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THE 

PRACTICAL     WORKS 

Of  the  late   Pw  e  v  e  r  e  n  d 

ALEXANDE R    M  OMCRIEFf 

cf  Culfergie,  A.  :!. 
Miniver  cf  t!  bernethy. 

WITH    T  YT  O    TREATISES: 
1  he  : 


T>K 


D  !J?R  HM  E    1>E  I  T  7 

The  ??c  r 
PilINC  :  RA  L    A  C  T  I  CNSo 


w  o 


L WO      b    J,,    1 

-f  "r**   T    T      T      T     A      r.  :T        T   ' 

VV     1 


E  t 


T  JTE 
CONTENTS 

Of  the  Second  Volvme. 

Pago 
y.  T^  Ngland's  Alarm.  Which  is  affo  di« 
JZi  reeled  to  Scotland  and  Ireland.  In  fe- 
deral difcourfes.  Which  contain  a  warning  a- 
gainft  the  great  wickednefs  of  thefe  lands,  and 
of  the  defolating  judgments  approaching  upoa 
them.  To  which  are  added,  fome  papers  re- 
lative to  the  fubjeft. 

Eze  K.  vii.  2.  15. 
[The  firft  difcourfe  on  this  fufejea.] 

r*-Thus  faith  the  Lord  God  unto  the  land  of  Ifraely 
An  End.  The  end  is  come  upon  the  four  corners 
cf  the  land. — Thefword  is  without >  and  the  fe- 
Jiiknce  and  the  famine  within,,  He  that  is  in 
the  fields  fhall  die  with  the  fiword ;  and  he  thai  is 
in  the  city, famine  and  pef Hence  fnall  devour  him*     i- 

Isaiah  xvii.  3.  4.  7.  with  xxxii.  2. 
[The  fecond  diicourfe  on  this  fubjeft.] 

^Thefortrefs  alfo  fhall  ceafe  from  Ephraim.—And 
in  that  day  it  fhall  come  to  pafs,  that  the  glory 
*f  Jacob  Jh  all  he  made  thin,  and  the  fatnefs  of 
bis  fiejh  shajl  wax  lean.  At  that  day  fhall  a 
man  look  to  his  Maker  ;  and  his  eyes  shall  have 

refpeel  to  the  holy  One  of  If r  a  el. And  a  man 

shall  be  as  an  hiding  place  from  the  wind,  and 
a  covert  from  the  tempefl  ;  as  rivers  of  water  in 
*  dry  place,  and  as  the  shadow  of  a  great  rock  in 
0  weary  land.  30 


The     CONTENTS. 

Page 
Deut*  xxix.  24.  2$.  with  L  e  y.  xxvi.  23.  25. 

[The  third  difcourfe  en  th^s  fubj«r.] 
Even  all  nations  shall  fay,  Whei  efqre  hath  the  Lord 
done  thus  unto  this  land?   What  mednei 
of  this  great  anger  P     Then  men  shall  fay,  Be- 
caufe  they  have  forfaken  the  covenant  of  the  Lord 
God  of  their  fathers,  nifbich  re  male  «o 
*-xh en  he  brought  them  forth  out   of  the  land  of 
Egypt,  And  if  ye   ivill  not  he  reformed  by 

ihefe  things,— ~I  will  brii  fti  at 

avenge  the  quarrel  \  48 

Mica  h  vl.  16. 
[Tto  1 0  iirfe  on  this  fnb j  eft.] 

Tor  theflatuies  oflhrri  are  kept,  and  nrks 

fels,  that  I  should  make  thee   a    defotatidH,  and 

ere  fore  ye 
reproach  :  he.  74 

Ec  E  K.  vii.  2.    I  r. 
[The  fifth  difecurfe  on  this  fatfb&q    K 

——Thus  f&th\the.,Lcrd God  unto  thi  If 

rael,  An  End.      The  end  is  come  upon  the  your 

xers  of  the  land. The  fivord  is 

and  rice  and  the  famine  nxdthin.     He 

that  is  in  thief 'eld,  shall  die  with  the  fee  or  d  ;  and 
he  that  is  in  the  city,  famine  and  pefilence  shall 

devour  I, 

To  the  T'raFjical  Works  arc  added, 
s  I.  The  proper,  true,  ?.r-.d  fupreme  Deity  of  01 
Lord  and  Saviour  Jefus  Chrifi,  proved  and  a£- 
ferted  from  the  holy  ic  149 

II.  An  eriquir    '  rinciple,  rule,  and  c 

of  Moral  Adigts,  fcfc. 


The    C  O  N  T  E  N  T  S.  * 

Page 
21?  which  are  fubjoimd) 

The  two  following  Discourses, 
B  T 

Mr   WILLIAM   MONCRIEFF, 

Minifter  of  the  Gofpel  at  Alloa. 

A  banner  difplayed  beeaufe  of  the  truth,  matter 
of  praife  to  all  the  well-wifhers  thereof. 

PSAL.  1*.  4. 

Thou  haji  given  a  lanner  to  the?H  that  fear  thee ; 
that  it  may  he  difplayed  beeaufe  of  the  truth. 
Selah*  32$ 

Mercy  and  judgment  difplayed,  in  the  cffefU  «f 
a  gofpel-miniftry. 

Isaiah  viii.  16. 

"Bind  up  the  teftimony,  feal  the  (aw  ewmg  my 
iifcipUs.  372 


ENGLAND'S    ALARM. 

Which  is  alfo  dire&ed  to 

SCOTLAND  and  IRELAND. 
In  feveral  Discourses  *. 

Wfekh  contain 

A  Warning  againft  the  great  wickednefs  of  thefe 
lands,  and  of  the  defolating  judgments  approach- 
ing upon  them. 

To  which  are  added, 

Some  papers  relative  to    the  fubjeS.' 

EzEK.   Vli.  2.   15.    \ 

—Thus  faith  the  Lord  God  unto  the  land  of  Ifrael, 
An  end.  The  end  is  czf/ic  upon  the  four  corners 
of  the  land.— -The  fiord  is  without,  andthepefti- 
tence  and  the  famine  within.  He  that  is  in  the 
field,  fhall  die  -with  the  fword ;  a*d  he  that  is  in 
the  city,  famine  and  pefl  Hence  fhall  devour  him. 

[The  firft  difcourfe  on  this  fubjeci.] 

IT  is  God's  ufual  method  to  give  warning  of  his 
righteous  judgments — before  he  inflift  them, 
la  thefe  verfes,  accordingly,  God  gives  notice 
and  warning  to  us,  in  the  finful,  apoftate,  covenant- 
breaking  lands, — of  the  general  defolation  that  fhaii 

*  Ta'thcfe  diicourfes,  when  firft  published,  was  prefixed  the 
following  addreft  :  lt  Every  fober-thinklng  man,  in  compa- 
ring prefent  and  former  times,  mud  be  convinced, — that  the 
iatereft  of  religion  wis  never  Co  low,  in  thefe  kingdoms,  fincc 
the  reformation  from  Popery,  as  it  is  at  this  day. 

*'  And  the  degeneracy  of  the  age,  o^r  defection  from  the 
Vol.  IU  A 


t  England  s*Alarm  I  direfled  alfo 

Shortly  be  brought  upon  us.  This  muft  be  declared 
and  publifhed,  that  all  may  hear  and  fear  ;  and  may, 
by  this  loud  alarm,  be  either  brought  to  faith  in  the 
Son  of  God,  with  repentance  and  reformation,  or  be 
kft  inexcufable. 

Lord  for  about  an  hundred  years  psft,  waxing  ftfll  more  corrupt 
and  wicked;  the  irreiigion  aid  infidelity  whrch  doth  Co  univcr- 
fa!!y  prevail ;  our  contempt  of  the  glorious  gofpel  of  Chrift  ;  the 
blafphemous  errors  and  awful  ddunons  which  are  fpreading 
every  v. here;  the  increafe  of  Popery  and  of  Jacobitifm  ;  toge- 
ther with  the  immoralities  and  abominations  of  all  fort?,  which 
Co  much  abound,  and  that  to  fuch  an  heighr,  that  we  have  out- 
done the  very  Heathens  themfelves:  thefc  arc  fuch  juft  and 
evident  grounds  of  the  Lord's  controversy  with  us  ;  and  are  fuch 
glaring  figns  of  the  day  of  vifitation  approaching,  that,  from  the 
word  of  God,  our  perfect  and  only  rule,  and  from  the  general 
rules  laid  down  therein,  without  prophefying,  which  is  not  pre- 
tended unto, — we  may  afTuredly  conclude,  that  God's  righteous 
Judgments  are  about  to  be  executed  upon  us  ; — if  the  Lord  in 
his  fovereignty  interpofe  not,  cither  in  a  way  of  infinite  griicet 
— bringing  our  hearts  back  to  himfelf,  and  to  our  allegiance 
unto  him,  which  wc  ardently  with  for ;  or,  in  his  long-fufferirig, 
bear  a  little  longer  with  ail  the  indignities  done  to  him,  and 
permit  us  further  to  fill  up  the  cup  of  our  trefpafTes,  which  is 
brim- full  already; — and  thus  be  more  ripened*  for  the  fickle  of 
his  judgments,  and  our  plagues  in  righteoufhefs  be  made  full 
the  more  wonderful. 

u  In  fuch  circumftanees,  it  appears  to  be  plain  duty,'  to  '4  blotf 
44  the  trumpet  in  Zion  ;"  and  to  "  found  an  alarm  in  God's 
*'  holy  mountain/'  Joel  ii.  i .  It  is  dangerous  to  neglect  to  give 
vsarpwgj  and  dangerous  to  refufe  to  t*ke  it  :  For,  "  if  the 
»4  watchman — blow  not  the  trumpet,  and  the  people  be  no* 
"  warned  ;  if  the  fword  come,  and  take  any  perfon  from  among 
41  them  ; — his  blood  will  God  require  at  the  watchman's  hand," 
Ezek.  XKxiii.  6.7.  Yet,  if  the  watchman  "  warn  the  wicked, 
<*  and  he  turn  not  from  his  wick«dnefs,  nor  from  his  wicked 
u  way,  he  (hail  die  in  his  iniquity;  but  the  watchman  hath  de^ 
««  hvered  his  foul/'  Ezek.  Ill .  17    18.  19. 

l*  And  taking  it  under  confideration,  that  the  oath  of  God, 
which  theft  khigJtfms  are  under,—;*  both  inviolable  aadmutual^ 


to  Scotland  and  tyeland.  3 

lY  we  were  any  way  fuitably  cxercifed,  this  mefTage 
from  God  would  mak«  us  fay,  with  the  prophet 
Habakkuk,  chap.   in.    2.    16,    "I    have  heard  thy 

"  fpeech,  and  was  afraid. When    I   heard,    my 

e*  belly  trembled  ;  my  lips  quivered  at  the  voice  : 
Ci  rottenn#fs  entered  into  my  bones,  and  I  trembled 
"  in  myfelf,  that  I  might  reft  in  the  day  of  trouble.'5 

And   with.[the  Pfalmiit,    Pfal.  cxix.  120.   "  My 

*  fle/h  trsmbleth  for  fear  of  thee,  and  I  am  afraid 
•'  of  thy  judgments." 

This  a^.vful  mefTage  from  God  was  not  peculiar  to 
Judah  and  Ifrael  ;  but  is  fpoken  and  directed  to  u* 
in  this  generation,  jas  well  as  it  was  to  them  :  "  Fos 
"  whatfoever  things  were  written  aforetime,  were 
u.  written  for  our  learning, n  Rom.  xv.  4.     And  our 

ar.2  &«$  particularly,  we  have  vowed  to  the  M o ft  High  Go 4^ 
—  That  <i  we  {hall  fincerely,  really,  ar.3  con/tan  tly,  through 
*4  the  grace  cf  God,  endeavour,  in  our  feveral  places  and 
il  callings,-— — the  reformation  of  religion  in  the  kingdoms 
4C  of  England  and  Ireland,  in  coclrine,  werfoip,  difciphne, 
14  and  government,  according  to  the  ward  of  God,  and  the 
"  example  of  the  beft  reformed  churches  :"  1  therefore  found 
myfelf  obliged,    especially  eonfidering  the  crifis    which   matters 

teem  to   be   coming   unto, to  ufe  my  weak  endeavcuis  for 

detecting  Tome  mi  flakes,  and  for  exciting  all  ranks  to  return 
^nto  the  Lord,  from  whom  we  hive  fj  deeply  revoked. 

c?  In  this  undertaking,  (for  which  I  acknowledge  myfelf  very 
ill  qualified). — I  would  dclne  to  aim  at  the  glory  and  honour  of 
God;  as  alfo  the  good  2nd  welfare  of  mankind,  winch  (lands 
inftparably  connected  with  their  duty  to  the  Moft  High  If, 
upon  the  account  of  any  efTay  I  have  made  this  way,  I  (hail  meet 
with  ridicule  and  reproach,  or  other  had  treatment,  i  hope  that 
]  (haJi  be  enabled,  through  grace,  to  forgive  the  inftruments  ; 
- — and  to  put  my  truft  and  confidence  in  the  great  God,  or.r 
Saviour  Jefus  Chriit.  To  whom,  with  the  Father,  and  the  Hofij 
Spirit,  one  God, — be  glory,  honour,  power,  and  dominion ; 
bow  2nd  forever.     Amen." 

A  2 


4  England's  Alarm  ;  dircEled  alfo 

kleffed  Lord  and  Saviour  declares,  that  thofe  things 
which  were  fpoken  by  God  to  Mofes  at  the  bum* 
^ere  fpoken  to  the  sJfeti  generation,  who  exifted 
fiiany  ages  after  the  time  of  Mofes,  Matth.  xxii.  31. 
3-.  H  But  as  touching  the  relurrecfion  of  the  dead, 
M  have  ye  not  read  that  which  was  fpoken  unto  you 
M  by  God,  faying,  I  am  the  Godof  Abraham,  and 
«  the  God  of  IfiTac,  and  the  God  of  Jacob?  God 
u  is  not  the  God  of  the  dead,  but  cf  the  living." 
God  is  an  infinite  Spe'aker ;  and,  in  his  word,  he 
Speaks  to  mankind- finners,  to  all  generations  of  men, 
and  to  every  individual  of  the  human  kind,  among 
whom  the  gofpel- trumpet  is  founded.  And  it  is  a 
certain  rule,  if  the  Lord  go  not  out  cf  the  ordinary 
courfe  of  his  dealing  with  his  church, — That  when 
2  people,  enlightened  by  the  gofpel,-— do  become 
univerfany  corrupt,  and  obftinate  in  a  courfe  of  fin, 
;;nd  10  are  guilty  of  Jernfalcm's  abominations,  they 
may  certainly  e:;pe£t  to  meet  with  Jerufalem's  judg- 
ments and  dcfokulon,  * 

The  Lord  condefcends  to.  deliver  h!s  predictions  of 
awful  national  calamities,  in  lively  and  mod  moving 
expreffions ;  that  all  ranks  may  be  awakened,  and 
the  molt  ilupid  may  be  affe&ed.  The  prophet  Jere- 
miah, chap.  iv.  7.  compares  the  enemy  to  a  lion  that 
comes  up  from  his  thicket,  when  he  is  hungry,  feek- 
iiig  his  preyj  "  The  lion  is  come  up  from  his  thick- 
11  et,  and  the  deflroycr  of  the  Gentiles  is- on  his  way  ; 
•*he  is  gone  forth  from  his  place  to  make  thy  Ia.*£ 
4*  defolate  ;  and;  thy  cities  (hall  be  laid  wafte,  without 
4**an  inhabitant."  And  downward  in  that  chapter, 
the  prophet,  in  name  of  the  Lord,  declares,  that  the 
defolation  mould  be  general  and  universal ;  and  would 
be  fuch  a  defolation,  as  mould  amount  in  a  manned 
-to.  »  dtiTolution.     He  defcribes  the  esutk  as  w.itho^i 


to  Scotland  and  L  eland*  •£ 

form  and  void,  a  perfect  chaos  ;— and  the  heavens  afc 
without  light,  (alluding  to  the  darknefs  that  was  up- 
on the  face  of  the  deep,  Gen,  i.).  Verf.  20.  "  De.- 
••  ftru&ion  upon  deftruction  is  cried,  for  the  whole 
"  land  is  fpoiled."  Verf.  17.  18.  «  Becaufe  lhe  hath 
"  been-  rebellious  againft  me,  faith  the  Lord.  Thy 
"  way  and  thy  doings  have  procured  thefe  things  pa*- 
"  to  thee."  Verf.  22.  "  For  rny  people  is  foolifn.  they 
"  have  not  known  me."  Verf.  23.-7—27.  "  I  beheld 
"  the  earth,  and  lo,  it  was  without  form  and  void.-;- 
u  and  the  heavens,  and  they  had  no  light.     I  behel^i 

u  the  mountains,  and  lo,  they  trembled. 1  be- 

u  held,  and  lo,  there  was  no  man,  and  all  the  birds 
«•  of  the  heavens  were  fled.  I  beheld,  and  lo,  the 
"  fruitful  place  was  a  wildernefs,  and  all  the  cities* 
•*  thereof  were  broken  down  at  the  prefenee  of  the- 
*  Lord,  and  by  his  fierce  anger.  For  thus  hath  the 
■?  Lord  faid,  The  whole  land  mall  be  defolate  ;  yet 
**  will  I  not  make  a  full  end."  Verf.  31.  "  I  have 
'*  heard  a  voice  as  of  a  woman  in  travail,  and  the 
"  anguifh  as  of  her  that  bringeth  forth  her  firft  child, 
w  the  voice  of  the  daughter  of  Zion;  that  bewail-- 
t4  eth  herfelf,  that  fjpreadeth  her  hands,  faying,  Wo- 
u  is  me  now;  for  my  foul  is  wearied,  becaufe  of  mm>- 
w  derers." 

And,  in  the  text,  the  approaching  calamity  of  thefe 
lauds,  in  a  way  of  warning  from  the  Lord,  is  held- 
out   to   us   in  moving    and   awakening    exprefiions : 

,  "  Thus  faith  the  Lord  God  unto  the  land  of  Ifrael,, 
H  An  end,  the  end  is  ccme  upon  the  four  corners. of 

"the  land. The  fword  is  without,  and  the  pefti- 

"  lence  and  the  famine  within  :  he  that  is  in  the  field- 
u  fnall  die  with  the  fword  ;  and  he  that  is  in  tile -citV,, 

./**  famine  and  peftilence  fhall  devour  him." 

A3; 


#  England's  Alhrm\direRedafi 

In  which  words  of  warning  from  God,  we  ma£ 
obferve, 

I:  The  approaching   national  calamity  described. 
And' that,    I*   Frcm  the   lamentable   and  difmal  na- 
ture of  it:   It  is*   *  an   end ;  The  end    come  upon 
"the  four  corners   of  the  land  :"  All   the  wicked- 
nefs  and    apoftafy  of  thefe  lands,   for  more  than  an 
hundred  years  pail,  has  been  working  towards  it,  as 
means   to  bring  it  about.      It  is  a  national  ruin  and' 
deilru&ion,  as  the  deluge  was"  the  end  of  all  BcRt?* 
Gen,    vi.  13.     2i   It  is  an  end   near  at  hand,    at  the 
very  door  :   "  The  end  is  come."     Thefe  lands  have 
been  long  ripening  for  it ;  it  has  been  long  a- coming* 
long  threatened,  long  deferred ;  but  now,.  u  the  end'; 
"  is  come.'*     An  impenitent  people  chat  hates  to  be. 
reformed,   can  expect  nothing  elfe  ;  — but  that  judg- 
ments, which  have  been  long  put  off,  {hall  be  inflict- 
ed, for  the   manifeltatiGir  of  divine  juftice,  and   of: 
Gr.dVhdinefs,   and  hatred  at  fin.      3.  The  "end" 
tlntt   (i   is  come" — is  nuiverfal ;  "  The    end  is  come 
11  upon  the  four  corners  of  the  land."     No  part  of 
the  land  fhajhefcape,  no  not  that  which  lies  moil  re- 
?notj.\    for  it   is  the    "  end  of  allrUfh-."     4.  Thefe 
judgments  mail  be  wtviiabU  1.  none,  of -thofe  marked* 
for  death   mall  efcape  ;  and  thofe   that  fall,  ./hall  not 
be   lamented.     Thefe  judgments  mail  bear  down  all ; 
befer^  them,  without  remedy,  both  in  town  and  coun- 
tiy,     Men  mail  be  fafe. nowhere  :  for,  "  he  that  is  irr 
m  the  f?cid  fnall  die  by  the  fwerd ;" — every  BtU  mail 
be  to  them   a.  field  of  blood  ;  and  lie  that- is- in  the! 
taty,   (hajl  not  be  protected  ;  but  "famine  and  peili* 
<<  ier.ee  & all  devour  him."  Sin  hath  abounded  both  in' 
r.i>7    and  country,  ami  therefore  in .  both  defdatioxis- 
ftiatt  Be.  made, 


ie  Scotland  and  inland*  f 

2v  We  may  notice  the  perlons  againft  whom  thefe.. 
awful  judgments  are  denounced  :  "  Thus  faith  the 
"  Lord  God  unto  the  land  of  Ifrael."  It  is  a  na- 
tional calamity;  a  calamity  fent  by  God  upon  the 
"  land  of  Ifrael  :"  a  land  enlightened  by  divine  re- 
velation, and  the  light  of  the  gofpel,  as  thefe  lands 
have  been  ;  a  land  that  had,  by  profeffion,  devoted 
themfelves  to  the  Lord,  and  had  avouched  the  "  Lord 
V  to  be  their  God," — and  had  folcmnly  fworn,.  in 
the  ftrength  of  his  grace,  to  keep  his  righteous  judg- 
ments ;  as  thefe  lands  of  England,  Scotland,  and 
Ireland,  have  done,  in  our  Covenants  National 
amd  Solemn  League  ; — and  are  juftly  obnoxious  to 
his  righteous  judgments  ;  beciufe  we,  as  well  as  they-,. 
have  deaTt  falfely  and  perfidioufly  in  his  covenant. 

3-  We  ought*  with  attention  and.  veneration,  to- 
©bferve  the  infinitely  holy  and  righteous  author  of; 
thofe  defolating  judgments  i^pon  thefe  lands,  whofe 
trtfpafies  .are  grown  up  unto  the  heavens:  "  Thus 
M  faith  the  Lord  God  nnto  the  land  of  Ifrael."  It 
is  the  Lord  Jehovah  who  hath  31  yen  fentencea-- 
gainil  ihefe  lands  :,  and  the  Lord  God  doth,  by  his 
word,  puolim.and  intimate  the  fentence.  The  Lord 
God  faith  it  ;  and  who  s-an  gair.fay  what  he  faith  ?.■ 
His  name  is  faithful  and  true  He  is  faithful  in 
executing  his  threateaings,  as  vt?]]  as  in  performing, 
hispromrfes.  Let  us  therefore  tremble  at  the  words 
©f  the  God  of  Ifrael,. fo  as  to  be  (haken  out  of  alt 
carnal  confidences ;  and,  by  grace,  betake  ourfelves- 
to  the  Lord  himfelf,  as  our  God  in  ChriiVs  title  aneL 
right,  who  is  "  the  hope  of  Ifrael,.  and  the .faviourr 
**  thereof  in  time  of  trouble." 

From  thefe  words,  thus  explained^  we  take  notice- 
m  the  following  practical . note,  or  obJervajion,,  :iz», 


8  England's  Alarm  ;  directed  alfo 

"  That  the  Lord,  in  this  his  word,  doth  ifSie 
£brth  a  .warning,  and  doth  pubiifti  it  to  the  prefent 
generation, — That  his  holy,  righteous,  and  defola- 
ting  judgments,  which,  through  divine  long-fufFer- 
ing,  have  been  long  deferred,. are  now  approaching, 
aad  are  at  the  very  door." 

i  j  t 

Had  we  a  voice  which  eculd  be  heard  through 
England,  Scotland,  and  Ireland, — we  would,,  through: 
grace,  lift  it  up  like  a  trumpet,,  and  cry  aloud  to  all 
ranks,  to  court  and  country, — proclaiming,  with  a 
trembling  and  grieved  heart,  "  Thus  faith  the  Lord. 
u  God  unto  the  land  of  Ifrael,  An  end,  the  end  is 
Hcome  upon  the  four  corners  of  the  land..  The 
u  fword  is  without,,  and  the  peftilence  and  the  fa- 
u  mine  within  :  he  that  is  in  the  field,  fhall  die^with 
H  the  f  ^-ord  ;  and  he  that  is  in  the  city,  famine  and: 
H  peftilence  fhall  devour  hinu" 

We  in  thefe  lands  have  wickedly,  in  face  of  go* 
fpel-Hght,  taken  our  time  of  finning;  and  God's 
time  g£  punifning,  for  vindicating  his  own  honeur 
a*id  declarative  glory,  is  now  come.  Seeing  we  haveV* 
rtfufed  to  make  an  end  of  finning,  God  is  about  to 
make- an- end  of  us,  and  to  dung  thefe  lands  with 
our  carcafes ;  becaufe  the  earth  is  denied  under  us,, 
who  have  changed  the  ordinances,  and  broken  the. 
cverlafting  covenant.  Although  we  do  not  venture  to 
draw  pofitive  inferences  from  fcripture- warnings,  as> 
prophetical,  juft  to  this  prefent  time ;  yet,  as  it  is  a:. 
time  of  awful  finning,  with  very  threatening  appear* 
ancesof  correfpondent  judgments, — there  is  great  rea~ 
fbn  to  fear  tlrat*the  day  of  vifitation  is  very  near.. 

The  method  we  prppofe,  is,., by  divine  a  fli  fiance,- 
iv,.  To  notice  a  few  of  the  figns  of  the  near  ap- 
proach of  a  national  calamity  upon  thefe  lands*. 


to  Scotland  and  Ireland.  p 

2.  To  fpeak  a  little  of  the  awfulnefs  of  theft  judg- 
ments, as  being  "  an  end ;  the  <nd  that  is  come  up- 
61  on  the  four  corners  of  the  land*" 

First  then,  we  proceed,  by  divine  afliilance,  to 
mention  a  few  of  the  many  Ggns  and  evidences  which 
appear  m  our  days,  of  an  alarmii.*  and  nigh  ap- 
proach of  a  national  vifitation  upon  thefe  lands,  for 
the  fins  of  thofe  who  dwell  therein.     And, 

I.  It  is  evident,  that  a  flood  of  profanenefs  and 
wickednefs  overfpreads  thefe  lands  *y  which  is  a  plain 
fign  and  indication  of  the  approach  of  defolating 
judgments.  Gen.  vi.  5.  "  And  God  faw  that  the 
*  wickednefs  of  man  was  great  in  the  earth,  and 
w  tha^k every  imagination  of  the  thoughts  of  his  heart 
$i  was  only  evil  continually. "  Verf.  7.  ««  And  the 
"  LordXaid,  I  will  deftroy  man,  whom  4  have  crea- 
"  ted,  from  the  face  of  the  earth."  Contempt  of 
the  holy  fcriptures,  and  a  profane  mocking  at  the 
myfteries  of  religion,  obtains  among  perfons  of  all 
ranks.  Thefe  lands  are  defiled  with  murders,  drunk- 
tnnefs,  open  adulteries,  and  uncleannefs  of  all  forts. 
The  profane  entertainments  of  the  ftage,  mafquerades, 
and  ctlier  fuch  feminaries  of  lewdnefs  and  lafci- 
vioufnefs,  are  countenanced  and  encouraged.  The 
name  of  God  i3  profaned,  by  rafh  and  ordinary  fwear- 
ing  in  converfation  ;  and  by  perjury  and  falfe  f wear- 
ing, particularly  in  trade  and  commerce.  The  Lord's 
day  is  many  ways  moil  impiouAy  profaned.  Me» 
fcem  to  have  forgotten  that  they  are  accountable  to 
God  for  all  their  atftions,  and  murt  very  foon  appear 
before  his  awful  tribunal. 

G-ob    hath  referred   the   vmjuft  to  be  punifKei$ 


IO  J£.nglana?s  Alarm  \  dirette&'alfo 

"  chiefly  them  who  walk  after  the  flefrl,  in  the  Juft 
"  of  uncleannefs,"  2  Pet.  ii.  9.  10.  It  is  too  mani- 
Feft,  that  the  wickednefs  of  Jerufalem  doth  take 
place  in  thefe  lands  ;  they  mud  therefore  expect  to 
meet  with  the  fame  defolating  judgments  :  Jer.  v.  7. 

8.  9.  "  How  (hall  I  pardon  thte  for  this  ? When 

-V  I  had  fed  th^n  to  the  full,  they  then  committed 
"  adultery,  and  affembled  themfelves  by  troops  in  the 

*  harlots  houfes.  They  were  as  fed  horfes  in  the 
"  morning  :  every  one  neighed  after  his  neighbour's 

*  wife.     Shall  I  not  vifit  for  thefe  things  ?  faith  the 

*  Lord  :  and  ihal!  net  my  foul  be  avenged  on  fuch 
"  a  nation  as  this  ?' 

Sin  and  wickednefs  have  eome  to  an  amazing 
height  ;  when  there  is  too  much  ground  to  fear, 
that,  irrmany  inftances,  thefe  lands  are  defiled  with 
foch  abominations  as  the  Canaanites  are  charged 
with,  whom- the  Lord  did  caft  out  and  deftroy,  for 
their  wickednefs  :  Lev.  xviii.  24.  25.  26.  28.  *'  De- 
**  file  not  yourfeives  in  any  of  thefe  thiegs  :  for  in 
"  all  thefe,  the  nations  are  defiled  which  I  caft  out  be- 
ct  fore  you.  And  the  land  is  defiled :  therefore  I 
■J  do  vifk  the  iniquity  thereof  upon  it  ;  and  the 
94  land  itfelf  vomiteth  out  her  inhabitants.  Ye  mail 
•*  therefore  keep  my  ftatutes  and  my  judgments,  and 

0  (hall  not  commit  any  of  thefe  abominations : 

u  that  the  land  fpue  not  you  out  alfo,  when  ye  defile 
**  it,  as  it  fpued  out  the  nations  that  were  before 
m  you." 

T'he  Chriflia-n-fabbath  is  an  in  eft  im able  bleffing  to 
the  church  of  Chnil:,  a  pledge  of  God's  infinite  love  r 
and  a  mean,  by  the  divine  blefling,  in  the  holy  and 
|woyts  observation  theregf^  to  ripen,  the  heirs  of  pro*- 


to  Scotland  and  Irelmrd.  1 1 

fftife  for  the  everlafting  Sabbath.  But  it  13  awfully 
profaned  in  city  and  country,  againft  the  exprefd 
command  of  God  :  Exod.  xx.  8.  9.  Safe.  M  Remem- 
li  ber  the  Sabbath-day,  to  keep  it  holy."  Which 
impiety  is  followed  by  God's  judgments  upon  a 
finful  land  :  Jer.  xvii.  22.  23.  27.  "  Hallow  ye  the 
4i  Sabbath-day,  as  I  commanded  your  fathers.     But 

*l  they  obeyed  not,  neither  inclined  their  ear. « 

"  But  if  you  will  not  hearken  unto  me>  to  hallow  the 

"  Sabbath-day  ; then  will  I   kindle   a   fire, > 

u  and  it  fhall  devour  the  palaces  of  Jerufalem,  and  it 
"  fhall  not  be  qlIenched.,,  In  the  defolation  ap- 
proaching we  may  be  aiTured, — that  Sabbath -break- 
ing, and  other  of  our  abominations,  fhall  fet  cities 
on  fire,  •  and  country-villages,  which  fhall  not  be 
quenched,  but  by  reducing  the  whole,  or  greater 
part,  to  allies. 

The  holy  name  of  God  is  moil  impioufly  pro- 
faned, by  rafh  and  cuftomary  fwearing,  and  by  falfe 
{wearing  :  and  the  Lord  will  viiit  for  thefe  things  ; 
for  "  he  will  not  hold  him  ginltlefs  that  taketh  his 
*'  name  in  vain.5'  "  Becaufe  of  fwearing,  the  land 
M  mourneth,"  Jer.  xxiii.  10. 

II.  It  is  an  evidence  of  approaching  defolation 
upota  thefe  lands, — that  thofe  fpecial  evils  and  abo- 
minations prevail,  which  God,  in  his  word,  doth  aw- 
fully threaten, — as  land- deftroying  fins  ;  fuch  as  ido- 
latry, in  the  growth  of  Popery,  and  toleration  of 
the  mafs  in  many  places  ;  the  corrupting  of  the  wor- 
fiiip  of  God,  by  the  grofs  fuperftition  that  obtaiRS 
in  the  church  of  England,  and  in  many  places  ©i 
Scotland;  perjury,  and  covenant- breaking, — ("  fhall 
"  they  break  my  covenant,  and  efcape  ?  faith  the 
u  Lord,"  Ezek.  svii.  15.) }  as  alfo  wicked  depart* 


I*  tZng1dhd*s  Alarm  ;  direBed  alfo 

ling  from  the  Lord  and  his  way,  (for  which  the  ten* 
lhall  be  defolate,  Jer.  ix.  n.  12.  13.)  ;  and  blood* 
guiltinefs,  whfch  the  earth  (hall  not  cover.  Ma- 
nafTeh  fhed  blood  in  Jerufalem,  which  the  Lord 
would  not  pardon,  without  making  his  terrible 
judgments  to  pafs  through  the  land :  and  the  cries 
of  the  fouls  perfecuted  in  England  and  Scotland,  for 
the  Lord's  caufe,  are  now  afcending, — that  the 
Lord  may  avenge  their  blood  upon  the  men  that 
dwell  upon  the  earth  ;  who  are  approving  of  all  that 
their  fathers  have  done,  in  the  wicked  courfe  which 
they  themfelves  are  taking, — and  in  their  vilifying 
all  thofe  facred  vows  to  the  Moft  High  God,  whick 
we  are  all  under;  the  obligation  whereof  is  indiffol- 
vable,  what  cannot  be  loofed  by  all  created  beings. 

Though  much  is  often  pafTed  here,  and  laid  over 
to  the  laft  and  great  judgment ;  yet  upon  fuch  fins 
the  Lord  hath  put  fome  marks  of  his  diffjleafure,  e- 
ven  in  this  life,  and  hath  not  wholly  deferred  thera. 
to  another  world :  as  appears  in  the  holy  fcriptures 
of  truth, — which  fhew,  that,  for  fuch  abominations, 
the  Lord  ufeth  to  contend  before  the  fun,  and  in  tire 
view  of  the  world ;  fo  that  men,  with  aftonifhment, 
have  enquired,  "  Why  is  all  this  come  to  pafs  ?  Td 
which  it  has  been  anfwered,  "  Becaufe  they  did  fer- 
•<  fake  the  Lord  God  of  their  fathers,  and  ferved  ©- 
<«  ther  gods." 

III.  It  is  an  evidence  of  approaching  defolatioti 
upon  thefe  lands, — that  the  threatenings  of  the  word, 
as  to  the  day  and  time  of  vifitation  upon  an  apoftate 
land  and  generation,  do  point  out  the  days  we  live 
in,— as  the  time  of  God's  righteous  judgments  ap- 
proaching to  us,  1  ThefT.  ii.  16.  Rev.  Kir.  15.  iS. 
Like  unU  the  cup  of  the  Amorites*  our  cup  of  ffet 


to  Scotland  and  IreLnL  i  j 

aid  abominations  is  now  near  full  ;  and  when  .the 
cup  is  full,  the  Lord  will  not  delay  the  execution  of 
his  awful  judgments  upon  a  wicked  generation,  that 
hates  to  be  reformed. 

Strange  and  unufual  wickednefs  doth  prevail ;  but 
ilrange  and  unufual  finning  ufeth  to  be  followed  with 
fomc  ilrange  ftroke  and  judgment.  Thefe  lands  are 
come  to  an  extraordinary  growth  and  height  of  fin. 
There  is  a  national  and  univerfal  fpreading  thereof;— 
together  with  prodigious  outbreakings  of  it,  and  the 
utter  rejecting  of  reproof ;  which  fhew,  that  our 
cafe  is  upon  Tome  dreadful  turn.  Our  fin  is  become 
fo  daring,  that  it  hath  a  loud  cry ;  and  muft  juttify 
the  Lord's  procedure  againfl  us,  in  the  confciences 
of  all  thofe  that  mall  behold  and  witnefs  the  execu- 
tion of  God's  judgments,  againfl  a  people  laden  with 
iniquity :  concerning  whom,  the  Lord  doth,  in  righ- 
teoufnefs,  pronounce  this  fentence, — "  Ah,  I  will 
w  eafe  me  of  mine  adverfaries  ;  I  will  avenge  me  of 
'**  mine  enemies !" 

IV.  It  is  an  evidence  of  approaching  defolation 
upon  thefe  lands,  that  the  gofpel  of  the  Son  of  God 
|  s  contemned.  For  unbelief,  the  Jews  were  broken 
t>fF  and  rejected  ;  and  infidelity  never  had  fuch  a  run 
in  thefe  lands,  in  any  age,  as  at  the  prefent  time. 
Not  only  is  Chrift  not  received  into  the  hearts  of  men, 
with  faith's  uptakings  and  diiceming  of  the  infinite 
glory  of  his  perfon,  as  Emmanuel,  God  with  us;  e- 
ileem  and  adoration  of  him,  as  the  great  God  our 
Saviour;  confidence  in  him,  as  Jehovah  our  righ- 
teoufnefs  ;  and  dependence  upon  him,  as  our  fancti- 
fving  head.  But  the  name  of  Jefus,  whofe  name  is 
Wonderful,  a  name  above  every  name,  is  blafphe- 
tnoufly  fcoffed  at-;  which  fheweth  that  our  judgment 
Vol.  II.  B 


14  England's  Alarm  \  directed  a/fa 

lingefeth  not,  and  that  the  (hadows  of  our  evening 
are  ft  retching  out.  It  may  caufe  the  profane  fcof- 
fers  of  the  age  to  tremble,  that  becaufe  they  received 
not  the  truth,  the  gofpel  of  the  grace  of  God,  in  the 
love  of  it,  <*  that  they  might  be  faved,  God  hath  fent 
ts  them  ftrong  delation,  that  they  fhould  believe  a  lie; 
«<  chat  they  all  might  be  damned,  who  believed  not 
%i  the  truth,  but  bad  pleafure  in  unrighteoufnefs," 
2  ThefT.  ii.  10.  ii.  12.  What  a  monftrous  delufion 
is  the  creed  of  the  Infidels  and  AtheifU  of  this  day  ! 
To  believe  that  there  is  no  future  ftate,  that  there  is 
not  a  God  wKo  judgeth  in  the  earth,  before  whofe 
tribunal  all  mankind  muft  appear,  is  to  pretend  to  be- 
lieve what  is  quite  impofiible  to  be  believed.  The 
light  of  confeience  within  man,  and  the  evidence  from 
the  works  of  God  without  man,  as  alfo  the  light  that 
beams  forth*  from  divine  revelation  in  a  land  enlight- 
ened by  it,  do  fo  confound  Atheifts  and  Infidels,  that 
it  is  impracticable  for  them  to  get  the  leafl  flayed 
perfuafion  of  the  incredible  articles  of  their  mori- 
ilrous  creed.  All  their  wicked  and  hellifh  eiTays,  by 
their  pens,  to  propagate  infidelity,  only  fpring  from 
their  abfurd  and  irrational  difpofition,  to  gratify  their 
brutal  lufts,  or-to  cherifh  their  pride,  and  to  manifeil 
their  enmity  againfl  God  himfelf,  the  author  of  their 
being.  And  nothing  can  be  feen  by  all  their  pro- 
fane and  heaven-daring  writings,  but  that  they  are 
■fuch  a  wicked  and  abandoned  fort  of  men,  as  wifh 
•that  God  were  not  ;  though  at  the  fame  time  it  fo 
impofiible  for  them  not  to  believe  that  he  is.  And 
as  they  are  enemies  to  God,  fo  are  they  to  their  fel- 
low-men ;  while  they  are  moft  active  to  lead  as  ma- 
ny as  they  can  to  the  fame  condition  of  eternal  per- 
dition with  themfelves  ;  endeavouring  alfo  to  break 
She  very  bonds,  and  cut  theMierves  of  all  order  in  hu- 
;suan  .fagietv  :   and  thus  their  endeavours  iflkie  in  as- 


to  Sect  land  and  hehnd.  15 

thing  elfe,  but  to  make  others,  as  well  as  themfelves, 
moft  miferable,  both  in  this  world,  and  in  the  world 
to  come  ! 

V.  Carnal  fecurity  is  a  fign  and  evidence  of  ap- 
proaching defolating  judgments  upon  a  land  and 
people.  Thus,  in  the  old  world,  they  planted,  they 
builded,  until  the  day  that  Noak  entered  into  the  ark, 
difregarding  all  the  warnings  which  had  been  given 
them.  "  For  when  they  fhall  fay,  Peace  and  fafety; 
"  then  fudden  deftruction  cometh  upon  them,  as  tra- 
u  vail  upon  a  woman  with  child ;  and  they  (hail  not 
«  efcape,"   1  Theff.  v.  3. 

VI.  Carnal  confidence  is  another  harbinger  of 
defolating  judgments  upon  a  people  :  Jer.  xvii.  5.  6» 
"  Curfed  be  the  man  that  trufleth  in  man,  and  ma- 
u  keth  flefh  his  arm,  and  whofe  heart  departeth  from 
€i  the  Lord."  Zedekiah,  ard  the  men  of  Judah, 
made  Pharaoh's  army  their  confidence;  as  we  do  our 
armies,  navies,  and  alliances,  at  this  day  :  but  thefc 
will  do  no  fervice  in  the  day  of  the  Lord's  conrvover- 
fy  with  thefe  apollate  lands:  Jer.  xxxvii.  7.  9.  10. 
"  Thus  faith  the  Lord,  Deceive  not  yourftlves,  fay- 
"  ing,  The  Chaldeans  fhall  furely  depart  from  us-: 
"  for  they  fhall  not  depart.  Pharaoh's  army  which 
"  is  come  forth  to  help  you,  fhall  return  into  their 
u  own  land.  For  though  ye  had  f mitten  the  whole 
"  army  of  the  Chaldeans,,  and  there  remained  but 
u  wounded  men  among  them,  yet  fhould  they  rife 
"  up  every  man  in  his  tent,  and  burn  this  city  with 
"  fire."  '    . 

VII.  When  God's  worfhip  is  mixed  and  corrupts 
ed  with  mens  inventions,  it  is  a  fure  fign  and  forerun- 
ner of  a    national   Calamity;   as   is  the   cafe  in. the 

B  z 


l6  England }s  Alarm  j  directed alfo 

church,  of  England  at  this  day  ;  their  worfhip,  iaa 
vaft  many  Inftances,  fymboliyJng  with  the  fuperftitiort 
aftd  idolatry  cf  the  church  of  Rome.      It  is  laid,  Pfah 
cvi.  39,  40.  41.     "  That  they  went  a- whoring  with 
"  their   own   inventions  y      arid    this  for  inflamed  the 
■wrath  of  God,  who  is  jealous  of  his  own  honour  and 
glory,    "  that  he  abhorred  his  own  inheritance,  and 
"  gave  tkem  into  the  hand  of  the  Heathen  ;  2nd  they 
*<  that  hated  them,  ruled  over  them."   And  "  in  vaia 
"  they  do  wcrihiri  me,"  faith  the  Lord,   "  teaching 
u  for  doftrines  the  commandments  of  mem"     Up- 
$n  this  account,   God's  profeffing  people  became  the 
generation   of  his  wrath  :    and  can  this  land  expeft 
to  cfcape  ?  No;  God's  threatened  judgments  againft 
fapcrftiiion  and  idolatry,   wiH   certainly   be   accom- 
pli fhed,    if  we  are   not  enabled,  by  grace,  to  believe 
in   the    Son   of  God,    and  to  return  unto  the  Lord, 
1  whom  we  have  fo  deeply  revolted.    The  threat- 
g  is  awfd  :  Jer.  fciL  29,  $0.  32.  33.  34.    "  Take 
**  up  a  lamentation  on  iugh  places  ;  for  the  Lord  hath. 
u  rejected  and  forfaken  ihe  generation  of  his  wrath. 
u  For   the   children  of  Judah   have  do  le  evil  in  my 
"  fight,  faith  the  Lord  :    they  have  fet  their  abomi- 
"  nations  in  the  houfe  which  is  called  by  my  name, 
««  to  pollute   it..    Therefore  behold,   the  days  come, 
*«  faith  the  Lord*  that  the  carcafes  of  this  people  (hall 
"  be   meat   for  the  fowls  of  the  heaven,  and  for  the 
*  beafts   of  the  earth.     Then   will  I  caufe  to  ceafe 
w  from  the  cities  of  Judah,  and  from  the  ftreets  of  Je- 
U  rufalem,  the  voice  of  mirth  and  the  voice  of  glad- 
0  nefs  ;  for  the  land  frail  be  defolace." 

VIII.  The  divifions  and  mutual  animofities  that 
•btain  among  us,  do  evidently  (hew  judgment  to  be 
at  the  door  :  Kof.  ix.  7.  "  The  days  of  vifitatioil 
<*  are.  come:  Ifrael  (hall,  know  it :_  the  prophet  is  - 


'  to  Scotland  and y  Ireland'.-  *7 

u  fool  ;   the   fpiritual   man  is  mad,  for  trre  multitude 
■'*  of  thine  iniquity,  and  the  great  hatred." 

IX.  The  decay  of  the  life  and  power  of  godlinefs 
among  profeffors  of  religion,  Hof.  iv.  18.  Matth. 
xxv.  5.  6.  with  the  ftupidity  and  fenfeleiTnefs  of  God's 
hand  that  univcrfally  prevails,  do  plainly  forefhew 
ruin  and  defolation  approaching  :  If.  xlii.  24.  25.  and 
xx vi.  11.  "  Lord,  when  thy  hand  is  lifted  up,  they 
"  will  not  fee  :  but  they  mall  fee,  and  be  afhamed 
il  for  their  envy  at  the  people  ;  yea,  the  fire  of  thine 
u  enemies  mall  devour  them." 

X.  The  perflation  of  God's  faithful  minifters 
and  people,  is  another  forerunning  fign  of  our  ruin 
and  defolation  :  2  Chron.  xxxvi.  16.  "  They  mock- 
"  ed  the  mefTengers  of  God,  and  defpifed  his  words, 
44  and  mifufed  his  prophets,  until  the  vvrrth  of  the 
f  Lord  arofe  againit  his  people,  till  there  was  no  re- 
"  medy."  What  bloody  persecution  has  been  in 
England  and  Scotland,  for  adhering  to  our  vows  and' 
covenant- engagements  to  the  Moft  High  Gcd,  and 
for  refilling  to  comply  with  Prelacy,  and  Englifh  Po- 
pifh  ceremonies,  is  known  from  the  hiftories  of  thofe 
times :  and  there  is  a  cry  from  the  fouls  under  the 
altar,  which  were  ilain  for  the  word  of  G©d,  and  ior 
the  tellimony  which  they  held,  faying,  M  How 
44  long,  O  Lord,  holy  and  true,  doft  thou  not  j*udge 
44  and  avenge  our  blood  on  them  that  dwell  on  the 
"  earth  r"  Rev.  vi.  9.  10.  11.  This  cry  will  be  heard 
and  anfwered,  in  bringing  down  the  kingdom  of  Sa- 
tan ;  as  alfo  in  an  awful  reckoning  with,  and  retri- 
bution to  perfecutors  and  oppofers  of  the  Lord's 
work  and  caufe.  The  circumilances  of  thofe  wit- 
neffes  for  God,  and  the  purity  of  his  worfhip,  were 
liinilar  unto  the  cafe  of  thofe  who  lived  in  Ifrael, 

B  3 


l8  England* s  Alarm  \  direcfed  alfo 

when  corruptions  prevailed.  There  were  fome  amon^ 
them,  that  defired  to  worlhip  God,  according  to  hi* 
own  prefcription,  in  Jerufalem  ;  but  there  were  in- 
formers fet  by  the  priefts,.  upon  Mizpah  and  Tabor, 
places  in  the  way  to  Zion,  to  intercept  them  :  and 
this  foreboded  the  judgments  of  God  upon  that  na- 
tion ;  which  were  executed  againit  all  ranks,  as  the 
corruption  and  apoftafy  became  national  and  univer- 
sal. And  if  thefe  lands  are  not  brought,  by  fovereign 
grace,  to  give  glory  to  the  Lord,  by  faith  in  the  Sea 
of  God,,  gofpel-humiliation,  and  reformation,  they 
may  be  a  Mured  that  an  inundation  of  God's  judgments 
ihall  overflow  thefe  lands,  as  it  did  Ephraim  and 
the  land  of  Jffael  of  old:-  Hof.  y«  i>  8.  9.  "  Hear 
K  ye  this,  O  priefts,  and  hearken,  ye  houfe  of  If- 
**  rael,  and  give  ye  ear,  O  houfe  of  the  king; 
M  for  judgment  is  toward  you,  becaufe  ye  have 
u  been  a  fnare  on;  Mizpah,  and.  a  net  fpread  up- 
fc5  on  Tabor.  Blow  ye  the  trumpet  in  Ramata 
P  Epbraim  fhall  be  defolate  in  the  day  of  rebuke* 
u  among  the  tribes, of  Ifracl  have  I  made  known 
"  that  which,  mail  furely  be," 

XI.  Incorrigible  obftinacy3;  refufmg  and  ha* 
fcing  to  be  reformed  by  lefTcr  judgments,  is  a  glaring 
fig  n  of  defolating  judgments  being  at.  the  very  door  : 
Ezek.  xxiv.  9.  13.  14*  <*  Therefore  thus  faith  the 
1*  Lord  God,  Wo  to  the  bloody  city;  I; will  evea 
U  make  the  pile  for,  fire  great.  In  thy  filthinefs  is 
*»  lewdnefo,  Becaufe  I  have  purged  thee,  and  thou 
u  waft  not.  purged,  thou  ffialt  not  be  purged  frona 
f4  thy  filth  Inefa  any  more,,  till  I  have  can  fed  my  fury, 
stored  upon.  thee*.  -Vthe  Lord  have  fpoken  it ;  it 
u  (hall  come  to  pa«fs,  and  I  will  do  it  \.  I  will  not  go 
*  back,  neither,  will  I  fpare>,  neither,  will  I  repent,?* 

!&*£■*£  covenant-breaking  land*  have  done  a]j  in, 


to  Scotland  and  Ireland.  I  f 

their  power  to  refcind  thofe  facred  oaths  to  the  Mo£ 
High  God  ;  which,  containing  nothing  in  them  but 
moral  duties,  are  of  perpetual  obligation.  They 
have  enacted  and  (worn  many  oaths  contradictory 
unto  them,  both  in  the  prefent  and  former  gene- 
ration. They  trampled  upon,  and  ignominioufly 
burnt  our  covenants,  in  the  principal  cities  of  thefe 
kingdoms  :  but  God  fent  a  devouring  fire  into  both 
thofe  cities,  and  did  vifit  them  by  the  peftilence, 
He  made  the  ftink  of  our  camps  to  come  up  into 
eur  noftrlls,  by  fending  a  bloody  fword  among  us,, 
in  the  years  17 15.  and.  1745:  yet  we  have  not  re- 
turned to  the  Lord,  but  are  become  more  corrupt 
and  wicked  every  day  :  which  is  a  certain  indication 
of  approaching  defolations  :  Amos  iv.  6. — 12.—— 
a  Your  young  men  have  I  flain  with  the  /word  ;■■■ 
44  and  I  have  made  the  ftink  of  your  camps  to  come 
u  up  unto  your  noftrils  :  yet  have  ye  not  returned 
44  unto  me,  faith  the  Lord."  Wherefore  an  awful 
and  a  namelefs  judgment  is  denounced  :  "  Therefore 
•J  thus  will  I  do  unto  thee,  O  Ifrael ;  and  becaufe  I 
u  will  do  this  unto  thee,"  (a  e.  bring  upon  thee  a 
defolating  ftroke), "  prepare  to  meet  thy  God,  O  H- 

"  rael." Religion  was  never  in  fuch  low  cirum- 

ftances,  fmce  the  reformation,  as  it  is  at  this  day,  in 
thefe  lauds.    "  Both  prophet  and  prieft  are  profane  5 
u  yea,  in  my  houfe   have  I  found  their  wickednefs, 
¥  faith  the  Lord,"  Jer.  xxiii.  11.     The  land  is  futt: 
of  adulterers— A  public  fpirit,  to  acl  for  religon,  and'' 
the   national   intereft,  is  gone  ;- — which  is  fucceeded1 
by  a  fordid  felnfh  fpirit.    Atheifm,   Infidelity,  luxu-- 
ry,  and  immoralities  of  all  forts,  are  arrived  at  the 
moft   amazing  height, — without   being  controulled^ 
.or  oppofed  by  any  authority  whatfoever  ;  and  our 
cup,  •  like   that  of  the  Am  writes,    being   full, — the 
Lord  feems  to  be  about  to  pafs  fentence   againft  u&«. 
**  Ah,,  I  will  eafe  me  of  mine  adyerfaries,  and  a#* 


20-  Englandys  alarm  ;  directed  alfi 

""  venge  me  of  mine  enemies  !"  If,  i.  24.  u  Slral!  I 
4*  not  vifit  for  thefe  things  ?  faith  the  Lord :  and 
44  (hall  not  my  foul  be  avenged  on  fuch  a  nation  as 
"this?  And  I  will  make  Jerufalem  heaps,  and  a. 
44  den  of  dragons  ;  and  I  will  make  the  cities  of  Ju- 
14  dah  defolate,  without  an  inhabitant,"  Jer.  v.  9.. 
and  ix.  p.  1 1. 

EzEK.  vii,  2.  15. 

>—Thus  faith  the  Lord  God  unto  the  land  of  If- 
raely  An  end.  The  end  is  come  upon  the  four  cor- 
ners of  the  land. The  fword  is  without ,  and^ 

the  peflilence  and  the  famine  within.  Me  that  fx 
in  the  field \fh all  die  with  the  fword  y  and  he  that 
is  in  the  city,  famine  and  pefiilence  fhall  devour 
him* 

Isaiah  xvii.  3.  4.  7. 

IFhe  fcrtrefs  alfo  fhall  ceafe  from  Ephrahn. — And! 
in  that  day  it  fhall  come  to  pafs,  that  the  glory  ef 
Jacob  fhall  be  made  thin,  and  the  fatnefs  of  bis 
Jlcjh  fhall  wax  lean.  At  that  day  fhall  a  man 
lock  to  his  Maker  1  and  his  eyes  fhall  have  refpecl- 
U  the  holy  One  of  IfraeL 

IsAJAH  XXXH;  2. 

And  a  man  fhall  be  as  an  hiding-place  frcm  the  wind,, 
and  a  covert  froin  the  tempefl  ,•  as  rivers  of  wa- 
ter in  a  dry  place y  and- as  the.  fhadow  cfa.gr cat 
rock  in  a  weary  land: 

QThe  fecond  difcourfe  on  this  fubje&.J 

yfc  S  the  Lord,  in  his  Irolinefs*  doth  fend  defola* 
jl\  ting  judgments  upon  a  corrupt  and  wicked' 
generation  that  hate   to  be  reformed  ',  (o  he  warns 


to  Scotland  and  Ireland*  2 1 

them  before  he  fmites  them.  Thus  when  the  flood 
was  to  come  upon  the  old  world,  he  gave  them  warn- 
ing of  it,  Gen.  vi.  3.    1  Pet.  iii.  19. 

Ani>  as  there  were  premonitions  of  approaching 
judgments,  by  revelation  to  the  prophets  of  old  ;  fo 
there  itill  are  Handing  and  ordinary  rules,  by  which 
we  may  be  admonifhed  of  God's  judgments,  before 
they  come  upon  us. 

And  the  general  rule,  by  which  men  may  difcerr* 
the  indignation  of  God  before  it  comes,  is  this  : 
When  the  faaie  provocations  and  evils  are  found  in 
ene  nation,  which  have  brought  down  the  wrath  of 
God  upon  another  nation.  This  is  an  evident  fign 
©f  God's  judgments  being  at  the  door. 

If  we  fhall  eompare  the  abominations  of  the  pre- 
sent age  and  generation,  with  the  fins  and  evils  of 
other  nations  recorded  in  fcrlpture,  which  brought 
the  wrath  of  God  upon  them  to  the  uttermoft,  it 
will  be  found,  that,  confidering  the  clear  light  of  the 
gofpel  which  we  have  been  privileged  with,  our  wick- 
ednefs  is  great  on  the  earth,  and  reachetii  up  to  the 
very  heavens  ; — exceeding  the  abominations  of  the 
very  Heathen  nations.  This  will  appear,  from  the 
particulars  hinted  at  in  the  former  difcourfe,  and 
from  fume  others,  by  divine  alhTtance,  yet  to  be 
mentioned-. 

Let  us  conquer  that  God  is  unchangeably  juic 
and  holy,  and  will  not  favour  that  in  one  people,, 
which  he  hath  punifhed  in  another  :  and  therefore 
that  which  hath  been  a  fign  of  judgment  to  one* 
mfll  be  fo  to  a!L 


12  England9!  Alarm ;  dimmed  alfo 

God*  doth  premonifh  us  of  the  judgments  that  are 
coming  upon  us,  not  only  to  leave  the  carelefs  inex- 
eufable,  but  like  wife  for  exciting  us  to  aft  faith  up- 
•n  the  Son  of  God,  the  Saviour  of  the  world ;  and 
to  effay  gofpel -humiliation,  with  reformation  ;  that 
fo  the  wrath  of  God  might  be  turned  away  from  us, 
we  being  returned  to  our  duty  and  allegiance  to  the 
Lord.  Thus,  God's  defign  in  fending  Jonah  to 
Nineveh,  was  to  excite  them  to  repentance,  and  pre- 
vest  their  ruin.  And  he  gives  warning  to  us,  that, 
in  a  profpedl  of  approaching  trials,  we  may,  through 
grace,  be  prepared  for  them,  and  not  be  amazed  at> 
and  unprovided  for  them  ;  imitating  the  example  of 
Noah,  who,  "  by  faith,  being  warned  of  God,  of 
H  things  not  feen  as  yet,  moved  with  fear,  prepared 
"  an  ark,"   Heb.  xi.  7. 

Our  Lord  and  Saviour  Jefus  Chrift,  the  eternal 
Son  of  God,  is  this  living  Ark  of  Heaven,  where  only 
we  can  be  fafe  from  the  deluge  of  the  vindictive  wrath 
«f  God  ;  where  only  you  can  have  a  fan&uary  and  an. 
hiding-place,  in  thefe  evil  days  of  finful  defe&ioa 
and  apoftafy,  and  in  the  awful  days  of  approaching 
defolation,  or  of  a  national  calamity. 

And  therefore,  leaving  fome  things  afterwards  to 
be  added,  by  divine  afiiftance,  concerning  the  awful 
figns  of  thefe  times,  we  fhall  at  prefent,  as  directed 
of  the  Lord,  endeavour  to  excite  you  to  fly  for  refuge 
to  our  Lord  and  Saviour  Jefus  Chrift,  who    is  "  the 

*  true  God  and  eternal  life,— God  maniftfled  in  the 

*  flefh,  juftified  in  the  fpirit,  feen  of  angels,  preached 
4i  unto  the  Gentiles,  believed  on  in  the  world,  received 
"  up  into  glory  ;*'  and  who  is  Emmanutl,  "  Gojd 
"with  us,"  1  John  v.  20.  1  Tim,  iii.  16*  Matth* 
i.  23. 


to  Scotland  and  Ireland.  23 

If  ye  confider  the  figns  of  the  times,  ys  may  fee 
evil  approaching  ;  and  ye  need  not  only  to  fee  it,  hut 
to  forfee  it,  fo  as,  through  grace,  to  be  prepared  fof 
it.  u  A  prudent  man,"  a  man  who  is  taught  of 
God,  u  forefeeth  the  evil,  and  hideth  himfelf :  but 
M  the  fimple  pafs  on,  and  are  punimed/'  Prov. 
Sxii.  3. 

Ye  may  fee,  and  be  affured  of  it,  that  an  holy  and 
Juft  God  will  not  continue  to  bear  ft  ill  with  the   in- 
finite indignities  which  are  done  to  him.     No  :  for3 
in  the  text,  the  Lord  hath  denounced  it,  that  "  the 
ii  fortrefs  fhall  depart   from   Ephraim," — a   corrupt^ 
finful  generation,   who  refufed  to  be   reclaimed   and 
reformed  ;  and   "  the   gl^ry   of  Jacob  mall  be  made 
u  thin."     Thefe  lands  pride  themfelves,  and  glory  in 
their  numbers,  their  navies  and  armies  :  but  this  glo* 
ry  will  foon  wither  before  a  blail  of  God's  judgments  i 
this  "  glory  mall  be  made  thin,"  when  many  are  cut 
eft,  and  few  left;  when  the  flain  of  the  Lord  fhall  be 
many  ; — and  when  Chrift,  with  his  rod  of  iron,  mail 
dafh  thefe  nations  in  pieces,  for  refufmg  to  fubmit  to? 
the  fceptre  of  his  word  of  grace  ; — and  fhall  fill  the 
places  with  the   dead   bodies,  and  wound  the   heads 
©ver  many  countries ; — -and  make  the  flood  of  his  judg- 
ments overflow  every   corner  of  thefe   lands,  which 
kave  been   defiled  by   the  wickednefs  and  impiety  of 
the  generation,  Pfal.  ii.  9,  and  ex.  6. 

And  as  faith  in  the  Lord  Jefus  Chrift  will  be  tlte 
moll  neceffary  and  feafonable  exercife  in  that  day  of 
calamity;  fo  it  is  the  beft  preparative  for  it :  "  At 
«*  that  day  fhall  a  man  look  to  his  Maker  ;  and  his 
"  eyes  (hall  have  refpeel:  to  the  holy  One  of  Ifrael.'* 
This  duty  is  pointed  out  to  lis  by  the  text,  in  the 
form  of  a  pFomife,— that  we  may  ht  both  excited 


&4  England's  Alzrm  \  Aire£led  alfi 

£nd  encouraged  to  believe  on  the  Son  of  God.  ,  Our 
Lord  Jelus  Chrifl,  who  is  one  God  with  the  Father 
and  the  Holy  Ghofl,  as  he  is  ou*r  Redeemer,  fo  he  is 
our  Maker  and  Creator  :  For  "  in  the  beginning  was 
*'  the  Word,  and  the  Word  was  with  God>  and  the 
CK  Word  was  God-  All  things  wg-e  made  by  him  ; 
*  and  without  him  was  not  any  thing  made  that  was 
cc  made.— Yet  the  Word  was  made  flefli,  and  dwelt  a- 
u  mong  us  ;  (and  we  beheld  his  glory,  the  glory  as 
"  of  the  only-begotten  of  the  Father),  full  of  grace 
"  and  troth*"  John  i.  1.3.  14.  And  "  by  him  were 
*'  all  things  created  that  are  in  heaven,  and  that  are 
H  in  earth,  viable  and  inviiible,  whether  they  be 
"  thrones,  or  dominions,  or  principalities,  or  powers: 
'*'  all  things  were  created  by  him,  and  for  him,"  Col. 
i.  16. 

