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A   N 


ESSAY 


O  N 


SPIRIT. 


Inanlmatum  eji  omne  quod  impulfu  agitur 
externa  :  quod  autem  Anima  eft,  id  Motu 
cietur  interiore  et  fuo, 

Cic.  Som.  Scip. 


DUBLIN: 

Printed  by  S.  Powell, 

For  J.  P.  Droz,  in  Dame-ftreef,  over-againft 
George'^- lane.      MDCCL. 


[iii] 


T  O 

HIS     GRACE 

GEORGE, 

LORD  PRIMATE 

OF    ALL 

IRELAND. 


MY  LORD, 

AS  I  am  a  Clergyman  of  the 
eftablifhed  Church,  and  have 
for  fome  Years  been  poffefled 
of  an  Ecclefiaftical  Preferment,  in* 
to  which,  before  I  could  be  admit- 

A   z  ted, 


iv        DEDICATION. 

ted,  I  was  obliged  to  fubfcribe  the 
four  firfl:  Canons,  which  include 
my  Afient  to  the  Articles  of  our 
Religion,  and  alfo  to  declare  pub- 
licly my  unfeigned  Afleut  and  Con- 
fent  to  all  and  every  thing,  contai- 
ned in  The  Book  of  Cojiunon-Prayer : 
And,  as  I  have  not  been  fo  much 
employed  about  my  temporal  Af- 
fairs, but  that  I  have  found  Leifure 
to  apply  fome  Time  to  my  Books, 
and  to  think  as  well  as  read  ;  I 
find  that  I  do  not  now  agree  ex- 
actly in  Sentiment,  either  with  my 
former  Opinions,  or  with  thofe  Per- 
fons  who  drew  up  the  Articles  of 
our  Religion,  or  with  the  Compi- 
lers of  cur  Liturgy,  and,  in  parti- 
cular, with  the  Athaiiaftan  Creed  : 
And  therefore  I  have  laboured  un- 
der 


DEDICATION.         v 

der  fome  Difficulties,  how  to  dired: 
myfelf  under  thefe  Circumftances. 

There  was  a  Sermon  preached 
not  many  Years  ago  by  Dodor  Co- 
7tybear^  before  the  Univerlity  of 
Oxford^  which  feems  to  have  been 
approved  of  by  them  ;  and  which 
hath  iince  been  reprinted  in  Ire- 
landj  wherein  he  afferts  that  every 
one  who  fubfcribes  the  Articles  oi 
Religion,  does  thereby  engage,  not 
only  not  to  difpute  or  contradid: 
them  ;  but  that  his  Subfcription 
amounts  to  an  Approbation  of,  and 
an  Affent  to  the  Truth  of  the  Doc- 
trine therein  contained,  in  the  very 
Senfe  which  the  Compilers  thereof 
are  fuppofed  to  have  underftood 
them  :  That  they  are  not  to  be  con- 

fidered 


vi        DEDICATION. 

fidered  as  Articles  of  Peace,  but  of 
Do(5trine,  as  the  very  Title  denotes, 
whicK  is,  For  the  avoiding  Diver- 
Jtties  of  OpijtionSy  and  for  eftahlifh- 
ing  Co7ife7it  touching  true  Religion, 
Whereas  I  apprehend  any  Attempt 
tov/ards  avoiding  Diverfity  of  Opi- 
nions, not  only  to  be  an  ufelefs,  but 
alfo  an  impradicable  Scheme ;  fince 
I  do  not  only  doubt  whether  the 
Compilers  of  the  Articles,  but  even 
whether  any  two  thinking  Men  ever 
agreed  exa(9:ly  in  their  Opinion,  not 
only  with  regard  to  all  the  Articles, 
but  even  with  regard  to  any  one  of 
them  ;  fo  that  if  they  were  to  give 
their  own  Interpretation  of  them, 
there  would  be  found  as  many  diffe- 
rent Sentiments  as  there  were  In- 
terpreters :   The  Difference  indeed 

would 


DEDICATION.       vii 

would  not    always   be   great ;  but 
ftill  there  would  be  a  Difference. 

I  faid  thinking  Men^  for,  as  to 
the  unthinking  Herd,  whatever  was 
the  Creed  of  their  Father,  or  Tu- 
tor, that  will  be  theirs,  from  their 
Infancy,  to  their  Lives  End  ;  and 
accordingly,  whatever  Country  you 
go  into,  let  the  Religion  be  what 
it  will,  the  unthinking  Part  there- 
of are  always  the  reputed  Ortho- 
dox. 

An  Uniformity  of  Profeffton  may 
indeed  be  both  practicable  and  ufe- 
fuil ;  and  feems  in  fome  Degree  to 
be  neceffary,  not  only  for  the  Pre- 
fervation  of  Peace,  but  alfo  for  the 
general  Good  and  Welfare  of  So- 
ciety : 


viii      DEDICATION, 

ciety :  Since  I  do  not  conceive  how 
any  Society  or  Commonwealth  can 
fubfift,  unlefs  fome  Form  of  Reli- 
gion or  other  be  eftablifhed  therein ; 
as  well  with  regard  to  Points  of 
Dodrine  as  Difcipline  ;  which  how- 
ever ought  to  be  as  plain,  few,  and 
fundamental  as  polTible.  And  as  no 
eftablifhed  Form  of  Relio-ion  can 
fubfift,  unlefs  that  Form  be  pub- 
licly made  known,  and  the  Tea- 
chers thereof  are  laid  under  fome 
Obligation,  either  by  Subfcription, 
or  otherwife,  of  complying  with 
that  Form,  and  of  not  preaching, 
or  publicly  teaching  any  Dod:rine 
contrary  thereto  ;  fo  I  own  I  do 
not  fee  any  Manner  of  Impropriety 
in  the  legiflative  Power  of  any  So- 
ciety infifting  upon  fuch  a  Kind  of 

Subfcription, 


DEDICATION.        ix 

Subfcription,  as  is  only  required  to 
be  made  for  Peace-fake,  and  the 
Prefervation  of  the  outward  Forms 
of  Society  :  Since  a  Man  under 
thefe  Circumflances  may,  for  pru- 
dential Reafons,  honeflly  fubfcribe 
and  fubmit  to  the  Ufe  of  one  efta- 
bliflied  Form,  though  he,  in  his  own 
private  Opinion,  may  think  ano- 
ther to  be  better  \  provided  that 
he  is  not  obliged  to  fubfcribe  any 
thing  finful  ;  or  fo  diametrically 
oppofite  to  Truth,  as  that  he  can- 
not poffibly  put  any  other  Con- 
ftrudion  upon  it. 

The  firft  Subfcription,  that  I 
kaow  of,  was  fet  on  Foot  at  the 
Council  of  Nice^  when  the  famous 
Conteft  about  the  Trinity  was  de- 

a  ter  mined 


X         DEDICATION. 

termined  in  Favour  of  the  confub- 
Jiantial  Dodirine,  by  a  Majority  of 
near  twenty  to  one  :  To  which  the 
Emperor  required  all  the  Bifhops 
then  prefent  to  fubfcribe.  But  then 
he  allowed  every  one  to  put  their 
ov/n  Senfe  upon  the  Word  confub- 
fiaittial^  and  not  the  Senfe  that  was 
intended  by  the  Compilers  of  the 
Creed  :  And  accordingly,  Eufebius 
Bifhop  of  Ccefarea^  though  he  at 
firft  refufed  fubfcribing,  yet  when 
he  was  allowed  to  interpret  the 
Word  confub jiantial^  as  meaning 
only,  that  the  So?j  was  not  of  the 
fa77ie  Sub  fiance  with  the  Creatures 
that  were  made  by  him  •  he  then 
fubfcribed  it,  and  fo,  in  a  little 
Time  after,  did  Arius. 

Peace 


DEDICATION.         xi 

Peace  was  what  the  Emperor 
wanted,  and  therefore  he  was  con- 
tent with  Peace  :  But  from  the 
Time  that  Power  was  put  into  the 
Hands  of  the  Church  of  Rcms^  im- 
pHcit  Faith  and  Obedience  to  her 
infalKble  Determinations,  being  what 
fhe  required  ;  unlefs  Subfcriptions 
were  then  to  be  underftood  as  made 
according  to  the  Senfe  of  the  Com- 
pilers of  the  Articles,  the  Recu- 
fants  were  anathem.atifed,  and  Fire 
and  Faggot  was  the  Word. 

But  as  I  apprehend  that  the 
Church  of  Irela?id  doth  not  fet  up 
for  Infallibility,  I  do  not  think  that 
fhe  requireth  any  other  Kind  of 
Subfcription  than  fuch  as  is  necef- 
a  2  fary 


xii       DEDICATION. 

fary  for  Peace  and  Quietnefs :  And 
therefore  I  am  now  not  much  dif- 
turbed  upon  this  Head.  I  likewife 
find  by  the  Words  of  the  Ad  of 
Parliament,  which  enjoins  the  De- 
claration of  our  Affent  and  Con- 
fent  to  all  Things  contained  in  The 
Book  of  Common-Prayer^  that  the 
Purport  and  Intent  of  the  Ad  is 
that  this  Declaration  of  Affent 
fliould  be  only  to  the  Ufe  of  thofe 
Things  which  are  contained  in  the 
faid  Book,  which  is  very  different 
from  affenting  to  the  Things  them- 
felves  :  And  therefore  1  am  prettv 
eafy  alfo  with  regard  to  this. 

How  thefe  Words,  to  the  Ufe  of 
came  to  be  omitted  out  of  the  ex- 
prefs  Form  of  Words  that  are  or- 
dered 


DEDICATION.      xiii 

dered  to  be  read  in  Church  for  a 
legal  Qualification,  I  cannot  fay^ 
nor  whether  they  were  omitted  out 
of  Negled,  or  by  Defign  :  but  I 
own  it  feems  to  me,  when  1  confi- 
der  the  Humour  of  the  Times  when 
that  Ad:  was  made,  that  it  was 
done  with  Defign  ;  as  a  Snare,  to 
oblige  poor  (i)  confcientious  Men, 
who  did  not  read  the  A3:  of  Par- 
liament at  length,  to  give  up  their 
Livings,  rather  than  declare  their 
unfeigned  Affent  and  Confent  to 
all  and  every  thing  contained  in  Tie 
Book  of  Common- Praj'er,  For  it  is 
to  be  obi'erved,  that  this  Condition 
was   not  required  by   the   y4cl  of 

(i)  And  accordingly,  there  were  1800  Per- 
fons  that  were  adually  deprived  of  their  Livings, 
rather  than  lubmit  to  the  Terms  prefcribed. 

Uniformity^ 


xiv      DEDICATION. 

Uniformity^  as  publiflied  in  the 
Time  of  Queen  Elizabeth^  but 
was  an  Addition  made  thereto,  af- 
ter the  Reftoration  of  King  Charles 
the  Second,  when  the  Nation  was, 
as  it  were,  mad  with  the  Joy  of 
havino;  recovered  its  ancient  Confti- 
tution  both  in  Church  and  State  : 
The  httle  Oath  therefore  wherein 
it  was  declared,  that  it  is  72ot  law^ 
fuly  upon  a7iy  Pretence  what/oever^ 
to  take  Arras  agai?ijl  the  King^  was 
at  the  fame  time  inferred  into  the 
ASi  of  Uniformity,  Which  Part 
of  that  hdi  hath  been  fmce  repea- 
led ;  and  indeed  I  cannot  but  j(in- 
cerely  wifh,  that  the  other  Addi- 
tion, which  was  made  at  the  fame 
time,  was  fo  far  redified,  that  the 
Words  of  the   Declaration  fliould 

be 


DEDICATION.       xv 

be  made  to  correfpond  with  the 
Defign  of  the  Ad:,  which  mani- 
feftly  was,  to  require  the  Declara- 
tion of  Affent  and  Confent  only  to 
the  Ufe  of  all  and  every  thing  con- 
tained in  The  Book  of  Commoi^-Pray- 
er.  Becaufe  I  think  that  that  folemn 
Declaration  which  a  Clergyman  is 
obliged  to  make  in  the  Prefence  of 
God  and  his  Congregation,  when 
he  is  going  to  take  upon  himfelf  the 
Care  of  their  Souls,  ought  to  be 
lirnple,  pofitive,  plain  ;  free  from 
all  Ambiguity  or  Doubtfulnefs  ; 
and  (hould  be  exprefled  in  fuch  a 
Manner,  as  that  it  cannot  be  mif- 
underftood,  either  by  him,  or  by 
the  Congregation  ;  but  that  he  may 
fafely  and  honeftly  make  it,  accor- 
ding to    that  plain  a7id   ordinary 

Senfe 


xvi       DEDICATION. 

Senfe  of  the  TVords^  in  which  they 
would  commonly  be  underjlood  by  all 
Mankind,  without  any  Evajion^ 
Equivocation^  or  mental  Eeferva- 
tion  whatfoever ;  that  is,  without 
any  latent  Reference  to  the  Inten- 
tion of  the  Ad,  which  is  not  ex- 
preffed  in  the  very  Words  of  the 
Declaration. 

And  indeed  I  am  the  more  defi- 
rous  of  this,  becaufe  I  know  for  a 
Certainty,  that  fome  of  the  moft 
learned  and  confcientious  Perfons 
among  the  Diffenters,  have  made 
the  Form  of  our  Declaration  of  un- 
feigned Affent  and  Confent  to  all 
and  every  thing  contained  in  The 
Book   of  Commoji-Prayerj  an    Ob- 

jedion, 


DEDICATION,     xvu 

jedion,  if  not   the  principal   one, 
againft  coming  into  our  Church. 

As  alfo  becaufe  fome  of  our  own 
Brethren,  who  confider  Subfcrip- 
tions  in  the  fame  Light  with  the 
bigot  ted  Members  of  the  Church 
of  Rome^  and  probably  never  read, 
or  never  duly  confidered  the  AB  of 
Uniformity^  have  taken  Occafion, 
from  that  Form  of  Declaration  of 
Affent,  to  brand  thofe,  who  pre- 
fume  to  doubt,  or  differ  from  them 
in  any  of  their  imaginary  orthodox 
Notions,  with  the  Imputation  of 
Perjury,   or,  at  leaft,  of  Hypocri- 

But  though  we  fhould   fuppofe 

this  was  done,  and  that  Subfcrip- 

b  tions 


xviii     DEDICATION. 

tions  were  declared  to  be  only  re- 
quired for  Peace-fake  ;  yet  there  is 
ftill  a  Dijfficulty  which  remains  be- 
hind, with  regard  to  thofe  who 
do  not  ,approve  of  all  the  Articles 
of  the  eftablifhed  Religion,  or  of 
every  thing  in  the  Liturgy ;  becaufe 
it  is  natural  for  them  to  defire  that 
thofe  Things,  which  they  take  to 
be  Errors  fhould  be  amended  ;  and 
yet  it  is  found  by  Experience,  that 
whoever  attempts  to  find  Fault  with 
the  Canons  or  the  Articles  of  Reli- 
gion, or  the  eftablifhed  Form  of 
Liturgy,  becomes  immediately  a 
Difturber  of  the  Peace  of  the 
Church,  as  he  is  fure,  at  leaft,  to 
be  loaded  with  the  opprobrious 
Name  of  Schtfmatk^  or  Heretic^ 
which  ever  fmce  the  Days  of  Po- 

pery, 


DEDICATION.       xix 

pery^  are  Sounds  that  occafion  won- 
drous Horror  in  the  Ears  of  the 
Vulgar. 

Whoever  confiders  the  Difficul- 
ties which  attend  the  Reformation 
of  ReHgion  in  general,  and  in  par- 
ticular, the  Difficulties  which  at- 
tended  thefe  Nations  in  their  Re- 
formation from  Popery^  ought  to 
thank  God  that  fo  much  was  done 
at  that  Time  as  was  done,  rather 
than  repine  that  more  was  not  ef- 
feded.  The  Humour  of  the  Times 
would  not  fuffer  a  more  thorough 
Reformation  ;  thefe  Nations  ha- 
ving been  fo-  long  accuftomed  to  a 
Kind  of  utter  Darknefs,  that  their 
Eyes  would  not  bear  too  much 
Light  to  be  let  in  at  once. 

b  2         Chriftianity 


XX       DEDICATION. 

Chriftianity  was  not  eftablifliedj 
nor  the  Jewijh  Religion  thorough- 
ly reformed  all  on  a  Sudden.  Af- 
ter St.  Paul  had  been  many  Years 
a  Preacher  of  the  Gofpel,  he  com- 
plied with  the  jfewijh  Ceremony  of 
(2}  Jljaving  his  Head  in  Cenchreay 
hecaufe  he  was  under  a  Vow  ;  and 
of  (3)  purifying  himfelf  at  the 
Temple  of  yerufalem^  rather  than 
give  Offence  to  the  Jews.  And  the 
whole  Council  of  Apoftles,  when  af- 
fembled  at  Jerufakm^  affented  to  en- 
join thofe  (4)  JewiJIj  Profelytes,  who 
from  among  the  Gentiles^  were  tur- 
ned unto  God,  to  continue  for  fome 

(2)  A£is  xviii.   i. 

(3)  A5fs  xxi.  24. 

(4)  A^s  XV.  19.  XX.  29. 

time 


DEDICATION.      xxi 

time  under  a  Prohibition  from  ea» 
ting  Things  ftrangled,  and  from 
Blood,  which  hath  been  long  fmce 
difcontinued.  And  our  Saviour  him- 
felf  was  pleafed  to  declare,  that  he 
concealed  many  Truths,  till  the 
Difciples  fhould  be  able  to  bear 
them,    John  xyi.  12. 

The  prefent  Conftitution  of  thefe 
Kingdoms,  both  in  Church  and 
State,  is,  in  my  fincere  Opinion, 
the  befl:  in  the  known  World  ;  but 
I  will  not  fay,  that  it  is  not  capable 
of  being  ftill  further  amended. 
What  then  is  to  be  done  ?  For  if 
the  Church  be  not  infallible  any 
more  than  the  State,  why  may  not 
that  be  amended  as  well  as  the 
State  ?'  And   why   fhould   we   be 

more 


xxii     DEDICATION. 

more  afraid  of  breaking  the  Peace 
of  the  Church  than  of  the  State  ? 
The  Peace  of  the  one  being  full  as 
neceflfary  to  be  preferved  as  the 
Peace  of  the  other. 

The  Chrifttan  Religion  was,  at 
its  fir  ft  Propagation,  called  a  (5) 
Herefy ;  and  therefore  (t;)  St.  Paul^ 
in  his  Apology  to  Felix ^  faid,  T'his 
I  co7ifefs^  that  after  the  Way  which 
they  call  Heresy,  fo  worjhip  I  the 
God  of  my  Fathers,  Which  De- 
nomination was  continued  to  it,  fo 
long  as  to  the  Time  of  Conjlan- 
tine  the  Great,  who  in  his  Epiftle 
to  Chrefius  Bifhop  of  Syracufe^  calls 

(5)  A5ls  xxviii.  22. 

(6)  A^s  xxiv.  5,  14.  _ 

the 


DEDICATION,    xxiii 

the  Chrijlian  Religion  the  (7)  Ca* 
tholic  Herefy  :  Which  Letter  was 
written  after  the  Emperor  had  de- 
clared in  Favour  of  Chrtjltanity, 

Kipidih  according  to  Stephens^  fig- 
nifies,  in  general,  the  fame  thing 
with  the  Latin  Words  SeBa  and 
Dogma^  that  is,  a  SeB  or  Opinion. 
And  accordingly,  he  reckons  up 
ten  Seds  or  Herefies  of  the  ancient 
Philofophers.  But  among  the  Ec- 
clefiaftical  Writers,  fays  he,  it  fig- 
nifies  an  Opinion,  or  SeB  that  is 
C07ttrary  to  the  orthodox  Faith, 
But  as  the  eftablifhed  Religion  of 
every  Country  is  that  which  confti- 


(7)  T^  aiffVtwj  TBj  K9^iK\Kh<i,    Eufeb.  Hilt.  Eccl. 
lib.  X.  cap.  ^, 

tutes 


xxiv     DEDICATION. 

tates  Orthodoxy^  according  to  the 
common  Senfe  of  the  Word ;  hence 
it  is,  that  they  who  diiFer  and  fe- 
parate  therefrom  are  generally  cal- 
led Hereticks  ;  and  hence  it  comes 
to  pafs,  that  a  Perfon  may  be  ef- 
teemed  as  very  orthodox  in  Eng- 
land or  Ireland^  who  would  be 
deemed  as  an  Heretic  at  Rome^  or 
in  other  Countries.  And  for  the 
fame  Reafon  it  was,  that  the  Chrif- 
tians  were  at  firft  called  Hereticks 
in  yiidcea^  becaufe  they  feparated 
from  the  Jewijh^  which  was  the 
eftabliflied  Religion  of  the  Coun- 
try ;  and  were  alfo  called  Heretics 
in  RomCy  becaufe  they  refufed  joi- 
ning with  the  Heathen^  which  was 
the  then  eftabliflied  Religion  there. 


It 


DEDICATION,      xxv 

It  is  therefore  polTible  that  an 
Heretic  may  be  in  the  right  ;  ac- 
cording to  the  original  Senfe  of  the 
Word.  It  is  alfo  pofTible  that  he 
may  be  in  the  wrong.  And  there- 
fore St,  Peter  fays,  (8)  "There  are 
falfe  Teachers  among  yoUy  who  pri- 
vily  Jhall  bring  in  damnable  Here- 
fieSy  even  denying  the  Lord  that 
bought  them.  And  St.  Paul  fays, 
(9)  /  hear  there  are  Schifms  among 
you ;  and  I  partly  believe  it :  For 

THERE  MUST  BE  ALSO  HERESIES,  that 

they  which  are  approved  may  be 
made  manifefl.  Now  there  is  no 
other  Neceffity  for  Herefies  being 
among  them  but  this ;  that  God 

(8)  2  Pet.  ii.  I. 

(9)  I  Cor.  xi.  18,  19. 

c  did 


xxvi     DEDICATION. 

did  not  frame  human  Nature  in 
fiich  a  Manner  as  to  neceffitate  all 
Men  to  be  of  one  Mind  ;  but  ha- 
ving made  Mankind  to  be  free 
Agents,  he  left  them  in  the  Hand 
of  their  ow7t  Council^  to  dhufe  their 
own  Opinions  for  themfelves ;  ac- 
cording to  the  Merit  or  Demerit  of 
which  Choice,  they  will  be  proper 
Subjects  for  Rewards  or  Punifh- 
ments.  And  therefore,  while  this 
Conftitution  of  human  Nature  re- 
mains, there  7niiji  be  Schifms,  Di- 
vifions,  Herefies,  or  a  Diverfity  of 
Sects  among  them.  And  as  all  Man- 
kind think  themfelves  to  be  in  the 
Right,  fo  they  naturally  conclude 
all  thofe  who  differ  from  them  to 
be  in  the  Wrong  ;  and  hence  it 
comes  to  pafs,  that  the  Word  He-- 

retic 


DEDICATION,    xxvii 

ret'tc  is  generally  ufed  in  a  bad  Senfe, 
though  becaufe  a  Perfon  is  an  Here- 
tic, or  is  of  a  different  Sect  from  the 
eftablifhed  ReUgion,  it  does  by  no 
Means  follow,  that  therefore  he  muft 
be  in  the  Wrong.  If  the  Perfons 
from  whom  he  differs  fhould  be  in- 
fallible,  as  it  is  allowed  the  Apof- 
tles  were,  then  indeed  it  would  fol- 
low, of  Confequence,  that  the  He- 
retic or  Separatift  muft  be  in  an 
Error.  And  if,  after  Inftru6lion 
and  Admonition,  he  will  not  amend, 
it  is  then  fit,  he  fhould  be  ejected, 
or  excommunicated  out  of  the  So- 
pety  of  the  Faithful,  left  his  Ex- 
emption from  Punifliment  fhould 
give  Encouragement  to  the  Seduc- 
tion of  others ;  for  though  it  can- 
not be  fuppofed  that  his  Excommu- 
c    I  nication 


xxviil  DEDICATION. 

nication  will  amend  himfelf,  yet  it 
may  contribute  to  fave  other  Per- 
fons. 

And  hence  it  is,  that  St.  Paul^ 
in  his  Advice  to  Titus ^  fays,  A 
Man  that  is  an  Heretic,  after  the 
fir  ft  and  fecG72d  Admonition,  rejeEi  % 
knowi7ig  that  he  that  is  fuch,  is  fub^- 
verted,  and  f?meth,  being  co?idemned 
of  hifufelf.  Which  Admonition 
and  Rejection  fhews  the  Crime  of 
Herefy  to  confift  in  an  Error  of  the 
Will,  rather  than  of  the  Judg- 
ment ;  for  otherwife  Titus  would 
have  been  directed  to  inftrud  fuch 
a  Perfon,  rather  than  to  admonifh 
him.  But  as  it  is  to  be  fuppofed 
that  Information  and  Inftradion 
would  be  firft  tried  by  Titus,  even 

before 


DEDICATION,     xxix 

before  the  firft  Admonition,  there- 
fore it  is  the  Perverfenefs  of  his 
Will,  in  ftill  periifling  in  his  SeA 
or  Herefy  after  Admonition,  that 
feems  to  be  the  Caufe  and  Founda- 
tion of  his  Excommunication  :  For, 
lays  St.  Paulj  fuch  a  one  is  fub- 
verted  from  the  Faith,  and  Jinneth^ 
by  perfevering  therein  after  Admo- 
nition ;  and  is  felf- condemned j  as 
having  no  Excufe  of  Ignorance  to 
plead  after  his  being  admonifhed 
thereof :  He  may  indeed  not  be 
felf'Condemned  with  regard  to  his 
Error,  becaufe  he  may  not  be  con- 
vinced that  he  is  in  an  Error  ;  but 
may  think  himfelf  to  be  in  the 
right,  when  he  is  in  the  wrong  : 
Whereas,  with  regard  to  his  Here- 


XXX     DEDICATION, 

fy,  or  Separation  from  the  Church 
to  which  he  belonged,  he  cannot 
be  ignorant  thereof,  after  Admoni- 
tion, for  differing  from  the  Senft 
of  the  Church  ;  and  therefore  if  he 
perfijfts  therein  after  being  admo- 
nifhed,  he  muft  be  felf-co7idemnedy 
with  regard  to  his  Perfeverance  in 
Oppofition  to  the  Church, 

And  as  every  legiilative  Power  is 
fo  far  infalHble,  as  it  is  the  dernier 
Refort,  and  only  Judge  now  left 
upon  Earth,  of  what  is  right  and 
wrong,  within  the  Limits  of  it's 
own  Jurifdiction  ;  therefore  when 
any  Form  of  Religion  hath  been 
once  eftablifhed,  they  who  feparate 
therefrom,  or  act  in  direct  Oppo^ 
fijtion  to  it's  Commands,  are  to  be 

treated 


DEDICATION,    xxxi 

treated  as  if  fuch  legillative  Power 
was  infallible  ;  and  if  they  will 
not  fubmit,  upon  Admonition,  are 
to  be  rejected,  to  prevent  others 
from  being  feduced,  and  to  pre- 
ferve  the  Peace  of  Society. 

By  which  Rejection,  or  Excom- 
munication, I  do  not  mean  an 
Exclufion  from  civil  Rights,  and 
the  Protection  of  the  Civil  Magif- 
trate,  but  only  from  the  outward  and 
vifible  Communion  of  the  Church, 
and  its  faithful  Members,  and  all 
the  particular  Benefits  which  pro- 
perly belong  thereto,  or  may  refult 
therefrom  ;  from  which,  as  it  is  by 
their  own  Choice  that  they  differ, 
in  difobeying  its  Rules,  or  rejec- 
ting its  Communion,  it  can  be  no 

Injuftice 


xxxii    DEDICATION. 

Injuftice  that  they  fhould  be  ex- 
cluded, if  they  ftill  perlift  in  their 
Difobedience  after  Admonition. 

Since  therefore  it  appears,  that  a 
Man's  being  of  a  wrong  Opinion  is 
not  that  which  properly  denomi- 
nates him  an  Heretic^  but  rather 
his  being  of  a  different  Opinion 
from  the  Majority  ;  one  would 
be  apt  to  wonder  why  that  Word, 
in  general,  fhould  have  fo  bad  an 
Idea  annexed  to  it  •  but  that  the 
Anfwer  thereto  is  obvious,  viz. 
That  it  arifes  from  our  having  too 
great  a  Fondnefs  for  ourfelves,  and 
our  own  Opinions ;  and  too  great 
an  '\verfion  to  thofe  who  differ  in 
Opinion  from  us. 

There 


DEDICATION,  xxxiii 

There  is  indeed  no  Reafon  to  be 
alligned  in  general,  why  Men  fhould 
be  more  difpleafed  with  one  ano- 
ther for  being  of  different  Opinions, 
than  for  their  being  of  different 
Sizes,  or  for  having  a  different  per- 
fonal  Appearance.  And  were  it 
not  that  Experience  convinces  us 
of  the  Matter  of  Fad:,  it  would 
be  hard  to  believe  that  Men's  Paf- 
fions  could  carry  them  to  that  De- 
gree of  Animofity  againft  each 
other,  on  Account  of  Opinions 
barely  fpeculative,  which  we  find 
pradifed  in  all  Countries,  and  al- 
moft  all  Ages. 

I  can  very  well  conceiv^e  why 
Men  fhould  contract  an  Averfion, 

d  and 


xxxiv  DE  DIG  At  I  ON. 

and  an  Hatred  for  one  another^ 
about  Opinions  where  their  tempo- 
ral Interefts  are  concerned  ;  and  do 
not  wonder,  when  I  read  that  (i) 
De7netrtus  the  Silverfmith  raifed  a 
Tumult  againft  Paul  at  Ephefus^ 
for  faying,  that  they  be  no  Gods 
vjhkh  are  made  with  Ha?tds^  be- 
caufe,  by  this  bold  AiTertion,  as 
Demetrius  acknowledged,  this  Craft 
was  in  Danger  to  be  fet  at  nought, 
and  ye  hio-do^  Sirs^  laid  he,  that 
by  this  Craft  we  have  our  Wealth. 

But  it  is  not  fo  eafy  to  account, 
why  one  Man  fhould  bear  an  ill 
Will  to  his  Neighbour,  or  any  of 
his  Fellow- Creatures,  for  being  of 

(i)  A^s  xix.  24. 

a  different 


DEDICATION,    xxxv 

a  different  upinion  from  him  in 
Matters  barely  ipeculative,  in  which 
the  otner  is  no  Way  concerned, 
further  than  as  he  is  a  (2)  Man, 
and  a  Lover  of  Mankind.  In  which 
Refped  every  Body  ought  to  be  fo 
far  concerned  for  his  Fellow-Crea- 
ture as  to  do  all  that  lies  in  his 
Power  to  contribute  to  the  Happi- 
nefs  of  each  other  ;  but  then  this 
is  to  be  done  in  a  proper,  kind,  and 
friendly  Manner  :  And,  if  that  will 
not  prevail,  contrary  Methods  ought 
by  no  Means  to  be  attempted  ;  fmce 
that  Principle  which  directs  us  to 
ufe  all  Men  well,  can  never  vindi- 
cate us  in  ufing  any  Man  ill. 

V 

(2)  Homo  fumy  humani  nihil  a  me  alienum 
futo, 

d  I  If 


xxxvi  DEDICATION. 

If  one  Man  is  a  Ghrtjiian^  and 
another  is  a  Jew^  Turk^  or  Infidel 
of  any  Denomination,  there  can  be 
no  more  Reafon  for  havino;  a  Dif- 
like  upon  that  Account  to  each 
other,  than  becaufe  they  were  not 
all  born  in  the  fame  Country,  or 
bred  up  under  the  fame  Tutor,  or 
do  not  all  fpeak  the  fame  Lan- 
guage ;  fince  ninety-nine  in  an 
hundred  of  thofe  who  are  Chri- 
Jiians^  would  probably  have  been 
Mahometans^  if  they  had  been  born 
in  Turhey^  and  would  have  imbi- 
bed their  Religion,  as  they  do  their 
native  Tongue,  along  with  their 
Mother's  Milk  :  And  the  fame  may 
be  faid  of  ^Jews  or  Mahometans^ 
that  they  would  have   been   Chri- 

Jitans^ 


DEDICATION,  xxxvii 

fi'ia7is^  if  they  had  been  born  in  a 
Chriftian  Country,  and  of  Chri-- 
Jiian  Parents. 

If  it  pleafes  the  Almighty  to 
endow  one  Man  with  a  better  Un- 
derftanding,  or  greater  natural  Abi- 
lities of  any  Kind,  than  his  Neigh- 
bour, to  appoint  the  Place  of  his 
Birth,  where  he  has  better  Oppor- 
tunities of  being  informed  in  true 
Religion,  or  to  produce  him  from 
fuch  Parents  as  will  take  care  that 
he  is  better  educated  in  the  Paths 
of  Virtue  ;  thefe  are  Bleffings  for 
which  he  ought  to  be  thankful  to 
his  Creator  j  but  are  far  from  be- 
ing any  Reafbn,  why  he  fhould 
bear  an  ill  Will  to  thofe  Perfons, 
who   have  not   received  the  fame 

Advantages 


xxxviii  DEDICATION. 

Advantages  from  Providence ;  or 
why  he  lliould  not  live  in  a  kind 
and  neighbourly  Manner  with  them, 
though  he  thinks  them  in  an  Error 
with  regard  to  their  religious  Prin- 
ciples, 


And  yet  Experience  convinces 
us,  that  the  Conduct  of  Mankind 
is  quite  otherwife  ;  which  can  be 
attributed  to  nothing  but  a  vicious 
Pride  in  our  Nature,  which  makes 
us  not  content  with  the  Applaufe 
of  our  own  Confcience,  when  we 
think  ourfelves  in  the  Right,  un- 
lefs  we  have  the  Applaufe  of  others 
alfo  :  And  renders  us  follicitous  to 
gain  Followers  and  Admirers,  at 
^he  fame  Time  that  it  gives  us  an 

Aver  lion 


DEDICATION,    xxxix 

Averlion  for  every  one  that  difFers 
in  Opinion  from  us. 

Athanafius^  in  Anfwer  to  this 
Queftion.  no^-fj/ AsVslai  "A/^ogo-is ;  unda 
dicitur  Hcerefis  f  Saith,  Atto  tb  dipa^dt 

m  'iS'^ov,  xoci  Tela  l^ccycoXa^eiy.    Ao  ellgen-^ 

do  @^  frofequejido  Sententtam  fuam 
privatam.  So  that  the  conceiving 
of  Error  is  not  that  which  confti- 
tutes  the  Crime  of  Herefy,  but  the 
profecuting  and  perfevering  in  it,  to 
the  railing  of  a  Party-j  and  exciting 
Follower Sy  whence  alfo  the  Word 
SeB  is  derived ;  and  for  this  Reafon 
it  is  that  St.  Paul  reckons  up  He- 
rejies  among  fach  (3)  Works  of  the 
Flefli,  as  Hatred^  Variance^  Emula- 

(3)  Gal  V.  20,  21. 

tionsj 


X 


1        DEDICATION. 


tionSy  Wrath^  Strife^  SeditionSy 
EnvyingSy  Murders^  and  fuch  Itke^ 
as  it  is  near  of  Kind  to  them,  and 
may  be  the  Foundation  and  Gaufe 
of  them. 

What  then  is  it  the  Duty  of  any 
Perfon  to  do,  who  is  the  profeffed 
Member  of  any  eftablifhed  Church, 
if  he  fees,  or  imagines  he  fees,  any 
Errors,  either  in  the  Doctrine  or 
Difciphne  of  that  Church  ?  Muft 
he,  for  Fear  of  difturbing  the  Peace 
of  the  Church,  and  being  deemed 
a  Schifmatic,  or  Heretic,  fit  down 
quietly,  and  not  endeavour  to  fet 
them  to  Rights  ?  Or,  muft  he  fly 
off,  and  feparate  immediately  from 
it? 


As 


DEDICATION.       xli 

As  to  the  Firft,  if  Men  were  not 
to  declare  their  Opinions,  in  fpight 
of  Eftabhfliments  either  in  Church 
or  State,  Truth  would  foon  be  ba- 
nifhed  the  Earth.  Error  puts  on 
fo  much  a  fairer  Outfide,  ornaments 
itfelf  with  fo  many  plaulible  Ap- 
pearances, and  comes  loaded  with 
fo  many  Bribes  to  tempt  us  from 
our  Duty  ;  that  if  Truth  did  not 
fbmetimes  fhew  itfelf  and  exert  its 
Abilities  in  its  own  Defence,  the 
World  would  be  foon  over-run  with 
Error,  as  an  uncultivated  Garden 
with  Weeds.  Of  which  the  Expe- 
rience of  Times  paft  is  fufficient  to 
convince  us,  by  the  Growth  and 
Continuance  of  Errors  in  the  Church 
of  Ro7ney  from  the  Time  that  the. 

e  Bible 


xlii      DEDICATION. 

Bible  was  fhut,  and  the  Court  of 
Inquiiition  opened. 

And  as  to  the  Second,  whoever 
he  is  who  thinks  he  ought  to  fepa- 
rate  from  that  Church  wherein  he 
fees  fome  Errors,  if  it  will  not  im- 
mediately reform  and  amend  them  ; 
and  thinks  it  his  Duty  to  refufe  joi- 
ning in  Communion  with  any  Set 
of  Men,  till  he  meets  with  a  Con- 
ftitution,  either  in  Church  or  State, 
that  is  abfolutely  free  from  Errors ; 
fnch  an  one,  I  fear,  is  not  fitted 
for  this  World,  but  muft  live  by 
himfelf,  till  he  is  conduded  into  a 
Society  of  Angels. 

In  my  Opinion  therefore,  the 
middle  Courfe  is  that   which    he 

ought 


DEDICATION,     xliii 

ought  to  purfue,  which  in  this  Af- 
fair, as  well  as  moft  others,  is  cer- 
tainly the  beft. 

Let  us  confider  how  a  Perfon  in 
like  Circumftances,  with  regard  to 
the  State,  ought  to  conduct  him- 
felf ;  and  this  may  perhaps  deter- 
mine our  Behaviour  with  regard  to 
the  other.  For  we  generally  talk 
more  calmly,  as  well  as  more  ra- 
tionally, concerning  the  Affairs  of 
the  State,  than  of  the  Church. 

Suppofe  a  Perfon  fees  any  Errors 
in  that  Conftitution  of  Government 
under  which  he  lives ;  may  he  nor, 
ought  he  not  to  lay  his  Opinion 
before  the  Legiflative  Powers  of 
that  Society,  in   order  to  procure 

e  z  aa 


xliv     DEDICATION. 

an  Amendment  of  it  ?  I  think  he 
ought.  But  then  he  ought  at  the 
fame  Time,  unlefs  in  Cafes  of  the 
utmofl:  Neceffity,  where  the  Vitals 
of  the  Conftitution  are  in  Danger, 
not  only  not  to  defert  the  State, 
though  the  Amendment  fhould  not 
be  made  ;  but  alfo  to  avoid  raifing 
Parties  or  FaEiions  in  the  State,  for 
the  Support  of  his  Opinion  ;  which 
in  the  Ecclefiaftical  Stile,  would  be 
called  Herejtes, 

But  to  this  it  is  objedled,  that 
here  the  Parallel  will  not  hold,  be- 
caufe  Men's  temporal  Interefts  will 
reftrain  them  from  overturning  the 
Eftablifhment  of  the  State ;  where- 
as too  many  would  be  very  glad  to 
have  the  Eftablifhment  of  the  Church 


DEDICATION.       xlv 

quite  fet  aiide.  It  may  therefore 
be  dangerous  to  begin  with  making 
Alterations  or  Amendments  in  the 
Church,  left  thofe  Scaffoldings  which 
are  eredted  for  Repairs,  fliould  be 
made  Ufe  of  to  pull  down  the 
whole  Fabric. 

