, 408 n. 
 Sharrock (Dr.) See Pufendorjf. 
 Simon (Father) (Cited) 265 n. 
 
 Sin is imputed to us. whether rich or poor, through 
 the knowledge of good and evil ; that additional faculty 
 
 acquired 
 
46* 
 
 acquired by human nature, through the transgression 
 of our fast parents, 30. In what manner it is the 
 sting of death , explained, 49 Sec Original Sin, First 
 Parents, Human Nature, Knowledge of Good and 
 Evil, Reason. 
 
 Sindercsis sometimes treated as distinct from reason 
 and conscience, though in fact it is the same, 39, et 
 seq. A principle of action, 40 n. 41 n. See Reason, 
 Conscience. 
 
 Slater. (Cited) 421. 
 
 Slave. None so miserable, as the man that is a slave to 
 his own passions and desires, 55. See Law of Nature* 
 
 Slavery in the Colonies is favoured and encouraged by 
 the English government at home & national disgrace! 
 212. 
 
 SociniaM. The manner in which they endeavour to evade 
 a certain scripture testimony of the divine nature of 
 Christ, 239, 240. confuted, 241, et seq. That evasion 
 is as vain as it is wicked, 246. A mistaken doctrine 
 of theirs, 305. 318.) proved to be unjust and false, 
 320. See Polish Brethren. 
 
 Sodom God's gracious condescension to Abraham, when 
 he remonstrated in behalf of the condemned inhabitants, 
 thereof, 91 See Abraham. 
 
 Sen of God. See Christ Jesus, GOD, Holy Spirit, 
 Jehovah, Judges and Magistrates, Mental Blindness. 
 
 $G?is of the most High. See Judges and Magistrates. 
 
 Sorrtze. The Hebrew word so rendered in Gen. iii. more 
 properly signifies labour, 21 n. 
 
 Spirit. See Holy Ghost. 
 
 Spirits may converse with us by secret illapscs without 
 our perception, 119 a. See Enemies (Spiritual}, 
 Satan, Devil, Demon, Evil pints. 
 
 Sting of Death. See Sin. 
 
 Suicide, The maxim, that all who commit it are mad, er- 
 roneous, 175. Otherwise accounted for, 177 
 
 S>/kes (Dr.) (Cited) 180 n. 
 
 T. 
 
 Targmn. (Cited) 3S1. n. 
 
 Tartars have monasteries for heathen monks and nuns, 
 159n. See Devil, Church of 'Home , Papists. 
 
 Temple. 
 
465 
 
 Tentpte: Man is a temple, "" the temple of the //,?/>/ 
 " Ghost,"" the temple of God," 403,404. The 
 doctiiue necessarily arising from this revelation, 402 
 to 407- 
 
 Temptations. We ought not to murmur at God's permitt- 
 ing them, 122. Why they tare permitted, 136 n. Will be- 
 come principles of action, it' not carefully resisted, 153. 
 Of the true sense in which God may be said to Tempt, 
 or to lead into temptation, second note in pages 136, 
 and 137- That the temptation of Christ was a.Jlict, 
 not a vision, proved, 186, et seq. 
 
 Tempter was well acquainted with the nature of the /or - 
 bidden fruit, 19. See Enemies (Spiritual), Satan, 
 Demi, Evil Spirit, Demon. 
 Thamrnuz, or Adonis. Manner of mourning over him 
 
 among the ancient*, 166. 
 
 Thompson (Rev. Mr.) His doctrine concerning the la-ot 
 of nature, very convenient for tyrants and slave-holders, 
 2,3. 5. 
 
 Tindal. (Cited) 3l6n. 
 Tonsure. Pagan Monks sequestered by it from the Laity r 
 
 159 n. 
 
 Translators of the Bible. See Commentators. 
 Tree of Life* See Christ ', Knowledge of Good and Evil. 
 Trinity. That doctrine is to be received more by faith 
 than by human, comprehension, 219- The incommuni- 
 cable name, JEHOVAH, never applied by the sacred 
 writers to any persons but those of the Holy Trinity^ 
 24-5. The doctrine of the Trinity, as received by thd 
 Church of England, strictly consistent with the scrip* 
 ture doctrine of the Unity of the Godhead, 254. Some 
 clergymen have seceded from the Church of England, 
 because the Litany and Liturgy express this doctrine^ 
 and attribute divine honour to Christ, 355 n. The clear 
 distinction of the Three Diiine Persons in the Holy 
 Trinity, as revealed even in the Old Testament, 255* 
 tseq The true nature of the unity thereof must still 
 remain a mystery, because oar Jinite understanding* 
 cannot comprehend a perfect knowledge of the ETER- 
 NAL BEING, 297. The Three Persons ch-ariy distin- 
 guished bj the prophet Isaiah, 379< And by c^r 
 