And  as  the  Lord  Jefus  Chrift,  who  is  the  Son  of 
God,  by  an  eternal,  neceflary,  and  ineffable  genera- 
tion, became  the  Son  of  man  in  his  incarnation,  and 
is  God-man,  Emmanuel,  "  God  with  us,"  having 
afiumed  our  nature  into  an  hypoftatical  union  with 
his  divine  perfon  ;  fo  his  church  and  people  are  all 
joined  to,  and  united  with  him  in  a  myflical  union, 
moft  real,  intimate,  and  indifToluble,  by  the  Holy 
Spirit  working  faith  in  them,  and  uniting  them  ttf 
Chrill,  who  is  God  their  Saviour  and  Redeemer; 
which  union  is  exhibited  to  our  view,  as  by  other 
-figures  and  refemblances,  fo  by  the  marriage-union, 
If.  liv.  v.  "  Thy  Maker  is  thine  hufband,  (the  Lord 
11  of  hofts  is  his  name),  and  thy  Redeemer  the  holy 
«  One  of  Ifrael  :  The  God  of  the  whole  earth  (hall 
M  he  be  called." 

There  is  grace,  then,  in  this  promife,  for  enabling 
you,  in  a  way  of  trailing  iit  a  £romifing  God,  to  look 


to  Scotland  and  Ireland.  £§ 

off  from  all  yonr  felf-righteonfnefs,  legal  performan- 
ces, and  creature -confidences  ;  and  for  determining 
you  to  faith's  conf.-krrce  in  Chrifl  alone3  that  ye  may 
enjoy  his  righteoufnefs,  for  your  judification.  and  his 
Holy  Spirit,  for  your  fanclification  ;  as  he  is  God 
.your  Maker,  who  giveth  fongs  in  the  night  ;  and  who 
gave  himfeif  for  us,  that  he  might  redeem  us  from  all 
iniquity. 

In  the  way  of  looking  to  him,  and  trailing  in  him, 
ye  may  be  allured  that  he  (hall  be  for  a  fanfiuary  to 
you  in  prefent  times,  in  the  word  of  times,  and  at  a 
dying  time,  when  your  fouls  are  departing  out  of 
your  bodies,  to  give  an  account  of  yourfelves  to  God, 
the  Judge  of  all  ;  as  appears  from  the  other  text  mark- 
ed, If.  xxxii.  2.  "  And  a  man,"  the  God- man,  Em- 
manuel, "  ihall  be  as  an  hiding-place  from  the  wind, 
"  and  a  covert  from  the  temped  ;  as  rivers  of  water  in 
"  a  dry  place,  and  as  the  fhadow  of  a  great  rock  in 
€t  a  weary  land." 

When  ftorms  of  guilt  and  wrath  befet  «s,  the 
conscience  being  awakened  by  a  convincing  work  of 
the  Spirit  of  God,  the  blefled  defign  is  to  drive  us  to 
Chrift,  that  we  may  be  hid  under  the  covert  of  his 
righteoufnefs.  And  when  the  greated  evils  befal  us ; 
when  the  ilorm,  and  temped  of  perfonal  trials,  or  of 
a  public  calamity,  beats  upon  us,  in  the  way  of  be- 
lieving upon  the  Son  of  God,  the  Saviour  of  the 
world,  we  mall  be  fare,  and  be  protected;  that  thefe 
floods  (hall  not  overwhelm  our  fouls,  nor  (hall  we  be 
left  to  fink  under  the  trial,  to  oar  own  confufion, 
and  God's  difhonour. 

We  now  proceed  to  a  twofold  exhortation,  found- 
ed upon  thefe  words,  thus  explainedr  viz,   r.  We  ex- 
Vct.   II.  C 


%$  England's  Martn ,  \  fcreBei^  al/h 

hort  all  and  every  one  of  you  to  look  to  your  .Maker, 
tothe  holy  One  of  Ifrael,  your  Saviour  and  Redeem- 
er. '2.  We  exhort  yaw  to  .fly. for  refuge  unto  Chrift, 
by  th£  particular  application  of  faith  ;  and  to  take 
fan&ulary  in  him,  who  ii  the  M  hiding-place  from  tjie 
"  wind,"  before  the  decree  bring  forth,  before  th^e 
tempeft  beat  upon  you,  and  overwhelm  you  in  t}ie 
depths  of  eternal  mifery  and  woe.     And, 

- ■'-'■■  Bx/tfpi*  i.  We  exhort  all  and  every  one  of  you 
to  look  to  your  Maker*  to  the  holy.  One  of  IfraeJ, 
ycur  Saviour  and  Redeemer, 

■  Mahv  I  of  y^u  are  ignorant. -of  him,  and  tfaae- 
^uainied  with-  him.  We  fay  to  you,  as  Philip  fai,<£ 
ta  Nathaniel,  *  Come  and  feci"  John  i.  46.  ;Come 
and  fee  Jefus,  the  Son  of  God,  the  King  of  IfraeJ, 
,the  Defire  of  all  nations,  the  Plant  of  renown.  "  Ac- 
«  quaint  row  thyfelf  with  him,  .and  las  #t  peace; 
xt  thereby  good  fhall  come  unto  thee,"  Job  xxii, 
21.  Be  at  peace,  by  your  being  reconciled  to  God 
through  the  "  death  of  his  Son;  who  being  the 
•*  brightnefs  of  his  glory,  and  the  exprefs  image  -of 
'<*  his  perfon,  and  upholding  all  things  by  the  woijd 
*<  of  his  power, — -when  he  had  by  himfelf  purgjod 
**  our  fins,  fat  down  on  the  right  hand  of  the  Ma- 
*  jefty  on  high,"  Heb.  i.  3. 

Many  of  you  live  a.  wicked  and  difTolute  life,  ,ia 
;i*ti  clean  nefs,  in  profaning  the  Lord's  day,  111  con- 
temning all  the  ordinances  of  God's  worlhip,  and  Jn 
fcandalous  paths, atid  imprecations  ;  in  drunkennefs, 
*iot,  and  excefs  ;  ■preferring  your^odies  to  your 
fouls,. and  time  to  eternity.  Many  of  you,  3fld_^ 
■^wafack  as  move  bx  a?  .higher  fphere.tL-in.otJiers, 


to  Scotland  and  Ireland.  27 

and  ought  to  be  a  good  example  to  their  inferiors 
— arc  among  the  fcoffers  in  thefe  laft  days,  walking 
after  your  own  lufts,  2  Pet*  iii.  3.  ridiculing  all  the 
ifo&rines  and  articles  relating  to  religion,  and  your 
eternal  falvation ;  attacking  the  gofpel,  and  con- 
demning the  whole, — as  fuperftition,  enthufiafm, 
send  prieft-craft  ;  in  the  mean  time  demonstrating  to 
the  world,  by  your  licentious  lives,  that  one  great 
fpring  of  yonr  hatred  to  the  light  of  the  gofpel  is 
this,  that  you  are  "  lovers  of  pleasures  more  than 
0  lovers  of  God,"  2  Tim.  iii.  2.  4. 


Bvt  ¥  Be  ye  not  mockers,  left  your  bands  be 
"made  ftrong  :  fools  make  a  mock  of  fin  :"  and 
know,  that  *'  judgments  are  prepared  for  fcorners, 
"  and  ftripes  for  the  back  of  fools,"  If.  xxviii.  22. 
Prov.  xiv.  £.  and  xix,  29. 

When  Atheifm,  Infidelity,  and  corruption  in  mo- 
rals, are  come  t©  fuch  an  awful  height,  it  mult  be 
amazing  and  afflicting  to  all  fober- thinking  men  : 
it  being  a  time  when  God  is  infinitely  dishonoured, 
the  foufe  of  men  are  ruined  ; — and  the  plain  eft  indica- 
tion is  given,  that  the  Lord  is  about  to  viiit  for  thefe 
things,  and  t©  be  avenged  on  fuch  a  nation  as  this* 

But,  in  the  midft  of  thefe  perplexities,  we  are  to 
•'  remember  the  words  which  were  fpoken  before  of 
4i  the  apoftles  of  our  Lord  Jefus  Chriit ;  how  they 
"  told  us,  that  there  mould  be  mockers  in  the  laft 
•*  time,  who  mould  walk  after  their  own  ungodly 
"  lulls,"  Jude.17.  18.  And  let  us  tremble,  in  re- 
flecting upon  the  awful  prophecy  of  Enoch,  the  fe- 
venth  from  Adam,  faying, — "  Beheld,  the  Lord  co- 
44  meth  with  ten  thcufands  of  his  faints,  to  execute 
*  judgment  upon  all,  and  to  convince  all  that  arc- 
C  2 


^S  £nglan<Fs  ahrnh\  directed  alfa 

**  ungodly  among  them,  of  all  their  ungodly  dcedS^ 
•;  which  they  have  ungodly  committed,  and  of  all 
M  their  hard  fpetches,  which  ungodly  fmners  have 
**  fpoken  againit  him,"  Jude  14.  15.  And  how  a- 
Jar-ming  is  the  warning  given,  by  the  Son  of  God  to 
you  who  are  reje&ers  of  Cnrift, — and  fhall  continue 
in  your  unbelief,  defpiilflg  the  gofpel  of  his  grace  ! 
Prov.  i.  24.-29.  **  Becaufe  I  have  called,  and  ye 
*<  refufed  ;  I  have  ftretched  out  my  hand,  and  no 
"  man  regarded  ;  but  ye  have  fet  at  nought  all  my 
"  counfel.  and  would  none  of  my  reproof:  I  alfo> 
*<  will  laugh  at  your  calamity,  I  will  mock  when 
%<  your  fear  cometh  ;  when  your  fear  cometh  as  defo- 
*'  lation,  anc\your  deftru&iqn  cometh. as  a  whirlwind; 
M  when  diftrefe  and  am  ».(h  cometh  upon  you.  Then 
44  fhall  they  call  upon  me,  but  T  will  not  anfwer ;  they 
**  mall  feek  me  early,  but  they  fha!l  not  find  me: 
M  for  that  thry  hated  knowledge,  and  did  not  chufe 
,M  the  fear  of  the  Lord.'*' 

But  our  Lord  and  Saviour  Jefus  Chrift  yet  call- 
eth  you,  tinners  of  mankind,  to  "  look  unto  him, 
i;  and  be  faved  :  -  If.  xlv.  22.  "  Look  unto  me,  and- 
u  be  ye  fayed,  all  the  ends  of  the  earth  ;  for  I  am 
"  God,  and  there  is  none  elfe."  "  Unto  you,  O  - 
"  men,  I  call  ;  and  my  voice  is  to  the  fons  of  men,5> 
Prov.  viii.  4.  u  Hew/  long,  ye  fimple  ones,  will  ye 
"  \ovq  fimplicity  ?  and  the  fborners  delight  in  their 
V  fcorning,  and  fools  hate  knowledge  ?  Turn  ye  at 
*'  my  reproof:  behold,  I  will  pour  out  my  Spirit 
"  unto  you  ;  %  will  make  known,  my  words  uutc* 
*<  you,"  Prov.  L  22.  23. 

4^Seek  ye  the  Lord  while  he  may  be  found,   call 
>.ye  ujpon  him  while   he  is  near,     Let  the  wkkt.4 ■* 


to  Scotland  and  Ireland.  '  £y 

"  forfake  his  Way,  and  the  unrighteous  man  his 
ft*  thoughts  :  and  let  him  return  unto  the  Lord,'' 
through  Chrift,  the  new  and  living  way,  "  ancr  he 
H  will  have  mercy  upon  him*,  and  to  our  God,  for  ne 
"  will  abundantly  pardon,  If.  lv.  6.  7. 

"  I  Said,  Behold  me, beheld  me,  unto  a  nation  that 
*■  was  not  caffled  by  my  rfame,"  If.  xlv.  1.  The 
Lord  Jefus  Chriil  yet  crlieth  you,  who  are  practical- 
ly giving  up  with  the  pYofeffion  of  his  name,  to  be- 
lieve on  the  Son  of  God.  c*  This  is  the  work  of 
'  **  God,  that  ye  believe  on  him  whom  he  hath  fent." 
And  we  know  "  that  the  Father  fent  the  Son  to  bo 
+*  the  Saviour  of  the  world." 

Oh  then,  "  Behold  the  Lamb  of  God  which  talceth 
4r  away  the  fin  of  the  world/'  John  i.  29.  ;  and  be- 
lieve in  him,  as  God  your  Saviour:  for  "this  is 
«  the  record,  that  God  hath  given  to  us  eternal  life  y 
u  and  this  life  is  in  his  Son,"  1  John  v.  11. 

We  are  commanded  to  fay  unto  the  cities  of  Ju- 
eah,  "  Behold  your  God/'  If.  xf.  9.  A  believing, 
realizing  view  of  the  glory  of  Emmanuel,  would 
captivate  your  hearts,  and  make  you  ling  with  the 
Pfalmift, — "  Whom  have  I  in  heaven  but  thee  ?  and 
<l  there  is  none  upon  earth  that  I  defire  bcfides 
"  thee,''  Pfal.  Ixxiii.  25.. 

1.  In  the  firfl  place,  then,  we  exhort  you -to  comcy. 
and,  under  the  influence  of  the  Holy  Spirit  of  pro*  • 
mife,  behold  the  great  God  your  Saviour,  in  the 
?dory  of  his  perfon.  Ke  is  "  God  manifefl  in  'the 
*  IWh,  justified  in  the  Spirit,  fcen  of  angels,  preach*  ,.. 
"  ed  rmto  the  Gentiles,  believed  on  in  the  wcrldj.. 
M  received  up  into  glory,"  1  Tim.  \\u  16*. 


I   30  England?*  Alarm  \  directed aifi 

THAr  the  glory  of  the  great  God  our  Sa viator*  j» 
great  and  ineffable,  will  appear,-— if  we  <:onfider.  the 
myiterious  canftitutiou  of  his  perfon,  as  he  is  God 
and  man  in  one  and  the  fame  perfon.  There  are  in 
him,  in  his  one  fingle  individual  perfon,  two  difUnft 
natures ;  the  one  eternal,  infinite,  immenfe,  .and-al- 
mighty,  the  form  and  effence  of  God  ;  the  tfther  ha- 
ving a  beginning  in  time,  finite,  limited,  and  con- 
fined  to  a  certain  place  :  and  this  is  our  nature,  which 
he  took  on  him  when  he  "  was  made  flefh,  and  dwelt 
"among  us/'  Phil,  pi  6.  7.  John  u  14*  Thus  he 
aflumed  our  nature,  that  he  might  glorify  God,  and 
fulfil  all  righteoufnefs,  as  the  new- covenant  Head;  in 
that  very  nature  which  had  finned,  diihonourtd  God, 
and  violated  his  holy  law.  As  God,  he  was  impaf- 
fibje,  or  could  not  fuffer  j  and  he  therefore  took  pur 
nature, — that  he  might  therein  obey,  fuffer,  and  die, 
as  a  public  perfon  j  in  the  room  and  place  of  his  peo- 
ple ;  —that  we  might  be  reconciled  to  God,  through 
the  death  of  his  Son;  and  that,  by  his  obedience,  ma- 
ny might  be  made  righteous;  and  that  he  rrfight 
bring  many  feus  unto  glory,  triumphing  ever  fin 
aiid  Satan,  death,  hell;  and  the  grave  ; — in  that  very 
iteture  which  Satan  had  foiled,  and  iin  had  deface^ 
and  ruined. 

And  thengh  many  Mafphemoufly  deny  the  per- 
foflal  union  of  the  divine  and  humarr  nature  in  the 
my  ft  erious  perfon  of  out  Redeemer  ;  yet  there  is  not 
a  truth  of  the  gofpel  that  is  more  exprefsly  reve»lcd 

"  in  the  fcriptures,  than  this  great   myftery  of  godli- 

nefs.     And  however  the  beams  cf  that    glory   be  fo 

illuitritnis,  that  the  blind  world  cannot  bear  the  right 

:    and  beauty  'thereof  \  yet  wiCdam  has  been,  andal- 

ways  will  be,  juttitied  of  her  children.     This  glory  is 

•  trury  the  glory  of  our  rxYiglvn,* &c  iglcrj*  io£i  the 


*     *    to  S^thn^ajiG \  Ireland.  ;  31 

-^sfcurch,  and  the  fole  rock  whereon  "it  is  built  ;  being 
the  only  fpring  of  prefent  grace/ and. future  glory. 

4 

*  2.  As-fupernatural  acquaintance  with  Chrrft  is.  ab^ 
folutely  neceffary  for-  carrying  you,  fafely  through. in  a 
^day  of  calamity  ;  be  "exhorted  to  come  and  behold 
the  great  God  your  Saviour,  in  the  glory  of  hisr-di- 
*rne  nature  :  If*  xlv.  22.  "  Look  unto  me,  and  be  ye 
H  faved,  all  the  ends  of  the  earth  ;  for  I  arn  God, 
¥  and  there  is  none  elfe."  If  you  fee  him  not  as 
God,  you  fee  him  not  at  all  ;  for  he  is  "the  true 
'     "  God,  and  eternal  life." 

; 

As  to  his  divine  Bature,  he  is  a  Being  of  infinite 
f  erfe&ion  ;  all  perfections  are  found  in  him  $  fb'that 
'    •one  can  fet  bounds  to  terminate  hi*  excellency  and 
perfection.      He  is  "  the  God    of  glory,"   who  ap- 
peared to  Abraham  when   he  was  in   Mefopotamia> 
before  hc^welt  in  Charran.     And,  "  Behold,  God 
s    u  «»greaty  and  vye  knew  him  not,  and  his  greatntfs 
•   ;*  is  unftfarehable  i^  ^  q 

As  we  are  to  guard  agairift  the  extremes,  both  of 

f '    Tr&heifm  and  -Sabellianifm  ;  fo  we  are   to  conceive 

of  the  Son  of  God,  as  one  in  effence,  or  of  the  fame 

individual  fubftance  with  the  Father   and  the  Holy 

1    Spirit  3  a»d  that  he.  is  the  Mo  ft  High  God,  the  on- 

v' iy  living  and  true  God,  as  well  as  the  Father;  and 

*    therefore  a  Being  of  infinite  perfe&ion. 

Our  Lord  and  Saviour  Jefus  Ch rift  is  the  fupreme 
*l  Being  5  .for  when  he  ff  made  promife:  to  Abrah,am9 
\d£A  becaufei he; could -fwear  by  no  greater,  he  fware  by 
U  M  kimftlf,"  Htb.  vL  13.  Gen-  xxii.  11.  12.  15.  He 
i  is- the  Owgin  and.. Fountain  of  all  being,  and  hath 
m!  being fxfcm  »one ;,  he  is  fc)£- esiftent,  and   aJJ.  other 


England's  Alarm  ;  dircBcd  alfo 

"beings  are  derived  from  him  :   Exod.  iii.    14.    "  Say 
«  unto  the  children  of  Iirael,    1  am  hath  lent  me  un- 
*  to  you."      His  being  h  for  himfelf ;   he  is  his  own 
End  'y  and  all  other  beings  are  for  him,  for  kis  glory  ;, 
for  "  all  things  were  created  by  him,    and  for  him.'V 
His  being  is  independent,  and  all  other  beings  de* 
pend  upon   him  ;   for  in  him  they  "  live,  and  move, 
"  and  have   their  being:"  and  he   "  upholdeth   a]J 
r  things  by  the  word  of  his  power,"  Htb.  i.  3.      He, 
is  an  infinite  Being,  and  therefore  he  is-  incomprehen- . 
fible  ;  it  being  impofllble  that  an   infinite  being  cam;, 
fee  comprehended  by  finite  minds. 

And  how  infinitely  glorious  will  the  great  Goc£ 
eur  Saviour  appear, — if,  by  faith,  we  contemplate  the 
luftre  and  refp1  indent  glory  of  his  attributes  and 
perfections ;  his  immenfity,  cmnifcience,  eternity, 
and  other  divine  excellencies !  And  if  we  likewife 
confider  that  his  glory  is  an  original  glory, — which 
he  doth^not,  considered  in  his  divine  nature,  derive 
from  another,  but  hath  it  from  and  of  himfelf;  and 
that  he  is  the  fountain  of  all  that  glory  and  pcrfe&ion. 
which  is  fcattered  up  and  down  among  the  creatures. 
All  that  glory  which  may  be  obferved  upon  the  face 
of  the  creation,  upon  angels  and  men,  k  but  a  faint 
beam  from  that  fountain  of  glory  and  perfection.. 
And  his  glory  is  an  efTcntial  glory  ;  there  is  nothing 
in  himlDUt  what  is  glorious  ;  for  he.  is  "  the  God  of 
"  glory."  Tt  is  an  unchangeable  and  everlafting 
glory  j  an  incomprehenfible  and  infinite  glory  :  it  is 
a  light  no  man  can  approach  unto.  If  any  creature. 
fear«h  boldly  into  it,  he  will  be  overpowered  and 
{wallowed  up  by  it.  A  faint  ray  of  his  glory  dart- 
ed an  the  face  of  Mofes ;  made  it  mine  fo  illu- 
ftrioiHy,  4&at  the  Ifraelites  wci?  afraid  Jo  come 
near,  him/    The  bright riefs  of  his  glory  dazzles  the. 


to  Scotland  and  Ireland.  33 

eyes  of  the  very  angels; — and  would  overwhelm  their 
created  faculties,  did  they  not  eover  their  faces  with 
their  wings,  If.  vi.  2.  Thus  the  glory  of  ©ur  Re- 
ieemer  is  "  above  the  earth  and  heaven ;"  and  in  his 
glory  he  is  "  exalted  above  all  bleffing  and  praife,'* 
Pfal.  cxlviii.  13,  Neh.  ix.  5. 

How  incomprehenfible  is  the  glory,  perfection,  and 
excellency  of  the  great  God  cur  Saviour  I  We  can- 
not comprehend  the  nature  of  his  works,  nor  fearch 
cut  his  creatures  that  are  finite  and  near  us,  in  our 
view  ;  how  much  kfs  him  that  is  infinite  ! 

He  lets  out  but  little  of  himfelf,  in  the  mamfefia- 
tions  which  he  makes  of  himfelf  to  created  beings7 
becaufe  their  weak  capacities  can  bear  little  :  Job 
xxvi.  9.  14.  "  He  holdeth  back  the  face  of  his  throne, 
u  and  fpreadeth  his  cloud  upon  it,— — — Lo,  thefe  are 
#<  parts  of  his  ways  ;  but  how  little  a  portion  is  heard 
u  of  him  !"  or,  as  the  vulgar  renders  it,  "  LIow little  -, 
M  a  drop  !"  All  nations  before  him  are  as  a  drop  of 
the  bucket,  or  the  fmall  dufl  of  the  balance,  lefs 
than  nothing,  and  vanity.  It  is  but  a  drop  of  that 
infinite  ocean  of  perfection  and  glory  which  is  in  the 
great  God  our  Saviour,  that  is  let  out  by  manifefta- 
tion  ;  the  full  Hood  would  drown  and  overwhelm 
created  minds.  Or,  as  ethers  render  it,  "  How  little 
"  a  whifper  is  heard  of  him  1"  When  Gcd  fpeaks  of 
his  .glory  and  perfection,  in  the  ears  of  created  beings, 
he  -expreffeth  himfelf  in  a  fmall  whifper;  for  a  clear 
and  full  voice  would  break  all  their  created  organs  at 
once.  Angels,  thefe  thoufands  of  years,  have  beea 
iiudying  his  glorious  excellencies  ;  but  when  they 
have faid  all  they  can  to  his  praife,  they  mull:  break 
*S  with  this  abrupt,   exclamation, — "  Lo,  thefe  a^s 


j4  Mnglani }s  Alarm  \  iireBei  alfp 

-.-  --.  &*■ 
9t  parts  of  his  ways  ;   but  how  little    a   portion  Is 

♦•heard  of  him  !" 

3.  Behold  the  great  God  our  Saviour,  as  he  is  a 
Prieft  upon  his  throne  :  "  He  (hall  fit  and  rule  upon 
«  his  throne,  and  he  (hall  be  a  Prieft  upon  his  throne," 
Zecb.  vi.  13. 

He  that  is  our  Prieft  is  a  divine  perfon,  the  Son 
©f  God,  who  is  paffed  into  the  heavens.  And  he  is  a 
Prieft  in  our  nature  ;  for  he  was  taken  from  among 
men,  and  ordained  for  men  in  things  pertaining  to 
God.  He  affumed  our  nature,  that  the  virtue  of  his 
JPriefthood  might  be  communicated  unto  the  fons  of 
men.  His  Prieft  hood,  in  its  virtue,  looks  as  far  back 
as  Adam, — and  forward  to  the  laft  believing  foul, 
and  onward  to  all  immortality.  He  is  a  Prieft  by 
God's  appointment,  and  his  own  voluntary  underta- 
king ;  a  Prieft  ordained  to  offer  facrifice  for  fins : 
and  this  he  did  once,  when  he  was  once  offered  to 
fcear  the  fins  of  many.  As  our  Prieft,  he  has  made 
reconciliation  for  the  fins  of  his  people  ;  and  is  enter- 
ed into  heaven  itfelf,  to  appear  in  the  prefence  of 
God,  making  intercefiion  for  us. 

How  ineffable  is  the  glory  of  our  Redeemer  !  His 
throne  is  a  throne  of  glory  ;  a  throne  of  effential  glo- 
ry, and  of  mediatory  giory.  His  throne  is  a  throne 
of  grace,  and  all  grace  is  difpenfed  from  it  ;  for  "  of 
u  his  fulnefs  have  all  we  received,  and  grace  for  grace." 
His  throne  is  for  ever  and  ever :  it  muff  and  mall 
ftand,  when  every  other  throne  fhall  be  caft  down. 
And  te  hi«m  that  overcometh  will  he  grant  to  fit 
with  him'  in  his  throne,  even  as  he  alfo  overcame, 
and  is  feUdowj*  with  his  Father  in  his  throne* 


to  Scotland  and Itrcbnd*.  || 

"How- great  is  our  confolation  from  this,  that  he  is, 
eind  "  (hall  be  a  Priefl  upon  his  throne  ?"  When  we 
fceliim  as  our  Pried  upon  the  throne,  we  fee  the 
human  nature  exalted  above,  the  nature  of  angels* 
in  the  perfon  of  the  Son.  yf  God.  And  we  may  ex?- 
peft  to  obtain  mercy  a:  thisj  throne,  feeing  it  was 
creeled  for  the  Benefit  of  finners,  fuch  as  we  are  ;  ha* 
ving  this  encouragement  in  our  approaches  to  it,  that 
the  .Mediator  doth  fit  enthroned  upon  it  in  our  nature. 
When  we  fee  hirh  as  our  Prieil  upon  the  throne,  we 
may  be  perfuaded  that  he  hath  finifhed  the  werk 
which  the  Fathef  gave  him  to  do  ;  and  that  God  is 
well-pleafed,  for  the  fake  of  his  riVhteoufncfs. 

a         j  _  .       • ,      _  .  j     .    _    ,  _  ■  ■    \ 

4.  Be  exhorted  to  come,  and,  by  Faith,  behold  the 

the  great  God  our  Saviour,  in  the  glory  which  he 
had  with  the  Father  before  the  world  began.  Behold 
ftis  glory,  as  of  the  only-begotten  of  the  Father,  full 
of  grace  and  truth.  Behold  him  undertaking  fos 
bankrupt  finners,  as  the  Surety  of  the  better  teftaT 
ment,  faying,  "  Lo,  I  come  :  1  delight  to  do  thjj 
"will  :  thy  law  is  in  my  heart I*  Behold  him  in  his 
perfon,  "  Emmanuel,  God  with  us  ;  the  Word  macfe 
11  flefh,  and  dwelling  among  us!"  Behold  him  in, 
his  offices ;  a  Prophet  greater  than  Mofes,  a  Priefi 
greater  than  Aaron,  and  a  King  "  higher  than  the 
"the  kings  of  the  earth  :"  A  Prophet,  to  reveal 
God  to  us,  a  Prieilj  to  bring  us  to  God,  and  a 
Jiing,'  to  keep  us  with  God !  Behold  him  in  his 
tpve  yz  love  ftronger  than  death,  older  than  the  hea- 
vens, and  more  lading  than  thefe  !  Behold  him, 
with  the  .Rame  written  on  his  veilure  and  on  his 
thigh,  that  no  man  knoweth  but  he  himferf !  Be- 
ftoldlnm  in  the  form  of  God,  and  equal  with  God  4 
and  yet,  for  our  fakes*  making  himfelf  qf  no  repu* 
tati^Rj  aRdtakTrg  upon  kim  the  Form  ^f  a  fervantl 


3$  England**  Alarm ;  direBtd  dlfo 

behold  him  in  the  manger,  becaufe  there  was  no  rootii 
For  him  in  the  inn  !  the  Ancient  of  days,  an  Infant 
of  days!  And  behold  the  angels  tinging  at  his  birth, 
Iiis  ftar  appearing  in  the  eaft,  and  the  wife  men  fall- 
down  before  him,  and  wof  {hipping  him  !  Behold  him 
going  about  doing  good,  working  miracles  of  mercy 
both  upon  the  bodies  and  fouls  of  men,  and  yet  ha- 
ving no  where  to  lay  his  head  !  Behold  him  in  Geth- 
femane  in  an  agov.y^  and  praying  more  earneflly,  and 
fweatifig,  as  it  were,  great  *drop3  of  blood  falling  down 
to  the  ground  !  Behold  him  with  the  crown  of  thorns 
and  the  purple-robe,  and  Pilate  faying,  "  Behold 
•*  the  man  !"  Behold  him  bowing  his  head,  and  giving 
up  the  ghoft  f  O  what  a  fight,  to  fee  that  bltriTel 
head  falliiag  to  the  one  fide  !  to  fee  Life  lying  dead  \ 
to  fee  his  glorious  head  crowned  with  thorns,  and  his 
fair  countenance  fpit  upon  1  How  moving  a  fight  is 
it  to  faith,  to  fee  his  vifage  mere  marred  than  any 
man,  and  his  countenance  than  the  fons  of  men  ;  his 
feet  that  went  about  doing  good,  nailed  to  the  crofs ; 
and  his  eyes  that  wept  over  Jerufalem,  clofed  by 
death  !  To  fee  him  drinking  the  cup  of  vindictive 
wrath  due  to  an  elect  wTorld,  and  faying,  u  The  cup 
*'  that  my  Father  hath  given  me,  fhall  I  not  drink  it  r1 
To  fee  him  "  bearing  our  griefs,  and  carrying  our 
**  forrows  ;  wounded  for  our  tranfgreflions,  and  brui- 
fl  fed  for  our  iniquities  !"  To  fee  him  "  opprefied 
<c  and  afflicted,  and  not  opening  his  mouth ;  cut 
"  off  out  of  the  land  of  the  living,  and  ftricken 
"  for  the  tranfgreiTion  of  his  people,  though  he 
*'  had  done  no  violence,  fteither  wa&  any  deceit 
<c  in  his  m*uth:"  To  fee  him  making  his  foul 
en  offering  for  fin,  and  pouring  out  his  foul  untfr 
death  ;  and  thus  manifefling,  that  he  loved  his  churct 
and  people,  and  gave  himfelf  for  triem,  an  offering 
and  a  facrifice  to  God  of  a  fweet-fmelling  favour ! 


to  tcoiland  atid  Ireland.  ,3$ 

Behold  him  with  a  look  of  aflent,  believing  the 
record  that  God  gave  of  his  Son,  1  John  v.  i& 
12.  "  This  is  the  record,  that  God  hath  given  to  us 
"  eternal  life  :  and  this  life  i*  in  his  Son.  He  that 
"  hath  the  Son,  hath  life."  He  is  the  Saviour  of 
the  world  by  office  j  and  ye  have  a  warrant  to  truft 
in  him,  as  God  your  Saviour.  If  ye  rejeft  him  by 
unbelief,  who  is  given  to  be  the  falvation  of  God  to 
the  ends  of  the  earth,  ye  thus  exclude  yourfelves 
from  all  faving  benefit  by  him,  and  put  yourfelves 
mmong  thofe  M  who  have  not  the  Son  of  God,  and 
w  have  not  life," 

Behold  him  with  an  appropriating  and  applying 
■look  of  faith,  faying,  "  In  the  Lord  have  I  righ- 
"  teoufnefs  and  flrength,"  If.  xlv.  24.  depending  oh 
his  word  of  grace  and  promife,  for  enabling  you  to 
fpeak  the  language  of  faith  :  "  Surely,  (hall  one  fay, 
F"  In  the  Lord  have  I  righteoufnefs  and  ftrength  : 
n  even  to  him  fhall  men  come ;  and  all  that  are  in- 
M  cenfed  againft  him  fhall  be  afhamed."  You  who 
£rt  mankind-finners  are  warranted  and  incited  to 
veme  to  Chrift,  who  Is  "  come  tofeek  and  to  fave 
"  that  which  was  loft."  He  faith,  "  Unto  you,  O 
4i  men,  I  call ;  and  my  voice  is  to  the  fons  of  men  :'* 
-and  therefore,  looking  to  a  promifing  God,  eflay,  in 
the  faith  of  his  promifed  grace,  to  come  to  Jefus, 
"  the  Mediator  of  the  new  covenant,  and  to  the 
*  blood  of  fprinkling,  which  fpeaketh  better  things 
"  than  that  of  Abel,"'  by  believing  on  the  Son  of 
God,  as  God  your  Saviour.  For  the  Lord  hath  faid, 
"  Even  to  him  fhall  men  come."  A»d  all  that  come 
>are  welcome  :  for  before  the  foundation  of  the  world 
was  laid,  he  rejoiced  in  the  habitable  parts  of  the 
earth,  and  his  delights  were  with  the  fons  of  meni 
And  he  has  faid,  «  All  that  the  Father  giveth  mc. 
V#l.  II.  D 


38  England's  Alarm  \  direfled  a!fo 

€(  (hall  come  to  mc  :  and  him  that  cometh  to  me,  t 
"  will  in  nowife  caft  out/'  John  vi.  37.  Even  the 
chief  of  finners  are  invited  to  come,  and  are  aflure«i 
of  welcome ;  for  "  he  is  able  to  fave  them  to  the  ut- 
"  termoft  that  come  unto  God  by  him."  And  he 
has  faid,  If.  i.  18.  "  Gome  now,  and  let  us  reafon  to- 
**  gether,  faith  the  Lord  :  though  your  fins  be  as 
u  fearlet,  they  fhall  be  as  white  as  fnow  :  though 
n  they  be  red  like  crimfon,  they  (hall  be  as  wool  !* 

Behold  him  with  a  fiducial  look,  putting  your 
truft  and  confidence  in  him  ;  "  believing,  that, 
"  through  the  grace  of  the  Lord  Jefirt  Chrift,  yc 
"  fhall  be  faved,"  Acls  xv.  11.  Under  the  influence 
of  the  Spirit  of  faith,  believe,  and  be  verily  perfuaded 
of  the  fufficiency  of  Chrift's  rightcoufnefs  to  fave  fih- 
ners,  and  you  in  particular,  from  fin  and  wrath. 
Chrift,  with  his  righteoufnefs,  is  freely  offered  to  you  : 
therefore  betake  yourfelves  to  Chrift  and  his  iigh- 
teoufnefs  alone,  for  the  falvation  of  your  fouls  ;  truft- 
Ing  in  him,  in  whom  it  is  promifed  that  "  the  Gentiles 
*'  mail  truft. "  As  condemned  men,  betake  your- 
felves to  Jefus  Chrift  ;  as  he  is  the  propitiatory  mer- 
cy-feat, through  his  blood,  affording  fafety  to  the 
guilty  before  a  holy  God. 

"  This  is  the  work  of  God,  that  ye  believe  o« 
«<  him  whom  he  hath  fent."  Faith  doth  approve  of, 
acquiefce  and  delight  in  the  way  of  falvation  by 
Chrift.  It  hath  filch  views  of  the  glory  of  his  per- 
ibn,  and  fuch  a  refrefhing  tafte  of  his  "  love,  which 
«  pafTeth  knowledge,"  that  the  foul  doth  delight  to 
be  eternally  in  his  debt  5  and  doth  like  it  well  to  hold 
^11  of  the  grace  of  Chrift,  that  itfelf  be  nothing,  and 
Chrift  himfelf  be  alh  The  foul,  by  faith,  puts  its  con- 
fidence in  Chrift  alone,  renouncing  all  other  confi- 


to  Scotland  and  Ireland*  3^ 

dences:  for,  faith  the  apoftle,  u  We  are  the  cir- 
«  cumciilon  which  worihip  God  in  the  fpirit,  and 
•«  rejoice  in  Chriil  Jefus,  and  have  no  confidence  in 
"  the  flem,"  Phil.  iii.  3. 

Exhort.  2.  We  exhort  all  and  every  one  of  you  to 
& y  for  refuge  unto  Chrifl,  by  the  particular  appli- 
cation of  faith  ;  and  to  take  fandluary  in  him,  who 
is  "  the  hiding-place  from  the  wind,"  before  the  de- 
cree bring  forth,  before  the  tempeil  beat  upon  you, 
and  overwhelm  you  in  the  depths,  of  eternal  mifery 
and  woe. 

Our  Lord  snd  Saviour  Jtfus  Chriil,  the  bleiTed 
Emmanuel,  is  an  hiding-place;  a  covert  from  the 
tempeil  of  vindictive  wrath,  and  from  all  the  ftormsr 
whether  of  a  national  calamity,  or  perfonal  trials  and 
fuiferings,  to  which  his  people  may  be  expofed  ia 
this  lower  world. 

For  "  a  man,  the  God- man,  Emmanuel,  {hail  be 
¥  as  an  hiding-place  from  the  wind,  and  a  cove. t 
11  from  the  tempeil ;  a&  rivers  of  water  in  a  dry  place  ; 
"  as  the  fnadow  of  .a  great  rock  in  a  weary  land," 
If.  xxxii.  2. 

Take  £ui£tuary  then  in  Chriil,  by  believing  La 
him,  as  the  great  God  our  Saviour.     Confider, 

1.  That  the  tempeil  of  vindictive  wrath,  unto 
which  all  of  us,  as  guilty  finners,  are  by  nature 
juflly  expofed,  is  moil  terrible  and  awful.  The 
tempeil  of  a  national  calamity,  and  of  *  perfonal 
trials  and  fufferings,  may  blow  upon  us  with  great 
terror  and  violence  :  and  if  we  are  not  found  m 
D  2    . 


4©  England*  Alarm  $*  duelled alfo* 

Chrift,  we   will,  be   fhipwrecked  in  the  gulph  ©f  e- 
tenia!  perdition* 

The  difpleafure  of  God,  bis  holy  indignation,  i* 
the  fruit  of  our  ims  and  trefpafles,  which  are  grown, 
•up  unto  the  heavens,  jer,  ii.  19.  Rom.  vi.  23.  A 
temped  doth  often  aiife  gradually  ;  and  feme  drops* 
*f  this  temped  do  fall  on  finners  hereaway  ;  but- 
in  hell  the  full  floods  go  over  the  prifone.rs  for 
ever. 

Death,  u  tire  king  of  terror^,"  with  its  deadly* 
fling  ;  — the  "  curfe  of  a  broken  law;" — the  hidings 
«f  God's  face,  with  the  dreadful  frowns  of  his  holy 
and  angry  countenance  ; — that  darning  attribute  o£ 
inexorable  judice,  coming  out  agaiftft  finners,  and 
particularly  againd  Chrid-defpiiers,— with  the  pains 
af  hell  for  ever.  This  will  be  the  horrible  tempeffc 
which  God  (hall  rani  cpon  the  wicked,  and  whicl* 
will  be  the  portion  of  thcii  cup,  Pfat 

We  have  ground  to  apprehend,  thai  an  awful  tem- 
ped of  a  national  viiitation  is  near  at  hand:  fuch  a- 
tempeft  as  fha41  overcloud  our  heavens,  that  neither 
fun  nor  dars  (hall  appear,  Ezek.  xxxii.  7.  8.  ;  a  tem- 
ped that  will  try  the  reality  and  the  foundnefs  of  our 
faith  in  •  Chrift:-.  And  if  ye  be  noremba. »  :d  in  the 
gofpel  bottom,  cf  which  Chrid  himfelf  is  the  fk llfui 
Pilot,  all  will  be  ruined.  A  temped  is  approaching, 
which  (hall  lay  all  defolate  ;  "-turning  a  fruitful  land 
•'  into  barrennefs,  for  the  fins,  of  them  that  dwell 
u  therein."  When  God's  wrath  begins  t©  burn  a- 
gaind  finners,  and.  the  temped  to  blow,  then  how 
dreadful  will  the  defolation  be  !  There  will  be  no 
fafety,  but  in  flying  by  faith  unto  Chrid,  v\ho  is  ths- 
living  Ark  of  Heaven, 


to  Scotland  and  Ireland.  4! 

2.  Consider  that  thefe  ftorms  of  trials  and  fufFer- 
ings  are  neceiTary :  wherefore  we  have  the  greater 
reafon  to  look  out  and  prepare  for  them.  We  are 
u  a  land  not  cleanfed,  nor  rained  upon  in  the  day  of 
"  indignation."  As  a  temped  is  occafioned  by  the 
vapours  which  afcend  from  the  earth ;  fo  the  dif- 
pleafure  cf  God,  or  his  holy  indignation,  is  the  fruit 
of  our  fins  and  trefpaiTes.  A  ilorra  is  neceiTary  to 
cleanfe  the  air ;  to  cleanfe  a  land,  fuch  as  we  live  in  4 
which  is  defiled  under  its  inhabitants,  who  have 
changed  the  ordinances,  and  broken  the  everlafling^ 
covenant. 

The?e   winnowing  winds  are  necefiary,  to  free  the 

.church   from    abundance  of  hypocrites.      Many  pro- 

feiTors   are   like   beautiful  flowers  in  the  time  of  the 

church's  peace  ;    but  the  wind  of  trials  and  fuffe rings 

pafTtth  ever  them,  and  they  are  gene. 

These  frafis  and  winter- ilorms  are  ufeful,  for  ma- 
king   the   rank  weeds  of  corruption  to  rot ;   and  for- 
making  faith,    love    to   Chriit,    humility,    heavenly- 
mindednefsj  contempt  of  the  world-,  and  other  graces, 
to  thrive. in  the  foul. 

They  are  ufeful,  for  making  the  Lord's  people- 
one  among  themfelves,  by  reviving. decayed  Chriitia;v 
love;  as  alfo  for  awakening  them  to  a  fericus  and 
foltmn  concern  about  the  falvation  of  their  fouls  ; 
and  for  making  them  lock  at  thefe  things  which  are*: 
not  fecn,  and  are  eternal* 

3.  Consider  that  ye  need  to  take  fancTuary  u* 
Chrift.  without  delay;  for  there  are  figns  of  an  ap- 
proaching llorm  of  perfonal  and  national  calamities, 
Jrdquky   doth   abound  ;    "  our  land  is  filled  vritk  fia 

B3 


42  England? s  Alarm  ;  dlrecTed  alfi 

"  againft  the  holy  One  of  Ifrael  :"  and  this  is  a  cer- 
tain ftgH  of  deflating  judgments  approaching.  "  Go 
"  ye  now  liota  my  place  which  was  in  Shfloh,  and 
"  fee  what  I  did  to  it,  for  the  wickednefs  of  my 
"  people  Ifrael,"  Jer.  vii.  12.  The  general  decay 
of  religion,  and  of  the  power  of  godlinefs,  forebodes 
deftru&ion  at  the  door.  There  is  no  fpiritual  life 
and  affection  in  duties.  Men  hear  the  word  as  if 
ihey  heard  not,  and  pray  as  if  they  prayed  not. 

It  is  a  manlfeft  fign  of  approaching  defolation, 
when  Glirift,  in  the  gofpcl  of  his  grace,  is  rejected, 
Rom.  xi.  20.  Matth.  xxii.  5.  7. ;  and  when  God'i: 
worihip  is  corrupted  :  for  men  cannot  invent  a  furer 
way  to  their  own  ruin,  than  that  of  bringing  their 
own  invention?  into  God's  worfhip,  Ffal.  cvi.  39* 
40.  41. 

4.  Considf.fi  that  the  great  God  our  Saviour  is 
the  only  fanctuafy  and  hiding-place  from  all  the 
ilorrns  of  trouble  and  calamity,  which  do  or  may 
biow. 

By  faith,  contemplate  the  glory  of  (Thrift,  in  his 
perfon,  as  Emmanuel,.  God  with  us.  He  is  exhibit- 
ed to  you  in  the  word  of  the  gofpel,  that  ye  may  fly 
B>r  refuge  unto  him,  by  believing  and  trufling  in 
him,  who  is  the  fohvithti  of  God  unto  the  ends  of  the 
earth.  There  is  an  infinite  g-ory  in  Chrift.  A  ma- 
jcfly  is  feen  in  his  perfon,  by  which  he  is  higher  than 
the  heavens  ;  and  yet  a  lowlinefsor  condefcenfion,  by 
which  he  approacheth  to  the  very  earth.  A  fight  o£ 
an  abfolute  God  would  ftrike  men  blind,  and  dead 
too.  No  man  can  fee  God  and  live.  But  in  Chrift, 
the  perfections  of  God  fhine  with  a  brightness  exact- 
ly adapted  to  the  eye  of  faith  :   for  in  him  the  glory 


to  Scslhndand  Ireland.  43 

of  God  is  feen  ;  and  all  that  would  hurfc  or  overwhelnv 
our  natures,  if  feen,  fs  vailed  ;  as  all  that  is  camfort- 
able,  that  our  natures  can  bear  a  fight  of  in  God,  is 
feen  in  a  moil  lively  and  heavenly  manner. 

Amd  he  is  a  fa  actuary  for  you,  a  place  of  refuge, 
in  his  everlafting  righteoufnefs  ;  which  is  the  only 
ground  of  our  accefs  to  God,  and  of  our  acceptance 
with  hira.  His  name  is  Jehovah  our  Righteous- 
ness: and  in  the  way  of  believing,  ye  are  to  effay, 
under  the  influence  of  the  Spirit  of  faith,  to  call  him 
"  Jehovah  your  righteoufnefs."  As  a  public  per- 
fon,  the  reprefentative  of  an  elec~l  world,  he  fubftitu- 
tedhimfelfin  their  law,  room,  and  place;  and  for 
them,  in  their  ftead,  he  fulfilled  ail  righteoufnefs, 
Matth.  iii.  15. 

How  complete  is  the  righteoufnefs  of  the  Son  of 
God !  Every  thing  that  the  law  commanded,  he  o- 
beyed  ;  and  every  thing  that  the  law  threatened,  he 
fuffered.  He  magnified  the  law,  and  made  it  honour- 
able :  and,  for  his  righteoufnefs  fake,  God  is  well 
pleafed. 

This  righteoufnefs,  for  your  ju&iScati-on,  is  free^- 
ly  offered  and  gifted  to  you  in  the  gofpel  of  the  gracs 
of  God.  And  there  is  grace  in  the  promife,  for  en- 
abling you  to  take  hold  of  it  by  faith  :  If.  xlv.  24* 
"  Surely,  fhall  one  fay,  In  the  Lord  have  I  righ- 
•*  teoufnefs  and  fcrengtiu" 

Ye  are  wan-anted  to  trait  in  this  righteoufnefs  of 
the  Son  of  God,  for  your  falvation,  as  it  is  exhibited 
to  ycu  in  the  word  »f  grace  :  a  righteoufnefs  every 
way  fufficient  for  your  acceptance  with  -  God,  v  and 
lor  procuring  the  pardon  of  all  your  fins  ;   for   it  Is 


44  England's  Alarm  ;  directed  afjl 

the  righteoufnefs  of  God,  of  the  Son  of  God-;  ar.fi 
therefore  a  divine  righteoufnefs,  infinite  in  its  viituc, 
value,  and.  efficacy; 

It  repairs  all  the  wrongs  done  to  God  by  fin.  It 
delivers  from  the  charge,  of.the  hw>  which,  is  anfwered 
by  the  obedience,  death,  and  fatisfa&ion  of  Chrift., 
It  relieves  from  finking,  defpairing.  thou  girts,  Rom. 
viii.  33.  It  fhuts  and  feals  up  the  gulf  of  bcttom- 
lefs  mifery,  as  to  the  believer  ; — and  puts  the  foul 
beyond  all  hazard  of  mifcarrying  for  eternity,  Rom,., 
viii.  1.  It  gives  accefs,  with  the  boldnefs  and  con- 
fidence of  faith,  to  God's  throne  of  grace  ;  yea,  it 
vaifes  above  the  condition  of  angels,  and  of  Adam  in 
paradife.  It  fecures  the  foul's  acceptance,  without 
ebbing  and  flowing,  according  to  the  goodnefs  oc 
badnefs  of  a  perfon's  frame:  and  when  it  is  appre- 
hended by  faith,  that  moment  it  makes  the  vilefl  fin- 
ner  (in  refpect.  of  juftification)  equal  to  Moles,  to  all 
the  prophets  and  martyrs  of  Jefus  ;  it  being  the  fame 
righteoufnefs  which  our  L»ord  Jefns  Chrift  is  present- 
ing to  the  Father  in  heaven,  for  his  church  and; 
people. 

Be  exhorted,  then,  to  put  in  your  note  in  the. new 
fong,  faying,  "  I  will  praife  thee  more  and  more  ^ 
i€  my  mouth  mail  fhew  forth  thy  righteoufnefs,  and^ 
**  thy  falvation  all  the  day ;  for  I  know  not  the  num- 
"  bers  thereof,"  Pfal.  Ixxi.  14.  15.  Begin  (aadCtbat 
with  hauc,  for  thou  knowed.not  the  day  of  thy  death) 
to  mew  forth  the  righteoufnefs  and  falvati®n  of  the 

eternal  Son  of .  God,   the  Saviour. of  the   world, -. 

brought  near  to  you  in  the  gofpel  of  his  grace  ;  by 
believing  on  him,  as  the  Lord  your  righteoufnefs^ 
»ow,  in  the  day  of  a  gofpel -difpeniation  ;  in  the  day 
of  your  life,   and  in  the  day  of  the  Holy  Spirit  his, 


to     Scct'dtid  and  Ireland.  45 

driving  with  you  ; — that  ye  may  fhew  it  fortk  in  she 
day  of  your  Chriflian  eourfe,  and  in  the  day  of  your* 
death :  and  then  ye  fhall  have  a  long,  an  endlefs  day,, 
for  (hewing  it  forth  to  eternity,  in  the  regions  of  light 
and  blifs  \  for  neither  now  nor  then  will  ye  "  know; 
"  the  numbers  thereof !"  Seeing  the  fubjec"l  is,  and 
will  Hill  he  infinite,  a  celebrating  die  praife  of  an  incar- 
nate God,  and  the  incompreherifible  wonders  of  re~- 
dteming  love  ;  the  notes  and  numbers  of  this  Jong- 
mud  be  unfearchable  and  innumerable  :  fo  that  al^ 
created  beings,  whether  angels  or  men,  will  be  ftilL. 
bending  ali  their  faculties  and  powers, — to  know  and 
to  celebrate  the  M  love  ©f  Chrut,  which  pafTeth  know* 
«<  ledge," 

Again.,  our  Lord^Jefus  Chnit  is  a  covert  and  pro-- 
tecxion  to  his  people,  in  his  infinite  grace  and  love.. 
They  are  not  feparated  from  it  by  trouble,  Rom.  viiL. 
3 5-.  ;  and  they  are  made  to  glory  in  tribulations,  be- 
caufe  "  the  iove  of  God  is  ftied  abroad  in  their 
«*  hearts,"  Rom.  v.  3.  5.  The  thoughts  of  this  love,, 
as  infinite,  free,  and  unchangeable,,  fill  their  fouls. witl\. 
joy  and  peace  in  believing. 

He  is  a  covert  and  defence  to  them,  in  his  gra- 
cious prefence  with  them,  John  xiv.  23.  \  in  his 
watchful  care  over  them,  If.  x::vi.  3.  ;  in  his  power*, 
fpr  their  protection,  John  x.  28.  ;  in  his  wifdoro,  for- 
their  direction,  Pfal.  Ixxiii.  24.  ;  as.  alfo  in  his  pro* 
mifes,  and  in  his  faithfulnefs  to  fulfil  them  to  thenw 
£  las.  lvii.  3.  and  xcw  1.5.  If;  xli,  io« 

Be  exhorted,  then,  to  "  turn  to  the  flrc^g-hold, 
4i  ye  prifoners  of  hope  ;  to  gather  yourfelves  toge- 
w  ther,"  to  Chrift,  the  glorious  Shiloh,  u  before  the 
*'  decree  bring  forth,  before  the  day  pafs  zi  the  chaiF, 
-4  before  the  fierce  anger  of  the  Lord  come  upon  JPM* 


4$  England? s  Alarm  ;  dire  Bed  affb 

u  before  the  day  of  the  Lord's  anger  come  upon 
"  you.  Seek  ye  the  Lord  ; — feek  righteoufntfs,  feek 
M  meeknef8  ;  it  may  be  ye  {hall  be  hid  in  the  day  of 
"  the  Lord'*  anger,' '  Zech.  ix.  I2>  Zeph.  ii.  I. 
2-3- 

Consider  that  Chrift  ie  the  only  hiding-plaee. 
For  there  is  u  no  falvation  In  any  other  : — there  is 
•*  none  other  name  under  heaven  given  among  men, 
"  whereby  we  muft  be  faved,"  Acls  iv.  12.  He  is 
an  hiding-place  for  men,  and  not  for  fallen  angels. 
To  you  he  caHeth,  O  men  ;  and  his  voice  is  to  the 
(ens  of  men.  He  took  not  on  him  the  nature  of 
angels,  but  the  human  nature,  the  feed  of  Abraham. 
And  he  faith,  "  I£  any  man  third:,,  let  him  come  : 
"  Look  unto  me,  and  be  ye  faved,  all  the  ends  of 
4<  the  earth."  Chrift  is  a  fafe  hiding-place  :  all  the 
^attributes  of  God,  and  juflice  itfelf,  are  in  friend/hip 
with  the  inhabitants  of  this  hiding-place,  Rom,  viii.  u 
There  is  yet  rocm  in  this  hiding-place  for  you  ^ 
and  the  door  of  accefs  is  open  for  you,  to  enter  into 
Chrift,  as  your  righteouinefs,  falvation,  reft,  andblefT- 
ednefs.  In  a  little,  the  door  will  be  fhut,  Matth. 
xxv.  10.  But  thofe  who  enter  in  by  Chrift,  the  door, 
the  new  and  living  way,  they  (hall  g©  in  and  out, 
and  find  pafture  ;  they  mall  feed  on  the  "  hidden 
u  manna,  eat  of  the  tree  of  life,  drink  of  the  river  of 
"  his  pleafures,  and  be  fatisfted  with  the  gcodnefs  of 
*'  his  houfe,  even  of  his  holy  temple  i" 

Oh  !  then,  turn  in  hither,  as  iheltalefs  doves  to 
your  windows,  under  a  fenie  of  dairger  ;  as  the  man- 
tfayer  to  the  city  of  refuge,  with  hafte,  and  without 
delay.  Every  one  of  you  is  invited  to  come,  belie- 
ving that,  through  the  grace  of  the  Lord  Jtfus 
Cbcift,  thaufiult  find  sect's.  5  and  that,  in  the  way  of 


to  Scotland  and  Ireland.  47 

frufting  in  him,  thou  (halt  be  faved.  Gome  then, 
depending  on  him  for  his  heart* drawing  grace  ;  fay- 
ing with  the  church, — "  Draw  me,  we  will  run  after 
**  thee."  Ye  arc  not  oaly  invited  to  come,  but  there 
is  alfo  a  promife  of  grace,  for  enabling  you  to  come 
^nd  believe  on  the  Son  of  God.  At  this  day,  the 
great  trumpet  of  the  gofpel-jubilee  is  blown  ;  and  it 
is  promifed,  that  "  they  fhall  come  which  were  ready 
"  to  perlfh  in  the  land  of  A  Syria*  and  the  outeafts 
*<■  in  the  land  of  Egypt,  and  mail  wormip  the  Lord 
#<  in  the  holy  mount  at  Jerufalem,"  by  believing  oft 
-the  Son  of  God,  and  through  him  "  believing  iu 
*•  God,  that  railed  him  up  from  the  dead,  and  gave 
*■  him  glory,  that  your  faith  and  hope  might  be  in 
ft  God,"  If.  xxvii.  13,  1  Pet,  i.  20*  21 1 


4$  England? s  Alarm  \  directed  alfi 

■ 

EtEK.  vil.  2.   t$. 

"  Thus  faith  the  Lord  God  unto  the  land  of  If 
rael%  An  end.  The  end  is  c&tne  upon  the  four  cor~ 

Tiers  of  the  land. The  fword  is  without,  and 

the  pejlilence  and  the  famine  within.  Me  that  is 
in  the  field,  fhall  die  with  the  fword;  and  he  that 
is  in  the  city,  famine  and  peji Hence  fhall  devour 
him. 

Deijt.  xxix.  24I  25. 

Even  all  nations  Jhall  fdy,  Wherefcre  hath  the 
Lord  done  thus  unto  this  land  ?  What  meaneth 
the  heat  of  this  great  anger  ?  Then  men  fhall 
fay,  Becaufe  they  have  f or f alien  the  covenant 
of  the  Lzrd  Cod  of  their  fathers,  which  he  made 
with  them  when  he  brought  them  forth  out  of  the 

.  land  of  Egypt. 

Lev.  xxvl.  23.  25. 

And  if  ye  will  not  be  reformed  by  thefe  thingr, — / 
.    wi/l  bring  a  fword  upon  you,  that  fhall  avenge 
the  quarrel  of  my  covenant. 

[The  third  difcourfe  on  this  fubjeft.} 

XII.  \T7  E  now  proceed,  by  divine  affiftance* 
V  V  to  confider  another  ground  of  the 
Lord's  controverfy  with  thefe  lands,  which  is  an  e- 
▼ident  and  alarming  fign  of  approaching  national 
judgments,  namely,  covenant- violation. 

"  All  nations  fliall  fay,  Wherefore  hath  the  Lor4 
a  done  thus  unto  this  land  P  Deut.  xxix.  24.  "  that 
?  the  whole  land  is  brimfione*  and  fait,  and  bura- 


to  Scotland  and  Ireland.  49 

**  lag  ;  that  it  is  not  fown,  nor  beareth,  nor  any  grafs 
"  groweth  therein- ;  like  the  overthrow  of  Sodom 
"and  Gomorrah,  Admah  and  Zeboim,  which  the 
«  Lord  overthrew  in  his  anger  and  in  his  wrath," 
verf.  23.  When  our  citres  are  laid  in  ruins,  our 
Country  made  a  field  of  blood,  and  our  land  becomes 
defolate  ;  the  queftion  will  be  moved  by  flrangers, 
How  came  fo  (trong  a  people  to  be  overpowered,  fo 
populous  a  lartd  to  he  depopulated  ?  The  reafon  is  fo 
;  ©bvious,  that  it  fhall  be  ready  in  every  man's  mouth. 
It  was  u  becaufe  they  have  forfaken  the  covenant  of 
<4  the  Lc,rd  God  of  their  fathers,  which  he  made 
"■  with  them." 

In  the  other  text  likewife,  we  have,  1.  The  fin  of 
""■♦heie  lands,  covenant- violation,  clearly  fet  before  us,  as 
a  fpecial  ground  of  the  Lord's  controverfy  with  us. 
2.  The  awful  judgments  which  our  breach  of  cove- 
nant is  drawing  down  upon  thefe  lands;  the  fword* 
with  all  its  frightful  concomitants  of  famine  and  pe- 
ftilence,  to  avenge  the  quarrel  of  God's  covenant. 
*3«  A  certain  fign  of  thefe  judgments  being  at  the 
door,  in  that  we  have  not  been  reformed  by  lefier 
judgments,  or  by  all  the  means  which  God  hath  be- 
llowed upon  us.  "  If  ye  will  not  be  reformed  by 
*<  thefe.  things, —  I  will  bring  a  fword  upon  youf' 
151  that  (hall  avenge  the  quarrel  of  my  covenant. 

From  all  which  we  may  obferve,  that  our  cove- 
nant-violation is  an  efpecial  ground  of  God's  contro- 
verfy with  thefe  lands,  and  that  it  is  an  evident  fign 
of  approaching  defolation  ;  feeing  we  refufe  to  re- 
turn to  our  allegiance  to  the  Moll  High  God>  and 
lute  to  be  reformed* 

All  the  preceding  inftances  of  defp ifihg  the  Lord 
Vol.  IL  E 


f.Q  EngfaruPs  Alarm  ;  directed  alp 

Jefi:3,  and  reje&ing  him  by  unbelief,  who  is  "  tk** 
f<  defire  of  al!  naticr^,"  with  the  univerfal  corrup- 
tion of  the  generation,  are  a  flrong  proof  that  w(e 
have  changed  inearth  names,  and  broken  the  ever- 
Jafting  covenant ;  rhich  will  appear,  at  fir  ft  fight, 
to  all  who  fnall  read  thofe  facred  bond*  and  vows 
which  thefe  lands  have  come  under  *« 

In  difcourfing  this  fubje&  a  little,  we  fhall  endea- 
vour, by  divine  affiftance, 

1.  To  offer  a  few  thoughts  or  remarks  concern- 
ing national  covenanting.' 

2.  To  mew,  that  the  practice  of  our  anccftors,  in 
entering  into  the  Solemn  League  and  Covenant,  was 
warranted  from  the  word  of  God  ;  and  that  therefore 
thefe  vows  are  binding  upon  poflerity,  under  the  New 
Teflament,  as  well  as  they  laid  an  obligation  upon 
future  generations  to  adhere  to  them*  under  the  Old 

,   Teflament. 

5.  To  fticw  that  the  violation  of  thefe  facred  vows 
and  engagements  is   a  crying  fin,  which  is  bringing 
'  down  the  awful  judgments  of  God  upon  thefe  cove- 
nant-breaking lands. 

And  then  we  fhall  conclude  this  difcourfe  in  a 
word  of  application. 