With  humble  Submiffion  how-, 
ever  to  thefe  cautious  Gentlemen,  I 
am  under  lefs  Apprehenlion  for  the 
Church  than  for  the  State  :  For,  as 
to  the  Chrifiian  Religion  in  general, 
we  have  the  fure  Word  of  Pro^ 
phecy,  that  the  Gates  of  Hell  flo all 
not  prevail  agamji  it.  And  as  to 
particular  Eftablifhments,  I  fhould 
apprehend,  that  the  freer  they  were 
from  Errors,  the  more  likely  they 
would   be  to    ftand.      At   leaft,  I 

fhould 


xlvi       DEDICATION. 

lliould  think  it  would  be  right  to 
run  fome  Rifque,  and  place  fome 
Truft  in  the  Providence  of  God, 
rather  than  let  Errors  of  any  Confe- 
quence  remain. 

But,  fay  they  again,  Truth  is 
not  to  befpoken  at  all  Times.  Which 
I  will  allow  fo  far,  as  to  acknow- 
ledge, that  Prudence  and  Temper 
is  to  be  made  Ufe  of  even  in  the 
Publication  of  Truth ;  but  not  that 
Truth  may  be  concealed  for  ever, 
under  the  Pretence,  that  the  Publi- 
cation of  it  at  prefent  would  be 
out  of  Seafon  ;  for  if  Error  may 
be  fafely  eftablifhed,  and  Truth 
concealed,  how  can  we  vindicate 
all  that  Outcry  that  was  made  by 
Protejiants  againft  the  Doftrine  of 

Tranfiib" 


DEDICATION,      xlvii 

Tranfiibjiantiation^  &c  ?  Since  it 
is  manifeft,  that  before  the  Refor- 
mation took  Place,  the  fame  Argu- 
ments were  then  made  Ufe  of  againft 
any  Innovations  in  Religion  that 
are  now.  And  all  Alterations  in 
the  eftablifhed  Form  of  Worfhip 
were  then  as  much  declaimed  againfl 
by  the  Ecclefiaftics  of  thofe  Days, 
as  they  can  be  at  prefent. 

I  am  not  againft  joining  the  Wif- 
dom  of  the  Serpent  with  the  Inno- 
cence of  the  Dove  :  But  I  would 
not  have  the  Wifdom  of  the  Ser- 
pent without  the  Innocence  of  the 
Dove.  Let  us  be  as  wife  as  pofli- 
ble  in  defending  what  is  right  in 
our  Eftablifhment,  but  let  us  not 
€xert  the  fame  Wifdom  in  defend- 
ing 


xlviii   DEDICATION. 

ing  what  is  wrong.  But,  above  all, 
let  us,  in  the  Name  of  God,  take 
care,  that  our  Foundations  be  clear, 
and  that  our  Articles  and  Creeds 
are  free  from  Error* 

The  Author  of  thefe  Papers, 
though  he  hath  addrefied  them  to 
Your  Grace,  is  very  fenlible,  that 
it  IS  not  in  Your  Power,  nor  in  that 
of  all  the  Ecclefiaftics  of  the  Land, 
to  alter  the  eftablifhed  Form  of  Wor- 
fhip  •  he  knows,  that  the  AEi  of 
Uniforjnity^  upon  which  it  depends, 
and  of  which  our  Litargy  is  a 
Part,  was  pafled  into  a  Law,  by 
the  joint  Confent  of  the  thj*ee  Ef- 
tates  of  the  Realm  ;  and  he  trufts 
in  God,  that  he  never  fhall  fee  the 
Church  independent  on  the  State. 

But, 


DEDICATION,     xlix 

But,  my  Lord,  though  the  Bi- 
fhops  and  Clergy,  either  in  or  out 
of  Convocation,  cannot  redrefs,  yet 
they  may  recommend ;  the  Author, 
however,  cannot  but  remark,  that  he 
does  not  recoiled  any  Inftance  in 
Hiftory,  lince  the  Times  of  the 
Apoftles,  w^here  the  Reformation 
of  Religion  in  any  material  Points 
hath  been  brought  about  by  the 
Influence  of  the  Clergy  in  general ; 
the  Bulk  of  them,  who  are  always 
the  leaft  knowing,  being  moft  te- 
nacious of  old  Opinions.  The 
Pope  indeed,  every  now  and  then, 
makes  fome  Reformation  in  the  Ca- 
lendar of  Saints,  and  ftrikes  out  a 
few  antiquated  Holy-days,  in  order 
to  make  Room  for  new  Canoniza- 
f  tions : 


1         DEDICATION. 

tions :  But  if  we  are  to  take  our 
Precedents  from  what  hath  hitherto 
pafled  in  the  Reformation  of  any 
material  Points  in  Religion,  it  muft 
be  efFed:ed  by  a  few  leading  Perfons 
among  the  Clergy,  when  fupported 
by  the  upper  and  more  thinking 
Part  of  the  Laity. 

And,  as  it  hath  pleafed  God  and 
His  Majefty  to  call  you  to  the  Pri- 
macy of  this  Church,  the  Author 
cannot  think  of  any  Perfon  more  pro- 
per to  addrefs  himfelf  to  at  prefent, 
than  Your  Grace  ;  as  well  on  ac- 
count of  Your  perfonal  Abilities, 
as  of  Your  Intereft  with  thofe  lea- 
ding Members  of  the  Society,  whe- 
ther Laymen  or  Clergy,  who  com- 

pofe 


DEDICATION.        li 

pofe  the  Legiflative  Power  of  this 
Realm. 

And  as  he  thinks  this  to  be  the 
mod  proper  and  Chriftian  Method 
of  conveying  his  own  Sentiments 
to  the  Powers  that  be  j  fo  hath  he 
alfo  publiflied  his  Sentiments  in  the 
Garb  of  a  metaphyfical  Effay,  to 
prevent  their  falling  into  the  Hands 
of  the  lower  Clafs  of  Readers,  whofe 
Thoughts  might  be  difturbed  by  an 
Enquiry  into  Subjects  of  this  Na- 
ture ;  till  by  gentle  Degrees  they 
come,  by  the  Bleffing  of  God,  to 
be  made  a  Part  of  the  eftablifhed 
Religion  of  the  Country  ;  which 
will  give  them  a  proper  Recom- 
mendation and  Weight  with  thofe, 
k  %  wha 


Ei        DEDICATION. 

who  are  not  otherwife  capable  of 
judging  of  them. 

Not  that  he  expefts,  that  every 
Thing,  which  he  hath  advanced 
in  this  E[fay^  is  to  be  received  by 
his  Reader  as  an  Article  of  Faith, 
but  only  that  it  may  have  its  due 
Weight  in  his  ferious  Confidera- 
tions  j  for  as  he  is  defirous,  that 
no  human  Conjedlures  may  be  im- 
pofed  upon  him,  as  of  equal  Au- 
thority with  Divine  Revelation  ; 
fo  neither  does  he  dcfire,  that  his 
Conjectures  fliould  be  obtruded  up- 
on others. 

The  Author  is  thoroughly  con- 
vinced, that  Minifters  of  State  will 
be  very  cautious,  and  with   great 

Reafon, 


DEDICATION.        liii 

Reafon,  how  they  embroil  them- 
felves  with  religious  Difputes.  But 
as  he  does  not  apprehend,  that  there 
is  any  Need  of  purfuing  violent 
Methods,  fo  neither  does  he  expedl 
that  a  thorough  Reformation  of 
every  thing  that  may  be  amended, 
fhould  be  made  all  at  once.  He 
could  wifh  hov^ever,  that  fomething 
was  done,  to  convince  the  World, 
that  the  Clergy  of  the  Church  of 
Ireland^  are  not  averfe  to  a  proper 
Reformation  of  fuch  Parts  of  her 
Public  Service,  as  demand  a  more 
immediate  Revifal  ;  fince,  other- 
wife,  they  may  give  Offence  by 
their  Obftinacy,  and  feeming  Infal- 
libility ;  and  if  a  Storm  fhould 
arife,  may  run  a  Rifque  of  having 
that  Tree  torn  up  by  the  Roots, 

which 


liv         DEDICATION. 

which  might  have  been  faved  by  a 
little  pruning. 

As  the  Laws  of  the  Land  require 
Subfcriptions  to  be  made  to  the 
Canons  and  Articles  of  our  Reli- 
gion, only  by  Clergymen,  Fellows 
of  Colleges,  Clerks,  and  School- 
Matters,  fo  thefe  do  not  feem  to 
need  that  immediate  Redrefs,  which 
thofe  Parts  of  pur  Worfhip  require, 
in  which  the  whole  Community 
are  expected  to  join. 

He  thinks,  that  he  need  not  in-s 
form  Your  Grace,  that  that  Creed, 
which  is  commonly  called  the 
Athanafian  Creed,  hath  of  a  long 
Time  given  Offence,  and  conti- 
nueth   to  give    great  Offence  to 

many 


DEDICATION.         Iv 

many  People.  And  indeed  not 
without  Reafon,  if  we  confider  it 
only  in  this  Light,  that  the  Sub- 
ject of  a  great  Part  of  it,  is  a  Theo- 
logico-Metaphyfical  Difpute,  which 
few,  if  any,  of  the  Learned  under- 
ftand ;  but  is  undoubtedly  above 
the  Capacity  of  the  Vulgar ;  and 
yet,  by  being  made  a  Part  of  our 
Public  Service,  every  Body,  as  well 
low  as  high,  is  required  to  aflent 
to  it. 

It  is  alfo  now  univerfally  acknow- 
ledged among  the  Learned,  that  it 
was  originally  a  fpurious  Production, 
impofed  upon  the  World  under  the 
Name  of  Athanafius^  till  detefted 
by  the  Criticifms  of  the  learned 
Vojpus*  But,  fuppofing  it  had  been 
V.         '  a  genuine 


Ivi       DEDICATION. 

a  genuine  Piece,  and  had  been  un- 
doubtedly written  by  Athanaftus^ 
there  can  be  no  Reafon  afUgned,  why 
the  Members  of  the  Church  of  Ire^ 
land  fhould  be  tied  down  to  affent  to 
the  Compofitions  of  a  private  Perfon, 
who  had  no  other  Merit,  which  the 
Author  can  find,  for  being  declared 
a  Saint,  but  his  bafe  and  low  Sub- 
miilion  to  the  Bifliop  of  Rome^  who 
had  no  legal  Authority  over  him; 
and  his  infolent  Behaviour  to  his 
lawful  Prince,  who  undoubtedly  had 
a  Right  to  his  Obedience, 

The  Author  does,  by  no  Means, 
prefume  to  prefcribe  to  Your  Grace; 
but  he  thinks  himfelf  in  Duty  obli- 
ged to  recommend  it  to  Your  Con- 
fideration,   whether  the  firft  Step 

to 


DEDICATION.      Ivii 

to  be  taken  is  not  to  try  to  get  the 
Words  in  the  Declaration  of  Afient 
and  Confent  made  agreeable  to  the 
Intention  of  the  Ad:,  which  was 
attempted  in  England^  A.  D.  1663, 
about  a  Year  after  the  laft  Ad:  of 
Uniformity,  and  paffed  the  Houfe 
of  Lords,  but  was  thrown  out  in 
the  Houfe  of  Commons,  by  the 
then  over-ruling  Influence  of  the 
Duke  of  York^  and  his  Party,  who 
did  not  let  the  Claufe  propofed  pafs 
even  the  Houfe  of  Lords  without 
a  Proteft.  But,  as  we  are  now, 
thank  God,  free  from  any  Appre- 
henfions  of  the  prevailing  Influence 
of  fuch  an  Adminiftration,  he  hopes 
Your  Grace  will  not  decline  ma- 
king the  Attempt  here,  as  he  ap- 
prehends it  will  open  a  Freedom  of 

g  Con- 


Iviii      DEDICATION. 

Gonverfation  among  thofc  Perfons, 
who  have  hitherto  imagined  them- 
felves  to  be  Tongae-tied,  by  having 
pubhcly  and  abfolutely  given  their 
unfeigned  Affent  and  Confent  to  all 
and  every  thing  contained  in  7"^^ 
Book  of  Co7nmon-Prayer. 

Which  will  be  a  proper,  if  not 
neceffary,  Preparative  to  a  gradual 
Reception  of  thofe  further  Emen-» 
dations  of  our  Liturgy,  which  are 
propofed  by  fome  anonymous  Au- 
thors, in  the  fecond  Edition  of  a 
Book  lately  publifhed,  entitled, 
Free  and  candid  Difquijit ions  rela- 
ting to  the  Church  of  England.  With 
whom,  though  the  Author  of  thefe 
Papers  does  not  agree  in  Opinion, 
concerning  the  Doflrine  contained 

in 


DEDICATION.       lix 

in  the  Athanafian  Creed,  and  a  few 
other  Particulars  :  Yet  he  cannot 
avoid  giving  them  their  due  Com- 
mendations, for  the  true  Ch?'ijlia7i 
Spirit  of  Candour,  Moderation,  and 
Meeknefs,  which  breaths  through 
their  whole  Performance. 

It  is  indeed  prohibited  by  the 
AB  of  Uniformity  J  under  fevere 
Penalties,  for  any  Perfon  to  preachy 
declare^  or  fpeak  any  thing  to  the 
Derogation  or  depraving  The  Book 
of  Common- Pra3^er,  or  any  Part 
thereof  \  which,  however,  is  by  no 
Means  inconiiftent  with  that  Chri- 
fiia?t  Liberty  of  a  decent  and  free 
Ufe  either  of  Converfation,  or  of 
the  Prefs,  concerning  any  Altera- 
tions or  Amendments,  which  it  may 

2  z  be 


Ix        DEDICATION. 

be  right  and  prudent  to  have  made 
therein.     As   he   apprehends,  that 
every  Perfon  is  Uable  to  be  punifh- 
ed  by  the  Laws  of  the  Land,  who 
fhall  preachy    declare^    or  /peak  to 
the  Derogatmi   or  depraving  any 
Ac^  of  Parhament,  while  it  conti* 
nues  in  Force :   And  yet  common 
Reafon,  as  well  as  common  Cuftom, 
allows  every  Perfon  to  propofe  Al- 
terations, and  fpeak  his  Mind  with 
regard  to  any  Amendments,  which 
fnay  be  made  therein,  provided  it 
be  done  with  common    Decency, 
and  a  due  Refped:  to  the  Legifla- 
tive  Powers  of  the  Realm. 

And  when  this  is  complied  with, 
he  then  looks  upon  it  as  the  Duty 
of  fuch  as  fee  any  Errors   in  the 

Con- 


DEDICATION.        ki 

Conftitution,  cither  of  Church  or 
State,  to  lay   their  Sentiments  be- 
fore the  Powers  that  he^   in  order 
to  produce  an  Amendment ;  which 
is  the  Motive  that  prevails  with  the 
Author  of  thefe   Papers,    to    give 
Your  Grace   the  Trouble  of  this 
Addrefs  ;    and   to    recommend   to 
thofe  in  Authority  the  Conlidera- 
tion   of  the  Advice  given   by  the 
learned  and  religious  Dr.  Ham77iond^ 
in  his  Treatife,  intitled,  (4)  A  View 
of  the  new  DireElory.    Where,  Spea- 
king in  Favour  of  the  Moderation 
ufed  in  our  Church  Catechifm,  he 
faith,  "  If  we  would  all  keep  ourfelves 
*'  within  that  Moderation,  and  pro- 
"  pofe  no  larger  Catalogue  of  Cre- 
"  denda  to  be  believed  by  all  than 
"  the  Apojlles  Greedy  as   it  is  ex- 
plained 

(4)  Sea.  40. 


Ixii         DEDICATION. 


"plained  in  our  Catechifm^  Aoth. 
"  propofe  ;  and  lay  the  greater 
*'  Weight  upon  the  Gonlideration 
"  and  Performance  of  the  Vow 
'*  of  Baptifm,  and  all  the  Com- 
"  mands  of  God,  as  they  are  ex- 
"  plained  by  Chrijl, — -I  fhould  be 
*'  confident  there  would  be  lefs  ha- 
*'  ting  and  damning  one  another, 
*'  (which  is  moft  ordinarily  for  Opi- 
*'  nions)  more  Piety  and  Charity^ 
*'  and  fo  true  Chrifiianity  among 
"  Chrijlians  and  Protejlants^  than 
"  hath  hitherto  been  met  with.'* 
Which  would  be  the  moft  proper 
Method  that  could  be  taken,  to  ren- 
der the  Church  of  Ireland  truly 
catholic  ;  not  by  driving  Members 
out  of  its  Pale^  on  account  of  hu^ 
man  Appointments  and  Determina- 
tions, 


DEDICATION.      Ixiii 

tions,  in  Imitation  of  the  Church 
of  Rome ;  but  by  opening  the  Gates 
of  its  Communion  as  wide  as  was 
confiftent  with  the  Gofpel  oiChriJL 

The  Preface  to  our  Book  of  Com-^ 
mon- Prayer  declares,  that  "  the 
"  particular  Forms  of  divine  Wor- 
"  fhip,  and  the  Rites  and  Ceremo- 
"  nies  appointed  to  be  ufed  there- 
"  in,'  being  Things  in  their  own 
*'  Nature  indifferent  and  alterable, 
*'  and  fo  acknowledged,  it  is  but 
"  reafonable,  that  upon  weighty 
"  and  important  Coniiderations, 
*'  according  to  the  various  Exigen- 
"  cies  of  Times  and  Occafiions,  fuch 
*^  Changes  and  Alterations  may  be 
"  made  therein,  as  to  thofe  that  are 
"  in  Place  and  Authority  fhould, 

^'  from 


Ixiv     DEDICATION. 

*'  from  Time  to  Time  feem  either 
neceffary  or  expedient.'* 


iC 


The  Eyes  of  Mankind  have  been 
greatly  opened,  not  only  fince  the 
Reformation,  but  even  lince  the 
Revolution.  And  that  Liberty  of 
Converfation  and  the  Prefs,  which 
the  Inhabitants  of  thefe  Kingdoms 
have  ever  fince  been  glorioufly  in- 
dulged in,  hath  much  promoted  a 
Freedom  of  thinking,  which  was 
curbed  and  kept  down,  during  the 
Dominion  and  Influence  of  Popery, 

And  as  at  prefent  the  Genera- 
lity of  thefe  Nations  feem  more 
inclinable  to  liften  to  Reafon  than 
formerly,  the  Author  of  thefe  Pa- 
pers  hath    that  Confidence,    both 

in 


DEDICATION.       Ixv 

in  the  Soundnefs  of  Your  Grace's 
Judgment,  and  the  Prudence  of 
Your  Condud:,  that  he  makes  no 
Doubt  of  Your  doing  every  thing 
that  is  proper  upon  this  Occafion, 
to  remove  thofe  Rocks  of  Offence, 
which  He  in  the  Way  of  fo  many 
well-meaninor  Perfons. 

This  Attempt  of  his,  he  thinks, 
however,  for  many  Reafons,  to  be 
worth  the  making,  becaufe,  though 
it  fhould  not  fucceed,  yet  he  is  fure 
of  having  that  Satisfadlion  from  it, 
that  he  can  fay,  Liberavi  Animam 
meam  ;  See  ye  to  it  :   And  that 
it  furnifhes  him  with  an  Opportu- 
nity of  profe/Tmg  himfelf  to  be 
Your  Grace's 
Moft  devoted,    And 
Moft  obedient 

Humble  Servant. 


•  ^  _ 


[O 


A    N 


ESSAY 


O   N 


SPIRIT. 


T 


I.  ^  '  '1  1 H  E  Opinion  of  (i)  Spinofa  was, 
that  there  is  no  other  Stibjiance 
in    Nature    but    God.      That 

Modes   cannot    fubfift,    or   be    conceived. 


(i)  Praeter  Deum  nulla  datur,  nee  concipi  poteft,  Suh- 
fiantia,  (per  Propofit.  14;)  hoc  eft  (per  Defin.)  Res  qux  ia 
fe  eft,  &  per  fe  concipitur.  Modi  autem  (per  Defin.  5.)  fine 
Subftanria,  nee  efle,  nee  concipi  poffunt :  Quare  hi  in  fola 
d^fina  natura  eflc,  &  per  ipfam  folam  concipi  poffunt. 

Spin.  oper.  poft,  Ethices,  par.  i.  pag.  12.' 

B  without 


2  An  Essay  on  Spirit. 

without  a  Subftance.  That  there  is  nothing 
in  Nature  but  Modes  and  Subftances :  And 
that  therefore  every  Thing  muft  be  concei- 
ved as  fubfifting  in  God. 

Which  Opinion,  with  fome  few  Altera- 
tions, hath  been  embraced  and  cultivated, 
by  P.  Malbranche  and  Bifhop  Berkeley. 

II.  It  m^y  indeed  be  afTerted,  that  there 
is  in  Nature  but  onaSelf-exiftent  Bemg, 
Subfiftence,  or  Subftance,  which,  by  way 
of  Eminence,  may  therefore  be  called,  the 
Sub  fiance  ;  or,  figuratively  and  compara- 
tively fpeaking,  the  oyily  Beings  Subfi/ience, 
or  Subjiance  in  Nature.  For  by  thefe  three 
Words,  I  would  be  underftood  to  mean  one 
and  the  fame  Thing.  The  Logicians  de- 
fine Subfiantia  to  be  Ens  per  fe  fubfijlem 
^  fubjians  accidentibus..  And  I  mean  die 
fame  Thing  by  a  Being,  Exijience,  SubJUI- 
ance,  or  Subftance  j  that  is,  fomething  ca- 
pable of  fupporting  Modes^  Accidents,  Re- 
lations or  Properties,  which  are  only  diffe- 
rent Words,  to  denote  the  various  Marnier s 
;>  or 


An  Essay  on  Spirit.  j, 

or  Modes,  by  which  Exiftent  Beings  can  raife 
Ideas  in  our  Minds,  or,  which  is  the  fame 
Thing,  can  become  knowable  by  us.  Eve- 
ry Exiflence  or  Being,  I  therefore  call  a 
Siibjlance  ;  the  Manner  in  which  it  makes 
an  Impreflion  on  our  Minds,  I  call  a  Mode  ; 
and  the  Effedt  or  Impreflion,  which  is 
thereby  made  upon  the  Mind,  I  call  an 
Idea. 

.  Now  as  Nothing  can  have  no  Proper-- 
ties,  wherever  we  perceive  any  Properties, 
we  therefore  reafonably  conclude,  that  there 
muft  be  Something;  that  is,  fome  Exif-^ 
tence  or  other  to  fupport  them.  Hence  the 
Maxim  laid  down  by  Spinofa,  Modi  fine 
Subftantia,  nee  eff'e,  nee  co7icipi  pojj'unt  :  Or, 
as  Sir  Ifaac  Newton  exprelTeth  it  (2),  Firtus 
fine  Subjiafitia  fubfifiere  non  poteji. 

And  as  God  is  the  only  Self-exiftent  Be-' 
ijig,  therefore  he  may,  comparatively  fpcak- 
ing,  be  faid  to  be  the  only  Being  in  Nature. 

(2)  t^evjt.  Priac.  Schol.  gen.  p.  485.  -• 

B  z  And 


4:         An  Essay  on  Spirit. 

And  accordingly,  when  Mofes  enquired  of 
God,  by  what  Name  he  fhould  make  him 
known  to  the  Children  of  Ifraely  God  faid, 
(3)  ^hus  jhalt  thou  fay  to  the  Children  of 
Ifrael,  I  am  hath  fint  me  unto  you.     That 
is,  I  that  A  M  hath  fent  me  unto  you ;  for  io 
it  fhould  have  been  rendered.     And  there- 
fore,' itt  the.  iirft  Part  of  the  Verfe,  where 
God  faith  unto  MofeSy  1  am  that  I  am. ;  it 
fliould  be  rendered,  I  am  that  am,  as  it  is 
by  the  Septuaginty  lyca  ^fju  0  wv,  that  is,  lam 
he  that  isy  or  that  exiils,  as  if^  compara- 
tively fpeaking,  there  was  no  other  Being 
or  Exiftence  but  God. 

From  which  PafTage  it  probably  was, 
that  (4)  Plato  borrowed  his  Notion  of  the 
Name  of  God,  v/hen  he  aflerted,  that  the 
Word  gV/,  e/if  is  folely  applicable  to  the 
eternal  Nature  of  God.  And  from  him  it 
alfo  probably  was,  that  the  Word  «,  /.  e^ 
thou  art,  was  all  that  was  written  on  the 


(3)  Exod.  iii.   14. 
^)    Plato.     Timams* 

Door 


An  Essay  07i  Spirit.  5, 

Door  of  tlie  'Delphic  Temple :  Upon  wliich 
'Plutarch  remarks,  that  this  Word  is  foiely 
applicable  to  God,  fmce  that  which  truly  hi 
nraft  be  feinpiternal,  i 

All  which  is  true,  when  we  fpeak  of 
God  in  a  figurative  and  lefs-  correft  Man- 
iK^r,  .only  in  Comparifon  with  the  Creatures 
that  have  been  made  by  him  ;,  between 
whom  and  their  Creator  there  is  no  Pro- 
portion ;  and  which,  when  confldered  in 
Comparifon  with  him,  are  as  Nothing, 
Which  is  the  View  that  God  is  to  be  confl- 
dered in,  as  fpoken  of  in  the  above-men- 
tioned PaOages,  quoted  out  of  the  Books 
of  McfeSy  and  the  Theological  Works  of 
Plato, 

m.  But  when  we  fpeak  c^  God  and  his 
Works,  in  a  philofophical  and  more  accu- 
rate Maimer,  this  will  not  hold.  Since,  as 
Des  Cartes  truly  argues,  /  know  that  lexi/l, 
I  cannot  be  deceived  in  this.  If  therefore  1 
exift,  and  that  I  am  not  God,  then  there 
is  another  Exigence  in  Nature  befide  God. 

I  hope 


6.         An  Essay  on  Spirit. 

I  hope  I  cannot  be  thought  fo  abfurd,  or  fo 
Impious,  as  to  imagine,  that  there  are  more 
Gods  than  on^ ;  or  that  I  did  not  receive 
my  Exiftence  from  the  Will  and  Pow^r  of 
God  :  The  Confcloufhefs  of  my  own  Ex- 
igence necefTarliy  leads  me  to  a  firft  Caufe, 
which  firft  Caufe  can  only  be  one ;  becaufe 
two  firft   Caufes    are  a  Contradidlion '  in 
Terms.     Every  thing  therefore  that  exifts, 
befide  that  Fir/i  Caufe,  which  Way  (bever' 
it  is  brought  forth  into  Being,  whether  it-  be 
hegotten^  emanated^  created,  ox  fpokenjorth^ 
It  muft  proceed  from,  and  owe  its  Exiftence 
to  the  (5)  Will,  as  well  as  Power  of  that  firft 
Caufe.     However,  fure  I  am,  that  fince  I 
do  exift,  1  exift  as  a  feparate  and  diftinft 
Exiftence  from  God  ;  though  not  indepen- 
dent of  him. 

IV.  And  as  my  own  Confcioufhefs  con-^ 
vinces  me  of  my  own  Exiftence,  fb  does. 

(5)  Athanafius  acknowledges  it  to  be  impious,  to  fay 
that  God  the  Father  was  neceffitated  to  adt,  even  when  he 
begat  the  Son :  And  allows  alfo  that  neither  Son  nor  Holy 
Spirit  are  the  firft  Caufe ;  but  the  Father  alone,  and  that  th« 
Son  and  Holy  Spirit  were  both  cauftd.  Atban,  Vol.  I.  p. 
'^  J  2.     Id.  Vol.  IL  p.  442,  443. 

the 


^n  Essay  on  Spirit.  7 

the  fame  Faculty  convince  me,  that  this  Exr 
iftence  of  mine  is  compofed  of  two  very 
different  Kinds  of  Exiftence,  that  is,  of  a 
thinking,  a(5live,  powerful,  Exiftence  ;  and 
a  dull,  heavy,  ina^ive,  Exiftence.  One  of 
"which,  to  wit,  the  adlive,  we  will,  for 
DifHn6lion  fake,  without  entering  into  any 
further  metaphyfical  Difputes  about  Words, 
call  the  fpiritual  Exiftence,  Subfiftence,  or 
Subflance ;  and  the  other,  'utz,  the  inac- 
tive, we  will  call  the  material  or  bodily  Ex- 
iftence ;  and  fometimes,  for  Brevity  fake, 
we  will  call  one  Spirit,  and  the  other  Mat- 
ter or  Body. 

V.  Wherein  the  Nature  or  Effence,  either 
of  this  material  or  this  fpiritual  Subftance 
does  confifl,  we  are  entirely  ignorant ;  for 
we  know  them  only  by  the  Effedls  or  the 
Influence,  which  fome  of  their  Modes  or 
Properties  have  upon  our  Minds.  Thus, 
for  Example,  though  we  are  capable  of  per- 
ceiving the  Hardnefs,  Colour,  Figure,  ^c^ 
of  material  Exiftences  ;  yet  are  we  en- 
tirely ignorant,  what  it  is  that  fupports  thofc 

Properties ; 


8  An  Essay  on  Spirit. 

Properties ;  or  wherein  the  Nature,  Eflence, 
or  Identity  of  Body  does  confift,  when  the 
Hardnefs,  Figure,  Colour,  6?c.  is  either 
altered  or  removed.  In  like  Manner,  we 
are  equally  ignorant  of  the  Nature  or  Ef- 
fence  of  Spirit :  We  know  indeed  fome  of 
the  Properties  thereof,  fuch  as,  Perception, 
Thinking,  Willing,  Doubting,  ^f.  But  we 
know  not  the  Eflence  of  that  fpiritual  Be- 
ing within  us,  which  perceives,  thinks, 
wills,  or  doubts,  G?r. 

VI.  And  though  we  know  not  wherein  the 
Nature  or  Eflence,  either  of  Body  or  Spirit 
does  confifl:  ;  yet  we  find  by  Experience, 
that  is,  from  the  EfFedls  which  we  feel  from 
within,  and  from  without  ourfelves,  that 
thefe  two  Kinds  of  Exiftences,  of  which 
the  human  Conftitution  is  compofed,  have 
very  different  and  incon{ifl:ent  Properties  : 
As  for  Example,  that  one  has  the  Power 
of  Motion  in  itfelf ;  whereas  the  other  can 
neither  put  itfelf  into  Motion,  nor  put  a 
Stop  to  its  own  Motions,  when  once  begun  ; 

whence 


An  Essay  on  Spirit.  9 

whence  we  reafonably  conclude,  that  their 
Natures  or  EiTence  are  alfo  different. 

Vn.  We  likewife  find,  from  Experience, 
that  there  is  a  Difference  between  necef- 
fary  and  voluntary  Motion  ;  and  that  fonie 
Agents  have  a  Power  of  beginning,  vary- 
ing, and  putting  a  Stop  to  their  own  Mo- 
tions ad  libitum  ;  while  others  invariably 
a6t  after  one  regular,  conftant,  and  uniform 
Method  of  proceeding,  equally,  and  at  all 
Times.  And  although  it  is  not  eafy  to  de- 
termine the  Boundaries  between  thofe  two 
Species  of  Beings,  the  Gradation  from  the 
one  to  the  other,  in  fome  Inflances,  being  fo 
exceedingly  exquifite,  as  for  Example,  be- 
tween the  vegetable  and  the  animal  Part  of 
the  Creation,  as  to  render  the  Diilindlion 
hardly  perceptible  ;  yet  fure  we  are  of  the 
Matter  of  Fadl,  'uiz,  that  there  are  fome  Be- 
ings, which  are  capable  of  voluntary  Self-Mo- 
tion, whereas  wx  find,  by  Experience,  that 
others  are  not  :  And  fince  we  find,  by  re- 
peated Experiments,  that  that  Kind  of  Ex- 
iftence,  which  we  call  Matter ,  is  incapable 

C  of 


TO       An  Eassy  on  Spirit. 

of  producing  any  Kind  of  Motion,  either 
voluntary  or  involuntary  ;  whenever  we  fee 
any  thing  moved,  we  may  fairly  conclude 
the  firft  Author,  or  Caufe  of  that  Motion, 
to  be  what  we  call  Spirit, 

VIII.  It  Is  beyond  the  Reach  of  human 
Abilities  to  explain,  how  thefe  two  different 
Kinds  of  Exigence,  the  a6live  and  inactive, 
can  have  an  Influence,  or  can  poflibly  affeiSt 
each  other.  When  we  fee  a  Stone  defcend  to 
the  Ground,  Ave  are  not  much  furprized, 
becaufe  it  is  common  ;  but  certain  it  is, 
that  the  original  Caufe  of  that  Motion 
muft  be  fome  Spirit  or  other  ;  not  only  with 
Regard  to  the  Determination  of  that  Mo- 
tion, but  alfo  with  Regard  to  the  whole 
Momentum  of  it  :  Since,  as  Nothing  can 
ciB  ivhere  it  is  not,  that  Power  whereby 
any  Body  continues  in  JSlotion,  is  as  much 
the  Elfe6t  of  fome  concomitant  Spirit,  as 
the  Power  which  put  it  firfl:  in  Motion. 

•    IX.  That  Power  alfo,  whereby  Matter 
h  enabled  to  reji-ft  Motion,  is  as  much  the 

EfFecl 


An  Essay  ^;j  Spirit. 


11 


Efl€(5l  of  Spirit,  as  that  whereby  it  is  ena- 
bled to  continue  in  Motion,  when  once  com- 
municated :  Since  Matter,  as  Matter,  cannot 
pofTibly  exert  any  a<5live  Power  of  any  Kind, 
either  in  beginning,  continuing,  or  refifting  of 
Motion.  It  may  remain  at  Reft,  by  Virtue 
of  its  own  Inactivity  ;  but  if  no  active 
Power  with-held  it,  a  Mountain  would  be 
as  eafily  moved  as  a  Mole-Hill.  Becaufc 
that  Refinance,  Weight  or  Gravity  is  occa- 
fioned  by  nothing  elfe  but  the  Tendency  of 
one  Body  towards  another,  impelled  thereto 
by  the  attractive  Force  of  fome  Spirit. 
Which  Tendency,  or  attractive  Power,  be- 
ing in  Proportion  to  the  (6)  Quantity  of 
Matter,  makes  the  Difference  of  Weight  or 
Gravity   in  Bodies.     When  therefore   this 


(6)  Hadenus  Phaenomena  Coelorum  &  Maris  noftri  per 
vim  Gravitatis  expofui,  fed  caufam  Gravitatis  nondum  al- 
lignavi.  Oritur  utique  haec  Vis  a  Caufa  aliqua  quae  pene- 
trat  ad  ufquc  Centra  Solis,  &:  Planetarum  fine  t'^irtutis  Dimi- 
nutione  ;  qujeque  agit  non  pro  Quantitate  Superficierum 
Particularum  in  quas  agit,  (ut  folent  Caufae  mechanicse)  fed 
pro  Quantitate  Materise  folidae. 

Newt.  Prhc*  Schol.  gen.  p.  4S2. 


C  2  Tendency 


ti        An  EssAV  071  Spirit. 

Tendency  is  removed,  there  will  be  no 
Difference  in  their  Gravity  ;  becaufe  none  of 
them,  whether  large  or  little,  will  have  any 
at  all  :  And  of  Confcquence,  their  Power 
of  Refinance  will  be  deftroycd.  Which 
plainly  proves,  that  Refiftance  is  fomething 
more  than  bare  Inability,  or  a  Want  of 
Power,  or  a  Negation  of  Spirit,  as  the  Au- 
thor of  (7)  Stris  afferts  it  only  to  be. 

X.  And  as  there  can  be  no  Motion, 
without  a  Direction  or. Determination  being 
given  to  that  Motion  j  hence  it  will  follow, 
that  every  Being,  capable  of  moving,  either 
itfelfi  or  any  thing  elfe,  mufl  alfo  be  en- 
dowed with  an  IntelleB,  or  Underftanding, 
capable  of  directing  that  Motion.  And  as 
nothing  can  acl  where  it  is  not,  hence  alfo 
it  is  that  Attra6tion,  or  Gravity,  does  not 
operate  in  Proportion  to  the  Superficies  of 
Bodies,  but  according  to  the  Quantity  of 
Matter  ;  becaufe  every,  even  the  leafi:  Par- 
ticle, of  adlive,  or  attra(5live  Matter,  mufl: 

([7)  Sifts,  Sefl.  290. 


A?i  Essay  on  Spirit.        13 

be  direBed'xn  it's  Motions  by  fome  Spirit, 
united  to  that  Matter,  which  may  have  jiift 
fuch  a  Quantity  of  Intellcdl  communicated 
to  it  by  its  Creator,  as  will  enable  it  to  per- 
form thofe  Fundlions,  which  are  afTigned  it 
by  its  Creator,  in  order  to  carry  on  the  ge- 
neral Oeconomy  of  this  Univerfe. 

Which  Fundlions,  all  a6llve  Beings,  that 
are  not  endowed  with  a  Freedom  of  Will, 
muft  conftantly  and  regularly  perform,  when- 
ever there  is  an  Opportunity  given  them  of 
exertinjT  thofe  Faculties.  And  therefore,  if 
they  are  appointed  to  perform  the  Opera- 
tions of  AttraBion  or  Repuljioti,  they  muft, 
as  neceffary  Agents,  always  attraB  or  re- 
pel at  certain  Diftances,  and  according  to 
certain  and  ftated  Rules,  prefcrlbed  by  their 
great  Creator  ;  and  will  never  vary  in  their 
Tendency  towards  this  Body,  or  their  Aver- 
fion  from  that ;  but  will  for  ever  a(5l  in  one 
uniform  Way  of  attra(5ling  or  repelling  the 
fame  Bodies,  and  in  one  regular,  conftanr. 
Method  of  proceeding.  From  the  Obfer- 
vance  of  which   Operations,  thofe  Rules, 

which 


14       An  Essay  on  Spirit. 

which  are  called  the  Laws  of  Motion,  are 
deduced  by  the  Curious. 

.  XI.  All  Nature,  therefore,  feems  to  be 
animated,  or  alive ;  and  this  whole  World 
to  be  replete  with  Spirits  formed  with  diffe- 
rent Kinds  and  Degrees  of  Abilities,  accor- 
ding to  the  various  Ends  and  Ufes,  for 
which  they  were  deiigned  by  their  Creator. 
The  Difierence  of  whofe  intelledlual  Fa- 
culties may  not  only  confift  in  the  Difference 
of  their  original  Formation  as  Spirits  ;  but 
alfo  in  the  different  .Inlets  for  Knowledge, 
through  the  Tegument  of  that  Body  to 
which  they  are  united,  and  by  which  the 
Spirit  within  is  capable  .of  receiving  any 
Kind  of  Liformation,  for  the  Improvement 
of  it's  own  Underftanding. 

But  if  the  Almighty  is  pleafed  to  add  a 
Liberty  of  Will  to  this  active  Intellect, 
and  create  Spirits  endowed  with  a  Power 
of  'voluntary  Motioiiy  then  it  feems  necefTary 
that  Almighty  God  Ihould  confer  alfo  upon 
fuch  intelligent  Spirits,  fuch  Faculties  and 

Powers, 


An  Essay  07i  Spirit.         15 

Powers,  as  would  enable  them  to  be  ca- 
pable of  perceiving  Pleafure  or  Pain  ;  fince 
nothing  elfe,  but  a  Scnfe  of  one  or  other  of 
thefe,  feems  capable  of  determining  the 
Wilho  a(5l.  For  if  the  Senfation  of  Plea- 
fure or  Pain  be  removed  from  the  Will,  there 
can  be  no  Reafbn  or  Caufe  for  it  to  prefer 
one  Motion  to  another,  and  of  Confequence, 
no  Dire(5lion  or  Determination. 