 O O n S:l?irv:;r, 
 
466 
 
 Saviour, 415 n. See Taith* Christ, Holy Ghost, 
 
 Jehovah, Nan -subscribing Clergymen, Unity of God, 
 
 Unitarians. 
 True Believers. Their unity in Christ, explained, 307 
 
 to 322. See Faithful 
 
 True freedom. What it is, 203, 204. 4-10. 414. 
 Trumpet. S^e Last Trumpet. 
 Truth more dangerous than falsehood itself, when bleu-. 
 
 dec! with falsehood, 20. 
 Tulourai Tamaide (an Otaheitau). Remarks on lus 
 
 behaviour, 36. 
 Turks. See Arabians, Sec. 
 Tyrants. It is necessary for them, cither to misrepresent* ^ 
 
 or to deny the law of nature, 5. See Thompson. 
 
 U. 
 
 Vdthusen (Dr.) Defends the (ext, 1 Tim. iii. 10\ 
 23 In. 267 n. 
 
 Vestal Virgins. See Nuns* Heathens, Church of Home. 
 
 Vino of the Soul. Extract from a treatise so called, 11 In. 
 ct seq. 
 
 Virgin (Blessed"). Her miraculous conception expressly 
 attributed to the Holy Ghost, by St. Matthew, 383. 
 
 Vision. That the Temptation of Christ by Satan, was a. 
 fact, and not a Vision, 186 n. to 1^4 n. 
 
 Vitringa. 136 n. 308 n. 3 L 1 n. 
 
 Universal Principle of Action in Man. See Doing as we 
 won!'! he done hi/, Happiness, Self-love* 
 
 Unifdt'irti*. Some of the mistaken pejv'.c, who vain! v call 
 themselves Unitarian s> hold doctrines which are in- 
 consibtciit with our belief in the Unity of God, 252, 
 253. 
 
 Unity of God an indispensable article of cur faith, yet 
 are we eqiuilly bound to acknowledge, that Three 
 Dii'iite Persons- are included therein, 252. Athanasius, 
 a strict asaortor of this doctrine, 26'6 n. Without the 
 doctrine of the Unity of the Dh'ine Nature, the appli- 
 cation in scripture of the- same attributes to (lijTtrent* 
 persons could not be understood, 382, 3S3. The Hofy 
 Ghost included ia that Unity, 389- To contend fo- 
 lk* 
 
467 
 
 the Unity of the Divine Nature, if the least degree of 
 inequality therein be admitted, is absurd, 253, 254=. 
 389. See Holy Ghost, Jehova'i, Trinity. 
 
 Unlawful Affections ought to be carefully guarded 
 against, lest any of them should " become the reigning 
 principle of action, and should lead the poor cn&lai'ett 
 mortal to eternal destruction, 117. 
 
 Unlimited Servitude. Sec Law of Nature. 
 
 Universal Hist. (Cited) 166 n. 167 n. 
 
 W. 
 
 Warburion (Dr.) (Cited) 182 n. 
 fPetsten. (Cited) 26*5 n. 
 Whitby (Dr.) (Cited) 396 n. 
 Wicked Spirits. See Evil Spirits. 
 Word Eternal. See Eternal Word. 
 
 y. 
 
 Ynca Manca Capac* Wise precept of his, ?$.. 
 
 Pi-iuLe,i by VV. CAL VERT," Shire Lane, Lincoln's Inn, London. 
 
RETURN CIRCULATION DEPARTMENT 
 
 TO *> 202 Main Library 
 
 LOAN PERIOD 1 
 HOME USE 
 
 2 
 
 3 
 
 
 4 
 
 5 
 
 6 
 
 ALL BOOKS MAY BE RECALLED AFTER 7 DAYS 
 
 Renewals and Recharges may be made 4 days prior to the due date. 
 
 Books may be Renewed by calling 642-3405 
 
 ~ DUE AS STAMPED BELOW 
 
 19 
 
 m 
 
 FORM NO. DD6 
 
 UNIVERSITY OF CALIFORNIA, BERKELEY 
 BERKELEY, CA 94720 
 
YB 70V85 
 
 LISKfLEY LIBRARIES 
 
 UNIVERSITY OF CALIFORNIA LIBRARY