We  proceed  then,  by  divine  afEftance, 
Fir/l,  To  offer  fome  thoughts  or  remarks  concera* 
ing  national- covenanting.     And, 

1.  As  tol  the  nature  of  this  folemn  part  of  reB- 
gious   worfhip,  it  is    to  be  remarked  or   obferved, 

f  A  copy  of  thefe  vows,  in  our  Covenants  National  aad 
Sv'->nr  League,  Is  fu boomed  to  thefe  di£ourfts. 


t*  Scotland  and  Irelind.  5  I 

That  we  are  not  to  put  our  perfonal  covenanting,  Qr 
•ur  national  covenants,  in  the  room  of  the  cove- 
Bant  of  grace.  Perfonal  covenanting  and  national 
covenanting  are  of  the  fame  nature  and  kind ;  and 
differ  only,  as  the  one  is  tranfacled  by  perfons,  fmgly 
and  feparately  confidered,  and  the  other  by  many 
perfons,  jointly  in  a  body. 

Many  not  duly  attending  to  it,  that  the  covenant 
©f  grace  was  made  with  Chrift,  as  head  and  reprefen- 
tative  of  his  church  and  people,  a  fclect  company  of 
Adam's  loft  family  ;  and  that  the  rightcoufnefs  of 
Chritt  is  the  condition  of  it,  which  was  fulfilled  by 
hmr,  as  a  public  perfon  ;  and  that  a  (inner  is  inflated  in 
the  covenant,  effectually  unto  fdvation,  by  faith  or 
believing  on  Jt.fus  Chriil,  and  thus  is  united  to  him 
who  is  the  new-covenant  Head  \  ;  and  apprehend- 
ing that  God,  in  his  word,  declares  himfelf  willing 
to  be  our  God,  upon  certain  terms  or  conditions. — 
of  repentance,  faith,  and  obedience,  to  be  pti form- 
ed by  us  :  they  therefore  do  accordingly  make  a  co- 
venant with  God,  taking  him  for  their  God,  upon 
thofe  terms  to  be  by  them  performed  ;  promifirr-  z?_-± 
vowing,  that  if  the  Lord  will  be  their  God,  pardon 
their  fins,  and  fave  their  fouls,  they  will,  for  their 
part,  be  his  people,  and  faithfully  ferve  him  all  th-; 
days  of  their  lives,  watching  againil  all  known  fiE,, 
and  performing  every  known  duty.  But  there  arc 
fome  mifiakes  here,  which  we  i  :j  to  beware  of. 

For.  this  is  to  confound  and  mingle  the  covenant 
of  grace  and  our  covenant  of  duty  together,  as  if  they 
were  the  fame.  But  the  covenant  cf  grace  was  made 
from  eternity,  between  the  Father  and  the  Sen  :  a? 
our  covenant  of  duty  is  to  be  made,  when  we  hav* 
i  See  Mr  BoHca's  treatife  on  tbe  covenant  cf  grace. 


j2  England's  Alarm  \  dirtffed  cr£ 

been  enabled  to  take  hold  of  God's  covenant  of  grace 
b|  faith  ;  arid  never,  till  then,  are  we  any  way  prepar 
.edforfuch  folemn  work.  To  proceed  otherwife, 
v  ere  to-  bring  in  ourfekes  as,  parties  tran faffing  in  the 
covenant  of  grace  ;  whereas  drift  alone,  as  the  Se*- 
oo?id  Adam,  as  the  party- contractor  upon  man's  fide, 
as  appears  from  Pfal.  lxxxk.  throughout,  Gal.  iii.  i<5. 
Rom.  v.  15.  &c.  If.  liii.  10.  11.  God's  holinefs 
will  not  permit,  his '  juftice  will  not.  allow,  and  his 
infinite  wifdom  will  net  admit  of  a  covenant- tranfac- 
tion  with  any  (inner  at  firft-hand.-.- -AbcI  this,  would 
be  to  bring  in  eurfelves,  as  to  our  doings,  or  what 
we  are  helped  to  do  by  grace, — into  the  conditional 
part  of  the  covenant ;  and  thus  to  overthrow  the  doc- 
trine'of  free  grace,  to  take  drift's  work  out  of  his 
hand,  to  fubvert  the  only  foundation  of  the  faith  and 
hope  of  perifhing  fmners, — and  to  difparage  the  righ- 
tecufnefs  of  drift,  the  Second  Adam,  which  is  the 
only. proper  and  real  condition  of  the  covenant  o£ 
grace, 

2>  iVis  to  be  obferved,  in  order  to  our  under- 
fianding  the  nature  of  this  trail  fact  ion,  that,  by  our 
believing  the  promife.of  God  in  his  word,  and  by  our; 
trailing  in  the  perfon  of  drift,  who  is  to  be  belie- 
ved upon  in  the  gofpel  of  the  grace  of  God,^-weare 
united  to  the  Lord  Jefus  Clirift,  the  CovenanU 
liead  1  and  thereby  we  are  perfonally  entered  into  the 
covenant  of  grace,  fo  as  to  have  a  laving  intereft  in 
the  righteoufnefs  of  drift,  the  condition  of  the  co- 
venant performed  by  him.  Being  united  to  him  by 
faith,  his  right eoufnefs  is  ours  ;  for  he  is  "  Jehoyah 
"-  our  Rightconfnefs."  Being  united  to  him,  we  have 
a  right  to  eternal  life,  the  promife  of  the  covenant 
made  to  him  ;  that  is,  eternal  life  becomes  ours,  up- 
on the  account  of  lus  everlafting  righteoufnefs,  Jehn 
xv.  5,    Rom. ..v.  .17.    John  x.  27.  28.    1  John  v,  11, 


to  ScotlarJ  and  Ireland.  5  3 

*  This  is  the  record,  that  God  hath  given  to  us  eter- 
"  nallife:  and  this  life  is  in  his  Son."  Verf.  12* 
f«  He  that  ha:h  the  Son,  hath  life."  Ke  hath.Kfe 
in  the  firil- fruits  of  it :  he  hath  trie  beginning  of  life- 
in  pofTdlion,  by  having  ihs  S*n:  he  hath  the  iure  title 
and  right  to  eternal  life  ;  and  he  mall  have  the  full 
pofTeffion  of  it  in  due  time* 

3.  We  obferve,  that  although  a  crmfent  to  take 
Ghrift  as  our  Lord,  to  be  ruled  and  governed  by  him; 
to  obferve  and  keep  all  his  commandments,  be  net 
the  condition  and  terms  of  the  covenant  of  grace,  as 
we  have  already  fhown  ,  by  which  doctrine  legaKfts 
have  fubverted  the  gofpel  of  Chrill,  and  turned  the 
covenant  of  grace  into  a  new  law,  or  new  form  of 
a  covenant  of  works  :  yet,  upon  the  back  of  our  be- 
lieving the  promife,  and  trailing  on  the  perfon  of 
Chrift,  by  which  we  arc  personally  entered  into  the 
covenant  of  grace,  there  doth  necefTarily  and  natively 
follow  an  abfclute  confent  to -take  Chrift  for  our 
alone  King  and  Lord,  refigning  ourfelves  wholly  to 
him  in  foul  and  body,  to  be  refcued  by  him  from  fin, 
Satan,  death,  and  the  prefent  evil  world  ;  to  ferve 
him  for  ever  ;  to  be  ruled  according  to  the  will  of  Iris 
command;  and  to  be  difpoftdof,  according  to  the  will 
of  his  providence  : '  a  confent  to  renounce  every 
known  fin  ;  and,  in  the  ftrength  of  his  grace,  to  per- 
form every  k^iown  duty  :  a  confent  to  fubmit  to  what- 
ever he  fees  meet  to  lay  upon  us,  taking  up  our  crofs 
and  following  him,  as  he  fa?]\  call  us  unto  it  :  and  A\ 
this  by  his  grace,  or  in  his  ftrength  ;  without  which 
■we  can  do  nothing. 

What    is   here   reprefented  contains  the fubftance 
ef  c  which  all    of  us  are  bound  to 

.    i&  whkh  we  cannot  ri°-ht"/ 

E  5 


54  EnglarJ's  Alarm ;  directed  alfo 

perform,  until,  E*ft  in  order,  we  take  hold  of  God7s 
covenant  of  grace  and  promife,  by  faith  in  the  Son 
of  God,  with  whom  the  cover/ant  of  grace  is  made, 
«nd  doth  (land  fcjfe  And  being  united  tx>  him,  we 
muft  depend  upon  him  alone  in  the  exercife  of  faith  ; 
■  deriving  ftrength  from  him  for  performing  ail  com- 
manded duties,  and  depending  upon  his  righteouf- 
nefs  alone,  for  the  acceptance  of  ©ur  psrfonsand  per- 
formances :  John  xv.  4.  5.  "  Abide  in  me,  and  I  in 
"  you  :  for  without  me  ye  can  do  nothing."  Thus 
union  with  Chrift,  and  the  communications  of  his 
grace,  by  his  Spirit  and  word*  are  the  fpring  of  all 
gofpeb  obedience  and  true  holinefs,  If.  xlv.  .24.  Zech. 
:.  10.  ¥  I  wjHftrengthen  them  in  the  Lord,  and  they 
y  mall  waLk  up  aud  down  in  his  name,  faith  the 
"  Lord." 

4.  We  obferve,  tbat  the  Solemn  League  and  Co- 
venant was  a  lawful  and  laudable  aflbciatjon  el  thefe 
kingdoms,  for  promoting  true  religion  ;  preferring 
the  glory  of  God*  and  the  increafe  of  (Thrift's  king- 
dom, to  all  things  in  the  world,  and  fubordinating 
all  things  thereto,  according  to  the  will  of  God  re- 
vealed in  his  word.  It  was  a  profeiTed  fubje£tion  of 
thefe  three  nations  to  Chrnt,  in  their  fwearing  alle- 
giance to  Zion's  King  'y  and  was,  in  foms  mtafure, 
the  fulfilling  of  that  prophecy,  HcL  i.  11.  "  Then 
*'  fliall  the  children  of  Judah  and  the  children  of  If- 
4t  rael  appoint  themfelves  oae  head ;"  and  of  that 
prophecy  in  }er.  1.  4.  5. 

Now,  this  oath  and  vow  being  lawful  and  war- 
rantable, and  containing  nothing  but  what  is  moial- 
ly  binding  upon  usr  according  to  the  word  of  God, 
— mult  necefiarily  be  of  perpetual  obligation  upon 
poiterity  ;  as  much  as  the  oath  made  by  Je&ua>.  aL.d 


•  to  Scotland  and  Ireland.  $'j 

the  princes  of  the  congregation  of  Ifratl,  to  the  Gl~ 
beonites,  was  binding  upon  their   pofierity,    2  Sam*. 

1  xxi.  1.  2.  9.  That  the  oath  made  to  the  Gibeonites 
was  binding, — is  evident,  from  the  judgment  of  fa- 
mine fent  -by  the  Lord,  in-  the  days  of  Lhwid,  (as  in 

.  the  text  now  cited),  for  the  fin  of  Saul,  in  flaying  fome 
©f  the  Gibeonites  ;  although  this  oath  had  beea 
fworn  to  the  Gibeonites  fome  hundreds,  of  years  be- 
fore the  violation  of  it  by  that  bloody  aiiion  of  Saul  1 
and  the  anger  of  the  Lord  was  not  turned  away  in. 
that  judgment,  till  feven  fons  of  Saul  were  hzng^d' 
up  before  the  fun.  We  have  reafon  to  fear,  that  the 
Lord  will,  in  as  awful  and  evident  a  manner,  avenge 
the  quarrel  of  his  broken  covenant  in  the  ifies  of  the 
fea  ;  and  that  the  judgment,  as  in  the  inftance  now 
hinted  at,  will  fall  heavily,  and  in  a  remarkable  way 
and  manner,  upon  fuch  as  have  been  moil  active  ia 
this  courfe  of  defection  and  apoftacy  from  the  Lord  ; 
though  fome  of  thofe,  who  have  oppofed  the  corrup- 
tions and  innovations  of  the  times,  may  fhare  in  tW 
ilrcke  ;  feeing  aE  are  involved,  feme  way  er  cther? 
mi  the  public  lins  of  the  day. 

But  the  perpetual  obligation  of  our  tows  in  the 
Solemn  League  and  Covenant  upon  the  three  king- 
doms, as  well  as  of  the  National  Covenant  of  Scot- 
land upon  that  realm,  will  further  appear  from  what 
iollows :  as  we  now  proceed,  by  divine  ailiitance,. 

Secondly,  To  (hew,  that  the  practice  of  our  ance- 
ftors,  in  entering  into  the  Solemn  League  and  Cove- 
nant, was  warranted  from  the  word  of  God  i  and 
,<that  therefore  thefe  vows  are  binding  upon  posterity, 

Anx>  this  will  appear,  if  we  coafider,  that* 


$6  England's  ALirm\  diteBedaljb 

r.  Nothing  is  to  be  found  in  the  Solemn  League 
and  Covenant*  but  an  engagement,  in  the  ilreiigth^ 
ef  grace,,  to  the  performance  of  duties,  which  arc 
Morally  binding  in  themfelves.  For  example, — we- 
engage  to  endeavour  the  reformation  of  religion,  in 
doctrine,  worfnip,  difcipline,  and  government,  ac~- 
cording  to  the  word  of  God  :  and  this  is  a  duty 
binding  upon  us  by  the  fecond  precept  of  the  moral 
law  :  for  in  that  precept  we  are  all  commanded  by 
God,  as  is  taught  by  the  Weftminfler  affembly, 
from  the  fcriptures  cited  in  our  Larger  Cat echifm*^ 
to  receive,  obferve,  keep  pure  and  entire,  all  fuck 
religious  worfnip  and  ordinances,  as  God  hath  infti* 
tilted  in  his  word.. 

And  to  endeavour,  in  our  refpedlive  ftationf  and 
callings, — to  have  Popery,  Prelacy,  fuperitition.  he- 
refy,  fchifm,  and  profar.enefs,  removed  out  of  thefe 
lauds  ;  to  defend  the  King's  majeity,  in  the  pre* 
fervation  and  defence  of  the  true  religion,  and  li* 
berties  of  the  kingdoms  ;  to  ufe  all  proper  means 
prescribed  in  the  word  of  God,  to  prevent  that  the 
Ring  be  divided  from  his  people,  or  one  of  the  king- 
doms from  another ;  to  endeavour,  that  peace  be 
maintained  between  thefe  kingdoms  ;  as  alfo  to  affirt 
and  defendone  another  in  purfuing  the  reformation 
engaged  into  ;  to  be  humbled- before;  God  for  our 
own  fins,  and  the  fins  of  thefe  kingdoms;  and  t9 
endeavour  each  one  to  go  before  another,  in  the  ex> 
ample  cf  a  real  reformation,  in  all  the  duties  which 
we  owe  to  God  and  man.  All  thefe  are  duties  moral- 
ly binding  upon  all  perfons  in  thefe  lands,  at  all 
times,  according  to  the  firft  and  fecond  tabic  of  the 
moral  law.  Thefe  vows  are  therefore  of  perpetual 
©bligatipn.uppn  poilerity,  and  the  violation  of  tnem 
is  exceeding  iinfuL 


U  Scotland  and  Ireland.  t*j 

1  That  vowing  to  the  Lord  is  a  moral  dutjr,  fur- 
ther appears,  if  we  confider  that  it  is  a  duty  en- 
joined in  the  third  precept  of  the  moral  Jaw ;  and' 
that  we  are  commanded  to  vo-w  to  the  Lord,  as  well 
as  to  pay  :  Pfal.  Ixxvi,  u.  M  Vow,  and  pay  to  the 
**  Lord  your  God."  It  Is  a  moral  duty,  which 
was  both  enjoined  to  the  people  oi  God,  and  prac* 
tifed  by  them.  Job  made  a  covenant  with  his  eyes-;, 
and  David  did  fwear  to  keep  God's  righteous  judg- 
ments, Pfal.  cxix.  1 06.  "  I  have  fworn,  and  I  will 
**  perform,  that  I  will  keep  thy  righteous  judg- 
«  merits."  .  . 

2.  That  thefe  national  vows  are  warranted  from, 
the  word  of  God,  and  are  inviolable, — doth  farther 
appear,  from  the  prophecies  ajid  promifes  of  this  du- 
ty, as  acceptable  worfhip  to  God  under  the  gofpel  ; 
as  we  may  fee  in  If.  xix.  18.  21.  €l  In  that  day  maH 
"  five  cities  in  the  land  of  Egypt  fwear  to  the  Lord 
"  of  hofts  : — and  the  Lord  ilia  11  be  known  to  Egypt-, 
ki  and  the  Egyptians  (hall  know  the  Lord  in  that 
w  day  ; — yea,  they  ihall  vow-  a  vow  unto  the  Lord* 
"  and  perform  it," 

Egypt  was  enlightened  by  the  gofpel,  early  after 
our  Lord's  aiceniion  into  heaven,  by  the  miriiilry  of 
fome  of  the  preachers  of  the  gofpel.  Rut  under  the  * 
name  of  Egypt,,  and  in  the  promifes  of  the  grace  of 
God  made  unto  it,  is  more  generally  isciuded  the 
converiion  of  the  Heathen  or  Gentile,  nations  in  go- 
fpel-days  ;  in  thofe  very  places  of  the  world  where 
Pagan  darknefs  hath  ptevailed'to  the  greate it  heigh t  : 
for,  by  the  gofpel  of  the  grace  of  God,  tlie  people 
who  fat  in  darknefs,  did  fee  a  great  light  ;  and  to 
.them  who  were  ia  the  fliadow.  of  deaths  ^id  light 
fpring  ug. 


58  England* s  Alarm ;  dircBcd  alfi 

Here  then  we  may  obferve  a  duty,  and  a  folemn 
part  of  religious  worfhip,  which  is  to  be  performed 
and  given  to  God  in  Egypt,  now,  by  graee,  brought 
into  a  church-ilate  :  'f  Five  cities  in  the  land  of  fr 
44  EYP1  ma^  fwear  to  the  Lord  of  hefts."  They 
fhall  not  only  fwear  by  him,  in  a  way  of  appeal  un- 
to him,  as  is  done  for  putting  an  end  to  controverfies 
between  man  and  man  ;  but  they  "  fhall  fwear  to  the 
41  Lord  of  hofts:"  they  fhall  fwear  allegiance  to  him  : 
they  (hall  enter  into  a  cove  Bant  of  duty  founded  up- 
«n,  and  in  confequence  of  their  taking  hold  of  God's 
covenant  of  grace  and  promiie. 

And  this  duty  is  fo  much  warranted  in  the  word, 
that  the  fupernatural  knowledge  of  God  for  vowing, 
and  the  ftrengthening  grace  of  God  to  perform 
thtfe  engagements,  are  wrapt  up  in  the  promifs, 
verf.  2i%  "  And  the  Lord  fhall  be  known  to  Egypt-, 
•<  and  the  Egyptians  (hall  kiiow  the  Lord  in  that 
4i  day  ; — yea,  they  fhall  vow  a  vow  unto  the  Lord, 
*'  and  perform  it."  In  that  day  they  fhall  vcw  to 
the  Lord,  even  in  the  gofpel-day,  which  is  frequent- 
ly pointed  cue  in  fcripture  by  that  day,  Zech.  xn. 
io.  and  xlii.  t.  It  is  called  a  day,  in  refpecl:  of 
light  and  manifeftation,  as  therein  we  fee  more  clear- 
ly the  glery  of  the  Lord  revealed  :  we  fee  more 
clearly  the  covenant  of  grace,  as  it  Hands  faft  witk 
Chrift,  which  is  the  foundation  upon  which  all  our 
vows  and  engagements  mull  be  built  :  and  we  fee 
r>ore  clearly  the  furniture  that  is  in  Chrift,  for  ma- 
king known  the  way  of  duty,  with  the  grace  anj 
flrength  that  is  communicated  by  him  to  us.  for  en- 
abling us  to  perform  our  vows  to  the  Moil  High. 
Thus  we  find  that  fwearing  to  the  Lord  of  hofts  ie 
a  duty  under  the' New  Teftarnenij  as  wtlLas  u 
under  the  Old. 


to  Scotland  and  Ireland.-  5P 

Ik  like  manner  the  Lord  hath  faid,  If.  xlv.  230 
*»  I  have  fworn  by  myfelf ;  the  word  is  gone  out 
•*  of  my  mouth  in  righteoufnefs,  and  mall  not  re- 
¥  turn,  that  unto  me  every  knee  (hall  bow,  every 
"  tongue  mail  fwear."  It  may  be  here  obferved  a- 
gain,  that  it  is  not  only  a  fwearing  by  the  Lord, 
that  is  fpoken  of  in  this  place,  but  a  fwearing  untov 
the  Lord.  Mr  Henry,  on  the  place,  faith, — "  That 
the  Lord  hath  here  afftired  us,  that  he  will  be  uni- 
verfally  fubmitted  to  ;  that  the  kingdoms  of  this 
world  fnall  become  his  kingdom  ;  they  mall  do  him 
homage,  "  unto  me  every  knee  fhall  bow  ;"  and 
they  fhall  bind  themfelves  by  an  oath  of  allegiance 
to  him,  "  unto  me  every  tongue  fhall  fwear."  This 
is  applied  to  the  dominion  of  our  Lord  Jefus,  Rom* 
xlv.  10.  11.;  and  it  feems  to  be  referred  to,  Pfal. 
it.  9.  10.  If  the  heart  be  made  willing  in  the  day 
•1  his  power,  the  kpee  will  bow  to  him  in  humble 
adorations,  in  a  cheerful  obedience  to  his  com- 
mands, fubmiflion  to  his  difpofals,  and  compliance 
with  his  will  in  both  ;  and  the  tongue  will  fwear  to 
ftim,  will  lay  a  bond  upon  the  foul,  to  engage  it. 
for  ever  to  him  ;  for  he  that  bears  an  honeft  mind, 
<rfoth  never  ftartle  at  affuranccs." 

3.  That  thefe  national  -vows  are  warranted  front 
the  word  of  God,  and  are  inviolable,  will  appear, 
if  we  coniider  how  much  the  Lord  accounts  an  oatk 
binding*  Deut.  xxiii.  21.  "  When  thou  (halt  vow  a 
*<  vow  unto  the  Lord  thy  God,  thou  flialt  not  flack 
.•'  to  pay  it :  for  the  Lord  thy  God  will  furely  re- 
"  quire  it  of  thee  ;  and  it  would  be  fin  in  thee/' 
The  Lord  gives  out  laws  to  Mofes  for  vows,  and  will 
have  them  declared,  Numb.  xxx.  2.  Our  oath3  and 
,Y©ws  BB»ft  be  kept,  «r  the  tranfgrefi#rs  muft  be  pa» 


£  9  England*  s\  Alanri%  dirtSed^lfe 

Sifted*,  Ezek,  xvii.  19.  Jer.  xxxiv.  %.  15.  16.  17;  f&» 
Rom.  i.  31,  2  Tim.  iiL  3. 

The  inviolabknefs  fcf  the  oath  of  God,  appears 
Srem  the  law  of  nature  and  nations  itfelf.  For  the 
law  of  nature  teacheth,  that  i£  a  man  fwear  by  God, 
Ike  mull  keep  his  oath  :  and  if  it  once  be  allowed  that 
a  man  may.  break  his  oath,  Atheijm  is  introduced1; 
So  that  there  is  not  a  nation,  nay,  not  an  individual 
perfon,  under  the  fun,  fecure  ;  all  fociety  among  men 
is  difTolved,  the  bond  of  fecurity  is  cancelled,  and  the 
law  of  nature  itfelf  is  unhinged  !  This  may  convince 
e*ery  man  who  has  the  exercife  of  reafon,  thought, 
and  reflection,  that  theft  vows  to  the  Moit  High  Go^ 
are  inviolable, 

4.  That  thefe  national  vows  are  warranted  froim 
the  word  of  God,  and  are  inviolable,  will  appear,  if 
we  confider  that  the  ends  of  this  duty  are  of  the  fame 
moral  nature  now,  under  the  New  Teftament,  as  they 
were  under  the  Old,  when  they  renewed  their  cove- 
nant-engagements, in  the  days  of  Nehemiah,  Jofiah, 
and  others.  We  are  under  as  great  and  ftrong  obli- 
gations to  maintain  the  purity  of  God's  worfhip,  te 
adhere  to  his  truths,  and  to  walk  clofely  with  God, 
as  they  were  :  and  we  are  as  ready  to  turn  afide  from 
the  Lord  as  they  were.  Our  graces  are  weak,  our 
corruptions  are  ftrong,  our  temptations  are  many  ;  and 
we  have  as  much  need  of  this  mean  of  God's  appoint- 
ment, for  awakening  our  attention  to  duty,  and  for 
Jfcrengthening  our  faith  and  dependence  upon  thl? 
Lord,  as  they  had, 

i  They  entered  into  -a  covenant  with  the  L«rd,  in 
a  time  of  much  backfliding  and 'corruption,  Ezra  iar. 
H.j  when  they  had  mingled  with  the  Heatheaj  an£ 


■td  Scotland  and  ■  Ireland.  &f 

*le*rned  of  them  their  way.  And  that  this  is  fadly  the 
cafe  with  us,  is  fo  far  evident, — that  attentive  obfer- 
vers  are  in  fear,  left  thefe  lands,  if  they  proceed  in 
their  prefent  courfe  of  apoftafy,  be  in  danger  of  call- 
ing off  Chriftianity  itfelf.    * 

Again,  they  renewed  their  vows  to  the  Lord,  whea 
they  were  under  great  judgments,  as  in  Neh.  ix.  37. 
38.  And  are  we  not  under  God's  judgments,  in  a 
great  meafure  inflicted  ?  and  is  there  not  a  cloud  of 
awful  threatened  judgments,  that  feems  to  be  about 
Vk  break  upon  thefe  lands,  for  our  abominations,— 
?f  fovereign  mercy  interpofe  not,  in  turning  i>s  t© 
the  Lord,  from  whom  we  have  deeply  revoked  i 

5.  Th.at  thefe  national  vows  are  warranted  from 
the  word  of  God,  and  are  inviolable,   will  appear, — 
if  we   confide.-   that   it  is  a   duty,   not  only  plainly 
taught  and  idid  before  us  in  the  Old  Teftament,  but 
it  is  a  duty  pradtifed  "by   the   church   in   New-teila- 
ment  times.     For  not   only   is  it  prophefied   by  the 
infpired  apofcle  John,  Rev.  ix..  15.  that  "  the  king- 
*c  doms  of  this  world  are  become  the  kingdoms  of  our 
"  Lord,    and  of  his  Chrift  ;"  and  they  become  the 
kingdoms  of  Chrift,   by   profefiing   their  faith,  obe- 
dience, fubjection,  and  allegiance  to  him  ;  as  before 
they  had  been  the  kingdoms  of  Antichrift,  when  they 
.profeffed  their  fubjeftion  to  him,  receiving  his  mark 
in  their  hands  and  foreheads ;   which  prophecy   has, 
in  fome  meafure,  had   its   accomplishment   upon  the 
kingdoms  of  England,  Scotland,   and  Ireland,   whea 
they  furrendcred  themfelves  to  the  Lord,  and  fworc 
allegiance   to  Zion's  King, — in  our  Covenants    Na- 
tional and  Solemn  League  :  but  it  is  likewife  plainly 
affertcd,  that  the  Macedonians  gave  themfelves  to  the 
i*ord  in  a  covenant  of  duty ;  wherein  they  dev&tei 
Vol.  II.  F 


€2  England's  ' Alarm  %  direfied ' ctf* 

themfelves  to  the  Lord,  vowing  to  keep  his-COte-* 
mandments,  and  to   obey  his   voice  :   2  Cor.    viii.  5. 

*  This  they  did,  not  as  hoped,  but  firft  gave 
«  their  ownfelves  to  the  Lord,  and  unto  us  by  the 
5!  will  of  God.".  And  it  mud  be  our  duty,  as  well 
as  it  was  the  duly  of  the  Macedonians,  to  «  give  our 

*  ownfelves  to  the  Lord."  The  apoftle  is  fpeaking  if 
this  chapter  about  their  giving  of  their  fubflanccfoi 
the  fupport  of  the  caufe  of  Chrifl  ;  but  he  lets  u* 
know,  tint  they  kept  the  due  order,— "  firft  they 
*r  gave  their  ownfelves  to  the  Lord*" 

Agreeably  to  fcriptirre- precept  3  and  patterns,  of 
■perpetual  obligation  and  ufe,— the  kingdoms  of  Eng- 
land, Scotland,  and  Ireland,  did  concur  in  giving 
themfelves  to  the  Lord,  in  the.  Solemn  League  and 
Covenant :  in  purfuance  of  which  engagements,  pure 
ilandards  of  dodlrine,  in  our  Confeffion  of  Faith  and 
Catechikns,  were  eftablifhed  ;  and  a  confiderable 
pitch  of  reformation,  as  to  the  worfhip  of  God,  and 
government  of  the  church,  was  attained  unto,  in  our 
"  Directory  for  the  puplic  worfhip  of  God,  and  form 

<c  of  Preibyterial  church-government. And  that 

thefe  folemn  vows  are  inviolable,  doth  further  appear, 
from  the  folemnity  with  which  they  were  made,  as  is 
recorded  in  the  hiitory  of  thofe  times  ;  being  fvvorn 
and  fubferibed  by  all  ranks  in  England  and  Scotland 
In  the  year  1643  »  being  ratlSed  by  an  act  of  the 
parliament  of  Scotland  in  the  year  1644  ;  and  taken 
and  fubferibed  by  King  Charles  II.  at  Scoon,  Janu- 
ary 1.  1651* 

It  might  be  mown,  that  it  has  been  the  f  fr  ctice 
of  the  churches  in  Germany,  France,  and  others,  to 
devote  themfelves  to  tire  Lord  in  a  covenant  of  duty  ; 
f7  thU  our  aivcVftors  were  not   fingular,   in   giving    ■ 


1 


to  Sect land  and  lrcfand.  6? 

themfefoes  and  their  pofterlty  to  the  Lord.  Rations 
continue  to  fubfiil  in  their  pofterity,  and  fo  national 
\>ows  aie  binding  on  p»Rerity ;  as  in  the  cafe  of  th» 
•ath  to  the  Gibeonites. 

That  many  ways  we  have  violated  thefe  facred- 
tows  to  the  Moil  High,  is  fo  evident,  from  what  ha% 
been  faid,  beiide  what  may  be  advanced  in  the  fequtl, 
— that  we  need  not  (land  here  to  illuilrate  it.  And 
therefore  we  proceed,  by  divine  aSiflance, 

Thirdly^  To  mew,  that  the  violation  of  thefe  fa- 
ered  engagements  is  a  crying  (in,  which  is  bringing 
«own  the  awful  judgments  of  God  upon  thefe  cevc- 
Bant-breaking  hods.     Ai;d, 

1.  This  is  evident,  if  wc  reflect,  that  the  Heathen;, 
as  blind  as  they  were,  could  difcover  it  ha  the  pro- 
h&ng  people  of  God, — and  gave  it  as  the  reafoa  of 
that  ruin  and  delation  which  befei  them  ;  demand- 
ing of  one  another,  as  they  paffed  kr  ins  of 
Jeruiakm,  Jer,  x:di.  8.  ii  Wherefore  hath  the  Lord 
%i  done  thus  unto  this  great  city  ?*  verf.  9.  Ci  Then 
"  they  ftiall  anfwer,   Becaufe  they  have  forfakei: 

"  covenant  of  the  Lord  their  God."  Thus  they  did 
fee,  even  by  the  light  of  nature,  that  covenant-viola- 
tion was  an  hainous  fin,  drawing  down  the  wrath  *>f 
God  from  heaven  upon  covenant-breakers. 

2.  Those  who  have  been  acquainted  with  God; 
and  have  feen  into  the  nature  of  fin,  have  bewailed 
this  an  in  the  deeped  agonies  of  fpirit,  Ezra  ix.  Neh, 
ix*  And  Daniel,  chap  i\-.  doth  bewail  breach  of  co- 
venant with   much  c  ;:    foce,   :.:. 

of  heart,  verf.  7)  B-   Sc. 

8** 


64  Enghnd's  .farm  ;  direSted  alfi- 

3.  Th2  Lord  hath  threatened  and  avenged  tmV 
inU#&h  the  moil  grievous  judgments.  The  fworcfr 
*s  fent,  with  an  awful  train  of  other  dreadful  judg- 
ments, to  avenge  the  quarrel  of  covenant- vioktioa* 
Lev.  xxvi,  25, — 33.  "  I  will  bring  a  fword  upon  you, 
•'  that  mall"  avenge  ths  quarrel  of  my  covenant.  I 
4*  will  fend  the  peitiknce  among  yon,  and  ye  (hall  ce* 
w  delivered  intQ  the  hand  of  the  enemy.  I  liave  bro- 
"  ken  the  flail  of  your  bread.  If  ye  will  walk  con- 
M  trary  unt$  me,  I  will  chaftife  you  feven  times  fcx> 
"  your  fins.  Ye  (hall  eat  tlie  ileffi  of  your  fons,  and 
«i  the  iieih  of  your  daughters  fhall  ye  eat.  I  will  call 
€i  your  carcafes  upon  the  carcafes*  cf  your  idols,  an  J 
*<  my  foul  fhail.  abhor  yea.  I  will  make  ycur  cities 
**  waite,  and  biirg  your, fan£u:?.ries  unto  defolation* 
fe  I  will  bring  the  land  into  dcfolatrsn.  I  will  feat- 
M  ter  you  acio.-jg  the  Heathen,  and  will  draw  out  a 
*<  fword  after  you."  And  we  may  fear  that  God  is 
faying  concerning  us,  at  cnce  to  li£ 3  prophet  Ezekielj. 
concerning  liVael,  ch^p.  nri.  9.  10.  "A  fword,  a 
"  fword  is  fh^pened;  and  alfa  furbifhed  :  it  is  fharp- 
"  ened  to  make  a  Tore  fl  a  lighter.  Should  we  then 
"make  mirth  ?"  No;  fuch  times  of  judgment  are- 
times  of  mourning,-  and  not  cf  carnal  joy. 

He  adch-  ontemneth  the  rod  of  my  Son,  2$ 

u  every  tree."  In  the  marginal  leading  it  is,  (i  Thi 
"  rod  of  my  Son  ;  it  defpikth  every  tree."  Compare 
Pfal.  ii.  9.  "  Thou  malt  break  them  with  a  rod  of- 
**  iron."  T&is  fword  -is  th at  rod  ef  iron,  that  wrath 
of  the  Son  of  God,  for  defpifmg  and  rejecting  the 
gofpel  of  the  grace  of  God  ;  aud  tor  all  the  abomi- 
nations of ,  theft  lands,  which  are  the  native  fruits 
and  ccr»fcquc:,ccs  ther^>f.  This  f.vcrd  is.  pnt  into 
the  hand  of  the  executioner,  vnf.  11.  <c  This  fword 
Ci  is  iharpened,  audit  is  fuibi&ed;  to  .give  it  into  tfce 


to  Scotland  arid  Ireland.  £? 

*  hand  of  the  flayer."  It  is  (harpened,  that  it  may 
cut,  and  wound  and  make  a  fore  (laughter  ;  and  it  ifc 
furbiihed,  that  it   may  glitter,  to  the  terror  of  thofe 


againil  whom  it  is  drawn* 

Axd  this  fword,  v*rf.  12.  M  frail .  be  upon  my. 
"  people."  When  God's  profeffing  people- arc  re- 
volted from  him,  and  la  rebellion  againft  him,  his 
fword  will  be  upon,  them  ;  and  their  judgments  (hall 
be  more  awful  than  thofe  of  a  people  that  have  never 
had  the  bene  ft  of  the  gofpel. 

And  this  fword,  verf.  \2.  14.  15.  "  (hail  be  upon 
ff  all  the  Prinees  of  Ifrael.  It  is  the  fword  of  the 
*l  great  men- that  are  (lain,  which  entereth  into  their 
6i  privy  chambers.  I  .have  fet  the  point  of  the  fword 
(*  againil  all  their  gates,  that  their  heart  may  faint  j 
v<  and  their  ruins  be  multiplied.  Ah,  it  is  made  bright* 
H*it  is  wrapt  up  for  the  (laughter  !" 

7*  ke  fword  is  particularly  dire&ed  a  gain  (I  the  great 
men  ;  for  they  "  have  altogether  broken  the  yoke, 
"  and  burft  the  bonds/'  Jer.  v.  5.  With  them,  in  a 
fpecial  manner,  God's  controverfy  is  dated,  who  had 
been  the  ringleaders  ki  fin-  And  their  dignity  or 
power  (hall  not  be  their  fecurity  in  the  day  of  vihta- 
tion.  "  The  point  of  the  fword  is  againft  all  their 
"  gates."  Whatever  thofe  gates  b^  where  (in  enter- 
eth, judgment  will  follow  it  r  for  God's  wrath  an ci. 
difplea  fur  c  is  infeparably  connected  with  fm,  and 
follows  :t  as  the  fhadow  does  the  body,  as  the  night 
fellows  the  day.  Gates,  never  fo  well  guarded,  are* 
no  fence,  againil  the  point  of  the  fword  of  God's 
judgments.  The  glory  of  God*s  holinefs  and  juflice 
may  feem  to  be  eclipfed  for  a  time,  during  the  day  o£ 
hk  patience,  and  the  •  delay  of  his  judgments ; 


66  England's  alarm  \  direFcci  alfo 

they  wHl  mine  out  again,  and  be  difplayed  in  a- mow: 

ilfuftrious  manner,   by  his  righteous  judgments. 

An-d  it  is  highly  fuitable  to  the  divine  perfe&ions, 
that  the  Moil  High  mould  thus  vindicate  his  own  ho- 
nour and  glory.  When  all  flefh  have  corrupted  their 
ways; — when  God's  holy  ordinances,  yea,  holinefsitfelf,- 
arecontemnecl ;  —  when  all  forts  of  unclean  nefs  and  luxu- 
ry do  prevail  :  and  if  many,  not  only  of  a  more  infe-  " 
ricr  rank,  bsi  of  our  great  men,  live  in  open  adul- 
tery ;  and  if  the  greatert.  in  the  kingdom  has  been 
a  bad  example  to  them,  mini  not  the  land  be  ripen- 
ed for  the  fickle  of  God's  judgments,  and  the  wrath 
ot  God  bieak  in  upon  us  as  a  flood  ;  if  fovereign- 
grace  interpoie  not,  by  bringing  us  to  faith  in 
Son  of  God,  with  repentance  and  reformation,  as 
the  Lord  is  threatening  us  wi*h  "  terrible  thing - 
*;  righteorfnefi  ;:;  When  ingratitude  fet  mercies, 
I  lenefs  under  judgments,  multitudes  of  oaths 
,  hemies,  wicked  profanations  of  the  Lord's- 
.  unbelief,  in  rejecting  the  great  God  our  Saviour. 

of  prate  and  falvation  in  the  word   of 
o 

the  gofpd  ;    Infidelity,  Atheiinv  and  irreltgion,  w 
grof-  .-,  and  a  deluge  of  immoralities  cf  all 

forts  :   v,  *    •    thefe  abomination',,  and  marry  more,  taw 
gether  with  covenant- violation,    are  the  indictment; 

I  not  the  Lord  viiit  for  thefe  things,  ai 
cate  the  honour  of  his  r.  me,  that  men  mr 
that  I  Jacob  to  the  t\  the   earth  ? 

Wherefore  ltt  us  all  look  to  the  Lord 
of  faith,  and  of  gofpel-  humiliation  ;  th  ;  v  be 

enabled  to  believe  in  .,  fc*S  >ti  cf  G<.d,  &  as  to  repent 
and  turn  ffoiri  ail  c  dlxons,   th -t  our  i.vi 

ty  may  net  be  Bt!f  t*ul^. 

We  conclude  tifia  difecurfe  with   an  exhortation* 
.viz. 


to  Shetland  and  Ireland.  6f. 

"  Come,  and  let  its  return  unto  the  Lord,'*" 
Hof.  vi.  i.  Let  England,  Scotland,  and  Ireland, 
come,  "  going  and  weeping  f*  let  their-  ci  go,  and 
"  feek-the  Lord  their  God,  faying,  Come:  and  let  us- 
^  join  ourfelves-to  the  Lord,  in  a  perpetual  covenant 
•  that  thall  not  be  forgotten,"  jer.  L  4.  5. 

As  it  was  Ifraei  s  duty,  io  it  \4  ours,  to  renew  oui* 
nations!  tows  and  covenants,  after  up  awful  courie  of 
apoftafy  from  the  Lord.  The  Lcrd  is  threatening  to- 
bring  a  f word  upon  us,  to  avenge  the  quarrel  of  his 
covenant,  Lev.  xxvi.  25.  And  f  if  he  whet  his  giit- 
"  tering  fword,  and  his  hand  take  hold  on  judgment, 
"  he  will  render  vengeance  to  his  enemies,  ana  will 
«  reward  them  that  hate  him  1  he  will  make  his  ar« 
4«  rows  drunk  with  Hood,  and  his  fword  fhall  4^»Wtf 
*«  fleih,"  Deut.  xxxii.  41.  42. 

These  lands,  according  to  tlieir  power,  have  bu- 
rled a  covenanted  work  6f  reformation.  His  enemies 
have  roared  .in  the  midil  of  his  congregations  ;  they 
have  broken  down  the  carved  .'work  ;  thry  have  de£ 
by  calling  down  the  dwelling-place  of  his  name  to 
the  ground,  Pfal  .lxxiv.  4.  6.  7,  The  blood  of  his 
wittiiffing  fervants  have  they  ihed  like  wa':tr  round 
about  Jeri-falem,  Pfal.  Ixxix.  3.  Wherefore  "  the 
"  Lord  will  avenge  the  blood  of  his  fervants,  and  will 
"render  vengeance  to  his  adversaries,  and  will  be 
u  merciful  unto- his  land,  and  to  his  people,"  Deut* 
xxxii.  43. 

Ant;  feeing  the  L^.d  Is  coming  cut  again  ft  113,    1: 

k  high  time  for  us   to  con  fide  r  of  having  this  < 

rel  and  centre verfy  taken   up  ;   and  that  we  ourieives- 

he  reconciled  to  Gcd*  through  the  death  of  his  Sen  : 

9  to  our  allegiance  to  ZicVs  King,  by 


68".  EngkncPs  Ahrm\  tireFftd-  alfo 

faith  in  him,  by  gofpel-repentance,  as  alfo,  by'per* 
fonal  and  national  r-_ formation  ;  elfe  we  and  our  fa- 
milies are  all  but  tht  children  of  death  and  deftrudion. 
This  fword,  it  is  to  be  feared,  will  go  quite  through 
the  land ;  and,  in  the  purfuit  of  this  quarrel*  cut  off- 
men  of  all  ranks,  till  our  land  be  defoiate,  and  our 
cities  waile,  in  the  day  of  the  fierce  anger  of  Js- 
kovah. 

As  we  are  called  upon  to  be  humbled,  for  the  vio- 
lation of  our  covenant-engagements  ;,  fo  it  is  our  duty 
to  return  to  otar  allegiance  to  the  Lord,  in  taking 
hold  of  God's  covenant  of  promife  by  faith  j  and,  im 
s  the  faith  of  God's  promifed  grace,  to  devote  our- 
f elves  and  thefe  lands  to  the  Lord  in  a  covenant  of 
duty.  "  Vow,  and  pay  unto  the  Lord  your  God~ 
*'  Let  all  that  be  round  about  him,  bring  prefents  un- 
f  to  him  that  ought  to  be  feared,  Pfal  btxvi.  n. 

:  Vowing  to  the  Lord,  then,  is  a  duty  which  we 
are 'called  imto,  that  we  may  renew  our  baptifmal 
vows,  and  national  engagements.  -Some  things  are 
duty  immediately,  and  fome  mediately.  There  is  a 
duty  which,  in  the  order  of  nature,  goes  before  vow- 
ing and  fwearing  to  the  Lord  in  a  covenant  of  du- 
ty ;  and  that  is  the  duty  of  believing  in  the' Son  of 
God,  the  Lord  Jefus  Chrifl  :  for  without  faith  it  is- 
impofTible  to  plcafe  God,  or  to  glorify  him,  or  have 
Jtren^th  communicate*!  from  him,  in  whole  itrength 
only  we  can  -vow  and  pay  to  the  Lord.  And  it  is- 
the  immediate  duty  of  all  who  have  believed  in  the 
Son  of  God,  to  f wear  to  the  Lord  of  hofts:  while  it^ 
is  the  duty  of  all  fuch  as  have  not  yet  believed,  to* 
Relieve  immediately,  without  any  further  delay  ;  and 
Relieving,  to  devote  tLeraftlve&.to.;  the  Lord,  inacD-- 
tenant  of  duty^ 


'  f*.  Shetland  and  Ireland.  €3 

We  therefore  c?Jl  you,  in  the  name  of  the  Lonk 
immediately  to  believe  in  the  name  oi  the  Son  c£ 
God,  who  is  "  Jehovah  qui*  righteoufnefs  :"  and 
remember,  that  we  deal  with  your  confeiences,  wq 
£eal  with  immortal  fouls,  with  a  view  to  our  appear* 
ance  before  the  judgment -feat  of  Chri$., 

That  we  may  be  excited  to  this  feafonable  and 
neceffary  duty,  of-renewing  our  engagements  to  the 
Lord,  let  us  confider,  that, 

1.  The  duties  which  our  anceftors  engaged  to 
perform,  were  duties  morally  binding  ;  and  theft  en* 
gagements  were  folemnly  fworn  to  by  ail  ranks,  in 
England  and  Scotland  ;  by  our  nobles  and  great 
men,  and  by  the  moft  eminent  citizens  itt  London, 
who  gave  a  laudable  example  to  others,  by  their  <dU 
ilmguiihed  zeal  foi  true  religion,  and  their  folid  prin- 
ciples of  true  loyalty.  They  w.ere  fworn  and  enter- 
ed into  univerfaily,  by  fuch  as  moved  in  the  higheft 
fphere  of  action,  and  by  the  meaneft  of  the  fubjects. 
And  the  entering  into  thefe  engagements  was  re- 
markably countenanced  of  God,  by.  the  communis 
cations  of  his  grace  ;  and  by  his  blefiing  enabled 
great  numbers,  who  had  come  under  thefe  vows 
to  the  Mod -High,  to  an  evident  reformation  of 
their  lives,  and  to  attend  the  means  of  his  worfhip 
with  holy  reverence  ;  Jnfornuch  that  multitudes  in  the 
city  of  London,  that  great  metropolis,  were  heard 
by  fuch  as  were  walking  the  ftreeta,  each  evening,  tbt 
be  employed  about  the  worlhip  of  God  in  their  fa- 
mines. Shall  we  then  continue  in  the  violation  of 
thefe  our  folemn  vows  to  the  Lord  ?  "  Shall  we  e- 
H fcape  that  do  fuch  things?  Or  fhall  we  break  the  : 
u  covenant,  and  be  delivered  V  Ezek,  xvii  15. 


*€>  MnglancPs  Alarm  ;  dirsBed  aJJo 

2.  Lst  us  confider  that  thefe  national  vows  are 
cf  perpetual  obligation,  and  are  binding  upon  poile- 
rity;  as  much  as  the  oath  (Warn  to  the  Gibeoirites, 
(of  which  we  fpoke  formerly),  was  of  binding  force 
upon  future  generations  :  and  the  duties  fworn  to  be- 
ing of  a  moral  nature,  are  binding  upon  all.  perfons, 
at  all  times.  Mofcs  declared  to  Ifrael,  that  he  made 
the  covenant  mentioned  in  Deut  xxix.  not  only  with 
them  who  flood  before  the  Lord  that  day,  but  alio 
with  them  who  were  not  there  ;  that  is,  with  their 
generations  to  come,  verf.  14*  15.  who  were  to  be  vi- 
lited  with  God's  judgments  "  to  the  third  and 
*  fourth  generation, "  if  they  mould  break  his  cove- 
nant, Exod.  xx.  5.  And  that  future  generations - 
mould  be  brought  to  ju'tify  God's  vifitation  of  them, 
is  taught  Hkewifc  by  Mofes,  Deut.  xxix.  22.  24.  25. 
"  The  generation  to  come  fhall  fay,  Wherefore  hath 
"  the  Lord  done  thus  unto  this  land  ?  Becaufe  they 
#<  have  forfaken  the  covenant  of  the  Lord  God  of 
"  their  fathers.' ' 

Moreover,  that  thefe  vows  are  bindirg  upon  ps- 
fterity,  and  upon  us  in  this  generation,  is  evidently 
declared  by  feme  paSViges  of  the  Solemn  League  and 
Covenant.  In  the  preamble,  they  fay,.  "We  have  re- 
11  folved  to  enter  into  a  mutual  and  folemn  league  arid 
"  covoiant,  for  the  preservation  of  our  religion  from 
44  utter  ruir.."  And  religion  is  a  blefilng,  not  peculiar 
to  that  prefent  generation,  hut  common  alfo  to  the 
rifing  and  following  generations  ;  which  no  doubt 
our  worthy  anceftors  had  an  eye  to,  as  well  as  the 
bene &t  of  their  own  times.  Again,  Article  1.  they 
fay,  "  We  fha.ll  endeavour  to  bring  the  churches  of. 
**  God,  in  the  three  kingdoms,  to  the  neareii  coc- 
u  junction  and  uniformity  in  religior. ;  that  we,  and 
"  our  po{le>ity  after  us,   may,  as  brethren,,  live  iru 


to  Scotland  arid  Ireland.^  71 

*•  faith  and  love  ;  and  the  Lord  may  delight  to  dwell 
"  In  the  midft  of  us,"  Article  2.  "  We  mall  en^ 
"  deavour,"  Zzfc.  that  the  Lord  may  be  one,  and  hfs 
"  name  one,  in  the  three  kingdoms,"  And  ia 
Article  5.  they  fay,  "  We  mail  endeavour,  that  thefe 
"  kingdoms  may  remain  conjoined  in  a  firm  peace 
'"  and  union  to  all  posterity."  Thefe  words  fo  plainly 
declare,  that  our  anceftors  intended  to  include  the 
$>refent  and  future  generations  in  this  vow  to  the 
Moll  High  God,  that  they  need  no  explication  :  and 
•by  this  union  or  conjunction  they  had  in  view, 
not  only  the  outward  peace  of  thefe  kingdoms  ;  but 
fclfo  the  neareil  conjunction  and  uniformity  in  reli- 
gion, Confefllon  of  Faith,  Form  of  Cherch  govern - 
merit,  Directory  for  Wonhip  and  Catechifing  ;  rs 
i«hcy  themfelves  plainly  declare,  in  the  exprefs  words 
trf"  the  oath  fworn  by  them. 

Therefore  we  may  conclude,  that  as  Aire  as  the 
arid  moon  «tre  in  the  firmament,  God  will  avenge 
the  quarrel  of  his  covenant  upon  thefe  lands,  and 
pour  out  the  vials  of  his  wrath  upon  them  ;  if  they 
fio  cot  return  to  the  Lord  in  toe  way  of  faith,  with 
repentance   and  reformation,  both   perfonal  and  na- 

3.  Let  us  rounder  how  exceedingly  God  lias  been 
diihenoured  among  us,  by  all  forts  of  covenant-vio- 
lation ;  and  that  it  has  been  the  practice  of  trie  churck 
in  all  ages,  to  renew  their  covenant-engagements,  af- 
ter a  courfc  of  backHiding  and  apofta'fy.  It  has 
teen  the  practice  of  the  ARtichriilian  flate  to  pro- 
pagate and  fpread  itfelf  by  ©aths  and  covenants,  in 
all  their  fraternities  and  focieties.  And  ought  ndt 
we  then  to  ufe  that  mean  for  bringing  down  Baby- 
*on3  which  they  have  perverted  and  abafedforbttilih 


?%  England's  Alarm ;  dire&fd  alfi 

ing  it  tip ;  efpccially  feeing  it  is  a  commanded  duty 
to  renew  out  covenants  with  the  Lord  our  God  i 
We  know  not  but  the  Lord  may,  in  the  ufe  of  en- 
deavowrs  this  -*way,  jfeal  his  fervants  and  people  in 
•fcheir  foreheads,  Rev.  vii.  3.  arid  thus  prepare  them 
•for  a  llorm  of  threatened  judgments. 

«  Prepare  to  meet  thy  Ged,  G  IfrEel ;"  for  there 
are  evident  figm;,  that  God  Is  purpofing  to  avenge  the 
quarrel  of  his  buried  and  burnt  covenants,  upon 
thefe  perfidious  covenant-breaking  lands ;  becaufe 
©f  their  {bedding  the  blood  of  the  faints-  of  the  Mod 
High ;  becaufe  of  their  rejecting  glorious  Chrift, 
and  the  offers  of  his  grace  ;  Lecauie  of  their  infideli- 
ty, irreligion,  profaneqefs,  lewdnefs,  wickednefs^  and 
immoralities  of  alHbrts ;  and  for  the  contrary  oaths 
nnd  bonds,  Avhich  have  been  taken  in  former  an4 
prefent  times,  fubveruveof  the  oath  of  God. 

We  conclude, — exhorting  all  to  take  hold  o£ 
God's  covenant  of  promife,  by  believing  in  the 
Lo*d  Jefus  Chrift,  the  Saviour  of  the  world,  who 
is  the  Surety  of  the  covenant.  "  Alfo  the  fons  of 
"  the  flranger,  that  join  themfelvcs  to  the  Lord,  to 
c<  ferve  him,  and  to  love  the  name  of  the  Lord,  to 
€i  be  his  fervants  ;  every  one  that  keepeth  the  Sab^ 
€i  bath  from  polluting  it,  and  taketh  hold  of  my  co- 
«  venant;— -their  burnt- offerings  and  their  facrinces 
«  fhall  be  accepted  upon  mine  altar,"   If.  lvi.  6.  7. 

Believe,  under  the  influence  of  the  divine  Spi- 
tit,  that  ye  are  born  rebels  againfl  God ;  that  your 
fins  are  *J1  marked  before  him,  original  and  actual.; 
that  ye  are  loll  and  undone  finners,  utterly  unable  to 

help  yourfelves,  Gal.  iii.  10.  Rom.  v.  6. Believe 

Vhat  Cirift  is  a  fufficiertt   Saviour,  able  to  &ve   yet 


from  your  fins,  and  from  the  wrath  of  God,  Hcbs 

xii.  25. Believe  that  jefui  Chriit,  with  hisrigh> 

teoufnefs,  and  all  his  falvation,  is  by  hlmfeif  offered 

to  you,  Prov.   viii.   4.   If.  lv.  1.   Rev.  xxii.  17. . 

Believe  that  ye  have  a  right  to  Chrift,  a  warrant  tb 
put  in  your  claim  to  him,  as  your  Saviour,  in  parti* 
cular,  upon  GodVgift  of  him  to  you  in  the  word  of 
grace  and  promife,  and  upon  his  own-  offer,   1  John 

v.  11.  and  vi.  32.  33. Believe  and  trull  on  him 

wheliy,  as  your  Saviour,  and  in  his  righteoufnefs,  as 
made  over  to  you  ;  and  tlrat  for  the  whole  of  his  fal- 
vation  to  you  in  particular,  upon  the  ground  of  God's 
faithfulnefs  in  his  word  of  grace  and  promife,  Rom, 
sv.  12.  A&sxv.  11.  1  TheiT.  ii.  13. And  belie- 
ving iniiim,  ye  fhail  be  iaved ;  your  perfon  fhall  be 
accepted  in  the  Beloved ;  your  burnt- offerings  and 
facrinces  fhall  be  accepted  upon  God's  altar  ; — that 
is,  through  Chrift,  the  go fpel- altar,  which  fanftifietfe 
Hthe  gift. 


V01..  II 


J  4  England9/  Alarm  ;  directed  at/v 

Ezek.  vii.  2.  15. 

——Thus  faith  the  Lord  God  unto  the1  land  of  If 
rael,  An  end.  The  end  is  corns  upon  the  four  cor* 
nets  of  the  land.  — The  fwofdii  tvhtfoWs  and 
the  pejlilence  and  the  famine  within.  He' that  is 
in  the  fold xfhall  die  with  the  fxjord\  and  he  that 
is' in  the  ctt\\  famine  anfpejilence  f!:a!i  devour 

.  him. 

Micah  vi.  16. 

For  thejlatutes  of  Omri  are  kept,  and  all  the  loorhs 
ofikehoufeof  dhab,  and  ye  walk  in  their  coun- 
fe/s,  that  Ifhould  make  thee  a  deflation.,  and  the 
inhabitants  thereof  an  hiffing  : .  therefore  ye  flail 
bear  the  reproach  of  my  people. 

[The  fourth  difcourfe  on  this  fubje£i.] 

XIII.    A   Nother  ground  of  the  Lord's  controverfy 
JO\.  with   thtfe  lands,   which   is  an  eyident 
and   alarming   fign   of  approaching   national  judg- 
ments,—is  corruption  of  religion  and  the  worftup  of 

God. 

No  public  countenance  given  to  fuch  corruptions* 
*fo  example  of  the  great,  no  concurrence  of  multi- 
tudes, no  pretended  prudential  confiderations, — -can 
juftify  them  before  God  ;  for  this  is  our  indictment, 
as  well  as  it  was  of  the  Jews  of  old, — "  The  ftetutes 
"  of  Omri  are  kept,   and  all  the  works  of  the  houfe 

"  of  Ahab."- Thefe  reigns  of  Omri   and  Ahab 

were  fome  ages  before  the  time  wherein  this  prophet 
Kved  ;  yet  the  corruption  in  religion  which  they  fup- 
ported  remained  to  that  day:  thofe  ftatutes  were 
Aill  kept,  and  th?  fucceeding  generations  walked  ia 


to  Sect/an  J  and  Ireland.  75 

the  fame  counfels.  But  it  was  neverthelefs  evil  in 
xtfelf,  provoking  to  God,  and  dangerous  to  Tinner?* 
for  its  having  been  long  continued  :  it  fo  much  the 
more  did  haften  their  ruin  and  defolation.  "  Ye  walk 
w  in  their  counfels,  that  1  mould  make  thee  a  defola* 
**  tion,  and  the  inhabitants  an  liiffing* 

Such  is  the  corruption  in  doctrine  at  this  day, 
that  it  might  employ  a  man,  during  his  whole  life, 
to  trace  out  and  refute  all  the  various  errors,  herefiee* 
and  bkfphemies  of  the  prefent  age.  The  religion  of 
the  prefent  generation  is,  properly  fpeaking,  no  re- 
ligion at  all  Atheifm,  Deifm,  irreligion,  and  infi- 
delity, with  a  flood  of  lewdneis  and  abominations 
©f  alWorts,  have  overfpread  thefe  lands  :  and  all  this 
is  owing,  in  a  great  meafure,  to  the  corir.pt ion  ia- 
government,  diicipline,  and  worfhip,  > 

It  can  never  be  imagined,  that  the  Mod  Kigfe 
will  blefs  modes  of  worfhip  introduced  by  human  in» 
ventions,  for  begetting  and  maintaining  fpiritual  ami" 
reverential  impreffions  ©f  the  infinite  Object  of  wor- 
fhip upon  the  fpirits  of  men  !  for  "  in  vain,"  faith: 
the  Lord,  "  do  they  worfhip  me,  teaching  for  doc- 
u  trines  the  commandments  of  men."  And  when 
men  have  lo/c  all  due  impreffions.  of  the.  infinite  ma^ 
jefty  ef  God,  they  lie  open  to  all  errors  and  delu- 
sions, and  are  in  danger  to  be  earned  away  by  a  va- 
riety of  difTolute  practices. 

When  the  government  and  dlfcipline  of  ChrjnW 
innStution  is  perverted  and  overthrown, — the  pro- 
per means  of  God's  appointment,  for  maintaining 
truth  in  its  purity  and  holinefs  in  cenverfation,  are 
cyiite  removed  ;  whereby  a  door  is  opened  for  error 
Gz 


76  Efigkmd*?  jUarm  \  direfled  alfo.. 

in  principle,  and  immorality  in  pra&jee  ;  yea,  all  H- 
eentipufnefs  whatsoever.     And, 

i.  That  church-government  ought -to  be  reform* 

ad,  according  to  our  national  vows,  is  manifeft  ;  fee- 
ing Epifcopal  government  was  not  inflituted  by 
Chriit  :  for  our  L.ord  Jefus  Chrift,  the  only  King 
and  Head  of  the  church,  has  committed  the  keys  of 
government  to  office-bearers,  to  a&  in  parity  toge- 
ther. No  order  of  church-  officers,  above  pallors  or 
gofpel-minifters,  is  acknowledged  iu  the  word  of 
God ;  and  to  them  is  committed  the  power  of  ordi- 
nation and  government,  as  well  as  o^  difptafing  the* 
wgrd  and  facraments* 

A  Bishop  and  a  Prefbyter  fignify  the  fame  perfon 
in  the  Nt*>  Teflament ;  and  no  where  in  the  word, 
is  the  leaft  notice  taken  of  any  fuch  facred  office  as 
had  t;he  power  of  adminiftering  facrarnents,  but  not 
©f  ruling  the  church,  and  ordaining  minifters  :  and 
the  apollle  Paul  doth  exprefsly  afcribe  the  ordina- 
tion of  Timothy  to  the  prdbytery.  Wherefore  it  is 
a  corruption  which  ought  to  be  reformed,  that  an  ec- 
cleliaftical  office,  fuperior  to  prefoyters,  is  pretended" 
and  allowed,  affuming  to  themfelves  the  fole  power 
$£  JUlifl&AftM  and  ordination. 

It  is  quite  repugnant  to  the  holy  fcriptures,  and 
altogether  unknown  to  the  primitive  church,  that 
one  biftiop,  without  his  pre/hy.tery,  doth,  by  a  lay 
chancellor's  court*  govern  all  the  prefbyters  and 
churches  of  a  diocefe;.and  that  in  a  fecular  manner, 
by  abundance  of  fecular  officers,  unknown  to  the 

fcripture,   and  to  all  antiquity. -Our  Lord  Jefu* 

Ghrift  tells  us,  that  his  kingdom.  8  net  o£  this  wptkgj 


to  Shetland  and  Ireland.  77 

Joha  xvlii.  36. ;  and  how  then   can  Lis  officers  be 
of  it  ? 

Neither  is  it  agreeable  to  the  word  of  God,  thai 
biihops  afTume  to  themfelves  titles  of  honour,  and,  as 
Peers,  fit  in  the  houfe  of  Lords,  to  manage  the  great 
affairs  of  ftate :  for  our  Lord  has  warned  all  the  of-/ 
ftce- bearers  in  the  church  to  beware  of  thofe  things, 
Rftrtth.  xx.  25.  &c.  Luke  xx:i.  25.  fcfe  2  Tim.  ii.  3. 
4,  Herein  alfo  they  are  unlike  the  pallors  of  the- 
primitive  church,  who,  according  to  the  rule  of  the 
wcrd,  were  very  remote  from  1  ft  tangling  themfelves 
with  the  affairs  of  this  life, — and  ailumed  no  fuch 
titles  of  honour  5  but,  by  their,  faithfulaefs  and  dili- 
gence in  their  mirifftrations,  maintained  their  repu- 
tation .and  authority  without  them,  It  is  certain, 
that  the  primitive  church  had  no  fuch  biiliops  as 
were  ranked  with  the  nobles  of  their  country  :  yea, 
there  were  canons  in  the  primitive  church,  whereby 
bifheps  were  difeharged  irom  engaging  in  public  ad-  • 
rain htrat ions  of  feeular  affairs,  upca  the  pain  of  de- 
position and  excommunlcaxioa. 