XII.  And  hence  may  be  deduced  the  fol- 
lowing Obfervations.  That  to  fuch  a  Be- 
ing every  thing  may  be  called  Goody  that 
giveth  Pleafure  ;  and  every  thing  Evil,  that 
produceth  Pain.  The  higheft  Pleafure, 
which  any  Being  is  capable  of  enjoying,  may 
be  called  its  Happinefs  j  and  the  higheft 
Pain,  Mifery.  Now  as  the  life  of  all  Pain 
is  to  determine  bur  Motions,  fo  that  when 
We  feel  or  fear  Pain,  we  may  be  thereby  ex- 
cited to  new  Adlions,  for  our  own  Pre- 
fervation  and  Delight  ;  hence  it  appears, 
that  Evil  takes  its  Origbi  from  the  Good- 
nefs  of  God,  in  which  it  will  alfo  be 
finally  abforbed,  when   Pain   fliall  be  no 

more. 


i6        An  Essay  Q7t  Spirit. 

jnore.     The  Will  cannot  be  at  Liberty  to 
chufe  Evil  as  Evil.      But   as  Pain  may  be 
be  produ6tive  of  Pleafure,  or  Pleafure  be 
producftive  of  Pain ;  hence  it  comes  to  pafs, 
that  free  Agents,  by  being  deceived,  through 
their  Ignorance,    or  Paihons,    may    chufe 
Evil,  under  the  Appearance  of  Good  ;  and 
herein  confifts  human  Freedom  ;  not  in  the 
Power  of  chufing  Evil,  but  in  the  Power  of 
chufmg  what  feems   Good    from  among  a 
Variety  of  Good,  whether  real  or  apparent : 
And  herein  lies  the  Difference  between  the 
Freedom  of  God  and  of  Man ;  that  as  fallible 
Men  may   chufe   an    apparent   Good,   in- 
ftead  of  a  real  one,  they,  by  being  liable 
to  be  deceived,  are  free,  by  that  Means, 
to  chufe  Evil,  inftead  of  Good  :  Whereas 
God,  who  cannot  be  deceived,  is  only  free 
to  chufe  out  of  that  infinite  Variety  of  real 
Good,  which  his  Will  and  his  Wifdom  may 
di(5late.  —  And  laffly,  That  Virtue,  Wif- 
dom, Prudence,  ^c,  in  Mankind,  may  be  con- 
(idered  only  as  various  Names,  for  the  feve- 
ral  Powers  given  to  them,  and  the  different 
Methods  ufed  by  them  in  the  Attainment  of 

Happinefs, 


A?!  Essay  on  Spirit.        17 

Happlncfs,  and  avoiding  of  Mifery.  And 
hence  alfo  Self-Love  may  be  looked  upon, 
in  Nature,  as  the  Principle  of  all  voluntary 
Adlion ;  and  the  Foundation  of  all  Mora- 
lity. 

XIII.  We  find,  by  Experience,  that  there 
are  fome  voluntary  felf-moving  Beings  here 
upon  Earth,  which  have  but  one  or  two 
Methods  of  furnifhiiig  their  Minds  with  the 
Senfe  of  Pleafure,  or  of  Pain  ;  others  have 
three  ;  others  four  ;  others  five  ;  which 
are  commonly  known  by  the  Name  of  Sen- 
fes ;  to  which  rational  Beings  have  one 
more  added,  which  is  that  of  inward  Re- 
fledtion.  And  therefore,  the  Author  of 
the  Book  of  Eccle/iajihus,  (peaking  of  the 
Formation  of  Mankind,  fays  (8),  T'hey  re- 
ceived the  Ufe  of  the  Jive  Operations  of  the 
Lordj  a?2d  i?!  the  fixth  Place  he  imparted  to 
them  JJnderjianding. 

XIV.  But,  let  their  Number  be  never  fo 
various,   they  may,  in  general,  be  reduced 

(8)  Ecduf.  xvii.  5. 

3  to 


i8        J^n  EssAV  on  Spirit. 

to  thefe  two.  Firft,  thofe  Methods  of  Li- 
formation,  which  the  Mhid  of  any  Being, 
compofed  of  Body  and  Spirit,  is  capable  oi 
being  afFccled  with,  by  the  Intervention  of 
the  Senfes  ;  which  furnifli  the  Mind  with 
fuch  Ideas,  as  may  be  called  Ideas  of  Sen" 
fation,  becaufe  they  are  conveyed  to  the 
Mind  through  the  Organs  of  Senfation.  Or, 
fecondly,  thofe  Methods  of  Information, 
which  the  Spirit  of  any  felf-moving  Agent 
Is  capable  of  being  affc6led  with,  by  its 
own  reflex  A6ts  upon  itfelf ;  by  the  Means 
of  which,  the  Mind  is  furnifhed  with  fuch 
Ideas,  as  may  properly  be  called  Ideas  of 
'Reflexion, 

XV.  And  indeed  It  Is  in  thefe  reflex  Adls 
of  the  human  Spirit,  that  is,  in  the  Power 
which  the  human  Spirit  is  endowed  with, 
firfl,  In  perceiving  its  own  internal  Opera- 
tions in  thinking  ;  and,  fecondly,  in  being 
able  to  turn  back  its  perceptive  Faculty,  to 
Its  paft  Perceptions,  that  the  chief  Differ- 
ence feems  to  confift,  between  the  Spirit 
of  Man,  and  the  Spirit  of  Brutes ;  or  be- 
tween 


A71  Essay  oh  Spirit.         19 

tween  the  rational,  and  that  which  is  com- 
monly called  the  animal,  Creation. 

XVI.  By  the  Aflilkncc,  however,  of  thefe 
two  Faculties,  that  is,  of  Senfation  and  Re- 
jiexion,  the  Spirit  of  Man  is  flirnifhed  with 
all  thofe  Ideas,  which  fill  the  human  JNlind  ; 
and  fupply  it  with  Objects  of  intelleBual, 
as  well  as  fenfual,  Pleafures.  The  latter  of 
which  it  is,  that  flrikes  us  fooneft  and 
ftrongeft ;  as  being  moft  neceffary  for  the 
immediate  Ufe,  and  Prefervation  of  Life. 
And  accordingly,  we  find,  that  the  human 
Mind  requires  a  Kind  of  ripening,  before 
it  is  capable  of  making  any  reflex  Acfl's  up- 
on its  own  Operations,  or  having  any  Re- 
lifh  for  intelle(51:ual  Pleafures.  Upon  which 
Account  it  mufl:  be  acknowledged  to  have 
been  one  great  Advantage,  which  Adam 
had  over  all  his  Pofterity,  that  his  Intellec- 
tual Faculties,  came  with  him  into  the 
World,  In  their  full  Force  ;  by  which 
Means,  he  was  free  from  that  Blafs,  in  Fa- 
vour of  fenfual  Pleafures,  which  all  liis 
Offspring  have,  ever  fince,  ncceflarlly,  la- 
D  2  bourc4 


20  An  EaSSY  071  Sx^lRIT. 

boured  under  ;  by  an  Habit  of  being  in- 
dulged in  fenfual  Gratifications,  from  their 
Infancy,  till  they  come  to  a  Maturity  of 
Judgment ;  during  which  whole  Time,  the 
human  Will  hath  no  Relifh  for  any  Plea- 
fures,  but  fuch  as  enter  in  by  the  Senfcs. 

XVII.  The  Spirit  of  Man,  therefore, 
being  furniflied  with  Ideas  by  the  Opera- 
tion of  the  two  Faculties  of  Seiifation  and 
"Refexion  ;  when  the  Mind  begins  to  ope- 
rate a -new,  its  Operations  are  called  by 
different  Names,  according  to  the  different 
Ufe  it  makes  of  thofe  Ideas.  For  when 
the  Spirit  retains  any  Ideas  in  View,  and 
collates,  or  compares,  them  together,  this 
A6t  of  the  Spirit  is  called  T^hinkhig,  The 
Continuation  of  which  A(5l  is  called  Atten^ 
tion.  When  it  depofits  its  Ideas  In  the 
Store-Houfc,  or  Trcafury,  of  the  Mind, 
for  future  Recolledlion,  and  produces  them 
back,  upon  Occafion,  in  the  fame  Manner 
as  they  were  depofitcd  ;  this  A(5t  is  called 
Memory  :  But  when  it  varies,  alters,  and 
compounds  them,  fo  that  they  are  not  the 

(iMiie, 


/I?t  Essay  on  Spirit.        21 

fame,  as  when  depofited  ;  this  A6t  Is  called 
Imagination, 

XVIII.  When  the  Spirit,  by  collating 
and  comparing  Ideas  together,  finds  out  the 
Agreement,  or  Difagreement,  of  thofe  Ideas ; 
this  Operation  produccth  Knoijoledgey  and  is, 
l)y  the  Logicians,  called  'Judgment  :  But 
when  the  Spirit  is  miftakcn  in  this  Opera- 
tion, and  imagines  Ideas  to  have  an  Agree- 
ment, which  have  no  Agreement,  and,  1;/- 
ce  verfa,  this  Operation  produceth  Error, 

XIX.  When  this  Agreement,  or  Difa- 
greement, of  Ideas,  ftrikes  the  Mind  at 
once,  without  the  Intervention  of  any  third 
Idea,  to  prove  their  Agreement,  or  Difa- 
greement with  one  another  ;  this  is  intuit 
tive  Knowledge  :  Which  is  fo  called,  from 
its  Refemblance  to  the  Information,  v/hich 
^he  Mind  receives  by  the  Senfation  of  Sight ; 
becaufe  it  perceives  thofe  Kinds  of  Truth, 
as  the  Eye  does  Light,  only  by  being  direc- 
ted to  them  :  The  Objects,  of  which  are 
thofe  Propofitions,  that  are  called  felj-evi- 

dent 


21        An  Essay  on  Spirit. 

dent  truths :  Such  as,  that  two  and  two 
make  four  ;  that  the  Whole  is  greater  than 
a  Part ;  that  Happmefs  is  preferable  to  Mi- 
fery,  ^c  ;  which  the  Mind  cannot  but  af- 
fent  to,  as  foon  as  it  is  made  to  underftand 
the  Meaning  of  thofe  Terms,  and  which 
can  no  more  be  proved,  or  demonftrated, 
than  {imple  Ideas  can  be  defined  ;  as  being 
themfelves  the  Foundation  of  all  Knowledge 
and  Demonftratlon. 

XX.  But  when  the  Mind  is  employed  in 
a  more  complicated  Operation,  that  is,  in 
comparing  together  thofe  Kelatiom^  or  this 
Knowledge  which  we  have  acquired  of  the 
Agreement,  or  Difagreement  of  our  Ideas ; 
or,  which  is  the  fame  thing,  v^hen  the  Mind, 
by  comparing  the  Propofitions,  which  re- 
fult  from  the  Agreement,  or  Difagreement, 
of  our  Ideas,  from  thence  deduces  certain 
Conclujions  -,  this  Operation  of  the  Spirit,  is 
called  reajoning. 

The 


An  Essay  o?i  Spirit.        23 

The  Neceflity  and  Laborloufnefs  of 
which  Operation,  in  order  to  arrive  at 
Truth,  fhews  the  Imperfedlion  of  human 
Nature  ;  fince  we  find,  by  Experience, 
that  there  is  but  a  very  fmall  Part  of  Know- 
ledge, which  is  fo  felf-evident  to  us,  as  to  be 
intuitive.  Whereas  Beings  of  a  fuperior  Na- 
ture, have,  probably,  their  intuitive  Know- 
ledge enlarged,  in  Proportion  to  the  Excel- 
lency of  their  Natures :  By  which  Means, 
thofe  Degrees  of  Knowledge,  which  hu- 
man Beings  are  groping  after,  by  long  and 
tedious  Deduclions  of  Reafon,  are  open, 
at  once,  to  the  Eyes  of  their  Underftanding, 
and  ftrike  them,  at  once,  with  an  intuitive 
View  ;  which  is  always  the  more  extenfive, 
in  Proportion  to  the  Excellency  of  their 
Natures. 

XXI.  And  hence  it  is,  that  (9)  Vlato^ 
fpeaking  of  human  Abilities,  in  the  In- 
veftigation    of  Truth,   calls   it,    beholding 

(9)  Plata  in  Phado. 

things 


i4       ^^  Essay  on  Spirit; 

"Xhing^  in  the  Glafs  of  Reafon  :  Which  he 
explains,  by  faying,  That  as  they  who  con- 
template an  Eclipfe  of  the  Sun,  lofe  the 
Sight  of  it,  unlefs  they  are  fo  careful  as  to 
view  it's  Reflexion  in  Water,  or  to  look  at 
it  through  fome  Medium,  fuch  as  thick 
Glafs ;  fo  the  Eye  of  an  human  Spirit  is  too 
weak  to  find  out  Truth,  unlefs  it  looks  at 
it  through  the  Medium  of  Reafon  ;  which 
St.  Paul  alfo  calls  (i),  feei?tg  through  a 
Glafs  darkly. 

XXn.  We  do  indeed  fee  through  a  Glafs 
darkly,  by  the  Means  of  this  Tegument  of 
Flefh  ;  this  earthly  Tabernacle,  that  en- 
compafifeth  our  Spirit :  Since  it  is  manifefl:, 
that  the  intelligent  Spirit  within  Man  is,  in 
itfclf,  endowed  with  Faculties,  greatly  fu- 
perior  to  thofe  Powers  it  exercifeth  in  the 
human  Underftanding  ;  and  performs  many 
Operations  within  us,  and  upon  us,  that 
are  not  only  above  our  Power  to  diredt,  but 
above  our   Underftanding   to  comprehend, 

(l)  I  Cor.  xiii.  12. 

That 


An  Essay  on  Spirit.         ij 

That  Power,  wliich  is  conftantly  working 
within  us,  to  form  and  preferve  the  regular 
Difpofition  of  our  bodily  Organs,  and  to 
change  the  Food  which  we  eat,  into  Blood, 
into  Flefh,  and  into  Bones  ;  and  which,  ac- 
cording to  the  Naturalifts,  is  faid  always  to 
work  moft  powerfully,  when  the  human 
Underftanding  is  afleep,  is  manifeftly  above 
our  Compreheniion. 

XXIII.  It  is  a  common  Obfervation,  that 
when  the  Belly  is  full,  the  Bones  would  be 
at  Reft  ;  which  feems  entirely  owing  to  this, 
that  the  Spirit,  being  unmolefted  w  Ith  hu- 
man Cogitations,  and  its  Attendance  upon 
our  Will,  may  be  more  at  Leifure  to  purfue 
thofe  Operations,  which  are  immediately 
neceflary  towards  our  Prefervation.  For 
that  it  is  the  fame  wife  Agent,  which  ope- 
rates in  the  Digeftion  of  our  Food,  and 
that  enables  us  to  put  in  Execution  the 
Directions  of  our  Will,  appears  from  hence, 
that  when  we  have  a  Mind  to  move  a  Fin- 
ger, or  a  Leg,  that  Part  of  the  human  Un- 
derftanding,  which  is  under  our  Diredion, 

E  is 


i2k&       An  Eassy  on  Spirit. 

IS  capable  of  doing  no  more  than  the  Power 
of  willing  it ;  but  how  to  perform  this  Ac- 
tion, it  is  as  ignorant  of  as  the  Beaft  in 
the  Field. 

XXIV.  Which  Operation  of  the  Spirit. 
IS  that  which  is  known  by  the  Name  of  In- 
flincl^  and  goes  through  the  whole  Crea- 
tion. It  is  by  InJiinB  that  the  miniiteft 
Particles  of  Matter  attradl  or  repel  each 
other  :  It  is  by  InftinSi  that  the  Flower  of 
the  Field,  which  out-does  Solomon  in  all  his 
Glory,  is  direcSled  in  throwing  forth  its 
Leaves  and  Its  Flowers,  and  forming  its 
Fruit  in  due  Seafon  :  It  is  by  InftinB  that 
the  Birds  of  the  Air  build  their  Nefts ;  and 
the  Bcafts  of  the  Field  provide  for  them- 
felves  and  their  Young,  with  a  Sagacity  fu- 
perior  to  the  Directions  of  human  Wifdom. 

XXV.  Whether  the  Spirits  of  all  created 
Beings,  or  even  of  all  Beings  of  the  fame 
Species,  are  equally  perfect,  is  a  Queftlon 
not  very  eafy  to  determine ;  becaufe,  though 
^ve  fmd,  by  Experience,  a  vafl  Difference, 

between 


A7t  Essay  on  Spirit.        27 

between  the  Underftandlngs  of  Men,  not 
only  with  regard  to  their  improved,  but  al- 
fo  their  natural.  Abilities ;  yet  this  may 
arife,  not  from  any  Difference  between  the 
Spirits  of  Men,  but  from  the  different  For- 
mation of  their  bodily  Organs ;  which  may 
have  that  Influence  on  their  Spirit,  as  fufE- 
ciently  to  account  for  the  Difference  of  their 
Underftandings  :  Since  we  frequently  fee 
bodily  Diftempers,  fuch  as  Frenzies  and  Fe- 
vers, make  fuch  an  Alteration  in  the  Un  • 
derftanding,  as  to  reduce  Men,  at  other 
Times,  of  good  and  fenfible  Difpofitions, 
at  leaft,  to  the  Level,  with  Madmen  and 
Idiots. 

XXVI.  And  therefore  we  cannot  be  po^ 
fitive,  but  that  all  created  Spirits,  may  only 
differ,  according  to  the  different  Combina- 
tions of  that  material  Syflem,  with  which 
they  are  circumfcribed,  and  in  which  they 
are  enclofed,  by  the  great  Author  of  Na- 
ture. For,  as  Extenfion  feems  to  be  a  Pro- 
perty peculiar  to  material  Subilance,  it  may 
be,  that  all  created  Spirits,  do  not  only  owe 

E  2  their 


28        An  Essay  on  Spirit. 

their  Shape,  and  the  Limits  of  their  Exif- 
tence,  to  Matter,  but  alfo  the  Extent  of 
thofe  Faculties,  which  they  are  permitted  to, 
exert.  And  that  the  fame  Spirit,  which,  when 
cloathed  with  one  Sett  of  material  Organs, 
is  only  capable  of  exerting  its  Intelligence 
in  the  Performance  of  Attraclion  or  Repnl- 
fion,  and  when  jarring  Elements  meet, 
breaks  forth  in  Thunder  and  Lightening, 
and  Earthquakes,  or  any  other  mechani- 
cal Operations^  may,  when  united  to  a  dif- 
ferent Sett  of  Organs,  of  a  more  exquidte 
and  delicate  Contexture,  be  capable  of  ex- 
ercifing  voluntary  Motion,  may  be  enabled 
to  think  and  to  reafon,  to  operate  in  Love 
or  Hatred,  and,  when  provoked  by  Op- 
pofition,  may  be  agitated  with  Anger  and 
Refentment,  and  break  forth  in  Quarrels, 
Contention,  and  War. 

XXVn.  What  other  Spirits  there  are  in 
theUniverfe,  befide  thofe  which  belong  to  this 
terraqueous  Globe,  and  how  or  when  they 
came  into  Exigence,  human  Underftandings 
sire  not  capable  of  pointing  out  :  But  more 

thai:\ 


An  Essay  on  Spirit.        29 

tban  probable  it  is,  that  the  great  Expanfe 
is  full  of  Spirits  of  different  Ranks  and  De- 
grees, from  the  loweft  Power  of  A6livlty  to 
the  higheft  Degree  of  Perfedllon,  which  it  Is 
poflible  for  created  Spirits  to  be  pofTefTed  of. 

XXVm.  To  what  Degree  of  Perfeaion 
Spirits  are  capable  of  being  created,  human 
Knowledge  cannot  poflibly  determine  :  But 
certain  it  is,  that  the  Degree  muft  be  limited 
in  every  Being,  but  God  alone  ;  and  that 
God  cannot  create  or  produce  any  Being, 
equal  in  Power  to,  or  independent  on,  him- 
felf;  becaufe  two  All-powerfuls,  two  Su- 
premes,  would  imply  a  Contradiciion. 

XXIX.  We  may,  however,  eafily  fuppofe, 
that  God  may  communicate  to  the  Works  qf 
his  Hands,  fuch  Portions  of  his  own  Attri- 
butes, as  are  greatly  beyond  the  Comprehen- 
fion  of  Mankind  to  conceive  :  Becaufe  God 
can  do  every  thing  that  does  not  imply  a 
Contradiction.  For,  as  a  blind  Man  can- 
not apprehend  how  a  Shepherd,  from- the 
Top  of  an  Hill,  can  prefide  over  feveral 

Flocks 


30       An  Essay  on  Spirit. 

Flocks  of  Sheep,  wandering  about,  at  a 
Piftance  from  each  other  ;  how  he  knows 
when  they  ftray,  or  how,  by  the  Help  of 
his  Eye-fight,  he  can  be,  as  it  were,  om- 
nipr^fent :  So  a  Man  of  the  greateft  Abili- 
ties may,  for  Want  of  Faculties,  be  un- 
able to  conceive  that  Power,  whereby  a 
created  intelligent  Agent,  of  fuperior  Qua- 
lifications to  thofe  communicated  to  Man- 
kind, can  be  enabled  to  fee  in  Darknefs  as 
well  as  Light ;  to  know  the  inmofi:  Recedes 
and  Thoughts  of  Men's  Hearts  ;  to  pre- 
fide  at  once  over  fiich  a  World  as  this  which 
we  inhabit,  and  where  two  or  three  are  ga- 
thered together,  there  to  be  alfb  Invifibly  in 
the  Midft  of  them  :  And  yet  fuch  a  Power 
may  certainly  be  communicated,  becaufe  \% 
implies  no  Contradiction, 

XXX.  Li  like  Manner,  therefore,  as  wc 
fee  Mankind  fiirnifiied  with  Abilities  to  con- 
trive and  form  feveral  Machines  of  won- 
derful Force  and  Efficacy  ;  to  build  Houfes 
and  Ships,  make  Clocks  and  Watches  ;  and 
govern  Kingdoms :  So  there  feems  to  be  no 

Contradi(5lion, 


An  Essay  on  Spirit.        31 

Contradi<5lion,  in  fuppofing  that  God  might 
communicate  fo  much  Power  to  one  of  his 
own  Creatures,  of  a  more  exalted  Nature 
than  Man,  as  to  enable  him  to  create  infe- 
rior Beings,  and  frame  a  World  of  his  own, 
compofed  of  intelligent  Agents :  Which  Pow- 
er, however,  muft  be  limited,  and  mufl  be 
dependent  on  the  Supreme  Being. 

XXXI.  And,  as  the  Almighty  God  is  the 
only  fupreme,  infinite,  unlimited.  Being  in 
the  Univerfe  ;  fo  is  he,  probably,  the  only 
unembodied  Spirit  that  exifts  :  That  is,  the 
only  Spirit  which  is  not  limited,  clogged, 
and  fettered,  with  fome  Kind,  or  Degree,  of 
ina6tive  Matter,  which  may  ferve  to  give  a 
Form  and  Shape,  or  Boundary,  to  its  fpiri- 
tual  Nature.  For  (2)  there  are  Bodies  cos- 
lejiialy  and  Bodies  terrejlrial ;  but  the  Glory 
of  the  cceleflial  is  one,  and  the  Glory  of  the 
terrejlrial  is  another.  And  as  we  know  not 
what  the  EfTence  of  that  inactive  Principle 
is,  which  we  call  Matter,  we  cannot  fay, 

(z)  I  Gr.  XT,  40, 

to 


31        An  Essay  on  SplRit. 

to  what  exquifite  Degrees  of  Perfedlion  its 
Properties  are  reducible,  or  what  Improve- 
ment it  is  capable  of  receiving ;  but  that  fome 
(3)  Spirits  may  be  Rirnifhed  with  Bodies  of 
fo  delicate  a  Texture,  that  they  may  cloath 
themfehes  with  Light,  as  it  were  with  a 
Garment,  may  make  the  Clouds  their  Cha- 
riots,  and  walk  upon  the  Wirtgs  of  the  Wind  t 
By  the  organical  Difpofition  of  which  Bo- 
dies, the  Spirits  united  thereto  may  be  ca- 
pable of  receiving  and  communicating  to 
each  other  Ideas  of  bodily  Pain  and  bodily 
Pleafurc,  as  well  as  intelle(5lual  Pain  and  in- 
tellectual Pleafure,  may  have  their  Affec- 
tions and  ther  Paflions  as  well  as  we  ;  their 
Friendfhips  and  Animoflties  ;  their  Wars 
and  Alliances  ;  none  of  which,  however, 
we  can  form  any  real  Idea,  or  Notion  of. 


(3)  Moft  of  the  ancient  Fathers  fuppofed  the  Angels  to 
have  Bodies.  See  Clemens  Alex.  Pedag.  41  p.  10 1  :  as  alfo' 
Huetii  Origeniana,  lib.  ii.  c.  2,  5.  Tertullian  was  fo  abfurd,- 
as  to  fuppofe  even  God  to  hav€  a  Body.  Tert.  de  carne 
Chrifi.  cap.  1 1,  which  I  fuppofe  he  borrowed  from  the  old 
Platonic  Notion,  of  God  being  the  Soul  of  ihe  World.  But 
tins  God,  he  ought  to  have  confidered,  was  not  fuppofed  to 
be  the  Supreme  God.  See  Plats  in  Timao :  See  alfo  Firg. 
j^ncid.  lib.  vi.  v,  721. 

for 


An  Essay  on  Spirit.        33 

for  Want  of  the  fame  Kind  of  Senfes,  which 
they  are  fumifhed  with ;  any  more  than  a 
deaf  Man  can  of  Sounds,  or  a  blind  Man 
can  of  Light  and  Colours. 

XXXII.  And,  as  to  the  Time  when  they 
Were  created,  we  are  as  ignorant  of  that,  as 
\ve  are  of  their  Natures.  But  probable  it 
is,  that  as  God  is  an  adtive  Spirit,  for  God 
is  a  Spirit,  and  hath  exifted  from  all  Eter- 
nity, he  hath  been  conflantly  employed  in 
exerting  this  aftive  Faculty ;  and  therefore 
may  have  created  fome  intelligent  Beings, 
from  fuch  a  diftant  Duration  of  Time,  as 
we  can  no  otherwife  defcribe  but  by  calling 
it  eternah  For  to  imagine  that  there  are  no 
Spirits  in  the  wide  Expanfe  of  Space,  but 
what  have  Reference  to  this  terraqueous 
Globe,  this  Speck  of  Matter,  on  which 
Mankind  are  placed,  or  even  this  planetary 
Syftem,  which  is  vifible  to  human  Eyes  ; 
and  that  no  Worlds,  filled  with  intelligent 
Spirits,  were  created  till  about  6000  Years 
ago ;  about  which  Time,  both  Reafon  and 
Revelation   agree,  that  this  Ball  of  Earth 

F  began 


34        -^^2  Essay  on  Spirit. 

began  to  revolve  about  the  Sun,  is  a  Tliouglit 
unworthy  of  a  Philofopher,  and  inconfifteni 
with  the  Infinity  of  God's  Pov^-er,  as  well 
as  with  the  Eternity  of  his  Erxiftence. 

XJvXIII.  And  yet  we  ought  to  take  No- 
tice, that  in  the  Language  of  the  Scriptures, 
both  in  the  Old  and  New  Teftament,  when 
the  Creation  is  fpoken  of,  it  is  only  to  be 
confidered  as  referring  to  the  Creation  of 
this  World,  in  which  there  is  no  Mention 
made  of  the  Creation  of  Angels,  or  of  any 
other  Beings,  becaufe  it  would  have  been  fo- 
reign to  the  Purpofe  :  And  that  therefore, 
St*  "John  begins  his  Gofpel  with  the  fame 
Exprcflion  that  Mofes  does  ;  in  the  Begin- 
ning, i.  e,  of  this  World.  For  when  wc 
ipeak  of  any  Beings,  which  exifted  before 
this  World  was  created,  having  no  Meafures 
of  Time,  whereby,  to  denote,  or  diftlnguifh 
the  diiferent  Durations  of  their  Exiftence, 
we  mull:  equally  fay  of  them  all,  that  they 
cxiftcd  (4)  /";/  the  Beginni?ig,  cr  b'^fore  the 

(4)  Gen.  i.  i.  John'x.   1.  xvii.  5.  Pfal.  cii.  5.   Prov.vnx. 
22.  23.   Micah  V.  2. 

World 


An  Essay  on  Spirit.         3  J 

World  was,  or  of  old,  or  from  Everlajimg* 
See  Seft.  L.  LI.  LII. 

XXXIV.  And  as  God  may  communicate 
what  Proportions  he  pleafes  of  his  Attri- 
butes, to  the  different  Gradations  of  created 
Beings,  with  which  he  hath  been  pleafed  to 
fill  the  Univerfe :  Each  of  thefe,  with  re- 
gard to  Beings  of  their   own  Species,  may 
have  fuch  Faculties  and  Properties  communi- 
cated to  them,  as  m.ay  render  thein  know- 
able  to   each  .other.     But,  with  regard  to 
Beings  of  a  different   Nature,    thofc  of  a 
fuperior,  or  more  excellent  Kind,  may  not 
be  cognifable,  by  Beings  of  an  inferior  Or- 
der ;  though  Beings  of  an  inferior  Kind  may 
be  eaiily  cognifable  to  thofe  of  a  more  ex- 
alted Nature  ;  the  Properties  of  the  one  be- 
ing of  too  exquifite  and  delicate  a  Frame 
and  Contexture,  to  affe(5l  the  Perception  or 
ftrike  the  Scnfes  of  the  other.     And  hence 
it  is,  that  human  Beings  may  be  furroundcd 
with  Myriads  of  fpiritual  Agents,  without 
ever  being  fenfible  thereof;  unlefs  thofe  fu- 
F  2  pcrior 


3^        An  Essay  07i  Spirit, 

perior  Beings  are  pleafed  to  affume  fuch 
Forms,  and  condefcend  to  furnifh  them-: 
felves  with  fuch  Qualifications,  as  are  ca- 
pable of  making  an  ImprefTion  on  the  hu- 
man Spirit  from  within,  or  the  human  Seii^ 
fes  from  without. 

XXXV.  Heftod^  one  of  the  firfl:  Heathen 
Authors  extant,  fuppofeth  Myriads  of  invi- 
fible  Spirits  cloathed  in  Air,  attending  upon 
this  terreftrial  Globe,  and  employed  as  An- 
gels,  that  is,  Meffengers,  between  the  great 
God  and  Mankind,  obferving  their  Adlions, 
and  reporting  them  to  Jupiter.  And  (5) 
Plato  fays,  that  "  Saturny  well  knowing 
*'  that  there  was  no  Man  who  could  have 
*'  abfolute  Empire  over  others,  without 
''  abandoning  himfelf  to  all  Kinds  of  Vio^ 
"  lence  and  Injuftice,  fubje^ed  the  Nations 
**  not  to  Men,  but  to  more  noble  and  ex- 
*^  cellent  Beings,  as  their  Lords  and  Go-. 
"  vernors ;  namely,  to  (6)  Damons,  or  /«- 

*'  telUgent 


(5)  ?latQ^  de  Leg.  lib.  iv. 

Word 


An  Essay  on  Spirit.        37 

*^  telUgent  Spirits^  of  a  more  divine  and 
^*  better  Nature  than  themfelves,  after  the 
^*  fame  Manner,  as  we  deal  with  our  Cat^ 
**  tie :  For,  as  we  do  not  fet  a  Bull  over 
^*  an  whole  Herd  of  his  own  Kind,  nor  a 
**  Goat  to  govern  a  Flock  of  Goats  ;  but 
-*  put  thofe  of  both  Kinds,  under  the  Con- 
?*  duiSt  of  a  Man ;  fo  God,  who  loves 
*'  Mankind,  placed  them,  at  (irft,  under 
''  the  Condua:  of  Angels." 

XXXVI.  The  (7)  Greeks,  it  is  certain,  and 
Flato^  in  particular,  borrowed  many  of  their 
theological  Sentiments  from  the  Hebrews ; 
among  whom  this,  of  a  Number  of  invi- 
fible  Spirits,  attending  upon  this  Globe  of 
Earth,  and  prefiding  over  States  and  King- 
doms, was  certainly  one.  For  the  Opi- 
nion of  the  yews  upon  this  Head  was,  that 


Word  Damon,  w?  are  not  to  underftand  Etil-Spirits,  as  it 
hath  been  vulgarly  thought  to  mean  ;  but  rather  happy 
ones,  the  Word  Aat^wsi,  Damon,  originally  fignifying  bappy. 
But  as  thofe  Spirits  to  which  the  Heathen  gave  the  Appella- 
tion of  happy,  have  been  deemed  by  Chrt/Iiatis  to  be  rather 
unhappy  and  evil  Spirits :  Therefore  this  Word  is  generally 
^fapplied. 

(7)  See  Eu/eh.  Prsp.  Evang.  p.  507. 

Almighty 


38        j^n  Essay  on  Spirit. 

Almighty  God,  the  firfl:  Author  and  Crea- 
tor of  all  Things,  was  of  fo  tranfcendent  a 
Nature,  that  before  he   created  Beings  of 
the  loweft  Rank,  he  produced  an  infinite 
Variety  of  Beings,  in  a  gradual   Defcent, 
which   were  flill   greater  and  fuperior  to 
others,  who  yet  were  employed  by  him  to 
a<5l  in  a  middle  Station,  between  him  and 
the    lower   Productions   of  his   Almighty 
Power.      The    Septuagint  Tranflation   of 
the  Bible  therefore  renders  that  PafTage  in 
the  Song  of  Mofes,   which   is   mentioned, 
Deut.  xxxii.  8,  9,  after  this  Manner ;  AJk 
thy  Father y  and  he  will  Jhew  thee  -,  thy  El-' 
ders,  and  they  will  tell  thee  :  When  the  Mojl 
High  divided  the  Nations  their  Inheritance  j 
When  he  feparated  the  Sons  oj  Adam,  he 
Jet  the  'Bounds  of  the  Nations  according  to 
the  Number  oj  the  Angels  oj  Gody  and  the 
Lord's  Portion  is  his  People  Jacob,  the  (8) 
Line  oj  his  Inheritance  Ifrael.     And    the 
wife  Son  of  Sirach  faith,   (9)  For  in  the 


(8)  Or  Boundary.     See  I  Cor.  X.  l6. 

(9)  Ecclus.  xvii.  17. 


Divijiorii 


An  Essay  on  Spirit,        39 

Divijion  of  the  Nations  of  the  whole  Earthy 
God  fet  a  Ruler  (or  Governing  Angel)  over 
every  People ;  but  Ifrael  is  the  Lord's  For- 
tion.  The  Jews  accordingly  fuppofed  fome 
of  thefe  Angels  to  have  been  appointed  as 
Guardian  or  Governing  Spirits  (i),  over 
the  feveral  Nations  of  the  Earth  ;  and  that 
the  Portion  of  Ifrael  was  particularly  com- 
mitted to  the  Care  of  that  Being,  who  is 
here  denoted  by  the  Name  of  the  Lord* 

XXXVII.  It  ought  to  be  acknowledged, 
however,  that  the  Words  here  quoted  out 
of  the  Book  of  Deuferonofny,  as  rendered 
by  the  Septuagint,  do  not  exadlly  agree 
with  the  Hebrew  Copy  of  the  Bible.  For, 
according  to  the  Hebrew,  it  fhould  run  thus : 
When  the  Moft  High  divided  the  Natio?is 
when  he  feparated  the  Sons  of  Adam,  he  fet 
the  Bounds  of  the  Nations  according  to  the 
Number  of  the  Children  o/' Ifrael,  and  ]e^ 

{ 1 )  It  appears  alfo  from  Clemens  Alexandrinus,  that  this 
was  the  Opinion  of  the  Chrijiian  Church  in  his  Time.  See 
Gem.  Alt?;.  Strom,  p.  309,  822,  828,  830,  832,  Edit.  Oxon. 
Pot. 

H0VAH*5 


J^0        An  Essay  on  Spirit* 

HOVAH*j  Portion  is  his  People:  Jacob /^ 
the  Lot  of  his  Inheritance.  But  it  fliould 
be  obferved,  that  althdngh  this  Separation^ 
or  Difperfion  of  the  Sons  of  Adam^  this 
fetting  the  Bounds  of  the  Nations^  was  a 
Tranfaftlon  which  came  to  pafs  long  be- 
fore Ifrael  had  any  Children  to  number,  or 
tvas  even  himfelf  In  Being  ;  yet  the  Com^ 
mentators  have  taken  much  Pains  to  recon- 
cile this  Text  with  the  Matter  of  Fa6l  % 
and  to  make  the  Number  of  the  various 
Nations  upon  Earth,  agree  with  the  Num^ 
ber  of  the  Children  of  Ifrael-,  which,  ne- 
verthelefs,  they  have  not  been  able  to  ac- 
complifh  :  For*  if  the  Number  of  the  Chil* 
dren  of  Ifrael  be  computed  by  the  Number 
of  his  immediate  Defcendents,  which  were 
only  thirteen,  'viz.  twelve  Sons^  and  one 
Daughter  ;  this  Number  would  be  too  few 
for  the  Number  of  Nations  difperfed  over 
the  Earth  ;  and  if  all  the  Defcendents  of 
Ifrael  be  taken  into  the  Account,  then  the 
Number  will  be  infinitely  too  large.  As 
therefore  the  reading  of  this  Text  accor- 
ding to  the  Septuagint  Verfion,  is  fupported 

by 


An  Essay  on  Spirit*        41 

by  that  PafTage,  already  quoted,  out  of  the 
Book  of  Ecclefia/iicuSi  as  well  as  by  other 
Parts  of  the  Old  Teflament ;  and  corref- 
ponds  with  the  general  Opinion  of  the  moft 
learned  ancient  Jews  :  I  am  inclined  to 
prefer  the  Septuagint  Verfion  of  this  Text, 
to  the  prefent  Reading  in  our  Hebrew 
Bible. 

XXXVm.  And  what  adds  no  rmall 
Weight  with  me  in  this  Affair,  is  an  Ex- 
preflion  made  Ufe  of  by  St.  (2)  Paul,  in 
his  Epiftle  to  the  Hebrews^  where,  fpeaking 
of  the  fecond  coming  of  Our  Saviour,  when 
he  fhall  appear  in  a  State  of  Glory,  mani- 
feflly  fuperior  to  Angels,  he  fays,  For  unto 
the  Angels  hath  he  not  put  in  Subjection  the 
iForld  to  come  of  which  we  [peak.  Whence 
it  feems  to  appear,  that  it  was  St.  TauV^ 
Opinion,  that  this  prefent  World  had  been 
put  in  Subje(5lion  to  Angels. 

{2)  Hihr^.  5. 

G  XXXCC 


42       An  Eassy  on  Spirit. 


XXXIX.  Which  Ophiion  is  alfo  confir- 
med by  St.  'Jude,  who  feems  to  attribute 
the  Error  of  the  fallen  Angels,  who  finned, 
as  (3)  St.  Peter  exprefTeth  it,  to  their  Mif- 
condu6t  in  the  Government  of  thofe  Pro- 
vinces which  were  allotted  to  their  Charge. 
For,  fays  he,  AJ^jA^s  rg  t85  few  ryipva-ocvlcci 
rnv  icLuicuv    'Ap^wj',    dhXa.    diroKiirovicLS    to 

S^Sa-JULOlS  cl'l(^lQlS  VTTO   ^0(pOP  TsTWpjJCgJ/.      The  jiU" 

gels  'which  kept  not  their  Principalities  with 
due  Care ;  but  negledied  their  proper  Pro- 
vinces,  he  (God)  hath  rejerved  in  everlajl- 
ing  Chains  under  Darknefs  :  ¥ox  fo  this 
Verfe  ought  to  be  tranflated.  The  Verb 
Tr)piMy  which  we  tranflate  kept,  fignifying 
the  keeping  of  a  Thing  with  Care  and 
Diligence  :  In  which  Senfe  it  is  ufed,  when 
it  is  applied  in  the  Septuagint,  to  the  (4) 
keeping  the  Commandments  of  God,  and 
keeping  our  own  Hearts,  and  our  Ways. 


(3)  2  Pet.  ii.  4. 

(4)  I  Sam.XY.  11.     Prev.  iii.  l.  zi.  iv,  23.   viii.   34. 

And 


An  Essay  on  Spirit.        43 

And  in  Canticles  vii.   11,   12,  it  is  ufed  to 
denote  the   Keepers  of  a  Vineyard,    who 
were  to  drefs  it,  and  cultivate  it.     And,  as 
to  the  Word  'Ap;^/),  that  is  generally  ufed- 
by  the  Septuagint  to  denote  a  Frmcipality, 
as  this  Word  is  rendered  in  the  Margin  o£ 
our  Englijh  Bible.     And  it  is  to  be  obfer- 
ved,  that  it  is  the  Word  "Apx'^iv  and  "A/j- 
;^ov']g5,  which  Daniel  gives  to  thofe  ruling 
Angels,  which  are  faid,  in  the  Book  of  (5) 
Daniel,  to  prefide  over  the  Realms  of  Gra- 
day  Perfta^  and  Ifrael.     The  Word  aVo- 
XeiiTM)  which  our  Tranflatlon  renders  left, 
is  frequently  applied  by  the  Septuagint,  to 
denote  the  leaving  or  neglecting  any  Bufi- 
nefs,  which  it  was  our  Duty  to  have  purfu- 
cd ;  as  when  (6)  Baafia  is  faid  to  have  left  off' 
building  Ramah,  a?id  let    his   Work  ceafe. 
And  when  Solomon  blameth  the  (7)  fl range 
Woman^  for  forsaking  the  Guide  oj  her 
Toz^/^.  The  Word  o'ixA'fioy,  though  itproperly 


( 0  T^nn.  X.  13,  20,  2 1 .  Jli.  I , 

(6)  2  Chron,  xvi.  ^. 

(7)  Pro'v.  ii.  17. 

G  2  fignifics 


44-*       •^''^  Essay  on  Spirit. 

{ignifies  a  Dwellifig-place,  in  general,  yet  it 
is  not  confined  to  (ignify  a  Houfe,  nor  even 
a  Province,  or  larger  Space  of  Ground  ; 
but  is  by  the  Prophet  (8)  Jeremiah  applied 
to  denote  the  wide  Extent  of  God's  holy 
Habitation  in  Heaven  :  However,  it  is- 
here  retrained  by  the  Word  TcTior,  to 
denote  the  proper  and  peculiar  Provinces 
of  thefe  Angels,  which  they  may  be  fuppo- 
fed  to  have  been  employed  in  the  Conduct 
and  Management  of;  and  accordingly,  the 
Word  oi-iLi\v\s  denotes  fuch  a  Domeftick  as  is 
employed  in  the  Bufinefs  of  the  Houfe,  and 
is  always  ufed  by  the  Septuagint  to  fignify 
a  (9)  Servant.  And  therefore^  this  Expref- 
fion  of  'AiroXnrlv^tCLS  to  'iS'iov  oix-vlyipiovy  may 
very  well  be  underftood  to  fignify  their  for- 
faking,  or  neglecting,  their  proper  Bufinefs, 
or  Provinces,  that  were  given  into  their 
Charge  by  God. 

XL.  As   for  the  Opinion  of  the  more 
jnpdern  Jeics,  it  is  no  eafy  Matter  to  coir 

(8)  Jer.  XXV.  30. 

(9)  Gen.  ix.  25.  xxvii.  37.  xliv.  33,  ^c.  j^^ 


An  Essay  07i  Spirit.        45 

Ie6l  or  fix  their  Sentiments ;  becaufe  that, 
fince  the  corning  of  our  Saviour,  the  Jeivs^ 
not  being  willing  to  abide  by  the  Expofi- 
tlons  given  to  the  Prophecies  In  the  Old 
Teftament,  by  the  ChriftianSy  or  even  by 
their  own  ancient  Paraphrafts,  made  a  Col- 
kiftlon  of  their  oral  Traditions,  which 
they  gathered  together  into  one  Book,  which 
they  called  the  Tahiud :  And  finding  many 
feeming  ContradI6lIons  In  the  literal  Inter- 
pretation of  thofe  Texts  of  Scripture,  which 
were  unlverfally  allowed  by  the  ancient 
Jews  to  refer  to  their  Mcfliah  ;  and  not 
being  willing  to  expound  them  of  different 
Advents  of  one  and  the  fame  Perfon ;  the 
one  In  a  State  of  Humiliation,  and  the 
other  in  a  State  of  Glory ;  the  one  in  this 
World,  and  the  other  in  the  next ;  they  then 
run  Into  numberlefs  abfurd  Contrivances,  of 
expounding  the  Scriptures  by  a  cabaliillcal 
Method  of  Interpretation,  in  fijiding  out 
myfterlous  and  hidden  Meanings,  not  only 
in  the  Sentences  and  Words  of  Scripture, 
but  alfo  In  the  very  Letters  themfelvcs,  as 

well 


46        A?i  Essay  on  Spirit. 

well  as  in  the  Number  of  Letters,  of  which 
thofe  Words  were  compofed  :  And,  by 
this  Means,  the  Learning  of  the  more  mo- 
dern "Je^^s  is  reduced  into  fuch  a  nonfenfl- 
cal  Jargon  of  Sounds,  without  Senfe,  as 
makes  their  Works  infinitely  tirefome  in  the 
Perufal.  And  therefore,  rather  than  fa- 
tigue my  Reader  with  an  Account  of  fuch 
Trifles,  I  fhali  chufe  to  lay  before  him  the 
Opinion  of  the  mofl  fenfible  and  learned 
among  the  ancient  'Jews,  as  I  find  it  collec- 
ted very  judicioufly,  by  Eufebius  Bifhop  of 
Ccefarea  in  Palejiine,  who  mufl:  be  allow- 
ed to  be  a  tolerable  Judge,  becaufe  he  lived 
amongfl:  them  in  the  Land  of  Judcea. 


XL.  (i)  "  The  yewsy  fays  he,  after 
that  Eflence  of  the  All-powerful  God, 
who  had  neither  Beginning,  nor  Origin, 
place  that  (2)  Head,  or  Chief,  which  was 


a 


(i)  Eiifeh.  Prsp.  Evang.  lib.  rii.  cap.  ij. 

(2)  'Af>%^,  which  Word  is  fometimes  ufed  by  the  Authors 
of  the  SeptuagintVerfionof  the  Bible,  inftead  of'AfXfliv,  to 
denote  the  Head,  or  Chief,  of  any  Society,  or  coUeftive  Body 
of  Men.     See  Exod.  vi.  21,    > 

**  begotten 


/In  Essay  on  Spirit.        47 

"  begotten  of  the  Father,  and   therefore 
"  was   his   Firft-born.     Which,  as   he  is 
"  the  Co-adjutor  of  his  Council,  is  there - 
"  fore   called   the   Image   of   his   Father. 
"  Which  ChteJ,  as  he  far  exceeds  all  crea- 
••*  ted  Beings,  is  for  this  Reafon  called  the 
"  Image  of  God,  the   Wifdom  of  God,  the 
**  Logos,  or  Word  oj  God,  the  Prince  of 
**  the  Lord's  Hoft,  and  the  Angel  of  his 
**  Council.  As  to  thofe  Intelligcncies,  which 
**  come  after  this  Chief,  they  are  of  fuch 
**  various  and  different  Forms,  that  human 
**  Expreflions  cannot  denote  them,  but  by 
**  Compariibn  and  Analog}^  to  thofe  Things 
**  which   are   the    Objedts    of  our    Sen- 
*-*  fes ;  as  the  Sun,  the  Moon,  the   Stars, 
**  and   the   Heaven,    which    enclofeth   all 
*'  Things.     As  the  divine  Apoftle  does, 
"  when  he  fays,  there  is  one  Glory  of  the 
"  Sun,  and  another  Glory  of  the  Moon,  and 
"  another  Glory  of  the  Stars ^  for  one  Star 
*  *  differeth  from  another  Star  in  Glory,    In 
"  like  Manner,  muft  we  think  of  the  Sub- 
**  ordination  of  unbodied,  intelligent.  Be- 
**  ings.     For,  as  the  ineffable  and  infinite 

**  Power 


48        An  Essay  on  Spirit. 

**  Power  of  God  (like  Heaven)  compre* 
*'  hends  all  Things ;  in  the  fecond  Place 
*'  comes  the  operating  and  illuminating 
**  Power  of  the  divine  Logos ;  for  which 
"  Reafon  he  is  called  by  the  Hebr£ws,  the 
*'  Light y  and  the  (3)  Sun  of  Jujiice  : 
*'  Then,  after  this  (4)  fecond  Eflence,  ais 
**  it  were  in  the  Place  of  the  Moon^  comes 
•*  the  holy  Spirit,  which  they  place  in  this 
"  royal  Dignity,  and  Degree  of  (5)  Principa- 
"  lity  ;  bccaufe  it  is  the  Will  of  the  great 
"  Archite6t  to  appoint  him  to  the  Princi- 
**  pality  of  thofe  inferior  Beings,  which  may 
<*  want  his  Afliftance,  Who  therefore,  ob- 
"  taining  the  third  Place,  confers  on  thofe 
**  who  are  inferior  to  him,  thofe  excellent 
•*  Virtues,  which  he  himfelf  received  from 
•*  another,  to  wit,  from  the  divine  Logos ^ 
*'  his  Better  and  Superior ;  whom  we  before 
**  fald  was  the  fecond  to  the  fupreme,  un- 
"  begotten,  and  almighty,  God. — So,  fays 


(3)  Mai.  iv.  7..    Which  Phih  Judaui  inteqirets  of  the 
Mefpah. 

(4)  Aivlifuv  ialav. 

"  he, 


-^//  Essay  on  Spirit.        49 

**  he,  all  the  Hebrew  Divines,  after  that 
**  God,  who  is  over  all,  and  after  his  firft- 
**  born  Wifdom,  pay  (6)  divine  Worfhip 
**  to  the  third  and  holy  Power,  which  they 
**  call  the  holy  Spirit,  by  which  they  them- 
"  felves  are  illuminated,  when  they  are  di- 
**  vinely  infpired." 

XLIL  In  another  Place,  (7)  Enfebins, 
in  explaining  the  Sentiments  of  the  Jews^ 
fays,  that,  **  as  Milefius  made  a  fecond 
"  Principle  of  Water ;  Heraclitus  of  Fire ; 
'**  and  Pythagoras  of  Numbers,  &c  ;  fo  the 
**  yews  made  a  fecondary  Eflence  of  the 
"  Logos  y  which  was  begotten  by  the  Firji 
«  Caufe:' 

XLin.  And  in  another  Place,  (8)  Eu- 

febius  quotes  a  Paflage  out  of  Fhilo  Judaus^ 

wherein   that  Author  calls  the  Logos,  the 

(9)  Second  God,  in  whofe  Image  Man  was 

created.     And  again,  where  he  calls  this 

(6)  AwoSwa^oto'ni. 

(7)  Eufeb.  Praep.  Evang.  lib.  vii.  cap.  12. 

(8)  Eu/eb.?x?£^.  Evang.  lib.  vii.  cap.  13. 

(9)  £nvii^oi  Qm. 

H  Logos, 


50        An  Essay  on  Spirit. 

Logos^  The  iirft-born  Son  of  God,  to  whom 
€jod  had  committed  the  Care  of  all  Things, 
( I )  as  a  great  King  appoints  a  Minijier^  or 
Vice7'o\\  to  aB  under  him, 

XLIV.  And,  in  another  Place,  (2)  he 
quotes  Fhilo,  for  calling  this  Second  Caufe^ 
the  Image  of  God^  the  jirfi-born  Logos,  the 
viofi  ancient  of  Angels^  andy  as  it  were  the 
Archangel^  fuhfifiing  with  tnany  Names.  For, 
fays  Philoj  He  is  called  the  (3)  Chiefs  the 
Name  oj  God,  the  Logos,  the  Image,  and 
the  (4)  Overfeer,  Vifiter,  or  Regarder,  of 
Ifrael. 

XLV.  I  am  very  fcnfible  that  fome  lear- 
ned Men  are  of  Opinion,  that  thefe  were 
only  the  Sentiments  of  the  fews  belonging 
to  Palep.ijie  and  Egypt ;  but  if  we  look  in- 
to thofe  Books,  which  contain  the  Doctrines, 


( I }  OTflt  TK  |U.iya>kOw  ^ucCKiu^  irVUfXPi  ^x^e^ilett. 

^    (2)  Eu/ei.  Prxp.  Evang.  lib.  xi.  cap.  15,     Uift  rshvlifou 

Ai/ioti. 

{5)  {^fx}i: 

(4)  'O  ofuv  iiTfariA. 

which 


An  Essay  07i  Spirit.        51 

which  all  Jews  either  do,  or  ought  to  pro- 
fefs,   that   is,    the   Scriptures   of  the   Old 
Teftament,  we  fiiall  find  that  there  is  great 
Foundation  for  the   afore-mentioned  Opi- 
nions of  the  Jews,  with  regard  to  Angels ; 
and  for  all  thefe  Appellations,  which  are 
here  given  to  th^s  fecoiidary  Effcncey  who  is, 
by  PhilOf  very  juftly  called,  the  Archajigel 
withmanyNames,  For  the  Prophet  (5)  Daniel 
declares,   that   the  Angel    Gabriel,   having 
touched  him,  and  fpoken  to  him,  faid,  that 
he  was  come  to  make  him  widerjia?id  what 
Jhould  bejal  his  People  in  the  latter  Days, 
and  that  he  would  have  come   fooner,  but 
that  the  (6)  Prince  (or  ruling  or  governing 
Angel)  of  the  Kingdom  of  Perfia  withftood 
him  one  and  twenty  Days,  till  Michael,  one 
dj  the  chief  Princes,    or,    as   the   Hebrew 
exprefleth  it,  the  First  Prince,  ca7ne  to 
help  him.     And  again,  the  Angel  fays.  And 
now  I  will  return  to  fight  againfl  the  Prince 


(5)  D<3«.  viii.  16.  ix.  2!.  X.  13,  20,  21.  x!i.  i. 

(6)  Heb.  "yii-  Sept.  "A^^'^-n  Simmias,  the  Diiciple  of 
Socrates,  in  Plato  s  Phaedo,  fpeaking  of  Guardian  -Angels, 
calls  them  AsoTrola?,  i.  e.  Lords  or  Govemsrs. 

H  3  cj 


J I        An  Essay  on  Spirit. 

of  Perfia,  and  when  I  am  gone  forth ^  lo  the 
Prince  of  Graecia  fiall  come.  But  I  will 
fiew  thee  what  is  noted  in  the  Scripture  of 
^ruth  ;  and  there  is  none  that  holdeth  with 
me  in  thefe  T^hings^  but  Michael  your 
Prince,  And  a  little  afterwards  he  calleth 
Michael  the  Great  Prince  which Jlandeth 
for  the  Childre?!  of  Ifrael.  Or,  as  Philo 
would  have  exprefled  it,  o  opcau  Ifrpa-nX  '  He 
that  regardethy  or  is  the  Guardian  Angel  of, 
Ifraeh 

XLVI.  And  correfpondent  hereto  the 
Septuagint  Tranflation  of  the  Bible,  as  be- 
fore quoted,  renders  that  Pailage  in  the 
Song  of  Mojes,  which  is  mentioned,  Deut, 
xxxii.  8,  9.  AJk  thy  Father,  and  he  will 
Jlxw  thee  j  thy  Elders,  and  they  will  tell  thee  ; 
When  the  Moft  High  divided  to  the  Na- 
tions their  Inheritance  ;  when  he  feparated 
the  Sons  of  Adam,  he  fet  the  Bounds  of  the 
Nations  according  to  the  Number  of  the  An- 
gels of  God,  and  the  Lord*^  Portion  is  his 
People  Jacob,  the  Line  of  his  Inheritance 
Ifrael.     Upon  which  Words  Eufebius  has 

this 


An  Essay  on  Spirit.        55 

this  Remark.    (7)  <*  By  the  Words  the  Mojl 

**  Highy  Mofes  denotes  the  Father,  who  is 

"  God  over  all ;  and  by  the  Lord^  he  means 

*^  the  Logos,  who  is  called  Lord,  as  being, 

"  with  regard  to  us,  next  to  that  God  who 

**  is  over  all.     But,  fays  he,  all  Nations 

*'  whom  he  calls  the  Sons  of  Adam,  were, 

*'  for  Reafons  to  us  unfearchable,  diftribu- 

"  ted  according  to  the  Will  of  the  Moft 

"  High,  to  Governing  and  Guardian  An- 

**  gels,  who  elude   our  Sight.     But  to  the 

*'  moil:  eminent  Governor,  Ruler,  and  King 

**  of  all,  as  to  his  only  Son,  he  allots  the 

"  Government  of  Jacob,  or  IfraeL"     And 

in  this  Interpretation  he  is  fupported  by  Cle- 

mens  Alexandrinus,  who  fays  pofitively,  that 

(8)  Angels  were  appointed  by  God  to  pre  fide 

over  Notions  and  Cities  :  That   (9)   they 

are  his  Minifters  in  the  Governmeut  of  ter-^ 

reflrial ^ffdrs  ',  and,  in  (i)  particular,  that 


(7)  Eufeb.  Dem.  Evang.  lib.  iv.  cap.  7. 

(8)  Clem.  Alex.  Strom,  lib.  vi.  p.  822.     Edit.  Ppt. 
(g)  Id.  ibid.  lib.  vii.  p.  839. 

(i)  Id.  ibid.  p.  832. 


they 


J 4        -^^  Essay  on  Spirit. 

they  were  by  his  Command  dijlributed  among 
the  Nations^  &c. 

XLVIL  Whence  it  Is  manlfefl-,  that,  ac- 
cording to  the  Scriptures  of  tlie  Old  Tefta- 
ment,  Angels  were  appointed  to  prefide 
over  People  and  Nations  upon  Earth,  and 
that  one  Angel,  in  particular,  who  is  called 
by  Mofes  (2)  Jehovahy  and  by  the  Septua- 
gint  is  tranflated  the  Lord,  had  IfraeJ  affign- 
ed  to  him  by  the  Moft  Highy  as  the  Portion 
of  his  Inheritance  ;  and  therefore  may  very 
reafonably  be  fuppofed  to  be  the  fame  Perfon 
with  that  Firji  Prince,  mentioned  by  Daniel, 
whom  he  alfo  calleth  Mi  c  h  a  e  l,  the  great 
Prince  which  fiandethjor  the  Children  oj  If- 
rael ;  and  with  that  Archangel  with  many 
Names,  whom  Philo  calls  the  Regarder  of 
Ifrael. 

XL VIII.  And  what  is  remarkable,  Is 
this,  that  this  Name  of  Michael,  which  is 
given  by  Daniel  to  this  Archangel,  literally 

(2)  See  Sea.  XXXVII. 

fignifies 


An  Essay  o?i  Spirit.        yy 

fignlfies  (3)  who  is  like  God;  and,  accor- 
dingly, Philo  obferves,  that  one  of  the 
Names  belonging  to  this  Archangel  was,  the 
Image  of  God,  Which  Image  (4)  he  calleth 
the  Logos  and  the  Second  God,  and  fuppofed 
Man  to  have  been  made  in  the  ImaQ;e  of  this 
Image  ;  Becaufe,  fays  he,  **  nothing  mortal 
**  can  be  formed  in  the  Image  of  the  Su- 
**  preme  God,  the  Father  of  all  Things." 

XLIX.  Which  Logos,  or  Word  of  God, 
is,  in  the  Book  of  Wifdom,  manifeftly  fpo- 
ken  of,  as  the  Guardian  Angel  of  Ifrael ; 
where  the  Author  of  that  elegant  Work,  in 
defer ibing  the  (5)  Angel,  who  was  fent  to 
refcue  them  from  their  Egyptian  Bondage, 
by  deftroying  the  Firft-born  of  the  Egyp- 
tians, fays :  For  (6)  while  all  Things  were 
in  quiet  Silence,  and  that  Night  was  in  the 
Midfi  of  her  fwift  Courfe,  thine  Almighty 

(3)  The  Word  iWiV^W,  being  derived  from  the  three  fl/- 
^rfw  Words:  Mi,  which  fignifies  au-J»o  ;  C/^«,  which  fignilies 
/o,  ox  like,  ox  the  fame  I  nxidE/,  which  fignifics  Go</. 

(4)  Eu/eh.  Prasp.  Evang.  lib.  vii.  cap.  13. 

(5)  Exod.  xxiii,  21. 

(6)  JTifJ.xyin.  13—16. 

Word 


jtf        An  Essay  on  Spirit. 

Word  leapt  down  from  Heaven  ^  out  oj  thj 
royal  Ihrone^  as  a  fierce  Man  of  War  into 
the  Midd  of  a  Land  of  DeftruBion,  and 
brought  thy  unfeigned  Commandment,  as  a 
fharp  Swordy  and  Jianding  up,  filed  all 
things  with  Death,  and  it  touched  the  Hea- 
ven,  but  it  flood  upon  the  Earth,  And  there- 
fore alfo  the  Jerufalem  Targum  on  Exod* 
xii.  23,  where  it  is  faid  in  the  Hebrew  : 
And  Jehovah  will  pafs  through  to  fmite 
the  Egyptians,  paraphrafes  it  by  faying. 
Aid  the  V\! oKT>  OF  ] eh o y  au  fiall  pafs 
through  to  fmite  the  Egyptians.  Which  Ex- 
preffion  of  Memra  yehovce,  or  Word  of 
Jehovah,  is  fo  favourite  an  Expreflion 
among  all  the  Chaldee  Paraphrafts  on  the 
Old  Teftament,  that  where  the  original  Ex- 
preflion in  the  Hebrew,  fays,  Jehovah  did 
fuch  or  fuch  a  Thing,  they  commonly  para- 
phrafe  it,  by  attributing  thofe  Operations  to 
the  Memra,  that  is,  the  Logos,  or  Word 
of  Jehovah.  Inftances  of  which  it  would 
be  endlefs  to  produce. 

L.  And 


An  Essay  on  Spirit.        57 

L.  And  as  this  Angel,  whofe  Portion  is 
Ifraely  is  called  the  JVord  of  God,  becaufe 
God  employeth  him  to  carry  his  Word  ;  fo 
is  he  alfo,  by  the  fame  Figure  of  Rhetoric, 
called  the  Wijdom  of  Gody  becaufe  he  is  em- 
ployed by  God  to  execute  the  Purpofes  of 
his  Wifdom.     For  thus  the  wife  Son  of  Si" 
rach,  when  fpeaking  of  this  Guardian  An- 
gel of  Ifrael,    by  the  Name   of  Wifdom, 
fays  (7),  /  came  out  of  the  Mouth  of  the 
Moji   High,    and   covered  the   Earth  as  a 
Cloud.     1  dwelt  in   high  Places,    and  my 
throne  is  in  a  cloudy  Pillar.     So  the  Crea- 
tor of  all   Tihings  gave  me   a  Command- 
mint ,  and  he  that  made   me  caufed  me  to 
reft,  and  faid,  let  thy  Dwelling  be  in  Jacob, 
and  thine  Inheritance  in  Ifrael.    He  crea- 
ted  me  Jrom   the  Beginni?2g,    before   the 
World,  and  I  foall  never  fail.     In  the  holy 
tabernacle  Iferved  him  ;  and  fo  was  I  e/la- 
blified  in  Sion.      Likewife  in  the  beloved 
City  he  gave  me  Reji,  and  in  Jerufalem  was 

(7)  Ecdus.  xxiv.  I, — 12. 

I  WV 


58        An  Essay  on  Spirit. 

my  Power.  And  I  took  Root  in  an  honou- 
rable People^  evefi  in  the  Portio?i  of  the 
Lord's  Inherita?ice.  I  therefore  being  eter- 
nal, am  given  to  all  my  Children  which 
are  named  of  him,  i.  e,  I  am  fent  to  the 
Children  of  Ifraely  who  are  God's  peculiar 
People,  and  are  fo  named  of  him.  See 
hev,  xxvi.  12.  Micah  iv.  5. 

LI.  Where  it  is  to  be  obferved,  that  this 
Being  is  fpoken  of,  as  coming  out  of  the  Mouth 
of  the  Mofl:  High,  made  and  created-,  which 
mufl:  be  underftood  in  the  fame  Senfe  with 
thofe  Words  oi  Mofes,  when  he  defcribes  the 
Creation  of  Light :  And  Godfaid,  let  there 
be  Light ;  and  there  was  Light ^  Gen.  i.  3. 
It  is  likewife  to  be  obferved,  that  this  Guar- 
dian  Angel   of  Ifraely  whofe   Throne  was 
in  the  cloudy  Pillar,  &c,  is  here  declared 
to  have  been  a  created  Being,  in  Terms  as 
ftrong  and  plain  as  it  is   in  the  Power  of 
Language   to   exprefs.     It  may  alfb    fur- 
ther be  remarked,  that  although  he  is  pofi- 
tively  faid  to  have  been  made  and  created, 
yet  becaufe  he  was  fpoken  into  Exiftence 

before 


^n  Essay  on  Spirit.        yj^ 

before  the  Sun  and  the  Moon,  thofe  Mea- 
fures  of  Duration,  which  were  given  Man- 
kind, (8)  for  Signs  J  and  Jor  Seajom,  and 
for  Days,  and  Jor  Tears  ;  becaufe  he  was 
in  the  Beginning,  before  the  World,  he 
ftiles  himfelf  eternal.     See  Se6t.  XXXIJI. 

Ln.  And  in  the  fame  Kind  of  Stile  it  is 
that  Solomon,  fpeaking  of  this  fame  Being, 
under  the  Denomination  of  Wifdom,  repre- 
fents  it  as  a  feparate  intelligent  Agent,  per- 
fonally  fubfifting  with  GoAfrofn  Everlafting, 
becaufe  it  was  brought  forth  before  the  Cre- 
ation of  this  World.     For  thus,  fpeaking 
in  the  Perfon,  and  under  the  Chara&r  of 
Wifdom,  he  faith  (9),  Jehovah  (i)  pofejfed 
7ne  in  the  Beginning  of  his  Ways,  before  his 
Works  of  old,     I  was  fet  up  from  ever- 
lasting, from  the  Begi?ining,  or  ever  the 
Earth  was.     When  there  were  no  Depths,  I 
was  brought  forth  ;  when  there  were 
no  Fountains  abounding  with  Water.     Be- 

(8)  Gen.  i.    14. 

(9)  Prov.  viii.  22. 

( 1 )  In  the  Septuagint  it  is,  The  Lord  created  me. 

I  2  Jore 


6o       A71  Essay  <j;^  Spirit. 

fore  the  Mount  aim  were  fettled  5  before  the 
Hills  was  I  BROUGHT  FORTH  :  While 
ds  yet  he  had  not  made  the  Earthy  nor 
the  Fields^  nor  the  higheji  Part  of  the  Dujl 
oj  the  World.  When  he  prepared  the  Hea- 
vens I  was  there  :  When  he  fet  a  Compafs 
upon  the  Face  of  the  Deep  :  When  he  gave 
to  the  Sea  his  Decree,  that  the  Water  Jhould 
not  pafs  his  Commajidment :  When  he  ap- 
pointed the  Foundations  of  the  Earth  -,  then 
1  was  by  him  as  one  brought  up  with  him  : 
And  I  was  always  his  Delight ,  rejoicing  al- 
ways before  him, 

LIII.  But  Philo  fiiddeus  further  obferves, 
that  this  Archangel  with  many  Names, 
whofe  Portion  was  Ifrael^  was  alfo  called 
by  the  Name  of  God.  Now  let  us  fee  what 
Foundation  there  is  for  this  in  the  Scriptures 
of  the  Old  Teftament.  The  Name  of 
God,  which  the  Jews  never  pronounced, 
but'called  it  the  ineffable  Name,  was  Jeho- 
vah ;  fo  that,  whenever  in  reading  the 
Bible,  they  met  this  Word,  inftead  thereof, 
they  always  faid  Adonai  or  Elohim  ;  and  the 

Authors 


All  Essay  o?i  Spirit.        (Ji 

Authors  of  the  Septuagint  Tranflatlon  of  the 
Bible,  who  were  yews,  when  they  rendered 
it  into  Greek,  always  tranflated  it  by  the 
Word  Kvpioi,  which  we  in  Englifi  render 
the  Lord,  Which  is  the  Reafon  alfo,  why 
Philo  does  not  mention  that  Name  of  God 
by  which  this  Archangel  was  denominated, 
but  fays  only,  in  general,  that  he  was  cal- 
led by  the  Natne  of  God,  Now  the  Inftan- 
ces  in  the  Old  Teftament,  where  an  An- 
gel, and  in  particular,  that  Angel  which 
aded  as  a  Guardian  Angel  to  the  Seed  of 
Abraham,  and  prefided  over  the  Children* 
of  Ifrael,  is  called  Jehovah^  are  very  nu- 
merous. 

LIV.  Thus,  when  Hagar  fled  from  the 
Face  of  her  Miftrefs,  it  is  faid,  that  an  An- 
gel of  Jehovah  Jound  her  in  the  WildernefSy 
and  the  Angel  of  Jehovah  fiid  unto  her  : 
"Return  to  thy  Mi/lrefs.  Now,  though  Mo- 
fes  in  this  Place  calls  the  Perfon  who  fpake 
to  Hagar  an  Angel  of  fehovah,  yet  Mofes 
afterwards  mentions  this  fame  Perfon  under 
the  diredt  Name  of  Jehovah  :  For,  fays 

he. 


6i        An  Essay  on  Spirit. 

he,  (2)  Hagar  called  the  Name  of  ]?.vlo- 
V  AH  that /pake  to  her^  Ihou  God  feejl  me, 

LV.  Thus  alfo  it  is  faid  of  Abraham, 
that  (3)  Jehovah  appeared  unto  him  m  the 
Plains  oj  Mamre  ;  and  he  fate  in  the  T'ent- 
door  in  the  Heat  of  the  Day  ;  and  he  lift  up 
his  Eyes  and  looked,  and  loy  three  Men  flood 
by  him.  Now  that  two  of  the  Perfons 
which  are  here  called  Men,  becaufe  they  ap- 
peared as  fuch,  had  each  of  them  the  Ap- 
pellation of  yehovah  given  them,  will  ap- 
pear from  the  Context :  For  when  one  of 
thefe  Men  enquired  for  Sarah,  and  faid, 
Lo  !  Sarah  thy  Wife  /hall  have  a  Son  ;  upon 
which  Sarah  laughed  within  herfelf :  Then 
it  is  pofitively  faid,  that  Jehovah  faid 
tmto  Abraham,  why  did  Sarah  laugh  f  Is 
any  thing  too  hard  for  Jehovah  ?  And  yet  it 
is  faid,  after  all  this,  that  the  Men  rofe  up 
from  thence ^  and  looked  towards  Sodom  ; 
and  Abraham  went  with  them  to  bring  them 
on  the  Way  :  And  Jehovah  faid,  (hall  I 


{2)  Gen.  xvi.  7, — i  j. 
(3)  Gen.  xviii.  1,  t^r. 

hidfi 


An  Essay  on  Spirit.        65 

hide  jrom  Abraham  that  thing  which  I  dot 
And  when  two  of  the  Men  had  turned  their 
Faces  from  thence,  and  went  towards  5*0- 
dom  ;  it  is  faid,  Abraham  jlood  yet  before 
Jehovah.  And  when  Abraham  was  plea- 
ding in  Favour  of  ^odom  and  Gomorrah^ 
he  faid,  among  other  Things,  to  this  fe^ 
hovah  with  whom  he  was  converfing,  PjalJ 
not  the  fudge  of  all  the  Earth  do  right  ? 
And  when  the  Difcourfe  was  ended,  Mofes 
fays,  that  Jehovah  went  his  Way^  as 
foon  as  he  had  left  communicating  with  Abra- 
ham, and  Abraham  returned  to  his  Place, 
Whence  it  is  manifefi:  beyond  all  Doubt,  that 
one  of  thefe  three  Men  who  was  left  alone 
in  Converfation  with  Abraham^  is  called 
Jehovah,  and  the  Judge  of  all  the  Earth. 

LVI.  And  when  the  two  Men,  which 
had  left  Abraham  and  Jehovah  converfing 
together,  came  to  Sodom,  it  is  faid,  (4) 
And  there  came  two  Angels  to  Sodom  at 
Even.     And  when  the  Morning  arofe^  then 

(4)  Gen.  xix.  I,  iic. 

the 


^4        -^^^  Essay  on  Spirit. 

/)&^  Angels  hajlened  Lot.  And  he  faid^ 
that  is,  one  of  the  Angels  faid,  Efcape  for 
thy  Life  ;  for  I  cannot  do  any  thing  till  thou 
be  come  thither.  And  the  Sun  was  rifen  up- 
en  the  Earth,  when  Lot  entered  into  Zoslu 
7hen  Jehovah  rained  upon  Sodom  and 
upon  Gomorrah  Brimjlone  and  Fire  from 
Jehovah  out  of  Heaven.  Whence  it  is 
plain,  that  one  of  thefe  two  Angels  is  here 
alfo  dignified  with  the  Appellation  of  fe- 
hovahy  and  yet  is  reprefented  as  ading  un- 
der the  Influence  of  another  fehovah  in 
Heaven.  So  that  it  is  manifefl,  here  are 
two  diftindl  Perfons,  or  Angels,  which  ap- 
peared upon  Earth,  to  each  of  which  is  gi- 
ven the  Appellation  of  fehovah. 

LVIL  Again,  when  Jacob  lived  with  his 
Father  Laban^  and  was  giving  an  Account 
to  his  Wives  of  their  Father's  Conduct  and  Be- 
haviour towards  him,  he  fays,  (5)  And  the 
Angel  of  God  fpake  to  me  in  a  Dream^  fay- 
ingy  Jacob  j  and  I  faid,  here  am  I;  and  he 

(5)  Gen,  xxiv.  47,  xxxi.  u» 

faid. 


A72  Essay  07i  Spirit.        (^y 

faid^  I  am  the  God  of  Bethel,  where  thou 
cinointedjl  the  Pillar  and  vowed  a  Vow  u?2to. 
vie.  Now  the  Vow  which  Jacob  made  at 
'Bethel  was  this,  (6)  If  God  be  with  me^^ 
and  will  keep  me  in  this  Wajy  that  I  go^  and 
will  give  me  Bread  to  e^t^  and  Raiment  to 
put  on  J  fo  that  J  come  again  to  my  Father's. 
Houfe  in  Peace:  Then  fiall  Jehovah  be 
my  God.  Whence  it  is  pkin,  that  an  An- 
gel of  God,  fpeaking  to  "Jacob,  calls  him- 
felf  (7)  y^^o'Utf^  the  Go</ 0/^  Bethel. 

LVIII.  Thus  alfo  we  find  it  faid,  that 
(8)  /i6^  Angel  of  Jehovah  appeared u?ito 
Mofes,  in  a  Flame  of  Fire  out  of  the  Buf:, 
^nd  Mofes  [aid,  I  will  now  turn  a/jde,  and 
fee  this  great  Sight,  wJjy  the  BuJIj  is  not 
burnt.  And  when  Jehovah  Jaw  that  he 
had  turned  ajide  to  Jee^  God  called  unto 
him  out  oj  the  Midft  of  the  BuJJ.\  Moreover, 
he  faid,  I  am  the  God  of  thy  Fathers,  the 


(6)  Gen.  xjcvlii.   20,  21. 

(7)  See  alfo  Gf«.  xxxii.  24,  ^c;  and  compare  it  with 
llofea  xii.   4,   5. 

(8)  Exod.  iii,   2,  6,   Ads  vii.  30,  35. 

K  God 


&&       An  Essay  on  Spirit. 

Gi?^  ^  Abraham,  the  God  oj  Ifaac,  and  the 
God  oJ  Jacob.  And  Mofes  hid  his  Face  y 
J  or  ke  was  afraid  to  look  upon  God.  Where 
it  is  manifeft,  that  an  Angel  is  called  by 
MofeSy  Jehovah ;  and  that  the  Angel  calls 
himfelf,  the  God  of  Abrahanty  the  God  of 
IJbac,  and  the  God  of  Jacob:' '^'  ^V  -.  '^^  ^'"''v 

LIX.  Thusalfo,  when  the  Children  of  ^ 
raelwcxQ  marching  towards  the  Red-Sea,  if  is 
faid,  that  (9)  the  Angel  of  God,  which 
'went  before  the  Camp  of  Ifrael,  removed  and 
went  behind  them,  and  the  Pillar  of  the 
Cloud  went  from  before  their  Face,  and  flood 
behind  them.  And  yet,  in  another  Place,  it 
is  faid,  that  (i)  Jehovah  went  before 
them  by  Day  in  a  Pillar  of  a  Cloud,  to  lead 
them  the  Way  -,  and  by  Night  in  a  Pillar  of 
Fire^  to  give  them  Light. 

LX.  It  is  alfo  faid,  when  Mofes  went  up 
to  Mount  Sinai,  that  (2)  Jehovah  called  un- 


(9)  Exod.  xiv.  ig. 
(i)  Exod.  xiii.  21. 
(2)  Exod.  xix.  3,  ^f» 

to 


An  Essay  on  Spirit.        67 

to  him  out  of  the  Mountain,  And  again,  that 
Mofes  came  and  called  for  the  Riders  of  the 
People y  and  laid  before  their  Faces  all  theje 
Words  which  Jehovah  commanded  him. 
And  that  Mofes  returned  all  the  Words  of  the 
People  of  Ifrael  unto  Jehovah.  That  Je- 
hovah Jaid  again  unto  Mofes,  go  unto  the 
People y  and  fa7i5iify  them  to- Day  and  to- 
Morrow y  and  be  ready  againjl  the  third  Day : 
For  the  third  Day  Jehovah  will  come 
downy  in  the  Sight  oj  all  the  People ^  upon 
Mount  Sinai,  ^nd  the  third  Day,  Mowit 
Sinai  was  altogether  ohm  Smoke ^  becaufe  Je- 
hovah defc ended  upon  it  in  Fire.  ^^  And 
Jehovah  came  down  upon  Mount  Sinai.  — 
And  ^'E'o.Qv K'A  called  up  Mofes  unto  the 
7op  of  the  Mount.  And  God  [pake  all  thefe 
Words,  faying,  I  am  Jehovah  thy  God, 
which  brought  thee  out  of  the  Land  of 
Egypt,  ^f.  And  yet  St.  Stephen,  who  was 
a  Jew,  affirms,  that  (3)  the  Law  was  gi- 
ven by  the  Difpofition  0/ Angels  :  And 
that  it  was  an  Angel  that  [pake  to  Mofes 

(3)  Ads  vii.  33,  38. 