With  refpe&  to  deans  and  chapters,  we  mail  on- 
ly notice  Mr  Calvin's  judgment  concerning -.  them, 
(Inicit.  I.  4.)  who  fays, — That  "  li nee  all  fuch  kind 
of  offices,  whenever  titles  they  are  honoured  with, 
are  newly  invented, — having  no  foundation  in.  any 
divine  appointment,  or  in  the  ancient  practice;  of  the 
church,  they  ought  to  have  no  place  in  the  defcrip- 
tion.of  -that  fpiritual  government  which  the  church 
has-  received,  as  being.m3oe  facred  by  the  word  of 
the  Lord  himielf." 

The  pretended  divine  right  of  Prelacy  has  long 
fince  been  given  up  with,  by  the  moil  learned  among 

g3 


.78  England's  Alarm  ;  direBii  alfo 

the  Episcopalians  them-felves ;  as  might,  be  mown, 
by  producing  a  great  many  writers,  if  it  were  fit  ta 
make  fuch  a  digreiTion  from   the  prefent   fcope   and 

And  Mr  Calderwood,  with  a  great  many  other 
divines,  have  long  ago  proved,  by  unanfwerablc  ar- 
guments from-  the  holy  fcriptures,  and  from  anti- 
quity likewife,  that  Prefbyterial  government  is  the 
true  and  only  form  of  government  inilituted  by.  cur 
Lord  Jefus  Chrift  in  his  church.  However,  we  are 
not  now  to  enter  upon  that  fubjeft  dire&ly,  but  by 
the  way,  as  we  have  done  above. 

We  add,  That  as  It  is  a  folid  anfwer  which  Pro* 
teftant  divines  give  to  the  Papifts,  when  calling  for 
negative  proof  from  the  fcriptures,  againft  their  ido- 
latrous and  unwritten -traditions,  wz.  ■  That  <c  there 
is  no  need  of  any  negative  proof  to  difprove  them,, 
becaufe  they  are  not  contained  in  our  only  ruJe  of 
faith, — the  word  of  God  ;"  fo  it  may  be  advanced,, 
among  other  arguments,.  That  flnce  church- govern- 
ment by  archbiihops,  bifhops,  their  chancellors  and* 
^ommiiTaries.  deans-,  deans  and  chapters,  archdeacons, 
Gfe  has  no  foundation  In  the  holy  fcriptures,  a  re- 
formation in  church- government  ought  to  take  place* 
according  to  the  word  of  God,  and  our  national 
vowsj'aud  engagements* 

And  confidering, ,  that  as  there  are  about  tea 
thoufand  parifhes  in  England,  fo  there  are  a  great 
many  of  th^ir  teachers  who  have  neither  ja  capacity 
for  intruding  the  people,  nor  a  fufneient  mainte- 
nance  ;  fo  that  immortal  fouls  arr  perifning  for  lack 
of  the  knowledge  of  Chrift,  and  of  the  principles  of 
our  holy  religion.  The  vaft  benefices  conferred  on 
a  few,  to  fupport  an  imaginary,  ufclefs,  and  hurtful 


to  Scotland  and  Ireland,7  7£ 

dignity,  might  be  to  good  purpafe  employed"  for 
fupporting  a  gofpel-miniiiier,  one  or  more,  in  each 
parifh,  according  as  its  extent  made  it  needful  ;  who 
might  give  themfelves  wholly  to  the  minitlry  of  the- 
word,  and  the  infpectioii  of  their  flocks. 

2.  A    reformation  is  likewife  neceffary  as   tcv 
modes  of  worfhip. 

It  is  a  Proteilant  principle,  founded  upon  the 
fcriptures,  our  only  rule,  in  oppcfition  to  all  the  fu* 
perftitious  rites  of  Antichrift,  That  the  will  of  God, 
difcoverecfin  the  holy  fcriptures,  is  the  only  rule  of' 
religious  worfhip  ;  fo  that  it  is  no*  lawful  for  men  to 
devife  any  new  ways  of  worshipping  him,  or  to  re- 
ceive and  pra&ife  any  fuch,   wLen  devifed  by  other 

men. And   it    is   an   awful    warning    which   the 

Lord  gives  of  his  righteous  judgment  againit  will- 
worfhip,  or  forms  and  rites  of  human  invention  in 
his  worfhip,  fuch  as  took  place  among  the  ten  tribes 
at  Bethel:  Amos  iii.  13.  14.  15.  "  Hear  ye,  and 
w  teftify  in  the  houfc  of  "Jacob,  faith  the  Lord  > 
"  God,  the  God -of  hofts*  That  in  the  day  that  I 
"  fhall  vifit  the  tranfgrcfiibns  of  Ifratl  upon  him,  I 
"  will  alfo  vifit  the  altars  of  Bethel,  and  the  horns  of 
€t  the  altar  mail  be  cut  ofF,  and  fall  to  the  ground. 
M  And  I  will  finite  the  winter-houfe  with  the  fum- 
n  mer-houfe,  and  the  houfes  of  ivory  fhall  perifh, 
*  and  the  great  houfes  mall  have  an  end,  faith  the 
«  Lord." 

The  rites  and  ceremonies  of  the  church",  which 
are  devifed  by  men,  and  impofed  upon  the  confeien- 
ces  of  a  great  many  who  have  net  freedom  to  receive 
or  practile  them,  are  fo  numerous,  that  we  (hall  only 
give  a  paffiag  hint  at  a  few  of  them, 


Sb  BhghfttP's  Alarm  ;  directed  alfo 

KtfEEtiKG  at  the  facrament  cannot, be  cleared  of 
fuperftition,  and  of  fymbolizing  with  the  Papifts.  It 
is- certain  that  the  facrament  of  the  (upper,  in  its  firft 
inftitution  by  our  Lord  and  Saviour  Jefus  Chrift, 
was  received  by  the  difciples  in  a   table pofture,    not 

in.  a  pofture  of  worfnip  and  adoration. We   find 

that  God  himfelf  approves  this  pofture  of  fitting  ia 
euchariftical  feafts,  L.Sam,  xvi.  5.  11.  Ezek.  xliv.  3. 
Wherefore  a  table-pofture  is  proper  enough  for  a 
feaft  of  thankfgivi  ng.  Nor  is  that  cuftom  to  be 
lightly  altered,  which  Chrift  has  tranflated  from  the 
Jewifh  into  the  gofpel-worfhip,  and  has  confirmed 
by  his  own  example.  The  Fapifts,  who  abfurdly  i- 
magine,  that  the  bread  and  the  wine  in  the  facra- 
ment are  changed  into  the  very  body  and  blood  of 
drift,  do,  agreeably  enough  lo  their  own  principles* 
kneel  at  the  receiving  of  it  :  but  for  Proteftants  to  I- 
nutate  them,  is?  in  fome  refpecl,  a  receding  from  the 
teftimony  which  they. are  obliged  to  give  againft  the 
horrid  idolatry  of  the  mafs.  The  pofture  of  kneel- 
ing feems  to  have  been  introduced  into  the  church* 
for  maintaining  r.nd  fjpporting.  traafubftantration  : 
for  Pope  Ror.orius,  in  the  year  1214,  introduced  * 
kneeling  at  the  facrament ;  and  his  predeceffor,  In- 
nocent   III.    ordained    tranfubftantiatfon. From 

alP  which,  it  is  evident,  that  this  new  mode  of  wor- 
fhlp  ought  to  be  fet  afide,  and  not  impofed  upon, 
mens  confciences,'nor  prae'rifed  by  Proteftants,  who 
thereby  only  harden  Papifts  in  their  idolatry,  and 
fome  way  recede  from  their  own  principle,  That  the 
word  of  God  is  their  only  rule  as  to  the  worihip  of 
God,  as  well  as  to  the  articles  of  their  faith. 

The  fitrpllce,  and  other  ecclefiaftical  habits,  have1 
been  defiled  with  the  mod  abominable  fuperftition  fey 
the  Papiits :  what  reafon  then  can  there  be,  why  a 


; 


Scotland  and  Ireland.  Sr 

reformed  church  fhould  affect  a  likcnefs  therein  t© 
the  idolatrous  church  of  Rome  ?  Under  the  03d  Te- 
stament, holy  garments  were  prefcrihed  by  God's 
command  ;  but  under  the  New,  we  acknowledge  no 
diftinction  between  facred  and  profane  garments  r 
and  feeing  thefe  garments  have  no  divine  iniiitution> 
they  mull  have  their  rife  from  mens  inventions^ 
which  therefore,  according  to  our  Lord's  exprefs  .di- 
rection, are  not  to  be  ufed  in  the  worfhip  of  God  : 
"  In  vain  do  they  worfhip  me,.teaching  for  dc6trines 
u  the  commandments  of  men."  The  ancients  ufed 
uot  the  furplice,  though  the  Pagans  did ;  from  whom 
*he  Papiils  had  it,  and  we  from  them.  It  feems  to 
have.been  brought  into  the  church,  after  the  rife  of 
Antichriit.,  by  Pope  Adrian,  in  the  year  796.  And 
fince  we  eflcem  Papifts  idolaters,  why  fhould  we  be 
fond  of  their  fuperditious  garb  ?  Faith,  and  not 
fancy,  ought  to  be  employed  in  divine  worfhip  :  John 
iv.  24.  '*  God  is  a  Spirit,  and  they  tha:  worfhip  him, 
*  muft  worfhip  him  in  fpirit  and  in  truth."  Faith 
fees  the  inviiible  God  in  his  own  word  ;  and  it: 
cannot  be  afiifted,  but  is  oppofedand  thwarted  in  its 
sxercif",  by  mens  inventions,  and  unwarrantable  ad- 
ditions to  ChrilVs  ordinances  and  holy  inftitutions. 
Arid  feeing  the  great  God.  our  Saviour  has  left  his  re- 
ligion  free  from  all  thofe  trifles,  therefore  by  no 
right  whatsoever  can  they  be  commanded  by  men, 
Matth.  xv.  19.  Cot.  ii.  21.  22.  23. 

As  to  the  liturgy ',  it  may  beobferred;  that  though: 
children,  or  thofe  who  are  like  children  rn  knowledge, 
may  mt  a  form  of  prayer  compofed  by  others,  tilt 
they  are  able  to  compofe  their  prayers  themfelves  y 
yet  forms  of  prayer  are  not  to  *>e  coi^pefed  foe  aif, 
**or  impofed  upon  any,. 


Si  England's  Alarms  directed  aljb 

It  is  Certain  that  no  form  of  prayer  can  be  devife  J* 
by  men,  which  will  fit  all  the  various  and  fudden 
cafes  that  may  happen.  For  example,  the  Lord  may 
fend  fome  fudden  and  dreadful  judgment,  that  would 
ftrike  the  whole  nation  wTith  terror  :  and  if  it  fhould 
happen  to  make  its  firft  appearance  upon  the  Satur- 
day, is  it  not  neceffary  duty,  that  both  minifters  and 
people  mould,  with  a  dependence  upon  the  grace 
that  is  in  Chriflr  effay  to  humble  themfelves  before 
God  on  the  Lord's  day,  the  day  immediately  follow- 
ing ;  and  that  tlieir  petitions,  as  well  as  their  coir- 
fefiions,  be  adapted  to  prefent  circumftances  ?  Or  car* 
it  be  thought  more  fui table  to  our  holy  profeifion, 
that  all  be  delayed  till  fuch  time  as  the  bimops  can 
meet,  to  compofe  a  prayer  fuitable  to  the  occafion  ? 
This  by  no  means  would  have  paffed  for  found  divi- 
nity with  the  Heathen  mariners,  in  Jonah's  cafe  : 
for  "  they  cried  every  man  to  his  god,"  in  fuch 
words,  we  ma;  be  aflured;  as  the  terror  of  the  prefent 
Providence  did  fuggeft  ; — and  the  mipmafter  faid 
to  Jonah,    "  Arife,   call   upon  thy    God,"  Jonah  L 

5.6. 

The  apoflle  bears  witaefs,  that  the  Holy  Spirit 
afliils  Chriftians  in  prayer,  .Rom.  viii.  26.  He  does 
fb,  by  fuggefting  fit  matter  for  prayer  ;  by  difcover-' 
ing  to  them  their  fins,  John  xvi.  7.  8.  their  wants, 
their  fpiritual  plagues  and  foul- di (tempers  ;  with  the 
Telief  and  fupplies  which  are  treafured  up  for  them  in 
Chritl,  and  in  the  promifes  of  God's  grace;  John  xiv. 
16.  17.  26.  ;  as  alfo,  by  exciting  their  faith  in  the 
promifes  of  God*  and  raHing  their  defircs  after  the. 
blefiings  promifed.  * 


We   are   commanded   of  God    to  "  pray  in   the 
M  Holy  Gholl,"  Jude  20*     And  Qur  Saviour  himfeif 


to  Gotland  and  Ireland,.  83 

\&%  aflfured  us,  that  our  "  heavenly  Father  mail  grve 
£t  the  Holy  Spirit  to  them  that  afk  him,"  Luke  xi» 
13.  Why  then  mould  we  doubt  of  God's  giving  us 
$hat  afliflance  of  his  Spirit  which  he  has  promifed, 
when,  in  faith,  we  pray  to  him  for  it  i 

Those  who  have  made  a  diligent  and  narrow  fearcfa' 
into  antiquity,  have  not  been  able  to  produce  any 
thing  that  carries  in  it  fo  much  as  a  plauiible  appear- 
ance of  evidence,  or  proof,  that,  in  the  three  firfl 
ages  of  the  church,  forms  of  prayer  were  enjoined, 
or  (o  much  a6  ufed.  Nothing  can  be  alledged  from 
tUenct  concerning  liturgies*  concerning  written  pray- 
ers,, or  the  reading  of  prayers  in  the  church  ;  nay,' 
we  have  many  confiderable  teftimonies  of  the  aacienU 
to  the  contrary. 

A  s*to  the  Lord's  prayer,  our  Saviour  delivers  it, 
Matth.  vi.  not  as  a  fet  form,  but  as  a  pattern  of 
prayer ;  "  After  this  manner  pray  ye  ;"  net  in  thefe 
exprefs  words,  but  to  this  purpofe.  And  this  is  a  a 
explanation  of  what  he  elfewhere  faith,  Luke  xi. 
J  When  ye  pray,  fay,  Our  Father,"  £sV.  ;  that  is, 
after  this  manner,  or  to  this  purpofe.  Our  Lord  fent 
«ut  the  difciples  to  preach,  with  tr^is  word  of  com- 
?nand,  Matth.  x»  7.  "  Preach,  faying,  The  kingdom 
ci  o£  heaven  is  at  hand:"  but  no  thinking  man.  can' 
imagine  that  they  were  tied  to  thofe  very  words, 
and  were  to  fay  nothing  elfe.  No;  as  this  was  given 
for  a  text,  or  theme  to  preach  by,  10  the  other  was 
p-iven  for  a  pattern  ho  pray  by.  We  do  not  find  that 
any  of  Chrift's  difciples  or  apoftles  did  ufe  thefe  very' 
words  in  prayer  :  nay,  we  find,  that,  in  their  prayers./ 
which  we  read  ©f  in  fcripture,  they  ufed  other  words; 
which  (hews,  that  they  were  not  tied  to  the  Lord's 
prayer  a*  a  form,  tat  were  it  ke  iaJWu&ed  and  idi- 


•§4  England? s  Alarm  \  direSed  alfi 

ycdcd  by  it  as  a  pattern  df  prayer.  And  this  is  c«*= 
vanned,  by  what -the  apoftle  Paul  fignifies,  Rom,  viii« 
that  he  knew  not  what  to  pray  for,  but  as  the  Spirit 
gave him  amftance :  which  (hew*,  that  he  was  not 
tied  to  this  as  a  fet  form,  elfe  he  had  known  what 
te  pray  for,  and  what  words  to  ufe  in  prayer. 

Twis  prayer  tranfoends  all  human  compofures ; 
fceing,  as  to  the  compofure  of  it,  the  Lord's  prayer. 
It  contains  a  ftimmary  of  all  our  wants:  it  lays  the 
ground  of  faith  for  receiving  all  gracious  fupplies :  it  is 
a  directory  for  all  ©ur  prayers  ;  and  the  words  it  is 
Conceived  in  may  be  ufed  in  prayer,  as  occafion  offers, 
as  well  as  any  other  words  of  facred  writ.  But  to  re- 
peat it  at  the  conclufion  of  our  prayers,  as  if  thofe  ex- 
prefs  words  put  a  fandtity  and  value  upon  our  prayers, 
cannot  be  excufed  from  iuperftition.  No  :  it  is  not 
the  found  of  words ;  but  it  is  the  name  of  Chrift, 
hisrighteoufnefs,  his  merit  and  mediation  ; — which  is 
the  perfuming  incenfe  that  comes  up  to  heaven  with 

jthc  prayers  of  all  faints. 

- 

'  Anh  h@w  fhall  we  excufe  ourfclvcs  from  fymboli- 
itng  with  the  Romifh  worftiip,  by  impofing  it  for  a 
fet  form,  as  they  do,  without  any  warrant  from  the 
word  of  God  for  fo  doing  ;  by  an  often  repetition  of 
the  fame  form  ;  fo  that,  in  cathedral  fervices,  it  is  faii 
or  fung  ten  or  twelve  times  a-day, — contrary  t« 
Chrift's  exprefs  words,  that  when  we  pray,  we  mould 
**Rot  ufe  vain  repetitions,  as  the  Heathens  do," 
Matth.  vi.  7.;  and  by  ringing  this  prayer  in  cathe- 
drals, by  rrfponfes  of  prreft  and  people  with  mufic "; 
without  the  leaft  divine  authority  for  fuch  fong-pray* 
iag,  or  for  inftrumental  mufic  in  churches  ? 

Mr  G  alder  wood,    in  hii  4lMre  Dant*fct?% 


to  Scctfand  and  Ireland.  %£ 

■f .  ill.  yV.  tells  \i$,  That.from  three  PvCrriifh  channels 
was  the  Englifh  fervice  collected  together  ;  namely,  r. 
From  the  Breviary,  oiit  of  which  the  common  prayers 
are  taken  :  2.  From  Pitnal,  or  Book  of  Rites  ;  out  of 
which  the  administration  of  the  facraments,  burial, 
matrimony,  and  vifitation  of  the  fick,  are  taken : 
3.  From  the  Mafs-book  ;  out  of  which  the  cohfecra- 
tion  of  the  Lord's  fupper,  collefts,  gofpels,  and 
t?piflles,  are  taken. 

Akt>  it  is  manifeft,  that  the  church  of  England 
Symbolizes  with  the  Papiils  as  to  the  fign  of  the 
crofs  in  baptifm  ;  as  to  their  feafts,  vigils,  fafts,  rites, 
and  ceremonies. 

But  the  fecoiid  commandment  doth  prohibit  all 
devifing,  commanding,  or  ufing  any  religious  wor- 
ship, not  inllituted  by  God  himfelf.  And,  feeing*  in 
the  fourth  commandment,  the  Lord  hath  faid,  "  Six 
"  days  (halt  thou  labour,  and  do  all  thy  work,"— it 
mufl  be  unwarrantable  for  men  to  impofe  a  yoke  of 
holidays,  of  their  own  invention,  upon  the  confcien- 
ces  of  men.  The  Lord  Jefus  Chriil  is  the  alone  Law- 
giver and  King  in  his  church  ;  and  his  office-bearers 
are  to  teach  his  people  to  obferve  all  things  whatfo- 
ever  he  hath  commanded  ;  and  not  what  men  take 
upon  themfelves,  cf  their  own  head,  to  command* 
Matth.  xxviii.  20.  And  feeing  they  have  no  autho* 
rity  from  Chrifl  for  fuch  impofitions  upon  the  con- 
sciences of  his  church  and  people*  their  attempting  it 
mufl  be  an  awful  ufuq>ation,  for  which  the  deviferf 
fcnd  impofers  muft  be  accountable  to  him  one  day*. 

The  retaining  of  that  corruption  in  worfhip,^-* 
wherein  we  fymt>olize  with  the  Papifts,  is  a  mean  for 
bringing  the  people  back  to  Popery.     This  may,  in 

Vol.  II.  H 


86  England^  Alarm ;  direBed  alfi 

God's  -righteous  judgment*  be  the  trial  of  thefe  fancfe, 
for  our  not  receiving  the  truth  in  the  love  of  it,  and 
for  all  our  hainous  fins  unrepented  of*  Though  we 
hope  that  God,  of  his  infinite  mercy,  fhall,  in  the 
iiTue,  baffle  all  the  plots  and  contrivances  of  the  ene- 
mies of  the  Proteftanc  fucceffion  ;  yet  the  advance- 
ment of  religion,  and  the  knowledge  of  God  among, 
the  people,  with  a  reformation  from  Popiih  ceremo- 
nies, would,  by  the  divine  bleffing,  be  the  bell  bul- 
wark and  defence  again  ft  the  invafion  of  a  Popifk 
pretender,  with  an  innundation  of  Popiih  idolatry- 
and  fuperftition. 

May  the  Lord,  for  Chrill's  fake,  mercifully  inter- 
pofe  in  the  fovereignty  of  his  grace,  by  turning  us 
all  from  pur  evil  ways  to  himfelf :  for  if  this  awful 
judgment  break  in  upon  us,  all  that  is  valuable  to  us* 
as  men  and  Christians,  mufl,  and  will  of  courfe  be 
gone  ;  and  we  fhall  be  under  the  tremendous  marks 
of  the  Lord's  anger,  in  the  moil  difmal  circumftan- 
ces  of  any  nation  under  heaven. 

But  fince  we  yet  enjoy  the  ineflimahle  bleffing' 
of  the  Proteflant  religion,  and  live  under  the  bell 
modelled  government  in  the  known  world,  under  the 
moft  mild  admin iilrati on,  and  under  the  be.ft  of 
kings,  the  father  of  his  people,  whofe  declared  few  * 
timeiits  are,  that  he  looks  upon  the  happinefs  of  his 
fubje&s,  their  privileges  and  welfare,  as  infeparable 
from  the  dignity  of  his  crown  ;  we  ought  therefore,- 
from  all  principles  of  religion,  loyalty,  and  fel£inte- 
reft  itfelf,  to  be  excited  to  fet  about  reformation,  both 
in  pur  private  and  public  capacities;  and  that  in  a 
vigorous  manner,  under  the  divine  conduft,  all  ranktf 
aftlng  their  part,  according  to  the  different  fpherea 
wherein  Providence  hath  placed  them* 


to  Scotland  end  Ireland.  %y 

3.  W*tH  refpeft  to  difcipline,  it  may  be  confider- 
ed,  that  as  no  civil  fociety  can  fubfift  without  the  exe- 
cution of  laws,  fo  the  church  cannot  fubfift  without 
difcipline. 

The  church  01  the  Jews  had  their  difeipKne  ;  ou* 
Lor  j  Jefus  Chrift  has  instituted  difcipline  for  his 
church  under  the  New  Teilament,  and  prescribed 
rules  for  the  exercife  of  it.  The  primitive  church,  in 
the  firft  three  centuries,  obferved  a  ft  rift  exercife  of 
difcipline  1  and  other  reformed  churches  have  their 
difcipline  :  but  the  eftablimed  churcivof  England  has: 
properly  fpeaking,  no  difcipline  at  all. 

As  there  arc  about  ten  thoufand  parifh-es  in  Eng- 
land, of  thefe  but  a  very  few  only  have  the  -power  of 
chuung  their  own  paftors,  all  the  reft  have  reftors  or 
vicars  intruded  upon  them  ;  and,  whether  they  will  or 
not,  are  committed  to  the  care  of  a  Prefbyter  cho~ 
itr\  by  a  ftranger.  The  right  of  patronage  is  bought 
and  fold.  Ignorant  men,  if  they  are  but  rich,,  often 
get  the  beft  benefices  :  and,  when  they  have  got  the 
livings,  they  are  not  bound  to  take  care  of  the  flock 
themfelves  ;  but  they  may  leave  it  to  any  ferry  curate 
who  will  do  it  cheapeft.  Yea,  fome times  a  minifter 
will  have  the  benefices  of  two  or  three  parifhes,  who 
will  not  take  the  paftoral  care  of  one, 

An  aftion  lies  againft  the  minifter,  who  mall  re* 
fufe  the  facrament  to  fuch  whom  he  knows  to  be 
wicked  men,  and  every  way  unqualified, 

Presbyters,  though  they  are  not  thought  worthy 
to  be  judges  of  offences  committed  which  are  cenfu- 
rablerytt  arc  obliged  to  pubiifh,    in  their  congrega- 
tions, the  lay   chancellor's  fentences  ef  excommuni*- 
H  z 


$8  EngLnd's  Alarm  \  direfled  qlfo 

<a*ion ;  which  they  are  bound  with  an  implicit  faith 
to  take  for  good,  and  as  fuch  to  publiih  them  to  the 
jeogk. 

And  a  com  mutation  of  penance  is  admitted,  tin- 
inown  to  the  leviptures,  and  to  the  primitive  church,, 
which  all  fober  men  bhiih  at  ;  whereby  perfons  of  a. 
fuperier  rank,  whefe  honour  (as  they  imagine)  would: 
differ  by  a  public  pcnai.ee,  are  allowed  to  rnnfom 
themf elves'  from  the  reproach  of  it  by  a  ium  of  mo- 
sey, for  being  bellowed  on  the  poor,  or  the  buildings 
ci  ihe  church*  But  this  is  a  method  difhonouring  to 
God,  and  a  repror.ch  to  our  holy  religion  ;  a  method 
which  is  no  way  puthcrifed  in  the  holy  fcriptures  for 
ualrung  the  poor,  or  fupporting  the  worihip  of 
£  ;  A  ;  but  the  quite  contrary  is  declared  by  them* 
Should  we  not  then  bemoan  the  cafe  of  many  fouls, 
ivhorn  we  fee  every  day  running  headlong  to  all  de- 
ihuctien  ar.d  perdition,,  for  want  of  that  difcipline 
which  the  Leva  Cfcrjft  hath  Inftituted  !  And  there- 
for (.as  the  church  in  the  liturgy  dcth  upon  Afh- 
Wedtiefday  "pr-ay  or.ee  a-year)  we  defire  to  be  helped 
to  pray  every  day,  that  "  godly  difcipline  may  be 
««  reftored." 

4.  As  to  the  fupremacy,  it  may  be  obferved,  that 
it  is  abfolutely  inconfificnt  with  the  word  of  God, 
being  fubverfive  of  the  order  and  government  of 
Ghriii's  infiitutiom  For  (Thrift  himfeif  is  the  alone 
Kb  g  and  Head  of  his  church,  which  is  his  body  my- 
fiical,  Eph.  i.  22.  2.3.  ;  and  the  Father  has  fet  him  as 
King  upon,  mount  Zion,.the  hill  of  hishohnefs,  Pfal. 

a.  e. 

The  church  can  have  no  vifibie  head  upfon  the 
earth.     The  ?ope   qannot   be  f o  ;   fpr  E'eter;  from 


tG  Scotland r>nd  Ireland.   -  &9 

whom  he  pretends  to  derive  his  power,  never  had  Oi' 
claimed  fuch  a  prerogative  ;-,ahd'it  is  plain  that  the 
keys  were  given  to  church- crli cers  in  collegia.  Pa* 
ftors,  or  the  elders  that  labour  in  the  word  and  doc- 
trine^ being  the  higheit  officers  of  the  Christian 
church  which  are  mentioned  in  the  feriptures  ;  and. a 
parity  of.  power  and  authority,  honour  and  dignity, 
being  lodged  in  them,  it  is  very  manifeft,  that  they 
can  have  no  vifible  ecclefigftical  head.  And  to  make 
the  civil  magiftrate  the  head  of  the  church,  were  to 
overthrow  the  kingdom  of  Chrift,  by  making  its  ad- 
rniriiftration  wholly  carnal  ana  earthly  ;  whereas  thp 
•kingdom  of  Chrift  is  fpiritual,  and  not  of  this  world  : 
yea,  it  were  to  fuppofe  the  church  to  be  a  moniter  ; 
feeing  a  fpiritual  body  with  an  earthly,  head,  mult  be 
fuch,  in  the  nature  of  the  thing.  * 

Christ  alone  is  the  King  and  Head  of  his  church, 
kis  fpiritual  kingdom.  It  was  intimated  in  the  very. 
fcrfi  prornife,  that  the  Mciiiah  was  to  bear  rule.  Ba- 
laam faw  the  liar  of  Jacob  with  a  fceptre  for  govern- 
ment. And,  according  to  Jacob's  prophecy,  Judp/h 
.was  to  enjoy  the  fceptre  and  lawgiver  till  Sail  oh 
came  ;  to  whom  the  gathering  of  the  people  mould- 
be.  His  kingdom  was  more  fully  revealed  to  David 
-and  the  prophets.  Upon  his  birth,  he  h  p;oclainvd 
44  Chrift  the  Lord, ?>  Luke  ii.  it,  And  the  wife 
men,  who. had  "  feen  his  ^:lar  in  the  eafl,"  and  came 
to  worfhip  him,  propofed  this  que  ft  ion  to  the  fanhe- 
drirn,  '*  Where  is  he  that  is  born  King  of  the  Jews? 
>4  for  we  have  feen  his  itar  in  the  ea'r,  and  arc  eorrjte 
l<  to  worfiiip  him/5  Matth.  ii.i.  2.  tfc. 

Our  Lord  Jefus  Chrift,  as  the  true  God  and  Crea* 
tcr  of  the  world,  is  King  and  Lord  of  the  fame,- 
fey  an  original    underived  right;  and- fo.-hje  hath ;thc 

Hi 


90  £ngkndrs  Alarm ;  difeEl&}  alp 

■  fapreme  .power -over  it.T  -This  is  the  eSTentiai  king- 
dom, common  to  the  three  perfons  of  the  Godhead, 
the   Father,  the  Son,  and   the  Holy    Ghofti      He 

■has  like  wife  a  mediatory  kingdom,  which  he  holds 
of  h's  Father,  by  the  tenor  of  the  covenant  of 
grace;  as  is  declared,  If.  ix^  6.  B-fal.  ii.  6.  Eph. 
iv.   S.    ii.   12.    and  i.  21. — 23*      And   the  higheft 

.  order  of  created  beings  were  no  more  fit  to  bear 
this  oiftee,  than  to  produce  another  world  out  of 
nothing.  For  c.s  in  the  adminiiiration  of  this  king- 
dom,, the  immortal  fouls  of  men  were  to  be  the  fub- 
jedts  of  this  government  ;  fo  the  choiceil  bkliings  of 

.  the  new  covenant  were  to  be  difpofed  of  ajid bellow*- 
e.c  :•)  1  im  freely.. 

In   fubferviency   to  this  mediatory  kingdom,  the 

v  \kmgdom  of  Providence  throughout  the  world  was 
like  wife-  committed  to  him  ;  fo  that  he  rules  not  only 
ever  his  willing  Hibj^cts,  but  alfo  in  the  midil  ©f  his 

,  .enemies-.:  ■"  I  .they  loveth  the  Son,  and  hath 

fi  given  all  thing?  into  his  hand,"  John  ii?.  Jfy — But 
in    a   fpeciai    manner,   he   is    King- and  Head  of  his 

.  church,  Eph.  ii.  to,  £>V*  and  ■  iv;  8.  M.  12..  As 
f u vh 3  h e  in i t i t vi t e ?  a  1  i  or d i n an c cf ,  it n ds  o u t  al  1  ch u r c !> 

-  yittcers,  and  furniihes  them  with  all  neceffary  gifts 
for  the  work  of  the.  miniilry.  Ik  is  not  only  an  head 
ci   influences  to    his   church,   but   alfo  he  is  a  ruling 

.<  a^d  governing  head>..Epb.  v.  23,  24.      And  he  hath 

sr pointed  courts  of  judicature  for  the  government  of 

..,    both   fupreme.  and fubardinafce,  Acls 

,  xv.  1  Tim.  iv.  14,  ;  which  are  to  meet  and  proceed 
to  his.  name,  fj  has  promifed  to  be  in  the  mjdft 

oi  ciem  j  and   that    "  what  they  bind  on  earth,  (Ulb 

■  <♦ .  be.  bound  in  heaven.!* — 4- Wherefore-  ehnncetfers, . 
3   ^nd  .ethers  in   their  courts,  who  arc  perfect -laymen 

I   pd|  inverted  wkk  any;  eeckfiafticai  office  ibyCbiift.--.. 


1  to  Sett/and  and  Ireldhd.  ?<  -  $r 

.cannot  poffibly  have  the  power  of  excommunication* 

an&arjfoluticn. 

Christ  is-  the  alone  monarch  in  his  church  ;  and 
the  power  of  his  office -hearers  is  only  mini&erial.  Ke 
is  the  origin,  of  all'  church  power  and  authority  |\aH 
church- laws  are  enac&ed  by  him,— being  ordy  ex- 
plained, published,  and  declared  by  the  officers  of -hk 
houfe  :  aad  all  church -cenfu  res  are  difpenfed  in  his 
name.  As  King  of  Zion,  and -Head  of  his  church, 
he  difpenfeth  all  grace,  in  the  ufe  of  the  means  of  his. 

ewn  appointment; From  all  which  it  is  manifeft, 

that  the  civil  magistrate  cannot  be  the  fountain*  o»f 
ecclefiartical  authority  and  jurisdiction  :  and  therefore 
he  cannot,  according  to  any  rule  whatsoever,  derive 
an  ecciefiailical  power  to  others  ;  ner  cany  according 
to.  the  word,  commit  ths  judgment  of  ccclcfiaiikal 
matters  to  laymen. 

We  do  not  deny  the  civil  magi  (Irate  any  power 
which  the  holy  Scriptures  allow  to  him.  For  'as'Tiis- 
alEce  is  an  ordinance  of  God,  and  his  perfon  is'fig- 
nally.  impreSfed  with  a  Special  character  of  majeftic 
authority,  in  a  due  Subordination  to  him  who'  i«- 
Lord  over  all,  he  fbould  be  honoured,  Subjected  t  >, 
and  obeyed.  And  we  grant  that  the  Cbriftian  ma* 
giitrate,  according  to  his  external  power  in  ecclefm- 
itical  matters,  may  call  occafiorial  meetings  of  church- 
officers  to  reafon  and  debate  matters  before  him  ■;.-, 
that  he  may,_  pro  re  imta,  cenvocate  ecckfrafticalTy*- 
rvods  for  concluding  church  affairs,-  according  to  the 
'  feripture  ;  that,  for  his  own  information,  he  may  be 
!  prefcnt  in  thok  Synods,  ar>d,' according  to  his-difcre- 
tive- judgment,  gke  his  Sanction  to  Such  decrees  as  • 
are  agreeable  to  the  word  of  God" ;-^and  all  -this 
-  without-  inmngmg-  ttpbjfc  the  iiup&A&f&v&wt)  th$ 


$X  England 's   Alarm  \  di reeled  a  fi 

.church,  in' ordinary  cafes,  to  indi&  her  own  timet 
places  of  meeting,  as  occafion  or  neceffity  Tnall  re- 
quire :  that  all  ecekfiarlical  perfons  are  fubjected  to- 
his  authority  and  jnrifdi&ion  in  all  civil  matters  * 
that,  in  csfe  of  negligence,  he  may  command  all,  and 
even  miniflers,  to  perform  their  refpe£Uve  duties  ;  and 
that  he  has  a  power,  objectively  ecclefiaftical,  about 
church- affairs  ;  though  he  has  not  a  power  formal- 
ly ecclefiaftical,  whereby  he  may  exercife  acts  purely 
fpiritiKii,  and  proper  to  church- officers. 

For  Jefus  Chriil;,  the  Son  of  God,  our  Saviour,. 
Sas  a  kingdom  diftincY  from  the  kingdoms  of  this 
world ;  ecclefiaftical  power  being  derived  from  Chriil 
as  Mediator,  but  civil  power  and  authority  from  God 
as  Creator.  Eccleiiaitical  jurifdi&ion  leans  entirely 
vpon  revealed  religion,  while  civil  government  is  ori- 
ginally founded  upon  the  light  and  law  of  npture  ;— 
but  is  fupportcd,  directed,  and  authorifed  likewifeby 
the  written  word,  where  the  light  of  the  gofpel  doth 
fiiine.  Civil  government  is  common  to  all  men,  as 
men  ;  the  other  is  peculiar  to  thofe  who  profefs  the 
true  God.  The  form  of  the  one  may  be  monarchi- 
cal, the  other  not ;  the  object  of  the  cne  is  civil,  the 
other  is  fniritual  ;  the  nature  of  the  one,  and  manner 
©f  exerciiing  its  power,  is  magifterial,  the  other  mi* 
nifterial  :  the  acts  and  fentences  of  the  one  are  cor- 
poral, the  other  fpivitual.  The  immediate  rule  of 
cxercifmg  the  one  is  the  laws  of  the  land  ;  but  the 
rnle  of  the  ether  is  the  word  of  God,  and  ecclefiafti* 
cal  ecr.flitutions  agreeable  thereto.  The  one  is  per- 
formed in  the  name  of  the  fupreme  magiftrate,  the  o- 
thti  in  the  name  of  jefus  Chvift.  The  immediate 
end  of  the  one  is  the  good  of  the  commonwealth  ;  of 
$be  other,  the  good  of  iawacgrtal  fouls.  And  thefe 
governments,  though  qiftinft  and  collateral,,  being  04. 


to  Scotland  and  Ireland.  93. 

different  kinds,  are  not  inconfifttnt  one  with  another  j 
and  being  both  God's  ordinances,  they  are  not  pre- 
judicial the  one  to  the  other,  but  corroborate  and 
flrengthen  one  Mother.  Any  oppofiticn  which  at 
any  time  appears  of  the  one  to  the  other,  muft  be  a- 
fcribed  to  our  corruptions,  and  not  to  God's  initkuH- 
tions,  which  are  aU  moil  holy  and  wife. 

As  the  kingdom  cf  01:  r  Lord  Jefus  Chrift  ie 
:*ot  of  this  world,  and  as  he  himfeif  has  inftituted 
all  ordinances  to  be  obierved  in  his  church  ;  fo  e- 
very  ordinance  that  hath  not  his  inftitution,  is  fu- 
perftitious,.  impeaching  his  wifdorn  and  care  for  his 
church.  Of  this  fort  are  all  the  inventions  of  men 
in  the  worihip  of  God,  which  prevail  among  thofe  of 
the  hierarchy:  and  of  the  fame  fort  are  all  the  faper- 
ftitions  impofed  upon  the  world,  by  the  idolatrous 
church  of  Rome  ;  fuch  as  the  worihipping  of  the 
images  of  Chrift  and  of  the  faints  ;  their  idolatrous 
mafs  and  abfurd  iranfabftantiation ;  their  dclufion  of 
purgatory  and  indulgences;  their  fictitious  facra- 
mentis  their  efficacy  from  the  work  itfelf  performed; 
together  with  innumerable  other  corruptions  a/id  ad- 
ditions to  the  inftitutions  of  jefus  Chrift,  condemned 
by  the  word  of  God. 

Pop  ry  began  with  additions  to  ChrifVs  infti- 
tv/'ons  ;  and  then  proceeded  to  act  in  a  direct  con- 
tradiction to  the  word  cf  God  ;  particular!)-,  by 
making  images  or  reprtfentations  cf  God,  of  the 
Trinity,  aad  of  Chrift, —  in  a  direct,  contradiction  td 
the  fecund  commandment  ;  by  which  we  are  exprefs- 
ly  prohibited,  not  only  to  worfnip,  but  fo  much  as 
to  make  or  have  any  likenefs  or  vifible  rtprefentation 
©f  the  object  of  our  wcrihip.  Neither  angels  nor 
uaeo,   iact  even  all  the.  tribe  of  created  beings,   c:u* 


04  &  gland's  Ahrtn ;  directed  alf* 

poffiWy*.  itfith- their  utmoft  art,  draw  any ' viii'bTe  r«- 
|>refentatiori  of  him  who  is  invifihle,  Heb.  xi.  27.; 
«ff  God,  who  is  a  Spirit, — in  and  of  himfelf  infinite 
in  being,  bleffednefs,  glory,  and  perfection,  John 
iv.  24.:  nor  can  they  frame  the  fainted  emblem  ©f 
the  great  Gcd  our  Saviour,  "  who  is  the  blefTed  and 
f<  ©nly  Potentate,  the  King  of  kings,  and  Lord  of 
"  lords ;  who  only  hath  immortality,  dwelling  in 
u  the  light  which  no  man  can  approach  unto,  whom 
M  no  man  hath  feen,  nor  can  fee  ;  to  whom  be  ho- 
•f  nour  and  power  everlafiing.  Amen,"  1  Tim.  vi. 
15.  16.  Who  then,  without  denying  himfelf  to  be 
a  reafonable  creature,  can  pofiibly  pretend  to  draw 
a  vifible  reprefentation  of  the  Lord  Jefus  Chrift  ; 
who  only  hath  immortality  by  an  original  nnderived 
right, — who  is  the  fountain  of  all  being  and  perfec- 
tion, as  one  God  with  the  Father  and  the  Holy 
©hoft  ?  of  him,  who  dwellcth  in  that  light  of  ir fi- 
nite perfection  and  ineffable  glory,  to  which  no 
created  being  can  approach  ?  of  him,  whom  no 
man  hath  feen,  nor  can  fee  ?  And  feeing  it  is  im- 
pofiible  for  men  to  make  any  vifible  reprefenta- 
tion of  the  Lord  Jefus  Chrift,  in  his  perfon,  as  Em- 
manuel, God  with  us,  it  is  abfurd  for  them  to 
pretend  to  make  any  reprefentation  of  his  hu- 
man nature  apart, — feeing  it  fubfifts  in  the  perfon 
©f  the  Son  of  God,  and  no  where  elfe,  and  never  did 
nor, (hall  otherwife  fubfifl :  fo  that  men  by  fuch  a  re- 
prefentation of  him,  do  not  reprefent  the  Lord  jefus 
Chrift,  but  an  idol  of  their  own  depraved  imagina- 
tion. Chrift,  in  his  humas  nature,  is  now  glorified  ; 
and  we  cannot  have  any  conception  of  the  glory, 
in  which  that  humanity  which  he  affumed  d©th  now 
fiiine.  Let  us  therefore  beware  of  all  carnal  imagi- 
nations abuut  the  great  God  our  Saviour  ;  but  let 


to  Scotland  a*:d  Ireland.       •  £| 

ns  think  of  him  as  a  divine  perfon,  according  to  the, 
defcriptiou  he  gives  of  himfelf  in  his  word. 

An;  our  .Lord  JjejTuJ  Ghrifl  hath  not  only  inftir*u*: 
ted  all  'h>.  oidi  .auces  of  his  kingdom,  for  bringing 
&inei  J\y   into  the  covenant  of  grace,    and 

for  coiifinaiiig  thefe.  that  are  in  it  ;  but  he  likewife 
rules  and  governs  his  true : loyal  fubj eel: s,  the  govern- 
ment being  upon  his  (houlders  :  and  he  not  only  gives 
the  laws  of  his  kingdom  externally  in  the  word,  but 
he  writes  them  in  their  hearts.  He  fuhdues  therri 
to  himfelf  in  the  day  of  his  power,  and  preferves' 
them  to  his  heavenly  kingdom  ;  he  refrefhes  their 
fouls  with  the.  manifeftations  of  his  favour  and  love, 
in  the  way  of  duty  ;  and  he  corrects  them,  when  they 
fjrfake  the  rule  of  his  word.  He  protects  and  de- 
fends them  from  the  attacks  and  infults  of  their  ene* 
mies,  he  will,  in  due  time,  give  them  the  viftory, 
and  will  put  them  into  full  pofTeflion  of  the  king- 
dom, prepared  for  them  before  the  foundation  of  the  ■ 
world. 

The  higefl  heavens  are  the  magnificent  palace 
and  royal  refidence  of  this  great  King  ;  thoafands  of 
thoufands  minifter  unto  him,  and  ten  thoufand  times- 
ten  thoufand  ltand  before  him.  The  church  militant 
and  triumphant  do  adore  him,  while  all  the  hofts  of  ' 
angels  pay  homage  to  him,  and  bow  before  him* 
And  feeing  he  is  our  Lord,  let  us  worfhip  him* 
who  is  the  true  God  and  eternal  life,  the  King  of 
Zion,  and  the  Governor  among  the  nations. 

We  now  eenclude  thrs  difcourfe  with  an  exhor-  ' 
tation  to  all  ranks.—; — Let  us  all  be  exhorted  and  ■ 
excited  to  return  unte  the  Lord,  .in  the'  ex?rcffe  of  ' 
faith,  gofpel-repentance^  and  reformation ;  that  f©$ 


$6  EngUnd*s  Alarm  ,  direSkd  alfb 

in  the  fovereignty  of  God's  grace,  our  threat enel 
riiin  and  defolation  may  be  prevented. 

Thus  faith  the  Lord,  "  O  Ifrael,  return  unto  the 
**  Lord  thy  God,  for  thou  hail  fallen  by  thine  ini- 
**  quity.  Put  away  the  evil  of  your  doings  from  be* 
u  fore  mine  eyes  ;  ceafe  to  do  evi],  learn  to  do  well. 
g(  If  ye  be  willing  and  obedient,  ye  fnall  eat  the  good 
*  of  the  land  ;  but  if  ye  refufe  and  rebel,  ye  (hall 
(t  be  devoured  with  the  fword  :  (for  the  mouth  of 
"  the  Lord  hath  fpoken  it.  Wherefore  repent,  and 
"  turn  yourfelves  from  all  your  tranfgreflions  ;  fo  ini- 
—  quity  (hall  not  be  your  ruin,"  Hof.  xiv.  I*  If.  u 
1 6.  17.  19.  2o.  Ezck.  xviii.  30. 

u  Repent,  and  believe  the  goipel ;  for  the  pro- 
*<  mife  is  unto  you  and  to  your  children,  and  to  til 
"'that  are  afar  off,  even  as  many  as  the  Lord  our 
"  God  (hail  call."  The  promife  is,  "  For  mine  bo- 
s' ly  name's  fake,"  my  name,  as  it  is  manifefted  and 
glorified  in  Chrift,  "  ye  fnall  be  my  people,  and  I 
"  will  be  your  God."  The  promife  is  to  you  ;  it  is 
fpoken  to  you  ;  though  many  of  you  have  never  yet* 
by  faith,  heard  the  heavenly  and  divine  Voice  of  the 
infinite  Speaker.  The  promife  is  left  to  you,  to  be 
believed  and  trufted  to.  "  Take  heed  therefore,  fee- 
u  ing  there  is  a  promife  left  us  of  entering  into  his 
*<  reft,  left  any  of  you  mould  feemto  come  ihortof  it 
"  by  unbelief."  We  publifh  therecord  of  God*  to  be 
believed  and  appropriated  by  the  particular  applica- 
tion of  faith, that  Ged  giveth  to  you  eternal  life  ; 

and  this  life  is  in  his  Son  :  that  to  you  the  Son  of 
God  "  is  given,  whofe  riame  is  Wonderful,  Coun- 
«  fellor,  The  Mighty  God,  The  Everlafting  Father, 
*'  and,  The  Prince  of  Peace  :"  that  "  to  you  is  bcrn 
**  in  the  city  erf  David*  a  Saviour*  which  is  Chrift 


'    te  Scotland' and  Ireland.  $J 

"the  Lord;"  and  that  to  you,  who  arc  loft:  and 
periming  Tinners  of  Adam's  family,  "  is  the  word 
«  of  this  falvation  fent."  Chriil  is  given  to  you 
'for  your  Saviour  :  he  ftands  at  the  door  and  knocks, 
for  faith's  accefs  to  your  fouls.  He  offers  himfelf  to 
you,  and  to  everyone  of  you,  as  "  the  Saviour  of 
***  the  world,"  as  able  and  willing  to  fave  you  from 
your  fins. 

Make  haite  then,  and  receive  him  joyfully;  for 
this  day  is' Salvation  come  to  your  houfe  ;'this  day  is 
falvaiion*come  to  your  foul,   even  the  God  of  falva- 
tion.    Thus  faith  the  Lord,    "   Other  fheep  I  have 
'•'  which  are  not  of  this  fold  :  them  alfol  mull  bring, 
'*  and  they  fhall  hear  my  voice.     Unto  you,  O  men, 
"  I  call ;  and  my  voice  is  to  the  fons  of  men.      I  am 
ie  Lord  thy  God  5  thou  (halt  have  no  other  gods 
:*foremt•,',  Luke  xix.  5.  6.  9.   John  x.  16.  Prov. 
4.   Erod.  xx.  2.  3. 

Why  then  do  ye  ftand  at  a  diftance  from  Chrift* 
feeing  he  calleth  you  to  come  to  him,  and  offereth 
kimfelf,  with  all  his  fulnefs  of  grace,  to  you  ?  Is  it 
beca'ufe  ye  are  guilty  "finners  ?  Then  he  publifhes  his 
indemnity  to  you  :  "  I,  even  I  am  he  that  blotteth 
"  out  your  tranfgreflions,  for  mine  own  fake."  Is  it 
bccaufe  ye  are  morally  polluted  by  fin,  under  a  bur* 
den  of  guilt  and  filthinefs,  binding  you  over  to  the 
avenging  wrath  of  God  ?  Thus  faith  the  Lord  of 
holts  to  you, — "  Then  will  I  fprinkle  clean  water 
"  upon  you,  and  ye  mail  be  clean  :  from  all  your 
"  filthinefs,  and  from  all  your  idols  will  I  cleanfe 
"  you."  Is  it  becaufe  ye  have  the  old  unrenewed 
heart  ftanding  in  your  way  ?  Thus  faith  the  Lord 
of  holts,— "  A  new  heart  alfo  will  I  give  you,  and  a 
"  new  fpirit  will  I  put  within  you."  Are  ye  ob- 
Vou  II  f 


ft      ,    . ;   Mngl&ncts  AUrm  ;  direftedvljo 

jecting  that  ye  have'an  hard  impenitent  heart,  aflfi 
cannot  be  afiecled  for  all  your  fins,  though  they  axe 
innumerable,  and  accompanied  with  great  aggrava- 
tions ?  Thus  faith  the  Lord, — -"  I  will  take  away 
H  the  ftony  heart  out  of  your  fleflij  and  I  will  give  yo.u 
"  an  heart  of  flefhk"  Are  ye  objecting  that  his  law 
is  an  holy 'lav/,  and  ye  have  linholy  hearts  ;  and 
though  ye  would  efTay  to  receive  Chrift,  by  believing 
upon  him,  ye  will  never  be  able  to  walk  in  his  ft&- 
t-utes,  and-"keep  hisjudgments"?  Thus  faith  the  Lord 
«f  hofls,  "  I  will  pu$  my  Spirit  within  you,  and 
"  caufe  you  to  walk  in  my.ftatutes,  and  ye  mall  keep 
'  *•<  my  judgments,  and  do  them."  Again,  Are  ye 
•  objecting  that  your  fins  are  not  like  the  fins  of  o- 
'  thers,  they  are  fo  great  and  fo  highly  aggravated? 
/Tills  faith  the  Lord, — "Though  your  iins  be  a# 
"  fcarlet,  they  fhall  be  as  white  as  fnow  ;  though 
".  they  be  red  like  crinifon,  they  fhall  be  as  wool." 

Look  to  a  promifing  God,  that  he  may  help  your 
relief,  and  may  work  in  you  the  work  of  faith 
with  power  ;  for  he  has  faid,  i(  Your  God  will  come 
if  and  fave  you.  Then  the  eyes  of  the  blind  mail 
".  be  opened,  and  the  ears  of  the  deaf  fhall  be  un- 
'**  flopped*  Then  (hall  the  lame  man  leap  as  an  hart, 
'"-  and  the  tongue  of  the  dumb  fing  :  for  in  the  wil- 
'•4  dernefs  fhall  waters  break  out,  and  ftreams  in  the 
<•  defart. — -They  fhall  fee  the  glory  of  the  Lord, 
*;  and  the  excellency  of  our  God,"  If.  xxxv.  2.  4. 
5.6.  And  depending  upon  him,  who  maketh  the 
ckaf  to  hear  fpiritually,  efTay  a  complying  with  his* 
call  of  grace  :  "  Incline  your  ear,"  faith  he,  "  ancf 
«  come  unto  mej  hear,  and  your  foul  fhall  live.*' 
Hear  in  the  ftrength  of  grace  :  efTay  to  mingle  faith.-, 
with  God's  word  of  promife,  faying,  "  I  will  be-. 
»the  thee  unto  me  far  ever  \  vca,  I  will  betroth* 


H  Scotland  ar.  d  L-ela mt*  g ^ 

r 
ff  thee  unto  me  in   righteoufnefej  and  in  judgment, 

h  and  in  lovin.g-kmdnefs,  and  in  mercies  :   I   will  c* 

M  ven    betrothe  thee    unto  me  in  faithfulnefs  ;    and 

«1  thou  malt  knew  the  Lord.''     And,   *  Thou  malt 

w  call  me  Ishj,  my  hufcand  ;  and   (bait  call   me   n<s> 

*  more  Baali,"  If.  lv.  3.   Hof.  ii.  16.  19/  20. 

L^t  every  one  l)e  exhorted  to  repentance,  and 
perfonal  reformation.  "  Let  the  wicked  foriake  his 
4i  way,  and  .the  unrighteous  man  his  thoughts  ;  and 
iX  3et  him  return  unto  the  Lord,  and  lie  will  have 
i%  mercy  upon  him,'-  Let  each  man  repent  of  his 
wickednefs,  faying,  M  What  have  I  dene  ¥f  Let  us 
fee  humbled  deeply  before  God,  for  the  evil  we  have 
done  ;  and  put  away  the  evil  of  our  doings.  Let 
as  not  only  put  away  and  refrain  from  the  grofs  aas 
of  fin,  which  are  odious  to  all  former- thinking  men  ; 
but  let  us  mortify,  through  the  grace  of  the  divine 
Spirit,  the  inward  habits  and  inclination  to  iin> 
which  are  abominable  in  the  fight  of  God  :  and, 
for  that  end,  let  us  improve  the  promifes  of  heart- 
renovation  :  Ezek.  xviii.  31.  32.  and  xxxvi.  ?6  ; 
"  Make  you  a  new  heart,  and  a  new  fpirit  ;  for, 
"  why  will  ye  die,  O  houfe  of  Ifrael  ;"  Attempt*' 
at  reformation  mud  be  made  in  a  v/ay  of  locking  to 
the  Lord  for  regeneration  and  heart-  renovation  ; 
for,  "  a  corrupt  tree  cannot  bring  forth  good  fruit. " 
Without  the  new  nature,  men  are  fpiritually  dzzd, 
and  will  die  eternally  :  «  Make  you  a  new  heart ; 
"  for  why  will  ye  die,  O  houfe  of  Ifrael  ?!  The 
precept  thus  cometh  to  us,  for  engaging  1:3  to  be- 
take ourfelves  to  the  grace  of  God,  exhibited  to  us 
in  the  promife  :  "  A  new  heart  alfo  will  I  give  you, 
"  and  a  new  fpirit  will  I  put  within  you." 

And. let  ail  invefled  with   power  and  autkc:. 

i  z 


jco  EnghntFs  Alarm \  direflti,  alfo, 

wfe  their  utmcft  endeavours  for  public  and  national-" 

reformation. Kiogs,  princes,   nobles,  great  men, 

und  judges  of  the  eavth,  are  called  to  pay  homage  to 
(Jhriir.,  in  their  endeavours  after  national  reformation  ; 
and  in  perfonal  reforr  atian,  to  be  good  examples  to 
tc  all  their  inferiors;  M  Fraife  the  Lord,  kings  of  the 
"  earth,  and  all  people;  princes,  and  all  judges  of  the 
"  earth.  Let  them  praife  the  name  of  the  Lord  :  for 
H  his  name  z}cp:2  is  excellent  ;.his  glory  is  above  the 
H  earth  and  heaven,"  Ifai.  cxlviii.  7.  II.  13. 

They  ought  to  praife  him,  by  believing,  in  him  ; 
putting  their  1 1  uft  and  confidence  in  him,  who.  is  the 
confidence  of  all  the  ends  of  the  earth,  and  of  them 
that  are  ?hr  off  upon  the  fea  :  to  praife  him,  by  e- 
fteeming  and  loving  him  above  all  perfons  and  things; 
by  making  his  glory  and  honour  their  end  in  all  their 
a£licns  j  by  making  his  word. their  rule  ;  by.  taking 
care,  that  every  tiling  in,  the  hpufe  of  the.  God  of 
heaven  be  done  according  to  the  will  of  the  God  of 
heaven  ;  by  putting  their  hand  to  reformation- work, 
efpeeially  in  times  of  univerfal  corruption  and  de- 
formation j—  and  fubordinating  all  their  concerns  to 
the  glory  of  God,  and  the  advancement  of  the  king-, 
dom  of  the  Lord  Jefus  Chrift,  which  is  ,M  not  of  this 
"  world," 

It  is  the  Lord  that  "  fe'tteth  up  kings  ;"  and  it  is . 
he  that  "  giveth  faivation  unto  kings  ;"  and  his  ntford 
is  to  be  the  rule  in  their  adminirlration.  in  their  king- 
dome,  Dan.  ii.  21.  Pfal.  cxliv.  10.  Dent.  xvii.  18.  19. 
And  as  they  muft  al]  "die  like  men.;5'  io  they  mufi 
give  aa  account  of  themfelves  to,  God  about  all  that 
they  have  done  in  the  body,— as  well  as  tbofe  who 
raovc  in  a  lower  fphere  of  aclion.  To  great  men 
much,  is  given,  and  of  them  the  more  will  be  requi- 


to  Scotland  and  Irelani.  lol 

r?d.     They  mud  not  only  anfwer  for  their  perfonal 
fins,  but  for  the  fins  of  their  high  rank  and  character ; 
wherein  they  have  negledled  means  for  general  rq|i 
mation  ;   having  involved  themfelves    in  iinful   c: 
phances,  with  the  corruptions  of  the  times,  and  have  . 
been  a'fnare  to  others  that  way. 

Antd  even  thofe-^ra  the  loweft  circumflances  of  life 
are  called  upon  to  contribute  their  endeavours  for  re- 
formation. The  mea-nef!  fub)£&  ought  to  be  exer- 
cifed  about  perfonal  reformation:  and  if,  through 
grace,  he  himfclf  is  reformed,  general  reformation  is 
fo  far  begun,  that  one  is  reformed,  a\id  has  returned 
te  the  Lord.  He  may,  under  the  influence  of  the 
Spirit  of  God,  lament  after  the  Lord, — and  make 
"confeflion  to  the  Lord  God  of  our  fathers  of  his  own  . 
fins,  and  of  the  fins  of  thefe  lands ;  pouring  out  his 
heart  daily  to  the  -Lord,  that  he  may  arife,  and  have 
mercy  upon  Zion,  that  live  time  to  favour  her  may 
come;  that  lie  may  pour  oat  his  Spirit  upon  our  So- 
vereign King  George  and  the  royal  family,  with  the 
peers  and  great  men  of  the  kingdom  ;  that  he  may 
humble  them  for  their  perfonal  fins,  and  their  accef- 
fioti  to  the  public  fins,  and  corruptions  of  thefe  lands  : 
that  the  Lord  may  turn  their  hearts  to  himfeifj  in- 
cline them  to  fet  about  a  work  of  reformation,  and 
clifpofe  them  to  favour  his  righteous  caufe,  WithoiK 
this,  armies  and  navies  will  not  be  a  defence  to  us?  in  ■ 
the  day  of  the  Lord's  wrath  and  controversy  with  us* 

Let    us  truft.  in  the  great  Interceffor  within-  the  ; 
*aih    "  The  angel  of  the  Lord  anfwered    and   faid, 
"  O  Lord  of  hoftt,   how  long  wilt  thou   not  hav'f 
c<  mercy  on  Jerufakm,   and  on  the  cities  of  Judahy  T 
"  again:!  wkich  thou  haft  had  indignation  thefe  three-,  ■ 
"•{core  and  ten  years  ?    And  the  Lord  anfwered  -the: 

1 * ; 


:oi.        Enghni 's  Alarm ;  directed  alfo 
u  angel,"  (Chriil  the  angel  of  the  covenant),  "  with* 
"  good  words,  and  comfortable  words :    Thus  kith 
"  the  Lord,  I  am  returned' to  Jerufalem  with  mercies,"  T 
Zjech.  i,  12.  13.  16. 


Ezek.  vii.  2.  15.; 

Thus  falih  the  Lord  Cod  unto  the  land  9/  2f- 

racl,  An  end.     "The  end  is  come  upcn  the  four 

corners  cf  the  land. The  fword  is  without, 

and  the  fejiilcnce  and  the  famine  tuiihin.  He  that 
is  in  the  fe/d,  fhall  die  with  the  fuord  *  and  he 
thit  is  in  the  city ^  famine  and pejiik nee  f bail  de- 
vour k:m. 

■  [The  fifth  difcourie  on  this  fubjce~t,] 

THE  method  which  we  propofed  for ;difcQurfing 
this  fu.bj eel,  when  we  entered  upon  it,  was,  by* 
divine  aSItance,  1.  To  notice  a  few  of  the  figns: 
which  appear  in  our  days,  of  the  near  approach  of  a 
national  calamity  upon  thefe  lands.  2*  To  fpeak- 
a'  little  cf.the  awfulnefs  of  thefe  approaching  judg- 
ments. Though  we  can  by  no  means,  ma^ke  a  full 
enumeration  of  the  fins  and  abominations  of  thefe- 
times,  yet  having  given  an  hint  at  fome  of  them,. 
we  now  proceed,  as  directed. 