.\   '  K  2  from 


68        'Afi  Essay  on  Spirit.   ■ 

from  Mount  Sinai,  a7id  with  our  Fathers, 
who  received  the  lively  Oracles  to  give  unto 
us.  And  St.  1*0111  fays,  that  (4)  the  Law 
was  ordained  of  Angels.  And,  in  his 
Epiille  to  the  Hebre%vs,  he  calls  it,  (5)  the 
Word  Jpoken  of  Angels. 

LXT.  It  is  likewife  to  be  obferved,  that, 
when  (6)  Mojes  and  Aaron,  and  Nadab 
and  Abihu,  and  feventy  of  the  Elders  of 
IfraeU  went  up  into  the  Mount,  by  the 
C-ommand  of  God,  it  is  faid,  T^hey  faw 
the  God  of  Ifrael  ; — alfo  they  faw  God,  and 
did  eat  and  dri?ik  :  That  is,  they  faw  the 
God  of  Ifrael,  and  did  live  to  eat  and 
drink.  Whereas,  when  Mofes  afterwards 
applied  to  God,  and  begged  it  of  him,  as 
a  Favour,  that  he  might  fee  his  Glory,  or 
Face,  that  he  might  know  him  ;  (7)  Je- 
hovah faid  unto  him,  thou  canjl  not  fee  my 
■  Face  ;  for  there  fiall  no  Man  fee  me,  and 


(4)  Gal.  iii.  9. 

(5)  Heh.   ii.   2. 

(6)  Exod.  xxiv.    10,  i^c. 

(7)  Exod.  xxxiii.   17,  (ifc. 

llve^ 


An  Essay  on  Spirit.        6^ 

live.  But,  fays  he  to  Mofes,  I  will  make 
all  my  Goodtiefs  pafs  before  thee,  and  I  will 
proclaim  the  Name  of  Jehovah  before 
thee  :  And  it  fJmll  come  to  pafs,  while  my 
Glory  paffeth  by,  that  I  will  put  thee  in  a 
Clift  of  the  Rock,  and  will  cover  thee  with 
my  Hand  while  I  pa/s  by  :  And  I  will  take 
away  mine  Hand,  a?id  thou  Jloalt  fee  what  (8) 
follows  me  -,  but  my  Face  fhall  not  be  feen. 
And  accordingly,  when  Mo/es  returned  to 
the  Mount,  it  is  faid,  that  Jehovah  def- 
cended  in  the  Cloud,  and  food  with  him 
there,  and  proclaimed  the  Name  (?^  Jeho- 
vah. And  ]EVi ow hH  pajjed  by  before 
him  and  proclaimed  ]ehow  A¥i,  Jehovah 
God,  merciful  and  gracious,  &c.  ^nd  Mo- 
fes  made  hafe^  and  bowed  his  Head  and 
worjh'tpped. 


(8)  The  Original,  which  in  our  Tranflation,  we  render 
Back-Parts,  properly  fignifies  any  Thing  or  Perfon  that  is 
behind  or  followeth  another.  In  which  Senfe  it  is  ufed 
Gen.  xviii.  10.  When  Mc/es  faith,  andS2LXz\\  heard  it  in  the 
Tent-Door,  luhich  luas    behind    him.     So  alfo,  Jojhua  vi. 

13.  And  the  Rearnvard  folloived  after  the  Ark.  So  alfo, 
2  Sam.  X.  g.  If'^hen  Joaby^w  that  the  Front  of  the  Battle 
'u:as  again]}  him  before  and  BEHIND.     See  alfo  2  Chrcn.  xiii, 

14,  i^c.  ijc. 

LXIL  Whence 


yo        v^;^  Essay  07i  Spirit. 

-  LXIL  Whence  it  is  manifeft,  that  this 
yehovdhy  whom  Mofes  mzd^  hafte  to  wor- 
fhfp,  could  not  be  that  jfehvahy  whofe 
Face  could  not  be  fcen,  whom  no  Man 
could  fee  and  live  ;  but  the  Jehovah  who 
Jol/owedthc  Invifible  Jehovah,  and  was  pro- 
bably the  fame  Perfon  with  that  God  of 
Ifraely  who  was  feen  by  Mofes  and  Aaron, 
and  Nadab  and  Abihu,  and  the  feventy  El- 
ders of  Ifrael :  And  who  is  called  by  God, 
in  another  Place,  the  Similitude,  or  Image, 
of  Jehovah,  For,  fays  Jehovah  unto  the 
People  of  Ifrael,  with  my  Servant  Mofes 
will  I  /peak  Mouth  to  Mouth  ;  and  (9)  the 
Similitude  of  Jehovah  Jhall  he  behold, 

LXin.  Now  this  Jehovah,  or  this  Simi-f 
litude,  Image,  or  Reprefentative  of  Jeho- 
vah, which  Mofes  beheld,  is  manifeftly  the 
fame  Perfon  with  that  Guardian  Angel  of 
Ifrael,  who  had  fo  often  appeared  already, 
and  fpoken  to  Abraham,  Jacob,  and  Mofes, 

(9)  Numb.  xii.  7,  8, 

In 


An  Essay  07i  Spirit.        71 

in  the  Name  and  Pcrfon  of  'Jehovah ;  bc^\ 

caufe  it  was  on  this  very  Account  that  Mo- 

f$s  defired  oF  God  to  fhew  ,  him  his  Glory, 

that  he  might  know  the  Perfon  who  was  to 

condu6l  the   Ijraelites    into    the   promifed 

Land.     For  thus  it  is  that  Mofes  mtrodiU.- 

ceth  his  Requeft.      ( i )  yhd  Mofes  [aid  unA 

to  Jehovah,  fee  thou  jayeji  unto  me,  bring 

up  this   People  :  And  thou  haft  not  let  me 

know  whom  thou  wilt  fend  with  me.  —  Now 

therefore  I  pray  thee,  ij  I  have  found  Grace 

in  thy  Sight,  Jhew  me  now  (2)  thy  Way;' 

that  I  may  know  thee  :  And  confider  that 

this  Nation  is  thy  People.     And  jEHovAHi 

jaid,  I  will  do  this  Thing  that  thou  hafl  Jpo-^ 

ieny  &c.     And  he  Jaid^  thdu  canjl  not  Jee  - 


(0  Exod.xxxXn.  12,  ^c. 

(2)  The  original  Word  ^"»i  is  ufed  in  a  great  Variety 
of  Senfes  in  the  Old  Teftament ;  the  Septuagint  Verfion 
renders  it  in  this  Place  "Liavlov,  thyfdf.  And  in  the  fame 
Senfe  it  probably  is,  that  Da^'iJ,  praying  tojeho-uah,  fays, 
God  be  merciful  unto  us,  and  blefs  us  ;  and  caufe  thy  Face  to ' 
fhine  upon  us  :  That  THy  Way  (or  Thou)  may  be  knonvn  up- 
on Earth,  thy  facing  Health  among  all  Nations,  Pfal.  Ixvii. 
z.  And  in  Ffal.  Ixxvii.  I3.  He  fays,  tht  Way,  O  God, 
(or  Thoii)  is  in  the  SanSIuary.  And  hence  probably  it  is,  that 
the  Prophet  Amos  calls  the  God  or  Idol  of  Beerjheba,  the 
Way  of  Beerlheba,  A?n.  viii.  14. 

'  my 


71        An  Essay  on  Spirit. 

my  Faee  ;  for  there  Jhall  no  Man  fee  my 
Face  and  live.  But  it  Jhall  come  to  pajs, 
while  my  Glory  pajjeth  by,  that  I  will  put 
thee  in  a  Clijt  of  the  Rock  ;  a?td  will  cover 
thee  with  mine  Hand^  while  I  pafs  by  ;  and 
I  will  take  away  mine  Hand^  and  thou  Jhalt 
fee  what  followeth  me :  But  my  Facefmll  not. 
be  feeUi  &c.  ^ 

LXIV.  So  that  this  Being  which  follow- 
ed fehovah,  this  Way,  this  Glory  of  yeho"^ 
Vdh,  whom  the  invifible  fehovah  proclaim-, 
ed  to  be  fehovah  as  well  as  himfelf,  is  ma-., 
nifeftly  that  Angel,  who  was  appointed  by 
God  to  conduct  the  Ifraelites  into  the  pro- 
mifed  Land.     And  therefore  God  faith  to 
Mofes,  in  another  Place,   (3)  Behold  I  fend 
an  Angel  before  thee  to  keep  thee  in  the  Way, 
and  to  bring  thee  ijito  the  Place  which  I  have 
prepared.     Beware   of  him,    and  obey   his 
Voice,  provoke  him  not,  for  he  will  not  par^ 
don  your  T^rajifgrefjiom  ;    for  my  Name 
IS  IN  HIM.     That  is,  behold  I  fend  an 

(3)  Exod.  xxiii.  20,  z\. 

Angel 


An  Essay  on  Spirit.        73 

Angel  before  thee  a(5ling  in  my  Stead,  and 
by  my  Authority  j  beware  of  him,  and 
obey  his  Voice,  provoke  him  not,  for  / 
have  proclaimed  him  Jehovah  ;  and,  as  he 
adts  by  my  Authority,  and  my  Power  is  de- 
legated unto  him,  as  my  Similitudes  Image, 
or  Reprefentative,  he  will  not  pardon  your 
Tranfgreflions,  for  my  Name  of  'Jehovah 
is  in  him. 

LXV.  And  hence  It  comes  to  pafs,  that 
this  Second  Jehovah  is  in  a  particular 
Manner  diftinguifhed  by  the  Appellation 
of  the  God  of  Ifrael,  the  Jehovah  of 
ZioTif  and  the  Jehovah  of  the  Jews.  For 
thus  the  Prophet  Hofea^  fpeaking  by 
Authority  from  God  the  great  Jehovah 
faith,  (4)  But  I  will  have  Mercy  on  the 
Houfe  of  Judah,  and  will  fave  them  by 
Jehovah  their  God.  And  Zechariah 
the  Prophet,  fpeaking  of  the  fame  People, 
faith,  (5)  I  will  jirengthen  them  in  Jeho- 
vah, and  they  Jhall  walk  up  and  dou^n  in 


(4)  tiof.  i.  7. 

(5)  Ze(h.  X.   \%, 


HIS 


/4       ^^^  Eassy  on  Spirit. 

HIS  1^ AM -£.,  faith  Jehovah.  Not  in  my 
Isfame,  but  in  his  Name,  faith  the  invifible 
yehovab  ;  that  is,  in  the  Name  of  the  God 
of  Ifrael,  whom  they  had  feen.  And,  in 
another  Place,  the  fame  Prophet  faith,  (6) 
Sing  and  rejoice,  O  Daughters  of  Zion  ; 
Jor^  loy  I  come,  and  1  will  dwell  in  the 
^Midji  of  thee^  jaith  Jeho  v  ah  :  And  many 
Nations  fiall  be  joined  to  Jehovah  in  that 
Day,  and  Jldall  be  my  People  :  A?id  I  will 
dwell  in  the  Midfi  of  thee,  and  thou  Jhalt 
know  that  //^d- Jehovah  of  Hosts  hath 
fent  me  unto  thee.  Where  the  Jehovah  of 
Zion  is  plainly  diilingnifhed  from  the  Jeho' 
'vah  of  Hofts,  and  acknowledgeth  himfelf 
to  be  fent  by  him. 

LXVI.  The  only  Difficulty  In  this  Cafe 
is  this,  that  the  Jehovah  of  Zion,  though 
In  this  one  Place  he  acknowledgeth  him- 
felf to  be  fent  by  the  Jehovah  oj  Hojls,  yet 
in  other  Places  this  Jehovah  of  Zion,  or 
the  Angel  which  appeared  unto  Abraham 

(6)  Zech.  ii»  lO,  lu 

and 


An  Essay  on  Spirit.        75 

xind  Jacoby  and  MofeSy  does  not  always  de- 
clare that  he  is  deputed,  and  fpeaks  by  the 
delegated  Authority  of  the  Jehovah  of 
Hofts  ;  which  is  the  general  Meaning  of  the 
Phrafe  of  fpeaking  m  the  ISJame  of  any  one ; 
but  actually  and  literally  fpeaks  in  his  own 
Name,  and  calls  himfelf  Jehovah^  and  faith, 
/  am  the  God  of  Abraham ;  and  /  am  the 
God  of  Bethel ;  and  /  brought  thee  out  of 
the  Land  of  Egypt,  ^c  ;  and  pofitivcly  pro- 
hibits Mofes  and  the  Children  of  Ifrael  from 
worfhipping  any  other  God  but  himfelf: 
T^hou,  fays  he,  foalt  have  none  other  Gods 
before  me*  Thereby  feeming  to  forbid  even 
the  Worlhip  of  the  Supreme  fehovah,  the 
Jehovah  of  Hojis, 

LXVII.  In  Anfwer  to  which  it  is  to  be 
obferved,  that  the  Hebrews  were  far  from 
being  explicit  and  accurate  in  their  Style, 
but  left  great  Room  for  the  (7)  Imagina- 


(7)  Any  one  that  does  but  open  the  Englijh  Bible,  and 
obierve  the  Number  of  Words  that  are  inferted  in  Italic 
Characters,  none  of  which  are  in  the  Original,  will  imme- 
diately perceive  the  Truth  of  this  AfTertion. 

L  2  tion 


f6       An  Essay  07i  Spirit. 

tion  of  the  Reader  to  fupply,  and  fill  up  the 
Deficiencies  ;  and  that  it  was  very  cufto- 
mary  for  one  Perfon  to  fpeak  in  the  Name 
and  Charadler  of  another  Perfon,  without 
making  the  leafl:  Mention  of  the  other  Per- 
fon, in  whofe  Name  the  Words  were  fpo- 
ken.     Thus  It  is  allowed  by  the  univerfal 
Confent  of  all  Antiquity,  as  well  'Jews  as 
Chrijiians,  that  in  the  fecond  Pfalm,  David 
is  there  fpeaking  of  the  Mejfiahy  and  yet 
the  whole  Pfalm  is  delivered  In  the  Perfon 
and   Character  of  David  himfelf.     Why^ 
fays  he,  do  the  Heathen  rage,  and  the  Peo- 
ple imagine  a  vain  Thing,     'The  Kings  of 
the    Eart^  fet   themfelves,   and  the  Riders 
take  Council  together  againfi  Jehovah,  and 
againjl   his   anointed.      He  that  fitteth   in 
Heaven  P^all  laugh  ;  Jehovah  jhall  have 
them  in  Deriflon.     Then  Jhall  he  fpeak  unto 
thetn  in  his  Wrath ,  and  vex  them  in  his  fore 
Difpleafure.     Tet  have  I  fet  my  King  upon 
my  holy  Hill  of  Sion.     I  will  declare  the 
Decree,   Jehovah  hath  faid  unto  me, 
Thou  art  my  Son,  this  Day  have  I  begotten 

thee* 


An  Essay  on  Spirit.        77 

thee.     AJk  of  me^  and  I  will  give  thee  the 
Heathen  Jor  thine  Inheritance^  and  the  ut- 
termofl  Parts  of  the  Earth  for  thy  Pojfef- 
fion, 

LXVni.  Now  it  is  plain,  that  the  De^ 
cree  here  fpoken  of,  though  it  was  deliver^ 
ed  unto  Davidy  yet  the  Purport  thereof 
was  not  promifed  to  Davidy  but  to  fomc 
one  of  the  Seed  of  David,  2  ^am.  vii. 
12,  14,  16,  of  whom  God  faid,  /  will 
he  his  Father,  and  he  pall  be  my  Son.  And 
yet  David  faith,  when  fpeaking  of  this 
Decree  :  /  will  declare  the  Decree,  Jeho- 
vah hath  faid  unto  me,  Thou  art  my 
Son,  this  Day  have  1  begotten  thee.  And 
what  is  further  remarkable,  is,  that  it  was 
not  yehovah,  but  Nathan  the  Prophet, 
whq  fpake  to  David  by  Authority  from 
God. 

LXIX.  And  indeed  nothing  is  more  comr 
mon  than  for  Prophets  and  Angels  to  fpeak 
authoritatively  in  their  own  Name,  without 
ijitroducing  their  Speech  with  an  explanatory 

Preface, 


78        Alt  Essay  on  Spirit. 

Preface,  mentioning  the  Perfon  in.  whofe 
Name  they  fpeak.  Thus  the  Prophet  Ifaiah 
faith,  (8)  T.he  Word  that  Ifaiah  the  Son  of 
Amos  Jaw  concerning  Judah  a?id  Jerufalem 
—  (9)  For  behold  the  Lord,  the  Jehovah 
OF  Hosts  doth  take  away  from  Jerufalem 
and  from  Judah  the  Stay  and  the  Staffs 
ficc. — And  then  fome  Verfes  afterwards,  he 
faith.  And  I  will  give  Children  to  be  their 
Princes,  and  Babes  [hall  rule  ever  them, 
&c.  Where  it  is  manifeft,  that  the  Prophet 
ipeaks  in  this  laft  Place  in  the  firfl:  Perfon, 
in  his  own  Name,  without  inferting  the 
Words,  and  "Jehovah  faid  unto  me,  which 
feem  neceflary  to  have  been  inferred,  in  or- 
der to  make  his  Words  intelligible,  if  he 
intended  they  fhould  be  underftood  of  Je- 
hovah,  and  not  of  himfelf ;  but  that  he 
knew  very  well  the  Jews  would,  of  them- 
felves,  fupply  the  Deficiency. 


(8)  I/ai\\.   1. 

(9)  Jfai  iii.  i,—'4. 


LXX.  In 


An  Essay  on  Spirit.        79 

LXX.  Li  like  Manner,  in  the  Revela- 
tion of  St.  yohn,  though  the  Apoftle  de- 
clares, that  it  was  delivered  to  him  by  an 
Angel,  and  calls  it  (i)  T^he  Revelation  of 
Jesus  Christ,  which  God  gave  unto 
him,  to  Jloew  unto  his  Servants  Takings  which 
mud  fiortly  come  to  pafs  ;  and  he  fent  and 
Jignijied  it  by  his  Angel  unto  his  Servant 
John  :  Yet  through  the  whole  Book  this 
Angel  fpeaks  indifferently  In  the  firft  Per- 
fon,  either  when  he  fpeaks  in  the  Name  of 
God  the  Father,  or  in  the  Name  of  "Jefm 
Chrifi,  or  in  his  own  Name.  Thus,  Rev. 
i.  10.  St.  yohn  [siys,  I  was  in  the  Spirit 
on  the  Lord'j-Day,  and  heard  behind  me  a 
great  Voice,  as  of  a  1'rumpet,  faying,  1  am 
Alpha  and  Omega,  the  firft  and  the  lali^ 
&c.  Now  this  Voice  was  undoubtedly  the 
Voice  of  the  Angel,  who  was  fent  to  teftify 
unto  him ;  and  yet  he  fpeaks  in  the  firft 
Perfon,  faying,  I  am  Alpha  and  Omega  : 
And  Verfe  13,  when  he  turned  to  fee  the 

(0  Riv.  \,  1, 
:  Voice 


So        Aft  Essay  on  Spirit* 

Voice  that  fpake  with  him,  he  fays,  (2) 
Aiid  when  I  Jaw  him,  1  fell  at  his  Feet  as 
dead :  And  he  laid  his  "Right -hand  upon  me^ 
faying  unto  me.  Fear  not :  I  am  the  Firji 
and  the  Lafl ;  /  am  he  that  liveth  and  was 
dead ;  and  behold  I  am  alive  for  evermore. 
Where  it  is  manifeft  that  this  Angel  fpeaks 
at  once  both  in  the  Name  of  God  the  Fa- 
ther, and  of  God  the  Son  ;  becaufe  he  calls 
himfelf  Alpha  and  Omega,  and  yet  declares 
he  was  once  dead.  And  yet,  Chapter  iii.  14, 
This  fame  Angel  fpeaks  only  in  the  Name 
of  Jefus  Chrijii  faying,  T'hefe  Things  faith 
the  Amen,  the  faithful  and  true  Witnefs^ 
THE  Beginning  of  the  Creation 
OF  God  :  Which  is  the  Charader  given 
by  St.  Faul  of  'Jefus  Chriftt  who  ftiles  him 
(3  )  the  Fir ^ -horn  of  the  whole  Creation, 

LXXI.  However,  towards  the  Clofe  of 
the  whole  Revelation,  St.  fohn  fays,   (4) 


(2)  Rev.  i.   17. 

(3)  npJIoToxo;  wacTfl?  xlicrf*)?,  i.  tf>  The  Firft-bom  of  the 
whole  Creation  ;  and  not  as  we  tranflgte  it,  the  firjl-born  of 
t^very  Creature,  Col.  i.   15. 

{4)  ^ij.  xxii.  8,  ^i. 

I  Johif 


Jl?i  Essay  on  Spirit.        8i 

/  John  faw  thefe  T'hings  and  heard  theniy 
tind  when  1  had  heard  and  feen^  I  fell  down 
to  worfhip  before  the  Feet  of  the  jingel 
which  fiewed  )»€  thefe  things.  I'hen  faith 
he  unto  mi^  fee  thou  do  it  not ;  for  1  am  thy 
Fellow-Servant,  and  of  thy  Brethren  the 
Prophets,  and  of  them  which  keep  the  Say-" 
ings  of  this  Book  :  JVoffkip  God.  And  he 
faith  unto  me,  Seal  not  the  Sayings  of  the 
Prophecy  of  this  Book  ;  for  the  Time  is  at 
Hand. — And  behold  I  come  quickly  ;  and  my 
Reward  is  with  me,  to  ginje  to  every  Man  ac^ 
cording  as  his  Works  Jhall  be.  lam  Alpha  and 
Omega,  ihi  Beginning  and  the  End ;  the 
Firfl  and  the  Lafi.  —  /  Jefus  have  fent  mi?i^ 
Angel  to  teflijy  unto  you  thefe  Takings  in  the 
Churches.  I  am  the  Root  and  the  Offspring 
of  David,  and  the  bright  and  the  Morning- 
Star* 

LXXn.  Where  it  is  inanifeft,  that  this 
Angel  who  had  reflifed  Worfhip  and  Ado- 
ration, and  had  declared  himfelf  to  be 
a  created  Being,  the  Fellow-Servant  of 
J^huy  and  of  his  Brethren  the  Prophets  ; 

M  yet 


8i       An  Essay  on  Spirit. 

yet  becaufe  he  was  fent  by  'Jefm  to  teftify 
that  Revelation,  (5)  which  was  given  unto 
'jedis  by  God,  he  therefore  fpeaks  indiffe- 
rently in  the  firft  Perfon,  7,  either  when  he 
fpeaks  in  his  own  Perfon,  in  the  Perfon  of 
yefus,  or  in  the  Perfon  of  God  the  Fa- 
ther. So  that  it  ihould  feem  no  extraordi- 
nary thing  to  find  that  exalted  Angel  whom 
God  had  proclaimed  'Jehovahy  Ipeaking  alio 
in  the  firft  Perfon,  and  faying,  /  am  that 
anjy  or,  I  am  the  God  of  Abraham,  or  the 
God  of  Bethel,  &c. 

LXXIIL  This  however  is  manifeft  from 
the  Whole  taken  together,  that  the  Jews 
had  great  Foundation  in  the  Scriptures  of 
the  Old  Teflament  for  their  Opinion  of  a 
Aiuiipoi  Ggo$,  a  Second  or  Secondary  God, 
that  is,  one  who  acSted  by  a  deputed  Power 
from  the  Supreme  God  ;  which  Philo  calls 
the  Archangel  with  many  Names :  For  it 
appears  he  was  therein  called,  ^he  great 
Frince  which  jiandeth  for  the  Children  of 

(5)  ^-v.  i.  I.-  ,..  1j/,^   . 

Ifrael ; 


An  Essay  on  Spirit.       83 

Ifracl ;  The  Word  of  God  ;  T.he  Wijdom  of 
God  ;  T'he  Similitude,  or  Image,  of  God  ; 
and  Jehovahy  or  the  Name  of  God. 

LXXIV.  Now  then  let  us  fee  what 
Foundation  there  Is  in  the  Scriptures  of  the 
Old  Teftament  for  the  Opinion  of  a  third 
Perfon,  whom  the  Jews  'ATroyeia^evaiv, 
paid  divine  Honours  to.  And  here  it  may 
be  obferved,  that  it  hath  been  already  iliew- 
ed,  that  two  of  the  Angels,  which  appear- 
ed to  Abraham  in  the  Similitude  of  Men, 
were  each  called  by  the  Name  of  yeho~ 
vab :  (6)  For  as  the  one  which  remained 
converfing  with  Abraham,  while  the  other 
two  went  towards  Sodom,  was  called  yeho- 
vah,  fo  alfo  Is  one  of  the  two  Angels  which 
went  to  deftroy  Sodom,  called  Jehovah  alfo ; 
For,  fays  Mofes,  Jehovah  rained  upon 
Sodom  and  Gomorrah  Brim/io?2e  and  Fire 
from  Jehovah  oa/  0/  Heaven* 

(6)  See  Sea.  LVI. 

M  2  LXXV.  It 


84        '^^T^  Essay  on  Spirit. 

LXXV.  It  is  likewife  to  be  obfervcd,  that 
in  the  Prophecy  of  (7)  Zecha?'iahy  that 
Prophet,  in  declaring  a  Vifion  which  he 
had  feen  of  a  Candlejflick,  with  two  OHve- 
Trees  by  it,  fays,  that  an  Angel  talked  with 
him,  and  Zechariah  faid  unto  him.  What 
be  thefe  two  Olive-Threes  upon  the  right  Side 
of  the  Candlejlick  and  upon  the  left  Side 
thereof  1  And  1  anfwered  again  and  faid  wi- 
to  him  J  what  be  thefe  two  Olive- Branches, 
which  through  the  golden  Pipes,  empty  the 
golden  Oil  out  of  themfelves  ?  And  he  an* 
Jwered  me  and  faid,    T^hefe  are  the  two 

ANOINTED    ONES,     THAT    STAND  ^^'/^^ 

Lord  of  the  whole  Earth. 

LXXVI.  Now  it  is  manifefl:,  that  that 
Angel,  whofe  Portion  is  Ifrael,  is  by  the 
Prophet  Ifaiah  called  the  Angel  of  God's 
Prefence.  For,  fays  that  Prophet,  (8)  / 
^vill  mention   the    loving   Kindnefs  ^  Je-' 


(:t)  Zech.   iv.    I,  ^c, 
(8)  Ifai.  IxiJi.  7^  9. 


HOVAHj 


An  Essay  on  Spirit.        8y 

faovAH,  and  his  great  Goodnefs  towards 
the  Houfe  of  Ifrael.  —  In  all  their  Af" 
jliBions  he  was  aJiiBed,  and  the  Angel. 
OF  HIS  Presence  faved  them.  And  as 
this  Angel,  or  great  Prince  which  Jlandeth 
for  the  Children  of  Ifrael,  is  by  the  Prophet 
"Daniel  diftinguifhed  by  the  Name  of  Mi- 
chael ;  fo  It  may  be  further  proper  to  take 
Notice,  that  there  is  another  Angel  named 
by  a  particular  Name  in  the  Scriptures  of 
old  Teflament,  who  is  called  (9)  Gabriel  \ 
which  Gabriel,  according  to  St.  (i)  Liikey 
called  himfelf  alfo  the  Angel  that  ftandeth 
in  the  Prefence  of  God.  So  that  here  are 
plainly  two  Angels,  one  of  which,  for 
Diftinclion-fake,  is  called  Michael,  and  the 
other  Gabriel,  which  are  defcribed  as  {land- 
ing in  the  Prefence  of  God,  or,  as  Zecha- 
riah  cxprefTeth  it,  which  Jlafid  by  the  Lord 
of  the  whole  Earth.  As  a  Type  of  which, 
according   to   (2)  Philo  Judaus,    it  was, 

fg)  As  MfW/ fignifies  'Cat  Similitude  of  God;  fo  GahritI 
fignifies,  the  Stre?jgth,  or  Pon/jer  of  God. 
(1)   Luk.  i.    ig. 
\i)  Phil.  Wit.  Mofs,  lib.  iii.  p.  669.  Edit.  Franc.  i6gi. 

that 


2  6        ^n  Essay  on  Spirit. 

that  at  the  Building  of  the  Tabernacle,  God 
diredled  only  two  Cherubim  to  be  placed 
over  the  Mercy^Seat  in  the  Holy  of  Holies. 

LXXVn.  And  as  it  appears,  that  the 
Archangel  Michael  is  that  Perfon  who  is  cal- 
led the  Second  Efjence  by  the  Jews^  fo  upon 
Enquiry,  we  fhall  find  that  the  Angel  Ga^ 
briel  has  a  very  good  Title  towards  being 
confidered  as  that  Third  Ejjencey  or  Being, 
to  which  the  yews  paid  divine  Honours. 
For  the  Opinion  of  the  Jewsy  with  Regard 
to  this  Third  Being,  was,  (3)  that  <*  after 
*^  the  Second  Eflfence  comes  the  Holy  Spirit 
**  which  they  place  in  this  royal  Dignity, 
**  and  Degree  of  Principality,  becaufe  it  is 
^*  the  Will  of  the  great  Architedt  to  ap- 
^*  point  him  to  the  Principality  of  thofe  in- 
**  ferior  Beings,  who  may  want  his  Ailif- 
"  tance.  Who  therefore,  obtaining  the 
**  third  Place,  confers  on  thofe,  who  are 
<*  inferior  to  him,  thofe  excellent  Virtues 
"  which   he   himfelf  received   from   ano- 

(3)  Bufeh.  Prjep.  Evang.  lib.  vii.  cap.  15. 

«<  ther. 


An  Essay  on  Spirit.        87 

*'  ther,  to  wit,  from  the  divine  hogos^  his 
**  Better  and  Superior,  whom  we  before 
*'  fald  was  the  Second  to  the  fupreme, 
**  unbegotten  and  almighty  God."  So  fays 
Eufebius,  **  All  the  Hebrew  Divines,  after 
**  that  God,  who  is  over  all,  and  after  his 
**  firft-born  Wifdom,  pay  divine  Worfhip 
*'  to  the  third  and  holy  Power,  which  they 
**  call  the  holy  Spirit,  by  which  they  them- 
*^  felves  are  illuminated  when  they  are  di- 
**  vinely  infpired.'* 

LXXVin.  Now  It  IS  manifeft,  that  the 
Angel  Gabriel  was  employed  in  the  Adml- 
niflration  of  this  Office,  that  is,  in  the  il- 
luminating of  thofe  who  were  divinely  in- 
Ipired  ;  which  the  Prophet  Xechariah  me- 
taphorically exprefleth,  by  emptying  through 
golden  Pipes y  the  golden  Oyl  out  of  themfehes. 
Since  it  was  undoubtedly  for  this  Purpofe 
that  Gabriel  was  fent  to  the  Prophet  (4)  Da^ 
niel,  to  make  him  under  (land  the  Vijion :  And 
to  give  him  Skill  and  Underjianding*     And 

(4)  Dan,  viii.  i6.  ix.  21,22. 

therefore, 


88        An  Essay  on  SpiRit. 

therefore,  it  is  probable,  that  this  Angel 
Gabriel  was  that  holy  Spirit  who  was  em- 
ployed by  God  in  illuminating  the  reft  of  the 
Prophets  of  Old,  and  who  is  fo  often  men- 
tioned in  the  Scriptures  of  the  Old  Tefta-^ 
ment,  under  the  Name  of  the  holy  Spirit^ 
the  Spirit  of  God,  or  the  Spirit  oj  Jehovah. 
For  thus  the  Prophet  (5)  Nehemiah  pofi- 
lively  faith,  that  Jehovah  teftified  againft 
the  Wicked  by  his  Spirit  in  his  Pro- 
phets, And  the  Prophet  (6)  Zechariah 
faith,  7hey  made  their  Hearts  as  an  Ada- 
fnant  Stone,  left  they  fiould  hear  the  Law, 
and  the  Words  which  the  ]^noY kk  of 
Hosts  hath  sent  by  his  Spirit  in 
the  former  Prophets, 

LXXIX.  Which  Words  plainly  pr6vc 
this  Spirit  to  have  been  an  Intelligent  Agent, 
feparate  and  diftincl  from  God,  becaufe  he 
wzsfent  by  him.  For  though  Men  may  be 
faid  to  be  infpired,  or  actuated,  by  the 
Spirit  of  God,  when  God  is  pleafed  to  in- 

(5)  Nehem.  \x.  63. 

(6)  Zecb,  vii.  12. 

fpJf^ 


An  Essay  o?t  Spirit.        89 

fpire  or  influence  them  by  Virtue   of  his 
own    ahiiighty    Power,     without    deputing 
any  other   Spirit  to  do  it  :  Yet    it   is  ma- 
nifeft   that  God   cannot  fend  himfelf ;   be- 
caufe  thofe  Terms   imply  a  Contradidlion. 
And  therefore  the  Prophet  Ijaiah  is  faid  to 
have  been  Jait  both  by  God  and  his  Spirit. 
For,  fays  he,   (7)  and  now   'Jehovah   God, 
and  his  Spirit  hath  fent  me.     And   in  the 
Books  of  (8)   Judges  and  Samuel y  it  is  not 
faid,    that    it    was  Jehovah,    but   the   Spi- 
rit  oj  Jehovah,  which  came  upon  Othoniel, 
and  Gideon,  and  Jeptha,  and  Sampfon,  anX 
Saul,  and  David,  to  ailif]:  them  in  the  Go- 
vernment of  Ifrael,  and  the   Execution   of 
their   Office.     And   the   holy    (9)   David, 
in  the  penitential  Pfalm  which  he  compo- 
fed,  on   his  Tranfgreflion  with  BathJJ:eba, 
beggs  of  Almighty  God,   not   to   take  his 
HOLY    Spirit  jrom  him  \    but,  fays  he. 


(7)  If  at.  xlviii.  16, 

(8)  See  Judg,  iii.   lo.  vi.  34.  xi.  29.  xiii.  25.    l  Zam.  x. 
6.  xvi.  13. 

(9)  PJal.  li.   II,   12,   13. 


N  redore 


po        An  Essay  on  Spirit. 

rejlore  me  unto   the  Joy  of  thy  Salvation^ 
and  uphold  me  with  thy  FREE  Spirit. 

LXXX.  And  therefore  this  holy  Spirit  Is 
fometimes  fald  to  enter,  into  Men  when  it 
Infpired  them.  For  thus  the  Prophet  Eze- 
^;>/ declares,  that  the  Spirit  (i)  entered  in- 
to  him  when  it  [pake  unto  him.  And  the 
Prophet  Ijdiahy  fpeaking  of  Mofes^  faith, 
that  (2)  God  put  his  holy  Spirit  within  him. 
Which  hkewlfe  fliews  this  Spirit  to  have 
beeJi  a  feparate  intcIHgent  Agent,  diftindt 
from  God  himfelf,  becaufe  it  Is  faid,  that  it 
was  God  who  put  this  holy  Spirit  within 
him. 

LXXXI.  And  as  it  pleafed  God  that  this 
holy  Spirit  jQiould  fometimes  manifeft  its 
Abode  in  particular  People  by  fome  out- 
ward and  vifible  Token  for  the  Sake  of  the 
By-Standers,  that  they  might  be  obedient 
unto  thofe  Perfons  upon  whom  it  abode  ; 


(i)  Ezek.  ii.  2.  iii.  24: 
{2)  J/ai.  vi.  3. 

therefore 


Ajt  Essay  on  Spirit.        91 

therefore  it  Is,  in  the  Language  of  the  holy 
Scriptures,  fometimes  faid  to  re{i  upon  thofe 
on  whom  it  was  conferred.  Thus,  when 
God  ordered  Mojes  to  appoint  feventy  El- 
ders, who  fhould  aflifl  him  in  the  Dillribu- 
tion  of  Juflice,  it  is  faid,  that  (3)  "Jehovah 
came  down  in  a  Cloud,  a7id  /pake  unto  him^ 
and  took  of  the  Spirit  that  was  upon  him, 
and  gave  it  to  the  feventy  Riders ;  and  it 
cavie  to pafsf  that  when  the  Spirit  res- 
ted upon  them,  they  prophefied  and  did 
not  ceafe, 

LXXXII.  Now  it  is  obferved  of  Mofes^ 
that  when  he  came  the  laft  Time  down 
from  Mount  Sinai^  (4)  the  Skin  of  his  Face 
Jhone,  fo  that  the  People  were  afraid  to 
come  nigh  him.  It  is  therefore  probable 
that  this  Manifeilation  of  the  Spirit  which 
was  conferred  on  Mofes,  and  from  him  di- 
vided among  the  feventy  Elders,  was  a 
kind  of  lucid  Ihining  Appearance  which 
refted  upon  thejn  as  an  outward  and  vifible 

(3)  Numb.  xi.  16,  25. 

(4)  Exod.  xxxiv.  29, 

N  2  Token 


pi        An  Essay  on  Spirit. 

Token  of  the  inward  AfTill-ance  and  Illumi^ 
nation  t)f  the  llol'j  Spirit,  And  therefore 
God  alfo  commanded  hJcjh,  \^4ien  he  ap- 
pointedy(?/2j//j  for  his  bucceiTor,  to  (5)  take 
Jofhua  the  Son  of  Nun,  and  fays  he,  tfooufiall 
lay  fome  of  thine  Honour  upon  him,  that 
all  the  Congregation  of  the  Children  of 
Ifrael  may  be  obedient  :  In  like  Manner, 
when  Elifia  was  appointed  SucccfTor  to 
Elijah,  It  is  faid,  the  Spirit  of  EHjah,  or 
the  Spirit  which  was  on  Elijah  doth  rest 
ON  Eliflia.  And  they  came  to  meet  him, 
and  bowed  themfelves  before  him. 

LX>rXIII.  But  when  this  Holy  Spirit  was 
pleafed  to  make  its  Appearance,  either  in 
the  Figure  and  Form  of  an  Angel  or  Man, 
tlie  Jews  then  'ATroyeicc^evc-tv,  paid  divine 
Honours  to  it :  As  Daniel  did  to  the  Angel 
(6)  Gabriel,  when  it  appeared  unto  him  in 
the  Form  of  a  Man  ;  for  {aith  he,  (7)  I  was 
afraid  and  Jell  upon  my  Face  :    As  Ezekiel 


{5}  Niim   xxvii.  20. 

(6)  Dan.  viii.    i6.    ix.  21. 

(7)  Dan.  viii.    17. 


?lfo, 


All  Essay  on  Spirit.        93 

alfo  did  to  the  (8)  holy  Spirit y  when  it  ap- 
peared unto  him  in  (9)  the  Likenefs  oj  the 
Glory  of  Jehovah  ;  for  fays  he,  When  ( i )  / 
Jaw  it  1  fell  upon  my  Face.  Whieh  was  the 
ufual  Method  of  Proltration  both  with  (2) 
him,  and  all  the  ancient  (3)  Prophets  and 
Patriarchs,  whenever  they  had  any  earnefl: 
Requeft  to  make  to  almighty  God  ;  or  when 
they  apprehended  that  an  Angel  fent  from 
God  was  fpeaking  to  them. 

LXXXIV.  And  indeed  it  feems  but  rea- 
(bnable,  that  befide  the  Refpedl  which  is 
due  to  this  holy  Spirit  on  Account  of  the 
Excellency  of  its  own  Nature,  there  fhould 
be  a  further  Degree  of  Reverence  and  Re^ 
gard  paid  unto  him,  in  Proportion  to  the 
Degree  of  Power  or  Authority  over  us, 
which  is  committed  unto  him  from  God : 
Since  it  is  but  jufl,  that  whatever  Degree  of 


(8)  Ezek.  ii  .    2.  iii.   24. 

(9)  Ezek.   i.  28. 

(i)  Exek.  i.  28.     iii.  3.    xliii.  3,4.     xliv.  4. 

(2)  Ezek.  ix    8.     xi.    13. 

(3)  Gen.  xvii.  3.  Num.  xvi.  22.  xxii.  31.  Jo/h.  v.  14. 
See  alfo  Mat.  xxvi.  39.  Mar.  xiv.  35.  Though  he  firft 
kneeled  down,  Luke  xxii.  41. 

Superiority 


p4-        -^-^^  Essay  on  Spirit. 

Superiority  the  Almighty  is  pleafed  to  give 
to  any  one  Being  over  others,  there  fhouid 
be  a  fuitable  Degree  of  Submiffion  and  Obe- 
dience paid  to  that  Being,  in  Proportion 
to  the  Extent  of  Authority  delegated  from 
God. 

LXXXV.  Not  that  Angels  as  Angels 
have  any  Right  to  Worfhip  or  Adoration 
upon  their  own  Account ;  and  therefore  all 
(4)  'voluntary  Hmjiilify  and  JVorJhip  paid, 
even  to  the  higheft  Angel,  out  of  our  ov^-n 
Head,  or  without  a  Commiflion  from  God 
for  fo  doing,  would  be  Idolatry :  Which 
was  the  Reafon  why  that  Angel  who  was 
fent  from  God  to  fhew  the  Revelation  to 
St.  yobiy  reprimanded  the  Apoftle,  when 
he  (5)  fell  down  to  Worship  before  the 
peet  of  the  Angel  which  fhewed  him  thefe 

things^  faying,  fee  thou  do  it  not, Wor- 

Jhip  God.  Becaufe  St.  John  feems  to  have 
paid  this  WorP:ip  to  the  Angel  on  his  own 
Account,  without  any  Regard  to  the  Au- 


14)  CoL  ii.    18. 
(5)  Rtv.  xxii.  8. 

thority 


An  Essay  on  Spirit.         95 

thorlty  by  which  he  was  fent ;  which  would 
have  been  Idolatry.  But  when  Angels 
are  commiflioned  from  God,  with  any 
Degree  of  Power  over  us,  and  are  fent 
in  his  Name  ;  then  it  cannot  be  Idolatry, 
to  pay  them  fuch  a  Degree  of  Adora- 
tion, as  is  prdportionate  to  the  Autho- 
tity  with  which  they  are  inverted  :  Becaufe 
fuch  Adoration  or  Worfhip,  not  being  paid 
them  on  their  own  Account,  but  on  ac- 
count of  the  Authority  which  hath  been  de- 
legated unto  them,  terminates  in  the  one  on- 
ly and  fupreme  God.     See  Sedl.  1 13,  1 14- 

LXXXVI.  Which  Method  of  Reafoning 
may  be  purfued  from  the  highefl:  Degree  of 
Worfhip,  payable  to  the  moft  perfc(5i:  Be- 
ing next  to  God,  a6ling  with  the  higheft 
Authority,  which  God  is  plcafed  to  commu- 
nicate or  delegate,  down  to  the  lowed:  De- 
gree of  deference  or  Refpedl,  which  Reafon 
infl:ru<fts  us,  is  proper  to  pay  to  fome  of  our 
own  Fellow-Creatures,  for  the  Prefervatioii 
of  a  due  Subordination  in  Society  :  Since  in 

»  this 


9<5        An  Essay  on  Spirit. 

this  Senfe,  it  is,  that  (6)  not  only  the  Powers 
which  be  ordained  of  God ;  but  alfo  that 
thofe  Prophets  and  Judges  of  Ifrael  (7)  to 
whom  the  Word  of  God  came^  are  called 
Gods  ;  becaufe  they  fpoke  by  his  Authority 
and  a6tcd  in  his  ftcad. 

LXXXVII.  Which  Doftrlne  of  the  "Jews 
with  Regard  to  God  the  Father,  God  the 
Son,  and  God  the  holy  Spirit,  feems  there- 
fore not  only  to  be  fupported  by  the  Doc- 
trine of  the  Old  Teftament,  but  alfo  recon- 
cilable to  Rcafon  ;  fince  if  we  do  but  re- 
fledl  on  the  immenfe  Diftance  there  is  be- 
tween the  imperfedl  State  of  human  Beings, 
and  the  infinite  Perfedlion  of  Almighty 
God,  we  cannot  but  think  that  God  fhould 
chufe  to  govern  this  Univerfe  by  a  gradu- 
al Subordination  of  Beings,  one  fuperior  to 
another  ;  rather  than  to  be  the  fole  Direc- 
tor or  Governor  of  every  the  moil:  minute 
Affair  :  Not  that  fuch  a  Government  would 


(6)  "Rom.  xiii.  I. 

(7)  See   Exod.  xxii,  18.     Pf.  Ixxxli.   i,  2,  6.     Jchn  x. 

n>  35- 


A?!  Essay  on  Spirit.        97 

te  troublefome  to  God,  or  that  he  would 
be  unable  to  perform  it,  or  that  God  can 
poflibly  divefl:  himfelf  of  the  fupreme  Au- 
thority, univerfal  Infpectlon,  and  general 
Superintendehcy  even  of  the  minutell  Tranf- 
acStion  in  the  whole  Creation  :  But  becaufe 
it  feems  more  confident  with  the  divine 
Goodnefs  and  Wifdom,  to  employ  the  vari- 
ous Works  of  his  Hands,  in  the  Exercife 
of  thofe  Powers  and  Faculties  with  which 
he  hath  endowed  them  ;  rather  than  perfon- 
ally  and  immediately  to  interpofe  in  the 
Condu(5t  of  thofe  Tranfadtions,  for  which 
he  hath  created  Numbers  of  Beings  furnifh- 
ed  with  Abilities  fufficicnt  Co  perform.- 

LXXXVin.  It  is  likewife  reafonable  to 
believe  that  the  fame  Method  of  Govern- 
ment, which  God  hath  ordained  in  this 
fublunary  Globe,  is  carried  on  by  a  Kind  of 
Analogy  through  the  whole  Creation.  And 
that  as  the  great  Creator  hath  been  pleafed 
to  conftitute  this  World  in  fuch  a  Manner, 
as  to  require  the  Authority  of  fome  Perfons 
prcfiding  over  others,  in  Families,  in  Towns, 
O  in 


J? 8        jJn  Essay  on  Spirit. 

m.  Cities,  in  Provinces,  in  Kingdoms,  In 
Empires  ;  fo  probably  in  the  great  Expanfc 
of  Spirits,  there  are  Degrees  of  Superiori- 
ty analogous  to  thefe  fublunaryDifpofitions ; 
which  we  have  no  better  Method  of  ex- 
prefling,  than  by  calling  them  in  Allufion  to 
the  Things  which  we  do  know,  (8)  T'hroties, 
^  DotnimonSy  FrincipalitieSi  Powers. 

LXXXIX.  And  as  this  Dodlrine  is  re- 
concilable with  the  Scriptures  of  the  Old 
_'Teftament,  the  Sentiments  of  the  Jewi/h 
Divines,  and  with  Reafon  ;  fo  is  it  alfb 
w^ith  the  Scriptures  of  the  New  Teftament. 
For  fays  St.  Paul ;  (9)  Though  there  be  that 
are  called  Gods,  whether  in  Heaven  or  Earth, 
(for  there  be  Gods  many  and  Lords  many) 
yet  to  us  there  is  but  one  God,  the  Father, 
vf  whom  are  all  Things,  and  we  in  him  j 
and  one  Lord  Jefus  Chrifty  by  whom  are  all 
Things,  and  we  by  him.  That  is,  there  is  biK 
one  fupreme  God,  in  Comparifon  of  whom 


(8)  Col.  i.  i6. 

(^j  Cor.  viii.  5,  6.      . 

there 


An  Essay  mi  Spirit.        99 

there  IS  (i)  none  other  but  he  \  and  with 
Regard  to  whom  Jefus  the  Chrlft  is  only  to 
be  called  hord  and  not  God  :  The  Fa- 
ther having  given  him  a  Name  that  is  above 
every  other  Name,  that  every  Tongue  fiould 
confefs  that  Jefus  Chri/l  /i  Lord  to  the 
Glory  of  God  the  Father.  Phil.  ii.  9,  11. 

XC.  Which  God  the  Father,  as  he  is  de- 
fcribed  by  Mofes  under  the  Character  of 
that  God,  (i)  whofe  Face  cannot  be  feen  ; 
J  or  no  Man  can  fee  him  and  live ;  {q  alfo  St. 
Faul  charadlerifes  him  as  that  God,  who  is 
(3)  the  blefj'ed  and  only  Potentatey  the 
King  of  Kings  and  Lord  of  Lords,  who 
ONLY  hath  Immortality y  dwellifig  in  the 
Light  which  no  Man  can  approach  unto, 
whom  no  Man  hath  or  can  see. 
And  St.  John  fays,  (4)  No  Man  hath  feen 
God  any  I'ime.  Which  one,  07ilx,  invijible 
God  cannot  therefore  poflibly   be  the  farac 


(i)  Mar.  xii.   32. 

{2)  Exod,   xxxiii.   20,  23. 

{3)   1   Tim.  vi.  15,  16. 

(4)  Jakn'x.   18.     vi.  46,     ijohn'vf,   12. 

O  2  with 


loo     An  Essay  07i  Spirit. 

V'ith  that  G(?^  who  (5)  ijoas  7namfelled  in  the 
Flejh, 

XCI.  Whence  it  appears,  that  here  is  a 
Diftlndlion  made  by  the  Apoftles  between 
the  Divinity  of  God  the  Father  and  of  God 
the  Son  :  And  that  although  the  Term  of 
God^  as  when  we  fay,  there  are  Gods  ma- 
ny, may  be  attributed  to  the  Son,  yet  that, 
ftridlly  fpeaking,  as  when  we  fay  there  is 
but  one  God,  this  Appellation  is  only  to  be 
attributed  to  Qod  the  Father  ;  and  accord- 
ingly the  Nicene  Creed,  as  all  the  ancient 
Creeds  did,  begins  with  faying,  I  believe  in  one 
God  the  Father  Almighty^  &c.  And  the  Rea- 
fon  alTigned  for  this  Difl:in6i:ion  by  St.  Paul 
is,  becaufe  God  the  Father  is  alone  to  be 
confidered  as  the  (6)  jirfi  Cauf^  ;  for,  fays 
he,  there  is  one  God  the  Father,  of  whom 
ARE  ALL  things:  and  therefore  God  the 
Father  is  by  the  Son  himfelf  ftiled  (7)  the 
mly  true  God.    For,  fays  he,  when  fpeaking 


(;;)    I   Tim.  iii.    i6. 
(6)  See  Sec%  3. 
(8)  Jekn  xvii.  3. 


of 


An  Essay  on  Spirit.      ioi 

of  the  Father,  thh  is  eternal  Life,  that  they 
may  know  thee  the  only  true  God, 
'       and  Jejus  Chrifi  whom  thou  haji  fent, 

\  XCn.  As  therefore  the  firfl:  Self-exiftent 

Caufe  of  whom  are  all  Things,  can 
alone  be  properly  called  God,  when  the 
Title  of  God  is  given  in  the  Scripture?:  to 
any  other  Being  but  the  Father,  we  are  to 
underftand  this,  only  as  expreflive  of  fome 
God-like  Power,  which  hath  been  given  or 
communicated  to  that  Being  by  God  the 
Father.  And  accordingly  Jehcvah  faid  un- 
to MofeSy  w^hen  he  fent  him  to  Pharaoh  and 
communicated  to  him  the  Power  of  w^orking 
Miracles,  (8)  Thou  [halt  he  to  him  ififiead 
tf  God  :  Which  he  thus  exprefleth  in  ano- 
ther Place,  (9)  fee  1  have  made  thee  a  God 
to  Pharaoh.  When  all  Power  therefore  in 
Heaven  and  Earth  was  given  to  the  Son, 
he  was  made  a  God  to  thofe  Beings  over 
whom  that  Power  was  given,  that  is,  over 


(8)  Exod.  iv.   16, 
{9)  Exod,  xvii.   \. 

thofe 


loz     An  Essay  on  Spirit. 

thofe  Beings  which  inhabit  this  Heaven  and 
this  Earth,  and  over  thofe  only,  fince  it  is 
manifeft  at  the  fame  Time,  that  he  mufi:  be 
excepted  who  did  give  this  Power  unto 
him ;  and  therefore  St.  Taul  pofitively  de* 
dares  when  fpeaking  of  the  Son,  that  (i) 
when  it  is  [aid  all  Thitjgs  are  put  under  hinzy 
it  is  manifeft  that  he  is  excepted,  which  did 
put  all  'Things  under  him,  and  when  all 
things  jhall  be  fubdued  unto  him,  then, 
fays  he,  Jhall  the  Son  alfb,  that  is,  even  in 
his  higheft  State  of  exalted  Glory,  be  fub* 
jeB  unto  him  that  did  put  all  Things  under 
him,  that  God  may  be  all  in  all, 

XCIII.  And  as  that  fecondary  Effence 
among  the  Jews  whofe  Portion  was  IJrael^ 
was  by  them  called  the  Word  and  the  Wif- 
dom  of  God  :  So  it  is  undoubted  that  thefe 
Appellations  were  from  thence  transferred, 
by  the  Apoftles  of  Chrilt  who  were  born 
and  bred  Jews,  into  the  Chriftian  Religi- 
on, and  applied  by  them  to  Jefus  the  Chrifi", 

(0  I  Cor.  XV.  27,  2S. 

who 


An  Essay  on  Spirit.      103 

^\iO  Is  in  the  Scriptures  of  the  New  Tefta- 
ment  called  (i)  the  Word  and  the  Wifdomcf 
God. 

XCIV.  And  as  that  fecondary  EfTence 
Was  by  the  yews  called  the  Image  of  God, 
fo  is  the  Lord  Jefus  Chrlft  called  in  the 
Language  of  the  New  Teftament,  (3)  the 
Image  of  the  invifible  God :  That  is  the 
vlfible  Image,  or  delegated  Reprefentatlve 
in  Power  of  the  Invifible  God.  For  that 
this  is  the  fcriptural  Meaning  of  the  Word 
Image,  when  applied  to  the  Lnage  of  an 
invifible  Being,  feems  plain  from  many  Paf- 
fages,  but  in  particular  from  that  wherein  it 
is  faid,  that  Man  was  created  (4)  in  the 
Image  of  God :  Becaufe  as  foon  as  God  is 
reprefented  by  Mofes  as  having  faid,  let 
us  make  Man  in  our  Image  after  our  Like^ 
nefs  ;  Then  immediately  follows,  and  let 
him  have  Dominion  over  the  Fi/h  of  the  Sea^ 


(2)  John  5.    I,  14,      1    Qr.  u   24, 

(3)  Co/,  i.   15, 

(4)  Gtn,  i,  26,  27. 

4m4 


I04     An  Eassy  on  Spirit. 

and  over  the  Fowls  of  the  Air^  &c.  And 
therefore  the  Arabic  Verfion  of  the  Bible 
renders  this  lafl:  Sentence  to  this  purpofe, 
that  by  the  Image  which  God  enobled,  he 
created  him  to  hdve  Dominion.  And  the 
wife  Son  of  Sirach  obferves,  that  (5)  the 
Lord  created  Men,  and  endued  them  with 
Strength^  by  themfehes^  and  made  them  ac- 
cording to  his  Image  ;  and  put  the  Fear  oj 
Man  upon  all  FieJJjj  and  gave  him  Domini- 
on over  Beajls  and  Fowls,  And  that  this 
Word,  '£i36wj/  Image,  when  applied  to 
Perfons,  was  generally  underftood  to  denote 
the  one  as  being  the  Deputy  or  Reprefenta- 
tative  of  the  other,  in  Power  and  Domi- 
minion,  is  plain  from  an  Expreflion  in 
Bafil  upon  this  very  Subject.  Where  he 
inanifeftly  ufcth  this  Word  to  fignify  a  Vice-" 
roy  :  When  in  anfwer  to  this  Obje6lion, 
But  how  tfjen,  ij  there  are  two  dijiin6l  Per- 
fons  (in  the  Godhead)  do  we  not  7nake  two 
Gods  9    To  which   he   anfwers,   (6)  W^y 


(5)  Ecc/uf.  xvii.   1,  3,  4- 

(6)  "Oxi  )3a<r»Xfu;  ^EysI«^  ««»    i  t3  j2uo-i?,tui   Ukui,  Ken  ov  Jiy* 
y  ${CTiMTi.     Bafil.  d$  fpir.  fenc.  C.   1 8. 

juft 


An  Essay  07t  Spirit.       105 

jiiil  as  a  King  J  and  the  Deputy  of  a  King,  do 
not  make  two  Kings, 

XCVi  And  as  the  Jews  fuppofed  their 
Logos  to  be  the  fame  Pcrfon  with  that  (7) 
Angel  oj  God's  Prefencey  who  is  reprefent- 
ed  in  the  Old  Teftament,  as  being  the 
Guardian  Angel  of  the  Children  of  I/rael, 
fo  alfo  do  the  Scriptures  of  the  New  Tefla- 
mcnt  fuppofe  their  Logos,  or  the  Lord  Jefus 
Chrift,  to  be  that  very  Angel,  who  brought 
Redemption  to  Jfrael ;  and  therefore  St. 
Panlj  fpeaking  ot  the  Deliverance  of  the 
Ijraelites  from  their  Egyptian  Bondage, 
faith  ;  (8)  Moreover  Brethren  I  would  not 
have  you  ignorant^  how  that  all  our  Fathers 
were  under  the  Cloud,  and  all  paffed  through 
the  Sea  ;  and  were  all  baptized  unto  JNIofes 
in  the  Cloud,  and  in  the  Sea  ;  and  did  all 
eat  the  fame  fpiritual  Meat  ;  and  did  all 
drink  the  fame  fpiritual  Dr'ink  :  For  they 
drank  of  that  fame  fpiritual  Rock  that  foU 
lowed    them,     amd    that   Rock    was 

(7)  Ex(.d.  xxiii.    20,  21.     xxxiii.  2.     AW.  xx.  16. 

(8)  1  Cor.  X,   1—9. 

P  Christ 


10(5      An  Essay  on  Spirit. 

Christ.  He  alfo  faith,  that  by  thdr 
Mifconducl  hi  the  Wildernefs,  they  temp- 
ted Chriji,  and  were  therefore  deftroyed 
of  Serpents.  And  in  his  Epidle  to  the  (9) 
Hebrews,  he  attributes  the  Perfeverance  of 
Mofes  in  quitting  Fharaoh\  Court,  and  rc- 
Eifing  to  be  called  the  Son  of  PharaoFs 
Daughter,  to  his  Dread  of  the  Reproach  of 
Chriji. 

XCVL  And  as  the  fews  held  their  Lo* 
gos  to  ha\'C  been  in  the  Beginning  with 
God  ;  and  to  be  ^iu\z^ov  ^iov,  a  fecond  God  : 
So  alfo  do  the  Scriptures  of  the  New  Tef- 
tament,  acknowgledge  their  Logos^  or  the 
Lord  Jefus,  to  be  called  ( i )  Emanuel,  which 
being  interpreted  is,  God  with  us.  He  is 
therefore  frequently,  in  the  Language  of  the 
NevvTeftaincnt,  fpoken  of  as  fuch.  Thus 
fohn  the  Evangelift  pofitively  fays,  that 
(2)  the  PFord  was  God.     And   St.    Paul 


(9)  Heh.  XI.   26. 

(1)  Mat.  i.    23. 

(2)  Jcbn  i.   I. 

calls 


An  Essay  07t  Spirit.      107 

calls  him,  (3)  God  manifefted  in  the  Flejh, 
And  Sr.  T-homas,  when  fpcaking  to  him, 
fully  and  pofitivcly  callcth  him,  (4)  my  Lord 
and  my  God, 

XCVII.  But  then  thcfe  Scriptures  are  in 
other  Places  very  expreflive,  with  Regard 
to  the  Superiority  of  God  the  Father,  over 
God  the  Son  :  Thus  St.  Peter,  in  that 
Speech  which  he  makes  to  the  yews,  A5ii 
ii,  33,  where  he  is  applying  a  Paflage, 
out  of  the  1 1  cth  Pfalm,  to  our  Saviour, 
(ays,  "  For  David  is  not  afcended  into 
*'  the  Heavens  :  But  he  faith  himfelfi, 
**  The  Lord  faid  unto  my  Lord,  fit  thou 
**  on  my  Right  Hand,  until  I  make  thine 
**  Enemies  thy  Footftool."  'T'herefore,  fays 
St.  Peter,  let  all  the  Houjk  of  Ifrael  know  a/- 
furedly,  that  God  hath  (5)  made  that  fame 
yefus  whom  ye  crucified,  both  Lord  and 
Chrifi,  '  Which  ihews,  that  the  Son  could 
not  have  been  from  all  Eternity  co-e<^ual  to 


(3)  1  Tim.  iii.   i6. 

(4)  Jchnx>i.   28. 

P  2  the 


io8      An  Essay  on  Spirit. 

the  Father,  fince  the  Father  could  not  have 
made  him  either  Lord  or  Chrift,  if  he  had 
no  Superiority  over  him.  And  according- 
ly, St.  Faiil  appHes  that  Text  of  Scripture 
to  Jefus  Chrifl,  which  David  maketh  ufc 
of  in  the  Pfahns,  when  he  faith,  (6)  Thy 
Throfie^  O  God,  is  forever  and  ever;  a 
Sceptre  of  Righteoufhefs  is  the  Sceptre  of 
thy  Kingdom  :  I'hoti  ha/i  loved  Right eouf7tefs 
and  hated  Iniquity  ;  therefore  God,  even 
THY  God,  hath  anointed  thee  'with  the  Oil 
of  Gladnefs  above  thy  Fellows,  In  which 
PalTage,  though  Chrifl:  is  undoubtedly  called 
God,  yet  the  Superiority  of  God  the  Father 
over  this  God,  is  manifcftly  preferved  ;  be- 
caufe  he  is  called  even  his  God.  And  the 
Lord  Jefus  Chrifl,  when  he  was  departing 
out  of  this  Life,  not  only  (7)  offered  up 
Prayers  and  Supplications  unto  the  Father, 
as  unto  him  that  was  able  to  fave  him 
from   Death  j    but  alfo  (8)    cried  with  a 


(6)  Heh    i.  8. 

(7)  Heb.  V.  7. 

(8)  ETreirci. 


loud 


A71  Essay  on  Spirit.      109 

hud  Voice,  faying,    my   God,    my  God, 
iiohy  hall  thoujorfaken  me  ? 

XCVIII.  I  am  not  ignorant,  that  in  or- 
der to  invalidate  this  Argument,  it  is  faid, 
that  this  lail:  Expreflion  was  fpoken  only  in 
Regard  to  his  human  Nature,  with  Refpe^ 
to  which,  he  was  undoubtedly  inferior  to 
God  the  Father  ;  But  in  anfwer  to  this,  it 
is  to  be  obferved,  that  in  the  firft  Paifage 
here  alluded  to  in  the  1 1  oth  Pfalm,  our  Sa- 
viour is  there  called  hord,  and  yet  yeho- 
vah  IS  faid  by  St.  Peter,  to  have  made  him 
both  Lord,  and  Chrifi.  And  in  the  fecond 
Paflage  here  quoted,  the  Pfalmiji  fpeaks  of 
of  him  as  God,  yet  at  the  fame  Time  de- 
clares God  the  Father  to  be  his  God. 
And  the  fame  Method  of  fpeaking,  is  con- 
continued  in  the  Scriptures,  not  only  while 
he  was  here  in  this  World,  fubjedl  to  Mor- 
tality ;  but  after  he  had  overcome  Death, 
and  the  Grave,  even  after  his  Refurredti- 
on  ;  at  which  Time,  he  alfo  acknowledges 
God  the  Father  to  be  his  God  :  For  when 
Ma?')'  would  have  approached  imto  him, 

he 


I  lo      j^7t  Essay  o?t  Sfirit. 

he  faid,  (9)  l.ouch  me  noty  or,  do  not  ftay 
to  touch  or  mind   me  at  prefent,  for  I  am 
7Kt  yet  afcended  unto  my  Father  ;    but  go  to 
my  Brethren,  and  fay  unto  them,  1  ajcend 
unto  my  Father y   and  your   Father ,   unto 
MY  God,  and  your  God.      And  the 
Apoftle  Faul  in  fpeaking  of  our  Lord  Jefus 
Chrift,  even  after  his  Afcenfion,    after  his 
Exaltation,    after  he  had  been  feated    (i) 
at  the  Right  Ha?id  of  God,  far   above  all 
Principality,    and  Power,    and  Might,  and 
Dominion^  (peaks  of   God  the  Father,    as 
ftill  being  his  God.     For  fays  he,   (2)  Blef- 
fed  be  the  God  and  Father  of  our  Lord  Jefus 
Chrijl,      And  again,  he  faith   to  the  Ephe'^ 
Jians,     Wherefore,    I    ccafe    not     to  give 
Thanks  for  you,  that  the  God  of  our  Lord 
fejus  Chriji,    the  Father  of  Glory,  may 
give  unto  you  the  Spirit  of  Wifdom.     And 
in  the  Revelation  of  St.   John,  the  Apofllc 
Ipeaking  of  Jefus,  faith,  (3)  who  hath  tnade 


(9)  John  XX.    17. 

(1)  Eph.  i.   20,  21. 

(2)  Eph.  i.    3. 

(3)  T«  6e«  xai  vaJft  aJl5.     Rev.  i,  6. 

ZiS 


An  Essay  on  Spirit.      iit 

m  Kinp  and  Priefi^s  to  his  God  and 
Father. 

XCIX.  And  indeed  the  whole  Conduct 
and  Behaviour  and  Dodlrine  of  our  Lord 
Jefus  Chrift,  while  he  was  in  this  World, 
was  correfpondent  thereto  ;  for  he  not  only 
fyeaks  of  the  Superiority  of  God  the  Fa- 
ther in  general  Words,  as  when  he  fays,  in 
e'xprefs  Terms,  (4)  the  Fafhet^  is  greater 
than  I ;  And  again,  the  Father  is  greater 
than  all :  But  acknowledges  that  his  whole 
Condu6t,  not  only  while  he  was  in  this 
W^orld,  but  before  he  came  into  it,  before 
he  had  taken  human  Nature  upon  himfelf, 
was  in  Submiflion  to  the  Will  and  Com- 
mands of  God.  For  he  acknowledges  in 
numberlefs  Places,  that  it  w^as  the  Father 
who  Jent  him,  and  gave  him  a  Command- 
merit  what  to  do.  (5)  jR?r,  fays  he,  Imufi 
work  the  Work  of  hi?n  that  sent  me-,  and 
again,  he  fays,  The  Father  which  seist  me  ^ 


(4)  Jo^"  xiv-  28.     X.  29. 

{?)  John  ix.  4.     xii.  49.     xiv,   31,  ^c.  i^e. 


be 


Hi      An  Essay  Q7t  Spirit. 

he  GAVE  ME  A  Commandment,  isohat 
I  fiouldfay,  and  what  I  Jhould  JpeaL  And 
again,  j4s  the  Father  gave  me  Com- 
mandment fo  do  L  We  may  therefore 
fairly  argue,  as  our  Saviour  himfelf  does 
upon  another  Occafion,  that  (6)  as  the 
Servant  is  not  equal  to  his  Lord,  neither  is 
be  that  is  Jent  equal  to  him  that  fent  him. 
He  therefore  alfo  acknowledged,  that  all 
the  Power  he  was  poiTciled  of,  not  only  na- 
tural but  fupernatural,  was  received  from  the 
Father,  and  was  (7)  given  unto  him.  And 
this  not  only  while  he  was  upon  Earth, 
while  he  was  clogged  and  fettered  with  the 
Shackles  of  Mortality  :  But  even  after  his 
Refurredlion,  and  Afcenfion,  and  Exaltati- 
on, he  declares,  that  all  the  Power  which 
he  had  in  Heaven  and  Earth,  was  (8)  gi- 
ven unto  him  of  the  Father.  And  fome 
Years  after  that,  St.  Paul  in  his  Epiftle  to 
the   (9)    CorinthianSy    faith,  But   I  would 


(6)  John  xiii.    1 6. 
{7)  John  V.   26.      xvii.   2,  7,   8,  9,   II,  ^f.  ^V. 

(8)  Matth.  xxviii.  18. 

(9)  I   Corinth,  xi.   3. 


bavf 


-^;?^  Essay  ^;^  Spirit.      113 

have  you  know,  that  the  Head  of  every 
Man  is  Clyriji  ;  a7id  the  Head  of  the  Woman 
is  the  Man  ;  and  theHeadof  Christ 
IS  God. 

C.  And  as  Mofes  was  commanded  by 
God  to  obey  the  Voice  of  the  Angel,  which 
he  fent  to  keep  him  in  the  Way  ;  and  to 
provoke  him  not,  becaufe  his  Name  was  in 
him  ;  fo  the  Lord  Jefus  Chrift  declares, 
that  the  Honour  which  is  due  unto  him  is 
on  the  Father's  Account ;  that  is,  becaufe 
he  was  fent  from  the  Father  :  For,  fays 
he,  (2)  T^he  Father  hath  committed  all 
'Judgment  to  the  Son,  that  all  Men  fjould 
Honour  the  Son,  even  as  they  Honour  the 
Father  :  And  then  he  adds  the  Reafon, 
For,  he  who  honoureth  not  the  Son^  honour- 
eth  not  the  Father  which  fent  him. 

CI.  It  is  likewife  very  remarkable,  that 
in  this  Place,  as  well  as  in  Exodus  xxiii. 
21,    where  God  ordereth   Mofes   and  the 

(2)  fohn  V.  22,   23. 

Q^  Ifraclites 


114     An  Ess AV  on  S?iK\r» 

J/raelites  to  obey  the  Angel,  which  was 
fent  in  his  Name,  the  Incitement  offered 
for  honouring  the  one,  as  well  as  obeying  the 
other,  is  the  Power  of  'Judgment^  that  was 
committed  unto  them.  For,  fays  God  to 
Mofcs,  beware  of  him,  obey  his  Voice,  pro- 
'uoke  htm  not,  for  he  will  not  pardon  your 
Iranfgreljions.  And  in  the  New  Tefta- 
mcnt,  our  Saviour  obferves,  that  all  Judg- 
ment WAS   COMMITTED  TO  THE  SoN  ; 

ishat  all  Men  fhould  Honour  the  Son^  even  as 
they  Honour  the  Father, 

CII.  It  is  a  Remark  made  by  Sir  Ifaac 
Newton,  that  the  Worfhip  which  is  due 
from  Man  to  God,  is  on  Account  of  the 
Dominion  he  hath  over  him.  For,  fays 
he,  **  (3)  God  is  a  relative  Term,  which 
**  has  Reference  to  Subjects,  and  the  Word 
**  Deity,  denotes  the  Dominion  of  God, 
*'  not  over  his  own  Body  (as  the  ancient 
*'  Philofophers  imagined,  who  called  God 
<'  the  Soul  of  the  World,)  but  over  Sub- 

(3)  Neivt.  Prin.  SchoK  Gener. 

**  jeas." 


An  Essay  on  Spirit.      i  i  5 

*•  jedls.'*  And  again,  he  faith,  "  Wc  ar- 
**  rive  at  the  Knowledge  of  God,  by  con- 
**  fidering  his  Properties  and  Attributes  ; 
**  by  enquiring  into  the  wife  Formation  and 
*'  Conftitution  of  all  T'hin;2:s  ;  and  fearch- 
**  ing  into  their  final  Caufes ;  but  w^e  VVor- 
**  fhip  and  Adore  him  on  Account  of  his 
*'  Dominion."  So  that  the  Son  becomcth 
our  God,  not  {o  much  on  Account  of  his 
having  been  employed  in  our  Creation,  and 
that  by  him  God  created  the  JVorlds^  as  be- 
caufe  all  yudgment  is  committed  unto  him^ 
this  being  the  great  Obligation  of  all  Duty : 
There  being  no  Reafon  for  Men  to  lay 
themfelves  under  any  Reflraint,  in  obeying 
or  difobeying  the  Commands  of  any  Being, 
which  hath  no  Power  over  them. 

Cni.  Now  the  Reafon  why  Almighty 
God  was  pleafed  to  commit  this  Power  of 
Judgment  unto  the  Son,  is  alfo  afligned  ; 
for,  fays  our  Lord  Jefus,  (4)  I'he  Father 
hath  given  to  the  Son  Authority  to  execute 

(4)  Jshn  V.  26,  27. 

0^2  Judgment) 


ii6      Aft  Essay  on  Spirit. 

Judgment  J  becaufc  be  is  the  Son  of  Man  : 
lliat  is,  as  a  Reward  for  having  taken  hu- 
man Nature  upon  him.  For,  upon  the  Fall 
of  Adattiy  this  Son  of  God,  being  willing 
to  undertake  the  Redemption  of  Mankind  J 
(5)  he  was  accordingly  (6)  anoin  rEi)  of 
Cody  for  to  do  what/oever  his  Hand^  and 
his  Council  predetermined  to  be  done.  That 
is,  he  was  (7)  anointed  to  do  and  to  fufFer, 
whatfocver  k  Ihould  pleafe  God  for  him  to 
do  or  to  fuffer.  And  for  an  Encourage- 
ment in  which  Undertaking,  God  \^  as  plea- 
fed  to  propofe  to  this  his  anointed  Son,  that 
on  the  IVrlormance  ot  fiich  Things  as  God 
iliould  appoint  for  him  to  do,  he  fhould  be 
exalted  to  (8)  foy  and  Glory. 


(0   ^<'^i  iv.  27,  28. 

(6)  lionet'  called  the  Mfjf$*bt  which  literally  fignifics  the 
i.r.i'iteJ. 

{-})  Or  nppoiiitfd  This  Term  of /7»o/«//»jf  bcinc;  made 
lift' of.  inlU'.nl  of /»/'/>//;/.•■«!;,  in  Coinpli;iiicc  with  tlir  hii- 
nmu  Ciitlom  of  niioiu/vtg  IVrfons,  whon  they  were  appoirt- 
tfJ  to  the  Adtuiiiillnitioii  of  particular  OHict-s,  Inch  as  ci- 
ther King,  Priijl,  or  Prophet.  Sec  i  S.ini  xiii.  I.  2  Sam. 
ii.  7.    F.xo^  xxix.  7.    J/oi.  Ixi.  I. 

(ii)  Ihh.  xii.  2.    1  P(t.  i.  u. 

CIV.  When 


Jin  Ej?sAY  on  Spirit.      i  17 

CIV.  When  thcrcfbrc,  in  ihc  Fulnrfs  oF 
Tinu',  It  plcalcd  Oo\\  to  fend  forth  his  Son, 
wiio  being  (9)  in  the  Vorm  of  God  never- 
thclcfs  divclK\i  himlcK  of  tluir  (ilory  vvliich 
iic  had  with  the  Father  before  the  World 
was,  and  ( i )  camt'  iloivn  from  Heaven^  not 
to  do  his  own  l^yUl^  hut  the  fVi//  of  him 
that  fent  him  ;  (2)  Hhc  Spirit  liaving  /£•///- 
fied  beforehand  the  Suffer inifs  0/"  C  'hrifl,  and 
the  Glory  that  fhould  follow  ;  i  Ic  tliereforo 
(•^)  for  the  yoy  that  itnis  Jet  before  him^  en^ 
dured  the  Cro/'sy  deffifmg  the  Shame  :  (/|) 
ly here  fore  God  alfo  hath  hi[yhly  iix  alti:  i) 
hi  my  and  (5)  fit  him  at  his  own  Ri^ht^ 
hand  k  x  a  1.  r  v.  n ,  (6)  and  hath  ^iven  him  a 
J^ame  that  /v  a  hove  every  Name,  that  (7) 
I  N  T  M  K  Nam  j-;  ov  J  li  s  u  s  every  Knee 
f.'ouldbowy  of  Things  in  Ifeaven,  and  Jhings 


(9)  PliJ.  ii.  6. 

(0   John'iv.   \;\.   V.  30.   Vi.  38, -)/. 

(/)    I   /'./.  i.  I  I. 

{\)  Hih.  xii.  I. 

(4)  Phil.  ii.  <; 

(0   /IlI  ii    35    Ef^h.'x.  20,  i^c. 

(6)  Pl/il.  ii.  y,  lo,  II. 

in 


ii8     An^ssAY  o;^  Spirit. 

in  Earth,  and  things  wider  the  Earth : 
And  that  every  T'ongue  fiould  confefs  that 
Jefus  Chrift  is  Lord  to  the  Glory  of  God 
the  Father, 

CV.  Wherefore  Jefus  having  (8)  finijh- 
ed  the  Work  which  his  Father  gave  him  to 
do,  and  manifefted  his  'Name  unto  Men,  that 
they  might  know  God  the  Father  the  only 
true  God,  and  Jefus  Chrift  whom  he  hath 
fent  ;  and  having  perfifred  therein  unto 
Death,  (9)  that  he  fnight  reconcile  both 
Jews  and  Gentiles  unto  God  in  one  Body  by 
the  Crofs  :  And  having  been  (i)  for  the 
Suffering  of  Death  crowned  with  Glory  and 
Honour ;  inftead  of  the  Portion  of  Ifrael, 
which  had  been  before  the  Line  or  Boun- 
dary of  his  Inheritance  ;  he  had  now  (2) 
Power  given  him  over  all  Flefh.  And  (3) 
all  Nations  were  made  of  one  Blood  under 
him,  and   the  Bounds  of  their  Habitations 


(8)  John  xvii.  4,  vi.  3. 

(9)  Eph.  ii.  i6» 
(i)  lieb.  ii.  9, 

(2)  John  xvii.  2. 

(3)  Aiis  xvii.  26. 

were 


/In  Essay  on  Spirit.      119 

were  brought  within  the  Line  of  his  Inhe- 
ritance :  And  (4)  there  was  given  unto  him 
Dominion  and  Glory ^  and  a  Kingdom,  that 
all  People,  Nations  and  Languages  Jhould 
ferve  him. 

CVI.  From  this  Time  forth,  therefore, 
his  Difciples  were  fent  unto  (5)  all  Nations, 
to  (6)  preach  the  Gofpel  unto  every  Creature, 
And  what  is  remarkable  is,  that  from  this 
Time  the  fame  holy  Spirit  which  under  the 
Mofaical  Difpenfation  (7)  fpake  by  the 
Prophets,  and  had  only  illuminated  the 
Minds  of  thofe  of  the  Sons  of  Ifrael,  to 
whom  the  Word  of  God  came,  was  through 
the  Interceflion  of  Jefus  Chrifl,  conferred 
upon  all  Mankind  that  believe  on  him,  of 
what  Nation  foever  they  be,  whether  Jews 
or  Gentiles  ;  and  Jhed  forth  his  benign  In- 
fluence on  all  thofe  who  come  to  God 
through  Jefus  Chrifl :  That   (8)  through 

{4)  Dan.  vii.  14. 

(5)  Matt,  xxviii.  10.' 

(6)  Mar.  xvi,  15. 

(7)  2  Pet.  i.  21,  and  Nicene  Creed. 

(8)  Eph.u.  18. 

him 


110     An  Eassy  on  Spirit. 

him  both  Jews  and  Gentiles  may  have  an 
Accefs  by  one  Spirit  unto  the  Father,  That 
{g)  the  BleJIing  of  Abraham ,  wherein  it 
was  promifed  that  in  his  Seed  fhould  all 
the  Nations  of  the  Earth  be  blefTed,  might 
come  on  the  Gentiles  through  Jefus  Chrifl", 
that  they  might  receive  the  Promife  of  the 
Spirit  through  Faith :  And  that  ( i )  all 
might  be  baptized  into  one  Body^  whether 
they  be  Jews  or  Gentiles,  whether  they  be 
bond  or- free,  and  might  all  be  made  to  drink 
into  one  Spirit. 