Secondly,  To  fpeak  a  little  of  the  awfulnefs  g£ 
thefe  approaching  judgments,  as  being  "  an  ekd,  the 
*'  end  that  is  come  upon  the  four  corners  of  the  land:'* 
when  "  he  that  is  in  the  field,  fhall  die  with  I 
•*  fword  ;  and  he  that  is  in  the  cky,  famine  and  pefli- 
«  lence  (hall  devour  him. "'    And, 

1.  The  awuilnefs  thereof  vtill  appear,,  if.  with  at- 


U  Scotland  and  Ireland  103-, 

tention  and  veneration,  we  cor,fider  the  infinitely  ho^ 
ly  and  righteous  Author  of  thofe  defolating  judgments 
which  are  approaching  upon  thefe  lands,  whofe  tref-. 
pafTes  are  grown  up  unto  the  heavens:  "  Thus  faith- 
"  the  Lord  God  unto  the  land  of  Ifrael,  An  enh,- 
#i  the  end  is  come  upon  the  four  corners  of  the  land,'* 

"  The  Lord  is  known  by  the  judgment  which  he 
•?  executeth,"  Pfal.  ix.  16.  And,  "  he  is  ftrong  that 
**  executeth  his  word  ;  for  the  day  of  the  Lord  is 
•*  great,  and  very  terrible  ;  and  who  can  abide  it  ?" 
Joel  ii.  II.  The  glory  of  God  is  manifested,- in  exe- 
cuting his  judgments  even  upon  the  Heathen  for 
their  fins;  and  ft  III  more  in  viiiting  the  iniquities  of 
a  profefling  peopte  upon  them,  whofe  tranfgreilions 
are  more  aggravated  in  his  fight.  Thus  the  Lord 
denounceth  his  judgment  againft  Gog  and  Magogs 
Ezck-  xxxixr  17.-  18.- — *•«  Speak  unto  every  feathered 
"fowl-,  and  to  every  hea  ft  of  the  field,— Gather 
!4  yourfelves  on  every  fide  to  my  facrifice  !— Ye  {hall 
*'■  eat  the  flefh  of  the  mighty,  and  drink  the  bleed 
#i  of  the  princes  of  the  earth."  And  he  fays,  verf< 
21. — "  I  will  fet  my  glory  among  the  Heathen,  and 
•'  all  the  Heathen  (hall  fee  my  judgment  that  I  have 
"executed,  and  my  hand  '  that  I  have  laid  upon 
"  them."  Thus  are  men  to  learn,  that  the  God  cf 
Ifrael  is  the  only  true  God  ;  glorious  in  holinefs,  aid 
Fearful  in  the  judgments  which  he  executeth  againfi 
the  fins  and  abominations  of  the  children  of  men. 

When  a  people  are  incorrigible,  or  refufe  to  be" re- 
formed by  lefTer  judgments,  the  Lord  takes  the  work 
in  hand  himfelf.rncre  immediately,  and  executes  his 
judgments  more  awfully  :  Hof.  v.  12.  13.  14,  He  had 
beefl  "  unto  Ephraim  as  a  moth,  and  to  the  houfe  of" 
"  Judah  r.s  rottennefs  y} -that  is?  he  had  iufitjftcd 


1*04'  England's  Alarm  ;  directed  a!/o 

Ifcfler  and  gradual  judgments,  correcting  them,  arid- 
bringing  them  down,  as  the  moth  in  cloth,  and  as  a- 
worm  -in  wood,  which  infenfrbly  wattes  and  deftroys : 
yet  they  were  not  reclaimed,  by  turning  to  the  Lord, 
but  fent  to  the  AiTyrian,  who  could  not  heal  them  of 
their  wound.     Upon  this  the    Lord  threatens  more 

terrible  judgments. "  I  will  be  unto  Ephraim  as 

*s  a  lion,  and  ai  a  young  lion  to  the  honfe  of  Judah. 
€i  I,  even  I,  will  tear  and  go  away  ;  I  will  take  away, 
«*  and  none  fnall  refcue  him." 

There  is  a  more  immediate  work  of  God  in  fome 
judgments  than  in  others.  "  I  will  be  unto  Ephraim  . 
"  as  a  lion;  I,  even  I,  will  tear  and  go  away." 
Though  we  have  been  vifittd  with  God's  leffer  judg-. 
ments,  and  have  found  ourfelves  going  down  the 
ftream,  and  th<at  we  are  behind-hand  in  our  affairs; 
yet,  like  Ephraim,  when  we  have  fecn  our  wound,  we 
have  not  fecn  our  fins,  which  are  the  caufe  of  it ;  nor  are 
cur  unbelieving  andtarnal  hearts  brought  to  acknow- 
ledge humbly  the  righteous  hand  of  God  in  cur  trou- 
bles ;  and  to  return  to  a  fmiting  God,  in  the  exercife. 
of  faith,  with  gofp  el  -repentance  and  reformation* 

And  becaufe  of  our  fins,  feeing  we  hold  faft  ini-- 
quit'yj  and  refufe  to  be  reformed, — the  "  Lord  cf 
•*  hofts  himfelf  doth  mufter  the  holt  of  the  battle ; 
*■  and,  in  righteoufnefs,:-he  doth  judge  nnd  make  war." 
He  produces  the  grounds  of  his  holy  controverfy 
with  us,  a  people  laden  with  iniquity  :  Hof.  v.  i. 
**  Hear  ye  this,  O  .  prieits;-  and  hearken,  ye  hcufe  of 
«*  Ifrael,'and  give  ye  ear,  O  houfe  of  the  king  ;  -for 
^judgment  is  toward  you,   becaufe  ye  have   been  a 

*  fnare  on  Mrzpah,  cmd'a  net  Sp read  .upon  Tabor.'* 
Verf.  4,   M  They  will  not  frame  their  doings,  to  turn  - 

*  unto  their  God*".  Verf  7.  "  They  hav€  dealt 
**  treachereufly  agalnft  thi  Lord."     Verf.  10.  "  The 


to  Scotland  and  Ireland,  toj* 

***pn nces.  of  Judah  were  like  them  that  remove  the 
*'■  bound  :  therefore  I  will  pour  out  my  wrath  upon 
*'  them  like  water.  Veif.  1 1.  *'  Ephvaim  is  oppreffed., 
''and  broken  in  judgment;  btcaufe  he  willingly 
"  walked  after  the  commandment." 

The  indictment  is  laid  aeainft  all  ranks  and  cfe- 

o 

grees  of  men  in  thefe  lands  ;  againft  rulers,  whether 
ecclefiaflical  or  civil, — and  againft  all  w-ho  ftand  in  a 
fubordination  to  them.  They  are  all  involved  in  the 
national  guilt,  and  they  may  all  expect  to  flare  in  the 
national  judgments.  Neither  the  dignity  of  the  great9 
nor  the  mearmefs  of  the,  multitude,  will  be  their  ex- 
emption. Jeroboam  and  his  fucceflbrs  corrupted  the 
worfhip  of  God,  contrary  to  the  vows  which  they 
were  under  to  the  Moft  High.:  and  they,  with  the 
priefts  and  the  great  men  in  the  kingdom,  were  a 
fnare  to  the  multitude, — by  their  edicts,  by  defend- 
ing and  patronifmg  the  corruptions  of  the  times,  and 
b_y  their  bad  example  :  yet  the  people  were  cut  off 
from  making  it  their  plea,  that  they  were  milled  by 
their  rulers.  No  fuch  plea  could  be  admitted,  but 
they  behoved  to  fhaFe  in  the  common  calamity  :  not 
only  becaufe  they  walked  after  the  commandment  of 
men,  in , opposition  to  the  commandment  of  God,  by 
a  blind, obedience  to  human  authority  ; — but  alfo  be- 
caufe they  walked  willingly  after  the  commandment* 
from  a  fecret  averfion  to  the  pure  worfhip  of  God, 
with  a  ftrong  bias  to  corrupt  worfhip  and  fuperftition. 
It  mud  be  an  awful  attack  upon  the  authority  of 
God,  and  all  his  .infinite  perfections,  -to  comply  with 
the  commandments  of  men  that  thwart  the  command- 
ments of  God*  Both  thofe  who  thus  command,  and.- 
thofe  who  obey,  ace  ripened  for,  the  d#y  of  Godjg 
viStaj^piw 


lo6  England's  Alarm;  direBedalfi 

And  the  indi&ment  is  fo  evidently  againft  us  In 
thefe  lands,  as  to  the  above,  and  other  particulars  in 
this  chapter,  that  they  may  run  who  read  it.  Let 
us  then  be  alarmed  with  the  warning  given  us  by  the 
Lord  himfelf :  "  Becaufe  I  will  do  this  unto  thee/* 
fcring  namtlefs  judgments  upon  thee,  "  prepare  to 
H  meet  thy  God,  O  Ifrael." 

2.  The  awfulnefs  of  thefe  approaching  judgments 
doth  appear,  from  the  moving  metaphorical  defcrip- 
tions  of  them  in  the  word  of  truth  :  "Now,  therefore, 
M  behold  the  Lord  bringeth  up  upon  them  the  waters 
M  of  the  river,  flrong  and  many,  even  the  king  of 
11  AfTyria,  and  all  his  glory  ;  and  he  mall  come  up 
U  over  all  his  channels,  and  go  over  all  his  banks," 
If.  viii.  7.  The  invafion  which  the  king  of  Afryria 
was  to  make  upon  Judah,  was  to  be  of  the  nature  of 
a  flood,  deluge,  or  irmu&dation  ;  and  therefore  mod 
dangerous,  terrible,  and  deftru&ive  to  the  inhabi- 
tants of  the  land.  In  the  extent  and  univerfaiity  of 
it,  it  was  to  pafs  through  the  whole  land  of  Judah  ; 
to  "  come  up  over  all  his  channels,  and  to  go  over 
"  all  his  banks  :"  and  fuch  a  flood  of  judgments  are. 
we  threatened  with  at  this  day. 

Again,  thefe  judgments  are  compared  to  a  fire  of 
the  Lord's  kindling  :  Ezek.  xx.  47. — M  Thus  faith 
"  the  Lord  God,  Behold,  I  will  tindle  a  fire  in 
fi  thee,  and  it  (hall  devour  every  g'seen  tree  in  thee, 
"  and  every  dry  tree  :  the  flaming  flame-  (hall  not  be 
«'  quenched,  and  .all  faces,,  from  the  fouth  to  the  north* 
c<  mail  be  burnt  therein."  All  thofe  judgments, 
which  mail  confume  both  city  and  country, .  are  fig- 
nified  by  this  fire.  It  will  be  a  fire  of  God's  own 
kindling  :  and  all  flefh  mail  fee,  by  the  cbfolations 
which  it  will  make^  and  by  confidering  the'  fins  of- 


U  Scotland  and  'Ireland.  \  o  7 

thele iauds  which  have  made  them  fewel  for  this  fir*, 
— ^-that  it  is  the  Lord  who  has  kindled  it,  verf.  48= 
as  a  j uft  avenger  of  his  own  v  injured  honour.  This 
conflagration  (hall  be  general  ;  all  orders  and  degrees 
of  men  fhall  be  devoured  by  it ;  young  and  old,  rich 
and  poorj  high  and  low :  "  it  fhall  devour  every 
"  green  tree^  and  every  dry  tree.'* 

These  judgments  are  likewife  compared  to  a  fur- 
nace :  Ezek.  xxii.  18.  22/  "  The  houfe  of  Ifrael  is 
V  to  me  become  drofs  ;  all  they  are  brafs*  and  tin, 
"andiron,  and  lead,  in  the  midit  of  the  furnace, 
"  As  filver  is  melted  in  the  midil  of  the  furnace,  fo 
"  (hall  ye  be  melted;  and  ye  fhall  know  that  I  th« 
•'  Lord  have  poured  out  my  fury  upon  you."  This 
generation  is  become  brafs  ;  impudent  in  their'wick- 
ednefs  :  they  are  brazen-faced,  and  cannot  blufn  at 
their  fin,  but  glory  in  their  fhame  :  they  are  as  iron 
for  obduration,  hardnefs  of  heart,  and  impenitency; 
and  as  lead,  fottim  and  ftupid,  pliable  to  evil ;  yet 
keavy,  and  not  moveable  to  any  thing  that  is  good* 
Thefe  different  forts  of  metal  mall  be  melted  by  a 
complication  of  judgments,  as  by  a  raging  fire  :  the 
various  forts  of  hnners  mail  be  melted  down  together* 
and. united  in  a  common  overthrow,  as  brafs  and  lead 
in  the  fame  furnace.  And  feeing  we  are  become 
drofs,  what  can  we  expect,  but  that  we  fhall  be  put 
away  and  confumed  ?  Pfal.  cxix.  1 19. 

These  judgments  are  likewife  called  the  Ci  days  ef 

u  vifitation  :"  "  The  days  of  viiitation  are  come  ;  the 

***  days  of  recompence  are  come  ;  Ifrael  fhall  know  it/' 

Hof.  ix.  7.   "  And  what  will  ye  do  in  the  day'of  vi- 

"  fitation,   and  in   the   defolation    which  (hall  come 

*  from  far  ?  To  tfvhom  will  ye  flee  for  help  ?  and  where 

*  will  ye  leave  your  glory  r"   If,  x.  3.     They  arexaH* 


to 8         England's  Alarm;  direfled alfo 

ed  "  the  day  of  the  Lord,"  Amos  v.  18.  and,  "  ftie 
•f  day  ofthe  Lord's  anger/'  Lam.  ii.  22.  **  In  th« 
*<  day  of  the  Lerd's  anger  none  efcaped  nor  remained* 
**  Thofe  that  I  have  fwaddled  and  brought  up,  hath 
u  mine  enemy  confumed." 

The  day  of  God'sjudgments  is  both  a  day  of  vi- 
Station,  in  which  mens  fins  will  be  inquired  into,  anrl 
brought  to  light ;  and  a  day  of  recompence,  in  which 
a  reward  will  be  given  to  every  man  according  to  his 
work.  This  day  of  vifitation  and  recompence  is  come, 
is  haftening  on  apace  ;  it  is  furc,  it  is  near,  as  if  it 
were  already  come  :  and,  when  it  is  come,  u  Iirael 
«* .{hall  know  it ;"  mall  be  made  to  knew  that  by  fad 
experience,  which  they  would  not  know  by  inilruc- 
tion,  nor  believe,  when  warned  of  its  approaching  to 
them.  And  this  day  h  come,  "  for  the  multitude  of 
"  their  iniquity, "  Hof.  ix.  7.  ;  which,  in  contempt 
of  the  divine  law,  they  perfitted  in  ;  and  "  for  their 
£i  great'- hatred"  of  {heffe  who  called  them  to  their 
duty,  and  warned  them  of  their  danger. 

And  this  day  of  vifitation  that  cometh,  is  called 
Ci  the  day  of  the  Lord's  anger,"  wherein  "  none  e- 
fc  fcaped,"  Lam.  ii.  22.  Such  a  day  we  may  expeft 
if  we  do  not  return  unto  the  Lord  ;  a  day  wherein 
-thefe  lands,  and  particularly  the  principal  cities,  (hall* 
like  Jerufalem,  be  made  a  perfect  flaughter-houfe,, 
and  ndne  (hall  efcape :  a  day  wherein  thefe  finful 
lands,  that  have  made  themfelves  like  to  Jerufalem  by 
their  abominations,  fhall  refemble  her  in  their  ruin 
and  defolation  ;  and  in  the  mournful  circumftances 
thereof,  as  defcribed  by  the  prophet  in  the  Lamen- 
tations, and  particularly  in  the  above  chapter,  verY. 
10.  £sV. :  a  day  wherein  the  eiders,  that  fat  upon  the 
throae6  of  Davidj  are  made  to  u  fit  upon  the  ground  3" 


to  Scci'ar.d and trelaheh.  \cj 

wherein  thofe  who  ufed  to  drefs  thearfdVea  richly, 
fcad  to  walk  with  "  iiretched- forth  necks/'  are  hum- 
bled ;  "  The  virgins  of  Jerufalem  hang  down  their 
"  heads  to  the  ground,"  and  they  are  made  to  know 
£orrow>  who  feemed  to  bid  defiance  to  it.  Multi- 
tudes perifh  by  famine  ;  the  children  die  for  hunger 
in  their  mothers  arms,  verf.  11*  12.  And  multitude* 
fail  by  the  fword,  which  devours  one,  as  well  as  ano- 
ther ;  the  enemy  fhall  fpare  no  character,  no  age  nor 
fex  ;  "  My  virgins  atod  my  young  men  are  fallen  by 
**  the  fword*"  vcvlV  21. 

These  difrnal  days  of  rifitatioii  are  haftening  a- 
J?ace  ;  for  the  Lord  *•'  will  vidt  the  iniquity  of  the  fa-' 
IJ  then  npon  the  children,  -into  the  third  and  fourth 
Si  generation, "  when  they  walk  in  the  fame  fleps  of 
fuperftitton  and  wickednefs  witS  thofe  who  were  their 
•  ors.      W  p,    devifmg   other   means   of 

worihlp  than  what  God  hath  appointed  in  his  word, 
with  the  innumerable  fins  and  abominations  of  thefe 
times,  are  the  jiift  caufes  of  God's  wrath  againfl 
thefe  lands  ;  and  are  evident  figns  that  the  day  of 
our  vifitation  is  nigh,  even  at  the  door,  Exod.  xx.  5. 

3.  The  awfahaefs  of  thefe  approaching  judgments 
may  appear,  from  their  being  defcribed  in  the  text, 
is  V  an  enp,"  "  The  end  come  upon  the  four  off- 
"  ners  of  the  land." The  national  calamity  ap- 
proaching, is  of  a  mod  lamentable  and  difmal  na- 
ture ;  it  is  an  end,  toward  which  all  the  impiety  and 
apoiiafy  of  thefe  lands  have  been  working,  as  means 
to  effect  it.  It  is  an  end,  a  national  ruin  and  dt- 
Amotion. 

The  "  end  is  come;"  it  is  near  at  hand,  at  the 
▼ery  door.     Thefe  lands  have  been  long  ripening  for 
Vol,  if.  K 


Pi  o  Exg  tant's  Aldrin  \ '  direfttd  dtfi 

It  ;  it  has  been  long  a-coming,  long  threatened,  lo^ 
deferred  ;  but  now  u  the  end  is  come*"  An  impe- 
Tfitent  people,  who  "hate  to  be  reformed,^  can  expefi: 
nothing  elfe," but  that  judgments,  ttHich  have  been 
long  put  off,  fhall  be  inflicted,  for  the  manifeflatid* 
ef  divine  juftiec,  of  God's  holinefs,  and  hatred  at  fin. 
Though  juft'ice  is  not*'  in  all  cafe  'execoted  a^ainft 
the  evil  works  of  wicked  men1  in'  this  life,  but  dtkt- 
red  to  the  awful  retribution  of  a  future  ftate ;  yet 
the  cafe  is  otherwife  with  nations  and  communities. 
!For  as  all  men  muft  appear  at  the  judgment-feat  .of 
Chrift,  To  they' will  not  appear  in  their  national  ca- 
'  pacities  ;  but  every  individual  for  themfelves*  to  be 
-  judged  according  to  what  they  have  dome  in  the  bo- 
dy. And  hence  it  is  that  God  do*th  now  chaftife 
nations  upon  this  earth  5  a6  is  evident  from  the  fcrip- 
ture-accounts  of  God's  judgments,  both  threatened 
and ' Inflicted,  even  upon  the  Heathen  nations,  when 
tliey  corrupted  themfelves,  and  their  wickedriefs  be- 
came great  upon  the  earth. 

And  we  may  fear  that  thefe  judgments  fhall  be  u- 
niverfal ;  for  "  the  end  is  come  upon  the. four  corners 
"  of  the  land.''  No  part  of  the  land  fhall  efcape, 
not  even  that  which  lies  moil  remote  ;  for  "  the  end 
•4  is  come  upon  the  four  corners  of  the  land;"  and  it 
is  the  "  end  of  all  fltfh.  Who  then  fhall  live,  when 
§i  the  Lord  doth  this  Vr 

And  the  national  calamity  fhall  be  inevitable. 
►None  of  thofe  marked  for  death,  (hall  efcape  ;  and 
4hofe  that  fall,  fhall  not  be  lamented.  Thefe  judg- 
ments (hall  bear  down  all  before  them,  without  re- 
medy, both  in  town  and  country.  Men  fhall  be  fafs 
mo  where;  for  "  he  that  is  in  the  field,  fhall  die  with  the 
"  fword  ;" — every   field  lhall  be  "  a  field  of  bleed  ; 


•    ♦    U  Scotland  and  Ireland.  .,  J » I 

t.     i 

*  and  he  that  is  in  the  city,"  (hall  not  find  prcte&ioa 
there  ;  but  "  famine  and  peflilenee  (hall  devour  him." 
Sin  hath  prodigiouOy  abounded  both  in  city  ar^ 
country  ;  and  therefore  in  both  wafting  deflations 
ftail  be  made. 

How  dreadful  (hall  our  judgments  be,  when  thefe 
lands  (hall  be  a  field  of  blood  ;  when  the  Sain  fhall  lie 
behind  the  flayers,  as  ever  the  (heaves  lay  behind  the 
reapers  in  time  of  harvefti  when  the  cities  that  were 
full  of  people,  fhall  fit  folitary,  becaufe  they  have 
grievoufly  finned  againft  the  Lord  ;  when  (howers 
of  blood  (hall  wafh  our  flreets;  when  no  noife  fhall 
be  heard,  but  the  cries  and  groans  of  gafping  dying 
men-;  when  your  kindred  .(hail  be  flain  in  one  place, 
and  yourfelves  in  another  5  when  our  boufes  (hall  be 
burnt  with  fire  ;  and,  if  any  remain,  the  enemy  (ha3 
be  houfe*  keeper, — becaufe  we  have  finned  ourfclves 
out  of  our  poffeifions .:  when  an  innundation  of  Po- 
pery (hall  overfpread  thefe  lands  ',— when  our  temp!er- 
fongs  (hall  be  turned  into  howlings ;  when  con- 
fidence (hall  be  inthralled,  God's  holy  ordinances  re- 
moved, and  men  obliged  to  comply  with  idolatry 
and" corruption^  impofed  by  the  enemy  ;. — or  to  rdfiit 
urtobloodj  in  the  ftrength  of  giace,  -firiving  againft 
fin,   not  loving  their  lives  ante  the  death. 

"  For  the  tranfgreffion  cf  Jacob  i$  all '  thisr  zti 
"  for  the  fins  of  the  houfe  of  Ifrad  ;"  and  becaufe 
M  the  earth  is  defiled  under  the  inhabitants  thereof, 

*  who  have  tranfgreffed  the  laws,- changed  ths  ordi- 
**  nances,  broken  the  everlafting  covenant/*  Mfcah 
*•.  5.   If.  xxiv.  5. 

We  (hall  now.  conclude-  tltefc  difeOtirScr  With 
fome  exhortations  and  directions,  1 

K  z 


1 12         England's  Alarm  ;  direFted  'clfo 

I.    T-ke«  exhortation   is,   to  prepare   for  a  cay  oi 

calamity,  'for  furTering  and  fnaking  times. The 

Lord  fees  k  meet  that  his  pecpU  be  exercifed  with 
Ihaking  trials  hereaway  ; — to  put  a  greater  difference 
betwixt  earth  and  heaven  ;  to  humble  them,  and  dis- 
cover the  corruptions  of  their  own  hearts  unto  them  ; 
to  wean-;  them  from  this  world,  and  to  try  their 
graces ;  as  alio,  to  make  them  efteem  Chrift  more, 
and  improve  him  daily,  as  made  of  God  unto  them 
'Swifdom,  righteoufnefs,  fanctificatioa,  and  redemp- 
4C  tion," — that  they  may,  by  faith,  cleave  to  God, 
as  their  portion,  and  to  Chrift,  as  their  refuge,  If. 
xxxii.  2. 

Ye  may  meet  with  making  providences,  and  wfrh 
making  perfection,  for  the  caufe  of  Chrift:  John 
xvi.  2.  3. — "  The  tisne  cometh,  that  whofoever  kill-* 
"  eth  you,  will  think  that  he  doth  God  fervice  : 
"  ancV  thefe  things  will  they  do  unto  you,  be- 
"  caufe  they  have  not  known  the  Father,  nor  me.7' 
With  Paul,  you  may  come  to  a  place  where  many 
feas  meet :  your  outward  troubles  may  be;  attended 
with  inward  trials;  with  defertion,  the  hidings  o£ 
God's  face,  conflicts  with  temptation,  and  the  power- 
of  indwelling  fin. 

Though  it  be  the  Lord's  ordinary  way  to  "  flay 
il  his  rough'  wind  in  the  day  of  the  eait  wind,"  and 
to  give  a  liberal  allowance  for  the  crofs  of  Chrift  ; 
yet  he  hath  not  limited  himfclf:  and  ye  are  not  t© 
think  it  ftrange  concerning  the  fiery  trial,  if  ye  find, 
that  without  are  fightings,  and  within  are  fears. 
Eut  u  though  he  caufe  grief,  yet  will  he  have  com- 
M  pafiion  *M  and  he  will,  in  his  «wn  time,  "  compafs- 
*'  you  about  witk  fongs  of  dtliverarxe  :  fop  many 


to  Scotland  and  Ireland.  1*3 

«  are  the  afflictions  of  the  righteous ;  but  the  Lord 
"  delivereth  him  out  of  thermal!:.'' 

These  awful  and  trying  difpenfations  may  come 
to  fueh  an  height,  thati  pfcfeflcrs  may  get  fcvere ! 
ffllls»j  fjch  as  communion-attainments,  and  former- 
re^tions,  will  not  be  Sufficient  to  fave  or  preferve 
from.  Thus  it  was  with  Peter,  after  the  niil  com- 
munion, and  the  ftroagcft  resolutions.  And  thefe 
difpenfations  may  be  fo  dark,  that  ye  may  be  be* 
wildered  as  to  your  duty,  and  lofe  your  way  ;  as  the 
young  prophet  did,  by  hearkening  to  the  old,  which 
coll  him  his  Kfe. 

And  thefe  trials  may  be  fo  (hocking,  that  they 
wiH  not  only  detect  the  hypocrify  of  many,  b^t  will 
difcover  corruptions,  and  the  flrength  of  them,  which 
ye  thought  were  not  in  you,  cr  were  mortified  long 
before  ;  yea,  fuch  as  may  darken  all  your  evidences, 
and  try  all  your  graces,  your  faith,  love,  patience, 
and  obedience,  to  purpofe. 

We  fnall  now  offer  a  few  directions,  how  to  be 
prepared,  through  grace,  for  a  day  of  calamity,  for 
times  of  fuflering. 

I.  It  mould  be  the  concern  of  profeffors  to  have 
a-  principle  cf  gr .;ce  in  their  hearts,  and  to  have 
their  hearts  made  found  in  God's  ftatutes,  Pfal. 
xx,ix.  8o.  The  fcundnefs  of  the  heart  is  tried,  in 
a  ftorm  of  trouble  or  fufteriijg  :  and  when  the  heart 
is  not  right  with  Ccd,  there  is  much  undedfaiinefs 
and  taint-ng  at  the  approach  of  the  trial,  Pfal, 
IxxMii.  37. 

latere   has   an  heavenly  tendency  to 
K  3 


1 1 4  England's  Alarm  ;  direBed  affo 

j  God,  through'  Chriit  Jefus.  It  aims  at  nothing  I 
to  be  with.  God,  to  glorify  and  honour  him,  to  to- 
ftey  hlmy  arid  to  pleafe  him,  in  a  way  of  duty.  It 
goes  out  in  the  flier?  gth  of  grace,  in  the  faith  of 
the  promife  ;  depending  upon  Chrift  al^ne  for  ac- 
ceptance :  and  it  makes  the  foul  break  through  all 
reproaches,  perfections,  and  a  mictions,  to  be  at  him-, 
and  to  pleafe  him.  As  water  has  a  tendency  to  run^ 
f^Tto  the  fea, — and  though  mountains  lie  in  its  wayj 
whicfc  it  cannot  remove,  it  will  creep  about  Tome  o- 
ther  way  ;  fo,  where  there  is  a  principle  of  grace  in 
fche  heart,  it  clofes  with  the  command  of\  God  i/r 
his  woixl  ;— and,  with  a  dependence  on  the  Lcrd  Je- 
fts  Chriit,  it  cleaves  to  God  in  a  way  of  duty,  in'the. 
snoft  trying  times,  and  breaks  through  all  cppcfitionr 
that  ftands  in  its  way* 

2.  ^omc  comfortable  evidence  of  our  intereft  in 
ChrHJ,  is  a  good  preparative  for  a  time  of  Calamity, 
and  fnfftriug  :  2  Tim.  i.  12.  "  For  the  which  eaui* 
u  I  alio  fuffer  thefe  things  :  nevertheless  I  am  'net 
"  afham^d  ;  for  I  know  whom  I  have  believed,  and 
*•  I  am- pcrfuaded  that  he  is  able  to  keep  that  which 
4#  I  have  coin  nutted  unto  him  again  it  that  d'ay.'' 
The  faith  of  God's,  love  to  our  fouls,  aiid  the  exer* 
rife  of  love  to  him,  Rom.  v.  3.  4.  will  'encourage 
and  nVrengtlien  us  in  fuftcrnig  for  ChriiV  and  niake 
us- very  joyful  in  all  our  tribulations    J 

Wherpfore  examine  the  matter,  whether^  ye  ftfe 
jp  a  llate  of  grace  or  not  r — Have  jc  been  born  fjena 
above  ?•  "  I£any  man  be  in  Chrift,  he  is  a  new  crea* 
•* ture,3'  John. iii- 3.  2  Cor >  v.  17.,  Is  your  cenrerf;:-.- 
tion  in:heaven?  Are  ye  clothed  with  hoiirjefsand  hu- 
mility, which  is  tfie  garb  c f  Cliriit^  folio  w.^  s  ?;  Thofe 
mha  truly  axuBis.  difbiples,  have  High;  and  *obk ?nm\ 


to  Scotland  and'IrclavJ*  i  F£ 

tfte  gWy  and  honour  of  God  :  they  are  afted  from  a 
principle  of  love  to  God,  and  of  faith  in  our  Lord 
Jefus  Chrift  :  they  fee  him  who  is  invihble,  and  look 
at  thofe  things  which  are  not  feea,  hut  are  eternal. 

Hate  ye  feen  an  infinite  worth  and  excellency  in 
Chrift;  that  he  is  the  "  Plant  of  renown,  and  the 
u  chiefeft  among  ten  thoufand  V  Ye  have  been  con- 
vinced of  your  blindnefs,  imbelief,  and  natural  enmi- 
ty, and  of  the  need  of  a  day  of  his  power,  for  over- 
coming the  oppofition  to  him>  and  his  grace  which 
is  in  your  hearts.  But  now,  if  he  Hath  drawn  y<rj 
with  loving-kindnefs,  ye  are  made  to  fing, — "  I  will 
*'  blefs  the  Lord  who  hath  given  me  cou.nfel  :"  ^iwd 
,  u  whom  have  I  m  heaven  but  thee  ?  and  there  i% 
u  none  upon  earth  that  I  ckfire  beMes.~thee." 

Hp,w  ftand  ye  affected  to  the  Lord  Jefus  Chrift, 
the  Ran/omer  come  to  Zion  ?  "  Simon,  fori  of  Jonas* 
w  loyeft  thou  me  f*  .  Do  ye  love  him.  and  keep  h*s 
commandments^— and  ftudy,  in  the  ftrength  of.  his 
<  ;  grace,  to  do  always  thofe  tJlmgs  that  pleafe  him?  Do 
ye  rejoice  to  fee  him  honoured*  and  the  crown  to, 
flourifh  upon  his  head, — -and  cannot  but  be  afFected 
with  the  indignities,  which  axe  done  to  him,  in  the 
day  whe^in  ye  live  ?  u  Upheld  the  tranfgreiforsj  and 
u  was  grieved;,  becaufe  they  kegt  not  thy  wofd,'* 
Pfal.  csix.  150V. 

I  To:iee  him. by  faith,  ih  his  word^in  a  duty,,  or  sir 
i  ordinance., — is  this  the  great  comfort  of  your  lifei 
But  when- he  hides  his  face,  are  ye_  troubled?  'And 
an?  ye  not  fometimes  made  to  long. for  the  immediate 
Tuition  of  him,  that  ye.  may  fee  him  face  to  face  ; 
%kd,to  breathe,  out  your .  dcfires,  for  his  gjoriotis-  aj>~ 


rt5  England's  Alarm  \  dircBed  alfo 

pearance,  his  fecond  coming ;  faying,  *  with  the 
church, — "  Amen  ;   even  fo  come,  Lord  Jefus  V9 

Do  ye  "  believe  in  the  Son  of  God,"  and  f*  rejoice 
u  in  Chriil  Jefus,  having  no  confidence  in  the  fiefh  ?*f ., 
De  ye  rejoice  in  what  he  is, — "  Emmanuel,  God 
"  with  us  ;"  and  in  what  he  has  done, — that  he  has" 
H -finifhed  tranfgrefhon,  and  brought  in  everlafling 
"  righteoufnefs  ?9  Have  ye  a  fnperlative  efleem  of 
Chriil  ?  Do  ye  M  count  all  things  but  lofs, — that  ye 
"  may  win  Chrift,   and  be  found  in  him,   not  having- 

"•your    own    righteoufnefs, but    that    which  is- 

"  through  the  faith  of  Chriil;,  the  righteoufnefs  which 
•«  is  of  God  by  faith  P'  Phil.  iii.  8.  9. 

Have  ye  the  characters  of  the  real  Chriftian  ? 

A  real  Chriitian  is  one  who  loves  God  for  himfelf,  as 
well  as  for  his  benefits  :  and  that  with  a  fupreme  lore, 
above  all  perfons  and  all  things.  He  has  an  awful 
and  impartial  regard  to  God's  commands.  He  op- 
pofes  and  wreftles  againft  that  fin,  which,  of  aJl 
others,  mod  eafily  befets  him.  He  approves  and 
loves  the  holy  law,  even  in  that  very  point  wherein 
it  flrikes  againft  his  moil  beloved  lull.  His  hope  of 
heaven  engages  him  in  the  fludy  of  univerfal  holinefs  ; 
in  which  he  aims  at  perfection,  though  he  cannot 
reach  it  in  this  life.  He  ferves  the  Lord,  not  only  in 
acts  of  worfhip,  but  alfo  in  the  whole  of  his  converfa- 
tion  ;  and  is,  in  froth,  fpiritual, — as  to  'the  principle, 
motives,  aims,  and  ends  of  his  fervice.  Yet  he  fees 
nothing  about  himfelf  to  truft  unto  before  the  Lord*  ; 
but  Chriil,  in  his  righteoufnefs  and  fulnefs  of  graee, 
is  the  May  of  his  foul.  His  confidence  is  cut  off  from 
all  that  is  not  Chrift,  or  in  Chriil,  as  to  the  point  of 
jufHfication  or  acceptance  with  God;  and  as  to  the 
feint  of  fanftifrcation  tea:  Luke  xiv.  26.  Pfal.  cxix.  6» 


■\  to  Scotland  and  Ireland.  UJ 

and  xviii.  23.  Rom.  ?ii.  22.  23.  1  John  iii.  3.  Matth. 
v.  3.  PhiL  iii.  3. 

Now,  let  fuch  a5  are  the  followers  of  Chriii  encou- 
rage themfelves  in  the  Lord  ;  and  let  them  continue 
with  him  in  his  temptation,  for  "  he  appointed)  to 
M  you  a  kingdom."  Be  Rot  difccuraged  in  the  pro- 
fpedl  of  calamities  ;  for  all  creatures  are  in  the  hand 
cf  your  God  and  Father,  whofe  kingdom  ruleth  over 

all. If  he  has  any  further  fervice  for  you,  he  will 

preferve  you,  though  it  fhbuld  be  in  dens  and  caves 
cf  the  earth,  Pfal.  xci.  Hefe.  xi.  32.  &c.  And  though 
ye  fnouid  fall  in  the  common  calamity,  "  your  latter 
"  end  mall  be  peace  :  your  jcy  no  man  taketh  from 
"you:"  your  belt  things,  your  eternal  concerns, 
are  well  fecured,  asd  are  beyond  the  reach  of  the 
world.  If  he  defigns  to  carry  you  through  the  flood, 
to  ferve  him  yet  in  the  lower  houfe,  "  he  will  be  with 
u  you  w/hen  ye  pafs  through  the  waters :"  and  "  will 
11  refine  you  in  the  furnace,  as  £!ver  is  refined,"  If. 
xliii.  2.  Zech.  xiii.  9. 

And  it  affords  matter  of  confection,  that  all  that 
relates  to  Zion  is  managed  by  the  Lord  himfelf :  and 
if  he  fee  meet  that  there  mould  be  a  day  of  treading 
dywn,  and  of  perplexity  from  the  Lord  God  of  hoita> 
in  the  valley  of  vifion, — who  .may  fay  unto  him, 
u  What  dofl  thou:"  He  giveth  to  us  no  account  of 
his -matters.  But  as  to  Zion,  her  "  King  is 'in  her/* 
-however  low  /he  be  brought ;  and  "  he  will  help  her," 
and  "  that  right  early,"  Kc  will  bring  glory  to  his 
own  name,  and  good  to  his  church,  out  of  thefe  dtf- 
penfations;  and  however  low  his  intereft  be,  yet  it 
(hall  rife  again.  He  has  4*  .built  his  church  upon  a 
"  rock;  and  the  gate&of  hell  fhall  not  prevail  againd 
*<  k.".  ■■      It  is  matter  of  confoktion.-   that  thougU 


;i  1 8  England's  Alarm\  dWeEied  alfo 

the  Lord  Goc|  of  holts  is  awfully  threatening  ts> 
f  make  a  confumption,  even  determined  in  the.  midft 
u  of  the  land ;  yet  the  confumption  decreed  mall 
4t  overflow  with  righteoufnefs  :'*  and  he  fays,  con- 
cerning the  rod  of  his  anger,  the  weapons  of  his  in* 
dignation, — i*  Yet  a  little  while  and  the  indignation 
"  {hall  ceafe,  ai)d  mine  anger  in  their  de{lruc~Uon." 
Whatever  dreadful  work  he  may  have  for  the  Anti- 
ehriftian  powers  of  fpiritual  Babylon,  as  "  the  rod  of 
'•  his  anger againfi  an  hypocritical  nation :"  yet  we  are 
fully  allured,  that  "  her  plagues  mall  comein  one  day, 
"  death,  and  mourning,  and*  famine  ;  and  /he  fhall  be 
u  utterly  burnt  with  hre  :  for  lirong  is  the  Lord  God 

M  who  judgeth  her. -So  fhall  the   Lord  of  hoft$ 

**  come  down  to  fight  for  mount  Zion,  and  for  the 
"  hill  thereof,"  If.  x.  5.  6.  22.  23.  Rev.  xviii.  8,  *If. 
xxxi.  4.  The  Lord  has  glorious. appearances  yet  to 
make  in  theft  latter  days>  for  bringing  about  the  final 
overthrow  of  the  Popifh  interefl ;  as  alfo,  for  reviving 
and  advancing; the  reformation- intereft  :  and  hispeo- 
ple  may  be  comforted  in  the  faith  of  it,  that  *•  thfe 
i€  zeal  of  the  Lord,  cf  he fts  will  perform  this,"  If. 
ix.  7. 

3.  Faith  is  of  excellent  ufe  in  trying  times ;  it  is  a 
good  preparative  for  furTering,  and  a' noble  fuppori 
under  the  fame.     This  is  the   Chrifiian's   life  at  all 

.times,  and  particularly  in  a  day  of  tribulation, — to 
M  live  by  the  faith  of  the  Son  of  God."  Gal.  ii.  20. 
It. looks  to  Chrifl,  and  is  lightened,  Pfal.  xxxiv.  5.  It 
reils  upon  God,  when  outward  helps  fail,  If.  xxvi.  3. 

,  And  thus  the  foul  is  eftablifhed,  Pfal.  exxy.  I. — When 
driven  off  by  difcouragement  and  temptation,  it  puts 
forth  a  refolute  act  of  adherence  :  Job  xiii.  fj. 
"  Though  he  flay  me,  yet  will  I  truft  in  him."  Ii 
troubka.co^iaue!,  and  prajejg  art  offered  up,— but 


v    *c i  Ix&Hani  and  Irthnd.  'tiy 

<£od  is  fiient,  and  no  relief  comes  ;  then  faith  wai'h 
Mht  If.  xlix.  23.  ;  and  a  waiting  faith  fills  the  fowl 
with  a  pleafant  calm  or  ferenity,  delivering  from  fink- 
rng  fears,  Rom.  v.  1.2.  Unbelief  and  fear  go  toge- 
ther. !  "  Why  are  ye  fearful,  O  ye  of  little  faith  ?" 
It  commits  the  bufinefs  to  Chrift;  it 'leaves  the  matter 
with  him  ;  and  is  thus  delivered  from  anxiety  or  per- 
turbation, Pfal.  xtfxvii.  5. 

»  Fait  $  relies  on  -GhrirVs  word  of  promife,  Pfah 
cxix.  49.,  It  fees  him  vfiyo  is  inviiible,  Heb.  xi.  27. 
Thus  Moles  M  endured,  as  feeing  him  who  is  invifible ; 
M  chufi-ng  rather,  to  fuffer  afSi&ion  with  the  people 
P  of  God*  thari  to  enjoy  the  pleafures-  of  fin  for'  a 
u  feafon  t  efteeming  the  reproach  of  Chrift  greater 
'  *'  riches  than  the  treafuresin  Egypt, "  Faith  realifeth 
the  divine  prefence  with  his  people,  in  all  fufferings 

•  .and   calamities  \  trufting    to  his   word    of  grace,— 

4<  When  thou  paffeft  through  the  waters,    I   will  be 

ft  with  thee.— Fear  thou  not,  for  I  am  with  thee  ; 

4t  be  hot  difmaidi  for  lam  thy  God  ;  J  will  ftr'ength- 
"  en  thee;  yea,  I  will  help  thee,  yea,  J  will  uphold 
"  thee  with  the  right  hand  of  my  righteoufnefs/'  If* 
xliii.  2.  and  xli.  10. 

♦  ■    '-  ■      "  ,:■'..■ 

And  faith  doth  fupport  them,  from  the  considera- 
tion that  their  fufferings  are  for  ChrifVs   fake :   for 

*  ^  unto  you  it  is  given  not  only  to  believe  on  him? 
»«  but  alfo  to  fuffer  for  his  fake,"  Phil/i.  29,  They 
are  fupported,  by  comparing  their  fufferings  for 
Cbrifr.  with  his  fufferings  for  them  ;  and  by  coufider- 
ing  that  they  had  fufrered  the  wrath  of  God  to  eter- 
nity, had  not  Chrift  interpofed  for  them.  And  faith 
encourages  the  foul,  by  foreseeing  the  end,  the  final 
i emoval  of  all  their  calamities  and  fufferings  :   "   For 

/•'•Arir  light  affliction  *s  but  i+\  a  foment ;  and  it 


ito  England's  Alarm  \  dire&eJ  affo 

*•'  worketh  for  Am  a  far  more  exceeding  and  eternal 
*4  weight  of  glory  ;  while  they  look  not  at  the  things 
<£  which  are  feen,  which  are  temporal,  but  at  the 
**  things  which  are  mot  feen,  which  are  eternal/' 
2  Cor.  iv,  17.  18. 

4.  An  heart  dead  to  the  world,  to  all  the  pleafdres 
and  enjoyments  of  it,  is  a  good  preparative  for  a  pu* 
blie  calamity  and  times  of  fullering  :  Gal.  vi.  14. 
fi  God  forbid  that  I  ihould  glory,  fave  in  the  crofs  o£ 
"  our  Lord  Jefus  Chriflj  by  wliom  the  world  is  cru- 
*<  ciiicd  unto  mef  and  I  unto  the  world. "  We  are  to 
w  run   the  race   fet   before  us,"   in  the  rnoft  difficult 

s  of  it,  "  looking  unto  Jdu?,  the  author  and  fi- 
**  nifher  of  our  faith  ;"  and  to  M  confidcr  him  thai 
*'  endured  fuch  contradi&ion  of  finners  againll  him- 
9i  tVif,  left  we  be  wearied,  and  faint  in  our  minds." 
This  will  make  us  to-  u  take  joyfully  the  fpoiling  of 
4i  our  goods,  knowing  that  we  have  in  heaven  a  bet- 
*■  ter  and  an  enduring  fubflance  ;"  to  rejoice  that  we 
are  M  counted  worthy  to  fuffer  fhame  for  his  name  ; . 
being  mortified  to  our  eafe  and  repofe,  to  our  name 
aid  chara&er  to  the  world,  to  our  freedom  and  li- 
berty, and  even  to  life  itfclf,  "  not  loving  our  lives 
*•  unto  the  death."  But  unmortitied  corruptions 
will  rage  in  a  day  of  trial,  and,  like  a  torrent,  fweep 
away  all  our  resolutions  ;  fo  that  we  will  not  Suffer 
as  Chriitians,  to  the  honour  and  glory  of  Chriil  Jefus 
our  Lord. 

5.  Christian  courage  arid  refolution  is  cf  excel- 
lent ufe  in  Suffering  and  trying  times.  The  apoftle 
Paul  was  eminent  in  this  grace  :  for*  faith  he,  A6ts 
xx.  24.  M  None  of  thefe  things  move  me  ;  neither 
44  count  I  my  life  dear  unto  myfelf ;  fo  that  I  might 

u  fifwfh  my  courfe  with  joy ;  and  the  minlftryj  which 


t e  Scotland  and  Ireland.  1 2 ! 

**  I  have  received  of  the  Lord  Jefus,  fe teftify  the^go- 
**  fpel  of  the  grace  of  <5od."  This  is  not  a  natural, 
but  an  holy  and  given  boldnefs  for  thecauf-  ■• 
Chrift,  to  be  "  valiant  for  the  tvuth,?,  Jer.  ix.  J.  By 
this  grace,  the  Chriftian  is  animated  to  perform  diffi- 
cult duties,  to  maintain  and  appear  for  the  caufe  of 
Chrift,  when  it  is  eppofed,  and  finful  compliances  arc 
required,  Dan.  iii.  16.  and  vi.  10.  Thus  Mofes  kepv 
up  an  high  value  for  Chrift,  and  was  not  deterred 
from  his  duty  by  the  fear  of  men  ;  "  not  fearing  thr 
<<  wrath  of  the  king/'   Ileb.  xi.  27. 

This  fortitude  of  mind  is  an  holy  boldnefs  in  per- 
forming dLticult  duties,  flowing  from  faith  in  the 
evil  of  God,  and  from  a  dependence  upon  Chrift,  and 
his  promifed  grace,  for  enabling  to  the  performance 
ef  them.  It  gives  peace  in  the  mind,  whereas  faint- 
ing will  fadly  difquiet :  Pfal.  xcii.  7.  "  He  fhall  not 
*'  be  afraid  of  evil  tidings  :  his  heart  is  fixed,  trufting 
*<  in  the  Lord."  It  ftrengthens  others :  whereas 
fainting  difcourages  them  ;  like  the  fainting  of  a 
ftandard-bearer  in  an  army,  and  like  the  fpies  wh© 
brought  up  an  ill  report  on  the  land  of  promife. 

6.    A   Praying   frame   is   fuitable  for    times  of 

trouble   and    fuffering. «   Is  any  among  you  af* 

"  Aided?  let  him  pray,"  James  v.  13.  We  mould 
be  "  praying  always,  with  all  prayer  and  fupplica- 
"  tion  in  the  Spirit,"  Eph.  vi.  1 8.  And  becaufc 
*  we  have  a  great  High  Prieft  that  is  pafTed  into  the 
**  heavens,  Jefus  the  Son  of  God,"  we  are  to  "  hold 
"  faft  our  profeffion"  in  making  times,  and  in  his 
name  to  "  come  boldly  unto  the  throne  of  grace, 
«<  that  we  may  obtain  mercy,  and  find  grace  to  help 
«<  in  time  of  need,"  Heb.  iv.  14.  Jacob,  in  the  time 
*f  his  trouble,  "  wept,  and  made  fupplication  j  yea, 
Vau  II.  L 


HZ  England's  Alarm  \  direfitd  alfo 

«  he  had  power  with  God,  and  prevailed,"  Hof.  xiu 

.3.  4. And,  in  our  fupplicatioa,  we  are  to  depend 

^pon  the  aflifting  influence  of  the  Holy  Spirit*  whe 
41  helpeth  our  infirmities, — with  groaning*  which 
"  cannot  be  uttered  |V  as  alfo  upon  the  merit,  media- 
tion, and  powerful  interceffion  of  the  Son  of  God, 
appearing  in  ©u*  nature  within  the  vail,  whom  the 
lather  heareth  always. 

■II.  Lit  all  ranks  of  perfbns  in  thefe  lands  be  ex- 
horted to  affemble  te  the  ftandard  of  Zion's  King  : 
**  for  the  kingdom  is  the  Lord's.;  and  he  is  the  Go- 
"  ve.rnor  among  the  nations." 

"  Be  wife  now  therefore,  O  ye  kings ;  be  inftrucV 
■"  ed,  ye  judges  of  the  earth.— Kifs  the  Son,"  in  the 
way  of  homage  and  adoration,  by  believing  in  him, 
as  the  great  God  and  our  Saviour,  by  obeying  his 
voice,  and  "by  fubordinating  all  things  to  his  honour 
and  glory,  iC  left  he  be  angry,  and  ye  perlfh  from  the 
46  way,  when  his  wrath  is  kindled  but  a  little  :  b'eff- 
4i  ed  are  all  they  that  put  their  truft  in  him,"  Pfal.  ii. 
ic.  12. 

i  It  is  promifed,  that  "  the  kings  fhall  fhut  their 
■"  mouths  at  him."  They  mail  he  well  pleafed  with 
the  methods  which  he  takes  of  fetting  up  his  fpiritual 
kingdom  in  the"  world  ;  and  (hall  repent  of  their 
■"  fetting  of  their  threshold  by  his  threfholds,"  in  the 
Erailian  incroachments  which  they  had  made  upon 
his  crown,  dignity,  and  authority,— and  of  their  en- 
couraging men  under  their  power,  in  adding  their 
own  inventions  to  God's  inilitutions ;  being  now 
brought  to  fee  that,  when  God's  ordinances  are  cor- 
rupted, his  riameis  difhonoured.  Yea,  "  kings  fhaB 
J*  fee  and  arife  j  princes  alfo  mall  worftiip,  becaufe  of 


to  Scotland  and  Ireland,  j  23 

*-the  Lord  that  is  faithful  : for  that   which  had 

"  not  been  told  them,  fhall  they  fee  ;?  the  my  fiery 
©f  divine  grace  (hall  be  made  known  unto,  them,  and 
to  the  nations  under  their  authority  and  government : 
fneir  understandings  fhall  be  opened,  that  they  may 
"  behold  wondrous  things  out  of  God's  kw  ;"  which 
fhall  awaken  the  attention,  and  engage  the  reverence 
of  kings  and  kingdoms  :  "  and  that  which  they  had 
"  not  heard,  mail  they  coniider  ;"  they  fhall  read 
the  holy  fcriptures  with  new  and  enlightened  eyes  ; 
they  fhall  now  coniider  and  admire  at  the  glory  of 
God,  as  it  fhines  in  the  face  of  Jefns  Chriti  ;  and 
fhall  be  perfuadcd  that  it  far  exceeds  all  that  they 
have  heard,  that  the  one  half  has  not  been  told  them: 

If.  lii.   15.  and  xlix.  7.  Ezek.  xliii.  7. And  this 

mail  excite  them,  under  the  influence  of  divine  grace, 
%o  fet  about  perfonal-  and  national  reformation;  in 
purging  out  the  corruptions  of  church  and  (late  ;  and 
in  taking  care,  that  H  whatsoever  is  commanded  by 
u  the    God  of  heaven,   be   diligently   done  for  the 

*  houfe  of  the  God  of  heaver""  Thus  fhall  they 
u  ferve  the  Lord  with  fear,  and  rejoice  with* tr era- 
«■  bung,;'  Ezra  vii.  23.  Ffal.  il.  m. 

The   word   of  exhortation  foeaketk   to   the  *re?.t 

- 

mca*  the  princes.,  thofe  who  3 re  born  peers  of  the 
kingdom  ;  for  it- belongs  unto  them,  as  to  fet  about 
perfonal  reformation,  ,fo  to  be  affifting  to*  the  chief 
naagiitrate,  in  putting  hand  to,  and  proceeding  in  na- 
tional reformation,  Jer.  v.  5.  Ezra  tu  4.  5.  And  the 
exhortation  is  directed  to  the  whole  body  of  the  na- 
tion, as  alfo  to  their  repreientatives,  that,  according 
to  their  feveral  Rations  and  characters,  they  may  en- 
deavour themfelves,  and  excite  one  asother  to  M  re- 
"  turn  unto  the  Lord,"  from  whom  we  have  all  deep* 
ly  revolted,  .Hof,  v;.  1. 

•  L   2 


124  England's  Alarm  \  iireBed  alf§ 

Nothing  Jefs  than  national  reformation  will  pre-- 
vent  the  threatened  national  calamity.  We  have 
been-  ripening  for  the  fickle  of  God's  judgments,  for 
more  than  thefe  hundred  years  paft,  proceeding  from 
evil  to  worfe  ;  in  fo  much  that,  fince  the  reforma- 
tion, thefe  kinds  were  never  fo  univerfally  overfpread 
with  heretics,  blnfphcrmes,  delufions,  corruption  of 
morals,  vices  and  abominations  of  all  forts,  in  which 
we  have  furpaffed  the  very  deeds  of  the  Heathen* 
And  (hall  net  he,  who  chaftifeth  the  Heathen,  cor- 
rect us  ?  If  the  grounds  of  God's  controverfy  with 
«s  be  not  difcerned,  and  the  quarrel  taken  up,  through 
the  death  and  mediation  of  the  Scr.  of  God,  and  we 
brought  back  to  our  allegiance  to  Chrift,  thefe  lands 
riail  be  a  field  cf  blood,  and  being  laid  def  .late,  fhall 
mourn  :  for  our  army  and  navy,  which  men  finfulfy 
put  their  confidence  in,  mail  not  be  a  protection  in 
the  "  day  of  wrath,"*  when  die  Lord  himfelf  doth 
mutter  the  hoil  of  the  battle. 

It  is  ahfolutely  nccefiary,  that,  upon  ChniVs  call 
in  his  word,  ye  believe  on  the  Son  of  God,  and  af- 
femble  to  the  (iandsrd  of  Zion's  Kiug  ;  for  he  is  thz 
glorious  Shiloh,  to  whom  w  the  gathering  of  the 
m  people  (hall  be,"  Gen.  xlix.  10.  This  being  a 
dark  and  cloudy  day,  becaufe  a  finning  and  back- 
Aiding  day  ;  a  day  of  God's  departure  from  the  land, 
lad  of  his  controverfy  with  it  ;  a. day  of  his  fcatter- 
ing  and  dividing  us,  ©f  his  making  the  earth  ta 
tremble,  of  his  making  us  to  drink  the  wine  of  a- 
Aoniihment,  of  his  threatening  us  with  terrible  things 
rn  righteoufnefs,  and  to  punifh  us  feven  times  more 
for  our  iniquities  :  it  is  therefore  a  feafen  wherein 
we  are  particularly  and  loudly  called  upon,  without 
delay,  to  alienable  under  his  banner  :  Zeph.  ii.  I.  2. 
"  Gather  ycurfelves  together,  yea,  gather  UgBthct^ 


to  Scotland  and  Ireland.  X  25' 

"  O  nation  not  defired  :  before  the  decree  bring 
"  forth,  before  the  day  p:r;  ai  the  charF,  before  tk« 
"  fierce  anger  of  the  Lord  come  upon  you,  befort 
M  the  day  of  the  Lord's  anger  come  upon  you*" 

And  this  ftandard,  to  which  we  are  called  to  ga-- 
ther  ourfelves,  is  a  «  banner  of  truth,"  BfaL  Is.  4* 
To  it  we  fhould  affemble  ourfelres,  by  Relieving  ii- 
hirn,  who  is  •«  the  way,  and  the  truth,  and  the  life  &v 
by  depending  on  him,  and. living  by  faith  upon  him, 
who  is  "  full  of  grace  and  truth;" — thus  "  receiving 
"  cf  his  fulnefs,  and  grace  for  grace:"  as  alfo  by 
cleaving  to  his  caufe  and  inteveft ;  and,  in  our  dif- 
ferent capacities,  contending  for  the  truth,  "for 
n  the  faith  which  was  once  delivered  unto  the  taints." 

The  liandard  of  Zion?s  King;  as  hath  been  obfer- 
ved,  is  a  M  banner  of  truth  ;"  and  the  whole  cf  divine  re- 
velation, all  the  declarations  of  God's  mind  and  will, 
are  inferibed  or  written  on  this  his  banner  of  truth. 
Every  truth,  however  fmall  it  may  appear  i-n  the  view 
of  fome,  is  well  worth  the  contending  for  ;  it  being, ; 
as  well  a3  ail  ethers,  inferibed  on  the  banner  of  Ziorrs  • 
King,  and  a  ray  from  him  who  is  the  Fountain  of  ail 
truth,  l'~  the  bleffed  and  only  Potentate,  who  only  hath 
"•immortality,  dwelling  in  the   light  which  no  man 
•'can  approach  unto,    whom  no  man  hath  feen,   nor. 
»f  can  fee." 

And  the  banner  of  Zion's  King  is  a-"  banner  of 
"love,"  Song  it.  4.  It  was  free  love  that  made  the: 
great  God  ©ur  Saviour  take  the  field,  fo  as  to  give 
the  fhout  of  war  againfl  his  own  and  our  enemies ; •: 
faying,  "  The  day  of  vengeance  is  in  mine  heart,  and* 
**  the  year  cf  my  redeemed  is  come."  And  it  will' 
be  heaven  itfelf,  to  read  the  motto  which  k  infer 


tl6  England's  Alarm  $  dircSttd  alfo 

upon  this  his  twnner  ;  that  is,  to  «  comprehend  with 
"  all  faints,  what  is  the  .breadth,  and  length,  and: 
"  dcp-h,  amd  height  ;  and  to  know  the  love  of  ChriiV 
"  which  paffeth  knowledge." 

His-  banner  is  like  wife  a  banner  of  power ;  and 
there  isprote£iion  under  it  for  all  the  followers  of 
our  higheft  Lord  Emmanueh  He  himielf  doth  fup- 
port  it  and  bear  it  up,  who  beara  up  the  pillars  of 
Tieaven  and  earth  ;  who  is  "  the  mighty  God*  the 
"  cverlafting  Father,  and  the   ftandard- bearer  among- 

•*  ten  thoufand," There  is  reft  and  repofe  under 

this  banner,  in  the  midft  of  all  the  makings  and  tofT- 
ings  here  below  :  If.  xi.  10.  "  And  in  that  day  there 
"  (hall  be  a  root  of  JeiTe,  which  (ha)!-  ftand  for  an 
"  enfign  of  the  people  :  to  it  fhall  the  Gentiles  feek, 
"■  and  his  reft  fhall  be  glorious."  And,  faith  the  a- 
poftle,  "  We,  which  have  believed,  do  enter  into  reft." 
Our  Lord  and  Saviour  Jefus  Chrift  frrall  be,  to  aH 
thofe  who  afremble  under  his  banner,  u  a  place  of 
ci  broad  rivers  and  fireams  ;  as  an  hiding-place  from 
*  the  wind,,  and  a  covert  from  the  terapeft  ;  as  rivers- 
€i  of  water  in  a  dry  pia.ce  ;  as  the  fhadow  of  a  great; 
**  rock  in  a  weary  land." 

III.  To  conclude, — let  us  be  exhorted  unt<r  an 
habitual  and  conftant  dependence,  by  faith,  upon  our 
Lord  Jefus  Chrift  ;  which,  is  abfolutely  necviTary,  in 
order  to  our  "  glorifying  God  in  the  fires"  of  triars* 
and  tribulations  :  for  "  without  him  we  can  do  no- 
44  thing  ;  and,  through  Chrift  ftrengthening  us,"  we* 
fhall  be  enabled  to  do  all  things ;  enabled  to  confefs- 
him  before  men,  to  take  joyfully  the  fpoiling  of  our 
rx^oods,  and  even  to  refill  unto  bloadj  {hiving  againit 
fin. 


to  Scotland  and  Ireland.  XT? 

We  mull  depend  on  him  for  every  thing,  33  the 
tranches  depend  on  the  root,  and  the  building  upon 
the  foundation,  John  xv,  5.  "  Not  that  we  are  fuf- 
u  ficient  of  ourfelves  to  think  any  thing  as  of '  our- 
"  felves  ;  but  our  fufficiency  is  of  God,'*  2  Cor.  ili.. 
5. — —God  feas  laid  up  all  our  flock  in  Chrifl's  hand  ;. 
and  will  have  hi.  1  glorified' by  his  people  and  follow- 
ers, in  their  depending  upon  him,  ??  receiving  of  his 
u  fulnefs-,  and  ^raee  for  grace. "  It  is  their  difpofi- 
tion  to  glory  in  their  infirmities,  that  the  power  of 
Chrift  may  reft-  upon  them.  Their  natural  avevfion 
from  the  way  of  dependence  upon  him  for  all  things* 
is  conquered  by  grace  ;  and  they  glory  only  in  the 
Lord,  becaufe  "  the  glory  of  their  flrength  is  in  him;. 
41  and  in  his  righteoufntfs-  (hall  they  be  exalted/' 

Now,  feeing  "  the  Lord  cometh  out  of  his  place 
11  to  punith  the  inhabitants  of  theft  lands  for  their 
u  iniquity,"  If.  xxvi.  zi\  ;  let  men  of  all  characters 
bow  before  him,  in  the  humble  adorations  of  faith, 
of "gofpel- repentance,  and  reformation.  For  thus  faith 
the  Lord,  Jer.  xiii.  15.  16.  "  Hear  ye,  and  give  ear  5. 
44  be  not  proud  :  for  the  Lord  hath  fpoken.  Give 
44  glory  to  the  Lord  your  God,  before  he  caufe 
4C  darknefs,  and  before  your  feet  {tumble  upon  the 
"  ctetk  mountains  ;  and  while  ye  look  for  light,  he 
44  turn  it  into  the  (hadow  of  death,  and  make  it  gmh 
"darknefs," 


APPEND      IX. 

£V  B.  The  national  covenant  of  Scotland  is  here  prefixed 
to  the  ^oUmn  League  and  Covenant  of  the  three  kingdoms ; 
ss  the  latter  in  fome  Tanner  reduplicates  upon  the  former, — by 
in  engagement  to  u  endeavour  the  prefervatron  of  the  reform - 
'^  ed  religion  in  tire  church  of  Scotland,  in  doctrine,  worlhip,.. 
u  diicipline,  and  government,  agaiaft    our  commiMi  enemies."  J 

The  NATIONAL  COVENANT; 

O  R, 
The  C  O  N  FE  S  S  I  O  N  of  F  A I T  H,. 

Subfcribcd  at  firfl    by    the   king's    mojefry   and   his. 
houfehoUI,   in  the  year  1580;  thereafter,  by  per- 

v  fons  of all  ranks,  in  the  year  1581,  by  ordinance 
cf  the  Lords  cf  fecret  council,  and  acls  of  the  ge~ 
rural  ajjembly.  Subscribed  again,  .by  all  forts  cf 
perfons,  in  the  year  1590,  by  a  ne.J  ordinance  of 
council,  at  the  dejlre  of  the  general  cjfmibly,  nvith 
a  general  bond  for  the  maintaining  of  the  true 
Chriflian  religion ,  and  the  king's  per  Jon  ;  and  to- 
gether with  a  rcfoiUtion  and  prom  if e  to  maintain. 
the  true  religion ,  and  the  king's  m.jefy,  accord- 
ing to  the  fore  fa:  d  confeffion^  and  a  els  cf  par  Ham- 
mer.*, fitbferibed  by  barons,  nobles,  gentlemen , . 
burgejfes,  minifers,  and  commons,  in  the  year 
3638.  Approven  by  the  general  cjpmbly  1638 
and  1639;  and  fulf crib  ed  again,  by  pcrfons  of 
ail  ranks  and  qualities,  in  the  year  1639,  by  an, 
or  din  arte  e -of  coun  cil,  upon  the  fupp  heat  ion  cf  the 
general  ajimbj,  and  atl  of  the  general  affembly. 
Ratified  by  an  acl  of  parliament  164c  ;  and  fub-> 
fcribed  by  King  Charles  II.  at  Speyy  June  23. 
16^0,  and  at  Scotm,  January  1 .  1651* 

WE  all  and  every  one  of  us  underwritten,  pro- 
teft,  That,   after  long  and  dire  examination  • 
ofoiircwn  confuences;  in  matters  of  true  andiaifeL 


7 he   National  Covenant.  1*2 g 

religion,  we  are  now  thoroughly  refolved  in  the  truth 
by  the  word  and  Spirit   of  God  :  and  therefore  we 
believe  with  our   hearts,   confefs  with  our  mouths^, 
fubferibe  with  our  hands,  and  conftantly  affirm  be- 
fore God  and  the  whole  workl,  That  this  only  is  the 
true  Chriflian  frith  and  religion,   pleaiing  God,  and 
bringing  falvation  to  man,  which  now  is,  by  the  mercy 
•f  God,  revealed  to  the  world  by   the  preaching  of 
the  bleffed  evangel  ;  and   is  received,   believed,   and 
defended  by  many  and  fundry  notable  kirks  and  re- 
elms,  but  chiefly  by  the  kirk  of  Scotland,  the  kings 
majeily,  and  three  eHate»  of  this  realm,  as  God's  e- 
temal  truth,   and  only  ground  of  our   falvation  ;  as 
more   particularly   is   expreffed   in   the  Coiifeffion  of 
our   faith,    eflablifhed,    and  publicly    confirmed   by 
fundry   acts    of    parliaments,    and    now   of    a    long 
time    hath    been    openly    profefTed    by    the    king's 
majefly,    and   whole   body   of  this  realm,    both    in 
burgh  and  land.      To  the  which  confeflion  and  form 
©f  religion,  we  willingly  agree  in  our    confeience    in 
all  points,  as  unto  God?s  undoubted  truth  and  verity, 
grounded  only  upon  his  written  word.     And   there- 
fore we  abhor  and  deteft   all  contrary   religion    and' 
doctrine  ;   but  chiefly  all  kind  of  Papiftry,  in  general 
and  particular  heads,   eren  as  they  are  now  damned' 
and  confuted  by  the  word  of  God,  and  kirk  of  Scot- 
land :  but,  in  fpecial,  we  detefl  and  refufe  the  ufurped" 
authority  of  that  Roman  Artichriil  upon  the  fcrip- 
tures  of  God,  upon  the  kirk,  the  civil  magillrate,  an£- 
con&iences  of  men  :   all  his  tyrannous  lasvs  made  up- 
on in  different  things,   againit  our  CI  nil  Ian   liberty  £ 
his  erroneous  doctrine  againil  the   fuff^iency   of  the 
written  word,   the  perfection  of  the   law,    the   office 
of  Chriit,  snd  his  blefied  evangel:  his  corrupted  doc- 
trine concerning  ov'-jinal  fin,  our  natural  inability  ancfe. 
Ikjfi  tu  God's  law,  our  jiutifica-tioii  by  faith  ou* 


130  The  National  Covenant. 

Jy,  our  imperfect  fanftificatien  and  obedience  to  tfir 
Taw  ;  the  nature,  number,  and  ufe  of  the  holy  facra- 
ments  :  his  five  bafiard  facraments.  with  all  his  rkes£ 
ceremonies,  and  falfe  doctrine,  added  to  the  mini- 
stration of  the  true  facraments,  without  the  word  of 
God  :  his  cruel  judgment  againil  ii*ants  departing 
without  the  facrament :  his  abfwlute  oeceffity  of  bap- 
tifm  :  his  blafpheinous  opinion  of  tranfu-bftar.tiation,. 
or  real  prefence  of  Chrifi's  body  in  the  elements; 
and  receiving  of  the  fame  by  the  wicked,  or  bodies  of 
men*  his  difpetifationa  with  folerr.n  oaths,  perjuries,, 
and  degrees  of  mairirge  forbidden  in  the  word:  his 
cruelty  againil  theinnocent  divorced :  his  devilifhmafs : 
hisblafphemous  prieilhoodj:  his  profane  facriiice,  for 
the  fins  of  the  dead  and  the  quick  :  his  canoniza- 
tion of  men  ;  calling  upon  angels,  or  faints  depart- 
ed;  worfhipping  of  imagery,  relics>  and  crciTes;  de- 
dicating of  kirks,  altars,  days ;  vows  to  creatures  ; 
his  purgatory,  prayers  for  the  dead  ;  praying  or 
fpeaking  in  a  flrange  language  ;  with  his  proceflions 
and  blafphemous  litany,  a&ld  multitude  of  advocates 
or  mediators  :  his  manifold  orders,  auricular  confef- 
fion  :  his  defperate  and  uncertain  repentance  :  his 
general  and  doubt  feme  taith  :  hi?  fatisfactions  of  men 
fbr  their  fins  ;  his  j  unification  by  works,  cpus  opera- 
turn,  works  of  fupererogation,  merits,  pardons,  pere- 
grinations, and  flattens  :  his  holy  water,  baptizing 
©f  bells,  conjuring  of  fpirits,  crofting,  fayning,  a- 
aouiting,  conjuring,  hallowing  of  God's  good  crea- 
tures, with  the  fuperititious  opinion  joined  therewith  : 
his  worldly  monarchy,  z.nd  wicked  hierarchy  :  hif 
three  folemn  vows,  with  all  his  mavellings  of  fun  dry 
forts :  his  erroneous  and  bloody  decrees  made  at 
Trent,  with  all  the  fubtcribers  or  approvers  of  that 
eruel  and  bloody  baud,  conjured  .^ainil  the  kirk  01 
G#d*     And,  finally,  we  deteft  all  his  vain  aiJegorie% 


The  National  Co venatf .  €31 

Sites,  Tigris,  and  traditions,  brought  in  the  kirk  witk- 
out  or  againft  the  word  of  God,  and  doctrine  of  this 
true  reformed  kirk  :  to  the  which  we  join  ourfelvcs 
willingly,  in  doctrine,  faith,  religion,  discipline,  and 
ufe  of  the  holy  facraments,  as  lively  members  of  the 
fame,  in  Chrift  our  Head ;  promifing  and  fwearing 
by  the  great  name  of  the  LORD  OUR  GOD, 
That  we  mail  continue  in  the  obedience  of  the  doc- 
trine and  difcipline  of  this  kirk,  and  mall  defend  the 
-fame,  according  to  our  vocation  and  power,  all  the 
-days  of  our  lives  ;  under  the  pains  contained  in  the 
Jaw,  and  danger  both  of  body  and  foul  in  the  day  of 
God's  fearful  judgment. 

And  feeing  that  many  are  ilirred  up  by  Satan> 
and  that  Roman  Antichrift,  to  promife,  fwear,  fub- 
fcribe,  and  for  a  time  ufe  the  -holy  facraments  in  the 
kirk  deceitfully,  againil  their  own  confcience  ;  mind- 
ing hereby,  firil,  vtnder  the  external  cloak  of  religion, 
to  corrupt,  and  fubvert  fecretly,  God's  true  religion 
within  the  kirk  :  aTid  afterward,  when  time  may 
ferve,  to  become  open  enemies  and  perfecutors  of  the 
fame,  under  vain  hope  of  the  Pope's  difpenfation, 
deviled  againft  the  word  of  God,  to  his  greater  con. 
■fufion,  and  their  double  condemnation  in  the  day  of 
the  Lord  Jefus  :  we  therefore,  willing  to  take  away- 
all  fufpicion  of  hypocrify,  and  of  fuch  double- deal- 
ing with  God  and  his  kirk,  proteft,  and  call  the 
fearcher  of  all  hearts  for  witnefs,  That  our  minds 
and  hearts  do  fully  agree  with  this  our  confef£o$i, 
promife,  oath,  and  fubfeription  ;  fo  that  we  are  not 
moved  with  any  worldly  refpect,  but  are  perfuaded 
jonly  in  our  confcience,  through  the  knowledge  and 
love  of  God's  true  religion,  imprinted  in  ©ur  hearts 
by  the  Holy  Spirit,  as  we  (hall  anfwer  to  him  in  the 
day  when  the  fecrets  of  all  hearts  feall  be  difclofe«L 


f  32  The  Nition&l  Covenant. 

And  becaufe  we  perceive,  that  the  quietnefs  and 
liability  of  our  religion  and  kirk,  doth  depend  upoa 
the  fafety  and  good  behaviour  of  the  King's  Majefty, 
as  upon  a  comfortable  inftrumcnt  of  God's  mercy 
granted  to  this  country*  for  the  maintaining  of  his 
kirk,  and  miniflration  of juftice  among  ft  us;  we  pro- 
left  and  promife  with  our  hearts,  under  the  fame 
•ath,  hand-writ,  and  pains,  That  we  mail  defend  his 
perfon  and  authority  with  our  goods,  bodies,  and 
lives,, in  the  defence  of  Chrift  his  evangel,  liberties  of 
cur  country,  miniflration  of  juftice,  and  punifhment 
cf  iniquity,  pgainft  all  enemies  within  this  realm  or 
without,  as  we  defire  our  God  to  be  a  ftrong  and 
merciful  Defender  to  us  in  the  day  of  our  death,  and 
coming  of  our  Lord  Jefus  Chrift.  To  whom,  with 
the  Father,  and  the  Holy  Spirit,  be  all  honour  and 
glory  eternally.     Amen  *. 


*  The  foregoing  National  Covenant  was  renewed  in  the  year 
1638,  in  a  bond  fuited  to  the  circumftances  of  that  time  :  and 
the  general  affembly,  in  thst  year,  having  declared,  that  the  five 
articles  of  Perth ,  (viz.  the  obfervaion  of  holidays,  kneeling  at 
the  communion,  confirmation  by  bifliops,  private  bapt/fm,  and 
private  communion),  as  alfo  the  government  of  the  kirk  by  hi* 
J'-opSy  and  the  civil  ph:es  and  power  of  kirkmen,  were  all  coa* 
trary  to  the  National  Covenant,  as  it  had  been  meant  and  pro* 
&iTed  m  the  year  1 580,  tnd  afterwards ;  it  was  again  fubferibed 
In  the  year  1639,  with  an  exprefs  renunciation  o{  thofe  article*! 
as  having  been  materially  abjured  by  it  formerly. 


The  Solemn  League  and  Cove- 
nant^ 

^or  reformation  and  defence  of  religion, 
the  honour  and  happinefs  of  the  king, 
and  the  peace  and  fafety  of  the  three 
kingdoms  of  Sotland,  England,  and 
Ireland, 

Agreed  upon  by  annrj/imers  from  the  parliament, 
a  -  i  affembly   of  divines  in   England,   with  com* 
TJjners  of  the  convention  of  ejiates,  and  general 
affembly  in  Scotland*  apprcven  by  the  general  af- 
finity of  the  church  ef  Scotland,  and  by  betk  h'M- 
fes  of  parliament  ,  and  affemb.y  cf  divines  in  Eng- 
land ;  and  taken  and  fubfc  rived  by  them,  anno 
1643  :  and  there  after,  by  the  /aid  authority ,  taken 
andfubfcribed  by  all  ranks  in  Scotland  and  Eng- 
land, the  fame  year ;  and  ratified  by  acl  of  the 
parliament  of  Scotland,   anno  16-14:  and  again 
renewed  in  Scotland,  with  an  acknowledgment  cf 
fins,  and  engagement  to  duties,  by.. all  ranks,  anno 
1648;  and  by  the  parliament    1649:  and  taken 
*nd  fubfcribed  by  King  Charles  II.  at  Spey,  June 
23.  1650,  and  at  S coon,  January  1.  1651. 

WE  noblemen,  barons,  knights,  gentlemen*, 
citizens,  burgeffes,  mini&ers  of  the  gofpefj 
and  commons  of  all  forts,  in  the  kingdoms  cf  Scot- 
land, England,  and  Ireland,  by  the  providence  of 
God  living  under  one  king,  and  being  of  one  reform- 
ed religion,  having  before  our  eyes  the  glory  of  God, 
and  the  advancement  of  the  k'ngdom  of  our  Lord 
and  Saviour  Jefus  Chriil,  the  honour  and  happinefs 
Vol.  II.  M 


134         The  Solemn  League  and  Covenant. 
of  the  king's  majefty  and  his  pofterity,  and  the  trul 
public    liberty,   iafety,  and  peace  of  the  kingdoms, 
wherein  every  one's   private   condition  is  included  i 
and  calling  to  mind  the  treacherous  and  bloody  plot^ 
confpiracies,   attempts,   and  practices  of  the  enemies 
cf   God,   againft   the   true   religion,    and   profefibrs 
thereof,   in  all  places,  efpecially  in  thefe  three  king- 
doms, ever  iince   the  reformation   of  religion  ;    and 
how   much  their  rage,  power,  and  prefumptjon,  are 
of  late,   and   at  this   time,  increafed  and  exercifed, 
whereof 'the  deplorable  flate  of  the  church  and  king- 
dom  of  Ireland,   the  diflrefTed .  eftate  of  the  church 
end   kingdom  of  England,  and  the  dangerous  eilate 
c>f  the  church  and  kingdom  of  Scotland,  are  prefect 
3nd  public  teilimonies.     We  have  now,  at  laft,  (af- 
ter other  means  of  fupplication,  remonflrance,  pro- 
teftations,  and  fuflcrings),  for  the  prefervation  of  our- 
felves    and   our  religion  from  utter  ruin  and  deilmc- 
tion,  according  to  the  commendable  practice  of  thefe 
kingdoms  in  former  times,  and  the  example  of  God's 
people  in  other  nations,  after  mature  deliberation,  re- 
voked and  determined  to  enter  into  a  mutual  and  fo- 
lemn  league  and  covenant,  wherein  we  all  fubferibe, 
and  each  one  of  us  for  himfelf,   with  our  hands  lifted 
up  to  the  Moll  High  God,  do  fwear, 

I:  That  we  fhall  fincerely,  really,  and  conftantly, 
through  the  grace  of  God,  endeavour,  in  our  feveral 
places  and  callings,  the  prefervation  of  the  reformed 
religion  in  the  c'hureh  of  Scotland,  in  dc&rine,  wor- 
fhip,  difcipline,  and  government,  againft  our  common 
enemies  ;  the  reformation  of  religion  in  the  kingdoms 
of  England  and  Ireland,  in  doctrine,  worfhip,  difci- 
pline, and  government,  according  to  the  word  of 
God,  and  the  example  of  the  bed  reformed  churches; 
and  fhall  endeavour  to  brin^  the  churches  of  Cod  ia 


iht  Solemn  League  and  Covenant.         1 3  J 

the  three  kingdoms,  to  the  neareft  conjunction  and 
uniformity  in  religion,  Confefiion  of  Faith,  Form  of 
Church- government,  Directory  for  Worfhip  and  Ca- 
techifmg  ;  that  we,  and  our  pofterity  after  us,  may, 
as  brethren,  live  in  faith  and  love  ;  and  the  Lord  may 
delight  to  dwell  in  the  midll  of  us. 

II.  That  we  mall,  in  like  manner,  wfthout  refptct 
ef  perfbnlj  endeavour  the  extirpation  of  Popery,  Pre- 
lacy, (that  is,  church-government  by  archblfhcps, 
hi/hops,  their  chancellors  and  commiflaries,  deans, 
deans  and  chapters,  archdeacons,  and  all  other  ecefc- 
fiaflical  officers  depending  on  that  hierarchy),  fuper- 
ftition,  herefy,  fchifm,  profanenefs,  and  whatsoever 
mall  be  found  to  be  contrary  to  found  docmne,  and 
the  power  of  godlinefs,  left  we  partake  in  other  mens 
fins,  and  thereby  be  in  danger  to  1  .ccive  of  their 
plagues ;  and  that  the  Lord  may  be  one,  and  hit 
name  one,  in  the  three  kingdoms. 


III,  Wfi   mall,   with   the   fame   Grcerity,  reV':»v" 
and  conflancy,   in   our  Ceveral' "vocations;  cnc^eavoW, 

with  our  eftates  and  lives  mutually  to  preferve  the- 
rights  and  privileges  of  the  parliaments,  and  the  li- 
berties of  the  kingdoms  ;  and  to  preserve  and  defl 
the  king's  majetiy's  perfon  and  authority*  in  the  viv- 
fervation  and  defence  of  the  true  religion,  and  libei* 
ties  of  the  kingdoms  ;  that  the  world  may  bear  wft> 
nefs  with  our  canfeiences  of  our  loyalty,  and  that  wt 
have  no  thoughts  or  intentions  to  diminiih  his  mst* 
jelly's  jud  power  and  greatnefs. 

IV.  We  {hall  ailb,  with  ail  fahhfulnefs,  endeavour 
the  difcovery  of  all  fuch  as  have  been,  or  (hall  be  m- 
eendiaries,  malignants  or  ev'l  fnftruments,  by  hinder- 
ing the   reformation   cf  religion,   dividing  the  king. 

M  a 


I  $6         The  S&hmn  League  and  Covenant. 

from  his  people,  or  one  of  the- kingdoms  from  aso- 
ther,  or  making  any  faction,  or  parties  amongfl  the 
people,  contrary  to  this,  league  and  covenant;  that 
they  may  be  brought  to  public  trial,  and  receive  con- 
sign punifhment,  as  the  degree  ©f  their  offences  fhall- 
rc  quire  or  deferve  ;  or  the  fupreme  judicatures  of  both. 
kingdoms  refpe&ively,  or  others  having  power  from 
them  for  that  effect,  {hall  judge  covenient. 

V.  And  whereas  the  hanpinefs  of  a  hlefTed  peace  be- 
tween thefe  kingdoms,  defied  in  former 'times  to  our 
progenitors,  is,  by  the  good  providence  of  God, 
granted  unto  us,  and  hath  been  lately  concluded,  and 
fettlcd  by  botb  parliaments :  we  fhall  each  one  of  us, 
according  to  our  place  and  inter  eft,  endeavour  that 
fchey  may  rem-  i  id  in  a  firm  peace  and  union 

to  all  poll.: it y  j  and  that  jufiice  may  be  done  upon 
the  wilful  eppofers  thereof*  in  manner  cxprefled  in 
the  precedent  article. 

VL  We  fla  to  o**  places  and" 

fallings,    in   this  common   caiife  of  religion,  liberty, 

and  peace  cf  the  kingdoms,  ;  defend  all  thole 

that  enter  into  this  league  and  covenant,  in  the  main- 
taining and  puvfuiug  thereof;,  and  (hall  not  fuller 
curfeives,  direc~V;y  or  iniixtQiyf.bf  whatfoever  com- 
bination, perfusion,  cr  terror,  to  be  divided  and  with- 
drawn from  this  bleiTed  union  ark!  conjunction-,  whe- 
ther to  make  defection  to  the  contrary  part,  or  to- 
give  ourfelves  to  a  delegable  indiiTercncy  or  neutra- 
lity in  this  caufe,  which  fo  much  concerneth  the  glo- 
vy  of  -God,  the  good  of  the  kingdoms,  and  honour 
of  the  king  ;  but  fnall,  all  the  days  of  our  lives,  zea 
loufly  and  conftantly  continue  therein,  againil  all  op 
pofition,  and  promote  the  fume,  according  to  out 
power,   agal»&  all  kta  and  impediment*  whatfoevci  £ 


the  ^o!emn  L:ng:-£  end  Cov c:\ar.  :>  137 

and  whit  wc  are  not  able  curfe!ves  to  fupprefs  or  o- 
,vercome,  we  mall  reveal  and  make  known,  that  it 
may  be  timely  prevented  or  removed.  All  which  we 
mall  do  as  in  the  light  of  God. 

A>;d  became  thefe  kingdom  are  guilty  of  .many 
fins  and  provocations  againfl  God,  and. his  Son  Jefna 
Chrift,  as  is  too  faanifeil  by  our  prefent  diftreifes  and 
danggfih  the  (huts  thereof:  we  profefs  and  declare, 
before  God  and  the  world,  our  unfeigned  ckiire  fa 
Be  humbled  for  our  own  fins,  and  for  the  fins  of  theiS 
.kingdoms  ;  especially  that  we  have  not,  as  we  oughts 
valued  the  ineilimable  benefit  of  the  gofpel,  that  we 
Lave  not  laboured  for  the  puiity  and  power  thereof, 
and  that  we  hare  not  endeavoured  to  receive  Chriii 
in  our  hearts,  nor  to  walk  worthy  of  him  in  our 
lives  ;  which  are  the  caufes  of  other  fins  arid  tranf- 
greiiions,  fo  much  abounding  amongft  us  ;  and  our 
true  and  unfeigned  purpofe,  defire,  and  endeavour, 
-for  ourfelves,  and  all  others  under  our  power  and 
charge,  both  in  public  and  in  private,  in  all  duties 
we  owe  to  God  and  man,  to  amend  our  lives,  and 
each  one  to  go  before  another  in  the  example  of 
p  real  reformation  ;  that  the  Lord  may  turn  away  his 
wrath  and  heavy  indignation,  and  eftablifh  thefe 
churches  and  kingdoms  in  truth  and  peace.  And 
this  covenant  we  make  in  the  prefence  of  Almighty 
Gop,  the  fearcher  of  all  hearts,  with  a  true  intention* 
to  perform  the  fame,  as  we  ffiaH  anf.ver  at  that  ereat 
day,  when  the  fecrets  of  all  hearts  (hall  be  difciofed  : 
^0$:  humbly  befeeehing  the  Lord  to  urengthen  09 
by  .his  holv  Spirit  for  this  end,  and  to  bieis  our  d-e- 
foes  and  proceedings  with  fuch  fuccefs,  as-may  be 
deliverance  and Tafety  to  his  people,  and  encourage- 
ment to  ether  Chrifli  an -churches,  groaning  under,  or: 
in  darker  of  the  yoke  of  Autichriftian  tyrannv- 
M  J 


Ij8  An  Exhortation  to   faking 

jrttn  in  the  lame,  or  like  afibciation  and  covenant  rto 
the  glory  cf  God,  the  enlargement  of  the  kingdom 
of  Jefus  CKrift,  and  the  peace  and  tranquillity  of 
Chriftiaii  kingdoms  and  commonwealths. 

An  Ex  ho  ft  t  ati  on  to  the  taking  cf 
the  Solemn  League  and  Covenant,  for  re- 
formation and  defence  of  religion,  the 
honour  and  happinefs  of  the  king,  and 
the  peace  and  fafety  of  the  three  king- 
doms of  England,  Scotland,  and  Ire- 
land j 

By  the  affembly  of  divines  at  Weft  mi  n  fie  r  r 
prepared  according  to  an  ordinance  of  both 
houfes  of  Parliament,  dated  Feb.  2.  1643-4. 

IF  the  power  of  religion-,  or  folidreafon  ;  if  loyalty 
to  the  king,  and  piety  to  their  native  country, 
$r  love -to  themfekes,  and  natural  afftclion  to  their 
pofterity  ;  if  the  example  of  men,  touched  with 
a  deep  fenfe  of  all  theft,  or  extraordinary  fuccifs 
from  Gsd  thereupon,  can  awaken  an  embroiled, 
bleeding  remnant,  to  embrace  the  fovereign  and  cnly 
means  of  their  recovery,  there  can  be  no  doubt,  but 
this  Solemn  League  and  Covenant  will  fnvd,  '  where - 
fcever  it  (hall  be  tendered,  a  •  people  ready  to  .enter- 
tain it  with  all  chearfulnefs  and  duty. 

And  were  it  not  commended  to  the  kingdom  by  the 
concurring  encouragement  of  the  honourable  h.oufcs 
of  parliament,  the  afTembly  of  divines,  the  renowned 
city  of  London,  multitudes  cf 'other  peifons  of  emi- 
r*sat  rank  and  quality' in  this  nation,  and  the  whole 


the.  Solemn  League  ani  Ojvtnani.  i?>$ 

body  of  Scotland,  who  have  all  willingly  fworn  and 
fubferibed  it,  with  rejoicing  at  the  oath,.fo  graciouCf 
feconded  from  heaven  already,  by  bla-ftin-g  the  coun- 
sels, and  breaking  the  power  of  the  enemy  more  than 
ever ;  yet  it  gceth  forth  in  its  own  ilrength,  witls 
fuch  convincing  evidence  of  equity,  truth,  and  righ- 
.  teoirfnefs,  as  may  raiie  in  all,  not  wilfully  ignorant, 
or  miferably  feduced,  inflamed  aife&ions  to  join  with 
their  brethren  in  this  happy  bond,  for  putting  an 
end  to  the  prefent  miferies,  and  for  faving  of  both 
king  and  kingdom  from  utter  ruin,  now  fo  ftrongly 
and  openly  laboured  by  the  Popifh  faction,  and  fuch 
as  have  been  bewitched  and  befotted  by  that  viperous 
and  bloody  generation, 

For  what  is  there  almoft  in  this  covenant,  whicfc 
was  not,  for  fubfeance,  either  expreCed,  or  manifeftly 
included,  in  that  fokmn  prcteftation  of  May  5.  1 64  i*> 

*  This  protefhtion,  which  was  taken  by  the  members  of  ths 
houfe  of  Commons,  May  3.  1 64 1,  printed  by  their  order,  May 
5.  and  taken  afterward  by  ail  forts  of  perfbns  in  England,    is  as 
follows  r   u  I  A*  3.  do,  in  the  preface  cf  Almighty  God,  pra- 
mife,    vow,   and  proteft,   to  maintain  and  defend,  as- far  as  law- 
ful y  I  may,  wi  h  my  life,  power-  2nd  efhte,  the  truereformed 
Pruteftant  religion,  exprelled  in   the   doctrine  of  the  church  of 
Efcoiand,  againltsil  Popery,  and  ropilfc  innovations  within  this 
realm,  contrary  to   the  fame    dodi Inc ?  and j  according  to   the 
duty  of  my  allegiance,  his  Mnjefiy's  royal  perfbn,  honour,  and 
ttbtcj  as  alfo  the  power  and  privileges  of  parliament,  thelawful 
rights  and  liberties  of  the  fubjeti,  *nd  every  peifcn  that  m-kcth 
this  protection,  in   whatsoever   he   {hall  do  in  the  lawful   cur- 
fuar.ee  of  the  fan  e  l  end   to   my  poweiy  ar.d  as   far  as  lawfully 
I  may,  1  wiU  op  pole,  and,  by  all  good  ways  and  means,  endea- 
vour to  bring   to    condign  pvr-ifr.ment,  all  fuch  as  (hall,,  either 
by  force,  practice,   counfcls,  "plots,   cenfpiracief ,  or  otherwise, 
do  any  thing  to  the  contrary  of  any   thing   in  this    protcfbtifcB 
COEttined  "  and   further,  that  I  faail,    in  ail  juft  and  honourable 
ways,  endeavour  to  prefexvt  ihc  tuuon  and  peace   n  \         1  i  , 


f4$  <An  Exhortation  to  taking 

wherein  the  whole  kingdom  Sands  engaged  until 
day  I  the  iinful    neglect  whereof  doth,  as   we   may, 
j-aftly  fear,  open  one  flood-gate  the  more  to  let  in  ail 
thefe  calamities  upon  the  kingdom,  and  cad  upon  it 
a  necefHty  of  renewing  covenant,  and  of  entering 
into  this, 

^If  it  be  faid  the  extirpation  of  Prelacy,  to  wif* 
the  whole  hierarchical  government  ((landing,  as- 
yet,  by  the  known  laws  of  the  kingdom)  is  new, 
and  unwarrantable  ;  this  will  appear  to  air  impartial, 
understandings,  though  new,  to  be  not  only  warrant- 
able, but  ncceffary  ;  if  they  confider  (to  omit  what 
fome  fay,  that  this  government  wa3  never  formally 
citabliihed  by  any  laws  of  this  kingdom  at  all)  that 
the  very  life  and  foul  thereof  is  already  taken  awtty* 
by  an  acl:  paiTed  in  this  prefent  parliament  *,  fo  «sy 
like  Jezebel's  carcafe,  of  which  no  more  was  left  but 
the  fkull,  the  feet,  and  the  palms  cf  her  hands,  no- 
thing of  jurifdiclion  remains,  but  what  is  precarious, 
in  them,  and  voluntary  in  thofe  who  fubmit  unto 
them  :  that  their  whole  government  i*  ?x  befl  but  a; 
human  constitution,  and  fuch  as  is  found  and  ad- 
judged by  both  houfes  of  parliament,  in    which  the 

Scot1  and,  and  Ireland;  ancf  neither  for  hope,  /car,  nor  other 
refpec"t.  Oiall  relinquish  this  pror*jrife,  vow,  and  protection." 
By  the  words,  the  true  reforms?:  Prcte ft ant  religion ,  exprejfed 
in  the  doctrine  of  the  church  of  England,  &c  m  this  protection, ' 
the  Commons  declare,  wa«  a»id  is  mesnt,  only  the  public  doctrine 
proftrTed  in  the  faid  church,  fo  far  as  it  is  oppofite  to  Popery  and 
For  jfh  innovations;  or  d  thlt  the  faid  words,  are  not  to  be  ex- 
tended to  the  maintajvuina  of  any  form  cf  worfhip,  difcip-inev 
or  government^  p0r  of  any  rites  cr  ceremonies  of.. the  faid: 
tnurch  of  En:;V  J 

§t)  t-d  *lr  V'-V    }6i'.    d^kr'n','^rhat  perfot&l*   bUj  W 

dtfj  f&U  yj  exercfe  *xj  temporal  jnrtfAiClion*- 


the  Solemn  League  and  Covenant.  ftgl 

judgment  of  the  whole  kingdom  is  involved  and  de« 
dared,  not  only  very  prejudicial  to  the  civil  ftate, 
but  a  great  hindrance  alfo  to  the  perfect  reformation 
of  religion.  Yea,  who  knuweth  it  not  to  be  to© 
much  an  enemy  thereto,  and  deftruftive  of  the  power 
of  godlinefs  and  pure  adminifVration  of  the  ordinances 
of  Chrift?  Which,  moved  tkc  well-ajFe&ed,;  almoft  : 
throughout  this  kingdom,  long  fince  to  petition  this, 
parliament,  as  has  been  defired  before,  even  in  the 
reign  of  Queen  Ehfabeth,  and  of  King  James,  £q& 
a  total  abolition  of  tSt?  fame.  Nor  is  any  man  here- 
by bound  tc  offer  any  violence  to  their  perfons,  but- 
only,  in  his  place  and  calling,  to  endeavour  their  ex- 
tirpation in  a  lawful  way. 

And  as  for  thofe  clergymen,  who  pretend,  that 
they,  above  ail  ethers,  cannot  covenant  to  extirpate 
that  government,  becaufe  they  have,  as  they  fay,  ta- 
ken a  folemn  oath  to  obey  the  bifnops  in  ileitis  et  ho- 
nefils  ;  they  can  tell,  if  they  pleafe,  that  they  that' 
have  fwom  obedience  *.o  the  laws  of  the  land,  are  not 
thereby  prohibited  from  endeavouring,  by  all  lawful' 
means,  the  abolition  of  thofe  laws,  when. they  prove' 
inconvenient  or  mifchievous.  And  if  yet  there  ilhHild 
any  oath  be  found,  into  which  any  miinilcrs  or  others 
have  entered,"  not  warranted  by  the  laws  of  God  and 
thi  land  ;  in  this  cafe  they  mud  teach  themfelves  and 
others,  that  fuch  oaths  call  for  repentance,,  not  per~  . 
tinacy  in  them. 

Tr  it  be  pleaded,  That  this  oath  croffeth  the  oaths  j 
of  fupremacy  or   allegiance,  theire   can    be    nothing 
farther  from  the  truth  ;  for  this  covenant  binds  m*  ' 
and  more  ftrongly  engageth  them,  to  "  preferve  ani 
^efcod  &e   king's  majefiy's  pevfon  and  authority 


142  An  Exhortation  to  tahhg 

"  in  the  prefervation  and  defence  of  the  true  religion 
"  and  liberties  of  the  kingdoms. " 

That  feruple,  That  this  is  done  without  the 
king's  content,  will  foon  bs  removed,  if  it  be  remem- 
bered, that  the  prateftation  of  the  5th  of  May,  be- 
fore mentioned,  was,  in  the  fame  manner,  voted  and 
executed  by  both  houfes,  and  after,  by  order  of  ©ne 
houfe  alo4e,  fent  abroad  to  all  the  k'agdom  ;  his 
■jmajefly  not  excepting  againft  it,  or  giving  any  Hop 
to  the  taking  of  it,  albeit  he  was  then  reSckixt  in  per-  ' 
£011  at  Whitehall.. 

Thus  Ezra  and  Nchemlah,  Ezra  x.  Neh.'  ix.  drew 
all  the  people  into  a  covenant,  without  any  fpecia] 
commifllon  from  the  Perfi-an  monarchs,  then  their 
fovereigns,  fo  to  do  ;  albeit  they  were  not  free  fub- 
jecl;s,  but  vaffals,  and  one  of  them,  Neh.  i.  the  menial 
fervant  er  ^rtaxerxes,  then,  by  conqueft,  king  of 
Judah  a&u 

Nor  hath  this  do£er!  if  cr  practice  been  deemed 
{editions  or  un warrantable,  by  the  princes  that  have 
fat  upon  the  Ehglifh  lis  tone,  but  juSified  and  defend- 
ed by  Queen  Elizabeth,  of  blefljed  memory,  with 
the  expence  o^  much  trcafure  and  r;:ble  blood, 
in  the  United  Provinces  of  the  Netherlands,  com- 
bined not  only  without,  but  againft  the  unjuft  vio- 
lence of  Philip  King  of  Spain.  King  James  followed 
her  Heps,  fo  far  as  to  approve  their  union,  and  to 
enter  into  league  with  them  as  free  dates  ;  which  is 
continued,  by  his  majefty  now  reigning,  unto  thi* 
day  ;  who,  both  by  his  expedition  for  the  relief  of 
Rochelle  in  France,  and  his  ftricl:  confederacy  with 
the  Prince  of  Orange  and  the  States-general,  not- 
withMmding  all  the  importunity  of  Spain  to  the  coa- 


the  Silemn  League  and  Covenant.  ^3 

trXry,  hath  fet  to  his  feal,  that  all  that  had  been  done 
by_his  royal  aacefters,  in  maintenance  of  thofe  who 
had  fo  engaged  and  combined  themfdves,  was  juft 
and  warrantable. 

And  what  had  become  of  the  religion,  laws,  and 
liberties  of  our  fiiier-nation  of  Scotland,  had  they  not 
entered  into  fuch  a  folemn  league  and  covenant  at  the 
beginning  of  the  late  troubles  there  ?  Which  courfe, 
however  it  was  at  iirft,  by  the  Popifh  and  Prelatic 
projectors,  reprefented  to  his  majeily  as  an  ofFence  of 
the  higherl  nature,  juilly  deferring  chaftifemen't  by 
the  fury  of  a  puiffant  army  ;  yet,  when  the  matter 
came  afterwards,  in  cool  biood,  to  be  debated,  firft,r 
by  commiiiioners  of  both  kingdoms,  and  then,  in 
©pen  parliament  here,  when  alT  thofe  of  either  houfe, 
who  are  now  engaged  at  Oxford,  were  prefent  ifi 
parliament,  and-gave  their  votes  therein,  it  was  found, 
adjudged,  and  declared  by  the  king  in  parliament, 
That  our  dear  brethren  in  Scotland  had  done  nothing 
but  what  became  loyal  and  obedient  fubje&s  ;  and 
were  thereupon,  by  acl  of  parliament,  publicly  right- 
ed  in  all  the  churches  of  this  kingdom,  where  they 
had  been  defamed. 

Therefore,  however  fome  men,  hoodwinked 
and  blinded  by  the  artifices  of  thofe  Jefuitical  engi- 
neers, who  have  long  confpired  to  facrifice  our  reli- 
gion to  the  idolatry  of  Rome,  our  laws,  liberties, 
and  perfons,  to  arbitrary  ilavery,  and  our  eflates  to 
their  infatiable  -avarice,  may  poffibly  be  deterred  and 
a mu fed  with  high  threats  and  declarations,  flying  up 
and  down  on  the  wings  of  the  royal  name  and  coun- 
tenance, now  captivated  and  proflituted  to  ferve  all 
"their  lulls,  1o  proclaim >  all  rebels  and  traitors  wfee 


144  ^n  Exhcrtcthn  to  taking 

take  this  covenant ;  yet  let  no  faithful  Englifc  heart 
be  afraid  to  join  with  our  brethren  of  all  the  three 
kingdoms  in  this  folemn  league,  as  fometimes  the 
-mtn  of  Ifrael,  though  under  another  king,  did  with 
the  men  of  Judah,  at  the  invitation  of  Hezekiahj 
2  Chrox,  xsx. 

What  though  thofe  tongues,  fet  on  fire  by  he!!, 
Jo  rail  and  threaten  ?  That  God,  who  was  pleafed 
-to  clear  up  the  innocence  of  Mordecai  and  the  Jews, 
agaisft  all  the  malicious  afperfions  of  wicked  Hamari 
to  his  and  their  fovereign,  fo  as  all  his  plotting  pro- 
duced but  this  effect,  that  Eilh.  ix.  when  the  king's 
commandment  and  decree  drew  near  to  be  put  in  exe- 
cution, and  the  enemies  of  the  jews  hoped  to  have 
power  over  them,  it  was  turned  to  the  contrary,  and 
the  Jews  had  rule  over  them  that  hated  them,  and 
laid  hands  on  fuch  as  fought  their  hurt,  fo  as  no 
man  could  withftand  them  ;*and  that  fame  God,  who 
*>uteven  as  yefterday,  vouchfafed  to  difperfe  and  fcat- 
ter  thofe  dark  clouds  and  fogs  which  overihadowed 
that  loyal  and  religious  kingdom  of  Scotland,  and  to 
make  their  righteoufnefs  to  mine  as  clear  as  the  fun 
at  noon-day,  in  the  very  eyes  of  their  greateft  ene- 
mies, will  undoubtedly  (land  by  all  thofe,  wljx),  with 
finglenefs  of  heart,  and  a  due  fenfe  of  their  own  fins, 
and  a  necefiity  of  reformation,  fhall  now  enter  into 
an  everbfting  covenant  with  the  Lord,  never  to  be 
forgotten,  to  put  an  end  to  all  thofe  unhappy  and 
unnatural  breaches  between  the  king  and  fuch  as  are 
faithful  in  the  land,  catifing  their  righteoufnefs  and 
praife  to  fpring  forth  before  all  the  nations,  to  the 
terror  and  confufion  of  thofe  men  of  blood,  the  con- 
,;  federate  enemies  of  God  and  the  king,  who  have 
fcloag  combined,  and   have  kqw  raked  together  the 


A  Letter  to  tie  Lord  Mayor %   &c.         145 

dregs  and  fcum  of  many  kingdoms,  to  bury  all  the 
glory,  honour,  and  liberty  of  this  nation,  in  the 
eternal  grave  of  diihonour  and  d^flru&ion. 

Friday,  February  9.  1643-4. 
An  exhortation  touching  the  taking  of  the  So- 
hmn  Leagut  and  Covena?ii,  and  for  fatisfying  of 
fuch  fcruples  as  may  arife  in  the  taking  of  it,  was 
this  day  read  the  ririi  and  fecond  time  ;  and,  by 
*ote  upon  the  queftion,  affented  to,  and  ordered  to  be 
forthwith  printed. 

H.  Elsynge,  CIL-Par*  D.  Com.* 


■•A  Letter  from  the  General  Affem- 
bly  of  the  church  of  Scotland,  to  the 
Right  Honourable  the  Lord  Mayor, 
Aldermen,  and  Common  Council  of 
the  city  of  London, 

mXT OUR.  late   and   feaibnable  teSimony  given  to 

X     the  truth  of  the  gofpel,   and  your  affe&ion  to 

the  peace  of  the  kingdoms,   mani&fted  in  your  hum- 

*  Here  did  follow  the  Solemn  League  and  Covenant y  printed  . 
by  an  ordinance  of  parliament,  Feb.  i643'4>  v. ith  the  names  of 
S28  members  of  the  hdufe  of  Commons,  who  had  then  taken  it. 
This,  with  other  vouchers,  which  the  hiftory  of  that  time  affords, 
makes  it  appear, — that  it  was  the  more  general  fer.fc  and  mind 
of  the  kingdom  of  England,  as  well  as  of  Scotland, — that  it  was 
their  duty,  in  obedience  to  Ood,  and  in  the  faith  of  his  promife, 
to  devote  themfelves  and  thefe  lands  unto  the  Lord  in  a  cove- 
nant of  duty  :  and  that  thefe  folemn  vows  were  then  entered 
ifcto  by  perfons  of  all  ranks  in  thefe  kingdoms,  is  notorious  t<* 
all  who  know  any  tiling  of  thofe  times. 

Vol.  II.  N 


146  A  Letter  to  the  Lord  Mayer ,  he. 

ble  remonftrance  and    petition    to    the    honourable 
houfes  of  parliament,  hath   fo   revived  the   remem- 
brance of  your  former  faith  and  zeal,  and  proclaimed 
you  the  worthy  feed  of  fo  noble  anceftors  in  that  fa- 
mous city,    as  we  cannot  but  acknowledge,  with  alt 
thankfulnefs^  the  grace  of  Gcd  bellowed  on  you, 
and  ftir   you  up   to    take   notice,    how,    fince   you 
were   precious   in  the   Lord's   fight,   you  Lave  been 
ever  honourable  ;  the   Lord   hath   loved  you,    givea 
men  for  you,    and   people  for   your  life.     What  an 
honour  was  it  in  the  days  of  old,  when  the  fire  of  the 
Lord  was  in  Zion,  and  his  furnace  in  your  Jerufalcm, 
even  in  Queen  Mary's  days,  that  there  were  found  in 
you  men  that  loved  not  their  lives   unto  the  death? 
What  a  glory   in   after- time,  when    Satan  had  his 
throne,  and  Antichrift  his  feat,   in  the  midft  of  you, 
that  there  were  ilill  found  not  a  few  that  kept  their 
garments  clean  ?    But  the  greateft  praife  of  the  good 
hand  of  God  upon  yo.u  hath  been  in  this,  that,  amidfi 
the  many  mills  of  error  and  herefy  which  have  rifer* 
from  the  bottomlefs  pit,  to  befpot  the  face,  and  dark- 
en the  glory  cf  the  church,  (while  the  bride  is  a-ma- 
king  ready  for  the  Lamb),  you  have  held  the  truth* 
and  mofl  pioufly  endeavoured  the   fettling   of  Chriit 
upon  his  throne.     We  need  not  remember  bow  zea- 
lous you  have  been  ifc  the  caufe  of  God,    nor  how 
you    have    laid   out    yourfelves    and    eitates   in    the 
maintenance    thereof,    nor  how    many  acknowledg- 
ments of  the  fame  yen  have  had  from  the  honourable 
houfes,    nor  how   precious  a  remembrance    will   be 
had  of  you  in  after-ages,   for  3/our  felling  of  all  to 
buy   the   pearl  of  price  :    we  only  at  this  time  do 
•admire,  and,  in  the  inward  of  our  hearts,  do  blefs  the 
JLord  for  your  right  and  deep  apprehenfions  of  the 
great  and  important  matter  of  Chriit  in  his  royai 


J  Letter  to  the  Lsrd  JlLyor,  &c.  M7 

crown,  and  of  the  kingdoms  in  their  union,  while  the 
Lord  makes  offer  to  bring  our  (hip,  fo  much  afflicted 
ami  toffed  with  tempeft,  to  the  fafe  harbour  of  truth 
and  peace.  Right  memorable  is  your  zeal  againft 
fecis  and  feclaries  ;  your  care  of  reformation,  accord- 
ing to  ihe  word  of  God,  and  the  example  of  the  beft 
reformed  churches ;  your  earneft,  endeavours  and*  no- 
ble adventures,  for  preferving  of  the  rights  and  privi- 
leges of  parliament,  and  liberties  of  the  kingdoms, 
together  with  his  majefty's  jufi  power  and  greatnefs  ; 
and  your  high  proFeffion,  that  it  is  not  ia  the  power 
of  any  human  authority  to  difcharge  or  abfolve  you 
from  adhering  unto  that  our  (fo  folemnly  fworn) 
league  and  covenant,  or  to  enforce  upon  you  any 
fenie  contrary  to  the  letter  of  the  fame  \  befides  your 
other  good  fervices  done  unto  the  Lord  and  to  us,  in 
the  ftrengthening  of  the  hands  of  the  reverend  a&ttably 
of  divines,  and  of  our  cbrnmilTioners*  in  their  aCTertir.g 
fifth*  government  of  Chriit,  (which  the  mo*e  it  Be 
tried,  will  be  ever  found  the  more  precious  truth), 
and  vindicating  of  the  fame  from  the  ufurpation  ot 
man,  and  contempt  of  _  the  wicked.  Thefe  ail,  as 
they  are  fo  many  teftimoa>3  of  your  piety,  loyalty, 
and  undaunted  refoJution  to  Hand  for  Chriit  :  fo  are 
they,  and  (hall  ever  be  (b  many  obligations  upon  us 
your  brethren,  to  efteem  highly  of  you  in  the  Lord, 
to  bear  you  on  our  breads  before  him  night  and  day, 
and  to  contribute  our  heft  endeavours,  and  to  improve 
all  opportunities  for  your  encouragement.  And  now 
we  befeech  you  in  the  Lord,  honourable  and  well- 
beloved,  go  on  in  this  your  ftrength,  and  in  the  power 
of  his  might,  who  hath  honoured  you  to  be  faithful  ; 
ftand  fait  in  that  liberty  wherewith  Chrifl:  hath  made 
y«u  free  :  and  in  the  purfuance  of  this  truth,  we  are 
confident,  as  you  have,  fo  you  will  never  ccafc  r<* 
N  z 


148         A.  Letter  to  the  Lord  Mayfr,  See. 

finely  the  peace  and  nearer  conjunction  of  *  the  king- 
doms ;  knowing  that -a  threefold  cord  is  not  eafily 
ftroken.  Now,  the  Lord  Jefus  Chriir.  himfelf,  and 
God,  even  our  Father,  which  hath  loved  and  honour- 
ed you,  and  given  yoii  everlasting  confolation,  and 
good  hope  threugh  grace,  comfort  your  hearts,  and 
jlabliih  you  in  every  good  word  and  work. 

Edinburgh ^ y une  1 3.  Suhfcrihcd  ih  name  cf  the 

164  6.  General  Ajembly,  by 

R  o^  s  rt  Bia  1  K,  Mcdr.  * 

•  Seme hirt  being  oiven  in  the  preceding  difcourfes, —  concern* 
in£  tbe  reformation  which  is  needed  in  the  ivorjhip,  difctpine, 
and  government  of  the  church  ;  it  uiil  be  proper,  in  order  to  the 
reformation  of  AoftrirK, — that  the  reader  ferioufly  perufe  the 
thirty-nine  articles  of  the  church  of  England,  Mr  Hervefx 
dialogues  and  letters,  Mr  Vofons  fourfold  fiat e,  his  vkiV  cf 
the  covenant  of  grace,  and  McfT.  Yrfk:ws  fern.otis. 


The  Proper \  True,  and  Supreme  BET- 
TY of  our  Lord  and  Sayioux' 
JESUS  CHRIST,  proved  and 
ailerted  from  the  Kcly  Scriptures. 


xfeir,  O    Ifrid,  Jzhovah,   cur  God-  is    cae  Jekcj7az? 

Dev.t.  vi   4. 
Whcfcsvcr  der.ieth  ihc    Son,  the   fa:r*e  hath  not  the  Fi 

I  John  ii.  23. 
If  yo-  defpife  the  Sob,  th*t  you  may  honour  the  Father*,  he 

does  not  receive  fon    '..■  n    ur.       V.  ben   the  Son  i^ 

fed,  the  Father  ii  n«  way  *!.  : 

G f.  ;. cok.  NsdL  Drat  }*•  pajt  S°7* 


INTRODUCTION. 

IT  will  be  of  little  ufe  to  the  reader,   or  fervice  to 
rnyfelf,  to  make  any  apology  fur  \  j  the 

.'.ing  eftay  at    ih  I  (hall  therefore  con- 

tent rnyfelf  with  narrating,   that  it  was  the  opir 
of  iome  of. -a  fuperw  knowledge 
mine,   that   what  is  here  delivered  :£  6 
agreeable   to  the   holy  b 

kid  down  in  our  ConftfUon  of  Eaith  and  Catechi f 
And  rejecting?  how  that    many   either    want    | 
or  knowledge    fufficient  to   read  the  excellent  t: 

1    of  learned  men   en   this  £»_>bUme    fur/ - 
hoping   this  knall   prefervative   agairut  the  errors  of 
the    times  might,  by  the  bkffihg  of  Go  J,   - 
that  refpect,  more  Grrkeablc  to  them,  then  th<  n 
critical  and  accurate  diicourfea  of  the 
prevailed  with  to  allow  this  pfn::. 
is,  to  go  abroad. 

Mx   defign   is  act  to  imncfe  a   :  gft& 


of  my  own  upon  Mr  Simpfon's  word?,  or  in  'tic  • 
to  reflect:  upon  his  character.  As  I  have  conceived 
no  manner  of  prejudice  igaraft  him,  fo  I  heartily* 
wifh.  him  well.  What  I  have  in  view  is,  according 
to  my  ftnal!  meafure  of  knowledge  in  {o  momentous 
and  important  an  article,  to  prove  and  afleW,  from  the 
.IioJy  fcriptures,  the  great  and  fundamental  doftrine 
<*f  the  proper  and  fupreme  Deity  of  our  Lord  and 
Saviour  Jefus  Chritt,  that  has  beerr  attacked  and  fub- 
verted,  by  the  proportions  found  relevant  and  pro- 
ven againfl  him,  by  the  affemblies  of  this-  church, 
If  my  endeavours  have  the  efFeft  to  excite  others  of 
greater  abilities  to  manage  this  argument  to  better 
purpofe,  I  fnall  think  myfelf  well  rewarded. 

The  doftrine  received  in  this  ehurch,  is  as  fol- 
lows :  Confef.  chap.  ii.  fcft.  i.  The  unity  of  God 
is  aiTerted  in  thir  terms  :  "  There  is  but  one  only 
H  living  and  true  God,  who  is  infinite  in  being  arid 
"  perfection. " —  §  2.  God,  effentially  coniidered,'i3 
defcribed,  «  God  hath  all  life,  glory,  goodnefs, 
•*  blefftdnefs,  in  and  of  himfelf ;  and  is  alone  in,  and 

9t  unto    himfelf   all-fufhcient. He    is    the    alone 

44  Fountain  of  all  being  ;  of  whom,  through  whom, 
*■  and  to  whom  are  all  things  ;  and  hath  rnofl  fove- 
u  reign  dominion  over  them. — To  him  is  due,  from 

•'  angels  and   men, — worMp,  fervice." And   in 

I  3.  it  is  immediately  fubioined,  "  In  the  unity  of 
'*  the  Godhead,  there  be  three  perfons  of  one  fufc- 
<*  fiance,  power,  and  eternity :  God  the  Father, 
"«  God  the  Son,  and  God  the  Holy  Ghoft.  The 
**  Father  is  of  none,  neither  begotten,  nor  proceed- 
•'  ing  :  the  Son  is  eternally  begotten  of  the  Father  : 
«*  the  Holy  Ghoft  eternally  proceeding  from  the  Fa - 
•*  ther  and  the  Son."  And  chap.  viii.  §  2.  "Ths 
*f  Son  of  God,  the  fecond  per&a  in  the  Trinity^  be- 


Ghrift* s  fupreme  l>exty  proved:  &|f  t* 

<fm  i{iS  veiT  and.  eternal  God,  of  one  &>bHanc,e,  ;and  e* 
€<  qual  with  the  Father." — And  Larger  Catecnifm, 
anfw,  to  queil.  9.  the  fame  doclrine  u  maintained  :. 
"  There  he  three  perfons  in  the  Godhead,,  |hp  Fa- 
««  ther,  the  Son,  and  the  Holy  Ghoft-*  and.thefe 
M  three  are  one,  true,  eternal  God,. the  fcime  in  fub- 
u  itance,  equal  in  power  and  glory  ;  although  diiiin- 
"  guifned  by  their  perfonal  properties.'' 

Bishop  Bull  has  fufficiently  (hewn,  in  his  Defen- 
Jio  fitiei  Nicena,  judichun  eccltfixy  and  Primltiva 
tradition  that  the  catholic  church  did  all  along  pro- 
fefs  a  Trinity  of  perfons  confubftantial,  co~  eternal? 
in  unity  of  nature*  fubitance,  and  Godhead.  And 
Bifhop  Stillingflect  has  purfued  the  fame  argument* 
And  a  modem  author  f,  who  has  diftingui/hed-him- 
felf,  by  his  knowledge  of  the  anaents,  has  aiTertecl, 
that  that  definition  of  one  felf-exiftent,  underived,  in- 
dependent, fupreme  being,  hath  long  paiTed  current 
with  men,  who  believed  a  Trinity  of  divine,  perfons  : 
and  that  it  is  properly  a  definition  of  the  rl  G«ov  the 
divine  nature,  abftradi  ng  from  Ui£  confide  ration  .of 
Uie  dittinclion  of  perfons. 

Spanhem  has  taken  notice  of  the  artifice  of  San- 
dius,  and  of  Arius  before  him,  in  loading  thofe  that 
maintained  the  numerical  onenefs  of  fubilance  or  e,f- 
fence,  with  the  charge  of  Sabellianifm,  But  it  mufi 
Jbe  remembered*  that  the  Sabellians  owned  no  other 
Trinity,  but  of  different  appearances  and  manifefta- 
tions  of  God  t®  mankind  1  and  this  we  luffictentjy. 
efcape,  when  we  own,  that  though  "  there  is  noo* 
V  ther  God  but  one  ;."  yet  that  one  God  is  Father, 
Son,  and.  Spirit,  who  each  cf  them  poffefs  all  divine 
perfections,  and  whs  are  proper  perfons,  though  n,pt 
7  &r  $aterlah*l  lit  def  page  £7.7, 


*5X  ChrijPs  jkprtms  Deify  prcvedl 

ni  the  ordinary  meaning  of  the  term  perfon  among? 
men ;  and  that  they  are  truly  diftinguifhed  from  one 
another,  as  the  unbegotten  Father,  the  begotten  Son,, 
and  the  Spirit  proceeding  from  the  Father  ami  the 
Son  :  though  no  man  can  define  the  nature,  meafure, 
or  manner  of  that  diilinCiion,  becaufe  not  revealed.  ■ 
This,  however,  we  are  affured  of  from  the  word  of 
God,  that  they  are  fo  cllilin6i  as  to  be  three  per- 
fons,  and  fo  cannot  be  one  perfon  ;  that  they  are 
fo  diftinft  as  the  one  cannct  be  the  other  ;  fo 
tliftiri&,  that  the  Son  only  allumed  human  flefh> 
and  fuffered,  and  not  the  Father,  nor  the  Holy 
Spirit  :  and  yet  they  are  fo  one,  as  to  be  t>f  one  fub- 
liance  or  effence  in  number,  fo  as  to  be  one,  true, 
eternal  God;  fo  one,  as  that,  the  definition  of  the 
to  e£*v  of  which  above,  agrees  to  each  perfon  ;  fa 
that  we  may  fafely  afirm  of  the  Son,  as  well  as  of  the 
Father,  that  he  is  the  felf-exiilent,  undcrived,  inde~- 
pendemvfupreme  Being. 

It  well  deferves  to  be  obferved  with  what  jud§r» 
2Rent  and  caution,,  that  great  man,  the  learned  and 
honourable  author  of  the  critical  hi  dory  of  the  f  creed* 
has  exprefftd  himfelf  as  to.  the  manner  of  the  gene- 
ration :  "As  for  (fays  the  author)  the  manner  of 
"  the  Father's  eternal  begetting  of  the  Son,  there. 
V  are  various  fimilitudes  ufed  by  theaneients  to  help 
fj  our  conceptions  therein..    Only  this  I  (hall  venture- 

*  to  affirm,  that  none  of  thein  do  yield  us  any  ade- 
"  quate  or  fatisfa&ory  apprehenficn    of  tin's  fubilme 

*  and  incomprehensible  rayftery.  For  which  reaforv 
«  great  caution  is  to  be  ufed  in  cur  fearches  therein- 
«  to,  and  expreffions  thereof,  that  we  da  not,.,  with 
•J  too  great  nicety  and  curioufnefs,.  dive  into  this  pro- 
•*  found  and  incomprehensible  fecret,  Jeaft,  whim  w« 
••endeavour  to   mew  our  learning   and   know!'. 

f  Hift.  of  the. apofl.. creed.  p^.gc  i£4v 


Chrifl*s  fupreme  Deity  f  rev  ad.  j£> 

4f  we  betray  our  ignorance,  and,  what  is  worfe,  con-' 
"  ceive  and  utter  things  unbecoming  the  divine  anet 
i:  infinite  Majeity."     See  alio  page  79.. 

From  what  we  have  feen  advanced  by  this  cele- 
brated author,  and  from  a  view  of  the  fcope,  defign_, 
and  connection  of  that  learned  performance,  it  is  very 
ma*:ifelL,  that  Mr  Simpfon,  in  his  defences,  (date,  page 
102.  and   103.  compared),  impofes  a  meaning  upoa 
the  words  of  the  author,  very  different  from  his  own/ 
when  he  cites  thefe  words*  page  64.  viz.  "  This  ex- 
"  preffion  of  one  God,  is  to  be  underilood  either  ab~ 
"  fchrtely,  Without  regard  to  any  other  article  in  the 
u  creed  ;  and  fo  it  denotes  our  faith,  that  there  is  but 
"  one  eternal,  independent,  felf-exiflent  God  :"    an  3' 
alledges,  that  the  author,  jo  this  place,  takes  the  terra 
felf- exigent  for  being   of  none,  u  e.  for  tke  perianal- 
property  of  the   Father,   and  fays,  "  This   defciip- 
44  ticn  is  to  be  UluErftobd  of  God  "the  Father;  as  is 
«(  plain,   from  his  (the  author's)  words  in  the  prece- 
"  ding  page,  and  what  follows  in  this."      But  if  this 
exprefEon  of  one  God,  underilood  abfolutely,  and  if; 
denoting  that  there  is  but  one  eternal,   independent^ 
felf-exiPcent  God,  is  to  be  underftood  of  God  the  Fa- 
ther, as  being  of  none;  which  Mr  Simpfon  all  along 
inculcates  to  be  the  perfonal  property  of  the  Father^ 
and  fo  not  belonging   to   the  Sen  ;  then,   according 
to  him,  the  author  here  gives  it  as  his  opinion,   That 
the  Father  alone,-  in  exclufion  of  the  Son,  is  one  e* 
temal,    independent,   felf  ex i {beat  God.      Now,   that 
the  words  can  bear  no  fuch  meaning,  is  very-  manifeuY 
as,  from  other  con  fide  rations,  fo,  from  the  author's  c:> 
prefsty^flerting,  page  133.    "  That.Chriit  is  the  trttt 
"  and  natural  $on'o:    God,  begotten  by    him  befor£ 
«*  all  worlds V  and  from  his  citing  Aultin  with  ap- 
probation,' (page   80.)  faying,   "  That  sbejjLUI  tbr 


*54  Chrijl's  fupreme  Deity  pnved. 

**  creed  the  name  of  God  the  Father  is  conjoined,  it 
U  is  thereby  declared,  That  he  was  not  fhrft  of  all  a 
€i  God,  and  afterwards  a  Father  ;  but  without '  any 
u  beginning,  he  is  always  both  God  and  Father." 
Tfeat  learned  author  here  afTerts  the  Son's  abfolute 
eternity,  and  that  the  Father,  without  any  beginnings 
was  always  Father,  and,  ccnfequently,  that  there  wafr 
no  inftant  when  he  was  without  a  Son.  Since  our 
God  the  Father  always  was  a  Father,  it  follows,  by 
a  necefTary  confequence,  that  he  always  had  a  Son, 
and  that  that  Son  of  his  had  no  beginning  of  being  ; 
and  therefore  it  mult  be  acknowledged  that  he  is  a 
beginningltfs  Being,  and  that  he  is,  together  with  the 
Father  and  Holy  Spirit,  (according  to  the  descrip- 
tion of  the  one  God,  given  by  our  learned  author), 
cue  eternal,  independent,  feif-exiitent  God* 

I  Might  further  obferve,  that  the  author,  page  6$, 
preceding,  and  page  66.  and  Jl.  following  the  paiV 
fage  cited,  afTerts,  that  "  this  claufe  of  one  God 
**  was  inferted,  to  require  our  belief  that  there  is  but 
H  one  infinite,  fupreme,  beginninglefs,  and  eternal 
u  God ;  and  that  this  one  God,  and  none  other,  wai 
•*  the  Father  of  our  Lord  Jefus  Chriii,  and  of  all  o- 
•*  ther  beings  whatfoever,  almighty,  maker  of  hea* 
ci  ven  and  earth."  And  that  this  claufe  was  inferted 
in  oppofition  to  the  herefy  of  the  Marcionites,  who 
aliened,  that  "  there  were  two.  co-eternal  indepen- 
A<  dent  beings,  the  one  a  good  God9  the  Father  c£ 
u  our  Lord  Jefus  Ghriir.,  Author  of  the  gofpei,  and 
u  the  Fountain,  Source,  and  Origin  of  all  good  i 
**  the  other,  an  evil  god,  the  creator  of  the  world, — 
*  and  author  of  all  evil."  And  Fnrught  aifo  obfervd. 
that  the  learned  author  takes  notice  of  a  twofold  pa- 
Jty,  Included  Id  the  character  of  Father  ;  the  one* 
C.  •  .    ■■  :  .  »i ;  j:i    (75»).-  whereja  he   ilajids  ta 


'ChriJPs  fupreme  Deity  proved.  155 

^13  creatures,  as  he  is  the  caufe,  author,  and  origin 
46  of  all  beings."  The  other,  (page  79.)  "  That  - 
"  peculiar  relation  wherein  God  Hands  to  his  Son, 
(i  that  he  is  his  Father,  that  he  hath  begotten  him  ; 
€t  the  manner  whereof  is  peculiar,  eminent,  and  inef* 
**.  fable,  and  is  nek  ottlj  impoflible  to  be  explicated  by 
"  us ;  but  fuch  an  attempt  would  be  both  perilous  and 
*'  arrogant  :  for  wno  can  fearch  out  God  to  per* 
xl  fection  f*'  It  is  plain,  that  it  is  only  the  lail  fenfe 
of  paternity  that  is  peculiar  to  the  F~her,  in  exclu- 
iion  of  the  Son.  The  author  no  where  excludes  the 
Son  from  being  Maker  of  heaven  and  earth.  And 
it  is  certain,  that,  by  the  whole  flrain  of  the  holy 
fcripftirts,  and 'the  concurring  tejdimony  of  the  an- 
cient writers,  the  Son  is  declared  to  be  the  Creator  of 
the  univerfe,  of  angels,  of  men,  and  of  all  things. 
From  thefe  hints,  and  other  paffages  that  are  to.  be 
met  with-  in  t!i3t  celebrated  author,  it  is  very  rnani- 
feft,  that  the  words  above  obferved,  as  cited  by  Mr 
Simpfon,  make  not  in  the  kaft  to  his  purpofe,  as 
they  do  net  againft  mine. 