CVII.  When  therefore  fefm  Chrift  the 
Lord  was  raifed  from  the  Dead,  and  for- 
mally inverted  in  the  PolTeilion  of  that 
Kingdom  which  (2)  the  Father  had  appoiji- 
ted  imto  him  ;  having  received  from  the  Fa- 
ther the  Promife  of  the  holy  Spirit,  he 
fhed  forth,  this  holy  Spirit  (3)  abundantly, 
as  well  upon  the  (4)  Gentiles  as  the  'Jews, 


(g)  Gal.  iii.   14. 

(1)  I  Cor.  xii.  13. 

(2)  Luk.  xxii.  29. 

(3)  T:it.  iii.  6. 

(4)  Aa.  xi.  15. 

putting 


An  Essay  on  Spirit.      121 

putting  no  Difference  between  them.  Which 
holy  Spirit  is  fometlmes,  in  the  Language 
of  the  Scriptures  of  the  New  Teftament, 
called  the  Spirit  of  God  the  Father,  becaufc 
he  (5)  proceedeth  from  the  Father  who 
fent  him  unto  us ;  and  fometimes  the  Spirit 
of  the  Son,  or  the  Spirit  of  Chrift,  becaufc 
it  was  by  the  InterceiTion  of  fefus  the 
Chriji  that  the  Supply  of  this  holy  Spirit 
was  fent  unto  us ;  and  is  alfo  called  (6) 
the  Spirit  of  Truth,  becaufe  it  was  fent  tQ 
guide  Mafikind  into  all  T'ruth, 

CVIII.  Now  St.  John  plainly  calieth 
that  holy  Spirit,  by  whidi  he  was  infpired 
with  the  Book  of  Revelations,  an  AngeU 
For  his  Words  are  thefe,  (7)  The  Revela-^ 
tion  of  Jefus  Chrift-,  'which  God  gave  unto 
him,  to  Jl:ew  unto  his  Servants  Things 
which  mujl  fhortly  come  to  pafs ;  and  he  fent 
and  Jignified  it  by  his  Angel  unto  his 
Servant  John.    And  yet  through  this  whole 

(5)  John  XV.  a6. 

(6)  John  xvi.  13.  xiv.  26.  I  John  ij.  ^o,  z-j. 

(7)  Jtev.l   I. 

R  Book, 


122      An  Essay  on  Spirit. 

Book,  he  calls  this  Revelation,  the  Dic- 
tates of  the  Spirit.  (8)  He  that  hath  Ears 
to  hear^  fays  he,  let  htm  hear  what  the 
Spirit  faith  unto  the  Churches.  And  it  is 
very  remarkable,  that  although  the  Virgin 
Mary  is  pofitively  faid  to  have  been  (9) 
found  with  Child  of  the  holy  Spirit^  and  to 
have  conceived  of  the  holy  Spirit ;  yet  the 
Perfon  fent  to  her  from  God  upon  this  Oc- 
cafion,  calls  himfelf  an  Angel,  and  in  par- 
ticular, ( I )  the  Angel  Gabriel  that  Jlandeth 
in  the  Prejence  of  God ;  who  under  the  old 
Covenant  had  been  fent  to  infpire  (2)  Da- 
72iel  v^ath  Skill  and  Underftanding. 

CIX.  Which  (3)  Angel  Gabriel  be- 
ing fent  from  God  unto  the  Virgin  Mary, 
^he  AsGEL,  fays  St.  Luke,  came  in  unto 
her^  and  faid.  Hail,  thou  art  highly  fa- 
voured, the  Lord  is  with  thee  :  Bleffed  art 


(8)  Rev.  ii.  7,  1 1 ,  1 7,  1 9.  iii.  6,  1 3,  22. 

(9)  Mat.  i.  1 8,  20. 
(i)  Luk.  i.  19,  26. 

(21  Dan.  viii.  1$.  ix.  21. 

(3)  Luk.  i.  26. 

thou 


An  Essay  o?i  Spirit.      113 

thou  among  Women.  Behold^  tboufialt  con- 
ceive  in  thy  IVomb^  and  bring  forth  a  Son, 
and  (Jmll  call  his  Name  Jefus.  Ihen  [aid 
Mary  imto  the.  Angel,  how  jl:all  this  be^ 
feeing  I  know  not  a  Man  ?  And  the  Ange  l 
anfwered  and  faid  unto  her,  the  holy 
SpiRiTy7W/  come  upon  theCy  and. the  Power 
of  the  Highejl  fhall  overfhadow  thee  ;  there ^ 
fore  alfo  that  holy  T^hing^  which  Jhall  be  born 
of  thee,  fhall  be  called  the  Son  of  God.  And 
Mary  faid,  behold  the  Handmaid  of  the 
Lord,  be  it  unto  me  according  to  thy  Word. 

ex.  Which  is  all  the  Account  we  have 
of  this  Affair,  but  that  after  fhe  returned 
from  her  Coufin  Elizabeth's,  where  flie 
had  remained  three  Months,  (5)  She  was 
found  to  be  with  Child,  before  foe  and  Jo- 
seph, to  whom  fie  was  e/poufd,  had  come  to- 
gether ;  then  Jofeph  her  Hujhand  being  a 
(6)  good-natured  Man,  and  not  willing  to 


(5)  Mat.  I.  18,  19,  20. 
(6)  Aixato?.     This  Word  is  often  ufed  to  fignify  a  gosd' 
jiatured  Perfon,  in  which  Senle  alfo  the  Word  jujius  is  fre- 
quently ufed  in  the  Latin  Tongue:  And  in  this  Sen fe  this 
Word  ought  to  be  underftood,  Ji^s  x.  zz.  i  yo/m  i.  9. 

R  2  make 


124      An  Essay  on  Spirit. 

make  her  a  public  Example,  was  minded 
to  put  her  away  privately.  But  while  he 
thought  on  thefe  T'hings,  behold^  the  An- 
gel of  the  Lord  appeared  unto  him  in  a 
Dream^  jaying,  Jofeph  thou  Son  of  David, 
fear  not  to  take  unto  thee  Mary  thy  Wife  : 
For  that  which  is  conceived  in  her  is  of  the 
holy  Spirit,  ^hen  Jofeph,  bei7ig  raifedfrom 
his  Sleep,  did  as  the  Angel  of  the  Lord 
had  bidden  him^  and  took  unto  him  his  Wife  : 
y^nd  knew  her  not  till  fie  had  brought  forth 
her  firfi'born  Son. 

CXI.  The  pre-exiflent  Spirit  of  the  Lo- 
gos  being  therefore,  by  the  wonderful  Pow- 
er and  Will  of  God,  conveyed  into  the 
Womb  of  the  Virgin  by  the  Miniftration  of 
the  holy  Spirit,  flie  conceived  and  brought 
forth  fefus  :  By  v/hich  Union  of  that  ex- 
alted Spirit  with  human  Nature,  the  Lo- 
gos became  incarnate  and  was  made  Man. 
W^hich  Logos  did  by  this  Piece  of  Condef- 
ccnfion,  fo  far  ksycoo-s  lc(.ii\Qv,  (7)  empty  him- 

(7)  Phil  ii.  7. 


An  Essay  on  Spirit,      iiy 

felfy  and  diveft  himfelf  of  that  Glory  of  his 
antecedent  State,  which  he  had  with  the  Fa- 
ther, before  the  World  was,  that.  Sin  on- 
ly excepted,  he  became  Uable  and  fubject 
to  all  the  Infirmities  of  our  Nature.  And 
therefore,  during  the  Time  of  his  Continu- 
ance here  upon  Earth,  he  is  reprefented  all 
along  as  being  under  the  Guidance  andCon- 
du6t  of  the  holy  Spirit, 

CXII.  He  is  accordingly  faid  to  have 
been  (8)  led  up  of  the  Spirit  into  the  Wil- 
dernefs  to  be  tempted  of  the  Devil :  And 
that  when  the  (9)  Devil  had  ended  his 
Temptation^  Jefin  returned  in  the  Power 
of  the  Spirit  into  Galilee.  That  afterwards. 
He  ( I )  caji  out  Devils  by  the  Spirit  of  God, 
which  (2)  defended  upon  him  at  his  Bap- 
tifm   in  a    (3)    vifible  Manner,  and   abode 

upon 

(8)  Matth.  iv.   I. 

(9)  Luke  iv.    13,   14. 

(1)  Matth.  xii.   8. 

(2)  "John  i.   22. 

(3)  /'■  e.  By  the  Defcent  of  a  lucid  fhining  Appearance 
which  alighted,  and  rcfted  upon  him,   ur%i  irt^-ifxf,  as  a. 

Deve 


ii6      j^n  Essay  on  Spirit. 

up07i  him  for  fome  Time.  He  is  therefore 
faid  to  have  been  (4)  anointed  with  the  holy 
Spirit,  and  with  Power  :  And  that  when 
he  was  in  an  Agony  praying  with  Vehe- 
mence to  God,  that  if  poffible  the  Cup  of 
his  AfHidtions  might  pafs  from  him,  (5) 
jift  Angel  appeared  unto  him  Jrom  Heaven, 
Iirengthe7ting  him  :  That  it  was  through 
(6)  the  eternal  Spirit ,  that  he  offered  himfelf 
without  Spot  to  God  upon  the  Crofs  :  That 
when  he  was  in  the  Grave,  he  was  (7) 
quickened  by  the  Spirit,  and  (8)  declared  to 
be  the  So?i  of  God  with  Power,  according  to 
the  Spirit  of  Holinefs,  by  the  RefurreSiion 
from  the  Dead, 


Do^e.  Not  that  this  alludes  to  the  Form  and  Figure  of 
the  Appearance,  as  if  it  was  in  the  Shape  of  a  Dove ;  but 
to  the  Manner  of  its  Defcent,  which  defcended  and  alight- 
ed upon  our  Saviour,  as  a  Dove  defcends  and  lights 
upon  any  Thing.  See  Seft.  82,  And  Whitby  on  Luke 
iii.22. 

(4)  Aas  X.  38.      See  Note  in  Sed.    103. 

(5)  Luke  xx\u  42,  43. 

(6)  Heb.  ix.  14. 

(7)  I  Pet.  iii.   18. 

(8)  Rem.  iii.  4. 

cxin. 


An  Essay  on  Spirit.      127 

CXni.  And  indeed  it  does  not  appear, 
either  in  the  Old  or  New  Teftament,  that 
the  LiOgos  had  any  Power  over  the  Holy 
Spirit,  till  after  his  Afcenfion,  (9)  when  all 
Tower  was  given  unto  khn,  both  in  Heaven 
and  Earth.  For  faid  Jefus  to  bis  Difciples, 
(i)  //  is  expedient  for  you  y  that  I  go  awayl 
for  if  I  go  not  away,  the  Comforter 
will  not  come  unto  you  ;  but  if  I  depart  / 
will  fend  him  unto  you.  For,  (2)  I  will  pray 
the  Father,  and  he  fiall  give  you  another 
Comforter,  that  he  may  abide  with  you  for 
ever  j  even  the  Spirit  of  'Truth,  (s)  which 
proceedeth  from  the  Father  :  Whom  I  will 
fend  to  you  from  the  Father.  For  as  St, 
fohn  remarks,  (4)  the  Spirit  was  not  yet 
given,  becaufe  fefus  was  not  yot  glorified. 
He  therefore  after  his  Reftirredlion,  com- 
manded his  Difciples  (5)  not  to  depart  from 


(9)  Matth.  xxviii.    i8,   ig. 

(1)  John  xvi.  7. 

(2)  "John  xiv.  1 6. 

(3)  John  XV.  26, 

(4)  John  vii.   39. 

(5)  Lide  xxiv.  49.     j^iffs  i.  4. 

Jerufalem, 


xiS      An  Essay  on  Spirit. 

Jerufalem,  till  after  his  Afcenfion,  but  to 
wait  for  the  Promife  of  th^  Father.  Which 
having  (6)  received  of  the  Father,  he  fhed 
it  forth  upon  them.  From  which  Time, 
this  Spirit  is  for  the  Future  indifferently 
called  the  Spirit  of  God,  and  (7)  the  Spi- 
rit of  Chriftf  or  (8)  the  Spirit  of  the  S0J2 ; 
becaufe  the  Son  had  now  obtained  Power 
of  the  Father,  to  fend  him,  not  to  xhtfews 
only,  but  alfo  to  the  Gentiles  ;  that  all  Na- 
tions might  be  baptized,  (9)  in  the  Name 
of  the  Father,  and  of  the  Son,  and  of  the  Holy 
Spirit  ;  ( i )  that  the  offering  up  of  the  Gen" 
tiles  might  be  acceptable,  being  fanSiified  by 
the  Holy  Spirit.  It  feems  therefore  highly 
reafonable,  that  we  fhould  pay  divine  Ho- 
mage to  that  holy  Spirit  in  Proportion  to 
the  Degree  of  Power  which  hath  been  de-f 
legated  to  him,  from  the  Almighty  ;  and 
that  it  is  our  Duty  to  pray  to  him,  for  the 


(6)  Afts    ii.   33. 

(7)  Rom.  viii.  g. 

(8)  Gal  iv.  6. 

(9)  Matth.  xxviii.  19. 
(i)  Roin.  XV.  16. 

Communication 


Att  Essay  on  Spirit.      129 

Communication  of  thofe  fanclifyingQiX2iCQSy 
which  he  hath  receivcdj  Power  from  God 
the  Father,  through  tlie  Son,  to  diflribute 
to  his  Difciples.  I  do  not  fay  that  we 
ought  to  pray  to  him  for  the  Forgivenefs  of 
our  Sins,  becaufe  (i)  all  Judgment  hath  not 
been  comtnitted  unto  him  :  But  as  he  was  un- 
doubtedly fent,  to  be  our  (3)  Comforter^  to 
guide  us  into  all  I'riitb,  and  to  help  our  In- 
firmities^ furely  we  ought  to  pray  to  him, 
to  comfort  us,  and  to  grant  us  his  Affif- 
tance,  that  we  may  be  (^4)  led  by  him,  and 
that  we  may  of  the  Spirit,  reap  Life  ever- 
lafiing*  And  as  the  Manijeliation  of  the 
Spirit  was  given  to  every  Man  to  profit 
withal ;  and  as  to  one^  is  given  by  the  Spi- 
rit the  Word  of  Wifdom,  and  to  an  other y 
the  Word  of  Knowledge,  by  the  fame  Spirit^ 
dividing  to  every  Man  fever  ally  as  he  will  -, 
furely  it  is  but  reafonable,  that  we  fhould 
apply  to  that  holy  Spirit,  who  (5)  fearch- 


(2)  See  Se£l.   85,  100,  loi,   102. 

(3)  John  XIV.  zS.     John  xvi.  13.      Rom.v'm  26. 
{4)  Rom.  viii.  14.     Eph.  vi.  8.      i  Cor.  xii.  7,  i^c. 
(5)   I   Cor,  ii.   ip. 

S  etb 


130     Jln  Essay  on  Spirit. 

€th  in  our  Hearts,  the  deep  Things  of  God, 
to  confer  fuch  a  Portion  of  his  Influence 
on  our  Minds,  as  may  by  Degrees  (6) 
^licken  and  Strengthen  us,  till  we  fhall  be 
at  length  filled  therewith.  Lead  alfo  on 
tlie  other  Hand,  by  negle61:ing  fo  manifeft  a 
Duty,  we  ihould  thereby  (7)  grieve  and  do 
fuch  defpite  to  the  Spirit  of  Grace  as  entire- 
ly to  ^lench  it.     See  Seel.  84.  85. 

CXIV.  I  apprehend  therefore,  it  is  mani- 
feftly  fhevved  in  thefe  Papers,  that,  from 
the  Confideration  of  the  Nature  of  Spirit, 
by  the  Light  of  Rcafon,  it  appears,  there 
can  be  but  one  God,  that  is,  one  fupreme 
intelligent  Agent  ;  which  one  God  may 
however,  create  an  infinite  Series  of  fpiri- 
tual  Agents,  in  Subordination  one  to  ano- 
tlier  ;  fome  of  which  may,  by  an  Autho- 
rity communicated  to  them,  from  the  fu- 
preme God,  a6l  as  Gods,  with  Regard  to 
thofe   inferior  Beings,  who   are  committed 


(6)  1  Pet.m.  18.     Eph.  iii.  t6.     v.  8. 

(7)  Eph.   iv.  3.     HeLx.  29.     I  Thef.v,  9. 

into 


y^;^  Essay  ^«  Spirit.      131 

into  their  Charge.  I  apprehend  it  like- 
wife  appears  from  the  Sentiments  of  the 
Jews,  as  well  as  from  the  Scriptures,  both 
of  the  Old  and  New  Teftament,  that  this 
is  the  Method  of  Government,  which  the 
Almighty  hath  been  pleafed  to  purfue  in  the 
OEconomy  of  this  Univerfe  ;  Hill  refer ving 
to  himfelf,  that  incommunicable  Quality  of 
fupremei  which  it  would  be  a  Contradidli- 
on  to  fuppofe  him  diverted  of,  either  with 
or  without  his  Will  ;  that  is  either  by  his 
own  Coqfcnt,  or  by  NecefTity. 

CXV.  It  may  not  therefore  be  improper 
to  confider,  what  was  the  Opinion  of  the 
mod:  early  Fathers  of  the  Chriftian  Church 
upon  this  Head  ;  which  though  it  ought  to 
have  no  Weight  agalnfl:  the  exprefs  Dic- 
tates, either  of  Reafon  or  Revelation,  yet  in 
Points  not  fjlly  or  dillindlly  revealed,  the 
confulting  of  them,  is  very  proper  and  ufe- 
ful ;  as  they  certainly  are,  the  bell  Evidence 
that  can  pofTibly  be  had  of  the  Sentiments 
of  the  Church  in  their  Times  ;  and  the 
nearer  that  thofe  Fathers  lived  to  the  Times 
S  2  of 


13^     ^n  Essay  on  Spirit. 

of  the  Apoftles,  they  may  juftly  be  fup- 
pofed  to  be  the  lefs  liable  to  have  varied 
from  any  of  the  Do(5lrines  or  Pra(5tices  of 
the  truly  primitive  Church. 

CXVI.  Now  if  we  confult  the  Opinions 
of  the  Fathers  upon  this  Subject,  for  the 
iirft  three  hundred  Years  after  Chrift,  we 
fliall  find  them  all  univerfally  agreeing  in 
thb*^'  aforementioned  Dodtrinc  :  As  may 
app'ear  by  confulting  Jujiin  Martyr^ 
Athenagoras^  Tatian,  IrefKeiis^  the  Author 
of  the  B.ccognitio?is,  T-ertidlian^  Clemens 
AlexandrmuSy  Origen^  Gregory  T^hauma- 
tiirgus,  Dionyfius  of  Alexandria^  LaSfan- 
tluSy  Sec  ;  out  of  which  it  feems  needlefs 
to  produce  any  Quotations ;  as  this  Point  is 
plainly  given  up  by  two  of  the  moft  learn- 
ed Perfons  of  the  lafl:  Age,  who  being  of  a 
contrary  Opinion  from  thofe  Fathers,  can- 
not be  fufpedtcd  of  lightly  giving  up  a 
Teflimony  of  fo  much  Confequcnce,  if  the 
Flagrancy  of  the  Truth  had  not  obliged 
them  to  it :    And  that  is  the  learned  Bifhop 

Bull 


An  Essay  on  Spirit.      133 

Bull,  and  the  learned  Dodlor  Cudworth, 
The  Words  of  Bifhop  Bull,  when  fpeak- 
ing  of  the  Sentiments  of  Orige?i  upon  this 
Subject,  are  thefe,  "  I  conclude  thus  with 
**  myfelf,  that  Origen,  who  hath  been  fo 
"  feverely  cenfured  by  Divines,  both  anci- 
"  ent  and  modern,  was  really  CathoUck  in' 
**  the  Article  of  the  facred  Trinity  ;  al- 
"  though,  in  the  Manner  of  explaining  that 
**  Article,  he  fometimes  fpeaks  orherwife, 
"  than  the  Catholicks  do  ;  (8)  which  is  no 
**  more  than  almofi  all  the  Fathers  did 
*'  who  lived  hejore  the  Couficil  of  Nice. 
As  for  Dr.  Cudworth,  he  does  not  only 
give  up  the  primitive  Fathers,  in  their  Ex- 
preflions,  but  alfo  In  their  Meaning.  For, 
as  he  undoubtedly  thought  himfelf  to  be  in 
the  Right,  he  imagined,  thofe  Fathers  to 
have  been  in  an  Error  ;  and  makes  ufe  of 
this  univerfal  Confent  of  the  ancient  Fa- 
thers, of  the  three  firft  Centuries,  in  afler- 
ing  the  Dependence  and  Subjection  of  the 


(8)  Quod  ipfi  cum  reliquis  fere  omnibus  Patribus,  qui 
Concilium  Nicaenum  anteceflerunt,  commune  fuit,  Bui- 
J)£f.  Fid.  Nic.   Se(5t    xi.  c   9.     ^.  22. 

Son 


(( 


134     ^^  Essay  ofi  Spirit. 

Son  to  the  Father,  as  an  Argument  in  Proof 
of  the  Fallibihty  of  the  primitive  Fathers  of 
the  Chriflian  Church.  For,  fays  he,  (9) 
**  Though  it  be  true,  that  Athanafius, 
"  writing  againft  the  ArianSy  docs  appeal 
"  to  the  Tradition  of  the  ancient  Church, 
"  and  among  others,  cites  Origen's  Tefti- 
mony  ;  yet  was  this  only  for  the  Eterni- 
ty and  Divinity  of  the  Son  of  God,  but 
not  at  all  for  fuch  an  abfolute  Co-equa- 
lity of  him  with  the  Father,  as  would 
exclude  all  Dependence,  Subordination^ 
and  Inferiority  :  Thofe  ancients  fo  una- 
nimoufly  agreeing  therein,  that  they  are 
therefore  by  Petavius  taxed  with  Plato- 
nifm,  and  having  by  that  Means,  cor- 
rupted the  Purity  of  the  Chriitian  Faith, 
*'  in  this  Article  of  the  Trinity.  Which 
"  how  it  can  be  reconciled  with  thofe  other 
*'  Opinions  of  Ecclefiaftical  Tradition  be- 
*'  ing  a  Rule  of  Faith,  and  the  Impoflibi- 
**  lity  of  the  Vifible  Churches     erring  in 


(( 


(( 


n 


(9)  Cud.  Intel.  Syft.  L.   i.  C.  4.  p.  595. 


n 


any 


/In  Essay  on  Spirit.      135 

"  any  Rindamcntal  Point  cannot,   fays   he, 
**  eafily  be  underflood.'* 

CXVII.  For  my  own  Part,  I  will  readi- 
ly give  up  the  Fallibility  of  the  primitive 
Fathers,  and  whoever  will  but  give  him- 
felf  the  Trouble  of  perufing  their  Writings, 
will  foon  be  convinced,  that  they  were  fal- 
lible Men  ;  and  I  therefore  only  make  ufe 
of  their  Teftimony  in  this  Point,  to  fhew 
what  was  the  Senfe  of  the  Church  in  their 
Days,  of  which  their  own  Writings  are  an 
infallible  Proof ;  whether  they  were  falli- 
ble in  themfelves  or  not. 

CXVni.  But  PefavhiSy  fays  Cuawortb, 
taxed  the  primitive  Fathers  with  Platonifm, 
and  with  having  by  that  Means,  corrupted 
the  Purity  of  the  Chriftian  Faith.  That 
many  of  the  primitive  Fathers,  were  bred 
up  in  the  Schools  o£  the  Platofiic  Philofo- 
phers  can  hardly  be  denied  ;  and  that  they 
would  be  inclined  to  endeavour  to  reconcile 
their  own  Principles  and  thofe  of  the  Chri- 

Ih'an 


1^6     yin  "Essay  on  Spirit. 

ftian  Religion  together,  is  more  than  pro- 
bable. It  is  alfo  certain,  that  the  Pagans 
held  the  Do6lrine  of  a  T'rinity,  and  made 
ufe  of  that  Word  to  exprefs  it  by  ;  but  if  it 
can  be  proved,that  they  held  a  Subordination  in 
the  Perfons  of  the  Irmity,  before  Chriftia- 
nity  appeared  in  the  World,  and  that  all  the 
primitive  Chriflians,  whether  Platoni/is  or 
not,  held  alfo  the  Dodlrine  of  a  Subordina- 
tion of  Power,  in  the  Perfons  of  the  7r/- 
nity^  for  the  firfl:  three  hundred  Years  after 
Chrift ;  then  the  more  probable  Confequence 
to  be  drawn  from  thence,  is  this,  That  the 
Doctrine  of  the  Trinity,  as  held  by  the  primi- 
tive Chrlftians,  coinciding  with  the  Dodtrine 
of  the  Trinity,  as  held  by  the  Pagans  in  ge- 
neral, and  by  the  Platonifts  in  particular, 
wherein  a  Subordination  of  Power  be- 
tween the  three  Perfons  of  the  Trinity 
was  a  fundamental  Principle,  this  might  be 
one  main  Rcalbn,  why  the  Platonifts  were 
fo  ready  to  embrace  the  Chriftian  Religion  ; 
And  not  that  they  corrupted  it  after  they 

had  embraced  it ;  fmce  had  their  Principles, 

and 


-^>^  Essay  ^/^  Spirit.      137 

and  the  Chriftians  on  this  Subjedl  origi- 
nally differed,  the  Flatonijls  would  not  have 
been  fo  eafily  made  Converts. 

CXEX.  It  may  therefore  not  be  improper 
at  prefent  to  fct  before  the  Reader  a  fhort 
Sketch  of  the  Do6lrine  of  the  Pagan  Tri- 
nity, from  whence  will  appear  the  Truth 
of  what  I  have  juft  now  afferted. 

CXX.-  The  Opinion  of  the  Egyptians 
concerning  tlie  Trinity,  may  be  found  in 
Jamblicm^  who  delivers  it  unto  us.  For 
in  the  Beginning  of  the  Eighth  Sedlion,  he 
makes  Porphyry  afk,  "  What  do  the  Egyp- 
"  tians  fay  is  the  Firji  Caufe  ?  Is  it  Intel- 
**  ledt,  or  fomething  above  Intelle(5l  ?  Or, 
*'  is  it  one  only  Being,  or  is  it  two,  or 
**  more  ?  Or,  is  it  corporeal,  or  incor- 
*'  poreal  ?  Or,  is  it  the  fame  with  the 
**  Creator  of  this  Univerfe  or  fomething  fu- 
**  perior  ?  In  fhort,  were  all  Things  pro- 
*'  duced  by  One^  or  by  Many  ?"  To  which 
'Jamblicm  anfwereth  :  ripo  tm  orliws  ov^\my 
TCoii  TOJV  oKoov  Ap^oou  ie^i  OgoS  «$,  Trpcolo?  xai  rar 

T  iTiTrAl- 


138     A?i  Essay  on  Spirit. 

i7ri7r^ex€]oe,i,  »lg  aAAo  t).  YlxpctS'iiyfJLCL  <fi 
iapulcct  ra  ocv;o7rulpo9,  auloyoya,  Kcti  uovgttcc^ 
iopos  Gg8,  Tbtovlcos  dyct^s.  Mei^ov  ydp  n  y.aii 
•TTpooioVj  'jccli  7r;m  im  iravlcav^  vAi  ttv^ixyw 
Toov  vQUfJitvcav  irpuilcav  ^^oov  Ivloov'  aVo  S'e  tb 
eyoi  Tfcf/8j  oav.ccp^y/^  Ggos  exvlav  f^sAcLjuC^ey  S^io 
xcci  avloTTcc^upj  xai  av'locp^ij?,  '^PX^  y^P  auloi 
xcci  Gsos  ^ecov'  Qfjioras  Ix,  ra  Iros,  Trposa-icts  x,a.i 
ttpX^  TYii  saiocs*J  cLir  ccvis  yctp  v\  (tcriolm  noci  tt 
aaicc'  S'io  yaip  voT^.ctp'^ni  irpoi  ayopeuelxi' 
'  Aviui  fxh  ovv  «Vlj/  dp^di  7rp€(r{^ulaclac.i  Travlooy^ 
ai  Epja>j5  Trpo  toov  a^ipKav  xai  fjxTroptMy 
viuu  7rpo^aT€{,  Tcai  rctiu  eirapxvimu  Which 
is  thus  rendered  into  Latin  by  Mr.  Gale : 
Ante  eas  res  qtice  vere  funt,  C^  ante 
Principia  univerfaliumy  efl  Deus  unus,  prior 
etiam  primo  Deo  cf  Rege  j  eft  ilk  immobilis 
in  folitudine  fuce  Unitatis  permanens,  neque 
enim  intellediuale  ei  mifcetur,  neqiie  aliquid 
alind^  ejlque  exemplar  ipfius  qui  efi  fid  Pa- 
ter^  &  de  fe  genii  us  &  unipat'er  Deus  ;  ^ 
n)ere  bonus.  E/l  enim  majuSy  quid  &  prius^ 
Pons  omnium  ^  Radix  intelligibilium  Idea- 
rum  primarum  Pntium.  Ab  hoc  autem  utw, 
Deus  per  fe  fiifficiens  fe  ipje  explicavtt  j  pro- 

inde 


An  Essay  on  Spirit.      139 

inde  eft  fui  Pater  &  fibi  fiifficie7is*  E[i 
enim  hie  &  Principiuniy  &  Deus  Deoriun, 
Unitas  ex  uno  Superejjentialis  &  EJJentia 
Principium  ;  na?72  ab  eo  Jinit  Entitas  c?  Ef- 
Jentiay  qua  propter  Noetarcha  dicitur.  Hcec 
igitur  funt  Principia  omnium  antiqiiijjimay 
qua  Mercurius  Jiipra  Deos  atJoereos  &  em- 
pyreosy  C^  cceleftes  conjiituit, 

CXXI.  I  would  have  tranflated  this  Paf- 
fage  into  EnglifJd,  if  I  could,  but  there  are 
fome  Parts  of  it  which  Teem  to  me  fo  fuper- 
intelligible,.  that  I  thought  it  advifable  to 
give  it  in  the  Author's  own  Words :  And 
refer  the  Englifi  Translation  of  it  to  fome 
of  thofe  Deiftical  Admirers  of  the  Plain- 
ncfs  and  Simplicity  of  the  Religion  of  Na- 
ture, who  cannot  bear  the  Thoughts  of 
any  thing  that  is  myfterious  in  Revealed  Re- 
ligion. 

CXXII.  Abftrufe  and  dark  however,  as  it 
i?,  we  may  be  furnifhed  by  it  with  fome 
Light  towards  the  Explanation  of  fome  Ex- 
preffions  in  the  Pythagorean  Trinity,  as  it 

T  2  \% 


140      An  Essay  07t  Spirit. 

is  given  us  by  ( i )  ^implichis  in  his  Com- 
ment on  Arifiotle  out  of  Moderatus  the  Py- 
thagorean  :  to  fj-h  Trpulov  'iv  vTep  to  ov  xcei 
iroLioLv   b(netv   aTrctpctivSicci'    to  Se  Setjlepov  ev 
oTip  e^i  TO  ovmi  oi',  x.ai  JNowJok,  ra  «d^>)  ^n- 
a/f   &ivcci'    no   S'e  Tptiovy  oirep   e(^i   "^u^i^ovy 
fxe^s^Eiv   ra   lpo5,    xa;   to^j/  ei^Zv.     For  it  is 
plain  that  the  Trpojlov  Iv  vir^p  to  ov  xai  ir^crccv 
ya-Uv^  of  the  Pythagoreans,  that  is,  /i6f  F/;^? 
O/ze"  ivho  is  above  Being,  and  all  Rxiftence, 
is  the  fame  (I  had  almoft  faid  Being)  with 
that   God   of  the   Egyptians,   who   being 
prior  to  the  Firfl:  God,  is  Super-Litelligible. 
1  flat  tne  to  deulepov  gv  ott?^  gij'i  to  oviMi  or, 
xa<   NoJjIoV,    Ta  a'cT/j   (p/)o-)j'  «va<.      That  is, 
tbe  Secoitd  One,  who  is  Exiftence  itfelf,  and 
Intelligence,    and  is  called  Ide.'\,    is   that 
Firft,  or  rather  Second  God  aforemention- 
ed, who  according  to  the  Egyptians^  hav- 
ing unfolded  himfelf,  came  forth   into  Be- 
ing, and  w^as  felf-begotten,  and  was  equally 
his  own  Father  and  his  own  Son,  who  is 
the  Principle  of  all  Exiftence,  and   of  all 

(l)  5;w/>.  in  Phyf.  Ariji,  fol.  50. 

Intelligence.- 


A?!  Essay  07i  Spirit.      141 

Intelligence.  As  to  the  <ro  t^\%v  \vy  or 
l^hird  OnCy  of  the  Pythagoreans^  which 
they  call  ^t>;:^/3toV,  or  AnimaU  that  anfwers 
to  the  third  and  lower  Clafs  of  the  Empi- 
rean  and  ^iherial  Deities,  who  were  fup- 
pofcd  to  prefide  over  feveral  Parts  of  this 
Univerfe,  being  as  it  were  the  Souls  of  this 
World. 

CXXin.  The  Platonic  Trinity,  as  it 
was  digefted  into  Form  by  the  Difciples  of 
Plato,  was  not  very  different  from  this. 
There  is  indeed  no  one  Padage  in  Plato, 
w^here  his  Notion  of  a  Deity  is  delivered 
explicitly,  and  reduced  into  a  regular  Syf- 
tem.  For,  either  out  of  Fear  of  his  Coun- 
trymen, or  becaufe  he  was  not  fettled  in  his 
own  Notions,  or  both,  he  fpeaks  very  ob- 
fcurely  on  this  Subjedt.  That  Treatife 
which  he  entitles  Timaiis  is  the  moil:  co- 
pious on  this  Head,  and  therein  he  fpeaks 
plainly  of  (2)  one  fempiternal  and  unorigi- 
nated  God.   Which  God,  fays  PlatOy  when 

(2)  TO  e»  ««,  yen<rn  It  wk  t^ov. 

he 


142-      -^^^  Essay  on  Spirit. 

he  reafoned  within  himfelf  about  a  future 
God,  made  this  Univerfc,  and  placed  this 
(3)  perfectly  happy  God  which  lie  begat, 
as  the  Soul  in  the  Middle  of  it. 

CXXIV.  Which  God,  though  he  fre* 
^ucntly  mentions  as  a  created  Being,  yet  he 
ftiles  him  alfo  (4)  the  Image  of  Intelli- 
gencey  or  of  the  moft  intelligent  God  ;  the 
greateji  and  be  ft  j  the  mod  beautiful^  and  the 
moft  perfeBy  and  the  only-begotten  God. 
Which  Univerfe,  fays  Plato,  when  he  had 
thus  made  and  (5)  contemplated,  he  rejoi- 
ced over  it.  He  then  made  T!ime,  and  (6) 
formed  the  Sun  and  Moon,  and  five  other 
Planets  to  be  the  Meafures  thereof.  But  as 
there  were  yet  no  Animals,  therefore  God 


(2)   luoaifAoa  mov  ocvlov  lymriaMo. 

(4)  Eix.o)ia  TtJ  vor^y,  (juiytfov  x.ou  aftfot.  *aMir*f  ««»  riKuu- 
lalov.  and  MovoyEi/fl. 

(5)  Whoever  reads  this,  I  think,  cannot  avoid  being 
convinced  that  Plato  herein  imitates  the  Account  which 
Mofis  gives  of  the  Creation,  which  he  finilhes  with  faying, 
andGod  fa<vj  every  thing  that  he  had  made,  and  behold  it  nvas 
fuery  good.  Gen.  i.  31. 

(6)  'H?iio?  Kcti  Se^w»!,  x»»  'tiy\i  aXAa  arfa.  WiX^aytxovla 
II7i.«»»;1>)?,  «?  oiopi6rj/.ov  xai  (pv'Ka.Kiiv  afihybuv  %pof«  yiyoviv-      See 

Gemjis  i.  14 ;  of  which  this  is  almoll  aTranflation. 

formed 


/l7i  Essay  on  Spirit.      145 

formed  what  was  wanting,  by  a  fecondary 

Imitation  of  the  fir  ft  Exemplar  :  Trpoi  r^v  t5' 
7roipa.S'eiyfj[,cc\o9  d7ro%7r(iy.evoi  (pva-iv.  Which 
is  plainly  borrowed  from  that  Do6trine* 
among  the  yews,  wherein  they  aflerted 
Man  not  to  be  made  in  the  Image  of  the 
Supreme  God,  but  of  the  Second  God. 
The  Words  of  Philo  Judceus,  as  they  are 
quoted  by  EufebiiiSy  are,  ^vnlov  yap  ovS'h 
ccTreiKovi^yiyaci  Trpcs  roy  avmonoy  vAi  Trcclepcty 
Tcoy  o^ojv  eS'vi'ouoy  aAAa  Tpoi '  Tpv  S^svlepov 
6goV,  05  e<^iu  ea&vs  ?\.ayo5.  Nihil ' enim  mor- 
tale  in  fiimmi  illius  G?  rerum  univerfartan 
Parentis  imaginem  confignari  poteli,  fed  in 
Ijnagi?iem  Secundi  Dei,  hoc  efi  ejus  Verbis 
potefi.     Eufeb.  Prasp.  Evang.  lib.  vii.  cap. 

13- 

CXXV.  Plato  then,  in  Compliance  with 
the  orthodox  Notion  of  his  Country,  and 
for  Fear  of  the  Fate  o£ Socrates,  fays,  But  as  to 
other  Gods  which  are  called  (7)  Dcemons,  to 
fpcak  properly  of  their  Origin  or  even  to 

{7)  See  Sea.  XXXV. 

conceive 


144     ^^  Essay  07i  Spirit. 

conceive  It,  is  above  the  Reach  of  our  Fa- 
culties ;  it  is  therefore  our  Duty  to  believe 
thofe  our  Anceftors,  who  having  unfolded 
their  Natures,  affirm  them  to  be  the  off- 
fpring  of  the  Gods  ;  and  fo  to  fubmit  our- 
fclves  to  the  ancient  Laws  and  Cuftoms. 
And  then  he  introduces  the  God  who  (8) 
framed  all  Things  as  fpcaking  to  thefe  Dae- 
mons, Saturn^  Ops,  Jupiter,  &c,  whom  he 
calls  (9)  the  Gods  begotten  by  himfelf ; 
and  empowers  them  to  be  his  Inftruments  in 
the  Produ6tion  of  animals,  and  (i)  to  imitate 
that  Virtue  which  he  had  exercifed  in  their 
Origin. 

CXXVL  Whence  it  Is  plain,  that  Plafo 
was  afraid  to  fpeak  out ;  but  his  Difciples 
by  Degrees  gathering  Courage,  his  Syftem 
was  reduced  into  Form,  before  the  Time 
of  (2)  Porphyry,  who  in  his  fourth  Book 


(8)    O?  TO  TToiv  yiyracn, 

[g]   To?;  EaJls  yivrifxa, j-i. 