That  I  may  fay  one  word  mere  anent  the  charge 
©f  Sabellianifm  a^sinft  the  defenders  of  the  numeri-  . 
cal  onenefs  of  fubftance  or  efTence,  I  fhall  only  ob- 
ferve,  th»t  the  Sabeliians  have  been  generally  reckon- 
e*d  with  the  Patripamans  f .  Noetus  taught,  that  the 
Father  was  not  'different  from  the  Son  ;  that  there 
was  but  one  perfon  in  God,  who  fometimes  took  the 
name  of  Father,  and  fometimes  that  of  Son  ;  who 
born  of  a  Virgin,  and  fuffered  on  the  crofs.  Sa- 
be  Hi  us  feemed  to  own  three  perfons  ;  but  confidered 
them  only  as  three  different  names  and  virtues.  And 
if  he  be  thought  to  have  refined  upon  the  Noetian 
icheme,  it  was  (faith  a  learned  author  f)  by  denying 

f  Aug  Hxref.  4;.  t  D.  Watemnd's.  def.  page  334* 


f^S  ^fShriji'i  fupkim  Deify  proved* 

a  Gori  incarnate,  after'the  example  of  the  earlier  he- 
retics  ;  and  alfo  he  may  be  looked  upon  as  holding 
nearly  the  fame  principles  with  the  modern  Sociniaas. 
But  if  we  confider  that  fub fiance  or  fubflantia,  ac- 
cording to  the  common  acceptation  of  the  word  a- 
'wiong  the  Latins,  and  its  definition  among  philofo* 
|;hers,  h-ens  per  ft  etijlcns  ;  and  that,  according  t® 
the  plain  principles  of  natural  religion,  it  is  both  de- 
anonftrable  that  God  exifts,  and  that  he  is  an  inde- 
pendent and  necefTary  Being  or  Subftance,  and  that 
no  other  being  or  fubftance  can  pofTibly  be  fuch. 
The  charge  may  be  retorted  againfl  thefe,  if  any  fuch 
there  are,  who  contend  that  the  fub  fiance  is  not  one 
in  number,  and  therefore  certainly  two  or  three  in 
auihber ;  and  at  the  fame  time  fuppofe,  that  indepen- 
dence and  necefTary  exigence  may  be  taken  for  the 
perfonal  properties  of  the  Father.  Forthatfubftan.ee 
alone,  which  is  necefTary  and  independent,  muft  be 
-God  only  in  the  proper  fenfe  of  the  word  ;  which  is 
in  effeel:  to  fay,  that  there  is  but  one  perfon,  who  is 
truly  God»  ^ 

It  is  our  duty  to  believe,  and  live  up  to  what  is  re- 
pealed in  the  holy  fcriptures  concerning  this_  incom- 
prehensible myftery,  and  to  beware  of  going  upon 
«ur  own  fancies  and  conjectures,  in  a  thing  of  this 
kind;  which  will  be  only  a  betraying  too  little  reve- 
rence for  the  tremendous  and  unfearshable  nature 
«>f  God,  and  too  high  an  opinion  of  our  ownfelves. 
I  fhall  only  fay,  that  I  have  made  it  my  bufinefs  to 
keep  clofe  by  the  fentiments  and  expreflions  of  fuch 
ortkodox  divines,  as  I  have  had  occafion  to  fee  or  con- 
sider upon  this  fubjeft.  And  if  I  have  happened, 
contrary  to  my  defign,  to  utter  anything  amifs  in 
fuch  an  incomprehenfible  myftery,  I  lhall  be  heartily 
ferry  "Fer  it,  and  ready  to  own  it*     I  frankly  acknow- 


CririjV s  fupteme  Deity  proved.  157 

fcdge,  that  I  have  borrowed  with  all  freedom,  from 
the  celebrated  authors  that  have  handled  this  fubjeft, 
both  formerly  and  of  late  ;  and  have  commonly  deli- 
vered myfelf  in  the  words  of  fome  one  or  other  of 
them,  as  thinking  them  better  and  more  fafe  than 
my  own.  I  trouble  the  reader  no  further,  but  re- 
commend him,  and  my  fmall  endeavours,  to  the  di- 
vine blefling. 

John  i.  1.  And  the  Word  was  God. 

CHAR      I. 
The  text  explained. 

TKE  title  given  our  Lord  in  the  text  is  thai 
of  the  Word*  He  is  the  eternal  and  eifential 
U'ord*  yby  whom  the  heavens,  and  all  their  hoils,  were 
made  ;  and  by  whom  the  perfections,  will,  and  coun- 
fels  of  God,  have  been  revealed  and  manifeftedf  t# 
i  be  the  objeel  of  the  eternal  wonder  of  angels  and 
men  :  and  he  is  the  fcope  and  principal  matter,  both 
of  the  prophetical  and  promifTory  word.  For  which, 
afcd  other  reafons,  our  Jesus  is  here  called  the  Word. 

Our  evangelift  having  afcribed  to  the  Lord  Jefus 

*  Verbum  fubftantiale  non  prolatum.     Fulgent,  lib.  i. 

t  The  Father  of  our  Lord  Jcfus  Chrift  is  revealed  and  mam- 
fefted  to  angels  and  archangels,  to  principalities  and  powers, 
and  to  men,  by  his  Word,  who  is  his  Son.  Ireneus,  lib.  ii.  xap. 
5$.  Sermonem  efle  earn  perfonam.  cui  competit  loqui,  quse  noa 
Bid  Deus  loqui  poteft,  et  qui  loquutus  eft  cum  Patre,  quicquid 
loquutus  eft  Pater,  et  in  quo,  et  propter  quern,  Deus  eft  loquu- 
tus,  etpotenti  fuo  verbo  opcr2tur  omnia,  norcinatim  cujus  allo- 
^uio,  fpon£on«,  iirterceflione,  electi  yivificactur,  et  fuftcnunair, 
Coc.  Prin. 

Vol.  II.  G 


1 5  8  &hrijiys  fupreme  Ddty preved* 

the  character  of  the  Word ;  a  name  by  which  tfce 
f^cond  perfon  of  the  blefTed  Trinity  was  well  known  * 
among  the  Jews ;  he  affirms  of  him  that  he  was 
God  in  the  beginning. 

The  term  God,  affirmed  of  the  Son  by  the  apoftle* 
is  not  to  be  underflcod  in  a  relative,  fubordinat^,  or 
improner  fenfe  ;  becaufe  a  fubordinate  god  is  ne 
god.  And  though  magiilrates  are  called  gods,  in  re- 
aped of  their  office  ;  and  Mofes  is  faid  to  be  a  god  to 
Pharaoh  :  yet  the  word  God  is  affirmed  of  no  creature 
in  fcripture,  abfolutely,  and  in  the  Angular  number, 
as  it  is  here,  and  elfewhere,  of  the  Son,  without  any 
limitation  whatfoever  + . 


Nor  doth  the  title  God,  either  in  this  place.,  ©r  in 
the  fcripture-notion  of  the  word,  imply  dominion 
onKr ;  feeing  the  apoftle  rejects  them  as  no  gods, 
who  are  not  gods  by  nature,  Gal.  iv.  8.  We  muft; 
conceive,  that  to  make  up  the  true  fcripture-no- 
t'ion  of  the  word  God,  there  muft  not  only  be  domi- 
nion, but  the  divine  nature,  and  all  the  divine  per- 
fections, as  the  foundation  of  that  dominion. 

To  this  purpofe,  when  the  prince  of  Tyre  pretend- 
ed to  be  God,  he  thought  of  fomething  more  than 
mere  dominion  of  flrength,  and  power  invincible; 
and  God  was  pleafed  to  convince  him  of  his  folly, 
!*ot  by  telling  him  how  feanty  his  dominion  was,  or 

*  It  is  plain,  that  Plato^  an  J  other  Grecians,  borrowed  the 
term  Xdyof  from  the  jews,  or  their  neighbours,  the  Phenickns 
and  Chaldeans  ;  and  that  the  apoftle  John  did  n«t  borrow  this 
title  from  the  Grecian  Gentiles.  See  Gale's  court  of  the  Gentiks, 
page  2.  book. Hi.   and  Grot,  in  Joel  i.  I. 

.  f  SeeDr  Owen  on  the  Heb.  i.  I.  and  Br  Watcrland's  ill  de* 
fence,  page  47.  ztid  DrCalamy,  paoe  <S.  Serm. 


GbrifFs  fupreme  Deity  proved.  jz$ 

liow  few  his  office,  but  how  weak,  frail,  and  perk- 
ing his  nature  was  ;  that  he  was  man  only,  and  nut 
God,  Ezek.  xxviif.  2.  9.  When  the  Lycacnians  took 
Paul  and  Barnabas  for  gods,  they  an  f were  d  them,  by 
telling  them  they  were  weak,  frail  men,  and  had  net 
a  divine  nature.  We  cannot  imagine,  without  the 
greater!  abfurdity,  that  the  Father  commenced  Gad, 
in  the  fcriptnre- notion  of  the  word;  when  he  created 
the  univerfe,  and  began  to  have  dominion  ever  it. 
In  this  very  text  of  fcriptnre,  the  Son  is  fa  id  to  have 
been  with  God  the  Father  in  the  beginning,  t  e.  be- 
fore  the  creation  ;  as  therefore,  in  the  fcripture- no- 
tion of  this  term,  the  Father  was  God  in  the  begin- 
ning, (that  is,  before  the  creation),  and-cenfequent- 
}y  before  he  had  any  relation  to  creatures,  or  domi- 
nion over  them  :  fo  the  Son,  who  was  in  the  bes-iir- 
ning,  before  all  time,  who  was  with  the  Father  in 
the  beginning,  and  who  was  God  in  the  beginning, 
ik  <?.  before  the  creation,  was  therefore  God,  in  the 
proper  fcripture-notion  of  the  word,  before  he  hnd 
any  relation  to  creatures,  or  dominion,  ever  them. 

This  verie,  John  i.  1.  contains  three  proportions 
in  each  of  which  the  Word  is  the  fuhje&.      Jn  the  f-.~ 
cond  of  thefe,  it  is  a  farmed,  That  the  W*rdw&%  % 
Cod,  i.  c.  The  Son  was  with  the  Father  in  the  be- 
ginning.     If  he  were  not  always  with  him,  andinfe- 
parable  from  him,  be  could  not  be  God  in  a  pr< 
fenfe.      Sf>me   have  ailedged,  that  if  the  word   ■. 
when  affirmed  of  the  Son  in  the  third  proportion,  be 
taken  in  the  abfolute,  fupreme,  and  proper  fenfe  of  the 
word  GW,  ia  the  fame  manner  as  it  is  meant  of  the 
Father  in  the  fecond  proportion,  that  then  the  Son 
would  be  meant  to  be  with  hirnfelf.      But  it  is  replied, 
That  the  term  God  U  taken  personally,  when  meant  of 
the  Father  in   the   fecond,  and  is  to  be  taken   effort 
O  2. 


1 60  ChtiJPs  fupreme  Deiiy  proved* 

tially,  when  affirmed  of  the  Son  in  the  third  propo- 
rtion. It  is  true,  God  the  Son,  with  God  the  Fa- 
ther, fuppofes  two  perfons  truly  diilinft,  but  not  two 
geds,  one  fupreme  and  the  o'Jier  inferior.  And  air 
though  the  article  prefixed  before  ew^,  in  the  feconrj 
propofition,  is  not  prefixed  before  eiCi  in  the  third 
♦proportion  ;  yet  this  doth  not  in  the  kail  intimate, 
that  the  word  Go  J  is  not  to  be  taken  in  the  felf-fame, 
abfolute,  and  fupreme  fenfe,.  in  both  proportions, 
For  it  is  undeniable,  that  the  word  God>  verfe  i$. 
•f  this  chapter,  is  taken  in  the  proper  and  fupreme 
fenfe  of  the  word,  and  yet  there  is.  no  article  prer 
fixed. 

This  criticifm  about  the  prefixed  article  was  firfL 
the  obfervation  of  Afterius  the  Arian  *  ;  which  fur> 
ther  appears  to  be  void  of  all  foundation,  if  we  con* 
fider,  that  where  the  true  fupreme  God  is  profeficd- 
ly  oppofed  to  falfe  gods,  even  there  he  is  tilled  ©<o^ 
without  any  article  prefixed,  Gal.  iv.  3.  9.  ;  and 
where  the  Father  is  diftinguimed  from  the  Son,  he 
is  called  fimply  q£0;,  Rom.  i.  4.  And  further,  the 
name  of  God,  inverted  with  an  article,  is -elfewhere- 
in  the  fcripturcs  -f  attributed  to  our  &avieur ;  for  he 
is  called  "  Emmanuel,  which,  being  interpreted,  £-g 
"  God  whh  us."  'jaf:  >'itt~v  6  •*»*;   Matth.  i.  23. 

And  Thomas,  making  a  confefllon   of  his    faith, 
which  our  Lod,  in  a  particular  manner,  approved  of, 

•  Athanar.  orat.  a.,  contra  Arranos. 

f  The  Ante  Iskcne  writers  apply  innumerable  tacts,  wherein 
Otoe  occurs  with  the  article,  in  the  LXX,  to  our  Saviour  Chriit ; 
as  doth  the  apofile  Paul,  compare  Namb.  xxi.  5.  6.  7.  1  Cos., 
3>  9.  If.  xlv.  22.  23.  Rom.  xiv.  1 1.  Philip,  ii.  10.  Vide  Surenhufi 
euiicil.  page  511.  and  Dr  Pearfrn  on  the  Crfed,  page  1  $j. 


ChrijPifitpreme  Ddiyprovtd*  l6l 

exprefleth  it   thus,  "  Thou  art  my  Lord:    thou 
"  my  God,  J-jhn  xx.  28V  6  Kvp<-\-  j&tv,  ted  5  B*k  «»  » 

But  that  notwithstanding  the  cavils  of  adversaries* 
the  word  God,  when  affirmed  of  the  Son  in  the  third 
proportion,  is  to  be  taken  irt  the  absolute,  fupreme, 
and  proper  feme  of  the  word,  in  the  fame  .manner  as- 
f  is  meant  of  the  Father  in  the  feccnd  propoiition* 
will  appear,  with  a  convincing  evidence,-  if  we  takt 
bat  a  palling  view  of  text  and  context;  for  it  is 
affirmed,  that  the  "  Word  f  was  in  the  beginning, V 
Though  eternity  have  no  beginning,  and  the  fenfe 
of  thefe  words  cannot  be,  In  the  beginning  of  eternity  £ 
yet  eternity  is  before  all  things  ;  and  '"  In  the  be- 
f*  ginning,"  is  a  fcriptm*e- defcript ion  'of  eternity,  as 
is  manifeft,  from  Prov.  viii.  23.  where  "  from  eveilaftr 
H  ttfg/'  and  w  in  the  beginning  before  the  earth  was/' 
zre  of  the  fame  import.  And  the  apollle,  faying,* 
that,  u  in  the  beginning  the  Word-  was,"  doth  as 
*?idently  exprefs  his  eternity,  as  the  fcripture  doth 
in  thofe  other  phrafes  of,  "  before  the  world  was,'7 
©r,  "  before  the  foundation  of  the  world,"  which 
Tr>ore  than  once  it  infifts  on;  and  as  the  Word  was 
in  the  beginning,  and  before  the  creation,  fo  it  is 
affirmed,  that  lie  was  ivith  God,  i.  e.  the  Father, 
at  the  creation,  (to  whom,  no  doubt,  it  was  that 
God  faid,  "  Let  u*  make  man  in  our  image,, 
w  after  our  likenefs.")     And  further  it   is  affertedr, 

*  There  Is  in  the  words  an  ellipfis  of  u  ri     But  enough  of 
this.      The   Greeks   promhcuouny   u(e    or    omit  the   articles*-. 

thereof  examples  ire  innumerable. 

f  Sic  e-jlm  loquitur  Bafri,  torn.  i.  pag.  503.   F.^y— ?i"f  i: 
h:-.nc  tenueiis  vocem,  in  principio  erat    Sermo,  nihil  mali  a  m:* 
kvolis  adverfariispatieris  5  ii  die  at,    Si    senitus  cfr?non-   ; 
ta.di^aSj  Erat  in  ^rinclDio.  .    t 


..  \6z        .    Chrijvsjupreme  Detty  proved. 

That   "  in  the  beginnining  the*  Word   was  God  *." 
Here,    '<  in-  the  beginning,"  mud  not  be  denied  to 
iqoi  becaufe  it  cannot  be  denied  to- 
aid  fecond:  therefore,  «  in  the  beginning,^ 
,   before  the  creation,  before  all  time,  wh&n.  there 
toothing  but  abiolutc  eternity,   "  tlie  Word   was 
;f  Opd,"  the  fame  God  with  whom  he  war..      For  we 
with  any  fhew  of  reafon,  either  imagine  tl  *t 
he   was   with   one   God,    and  was  another,  becaufe 
there   can  be  no  mere  true  or  fuprevie  gods  than  one  ; 
or  conceive,  that  theapoille  ihouid  fpeak  of  one  kind 
of  god  in  the  fscond,    and  o£  another  in   the  third 
proportion  ;   in  the  fecond,    of  a  god  eternal  and  in* 
dependent  ;  in  the  third,   of  a  made  and  depending 
god  ;  especially  considering,  that  the   eternal    Gcd 
was  fo  constantly,  among  the  Jews,  called,  "  The 
46  f  Word  ;"  which,  we  conceive,  was  the  great  rwafca 
j  the  apoftk  ufed  this  term- 
Ax  n  pot  only  is  the  Son  here    called  Gf?r,  which 
h  Sometimes  the  rendering  of  Jehovah,   aDd  there- 
fore is  a  word  of  abfolnte  hgriiflcaticn ;  but  it  is  faid, 
that   "  all  things    were  made  by  him  $/J   who  was 

*  G!o;  /.aX^Tccty  >.«l  qIq;  *t*   mat  trai.     Jvtfi.Ixk   Martyr,  ojal. 

■f-  Gen.  i.  27.  We  read,  Et  c recruit  Dzus  homratm*  The  Jerif- 
ialem  Targnm.,  Verbmtn  D?;>i'ni  crcavlt  lomnem*  Gen.  in  3. 
\/:t  Permit  nocem  Dowixi  Dei  ;  the  ChalJee  psraphrafe  has  If, 
j4ul'?cr<tnt  uocerri  Vi-rli  D:riinis&ti.  This  whicfe  the  Chaldee 
paraphraft  caled  MEi'AR/,  the  Heilemfts  aun/ed  Ao^ov,  as  ?p- 
pc^reth  by  Vr.ilo  the    Jew,   v.  ho   vf  J°H^« 

and  who  attributes  the  creation  of  the  work!  to  t:  is  Aoyr.q.  See 
Br  /JSx's  j  ftdJweKt  of  the  anient  Jev.  i;h  church,  ^h  p  ..iQ. 
'and  Df  .LightfOot*!  harmony  of  the  evangel  ifh,  and  Hoi-  hifc> 
in  Ucut*. 

J  ///  prsnctpu  erat  Jer:?io.  in  c:to  principle  fci 'licet ,  Dens 
feet  i  ttrrSMK  Tertul.  aiverf.  Herroog.  cj>.    20.     As 


■  ChrijVs  fuprsme  Deh y  proved,  163 

la  the-  beginning,  where  we  may  ohferve  a  manife£ 
allufion  to  the  mil  words  of  Mofes,  Gen.  i.  1.  It  is 
faid,  "  In  the  beginning  Gcd  created  heaven,  and  the 
«  earth  1"  k>  here,  "  I':i  the  beginning  the  Word 
"  made  all  things."  And  feeing  he  was  in  the  be- 
ginning, and  before  all  things,  and  by  his  power  gave 
a  being  t#  all  things,  we  mult  acknowledge,  that,  inh 
in  the  text,  he  is  affirmed  to  be  the  true  and  fuprcmc- 
God,  and  God  by  nature  ;  becaufe  nothing  can  pre- 
exift  unto  all  creatures,  but  in  the  nature  of  Godt 
which  is*  eternal,  unlefs  we  frail  fupprofe  a  creature 
before  the  creation  of  any  ;  and  no  being  can  create 
and  give  a  being  to  all  things,  but  the  true  and'  fu- 
preme  God,  who  is  himfelf  independent,  and  necef- 
farily  exiilent.  The  creation  of  all  things  is  an 
indifputable  mark  of  the  true  fupreme  God  ;  the  di- 
iiinguifhing  character  by  which  -he  was  to  be  known^ 
and  for  which  he  was  to  be  reverenced  above  all  gods, 
Jer.  x.  11.  Rev.  iv.  10.  11. ;  and,  on  account  of  which, 
he  claims  to  himfelf  all  hoirmge,  worfnip,  and  adora- 
tion.  It  could  not  then,  without  the  ^reateft  ab- 
furdity,  be  fuppofed,  that  the  eternal  Word,  who 
in  the  text  is  faid  to  have  been  in  the  beginning,  that 
is,  before  the  creation,  to  have  been  with  G©d  the 
Father  at  the  creation,  and  to  whom,  fn  the  context, 
the  creation  of  all  things  f  is  afcribed,  is  in  the  text 

- 
to  the  abfjrd  glofies  of  the  Socinians  on  the  text,  their  prtffcn* 
ees  of  a  metaphorical  creation.,  and  the  beginning,  being  thc-iia- 
ji fining  of  thegofpel,  fee  them  refuted  by  Dr  Owen,  ao^ir.ft  Bid* 
del  and  ethers;,  as  aifothe  notion  of  the  Word  .being,  an  jp- 
fh;  mental  caufe. 

"  f  The  rrinfnire  writers  freqvientry  g\vt  it  as  their  opinion^ 
That  the  apoltle  John  feis  exprefsly  infiflipg  on  the  Deity  oi 
thrift,  in  the  beginning  of  his  go  (pel,  w.-s  with  a  view  to  eoo*» 
ecmn  thofe  who  denied  it,  ard  afcribed  the  creation  of  .the 
'world  to  another  Demiiir^ns,  vid.  Venae  ai  h&r\  ib.  g.  aip* 
li.  L~  i    TirH\  z.   rfcfcotrof.  Eprtomi H*rct  Lib,  & 


tfj|  Chnfrs  fuprerne  Deify  p- 


denominated  God,  in  an  inferior ,  relative,  and  frguv 
native  fenfe. 

Wf  mwft  therefore  conclude,  t>,at  the  werd'God, 
when  affirmed  of  die  Son  in  the  third  proportion,  is 
to  be  taken  in  the  abfohite.  fuprerne,  and  proper  fenfe 
of  the  word,  in  the  fame  manner  as  it  is  meant  of  th« 
Father  in  the  fecond  propofition  :  and  confequentty  ' 
we  are  to  believe,  that  our  Lord  Jefus  Chriil  is  the 
true  and  fuprerne  Ged  ;  which  propofition  we  mail 
endeavour  further  to  eftabliih  and  illuftrate  in  the  fc- 
^utl. 

CHAP.       II. 

Our  Lord  Jesus  Christ  called  GOD  in  the  ho- 
ly fcriptures. 

TH  E  divinity  of  our  Saviour  is  Inculcated  in  fuch- 
\3riety  of  methods,  with  that  frequency  and 
lemnity,  throughout  the  whole  Bible,  that  he  who- 
runs  may  read  it..  It  is  Yery  legible  in  the  books  of 
Mofes,  more  clearly  revealed  in  the  Pfelms,  and 
mines  with  a  moll  convincing  evidence  in  the  wri- 
tings of  the  prophets.  It  is  .ftamped  on  every  page  of 
the  gofpels,  and  gloriouily  difplayed  in  the  epillles,.. 
Not  only  the  miraculous  works  of  our  Saviour,  but 
the  mofl:  ignominious  parts  of  his  life*  declare  his  Di- 
vinity. As  none  but  God  could  do  fcch  works  of 
wonder  ;  fo  none  but  God  could  humble  himiclf  a& 
he  did.  Some  rays  and  tokens  of  his  Godhead  were 
ditfccvsrable,  even  in  his  moftun- godlike  appearance^ 
«  when  wrapt  in  fwaddling- clothes,  and  lying  in  a 
u  manger;"  enough  to  command  the  "attendance  of 
thcheaverrly  holt,  to  excite  the  curiofity  of  the  eaftern 
yit  and.  make  the  flie'pherds .  ojiit  the  care  ofj&eir 


€hr\Jiy s  futreme  Deity  przvtd.  1^5 

flocks.  Yea,  fo  vifible  were  the  fignatures  of  his  di- 
vine nature,  even  while  hanging  on  the  crofs,  crown- 
ed  with  thorns,  and.  pierced  wiih  nails,  that  the  pen:* 
tent  thief  was  prompted  thereby  to  apply  to  him,  aa 
the  Lord  and  Proprietor  of  thefe  heavenly  maniions 
he  defired  an  entrance  into.  Nor  could  the  Romaa 
centurion  forbear  leaving  his  tefihnony  behind  him* 
46  Truly  this  was  the  Son  of  God."  We  are  there- 
fore  directed,  by  our  Lord  himfelf,  to  "  fearch  the 
"  fcriptures ;"  for  thefe  are  they  that  teilify  of  him  5. 
and  from  them  we  deduce  this,  as  our  hril  argument* 

I.  Our  Lord  jefus  Chrift,  net  only  in  the  text,  but 

frequently  in  the  fcriptures,  is  called  God  ;  a-&d  that 
in  fuch  a  manner,  as  by  that  name  no  other  can  be 
understood,  but  the  one,  . eternal,  true,  and  fu  precis 
God :   and  therefore  he  mud  be  acknowledged  as  fuch» 

The  mod  diftinguifhing  divine  names  and  titles 
are  given  to  him.  He  is  ftiled,  u  The  Mofl  High," 
«  The  Only  Lord  God,"  "  The  Lord  of  all,"  «  The; 
«  Lord  of  glory,"  "  Oar  God  and  Saviour  ;"  Luka 
i.  76.  judr  4.  A  efts  x.  36.  i  Cor.  ii.  3  2  Pet.  i.  1.  ;  and 
that  in  fuch  a  way,  as  that  the  conuruction  of  the 
words  feems  plainly  to  intimate,  that  jefus  Chrift  is 
our  God  as  well  as  our  Saviour. 

He  is  Alpha-  and  Omega,  Rev.  1.  §.  the  Beginnings 
and  the  Ending  *  ;  and  this  title  is  five  times  given  him. 
by  the  apoflle  John  in  the  Revelation  ;  and  this  is  a  pro- 
per title  of  God,  and  incommunicable  to  any  other* 
Now  this  is  afcribed  to  Chrilt,  without  any  reliricliort: 
or  limitation  ;  fo  that  he  is  as  truly  the  Firft  and  Laft^ 
even  as  the  Father  himfelf. 

*  Vide  Place  Difgut.  is  Chrifii.  DrJin.  Par.  1,  p*c  383* 


3  65  GArjjFs  fupreme  Deity  prcusd. 

Svch  titles  as  thefe  are  evidently  much  loo  high, 
and  tend  to  delude  and  impofe  upon  us,  if  the  So* 
were  net  true  and  real  God,  and  by  nature  fuch. 

Further,  It  is  Chriil  the  Son  that  h  fpcktn  toy 
©r  denoted  by  that  name  Elokim,  O  God,  Pfa). 
6.  Septuagint  $  Qsef,  as  being  the  true  God  by  na- 
ture, though  what  is  here  affirmed  be  not  as  God, 
but  as  King  of  his  church  and  people,  as  in  another 
jkee,  God  is  faid  "  to  redeem  his  church  by  his  own 
rt  blood."  Grotius  himfelf  grants,  That  the  word 
EUhiniy  ufed  here  abfdutely,  ilgnifie 
Ekht  Elobim}  the  God  of  gods.      U 


MUehf  Ek>bim}  the  God  of  gods.  It  is  true,  he  pre- 
tends it  is  not  fpoken  of  Chriil  in  this  place  %  and 
therefore  renders  the  words,  "  God  fha!l  he  thy  feat 
u  or  throne  forever."  But,  in  this  inftauce,  we  have 
light  enough  to  rebuke  the  boldnefs  of  thi3  attempt : 
for  the  interpretation  of  Grotius,  or  others,  is  contra- 
ry to  all  old  tranflations ;  contrary  to  the  received 
fenfe  of  Jews  and  Chriflians  ef  old,  and  particularly 
ef  the  Targum  on  the  Pfalm,  rendering  the  words,. 
u  Thy  throne,  O  God,  is  in  heaven  forever;"  con-s 
trary  to  the  contexture  and  defign  of  the  apoftle  Paul 
in  his  difcourfe,  Heb.  i,  applying  this  text  to  the  Son  j 
and  leaves  no  tolerable  fenfe  to  the  words  themfelvcs  ; 
as  appears  from  this,  that  thofe  who  embrace  this 
interpretation,  cannot  declare  in  what  fenfe  God  is 
the  throne  of  Chriil.  The  words,  "  (ball  eftablifh," 
make  a  new  text,  or  lead  the  old  utterly  from  the  in- 
tention of  the  words,  and  is  contrary  to  the  conftant 
ufe  of  the  expreffion  in  fcripUire;  for  where-ever  there 
is  mention  of  "the  throne  <*FCtn5ft>,i  fomevvhat  elfe, 
and  not  God,  is  intended  thereby. 

The  apoftle  John  affirms,  that  he  is  the  true  God  ^ 
£  For.  vre  know/ '  faith  he,  "  that  the  Sou  of  God  h 


ChrtjVs  fuprctnc  Seiiy  proved.  167 

<r-ceme;  and  hath  given  us  an  underftandiag,  that  we 
*  may  know  him  that  is  true  :   even  in  his  Son  Jcfus 
"  Chrift.  This  is  the  true  God,  and  eternal  life."  1  John 
v.  20.    Theugh  it  be  alledged  by  adverfaries,  that,  in 
grammatical  conftruction,  thefe  laft  wbrds  may  be  ap- 
plied to  the  Father  ;  yet  a  mere  pofilbility,  in  refpeft 
of  the  grammatical  conftrudlion,  can  never*  with  any 
mew  of  reafon,  he  pleaded  againft  the   glaring   evi- 
dences from  the  context,  that  thefe  laft  words  are  by 
the  aps>ft]e  afcribed  to  the  Son*     Jifus  Chrift  is   the 
immediate  antecedent,  to  which  the  relative  may  moft 
properly  be  referred.  The  Son  of  God  is  he  of  whom 
the  apoltle  chiefly  fpeaketh.    This  is  rendered  as  a 
reafon  v.  hy  we  are  in  him  that  is  true,  by  being  in  his 
Son,  to  wit,  becaufe  that  Son  is  the  true  God ;  and, 
in  the  language  of  the  apoftle  John,  the  conftant  title 
f>f  our  Saviour,  'is  eternal  life.     I*  fm«,  fince  all  thefe 
reafons  may  be  drawn  out  of  the  text  itfelf,  why  t\t 
title  of  the  true  God  mould  be  attributed  to  the  Son, 
and  no  reafon  can  be  raifed  from  thence  why  it  mould 
be  referred  to  the  Father  ;  we  hiuil  be  convinced  that 
trar  Lord  Jefus  Chrift  is  in  thk  place  called  the  true 
God*. 

He  is  ftiled  the  "  mighty  God,"  If.  ix.  6. ;  and 
"  God  manifefted  in  the  flefh,"  1  Tim.  iii.  16, 
Where  the  name  of  God  "  abfolutely  taken,  and 
".  placed  fubje&ively,"  is  to  be  underflood  of  Chrift, 
in  the  fix  proportions  delivered  by  the  apoftle  in 
that  text ;  becaufe  0?  him  each  one  is  true,  and  alfo 
of  none  but  him.  He  was  the  Word,  which  was 
God,  and  was  made  flefh  :  upon  him  the  Spirit  de- 
fended at  his  baptifm  ;  and,  after  his  afcenfion,  de- 

•f  Vide  This  text  vindicated  by  Dr  Calamy,  Serm.  page  57.  58. 
&v.   Hie  agitur  nonjolum  de  vero  Deo,  fed  Mo  uno  ver*  Dec§ 
\  ut  ariitulus  in  Crxco  additus  indicate     Catcch.  Ranv* 


t $  8  thrift 's  fuprzme  Deity  proved. 

fcended  upon  his  apoftles,  ratifying  his  commifiutfl, 
and  confirming  the  doctrine  they  received  from  him  r 
Wherefore  he  was  "  God  juftified  in  the  Spirit/' 
His  nativity  the  angels  celebrated;  in  the  difcharge 
of  his  office  they  minifiered  unto  him;  at  his  refur- 
yeftion"1  and  afcenfion  they  were  prefent,  always  rea- 
lly to  confefs  and  adore  him  :  he  was  therefore  God 
feen  of  angels.  The  apoftles  preached  unto  all  na- 
tions ;  and  he  whom  they  preached  was  Jefus  Chrift*. 
he  was  therefore  "  God  preached  unto  the  Gen- 
"  tiles."  It  was  John  Baptift?6  commifiion,  and  of 
all  fucceeding  miniiiers,  to  fpeak  to  the  people,  that 
they  mould  believe  on  him  :  he  was  therefore  "  God 
4i  believed  on  in  the  world."  When  he  had  been 
forty  days  on  earth  after  his  rcfurreclion,  he  was  ta- 
ken vifibly  up  into  heaven,  and  fat  down  at  theYight 
hand  of  the  Father  :  wherefore  he  wa6  "  God  recei- 
ved up  into  glory  *. 

The  Son  was  in  the  form  of  God,  and  that  fo  as  tm 
fce  "  equal  with  God,"  before  his  "  taking  upon  him 
"  the  form  of  a  fervant,"  Phil.ii.  7.  And  his  being  "  i» 
"  the  form  of  God;"  intimates  his  as  fully  partaking 
of  the  divine  nature,  as-  his  being  in  the  form  of  a 
fervant,  does  his  partaking  of  the  human  nature. 
And  it  is  declared,  that  his  being  thus  "  equal  with 


*  ©fo?  £f«vfpw6»Mv  £«/>**,  TVTiriv  l  or.utvpyot,  Chryfofi.  in  lo- 
cum. T<f  6  U  sapki  frvcpwSf/?;  *  <!V>iov,  cri  xkvtv  kat  vavTUt 
o  %x  ©fy  xoLTpos  Xcycc  vtu  yap  iron  *r>«  t©  ti?s  tvatfitiuf  /ttw- 
c-rptov.'  ©fo?  'ffavfpaewfv  ercrpxi-  Cyril  Epifi.  fid  Pukber.  ft 
Eud.  So  alfo  Theodor.  It  is  a  groundless  pretence,  that  ©*•*■  was 
interpolated  by  the  Neftorians,  for  Co  they  had  overthrown  their 
own  doc*rfine;  and  the  Cathelic  Greeks  read  it  Gtos  before  the 
;IaVe  of  Neftorius,  fo  Cbrrftfi.  &i.  So  \he  Grtck  copies,  and 
fo  the  Arabick. 


C  '\'ijV's  futr'eme  Deity  proved.  itSfy 

*  God,"  w?.s  what  "  he  thought  no  robbery."  f  He 
had  an  unqueftionable,  indifpatable  right  to  it.  It 
is  the  liigheft  injmlice  to  call  it  in  queiiion.  He  is 
laid  to  be  Emmanuel,  God  with  us.  And  he  lViiiled, 
*r  the  great  God  and  our  Saviour."  And  as  be  that 
13  our  Saviour  is  ci  the  great  God/'  he  cannot  cer- 
tainly be  an  inierier,   a  fubordinate  god  J. 

The   gpoftle   Fan),   fpeaking  to  the  church  of  E- 

jpliefus,  faith,  "  Take  heed  to  yeurfelves,  and  to  all  the 
-*(  floc£,  over  the  which  the  Holy  Ghoft  hath  made 
%i  you  overfeers,  to  feed  the  church  of  God,  which  he 
«'  hat li  purchafod  with  his  own  blood."  Thefe  words 
dearly  contain  this  proposition,  God  hath,  purcha- 
fed  the  church  with  his  own  blood  :  this  God  may, 
^nd  mult  be  underftocd  of  Chfift  ;  it  may,  becaufe 

f  Effi  nut  em  inform*  Dei,  non  alia  intelligent:  a  eft,  qucm 
in  Dei  rawer e  natura.  Hilar,  de  Trinit.  L.  12.  Parian 
j)„9.  Tertul.  E$e  fe  £quakm  Deo*  Cyprian,  la-ov  et  !?& 
?re  iwhiTerently  ufed  by  the  Greeks,  as  Piudarus  Oljmp.  Od.  z. 
8j,lt  unus  loctis  ft  recJe  exfenddtut,  ad'omnes  bsrefes  adverfus 
~Jefu  Cbrijli  Domini  nofiri  perfonam  rtpellenda  fujficiet  Bi- 
*ho?  Bull  D.  F,  N.  on  the  text.  Though  Apxzy^cc  »yu<rB*i9 
may  figcify  to  arrogate  ©r  afTume,  yet  'Af>*ayjiov  &tt<rtxt  will 
-not  admit  fuch  a  fenfe,  according  to  the  genius  of  the  Greek 
tongue,  if  rightly  rendered,  he  thought  it  1.0  robbery.  Thus 
Fa  'fiirnis  De  Trinitate,  exprefTts  his  meaning  of  this  text,  Si 
lere  homo  eft  Cbrijfus,  cum  formam  fervi  aaipit,  vere  qui- 
fue  Dens  eft,  cum  in  forma  Dei  efte  perhibetur  ;  nee  alia  ra- 
tione  Aqualem  dicer ety  nifi  in  forma  Dei  effe  verumDeum  r#- 
htlfci  intiiligi* 

\  Dr  Clark  awns,  that  the  words,  Tit.  2.  l£  will  bear  this 
confirmation.  This  expreffion,  The  great  God,  is,  by  Clement 
of  Alexandria,  underftood  of  God' the  Son  alone,  Prctrep.  ad 
Gcntes,  page  3.;  as  alfo  by  Gregor.  Nyfene  Cont.  Eunera. 
|>age  265  :  and  upon  cccaflcn  of  Jerome  his  applying  this  text 
to  Chrift,  Father  Simon  freely  owns  Hi  ft  ol re  Crit.  des  Com- 
ment, du  N.  T.  p.  235.  that  this  is  one  of  the  pUiaeft  texts  we 
■have,  to  prove  the  Divmity  of  Jefus  Chrift. 

Vol.  H.  P 


t  7  o  C£r i/Z V  fuprane  Deity  provik 

lie   hath  ;  It  mud,  beeaufe  no  other  pe.fon,  which  it 
tailed  god,  hath  fo  purchafed  the  church. 

This  expreffion  cannot  be  attributed  to  the  Fa- 
ther, beeaufe  this  blood  fignifleth  death;  and  thougk 
the  Father  be  Omnipotent,  and  can  do  all  things* 
yet  he  cannot  die.  Befides,  it  is  very  obfervable, 
that  this  particular  phrafe,  of  "  his  own  blood,"  is, 
in  the  "fcripturc,  put  by  way  of  oppofitien  "  to  the 
Wood  of  another  ;"  though  any  fhould  fay,  the  Fa- 
ther hath  purchafed  us,  beeaufe  he  gave  his  Son  te 
be  a  ranfom  for  us  ;  yet  none  can  fay,  that  he  d'd  It 
<c  by  his  own  blood  :"  beeaufe  we  muft  acknow- 
ledge, that  the  "blood  and  death  was  of  another  th*» 
ef  the  Father.  Thus,  in  this  text,  the  name  of  Gor>,v  ' 
which,  in  this  place,  is  taken  abfclutelr,  and  placed 
fubjeftively,  is  afcribed  to  our  Lord  Jefus  Chriit. 

It  is  declared,  ?.5  to  John  the  Baptift,  «  Thzt 
*'  marry  of  the  children  of  Ifrael  (hall  he  turn  to  the 
"  Lord  their  God,"Lukei*i  6.  And  Dr  Clark  hinifeif 
©wns,  f  That<his,  in  ilridnefs  of  ecnftruftion,  iritft 
rieceiTarily  be  underilood  of  Chrift.  And  all  the  fufc 
^efs  of  the  Godhead  is  faid  te  have  dwelt  in  him  bo- 
dily, Col.  ii.  9.  Where  the  apoftle  fpeaks  not  of 
Ch^ft's  doclrine,  but  his  perfon.  And  he  does  ret 
try,  that  God  was  in  Chriit,  or  did  abide  or  dwell 
in  him,  as  he  was  faid  to  do  in  Zion,  and  in  the 
faints  ;  but  that  "  all  the  fulnefs  cf  the  Godhead 
"  dwelt  in  him  bodily  ;"  which  was  never  faid  of  any 
♦ther.  And  this  Godhead  cannot  but  fignrfy  the  di- 
vine nature  and  effence. 

He  is  filled  Lord  of  lords,  Rev.  xil.  16.;  which 
Js  a  title  peculiar  to  the  gieat  Jehovah,  or  only  trvtt 

■flkriptuie-doftrint  cf  the  Tirn.  No.  534* 


thrift's  fuprene  Deity  proved.  \^l 

€rod,  and  of  the  fame  high  fignification  with  that 
of  "  God  of  gods,"  Dent,  x.  17.  "  The  Lord 
**  your  God  is  God  of  gods,  and  Lord  of  1  jrds,  a 
**  great  God,  mighty  and  terrible,"  &c.  An 
the  New  Teltament,  the  great  God  is  likewife  de- 
ferred as  "  the  bleifed  and  only  Potentate,  King  of 
*  kings,  and  Lord  of  lords,"  1  Tim.  vi.  15, 

f  He   is    declared   to   be  "•  God  ovar  all,  btefFeS 
««  for  tver,"   Rom.  ix.  5.  (rfr^rti  not  in  omnibus  zb 

Er  fm.  norfuper  onines ,  but  ftiper  omnia,  as  the  an- 
cients and  the  Vulg,  tranf.  This  character,  here  a- 
feribed  to  Chriir,  is  given  to  the  molt  High  God, 
as  diftinguifhed  from  all  creatures  whatfoever,  Rbrh. 
}.  25.  where  the  apoflle  charges  the  Gtntiles  wit:i 
a  worfiiipping  and  feeing  the  creature  mere  than 
"  (or  beiide)  the  Creator  ;  who  is  God  blefied  for 
"  evermore.  Amen."  The  creatures  the  Gentiles 
ferved,  were  demons*  zjh\  fuch  deceaftd  heroes  as 
they  fuppofed  to  be  fubordinate  powers,  but  raifed 
tlo  the  dignity  of  gods  ;  .from  all  thefe,  the  apoflle 
difcinguifaes  the  true  Go],  the  "  Creator  of  the 
«*  world,"  by  ilfia  title,  "  God  bleikd  for  evermore  ;" 
q,  d.  That  God,  to  whom  alone  the  Ut  fling  ar.i  |- 
dqration  of  all  intelligent  creatures  is  and  will  be  fcr 
ever  due.  The  Polytheifm  of  the  Pagan  world  ia  " 
kere  expo  fed  by  the  apoftle,.  representing  the  weak- 
ness and  folly  of  any  fubordinate  deities  under  one 
as  fnpreme,  which  the  Gcd  of  Ifrael  always  dire: 
ed.  His  common  language  was  this,  c<  I  arn  the 
li  Lord  ;  and  there  is  none  clfc  :  thee  is  no  gcd 
*J  befidea  me,"  Tf.  x!v\  5.  "  L  there  a  god  betides  me  ? 
h  yea,  there  is  no  god;  I  know  not  any,"  If.  xliw  8. 
u   I  am  God,  and  there  m  noae  like  me,"  If.  xl.;.  9. 

$zV}h  Mr  EsyiV  ffotHcJiM  of  the  Bftfcp  ?f  1 

P  r 


■ 


172  ChrijTs  fupreme  Iseity  prcviJ. 

1*  Before  n-L  L^tre  was  no  god  formed,  neither ifoui 
*'  there  be  auer  me.''  It  is  therefore  the  greats  aK* 
Surdity  and  impiety  for  any  that  call  themfelves  Chri- 
itians,  to  talk  of  one  G  on  that  is  fupreme,  and  ano- 
ther that  is  God  *  in  a  fuboruinate  fenfej  It  is  ob-. 
fervable,  that  where  any  creatures  are  in  the  New 
Teilament  called  BkJJgdy  the  word  is  not  rwu^mti  ^u^ 
trtkjrynpmt.  Nor  is  that  observation  of  Dr  Hammond 
groundlcfs,   (as   Monleur  Lc-Ck  I  reprefent 

it)  concerning  the  ordinary  cuftom  of  the  Jews,  to 
zdd  to  the  name  of  God  this  title  of.f  "  blefifcd  for 
p*  evermore."  And  had  not  the  apoftle  believed  cur 
Saviour  to  be  the  true  and  fupreme  God,  he  could  not 
fcave  put  a  greater  fbunbKng- block  before  the  Jew«5 
to  harden  them  in  their  infidelity,  than  by  giving  him 
a  title  and  character,  which  they  kad  always  appro- 
priate to  the  great  Jehovah  ;  an<3  which  they  could 
not  but  take  for  an  afcjiptiorkof  Divinity  unto  him, 
ia  the  moft  flricL  and  proper  feofc.  Farther,  the  Fa- 
ther cannot  in  this  text  be, referred  to,  as  "  Gadbkff* 
41  cd  for  ever,"  without  manifeii  force,.  And  fuppo- 
fi-ng  the  Son  to  be  referred  to,  to  bring  in  an  excep- 
tion of  one  above  him,  when  he  is<exprefsly  de< 
red  to  be  "  God  over  all/'  is  fo  plainly  calculate  to 
ferve  aa  hypothecs,  that  it  can  affect  none,  that  fn- 
cerely  deiire  to  know  «  the  truth  as  it  is  in  Jefius," 
I  fhall  only  add,  that  the  addition  of  A;nsr.  is  no 
proof  at  all  of  the  words  being  a  formal  doxology, 
2.nd   not  an  affertion ;  bscaufe  it  is  elfewhere  added 

•  Irsnctti  Teems  to  have  hid  in  agairul  the  diflin<fuon  betweca 
the  fupreme  and  a  flbordmate  gci,  \*-hen  he  fays,  that  he  that- 
hes  any  one  above  him,  and  is  in  the  power  of  another,,  csi.net 
be  Aid  t«  be  God.    Adv.  Hacr.  1.  4.  cap.  5. 

t  The  bhjJtdOne  f;gni£ed  as  much  in  the  Jewlfivhnguage  as 
the  God  of  Ifrael ;  hence  are  fo  fre^rent  ia  the  Rabbins,  tLe 
hJrfclQne,  the  infinite  &J**  Q"f. 


'  yTsfxpreve  DJiy  prti,;J.  J.7 3 

the  mention  of  this  title,  where  there  is  only  an 
aifertion,  arid  no  formal  dcxclogy,  Rojt;.  li,  2$*  » 
is  very  manifeft  from  what  has  been  laic,  that  cur 
Ueffed  Saviour  in  the  textf,  -!s  declared  to  be  M  God 
"  over  UTj  bkfT^d  for  evermore  ;"  as  he  is  elfewhu'C 
Lii  to  be  "  Lord  over  all,"  and  the  "  Lord  by 
"  whom  are  all  thingo,"  Ronu  x.  12.  1  Cor.  «fi«  6, 

And  there  beinr*  no  onex^e  of  God  that  is  more 

o 

celebrated,  or  owned  to  be  more  incommunicable,  tnan  • 
that  of  Jehovah,    I   think  it  not  improper  to  add, 
that  the  Son  has  that  name  alfo  given  him,  (of  wpioh- 
tnote  in  its  place),  Zech.  :>'i*  ic.  John  xix.  37.  Hof,  - 
i.  7.   Luke  ii.  11.     The   Son  then    bei^g  }khc 

is  the  Father,  Bttift  be  true  and  fupreme  Go^. 
es   well  a:  he.     At  which  we  have  net  the  leaft  DC- 
ea£on   to   be   furpriftd,   mice  "  he   and  the  Fa  I 
e*  are   one,"  John  x.  30.  and  xiv.  10.  Rev.  xxi.  :;s 
and  xxii.  '•  23.  ;    that   is,  one   God.       So 

ci:c-  as  that  M  the  Son  is  in  the  Father,  and  the  Fa- 
11  t'icr  10  the  Son  ;"'  and  they  are  reprefei.ted  as  one 
temple,  and  ao  having  but  one  throne,  and  as  making 
die  llqht. 


t  Cvprir.^  prcJ  ,  -.\  Rom.  ia- -J.-to  prove  c-irJ  t 

rctkocrtlH  it  among  the  reft,   hi  which  he  is  e» 
y   called   God.     J.  P.tter  Dtusiefi,  f.tatit:::ri 

'.*-j.i,  fed  etiam  iilius  ;  qwiyVeliJ  uo* 
Li  1  ,   dicerJe  ^pojicfo,  fid  efifnfer    : 

D.u-    i  s.  :■■:!. tfi.s   w  f&culu    Aug.  de  Trin.  1.  2.  cap.  13, 
vat.  ic  Tr  7; if.  ivfeth  :!.e  fame  argument,  as  do:h  Teriul.  Adver- 
1  Trix    a»d  Or:;^r.  ?d  Rom.  9.  5    Athanaf.  Orat.  |CAr.  Hi- 
lar.   !.    4.       Ar:tf>  this  uxt     15   quoted    iij  pvorcf  of  the  ''eternal 

v  cf  the  Sen,    in  the  fir!!  council  at  Anticch  again  ft  Pan!  of  - 
Saixcfm-n..     ']  hat  the  word  God  was  Srigfbalfy  in  this  tt-xf ,  *S" 
;n  fVom  the  ircrs,  and  from  v  hi?  Dr  !v!iH  b&s-aO* 


J/4  Chrl? j  fuprme  Deiij  pnved, 

C     H    A     P.       III. 

O.ir  Lord  Je  3  V  sChm  st  the  only  true  G  OD. 

IT  has  been  well obferved  *,  that  it  is ahfohitel^, 
neceffary  to  believe  the  proper  -Dignity  of  the  Sen 
of  God,  in  order  to  form  right  apprehtniions  of  the 
meftlmable  love  of  God  the  Father,  in  giving  his  Son  5  . 
and  of  the  leve  of-  the  Son,  in  undertake  ng^the  great 
work  of  cur  redemption  ;  which  is  magnified  in  fcrip^ 
tare  to  fuch  afuperlatjve  degree,:  as  is  not  to  be  recon- 
ciled to  the  love,  of  a  being  kfs  than  truly  divine. 

Among,  other  tilings  that  Mr  -Ghnpfon  Iizs  taugl  ;, 
tq  uibvert  the  myftery  of  God's  gr-ace  and  love  rnanw 
.  failed  in  the  gofpel,  and  the  proper  fivpreme  Deify 
of  Chriir,  the  bafis  of  the  whole,  it  has  been  .f 01: 
by  the  venerable  affembiy,  that*  the  profefTcr  ha^h 
vented  or  taught,  that  the.  title  of  the  "  only  tr.:e 
"  God,"  John  xvii.  J.  may  be  taken, .and*  by  fcr^e 
authors,  is  taken  in  a  fenfe  that  includes  the  p^jfonal  • 
prop^rtv  of  the  Father,  and  fo  not  belonging  to  the 
Son-;/ 

It  has  been  made  very  ma  n  if e  it,  by  learned  li- 
ters ;j:  on  this  fubje&j  that  the  Son  is  called,  ar{d 
therefore  is  the  true  God,  1  John  v.  20..;«x»fii»«<  Qio$i 
and  if  truly  fo,  then,  he  is.  the  only  true  God  j|,  l»e- 
caufe  there  is  but  "  one,  the  only  living  and  true 
14  God."  God  is  not  only  one,  but  hath  an  vin'ty 
peculiar  to  himfelf,   by  whith  he  is  oulyGodr  and 

-  ■ 
*  Mi  Jofcnfcr.,  £rwon  2.  page  6. 
f  Proceed.  Ah.   ij'40,    >uge  4L 

i*t)i  'C-iLmy  en  ffre  text.    Bi  hop  ?ear&n.   Dr  Owen, 
I  C-tech.  Racov.  above  eked. 


Gh'iJi's  fupreme  Deity  pi-$v££.  1 75 

riot- only  by  way  of  actuality,  but  alfo  of  poffibiHty. 
It  having  been  proved,  that  worfhip,  due  only  to  God?  , 
k  given  to  him  ;  and  that  the  names,  peculiar  to  the- 
one  God,  are  afcribed  to  him   in  fen  pt  lire  :   it  is  very, 
evident,  that  he  b  the  only  true,  God. 

L  But  more  particular!}',  the  true  and"  proper - 
I)eity  of  Chrift  is  plainly  taught  in  the  holy  fcrfp-* 
tures.  In  tliem  the  works,  peculiar  to  the  only  true 
God,  are  afcribed  to  him.  Our  jefus -wrought  out 
the  redemption  of  his  people,  which  was  a  work  in- 
finitely greater*  than  what  all  the  creatures  could  hare 
done.  Hence,  in  Ifaiahrs  prophecies,  and  elfewher?* 
he  th^t  ftiles-himfelf  the  Redeemer,  declares  that  L« 
h  the  only  infinite  Je  hcta'h.  However,  fome  pretend* 
that  God  may  accept  of  a  fatisfacTion  for  fin,  cf 
greater  or  I efs  value,  as  he  thirtieth  fit."  We  inuil 
look  on  this  as  a  valu  pretence,  feeing  God  hath 
made  no  fuch  declaration  in  his  word.  On  the  con- 
trary, God  the  Son  is  faid  to  *'  purchafe  the  church 
•'with  his  own  blood/'  If.  xli.  14.  and  xliv.  6.  24, 
Jer.  1.  34.  Flak  xis,  14.  Hof.  j.  7.  A6ts  xx.  28. 
And  as  nothing  greater  could  be  offered- to  God  th'fc 
Father,  than  the  blood  of  his  only-begotten  Son-;  fo 
we  may  reasonably  fuppofe,  that  nothing  kfs  cou]d 
be  accepted,  either  in  refpe&  of  Gn  for  which,  or  an 
offended  God  fo  whom,  this  facrince  was  made  j  the 
one  being  of  infinite  demerit/ the  other  of-  infinite 
dignity,  and  both  inferring  the  neceiTrty  of  a  fuitable 
•fatiriac~t.ion.  Further,  the  fcriptures  fet  forth  God's 
'  liolinefsand  vindicTive  juflice  as  ejJevJlal*  ;  and  there- 
fore rrecciTary  excellencies  and  perfections  of  his  na- 
ture. They  fet  forth  Chrift,  in  hlmfilfy'^k  a'.fuffi.- 
dent  .atpnemept  or  propitiation '.for  the  fins  cf  an 

•"Vide  Ov  en  cjY..  tie  juf:.  viiid. 


Pf§  Chr 

decl.  world.     Our  'falratrbrrj  trrVbtrghout   tl 
New  TtfffianiejiXt?':Is  afcribed  to  his  merits  and  fatis. 
lion,  to  the  virtue  and  efficacy  of  his  precious  blood. 
But  how  could  this  be,  if  there  were  no  merit  in  I 
blood  ?    and  merit  there  could  be  none,  were   it  not 
the  blood  of  one,  who  is  truly  God  as  well  as  man. 
Seeing  there  can  be  nothing  mere  repugnant  to  fbrip* 
lure  and  reafon,   than   to   imagine   it   poflibie   for-  x 
creature  to  merit  of  God;  for  "  who  hath  fi*Q  c:.vt:n 
**  to  him,  and  it  (hall  be  recompenfed  to  him  again  I33 
Shall  the  thing  formed  fay  to  its  former,  Thou  art  my 
cltbtor,  pay  me  that  thou  owed?  Every  creature 
rives,  as  his  being,  fo  his  worth  and  power  from  God  f : 
and  no  creature  can*pofilbly  advance  fo  n:ar  hisCrea-  - 
for,  but  that  there  will  ftil!  be  an  infinite  diftance  be- 
tween them  ;    and   yet  the  nearer  he  approaches,   the 
lefs  able  will  he   be  to  plead   any  merit,   fmCe   hiV 
own  obligations  to  gratitude  and  obedience  mud  rife 
in  proportion  to -the   degrees  of  exeellency  he  has  • 
received.' 


tlz  is  faid' to  create  all  things  ;  3  work  peculiar  to 
the  only  true  God,  rt  who  flretcheth  forth  the  hea- 
**  vcns^lone,  and  by  Mmftlt"  When  it  is  faid,  that 
God  made  the  world  by  Chriit.,  Keb.  i.  2-  the  pre- 
pofition  Sid  fignifying  ty&r  through^  points  cut  the 
'order  of  working  amengft.  the  perfons  of  the  gloriour 
Trinity/  The  Father,  through  the  Son,  by  the  Ho- 
ly Spirit,. is  laid  to  produce  the  work  ;  yet  ail  arc 
'the  fame  one  principal  efficient  Caufe. 

He  .wrought  miracles  by  his  own  proper  power, 
both  in  his  own  pcrfon,  and.  by  his  difcipies  and 
arofiles ;.  and  none  but  the  .only  true  C^ican  wori 
z  M<T--r  mi  rack,. 


Chryfs  fupreme  Deity  proved.  if? 

Agaw,  Chrift  works  regeneration  and  grace  in  h'$ 
people.  He  forgives,  fin,  and  juftiiies- them  ;  fend? 
the  Holy  Spirit,  and  fanclifies  them,  Matth.  ix*  6« 
Eph.  v.26.  Heb.  ii.  11,  John  xv»  26,, 

The  work  of  judging  the  world  is.  committed  to 
him,  u  That  all  men.  may  honour  the  Soa,  as  they 
«  honour  the  Father,"  Through  the  whole  fcrip^ 
ture,  it  is. declared,  that. the  Judge  of.  the  world  is  th$ 
fupreme  Being,  the  only  true  God.  And  none  "but 
the  omnifcient  almighty  Jehctah  can  acoprr.plilh 
that  glorious  and  fftlemn  work,  Gen.  xviii.  25.  Rom# 
iii.  6.  Bfafc  h  and  xcvi.  Rev*  ii.  17,  2  Theff,  ii.  S. 

In  fine,,  our  Lord  Jefus  Ckrift  not  only  quickens- 
dead  fouls  in  the  minrliry  of  the  gofpel>  and  will  raife 
d:ad  bodies  at  the  lafhday  ;  but  he  raifed  himfdf  fron* 
the  dead  by  his  own  power.  Ke  fays,  "  No  man  ta- 
U  keth  my  life  from  me  :  I  have  power  to  lay  it  down,, 
"  and  I  have  power  to  take  it  again,**  John  x.  18,  ; 
intimating,  in  the  ftrongeic  terms,  that  this  almighty 
power  was  inherent  in  him  :  and  that  he  would  exert 
this  power,  he  plainly  telle,  "  Deflroy  this  temple,  and 
H  in  three  days  1  v/ill  rsife  it  up,"  John  ii.  19,  21. 
Than  which,  there  could  not  be  a  more  convincing 
proof  given  of  the  truth  of  his  doitrine,  and  parti- 
cularly of  this  fundamental  article  of  cur  faith,  that 
cur  Lord  Jefus  Chriii  i*  the  only  *  true  GocL 

The  Socinian*  contend,  that  God  the  Father  cnlp 

*  Kai  a\nfe;  fr«6ev,  g?  xOjj  a\r£uc  ctvimcqi  ixmv.  I^nct.  :.l 
Srnyrn.  Nm  erJm  Paitr  fate's  1&UUm  f^f:h\nnti  de  gco 
dictum  eft  ab  apoHolo,  p>-oytjv  quo!  Ds&J  cum  ex.i'tavh,  fed 
etnm  Dominusieipftirr,  '  :d  eiy  corpus  in  urn  :  nude  elicit,  !*£ 
Mite  iemplun:  boc,  ct  in^ridiio [ufcitsbo  ;iL>.i.  ,u<£,  i!e  \a&+ 
D^roia.  Sena*  8.     Vide  Diucn  on  the  refiffre&ieu. 


M?  Chri/Vs  fitprem:  Deity  proved. 

raifed  Chriit  to   life,  and  that   he  himfeJf  did   . 

lift  and  raife  hi&  body  cut   of  the  But  this 

anfwer-is  a  mere  ilii-'i  ;  fcrj  according  to  this  fenfe 
©f  the  words,  ail  v.  reigfet   be   faid  to   raifc 

ihemfelves  at  the  laft  day  :  but  to  raife  a  body  which 
is  dead,  is,  in  the  language  of  the  fcriptures,  to  give 
life  unto  it  ;  which  is  no  Icfs  an  argument  of  Omnipo- 
tence, and  therefore  of  true  Deily,  Shan,  by  creation, 
to  make  that  fomething  whkh  before  was  nothing. 

II.  The  attributes  vdiic  lie  only  tme 

God,  and  are  therefore   i  .:,  belong 

to  the  Son,  and  are  afcribed  to  hicn  in  feripture  ; 
from  whence  it  follows,  that  he  is  the  only  true  God. 