(l)  Mi(/Aifjuwoi  TTiv  6|M.»!v  ^t'va/xiv  TTff*  rr,)i  lf/.t}y  yivicrif. 

iz)  Porphpy  flouriflied  about  the  latter  End  of  the  third 
Century  :  His  Books  were  afterwards  ordsred  to  be  burnt ; 
bat  the  Quotation  which  I  have  here  produced  may  be 
found  in  St.  Cjril'i  Treatife  againliyw/;^/;.  B.  8. 

of 


An  Essay  on  Spirit.      145 
of  the  Hlftory  of  Philofophy,  fays,  "A%e/  ^ 

f^^eiv  Baiaiv'      iivcti  il  r  \j^  dvoilcclov^  ^iov 

ad  tres  Hypoftafes,  dicit  Plato,  Dei  progredi 
Ejjentiam  ;  G?  ejje  quidem  dicit  Deum  fumme 
bonum  ;  pofi  ilium  autem  fecundum  Con- 
dltorem  :    tertium  autem  Mundi  Animam. 

CXXVII.    Porphyry  was  reckoned  the 
mod   learned    Platoniji  of  his  Age  ;   And 
flourifhed  about    the  Time  when  the  con- 
fubftantial  Doctrine  of  the  Trinity  began 
to  make  a  Noife  ;    and  therefore  his  Senfe 
of   the    Platonick  Do(5trine,  js    fo    much 
the    more    for  our    Purpofe.      It  appears 
therefore  from  hence,    that  the  Platonick 
and  Pythagorean    Doclrine  of  the  Trinity, 
did  not  differ  very  widely  at  this  Time  one 
from  the  other,   and  that  that  God  of  the 
Egyptians^  which  was  prior  to  the  firft,  or 
the  npwiov  Iv  of  the  Pythagortans  was  .the 
fame  with  the  to  eV,  and  the  to  dya^ov  of 
U  the 


1^6     An  Essay  on  Spirit. 

the  Platonifts.  The  God  of  Exijlence, 
Ideas,  or  Litelligencey  according  to  the 
Egyptians,  or  the  to  S'Apov  h  of  the  Py- 
thagoreans,  which  they  alfo  called  eiS^Yi,  Idea, 
being  by  the  Platoitifh  called  Nas  and  Koyo?i 
i.  e.  Mind  and  Reafony  or  Wifdonu  And 
the  inferior  Clafs  of  aetherial  Deities,  who 
were  confidered  as  the  Soul  of  the  World, 
among  the  Egyptians,  anfwering  to  the 
T/)i1oi/  iv  or  the  iv  ^u;^zjcoV  of  the  Pythago- 
reans, being  called  "^^x^*  ^'  ^'  ^^^  ^ouJ, 
by  the  Plato?iiJis. 

CXXVin.  They  agreed  alfo  In  the  Of- 
iices  which  were  afUgned  to  thefe  I^hree 
Gods*  For  the  Firft  was  aderted  to  be  Ct^^ 
above  all  Exiftence  and  Intelligence.  The 
Second  God  was  Exiftence  and  Intelligence 
itfelf,  and  the  Communicator  of  them  to 
other  Beings :  He  Is  therefore  reprefented 
by  them  as  the  Avifjuapyoit  the  Fabricator 
and  Maker  of  this  Frame  of  the  Univerfe. 
The  Third  God,  who  is  faid  to  partake 
both  of  the  Firft  and  Second  "Er,  or  God, 

was 


An  Essay  on  Spirit.     147 

was   held   to   be  the  Soul  of  the  World, 
vivifying  and  enlivening  it. 

CXXIX.  Hence  it  is  plain,  however,  that 
the  Difciples  of  Plato  had  varied  from  their 
Maker's  Plan.  Becaufe  he  pofitively  afferts  the 
one  unoriginated  God  to  have  made  this  Uni- 
verfe,  and  therefore  frequently  calls  him  the 
(3)  Anfj(,iiipyoi.  He  likewife  pofitively  ailerts 
the  Second,  that  is,  the  God  who  was  begot- 
ten by  the  one  unoriginated  God,  to  have 
been  placed  by  him  in  the  Middle  of  this 
round  Univerfe  as  the  (4)  the  Soul  of  it, 

CXXX.  It  is  neverthelefs  manifefl:,  be- 
yond all  Controverfy,  that  both  Plato  and 
his  Difciples  held  a  Kind  of  eflential  Subor- 
dination to  have  exifted  between  thefe  Gods, 
as  the  Hebrews  undoubtedly  did.  And 
therefore  I  fuppofe  them  to  have  been  more 
eafily  converted  to  the  Chriftian  Religion 
than  they  otherwife  would  have  been. 


(3)  Plato  in  Timao. 

(4)  Id,  ibid. 


U  2  CXXXI.  And 


148      An  Essay  on  Spirit, 

CXXXI.  And  accordingly,  Clemens  AleX' 
andrinuSf  one  of  thofe  primitive  Fathers 
whom  Cudworth  allows  to  ha\e  acknow- 
ledged a  Subordination  In  the  Perfons  of 
the  Trinity,  when  fpcaking  concerning  a 
PaiTage  in  Plato,  fays,  (5)  "  /  under- 
"  ft  and  this  no  otherwife  than  that  the  holy 
*'  trinity  is  Jignified  thereby^  theTniKD 
*'  being  the  holy  Spirit,  and  the  Second 
*'  the  Son,  by  whojii  all  Takings  were  made, 
*'  according  to  the  Will oj  /^(?  Father." 
This  PafTage  to  which  Clemens  refers  is  to 
be  found  in  the  fecond  Epiftle  of  Plato  to 
Di'onyfiiiSy  on  account  of  his  having  com- 
plained that  Plato  was  not  explicit  enough 
in  what  he  faid  about  the  Firft  Caufe,  to 
whom  Plato  fays,  *'  That  thefe  Things 
**  muft  be  fpoken  of  in  a  Kind  of  Riddle, 
**  that  if  any  Accident  fhould  happen  to 
**  thefe  Papers  either  by  Land  or  Sea,  he 
**  that  finds  them  may  not  be  able  to  un- 
**  derfland    them.     The  Thing  therefore 


(5)  Clem.  Alex,  Stroip.  lib.  v.  p.  710.  Edit.  pot. 


"  fays 


Ati  Essay  on  Spirit.      149 

"  fays  he,  ftands  thus  :  ns/»)  tcJj/  ttcIvImv  /3a- 
**  (TiAsac  ttclA  e<j-),  xoci  ex^eiVM  iiceivct  Trdvlct^ 
»jat  ey.eivo  aiiiov  airavlcavTuv  xaAfiwi'.  diulf 
**  pov  Sfy  Trepl  Tcc  ^suieptzy  xai  Tpiloi'  Trg^r 
**  Tot  rpiloc."  Circa  omnium  Regent  funt 
Qtnnia^  &  illius  Caiifa  omnia  :  &  Ipje  ejl 
omnium  Rerwn  pulchrarmn  Caufa  :  Se- 
cwjdufn  ad  Secimda  :  T^ertiiun  ad  T'ertia, 
Which  Fear  of  a  Difcovery  accounts  for 
the  feemlng  Contradicllons  in  Plato,  and 
the  Darknefs  in  which  his  Theology  is  in- 
volved, and  fhews  that  his  Difciples  were 
indeed  obliged  to  pick  his  Do6trine  out  of 
Riddles,  as  he  himfelf  expreffcth  It. 

CXXXII.  But  (6)  St.  Cyril  of  Alexan- 
dria, who  was  of  the  contrary  Opinion 
from  Clemens  AlexandrinuSy  that  is,  who 
held  a  Coequality  in  the  Perfons  of  the 
Trinity,  for  he  lived  in  the  fifth  Century, 
and  about  100  Years  after  the  Council  of 
ISIice,  wherein  the  Confubftantiality  of  the 
Father  and  Son  was  firft  eftabliihed  in  the 

(6)  Cyril  cont.  Jul.  lib,  viii, 

Chri/lian 


150      j^n  Essay  on  Spirit. 

Chriftian  Church ;  CyriU  I  fay,  when  fpeaking 
of  the  P/j/ow>  Philofophy,  (7)  fays,"  There 
"  would  have  been  nothing  at  all  wanting 
**  to  the  Platonic  Trinity,  for  an  abfolute 
**  Agreement  of  it  with  the  Chrijlian,  had 
**  they  but  accommodated  the  right  Notion 
**  of  Confiibftantiality  to  their  three  HypoJ^ 
**  tafes  ;  fo  that  there  might  have  been  but 
**  one  fpecific  Nature  or  EfTence  of  the 
■*  Godhead,  not  diftinguifhable  by  any  na- 
**  tural  Diverfity,  and  fo  no  one  Hypojiajis 
*'  any  Way  inferior  or  fubordinate  to  ano- 
*'  ther. 

CXXXni.  As  for  the  Dodtrine  of  the 
three  Hypoftafes,  which  is  here  mentioned 
by  Cyrily  that  was  not  the  Dodlrine  of  the 
Council  of  Nicey  but  was  the  Dodlrine  of 
the  ArianSy  as  well  as  of  the  Platonifls,  It 
was  indeed  afterwards  adopted  by  fome  of 
the  Conjubftantialijisy  and  was  inferted  in 
that  Creed  which  goes  under  the  Name  of 
Athafjafius ;  but  which  could  not  poflibly 

{7)  Cjril  cont.  Jul.  lib.  viii. 

have 


A?i  Essay  on  Spirit.      i  ji 

have  been  written  by  him,  becaufe  lie,  as 
well  as  the  reft  of  the  Nicene  Fathers,  in- 
fifted  upon  it,  that  there  was  but  (8)  one 
Hypojiafis  in  the  Trinity,  any  more  than  one 
VJia^  fince  they,  contrary  to  the  Do<$lrine 
of  the  PlatoniftSf  fuppofed  thofe  two  Words 
to  mean  one  and  the  fame  thing,  in  which  how- 
ever they  were  certainly  fo  far  in  the  right. 
For  the  Word  OuaU  literally  fignifies  a  Being , 
or  Exi/Ience  ;  and  the  Word  'Tiro^^oLai',  lite- 
rally fignifies  a  Sub(ijlence,  or  Subftance  ; 
which  hath  been  fhewed  in  the  (9)  Begin- 
ning of  this  Treatife,  to  be  the  fame  with 
a  Being,  or  Exiftence,  And  accordingly, 
the  Greek  Word  'Oualcc  Is  generally  tranfla- 
ted  by  the  Latin  Word  Subftantia.  (i) 
Socrates  the  Ecclefiaftical  Hiftorian,  who 
lived  after  Cyril,  and  was  a  very  zealous 
Confubjlantialijiy  when  giving  his  Opinion 


{8)  Athanajiui,  in  his  Treatife  on  the  Synods  of  Ariminum 
and  Seleucia,  (Vol.  i.  p.  934)  which  was  written  toward* 
the  latter  End  of  his  Life,  pofitively  afTerts :  r,  ^l  iVoras-if 
«(7ia  £n>  «M"  ^ot*  aXXe  <rt)(A«t»o|*£»o»  5X«.  Hypoftajis  enim  idem 
cum  \Jsi\  fuhjlantia  ejl,  nee  aliamJignif.cationcmbabet.  And 
%o  the  fame  Purpofe  in  feveral  other  Places. 

(9)  See  Sea.  II. 

(1)  Socrat.  Ecclef.  Hifl.  lib.  iii.  cap.  7. 

concerning 


iji      An  Essay  o?i  Spirit. 

concerning  the  Meaning  of  the  Word 'Ttto^cc- 
o-i$,  fays,  "  that  this  Word  according  to 
*'  IraneuSf  was  a  barbarous  Word  ;  and 
**  was  not  to  be  found  among  the  ancient 
**  Authors.  But,  fays  Socrates y  it  is  ufcd 
**  by  Sophocles  to  fignify  a  T'rap^  or  Pitfall, 
*'  to  catch  any  thing  in  ;  and  by  Menander 
**  to  fignify  the  Sedement  of  any  thing  ;  as 
**  for  Example,  if  any  one  fhould  call  the 
*'  hees  of  Wine  which  fall  to  the  Bottom 
**  an  Hypo/lafis.  But  though  this  Word 
*'  was  not  ufcd  by  the  more  ancient  Philo- 
**  fophers,  yet,  fays  he,  you  muft  under- 
**  ftand  that  the  Moderns  make  Ufe  of  it 
**  inftead  of  'Ot;o-ia."  To  fay  therefore  that 
the  three  Perfons  in  the  Trinity  are  o?ie 
JJfia  and  three  Hypoflafes,  is  the  fame  thing 
as  to  fay,  that  they  are  one  Siibftance  and 
three  Siihjlances  at  the  fame  Time  ;  which  I 
take  to  be  a  Contradiction  in  Terms,  and 
therefore  cannot  be  affirmed  even  of  God 
himfelf. 

CXXXIV.  For 


An  Essay  on  Spirit.      153 

CXXXIV.  For  when  it  is  faid  in  the 
Nicene  Creed,  that  the  Son  is  (2)  Ix  t)i« 
t*o-/a$  Ta  TTcclpoij  of  the  Subjiance  of  the  Fa- 
ther, and  that  he  is  cfJLOBdios  tw  Trcclfh  f 
one  Subjiance  with  the  Father,  it  is  not 
meant  thereby  that  he  is  of  one  and  the  fame 
Kind  of  Subftance  with  the  Father,  but 
that  he  is  actually  one  and  the  fame  undivi- 
ded  Subftance  with  the  Father.  Wherein 
then,  you  will  fay,  does  the  Difference  con- 
fift  ?  Why,  according  to  Cyril,  not  in  any 
natural  Diver/ity,  but  mma^immiiy  only  ; 
that  is,  in  being  faid  to  be  three  Subflanccs, 
at  the  fame  Time  that  they  are  but  one  Sub- 
ftance. 

CXXXV.  I  am  very  fenfible  that  in  our 
Englifh  Tranflation  of  the  Creed,  com- 
monly called  the  Athanafian  Creed,  we  have 
followed  the  Church  of  Rome,  whofe  Infal- 
libility can  give  what  Signification  it  pleafes 


(a)  This  is  omitted  out  of  our  Englijh  Copy  of  the  Ki- 
cene  Creed,  though  it  was  undoubtedly  in  the  original 
Gretk, 

X  to 


154      ^^  Essay  on  Spirit. 

to  Words ;  in  rendering  the  Word  'TTrlxroe^cn, 
by  the  Rjiglijh  Word  Perfon,  that  Church 
having  rendered  it  by  the  Latin  Word  Per^ 
jona.    But  let  us  fee  whether  this  will  mend 
the  Matter,  which  we  fhall  find  it  does  not, 
unlefs  we  make  Ufe  of  a  fhameful  Kind  of 
Equivocation,  by  ufing  the  Word  Perfon  in 
two  different  Scnfes  ;  or  rather,  in  no  Senfe 
at  all.     For  that  the  Word  Perfon  is  capable 
of  two  different  Senfes  being  put  upon  it  is 
very  plain  ;  thus  it  is   fometimes  made  Ufe 
of  to    denote    that    identical    Perfonality% 
ivhereby  any  o?ie  intelligent  Agent  is  dijiin- 
guijloed  frotn   any  other    intelligent  Agent. 
As  for  Example,  when  it  is  faid,  Numb.  v. 
6,  7.   "  Vv^hcn  a  Man  or  Woman  fhall  com- 
"  mit  any  Sin  that  Men  commit,  to  do  a 
"  Trefpafs  againft  the  Lord,  and  that  Per- 
**  fon  be    guilty  ;  then   they   fhall   confefs 
"  their  Sin  which  they  have  done,"  &c. 
In  this  Place,  the  Word  Per/on  is  here  put 
to  denote  the  Man  or  Woman  who  was 
guilty  of  the  Trefpafs :  And  can  never  (ig- 
nify  any  other  Man  or  Woman,  but  the  of- 
fending one  only ;  nor  any  more  Perfons 

than 


An  Essay  on  Spirit,      ijj 

than  thofe  that  were  guilty.  According  to 
which  Senfe  of  the  Word  every  fcparate 
Perfon  mufl:  be  confidered  as  a  feparate  in- 
telligent Agent,  and  every  feparate  intelli- 
gent Agent  muft  be  confidered  as  a  feparate 
Perfon  from  every  other  intelligent  Agent, 
and  will  for  ever,  if  he  exifts  fo  long,  be 
the  fame  Perfon  he  was,  whether  he  repents 
or  not,  whether  he  is  young,  or  old ;  or 
whether  he  exifts  in  this  World,  or  in  the 
next.  And  it  would  be  a  Contradi<5lion  in 
Terms  to  fay,  that  this  one  Perfon  is  two 
different  Perfons,  or  that  two  different  Per- 
fons  is  this  fame  Perfon ;  for  hence  it  is 
that  the  common  Expreflion  takes  its  Rife, 
when  fpcaking  of  any  one  Man,  we  fay, 
this  is  the  very  hidividual  Perfon,  who  did 
fuch  or  fuch  a  Fadl,  becaufe,  if  he  could 
be  divided,  he  would  be  no  longer  the  fame 
Perfon. 

CXXXVI.    But    in    this    Senfe    of  the 

Word,  the  Confubftanti ah/is  will  not  allow 

the  Word  Perfon  to  be  applied  to  the  three 

Perfons  in  the  Trinity,  becaufe  this  would 

X  2  make 


I  5^      An  Essay  on  Spirit. 

make  them  as  much  three  feparate  Beings, 
as  MattheWy  Mark,  and  Luke,  are  tliree 
feparate  Men  :  And  would  contradict  the 
Homouftan  Doclrine,  which  fuppofes  the 
three  Perfons  of  the  Trinity  to  be  one  un- 
divided  Subftance,  or  as  Cyril  expredeth  it, 
one  Jpecijic  Nature,  or  Kfjence. 

CXXIiVII.  Sometimes  however  this  Word 
Perjbn  is  made  Ufe  of  to  denote  only  the 
Relation  which  one  intelligent  Agent  bears 
to  another  ;  or  the  diftinguifhing  Mark  of 
his  Character,  whereby  he  is  to  be  known 
from  other  intelligent  Agents,  or  even  from 
himfelf,  either  at  different  Times,  or  in 
different  Circumftances.  In  which  Scnfe  of 
the  Word  the  fame  individual  Perfon,  or  in- 
telligent Agent,  may  be  confidered  as  twenty 
different  Perfons  all  at  the  fame  Time.  For 
thus  the  fame  intelligent  Agent  may  be  con- 
fidered in  the  Perfon  of  a  King,  of  a 
General,  of  an  Ally,  of  a  Philofophcr, 
of  a  Father,  or  of  a  Son,^of  an  Huf- 
band,  or  of  a  Batchellor,  of  an  old  Man, 
cr    of  a   young    Man,    ^c,    &c.     For, 


^;^  Essay  (?;?  Spirit.      1J7 

fays  Stephens,  In  his  Latin  T'hefauruSy  Per- 
fona  Jignificat  ^alitatem  earn  qua  homo 
differt  ab  homine^  turn  in  anima,  turn  in 
corpore,  turn  in  extra  pofitis  5  quce  a  Rloeto- 
ricis  anumerantur  in  Attributis  Ferfonce  :  ut 
HeBor  ad  Priamum  Perfona  Filii  e/l  ; 
ad  AjiyanaBem  Perfona  Patris  ;  ad  An- 
dromachem  Perfona  Mariti  ;  ad  Paridem 
Perfona  Fratris  j  ad  Sarpedonem  Amici  ; 
ad  Achille7n  Perfona  Inimici.  In  which 
Senfe  of  the  Word  it  is  that  that  Ex- 
preflion  mufi:  be  underflood,  when  Mo- 
fes  faith  of  God,  that  he  (3)  regardeth  not 
Perfons,  by  which  is  meant,  not  that  God 
regardeth  not  Mankind,  as  they  are  fb  many 
inteUigent  Agents,  but  that  he  doth  not 
refpe(5l  Men  on  account  of  their  perfonal 
Circumftances,  or  Charadlers,  or  Figure, 
or  Relation  in  Life  :  But  neither  will  the 
Confubflantialijls  allow  this  Interpretation  of 
the  Word  Perfon^w^%  applied  to  the  three 
Perfons  in  the  Trinity,  fo  m  to  be  under- 
ftood  as  if  they  were  only  three  different 

(})  Deut.  X.  17.  Matth,  XX\\,  16.  Mar.  xii.  14.- 

Perfonages, 


158      Jj7i  Essay  on  Spirit. 

Perfonages,  or  Chara(5lers,  or  Attributes, 
of  the  fame  Being  ;  becaufe  that  would  be 
manifefl:  Sahellianifmy  and  would  not  allow 
any  real  Exiftence  to  any  of  them  but 
one. 

CXXXVIII.  And  though  they  fay  that 
one  of  thefe  Perfons  is  the  Father,  and  the 
other  S^on  ;  they  will  not  allow  one  to  be 
prior  or  pofterior  to  the  other  ;  but  declare 
them  both  to  be  coequal  and  coeternal, 
which  is  by  no  Means  confident  with  the 
Relation  that  there  is  between  Father  and 
Son  :  For  though  the  Relation  between  two 
coequal  coeternal  Beings  might  bear  fome 
Analogy  to  the  Denomination  of  Brothers, 
yet  It  feems  abfolutely  inconfiftent  with  that 
of  Father  and  Son. 

CXXXIX.  But,  In  order  to  condudl  us 
a  little  further  into  the  Knowledge  of  this 
Affair,  it  may  be  proper  to  enquire  into  the 
Reafbns  which  feem  to  have  led  the  Compi- 
lers of  the  Nicene  Creed  into  this  Determi^ 

nation 


An  Essay  on  Spirit,      IJ9 

nation  of  the  Confubftantiality  of  the  Fa- 
ther and  Son. 

CXL.  The  Do6trine  of  Arius  was,  that 
the  Son  being  begotten  of  the  Father  before 
all  I'lmes  and  all  ^ges,  fubpjled  only  through 
the  Will  of  the  Father :  But  that  he  was 
not  eternal,  that  is,  coeternal  with  the  Fa- 
ther J  nor  did  he  come  into  Exi/ience  along 
with  the  Father, 

CXLI.  In  order  to  refute  which  Doc- 
trine, the  Nicene  BIfliops  compofed  a  Creed, 
w^herein  they  afTerted  the  Son  to  be  of  the 
Subjlance  of  the  Father,  and  confuhjlantial 
with  the  Father ;  and  at  the  End  of  the 
Creed  annexed  thefe  three  Anathemas,  or 
damnatory  Claufes :  {4)  tous  ^\  heyov'iaioliriv 
TToVe  ole  tiK  riv,  x,(x,t  7rp\v  ytvvn^nvai  ex  riu,  5car 
oil  l|  &)c  oviojv  lyevslOf  ri  l^  iiepai  uiroc^ciaectii 
D  Qiiaiai  (poca-ycovlcci  etvcci,  >?  x,h(^6tVj  m  TpeTrloi/, 
if  dXKoiOiilov  rev  uiov  tb  oga,  dvcc'^ijjt.o^ll^ei  n 
ciyicc    Ka9oA(X>)     xai    ctTroij'oAiJOi    eJocATjo^ia. 

'  (4)  Socrat,  Eccl.  Hill.  lib.  i.  cap.  8. 

But 


i6o      An  Essay  on  Spirit. 

But  they  who  Jay^  Ihere  was  a  T.me  when 
the  Son  was  not,  and  that  he  did  not  exijl  be- 
fore  he  was  begotten  :  Or  that  fay  ^  he  was  be- 
gotten out  of  nothing  :  Or  that  fay  he  exijied 
out  of  any  other  Hypostasis,  or  Usia, 
than  the  Father ;  or  was  created,  or  is  li- 
able to  Mutation  or  Change,  the  Holy  Catho" 
lick  Apoflolic  Church  anatkematifes, 

CXLII.  From  whence  it  may  be  obfer- 
ved  in  the  firft  Place,  that  thefe  Fathers  un- 
derftood  the  Words  Ufa  and  Hypoftafis  in 
the  fame  Senfe,  fo  as  to  mean  one  and  the 
fame  thing  ;  and  that  as  the  Son  was  of  the 
fame  undivided,  or  individual  Vfia,  fo  was 
he  alfo  the  fame  undivided  or  individual 
Hypoflafs  with  the  Father.  And  pofFibly 
this  may  be  the  Reafon  why  thefe  Ana- 
themas are  omitted  out  of  our  prefent  Ni- 
cene  Creed  ;  becaufe  they  contradidl  in 
Terms  the  Athanafan  Creed,  which  aflerts, 
that  **  there  is  one  Hypofla/is  of  the  Father, 
*'  and  another  of  the  Son,  and  another  of 
*'  the  holy  Spirit." 

CXLIII.  But 


An  Essay  07t  Spirit.      i6i 

CXLIII.  But  it  does  not  feem  fo  eafy  to 
explain  what  is  meant  by  the  firft  Anathema : 
Curfed  be  they  who  fay^  Inhere  was  a  Time 
ivhen  the  Son  was  not ;  and  that  he  did  not 
exiji  before  he  was  begotten.  However,  if 
it  means  any  thing,  it  mufl:  be  this  ;  that 
whereas  the  Arians  afTerted  that  the  Son 
was  begotten  before  all  Time,  and  before 
all  Ages  ;  Neverthelefs  they  aflertcd,  that 
although  they  would  allow  he  might,  upon 
that  Account,  in  fome  Senfe  be  called  eter- 
nal ;  yet  that  the  Son  could  not  be  cocternal 
with  the  Father,  becaufe  the  Begetter  muft 
have  exilled  before  the  Begotten.  In  order 
therefore  to  invalidate  the  Force  of  this  Ar- 
gument, and  make  the  Son  neverthelefs  co- 
eternal  with  the  Father,  the  Nicene  Bi- 
(hops,  fmce  they  could  not  deny  but  the  Be- 
getter mufl:  have  exifted  before  the  Begot- 
ten, feemed  to  have  framed  this  Anathema, 
wherein  they  alTert,  in  Imitation  of  Ire- 
ticeus,  and  fome  few  other  metaphyseal 
Writers,  that  the  Son  did  exifl:  before  he 
wa5  begotten  :  That  is,  that  he  did  poten- 

Y  tially 


i6i     j^n  Essay  on  Spirit. 

tially  exift  In  the  Subflance  of  the  Father,  out 
of  v.'hich  he  was  afterwards  begotten. 

CXLIV.  And  this  is  the  Reafon  why 
they-  likewlfe  anathematifed,  in  the  fecond 
Place,  thofc  who  fhould  fay,  that  the  Son 
was  begotten  out  of  Nothing,  In  order  to 
eftablifh  the  foliowins  Dodtrlne  of  the  Son 
being  begotten  out  of  the  Subftance  of  the 
Father  ;  which  Subftance  being  undoubt- 
edly coeternal  with  the  Father,  therefore 
the  Son,  who  virtually  (5)  or  potentially 
exifted  in  it,  muft,  according  to  their  Me- 
thod of  reafoning,  alfo  be  coeternal. 

CXLV.  But,  with  humble  Submiilion  to 
fuch  great  Authority,  this  AfTertion  abfo- 
lutely  deilroys  the  modern  favourite  Doc- 
trine of  the  eternal  Generation  of  the  Son  ; 
Becaufe  that  although  it  fhould  be  allowed 
that  the  Son  might  pofTibly  have  virtually 
fubfiired  from  all  Eternity,  in  the  Subftance, 


(0  AfvafAffi  r,v  VI  ru  •jreCp  aymv'olui;.  Potcntia.  ernt  in  Par 
iic^  iiigmta  quadam  i-atione.  Theod.  Ecclef.  Hift.  lib.  i. 
cap.  \%.  ....:•,.. 

or 


An  EssAV  on  SfikiT.      163 

or  Mind,  of  the  Father,  as  every  thing 
did,  that  either  hath  exifted,  or  ever  will 
exift,  yet  I  fuppofe  it  a  Contradidtion  in 
Terms  to  fay,  that  he  exifted,  as  a  Son,  till  he 
was  begotten.  And  therefore  that  the  A//- 
cene  Fathers  have  anathematlfed  all  fuch  as 
will  not  affirm  a  (6)  Contradidlion. 

CXLVL  And  I  cannot  help  faying,  It 
is  fomething  odd  to  have  thefe  two  Creeds 
eftablifhed  in  the  fame  Church,  in  one  of 
which  thofe  are  declared  to  be  accurfedy 
who  deny  the  Son  to  be  of  the  fame  Up.a, 
or  Hypojiafis  with  the  Father  ;  and  In  the 
other,  it  is  declared  they  cannot  be  failed 
who  do  not  aflfert  that  (7)  there  is  one  Hy- 
pojiafis of  the  Father,  and  another  of  the 
Son,  and  another  of  the  Holy  GhofL 

CXLVn.    But,   in  order  to  obviate  all 
thefe  Obje(Stions,  It  is  thought  fufficient,  by 


(6)  For  the  Aflertions  of  the  Arinns  were  ?»  vQa,  ole  I  wo? 
»K  flr.  {iff.  That  there  ivar  (a  Time;  ivi>en  the  Son  tvits 
mt.  ^c.    Athan.  Vol.  I.  p.  97.      -' 

(7)  Athanajian  Creed. 

'    -  ■  Y  2  fome, 


1^4     -^^^  Essay  on  Spirit. 

fome,  to  fay,  that  there  are  many  Powers 
in  the  Divine  Nature,  which  human  Beings 
are  not  capable  of  comprehending.  Nay, 
fo  far  are  we  Mortals  from  being  able 
to  comprehend  the  Divine  Nature,  that  we 
know  very  little  of  the  Things  which  are 
on  Earth  ;  that  there  is  not  one,  of  all 
the  various  Things  which  furround  us,  that 
does  not  contain  fomething  in  its  Frame 
and  Conftitution,  which  is  beyond  the  Abi- 
lities of  the  moll:  fubtle  Philofopher  to  ex- 
plain. 

CXLVIII.  Be  it  fo.  —  Let  us  then  ac- 
knowledge the  narrow  Limits  of  the  hu- 
man Underftanding  ;  which,  I  think,  no- 
body, who  looks  within  himfelf,  can  be 
without  fenfibly  feeing  and  feeling  :  But 
then  let  us  not  turn  fuch  violent  Sceptics,  as 
to  aflert  that,  becaufe  we  do  not  know  every 
Thing,  therefore  we  know  nothing  :  That 
becaufe  we  cannot  fee  by  Night  as  well  as 
by  Day,  therefore  we  muft  not  believe  our 
own  Eyes,  even  when  the  Sun  fhines  di- 
rectly over  our  Heads. 

CXLIX.  I 


An  Essay  on  Spirit,      itf  j 

CXLIX.  I  fliall  therefore  take  it  for 
granted,  that  there  are  fome  Truths  in  Na- 
ture, that  are  level  to  our  Underftandings, 
and  that  we  may  pronounce  with  fome  De- 
gree of  Certainty,  for  Example,  that  two  and 
two  make  four  ;  and  that  it  is  a  Contradic- 
tion in  Terms  to  fay,  that  the  fame  indivi- 
dual Subftance,  whether  fpiritual,  or  corpo- 
real, can  be,  and  not  be,  at  the  fame  Time, 
and  in  the  fame  Place.  Now,  if  the  Know- 
ledge of  thefe  Propofitions  is  within  the 
Reach  of  our  Underftanding,  then  we  may 
fafely  affirm,  if  the  Father  and  Son  are 
confiibftantiaU  that  is,  if  the  Subftancc  of 
the  Father  be  the  fame  undivided  Subllance 
with  the  Son  ;  and  that  the  Subftance  of 
the  Son  did  enter  into  the  Womb  of  the 
Virgin  Mary,  and  became  incarnate  ;  that 
then  it  will  follow,  of  Confequence,  that  the 
Subftance  of  the  Father  did  enter  into  the 
Virgin's  Womb,  and  was  incarnate  alfo. 
Since  otherwife,  one  and  the  fame  indivi- 
dual Subftance  may  be,  and  not  be,  at  the 
fame  Time,  and  in  the  fame  Place. 

CL.  Again, 


1 66      A7t  Essay  on  Spirit. 

CL.  Again,  if  tliis  Propofition  be  taken 
for  granted,  which  may  be  found  totidem 
Verbis,  in  the  Athanafian  Creed,  that  as 
the  reafonable  Soul  and  Flejh  is  one  Man  j 
fo  God  and  Man  is  one  Chrifi:.  And  if  this 
other  Propofition  be  allowed,  which  may  be 
found  as  expHcitly  in  the  Scriptures,  that  this 
one  (8)  Chriji  Juffered  for  the  Sins  of  Man- 
kind ;  then  it  muft  follow,  of  Confequence, 
that  Chrifi  fufFered  in  his  Godhead,  as  well 
as  his  Humanity  ;  fmce  otherwife,  it  would 
have  been  the  Man  "J ejus,  and  not  Jefus 
the  Mejjiahy  or  ChriJl,  that  fuifered  for  the 
Sins  of  Men. 

CLI.  Now  as  the  Confideration  of  thefe 
Things  is,  fo  far  at  leafl,  within  the  Reach 
of  our  Capacities,  if  we  fuppofe  the  Pre- 
mifes  aforementioned  to  be  true,  which  the 
Confuhftantialijls  will  hardly  deny ;  the  Con- 
clufions,  which  they  will  not  allow,  are, 

(8)  Beh.'ix.  28.  1  Vet.  ii.  21.  iii.  18. 

neverthelcfs. 


^n  Essay  on  Spirit.      167 

neverthelefs,  as  demonilrably  true,  as  any 
Propofition  in  the  Mathematics. 

CLII.  But  let  us  go  a  little  flirther,  and 
fuppofe,  for  the  prefent,  that  thefe  Things 
were  above  our  Comprehenfion  ;  and  then 
I  fhould  be  glad  to  be  informed  of  the  Rea- 
fons  why  thofe  very  Perfons,  who  roar  fb 
loud  againfl  the  vain  Attempts  of  Men,  in 
fcrutinizing  the  Things  which  belong  imto 
Heaven,  Ihould  take  upon  them  to  explain 
thofe  Doctrines,  which  they  themfelves  de- 
clare to  be  above  the  Reach  of  human  Un- 
derllandings. 

CLIII.  When  the  Papifis  want  to  per- 
fuade  Men  out  of  their  Senfes,  and  to  pre- 
vail upon  Prote/lants  to  acknowledge  the 
abfurd  Doctrine  of  Tranfubftantiationf  they 
are  very  ample  and  florid  in  their  Deck, 
mations  upon  the  Immenfity,  and  Incom- 
prehenfiblenefs  of  God,  and  his  Attributes  ; 
and  upon  the  Minutenefs  and  Infufficicncy 
of  human  Abilicies  ;  and  are  always  fetting 
fgrth,   in  the  flrongeft  Terms,   how   little 

we 


i68     An  Essay  on  Spirit. 

\ft  know,  and  how  much  we  are  ignorant. 
And  therefore,  fay  they,  fince  our  Saviour 
hath  faid,  this  is  my  Body,  and  this  is  my 
Bloody  we  ought  to  believe  it  to  be  fo, 
though  we  could  not  comprehend  the  Man- 
ner how. 

CLIV.  All  which  would  be  undoubtedly 
right,  and  true,  if  they  were  to  go  no  fur- 
ther. But  if  what  they  fay  be  true,  about 
the  Weaknefs  of  human  Underftandings, 
how  come  they  to  have  Abilities  for  explai- 
ning thofe  Myfteries,  which  the  reft  of 
Mankind  are  fo  unequal  to  the  Enquiry  in- 
to ?  Why  do  they  pretend  to  fay,  that  this 
Myftery  confifts  in  a  'Jranfubjiaiitiatton  of 
the  Elements,  when  there  is  no  fuch  Word 
in  the  Scriptures  ? 

CLV.  And  fince  it  muft  be  undoubtedly 
acknowledged,  that  the  Belief  in  any  Myf- 
tery can  be  no  further  required  as  neceffary 
to  Salvation,  than  in  Proportion  as  that 
Myftery  is  revealed  ;  if  this  be  a  Myftery, 
furely  they  ought  to  leave  it,  as  they  found 

it. 


^       ^;^  Essay  on  Spirit.      169 

It,  and  not  prefume  to  explain  that,  which 
they  declare  to  be  inexplicable. 

CLVI.  And  is  not  this  Method  of  rea- 
foning  as  ftrong,  with  regard  to  Conjubftan- 
tiation  as  ^ranfubjiantiation  ?  It  certainly 
is.  And  therefore  when  the  Troteftants 
argue  againft  the  Dodlrine  of  ^ranfubjlan- 
tiation^  the  Fapijis  never  fail  objedling  the 
equal  Incredibility  of  a  conftibjiantial  Tri- 
nity. 

'  \  CLVn.  The  Do(5lrine  of  the  Trinity 
IS  as  certainly  revealed  in  the  1 9th  Verfe  of 
the  xxviiith  Chapter  of  St.  Matthew^  as 
the  Dodtrine  of  the  Euchariji  is,  in  the 
26th  Verfe  of  the  xxvith  Chapter  of  the 
fame  Evangelift  :  But  the  Scriptures  are  as 
filent  about  the  Confubjlantiality  of  the  one, 
as  about  the  T!ranfubflantiatio7i  of  the  other. 
Whence  then  came  the  Revelation  of  thefe 
wonderful  Do<5lrines  ?  Why !  both  originally 
from  the   fame   Oracle  ;   from   the  Papal 

Chair.  ' 

/ 

Z  CLVIII. 


I/O      j^n  Essay  on  Spirit. 

CLVIII.  I  think  it  therefore  incumbent 
on  thofe  Profejiant  Bifhops,  who  hold  the 
Doctrine  of  a  confubflantial  Trinity,  to  in- 
form us  of  the  Rcafons,  why  the  Infallibi- 
lity of  the  Pope  mufl  be  acknowledged  in 
one  of  thefe  Inftanccs,  and  not  in  the  other. 
And  why,   if  their  Eyes  are  fufficient  to  let 
them  fee,   as   well   as   the  Pope,  that  the 
three    Perfons    of  the   Father,    Son,    and 
Holy  Spirit,  are  one  coeternal,  coequal,  and 
undivided  Subftance,  when  we  undertake  to 
argue  againft   it,  they  fhould  fay  to  us.  Ye 
are  blind  !  ye  arc  blind  !  Or,  why  if  we 
are  blind,  though  they  are  not,  this  meta- 
phyficai  Difpute  (hould  be  made  a  Part  of 
the  public  Service  of  the  Church,  which  is 
an  AiTembly  compofed,   not  only  of  quick- 
fighted  Philofophers,  but  of  the  lowefl  of 
the  People,  who  arc  required  there  to  give 
their  Affent  to  thefe  equivocal,  if  not  con- 
tradidlory,  Interpretations  of  Scripture,  un- 
der the  Penalty  of  eternal  Damnation  ;  and 
to  declare  that  every  one  who  doth  not  keep 
this   Faith    whole    and  undefiledy    without 

Doubt, 


An  Essay  on  Spirit.      171 

Doubty  Jhall  peri(h  everlaftingly  ;  and  that 
this  is  the  catholic  Faith,  which,  except  a 
Man  believe  faithfully,  he  cannot  be  faved. 

CLEX.  I  fhall  accordingly  expedt  fome 
of  the  Right  Reverend  Members  of  the 
Protejiant  Church  of  Ireland,  either  to  ac- 
count for  this,  or  to  exonerate  their  Con- 
fciences,  by  joining  in  an  humble  Remon- 
ftrance  againft  it :  And  I  do  promife,  if  any 
of  them  fliall  deign  to  honour  this  Treatife 
with  an  Anfwer,  that,  if  it  pleafeth  God 
to  fpare  my  Life,  it  fhall  fpeedily  be  follow- 
ed, either  by  a  Recantation,  or  a  Reply, 


FINIS.