It  fhall  be  fnevvn,  by  and  by,  that  our  Lord  Jefuf 
Chriil  is  abfolutcly  eternal,  idf-exiitent,  and  nccefi 
farily  exiitent :  all  which  demonftrau  his  proper  and 
true  Deity,. 


\ 


Omniscience  is  molt  certain!^  an  inc-ommunic al 
attribute  of  God  :   fev  who,    but  God,  can  know 
things?    Now,  thifl  to   our  blefled    Saviour,. 

•who  "  knew  all  men,  anil  what  was  in  man/'  John  ii. 
24.  25.    The  8]  tng  to  him 

faith,  without  any  figure  1  rords,  u  Lord,  thcTJ 

"  knowef:    ail    things  *,?'  John  xxi.  17.    It    dtierves 
our  c'.  t>,  that   either  that  faying,  was  ftriclly 

true,  or  it  was  directly  bhfphemov.s. 

The  latter  carmct  be  imagined,  elfe  our  Lord  had" 
S^niik  I  hi s  abhorrence   in  Sich   cafe  ;    had  he  bee;* 
aware,   that  he  had  attributed  to  him  fomewhat   \ 
is  peculiar  to  God,  if  it   had   nc  I  :i  xs 

him. 
•  Vide-. VUem  d*%ufc  p*ifi  **3  231* 


Chr^  proved,  iyc 

■ .  g  can  be  more  peculiar  to  God,  than  tktf 
ving  all  things,  even  the  hearts  of  men.  fi  Tho«5 
f6  even  thou  only,"  fays  Solomon,  **  kneweft'  the 
^  hearts  of  all  the  children  of  men,"  I  Kings  viii. 
This  knowledge  is  affirmed  to  belong  to  him  by  the 
npoflle  John,  with  the  utmoit  emphafis  ;  for,  in 
his  Re-vektios,  we  have  this  remarkable  pafTage, 
4i  And  all  the  churches  mall  know,  that  I  am  he 
%t  which  fcarcketh-the  reins  and  hearts  *."  Compare 
Jer.  xvli.  IO.  with  Pvev.  ii.  23. 

Ke  knows  the  Father,  which  is  more  than  to 
"know  all  other  things  :  "  Neither  knoweth  any  man 
"  the  Father,  biit  the  Son,"  Matth.  xi.  27.  M  As 
0*  the  Father  knows  me,  even  fo  know  I  the  Father/" 
John  x.  15.  Our  Lord's  omnifcience  is  manifeitly 
afTerted  in  the  feripture,  in  the  very  fame  terms  in 
^hich  that  of  the  only  true  God  is  defcribed. 

So  Mi  talk  in  new  terms  of  a  relative  omnifcience* 

Were  it  not  better  to  fay  plainly,  that  he  (Chrift)  ia 
rot  omnifcient,  than  to  fpeak  of  a  relative  omnifciene^ 
which  is  really  no  omnifcience,  unlefs  an  angel,  era 
man  be  omnifcient,  becaufe  he  knows  all  thing* 
which  he  knows  ?  Matth.  xxiv.  36.  and  Mark  xiii.  32. 
h  plainly  meant  only  of  the  human  nature,  and  is  to* 
the  fame  effe£l  with  Luke  ii.  52.  "  That  heincreafed 
*•  in  wifdom,"  which  cannot  be  literally  uriderftoodof 
the  Aoyo;  with  any  confiftency,  even  upon  the  Arian 
.  hypothecs.  As  to  the  Son's  not  knowing  the  day 
pf  the  laft.  judgment,  Dr  Lightfoot  f  his  explana- 
tion deferves  to  be  remarked*  "  It  is  one  thing," 
1  he,  U  to  underftand  the  Son  of  God  barely  and 

*    Ovctv  Agftftzvu  toy  Kvpiov  aXXa  Tolrxpiwrrpt  tuttviyyus   &vr* 
jr»,  Ignat.#pi(t.  ad  EpheC 

f  Tide  Dr  Lightfo«ys  works,  vol.  ii.  pa*e  3f*. 


«f$a  ^Ckr'tjVsfvpreme  Deity  proved. 

c*  abflracViy  for  the  fecond  perfon  in  the  holy  Trinhy ; 
*'  and  another  to  underlland  him  for  the  MefTias,  ot 
44  that  fecond  perfon  incarnate.  To  fay,  the  fecond 
"$i  perfon  of  the  Trinity  knows  not  foniething  is  blaf- 
*{  phemous ;  to  fay  fo  of  the  Meffias-  is  not  fo,  who 
*'  nevertheltfs  was  the  fame  with  the  fecond  perfon 
u  of  the  Trinity.  For  although  the  fecond  perfon, 
M  abftra&ly  confidered,  according  to  his  mere'Deity, 
••  was  co-e^ual  with  the  Father,  co- omnipotent,  co- 
*  omnifcient,  co-eternal  with  him,  Esta  ;  yet  Mtfllaj:, 
6<  who  was  God- man,  confidered  as  Mefiias,  was  a 
9t  fervant  and  mefienger  of  the  Father/'  &c. 

To  this  objected  text  Hilary  f  returns  this  gat* 
•fwer,  That  as  it  was  after  the  infirmLy  of  Lis  1 
that  he  (our  Lord)  was  under  necsffity  of  enduring 
weeping,  fleep,  want,  wearinefs,  and  fear ;  fo  alio  wag 
it  according  to  his  human  nature,  that  he  pvofvffsi 
•ignorance  of  that  day  and  hour, 

Our  Lord,  partaking  of  a  double  nature,  rr 
double  underftanding  ;  the  one  infinite,  the  other  fi- 
nite ;  the  one  omnifcient,  and  the  other  capable  of 
•  ignorance  in  fome  things.  In  the  one  he  differs  not 
from  the  Father-,  though  he  does  in  the  other, 
When  therefore  he  is  faid  "  to  know  all  things,"  vvc 
are  to  take  it  as  meant  of  his  divine  underftanding  : 
and  when  his  knowing  any  thing  is  denied,  we  are 
to  take  it  as  meant  of  his  human  underftanding. 
And  that  this  was  our  Saviour's  true  meaning,  in  the 
text  referred  to,  is  plain,  if  we  coniider  that  he  fpeaks 
$£  himfelf  as  he  differed  from  the  Father,  and  had 
an  underftanding  that  was  feparate  from  his,  which 

t  Hilar,  lib.  9.  de  Trinit,    Wfcb  kirn  agree  Chrv&ft  Athea» 
Thtodor.  and  Greg.  Nafr 


drift's  (uptime '^Deity  proved.  I  Si 

foj  pxdy  as  he  was  man.  And  that  his  denying  his 
knowing  the  precife  day  and  hour  of  the  laft  judg- 
ment in  that  capacity,  was  fufficient  lo  check  the 
curiofity  of  the  apoftles,  tfhom  it  little  became  to 
defire  to  know  more  than  $e  Son  himfelf  knew,  ae 
he  was  man* 

Immensity  is  another  attribute  peculiar  to  the 
©nly  true  God.  He  is  faid  "  to  fill  heaven  and 
"  earth,"  Jer.  xxiii.  24.  In  like  manner,  our  .Lord 
faith  of  himfelf,  "  No  man  hath  afcended  up  to 
"  heaven,  but  he  that  came  down  from  heaven,  even 
li  the  Son  of  man  -which  is  in  heaven,"  Johniiii  13* 
And  fo,  in  other  places,  he  affirms  his  being  in  heaven-, 
rit  the  fame  time  when  Ire  was  upon  the  earth,  where- 
by he  declares  the  immenfity  of  his  nature  *x  Matth. 
^xviii.  20.  and  xvi.  20.  Rom.  i.  7.  1  Cor.  i.  3.  2  Cor, 
i.  2.  He  promifed  to  be  with  his  fervants  at  aU 
times,  (ail  days),  to  the  end  of  the  world  ;  particular- 
ly, to  be  in  Hie  midfl  of  their  religious  affemblies 
through  the  whole  earth,  where  he  is  worfhipped  by 
Jiis  people,  who  pray  to  him,  as  well  as  the  Father, 
for  grace,  mercy,  and  peace  :  a  convincing  argument* 
both  of  his  omnifcience  and  omniprefence,  fince  none 
can  lawfully  pray  to  any  one,  but  upon  this  firm  per- 
fuaiion,  that  the  perfon  he  prays  to,  is  every- where 
prefent,  and  knoweth  all  things  ;  which  the  church, 
his  body,  may  lawfully  do,  feeing  "  he  hlleth  all  in 
«  all,"  Eph.  L  23. 

Infinite    and   effential   holinefs    is    a  chara&eri- • 
ftic  of  the  only  true  God,  who   is  faid  to  be  M  glo- 

*  Si  hommo  tantummouo  Chriftus,  quomodo  adeft  cbiqee 
invocatus,  cum  hxc  hominis  natura  non  fit,  fed  Dei.  Novst# 
cit  apud  BulL 

Vol.     It  Q 


1 8  2  thrifts  fupveme  Deity  proved. 

*<  rious  in  holinefs,"  Exod.  xv.  n.  This  attribute* 
-as  it  were,  is  the  glory  and  refulgency  of  all  his  o- 
ther  excellencies.  In  a  fuitablenefs  to  this,  when  the 
fcraphims  beheld  the  ineffable  glory  of  Chrift,  they 
celebrated  this  perfection  of  his  holinefs,  "  covering 
*c  their  faces  and  their  feet  with  their  wings,"  If* 
\'\,  comp.  John  xii.  41.  in  a  fenfe  of  their  creature-di- 
ftance,  and  as  being  unable  to  bear  the  dazzling 
beams  of  divine  glory  ;  "  one  cried  to  another,  and 
*'  faid,  Holy,  holy,  holy,  is  the  Lord  of  holts ;  the 

**  whole  earth  is  full  of  his  glory  f ." 

- 

Akother  attribute  pruper  to  God,  is  unchange- 
*blencfs  :  "  I  am  the  Lord;  I -change  not,"  Mai.  iiu 
€.  Pfal.  cii.  27. ;  which  is  afcribed  to  our  Lord  Je- 
fus  by  the  apoftle,  "  They  mail  perifli  ;  but  thou  rc- 

«4  maineft. They  fhall  be  changed  ;  but  thou  art 

H-  the  fame,  and  thy  years  (hall  not  fail,"  Heb.  i* 
11.12.  And  "  he  is  the  fame  yefterday,  to-day, 
f*  and  for  ever."  "And  though  the  doctrine  of 
*<  Chrift,  once  taught  by  the  apoftles,  ought  to  be 
*«  preferved  unchaf)ged,,,  which  Dr  Clark  reprefents 
to  be  the  meaning  of  the  lail-cited  text ;  and  we 
wifh  that  he  and  others  had  mown  a  greater  regard 
to  fuch  a  fenfe  of  the  words ;  yet  it  is  plain,  the  text 
doth  refer  rather  to  the  dignity  of  ChriiVs  perfon 
than  the  {lability  of  his  doctrine,  and  is  defigned  to 
represent,  as  a  great  duty,  conftantly  to  adhere  to 
;  jefus  Chrift,  who  is  not  a  mutable  Being,  capable 
of  failing,  or  difappointing  the  expectations  of  la's 
servants,  but  is  the  fame  eternally  and  unalterably. 

The  only  true  God  is  incomprehensible  by  aH  fi- 
■;  arte  mind6  :  for  "  who,  by  featching,  can 'firid  out 

'f  Viae  Zanch.  in  Ii:  vi» 


thrifts  fiipr  erne  Deity  proved.  \  %l 

"  God,  even  the  Almighty,  to  perfection  ?■  Job  xi.  7. 
So   our  Lord  Jefus,  his  name  is  ineffable,  his  oaj 
wnfearchable,  by  all  created  beings.    "  And  the  An- 
H  gel  of  the  Lord,"  our  Jefus,  as  is  plain  from  the 
context,  "  faid  unto  him,  Why  a  flee  ft  thou  thus  after 
u  my  name,  feeing  it  is  fecret  ?"  Judg.  xiii.  18.  L  e- 
hidden  from  mortal  men,  or  Wonderful,  as  the  word 
lignifies,   fuch  as  thou  canft  not  comprehend  :  as  if 
he  had  faid,    My  nature  or  eiTenee    (which  is  often 
fignified   by  name  in  fcripture)  is  incompreheniible. 
In  lik«  manner,   Agur  faith  of  him,  "  What  is  his 
"  name,   and  what  is  his  Son's  name,   if  thon  cantt 
"  tell  ?"   Prov.  xxx.  4.      So  unfearchable  is  the  love 
©f  Chrift,  that  it  "  paffeth  knowledge,"  Eph.  iii.  19. 
And   fo  incomprehenfible   is  he   himfelf,   that    "  no 
u  man   knoweth  the  Son  but  the  Father,'*"  Mattii. 
xi.  27* 

OxMnipotence  is  another  diltinguifhing  character 
•f  the  only  true  God.  lie  is  the  "  Lord  God  Al- 
"  mighty,"  2  Cor.  vi.  18.  In  the  fame  terms  it  h 
siTerted,  that  our  Lord  Jefus  is  "  the  mighty  God," 
If.  ix.  6.  Rev,  i.  8.  and  the  Almighty,  (^  xx^o^xtu*.  ) 
Nothing  more  certain  (faith  the  learned  I>  Water- 
land)  than  that  very  text,  Rev.  i.  8.  was  underuood 
by  the  Ante-Nicene  writers,  in  general,  of  God  the 
Son  f.  His  omnipotency,  as  it  is  in  thefe,  and  otBcr 
places,  piainly  declared  ;  fo  it  hath  been  manife-ted  \-\ 
his  creating,  upholding,  and  governing  the  world  ;. 
in  redeeming  his  people  by  his  merit ;  in  renewing  and 
fr notifying  them  by  his  Spirit ;  in  the  miracks  he 
wrought  inhislife ;  and  in raifinghimfeif  fromthe  desd, 

f  Bifhop  Bull  animad.  on  G.  Chrk.  I  anfv  er,  Tertul!!:-^ 
il  calls  him  by  that  name  (of  God  Almiohty)  in  that  very  pfece- 
"  againft  Praxeas.  C.  VJ79  Vide  Hipf--,1.  Cont.  Noct.  c  6. 
Atban.  page  554.     Greg.  Naz  orat.  35-  cit.  a  Wav.  MfC  £i*. 

0.3 


r?4  GhrijV  s.fupreme  Deity  prove  J. 

It  is  very,  manifeft,  that  our  Jefus  is  the  only  true 
God  :.  a,nd  that  therefore  the  title  of  the  only  true 
God  doth  agree  to  him,  and  cannot  be  taken  in 
a  ienfe  that  includes.,  the  Father's  perfonal  property, 
10  more  than  the  title  of  the  one  Lord  can  be  taken 
for  the  perfonal  property  of  the  Son  ;  and  therefore 
not  applicable  to  the  Father  f.  The  Father  (John 
ivii.  3.)  is  not  called  "  the  only  true  Ged/'  in 
apportion  to  the  Son,  or  exclufive  of  him.  It  is. 
meant  in  cppofkion  to  idols  only,  as  all  antiquity 
lias  thought  t  ;  and  it  is  manifeft  from  the  context, 
that  the  Son  is  not  excluded,  bfa*  included  in  the 
H  only  true  God >."  for  it  is  affirmed  to  be  eternal 
life  to  know  jefus  Chriir.  the  Son,  which  could  not 
be,  u  he  were  not  truly  God  ;  and  if  truly  God,  he 
mult  be  the  orly  tree  God.  It  is  plain,  from  what 
has  been  noticed  from  Athanafius,  in  the  margin, 
that  it  was  net  his  opinion,  that  the  title  of  the 'only 
true  God  is  to  be  talcen  for  the  perfonal  property  of 
the  Father.  And  all  that  Eifhop  Pearfon  fays,  is, 
u  That  the  Father  is  filled  the  only  true  God  ;"  but 

t  Si  eniro,  t!t  exiflrmafit   Aram,  Deus.  Pater  fo'us  eft  Dcr>st 
escem  confequerstia   folus   erit,  Dominus   Jefos  Cbviftus,  et  r.cc 
Pater  erit  Domir.us,  nee  I?)liu&  Deus.     Sed  abiit.     Hieron 
}n  Ephef  c  4.  y*  5. 

\  Igitur  lib!  Pafrsm  Deurn,  et  folum  quluem  credimus,  o- 
porter  fimul  cum  Patre  Filiiun  et  Spiiitum  Sanftum  attendere, 
norl  e^cludere  ;  cpia  ad   Patrem   Filius  et   SpjritusSan£his   fie.. 

pertinent,  ut  fine    iilis   neqiu'.eTi   cogitari  poOit. Porro 

vokere  id  bene  attendi  vetefes,  P2trcm  nnum  Deum  afpcllaji 
non  vt  Filio  apt  Spirltd  Saaftp  opponeretur,  fed  cuilibct  e<.> 
juafto  Deo,  aut  Gentjlium  falhs  nr.rninibus,  fie  Athanafnis 
orat.  4.  c.  Arianos.  Ditta  ilia.  Dent.  vi.  4.  John  xvii.  3. 
De  unitnte  follies  veri  Dei  prolata  e(vc,  ait,  nen  ad  derriolt- 
tionevn  iiiius,  qui  dicit,  ego  fum  Veritas,  fed  ad  abJntionem  iN 
k-rura  qji  non  iant  veri  batar*,  uti  P*ter  et  Tiiius,  Athao* 
cit.  a  Ltyif 


ChrifVsfupreme  Deity  proved.  \  £  J 

&  cannot  be  fuppofed,  that  he  mean3  that  the  Son  is 
excluded  from  that  title,  or  that  it  is  to  be  taken  for  the 
Father's  perfonal  property,  becaufe  he  contends  for 
the  numerical  onenefs ;  and  elfewhere  affeits,  "  That 
"  Jefus  Chrift  is  the  true  Jehovah,  who  hath  that 
u  being,  which  is  originally  and  eternally  of  itfelf  f  > 

Our  Confeffion,  chap.  8.  §  2.  afTerts,  "  That  the* 
w  Son  is  very  and  eternal  God."     And  Larger  Catf. 

taf.  to  quell.   9.  it  is  faid,   "  There  be  three  perfons  ■ 
•*  in  the  Godhead,  the   Father,  the  Son,   and  the* 
M  Holy  Ghofl  ;  and  thefe  three  are  one,  true,  eternal 
«•  God,  the   fame  in  fubflar.ce,   equal  in  power  and- 
w  glory."      According   to  our  ftandards,    the    Son 
is  very  and  eternal  God.     The  three  perfons  of  the 
bit  (Ted  Trinity,  are  the  one,  true,  eternal  God;  in  fub- 
ftance  the  fame  ;  in  power  and  glory  equal  :  which  is 
the  fame  thing,  as  if  it  had  been  faid  in  fo  many  c*- 
grefs.  words,  "  The  Son  is  the  only  true  God," 


C    H    A    P.       IV,        * 

Qur  Lerd  Jesus  Christ  fejfiixiftintj  cr  inde*- 
pendent* 

THE  three  perfons  of  the  adorable -Trinity  are* 
fo  diftincl,  that  one  of  them  neither  is^  nor  can- 
fee  other.  Such  a  diftbi&tbo  mud  be  allowed  be- 
twixt Father,  Son,  and  Spirit,  as  may  be  fuiBcient  to 
anfwer  the  parts  and  purpofes  that  are  feverally  *& 
figned  them  in  the  Chriftian  (Economy,  They  have 
different  perfonal  properties  affigned  them;  different 
things  are  fpokeii  of  them  ;  and  they  are  fpoken  o£ 
in  a  different  order  in  the  hely  fcripfeurea. 

t  SlfiacpPcarfch  on  the  Creec?3  arfi  condu£oa,  p?e  ? 


4 


Chr  iff 's  fupreme  Deity  p  rowrf. 

Though  the  Father  is  difiinguifiied  from  the  Soiv 
and  Father  and  Son  are  diitincx  from  the  Holy  Spi- 
rit, yet  are  fchey  iiot  diiiinguifhed  by  any  thing  that 
.  is  proper,  peculiar,  or  effential  to  the  Deity.  Though- 
they  arc  dtftinguiibed  one  from  another  by  proper 
charade rs  ;  yet.  are  all  eiTential  attributes  and  opera- 
tions of  the  Deity  common  to  them  all,  and  the  di-~ 
vinQ  nature  is  enua:  in  them  all. 

As  the  Sabelljan  fcheme  takes  away  the  Deity  of* 
the  Son,  and  reduces  the  Holy  Ghoft  to  nothing, 
makj&g  Father  and  Sen  not  only  of  one  effence  or 
fubftance,  but  of  one  kyfcftajhi  with-  a  nominal  di- 
ftincllon  only  ;  their  Trinity  was.  one  God,  afting. 
in  three  different  difpenfarions,  under  the  law,  the 
gofpel,  and  the  effufion  of  the  Spirit,  with  a  deified 
man  under  the  fecond.  Whofoever  pretend  to  own 
-fhe  Deity  of  the  Son  and  Spirit,  but,  at  the  fame 
time,  contend  for  a  fuperiority,  and  a  greater  excel- 
lence in  tL*e  Father,  are  really  Arians,  though  they 
dtfown  it.  This  fcheme  was  brought  out  of  Plato- 
mfm  into  Chrifthrky  ;  and  that  by  which  it  is  dir 
ftinguilhed,  is,  the  holding  three  irnequal'  pcrfon*, 
one  independent  and  felf-exiitent,  and  the  other  two 
deriving  a  dependent  exigence  from  the  firlfc ;  which, 
in  the  iffue,  icno  more  than  ene  God,  and  two  ex- 
sellent  creatures. 

Thf  orthodox  drdingihfft  betwixt  efTeri  tial  and  per- 
gonal Afeiiy.  They  afcribe  the  eflential  Afttfy  to  the 
Son  and  Spirit,  by  whidi  the  Deity,. communicated  to 
the  Son  and  Spirit,  is  afi ;  becaufe,  if  the  Deity  they 
poffefe,  were  net  a  d  not.be  the  true  Deity. 

They  deny  the  perfoaal  Afeify  ;  becaufe,  though  the 
Son,  a2  well  as  :hc  Spirit*  b:  l.i^io;,  yet  not  Auw 


Shrift's fuprfme  Deiiyprci  iSj 

'TS*  a  Venerable  A ffembly  having  f  conudered  this, 
proportion  libcilcJ.  again  ft  Mr  Simpfon,  viz.  "  That 
*  the  independency  of  the  Deity  of  our  Lord  Jefu? 
"  Chriil  is  a  thing  we  know  not  ;"  they  found  the 
article  refcvanf,  "but  net  proven.  It  being  manifeft, 
from  what  ihall  be  advanced  in  the  feqnel,  that  Mr 
Simpfon,  in  fome  papers  under  his  hand,  given  in  by 
him  fince  the  AlTeinbly  1727,  judged  in  the  proof 
the  forefaid  article,  hath  attacked  and  impugned  the 
independence  and  felf-exiltence  of  our  Lord  Jefus, 
Chriil:.  And  it  being  the  delign  of  this  Effay,  to  vin- 
dicate the  honour,  and  alTert  the  true  and  fupreme 
Deity  of  our  bleiTed  Saviour  ;  it  will  not,  I  hope,  be 
inifcon^lrucled,  if  I  corfider  a  little,  in  what-  terms 
he  hath  delivered  himfelf  upon  this  fubjec"t. 

Mr  Simpson  (Proceed.  AiT.  1728*  page  40,)  ex* 
preffeth  himfelf  thus  :  "  Onr  late  Englifh  writfrs.> 
m  who  write  bell  againfl  Atheiits,  they  prove  againil 
u  them  the  very  this'g  which  the  fcri-pture  and 
"  CoufelTion  call  th:  per  final  property  of  the  Father , 
**  viz.  That  there  ma  ft  be,  ov  neceifarily  exift,  feme 
"  firft  principle,  or  origin  of  ali  other  perfons  or 
u  things,  which  is  abfoJutely  of  none,  or  unorieina- 
"  ted,  which  Scripture,  and  our  Confeilion,  declare 
u  plainly  to  be  the  perfonal  property  of  the  Father.'* 
K-e  adds,  "They"  -*ho  handle  the  argument  heft  a- 
gainft  the  Atheiits,  from  the  principles  of  natural  r;- 
ligion,  u  are  far  enough  from  calling  it  the  perfonal 
"  property  of  the  Father,  or  from  fpeaking.  in  thefc 
w  diiTcrtations,  cf  a  plurality  of  divine  periens : — yet 
u  they  prove  againft  them  the  £ery  thing  which  the 
c*  Scripture,    and   our  Gbnfeffion,   calls  the  perfonaJ 

*«  property  of  -he   Father."     But,  in  my  humble   o- 

■ 

t  State,  ??:e  183.  iQ> 


tSS  Chrift's  ftiprene  Deity  proved 

pinion,  if  they  prove  againft  them  the  very  thing,  it 
is  nothing  to  the  purpofe,  whether  they  call  it  the- 
pcrfonal  property  of  tlie  Father  or  not.  And  it  h 
much  to  our  prefent  purpofe  to  remark,  that  the  very 
thing  they  prove  againil  Atheifts,  i :jm  the  prin- 
ciples of  natural  religion,  in  Mr  Swhpfon's  opinion^ 
is  the  perfonal  property  of  the  Father* 

Farther-,  he   fays,  with   a   view,   I  iuppofe,  to 
fmoothe  the  matter  a?  far  as  he  can,  "  That  they,'5 
thefe  author?,  il  lay  afide  the  ufe  of  the  word  cattfe9, 
li  in  its  ordinary  meaning." 

The  main  point  of  Infidelity  among  Atheifts,   is>; 
their  denying  the  being  of  God.     Thefe  who  WTitei 
againft  them,  prove,   that  there  muft  needs  be  fome 
fir  ft  principle  or  origin  of  all  other  perfons  or  things 
whatfoever,  which  is  abfolutely  of  none,  u  e.   that' 
derives  being  from  no  other  being,  and  which  is  the 
firft  caufe  and  fountain  of  all  being.    And  feeing  this* 
is  both  a  good  and  common  argument,  well  improved^ 
by  thefe  that  write  beft  againft  Atheifts,  demonftra- 
ting  the  being  of  God   a  pqftericri,  rcafoning  front* 
the  effects  to  the  firft  caufe,  which  mirft  neceiTarify  be 
iVif- exigent ;  it  is  not  eafily  to  be   underftood,  how, 
in  managing  this  argument  accurately,   they    mould' 
lay  afide  the   ufe  of    the   word   cavfe  in  its  ordinary 
meaning,  upon  which  the  force  of  their  argument  de- 
pends, and,  at  the  fame  time,   fix  upon   feme  extra- 
ordinary meaning  of  the  word  caufe,  which  is  not  de- 
monftrabk   from  the  principles   of  natural  religion  ;-. 
and  that  to  little  or  ro  purpofe,  as  to  the  main  defign3 
ef  their  argument;  feeing  Mr   Simpfon    owns,  they* 
ere  fai  enough  from  calling  it  the  Father's  perfonal* 
property,  or  .ipeaking  in  thefe  differ  U^r^s  of  a  plu-  - 
rality  of  divine  perfons. 


ChrijVifupreme  Deify  proved.  iS^ 

'That  I  may  not  impofe  a  worfe  fenfe  upon  Mr; 
Simpfon's  words,-  than  they  bear  in  their  native 
meaning,  it  will  be  lit  to  confider  his  notion  of  per- 
fon, (State,  page  94.)  He  fays,  "  Tiie  Father, 
*  Son,  and  Holy  Ghoit,  are,  in  our  Confeffion  of 
"  Faich  and  Catechifms,,  caded  three  perfons,  with- 
"  cut  the  leafl  hint  given,  that  the  word  is  not  t*  be 
ic  taken  in  its  proper  meaning  ;  in  which  fenfe  thero- 
"  fore  I  mufl  explain  it  ; — efpecially  fmce  the  divine 
*;  perfons,  both  in  Scripture  and  our  Confefiion,  are  as 
**  plainly  reprefented  to  be  diMindr.  intelligent  agents, 
45  as  they  are  therein  represented  to  be  any  way 
"  whatfoever  diiiingniiTied  from  one  another.55 

And,  page  93.  fo  far  ns  the  defendant  ca*?  learn, 
tne  proper  meaning  of  the  Englifh  word  perfon  is 
"  an  intelligent  agent,  which  properly  fignifies  a, 
V  living,  under/landing,  active  principle  of  working  . 
il  or  doing,  to  which  any  work  or  deed  done  is  a- 
c*  fcribed,  as  to  its  particular  caufe  ;  in  which  feme 
"  the  word  is  taken,  Heb,  i.  j.  ;  where  it  is  meant 
54  of  the  perfon  of  the  Father,  where  he  is  manifefily 
r  diilingiiiOied  from  the  perfon  of  the  Son."  From 
all  which,  it  is  very  plain;  that,  according  to  Mr 
Simpfon,  the  three  perfons  of  the  adorable  Trinity 
are  three  proper  perfons,  in  the  proper,  /'.  e.  ordinary 
meaning  of  the  word  perfon,  among  men  f .  That  a 
proper  perfon  is  an  intelligent  agent,  or  a*living,  un- 
derstanding, aclive  principle  of  working  ;  and  that 
the  perfon  of  the  Father,    as   diitinguiihed  from  the 

t  State,  page  r  r  5.  wit.  4.  depones,  That,  in  the  Sid  former 
years,  c.e  profeflor,  when  explaining  the  term  perfon,  gave  the 
ring  caution,  j/iz    Per/and  :.: 

<•     But,  in 
in  the   latter   end    of   the  year  1 725,  he  gave  no    fuch  t*at 
«*  Qnce,    to  his  renaenibraiHC.     \  i  w«,     ;.  *  x» 


*  $e  Chrift's  fuprttne  JDeitj  proved. 

perfon  of  the  Son,  is  fuch  a  diilincSt,  living,  under- 
itanding  principle  of  working  : — and  that  iince  they 
?rc  dlilirxCt  intelligent  Agents,  according  to  him,  the 
Father  is  therefore  one  diitinft  intelligent  Agent,  and 
underftanding  principle  of  operation,  and  the  Son* 
another  f . 

We  muft  here  remember,  that  the  Venerable  Affem«  - 
bly  found  the  fourth  article  of  the  libel  againft  Mr 
Simpfon,  viz,  his  teaching,  as  his  own  opinion*, 
that  the  three  perfons  of  the  Trinity  are  not  to  be. 
fa;d  to  be  numerically  one  in  fubiiance  or  cflence  mr 
both  relevant,  and  f jfrkiently  proven. 

These  who  write  beft  againft.  Atheifts,  v.'ho  deny 
the  being  of  a  God,  they  prove  againft  them,  that 
there  muft  needs  be  foaie  intelligent  Agent  or  fepa- 
rate  Being,  which  is  the  firft  caufe  of  all  other  beings, 
which  is  abfolutely  independent  and  felf-exiitent,  and 
\ipon  which  ail  olhtr  beings  do  dtpend.  This  is  a 
primary  and  eftential  attribute  and  perfection  of  the 
one  true  God,  demonftrable  from  the  principles  of 
licitural  religion  ;  and  yet  affirmed  by  Mr  Simpfon 
to  be  the  Father's  perfonal  property.  According  to 
Mr  Simpfon's  own  Scheme,  tuft  new  taken  notice  oiy. 
the  Father  and  Son  are  pot  of  one  fubiiance  la  num.* 
ber  :  th-sy  are  therefore  diftinft  futllances.  The  Fa- 
ther an  uncriginsted  fctilance,  the  Son  an  origina- 
ted fubiiance.  The  Father  one  intelligent  agentv 
abfolutely  of  none,  /.  e*  of  no  other  perfon,  ©f 
no  other  living,  underilanding  principle  of  work-- 
uig  ;  the  Son,  another  intelligent  x\gcet  diftinct  frortr 

jf  Broun,  wit.  6.  depencs,  ~:ht  nrofe'Tor  (au$,  That,  in  tlis 
Trinity,  there  are  three  beings--  ina  lb  doth  v  k.  7.  vi^e  v.  it. 
l>.  If  the  quotation,  pa£«  91.  be  to  hi*  pnrpofe,  he  feems,  by 
conference,   to  a&ribe  to  die  i$iv';r.e  Pir±ot:i-  uii^rect  UJ 

Aaftwin^s  ar-d  wiik. 


CkrijFsfuprime  Deity  proved.  I$I 

the  Father,  is  of  another  perfon  ;  u  c.  the  Father, 
vho  is  another  living,  understanding  principle  of 
working,  diftind  from  the  Son. 

I  Leave  it  to  the  reader  to  judge,  if  two  diftinft 
intelligent  Agents  ;  two  diftindt,  living,  underftanding 
principles  cf  working  ;  two  diftinft  fubftances,  the 
•ne  originated,  the  other  unoriginated,  are  not  two 
feparate  being3,  and  two  perfons,  in  the  proper  and 
ordinary  meaning  of  the  word  perfon  among  men, 
u  e.  diftinguifhed  by  their  diflindt  fubftances,  and  not 
merely  by  their  peribnal  properties* 

That  which  is  incumbent  on  me  to  prove,  is,  that 
the  Son  is  the  fame  independent  being  and  fubftance 
that  the  Father  is :  that  he  is  felf-exiftent,  as  well  as 
the  Father ;  and  has  received  being  from  no  other 
feeing  or  prior  caufcw 

That  we  may  give  the  meaning  of  that  Xtrmfclf- 
cxijlencey  when  affirmed  of  the  Son  f,  as  well  as  of 
the  Father,  we  may  only  take  notice,  that  fclf-exift- 
ence,  or  independence,  is  an  effential  and  primary 
perfection  of  God ;  it  being  manifeft,  that,  in  the 
iubordination  of  caufes,  God  is  the  firft  caufe  ;  and 
therefore  receives  nothing  from  any  prior  caufe. 

This  primary  attribute  of  the  Deity,  we,  beeaufe 
ftf  our  weaknefs,  commonly  take  up  by  a  negative 
idea,  that  God,  being  the  firft  caufe,  depends  on  n© 
»ther  caufe  ;  yet  it  is  in  itfelf  a  moft  glorious,  effen- 
tial,  and  pofitive  perfection  of  God,  by  fome  called 
Afeity>  denoting  his  moft  perfect  fufficiency  to  exift: 
Wf,  and  from  himfelf;  fothat,  from  himfclf  (in  a  ne- 
gative, not  pofitive  meaning)  be  exiiU*  ia  a  way  ncft 

t  State,  page  4<S  - 


l$l  Chrifts  fuprmte  Deity preved. 

remote  from  all  caufuality,  and  in  a  manner  infinitely 
Kiore  glorious  than  all  other  beings,  who  derive  their 
Being  and  exiftence  from  their  caufes  This  perfec- 
tion has  been  demonftrated,  by  thef-  that  -.rite  beft 
#n  natural  religion,  to  be  an  eflenr'  :  primary  at- 

tribute cf  God;  which  therefor  bciongeth  to  the 
f  Sou,  who,  according  to  the  whole  ftrain  of  divins 
revelation,  is  the  one  true  God, 

Mr  Simpson  appeals  to  Bifhop  Pearfon  and  Bifhop 
Bull  their  fentiments  as  to  the  perfonal  properties. 
But  whatever  thefe  learned  authors  have  advanced 
Dn  this  fubjeft,  we  muft  be  convinced*  that,  they  differ 
widely  from  him  upon  this  very  head  :  however,  fome- 
times  they  feem  to  reafon  againft  the  Auto-theifts.  Fo? 
Bifhop  Bull,  as  he  maintains  the  eternal  neceflary  ge- 
neration of  the  Son,  and  that  both  as  his  own  judg- 
ment, and  that  of  the  primitive  fathers ;  fo  likewife 
he  afferts  the  Son's  confubftantiality,  and  his  equality 
lo  the  Father,  as  to  nature  and  effence  j.  And  fo 
doth  Bifhop  Pearfon,  who  faith  exprefsly  j!,  "  He 
#<  (the  Father)  hath  begotten  a  Son  of  the  fame  na- 
41  ture  and  effence  with  himfelf,  not  only  fpecifically, 
•«  but  individually''.  And  elfevvhere  he  proves,  from 
John  i.  I.  That  "  the  Word  is  the  fame  fupreme,  e- 
«<  ternal,  independent  §  God  with  the  Father."  We 
may  be  fatisfactorily  and  fully  convinced  of  the  ci- 
ilindion  betvveea  Father,  Son,  and  Holy  Ghoft, 
without  pretending  to  afiign,  or  fo  much  as  to  be  able 

f  Fillus  Dei  a  fc  eft,  hoc  eft,  vivit  per  fuam  omni-fufficiea- 
fciam.    Vitrin**     Vid.  etiam  Gcimar. 

\  Bull  Imp.  points  of  Prim.  Chrift.  Yol  3.  page  984.  and 
$28. 

I  Biihop  Pearfon  on  the  Creed,  page  33, 

$  Ibid,  page  I  £0. 


ChrifSsfvpreme  Deity  proved.  193 

te  conceive  the  particular  grounds  of  that  diftin&ion. 
Thefe  are  not  unfolded  to  us  in  fcripture,  and  there- 
fore fewe  late  writers  have  taken  abundantly  too  muck 

-upon  them,  who  tell  us  they  will  unravel  this  great 
inyftery  *  ;  but,  after  all,  have  left  it  as  much  in  the 
dark  as  ever.  However,  we  may  be  afTured,  that  in- 
dependence^ an  effential  perfection  of  the  Deity,  can 

"be  no  diftinguiming  character  of  the  divine  perfons 
from  one  another,  who  are  the  fame  one  true  God ; 
-and  that .  the  whole  divine  nature   is  in  Father,    Sen, 

•and  Holy  Ghoft,  and  in  each  of  othem  confidered 

-tiilUn&ly. 

The  perfo'nai  properties  of  Father  and  Son,  reveal- 
ed to  us  fa  fcripture,  are,  that  he  begets  the  Son, 
and  the  Son  is  begotten  of  the  Father.  But  iince 
the  fcriptures,  fn  the  ftrongeft  terms,  afle'rt,  that  the 
Son  is  as  truly,  and  in  all  refpe£U  as  much  our  one 
God  as  the  Father  himfelf,  and  not  inferior  to  him, 
as  God  ;  we  muft  believe,  that  the  fame  independent 
fub fiance  or  efTence  fubfifls  in  the  unbegotten  Father 
y  and  begotten  Son*  It  is  moft  abfurd,  which  fome 
have  advanced  ±,  that  if  the  perfons  of  the  adorable 
Trinity  are  not  proper  perfons,  in  the  fenfe  and  defi- 
nition of  the  term  ptrfon  among  men,  then  they  are 
not  perfons  at  all,  or  not  perfons  properly,  but  me- 
taphorically :  as  if  any  would  fay,  that  the  infinite 
Being  is  not  properly  a  being,  unlcrfs  the  proper  defi- 
nition of  a  finite  being  agree  to  him. 

*  Scrip.  Tr'tn.  explained. 

f  Chriftus  ad  fe  Dcus  cicitur,  ad  Patren*  Films  dicitur:  Rur* 

fufyue  Pater  ad  fe  Dcus  dicitur,  ad    Filicm  Pater, — quod    dici« 

tur  ad  fe  Pater,  et  Filius  ad   le,  eft  idem   Deus.     Ergo  quuma 

1     dc  Filio  fine  Patris  refpetlu  firnpliciter  ioquhnur,   bene  et  pro* 

•     Pric>  ipfi^rn  a  fe  effe  aflerimus. — Awg.  Lib,  5.  de  frinL 

}  Mr  Watts  on  the  Trim* 

Vol.  If.  R 


*94  Chrifi* s  fupreme  Deiiy  proved. 

We  maintain,  that  tl^e  perfons  of  the  bleffed  Trini- 
ty  are  truly  diflinft,  in  <?ppofition  to  Sabellianifm.; 
and  that  they  are  proper  perfons,  fubfifting  in  the 
fame  undivided  fubftance  or  effence  :  that  the  gene- 
ration is  a  proper  generation  :  the  proceilion  of  the 
Holy  Spirit  a  proper  proceilion  ;  fuch  as  doth  pro- 
perly, and  did  eternally  and  neceSarily  take  place  a- 
rnong  the  glorious  perfons  fubfifting  in  the  Godhead. 
But  we  deny  that  they  are  proper  perf@ns  m  the  fenfe 
that  men  and  angels  are  proper  perfons,  who  are  di- 
ftincl  fubilances,  and  have  diflinft  underilandings  and 
wills.  The  perfons  of  the  Trinity  are  not  fo  diftinclt 
as  to  be  independent  of,  feparate  from,  and  alien  to 
each  other.  They  are  diitincl  proper  perfons,  though 
no  man,  nor  perhaps  angel,  can  define  what  a  divine 
perfon  is,  or  account  for  the  diftinction  among  them- 
felves.  The  like  may  be  faid  of  the  generation  of 
the  Son,  which  is,  no  doubt,  moll  preper,  though 
not  to  be  defined  by  the  notion  of  generation  among 
men  :  a  For  who  can  declare  his  generation. "  And 
therefore  the  generation  of  the  Sen  will  Hill  remain  a 
my  fiery,  let  bold  men  quibble  as  they  will.  -There- 
is  no  great  force  in  that  argument  Dr  Clark  *  advan- 
ces for  the  Father's  proper  flipremacy,  viz*  "  That 
"  he  that  begat,  muft  needs  (for  that  reafon,  and 
€i  upon  that  very  account)  ht  greater  than  he  that  is 
"  begotten  of  him."  However,  in  the  text  adduced 
there  by  the  Dr,  it  deferves  to  be  obferved,  that  our 
Lord  is  not  there  fpeaking  of  his  generation,  but  his 
million,  which  may  well  take  place  betwixt  two  e- 
qual  perfons  ;  nor  does  he  drop  any  thing  that  inti- 
mates any  particular  reference  to  his  Father's  beget- 
ting him  ;  but  dire&ly  refers  to  his  own  afting,  by 
;mmiflion  as  Mediator,  which  is  the  refpedl   in 

♦  Scrip.  Dc2.  No.  3^< 


Chnji's  fupreme  Deny  proved.  195 

which  bis  Father  is  greater.  Among  men,  in  the 
Tery  name  of  father,  there  is  implied  fomething  great- 
er than  in  that  of  ion.  But  it  does  not  follow,  that 
it  muft  needs  be  fo  in  the  Deity,  where  the  Son  no 
Kiore  had  any  beginning  of  being  than  the  Father; 
nor  could  in  any  inilant  npt  have  been,  any  more 
than  tlie  Father  himieif  could  not  have  been.  A  pa- 
rallel "between  father  and  fon  amongft  men,  and  Fa- 
ther and  San  in  the  Deity,  cannot,  with  any  mew  cf 
reaior,,  be  drawn  j  the  difference  being  fo  wide  be- 
tween them,  as  might  be  fhewn  in  many  particulars. 
Among  men,  father  and  fon  are  two,  not  only  divided 
perfens,  but  they  have  different  endowments  :  in  the 
J3city,  Father  and  Son  are  one  ;  not  one  perfon,  but 
in  all  excellencies  and  perfections.  Amongft  men, 
the  father  has  his  things,  and  the  fon  his  things  ;  but 
in  the  Deity,  the  Son  hath  all  things,  without  excep- 
tion, that  the  Father  hath.  Among  men,  the  ion 
floth  fome  things,,  and  the  father  other  things  ;  but 
;  in  the  Deity,  whatever  things  the  Father  doth,  thefe 
doth  ths  Son  likewife.  Amon^H  men,  though  the 
fon  is  from  the  father,  yet  he  is  not  in  the  father  ; 
and  though  the  father  produced  the  fon,  yet  he  is  not 
in  the  fan  ;  and  though  a  fon  may  be  like  the  father, 
yet  it  cannot,  (peaking  flrictly,  be  faid,  that  he  that 
has  feen  the  fon  has  ieen  the  father.  But,  in  tht 
Deity,  the  Father  is  fo  in  the  Son,  and  the  Son  in 
the  Father,  that  he  that  has  feen  the  Son,,  has  1  » 
feen  the  Father. 

The  learned  Dr  Calamy  *"ha$  made  it  appear,  tl 
that  phrafe,   "  The    Father   is  the  fountain   of  the^ 
"  Deity,"  as  it  is  not  a  feriptural  expreficn,  fo  it  is 
not  a  proper  foeech,  nor  ftriSly  jnfliriuUe  ;  andfthat 

*  Dr  Calamy's  Serin,  page  2  2. 

R  z 


I96  ChrifSsJtipreme  He ity proved. 

it  feems  to  have  been  firft   brought   in   by  the  fpa- -* 
rious  Denis   the    Areopagite.       I   ceuld  advance   a. 
concurring    teftimony    of   judicious   divines   on  thia 
head. . 

The  fame  excellent  arthor  owns himfelf  backward  i 
to  give  in  to  a  proper  fupremacy  of  the  Father,  for 
fear  of  laying  a  foundation  for  an  inference  of  the  in-  - 
ferierity  of  the  Son  *. 

That  text,  John  v.   "  As  the   Father  hath  life  in  . 
*<  himfelf,  fo  hath  he  givtn  to  the  Son  to  have  life  in  j 
M  himfelf ;"  has  been  adduced,  to  prove  a  proper  com- 
munication of  fubilance  from  Father  to  Son.     Calvin  . 
and  others  have  anfwered,That  this  text  is  to  be  under- 
llood  of  our  Lord  Jefus?  as  Mediator.   But  we  fhall  not  * 
refufe  eagerly  a  communication  of   fubftance   in  the. 
fenfe  above  explained,  of  a  proper  divine  generation. , 
If  all  that  is  meant  by  it  be,  that  the  Father  and  Son  - 
are  fo  truly  diilinguifhedby  fome  eternal  neceffary  re- 
lation to  one  another,  that  the  one  cannot  be  the  ether, ,. 
though  the  vkidus  of  that  relation,  that  founds  the  true 
diftinclion,  is  not  revealed,  nor  can  be  comprehended, 
and  therefore  ought  not  to  be  defined  by  us  ;   we  re- 
fufe it  to  be    a  proper  communication,  in    the    fenfc^ 
that   father  communicates   fubftance  to  fon    among 
men.     The  communication  here  mult  be  of  the  fames 
numerical  fubftance.     The  life  given  here,  is  to  have 
life  in  himfelf;  and  to  have  life  in  himfelf,  even  as  the 
Father  hath  life  in  himfelf,  is  therefore  to  have  an  in- 
dependent life  and   nature:    which  independent  life, 
and  nature   (if  this   place   be   rightly  underitood  of 
the  generation  of  the   Son,   which*  is   eternal)  was 
communicated  to  th,e  Son  from  all  eternity  ;  J, he  Fa- 

*  Dr  CaUrny's  Serm.  pige  2& 


ChrijVs  fupreme  Deity  proved.  197 

ther  was  *  always  Father  ;  he  is  as  necefiarily  a  Fa- 
ther as  he  is  God*  The  character  of  Father  being 
necefiary,  and  not  depending  upon  his  will,  fo  that 
the  Son  never  began  to  be,  but  is,  and  always  was,  the 
independent  God:  and  he  that  is,  and,  from  eternity, 
always  was,  the  independent  God,  is  truly  felf-exiitent 
and  independent,  and  received  being  and  Godherd 
from  no  other  being  whatfoever.  As  it  is  an  eternal 
relative  pcrfeclisn  in  the  Father  to  beget  the  Son, 
So  it  is  an  eternp.I  relative  perfection  in  the  Son  to  be 
begotten  of  the  Father.  And  no  man  can  prove  the 
one  perfection  greater  titan  the  other,  unlefs  he  can 
work  out  a  demcnflration  without  ideas  \ .  The  fal- 
lacy lies  in  conceiving  the  glorious  perrons  of  the- 
blefTed  Trinity,  and  the  eternal  generation  ±5  ^ftfr 
the  manner  of  human  perfons,  and  of  an  human  gene- 
ration, and  that  without  any  foundation  in  feripture, 
or  folid  argument  from  reaion.  Though  the  genera-. 
tion  of  the  Son  is  revealed  in  feripture,  yet  it  is  no 
where  faicl,.  that  it  is  to  be  explained  by  that  among 

*  "Semper  mini  in  Pat're,  ne  Pater  non  Temper  fit  Pater* 
Navat.  de  Trin.  cap.  %l.  Tlxrvp  an  TLxrrfj  x«)  ovx.  r.v  xct:c:<;  ix 
mix  h  6  TlxT-ip  Uxrnp.  Epiph-  Haeref.  <J2.  Vide  Cyril,  dial,  de 
Trinir.  2, 

I  mJ Ne  de  eeneratione  Dei  disputes  :    Necpe  enim  li,\:i 

totum  eft.     Si  enim  tuam  cegnoilis  non  prctlnus  ffouiti :;•, 

e gmertfieiiem  tvbi  cognitam  effe.     Si   2,  &i  i.--- 

rcta  eft,  quo  tandem  modo  Dei  generatio  tibi  n 
cnini  difficilius  eil,    Dei  naturam,  qcam  horriinis  in  akigire;    tinft 
etiarn  difadllus  perc'pi  potdfl  fuperna-  et  divine ■■gen-sratb  qn-arn 
lint     Nazianz..  crat.  2$.  ■ 

\  Irenseus,  and  rnoft  of  the  ancient  writers  sifter  him.   r 
fen t  the  *4  Son's  generation  as   a  thing  that  u  not  to  be  e: 
"  ed,   and  wkich  no  one  knows,  neither  angels,    nor  arch 
"  nor  principalities,  nor  powers',  but  only  the  Father  . 
M  and  the  Son  that  is  begotten/'   Iren.  adv.  h'xr.  1.  2.   car 

0)    non  ut  ps.Jfiotierx  ttliijn 
ngerJL  idsntitatzm  ftatvant.  If;d.  Pelu£  epiit  141. 

R  3. 


* 0  8  ChrljVs  Jvpreme  Deity  proved. 

Onea  ;  but  quite  otherwife,  as  might  be  mown.    Ant!  ' 
the  (cr'ptnrts   no  where   afTert   a   proper  fupremacv 
of  the  Father  above  the  Son,  except  what  is  merely 
ceconomjcal.      As  for  rcafov^  I  know  little  it  hath  to 
:ay  here  ;  having  got  a  bruife  in  the  fall,  it  is  weak,  . 
fcven  in  its  own  fphere.     With  how  much  toil  doth  k 
creep  "from  letters  to  words,  and  from  words  to  arts 
and  fciences?  and  when  it  is  there,  how  little  doth  it 
know  ?     Can  it  draw  out  an   occult  quality  to  open 
view,  or  unriddle   a  loadftone  ?    Nay,   in  a  common - 
ftone,  can  it   div^  into  the   form  and  nature  of  it  ? 
<  Can  it  ftrip  the  meaneft  creature  of  the  inverting  ac- 
cidents, and  look  upon  the  pure  naked  efienee  there- 
of? And   mail   fuch  a    weakling  as  this,  duneed  in 
every  atom  within  its  own    fphere,   ufurp  the  crowu, 
ana  rule  over  facred   myfteries,  which    come   out  of 
the   bofom  of  God,  by  divine  revelation,  to  be  the 
wonder  of  angejs,  and  the  object  of  the  faith  of  men  ; 
and   are,.  In   a  tranfeendent   excefs,   infinitely    above 
the  capacity  of  both  of  them  ?  The  Father's  perfonal 
property  is  only  known  by  revelation,  and  is  one  of 
ihzie  facred  myfieries,  to  be  adored  and  believed,  and 
act  audacioufly  fearched  into.     And  we  muft  be  par- 
doned to  fay,  that  it   is  a  thing  very  unintelligible, 
tow  the   fcriptu re  notion   of  the   Father's   perfonal 
property,  unbegoiten,  and  begetting  the  Son,   can,  in 
any  fenfe   whatfoever,    fo   include    that    natural   and 
felf-e  vident  attribute  of  the  Deity,  independence  or 
ftlf-exiltence,  as,  in  that  fenfe,  not  to  be  affirmed  of 
the  Son. 

According    to   our  Confeflion,  chap.    ii.    §  2. 
*{  God,"   eftentially  confidered,    "  is  the  '  alonefcun- 
h  rain  of  all  being."      And  the  Son,  with  the  I 
Ghoft,  as  well  as  the  Father,   according  to  '§' '3."  be- 
ing God,   efTentialiy  con&lered,  is  therefore  here  af- 


ChrijVsfuprevie  Deity  proved.  l9$w 

J,  according  to  the  fcripture,  to  be  the  fountain 
of  all  being  ;  and  therefore  an  independent  and  un- 
derived  being-,  having,  being  and  Godhead  from  no>~ 
other  being  whatfoever.  The  usderived  felf-exiilent 
efience  and  being  is  one  and  :he  fams  numerically  ia 
the  three  Divine  Perfons. 

To  make  the  being  and  Godhead  of  the  Son  de- 
rived and  dependent,  is  to  make  him  another  god, 
an  inferior  god  to  the  Father,  and  confequently  no 
god,  but  an  excellent  creature.  Thefe  who  deny 
the  numerical  onenefs  of  fubftance  or  effence,  they 
dafs  the  glorious  eternal  Son  of  God  among  the 
rask  of  dependent,  and  therefore  contingent  beings,. 
It  is  abfurd  and  contradictory  to  fuppofe  two  or  more 
independent  beings  or  fubilances  :  and  it  is  denron- 
flrable,  that  a  depend^t  being  or  fubftance  cannot 
be  the  one  true  God.  And  upon  this  we  mall  found 
our  firft  argument  from  the  holy  fcriptures,  to  prove, 
that  the  Son  is  an  independent  beifig  or  fubftance 
as  well  as  the  Father. 

I.  It  appears,  from  a  variety  of  texts  in  the  ferrr>- 
ture,  (which  can  only  give  hs  light  in  this  awful  and 
irvyfterious  fobjed'},  that  the  Son  is  as  truly  and  real- 
ly God  as  the  Father  himfelf.  It  has  been  proved, 
and  (hall  be  further  illu.fl rated  in  the  fequel,  that  the 
Son,  in  all  refpe&s,  is  as  much  our  one  God  as  the  Fa- 
ther himfelf  ;  and  finite  he  is  the  one  God,  he  is  there- 
fore independent,  becaufe  the  one  God  is  neceftarily 
luck.  For  (as  the  learned  Bifhcp  Peaifon  fays) 
1*  The  fir il  and  ce-mmon  notion  of  a  Divinity  confifts 
"hi  theie  particulars  :  that  it  is  a  being  of  itfelf,  and 
cf  independent  frrni'  any  other  :  that  it  is  that  upon 
M  wjuch  all  j&jngs  'hat  are  made  depend  ;  and  that  it 


SCO  thrift's  fupreme  Deity  pr^ed. 

m  governs  all  things  *."  Some  endeavour  to  load  the 
defenders  of  the  numerical  onenefs  with  the  calumny: 
of  SabeUianifm.  it  may  be  lodged  more  juftly  with 
the  impugners  of  our  Lord's  fupreme  Deity.  It  is* 
^  R£  doubt,  Sabellianifm*  to  fay,  that  there  is  but  one 
perfon  who  is  the  fupreme  God,  /.  <r.  truly  Gcd;  or 
to  fuppofe  the  Godhead  to  be  one  fingle  kypoftajis. 
It  is  blafpherny  to  fay,  that  the  Son  is  not  truly  God  ; 
and  an  abfr.rd  contradiction  to  fay,  that  he  is  truly 
Gcd,  and  yet  not  independent,  i.  e.  a  dependent  god, 
that  is,  a  god,  and  no  god. 

IT.  Our  one  God,  the  Father,  never  war  any 
other  than  a  Father.  He  was  not  firft  God,  and  af- 
terwards a  Father  ;  but,  without  any  beginning  of 
being,  always  was  both  Gcd  and  Father  f.  Ke  is  as 
nccelfariiy  Father  as  he  is  God  :  the  character  of  Fa* 
ther  depending  upon  his  Godhead,  and  not  merely 
upon  his  will.  If  he  had  not  ever  been  a  Father, 
there  muft  have  been  an  inflan-t  when  he  was  without  . 
a  Son  ;  and  then  it  could  not  have  been  faid  by  the 
apoille  that  the  Word  that  was  God  was  "  in  the 
**  beginning, "  u  e*  from  eternity,  "  with  God." 
And  flr.ee  our  owe  God  the  Father  always  was  a  Fa* 
thcr>  it  follows,  by  a  neceflary  confequence,  that  he 
always  had  a  Son  ;  and  that  that  Sen  of  his  had  no 
beginning  of  being,  and  could  not  but  be  and  exift 
necefTarily  ;  and  that  it  can,  with  no  more  truth,  be 
faid  of  him,  that  "  there  wras  a  time  when  he  was 
4i  not,"  than  it  can  of  the  Father  himfelf.  And 
£r:ce  the  Son  had  no  beginning  of  being,  he  received 
being  and  Godhead  from  no  prior  being  ;  and  lince 

•^Bifhp])  Pe2rfcr/se::~cf:tion  of  the  Crceu,  page  18. 

f  Alex,  bifhop  cf  Alexandria  reckons  it  ciriong  the  lingulsri- 
tics,  cf  ArhiSj  that  he  would  not  own  the~Faihcr  to. have  te^a, 
alwzvs  a  Father.     Alex.  c£:ft, 


Chrift's fupreme  Deity  proved'*'  se-f 

ie  received  being  from  no  prior  being,  it  mufl  be  ae~ 
knowledged,  that  he  is  independent  and  felf-exulent* 
The  Son  had  no  beginning  of  being,  and  is  there* 
fore  a  leginnmglefs  Being. 

It  is  plain,  that  God,  being  alway  Father,  a^id* 
Chrift  being  the  only- begotten  of  the  Father,  he 
mull  partake  of  the  fubitance  f  of  the  Father  ;  and  - 
if  he  partake  of  the  fubftance  of  the  Father,  he  maft 
be  one  with  the  Father;  becaufe  the  divine  fubr 
Hance  is  but  one,  as  being  infinite  arid  indivisible  % 
and  therefore  cannot  be  feparated  or  multiplied:, 
And  fmce  the  whole  divide  efTence  is  from  all  eterni- 
ty, and  independent,  and  the  generation  of  the  Son 
is^abfolutely  eternal  i ;  therefore  our  blefTed  Saviour, 
by  partaking  of  this  divine  eiTence,  muu,  for  that. 
reafon,  be  eternal  and  independent. 

No  lefs  a  man  than  Dr  Waterland,  who,  with  ■ 
great  learning  and  fkul  in  the  writings  of  the  an- 
cients, has.  defended  the  proper  Deity  of  our  bleiTed 
Saviour  with  great  applaufe ;  blames  Dr  Clark  for 
taking  advantage  of  that  equivocal  word  ayl\^rc;9 
:h  he  renders  commonly  ftlf-exi:tent,  which  can- 
not ferve  his   caufe,   ilnce  it  may  well  be  .traniiated,. 

t"  That  the  Son  is  of  the  fame  &bfta&ce  with  the  Father.  See  . 
it. proven,  Pearfun  on  the  Creed,  page  107.  and  Buii,  D.  F.  N. 

I  Quod  ante  tempos  natum  eft.  iVcnpcr  eft  natum ;  quia  id 
Q£$4  eft  ante  sternum  tempos,  hoc  Temper  eft.  Quod  autem 
fempcr  eft  natum,  non  admittit,  ne  a'icjeando  non  fuerit;  quia 
aliqrmdo  non  fuifie,  jam  non  eft  fern  per  eiTe.  Hihir.  d^  Trin* 
p*£e  1 127.  Origen,  Com.  in  Jc'.  pa£C  3r-  concmenung  oa 
thcie  words,  This  day  I  have,  fcego&en  ihee^  proceeds  thus,— 

dyrzi. Ct    They  are  froken  to  him  by  God,  with  whom  it 

44  is   always   to- day  \   far  I   conceive   there  is    no  evening  nor 
**■  morning  with'   him  ;  but  the  time  co  extended,  if  I  may  ib 
J  Uk'}  wi  h  fcis  uftbc^ottCQ  and  etJeTuaJ  life,  is.  the  i^day%  ia,-. 


2C 2  ChrijVi  fupreme  Deity  prcvect. 

Vnbegotien  *..  For>  as  that  learned  author  obferver 
elfewhere,  the  word  Ays*ft&  and  «yfVvToc,  with  dou- 
ble or  fingle  xy  have  beta  ufed  very  promifcuoufly  in 
authors ;  and  hardly  came  to*  be  accurately  diitin* 
guifhed,  till  the  Arian  controverfy  gave  occafion  for 
it  f.  It  is  plain,  that  fome  01  the  ancients,  (as  Cy- 
ril, and  others)  by  dytwero^,  underftood  Uxbegotten%\ 
<nd  that,  when  by  «^vfTc<rr  they  meant  a  Being  un- 
created, immutable,  eternal,  and  independent,  they  a- 
feribed  this  term  to  the  Son,  as -well  as  the  Father: 
So  Ignatius,  fo  Irenoeus,  fo  Origen,  exprefsly  ftiles 
him  |j.  Dr  V^aterland  {hews,  by  folid  arguments,' 
that  Irenceus  affirmed  the  three  perfons  to  be  the  one 
h'/int,T0Q  eiog,  or  eternal  God  §, 

III.  Our  Lord  Jefus  Chrift  is  the  fountain  of  all 
being,  who  gave  being  to  every  other  being  befid£ 
himfelf,  and  upon  whom  ail  things  that  are  made  do 
depend  :  which  is  manifest  from  the  holy  fcripti. 
which  afcribe  the  creation  oftill  things  unto  him,  1,3 
the  principal   efficient  caufc ;  which  ihall  be  further 

c<   which  the  Son  is  begotten  ;   there  being  no  beginning  found 
"  of  his  generation,  any  more  than  of  the  t+jjajf* 

*  Dr  Water-  I  ft  defence,  page  371. 

t  Ibid,  pace  1  r$.  Virie  Svicer:  The/our.  end  Cvhvorth.  for 
profane  writers,  page  253.  ;  and  Moxtf.  Admon.  m  Atha?i.  tt 
Crci.  Ai-ian.  Syr..  N.  page  207.  Cit.  ibid, 

\  Ours  J  -to  zyt-rvr.Toi)  are  Svo  (jLOvcyiviig,  «>.x'  Its  tft  TLccrnp  k* 
yirjY.Tcs  (teytfrizTtg  yocn  srtv  0  Titers f  <x  p.y\  t£««j  mm  **t  •"'  'T'V> 
Z.ll'xs  ex  H9trpo$  ytytvhjfttvjfl  Cyril.  (Cit,  a  Wat.)  Catech.  10. 
fs%c  141.  Ox. 

Ii  Dr    Wat.   ibid,  page   258.  498*  439-  where  he  fays,  Thit 
Origen  exprefsly  make*  him  (the  Son  ayv,'>yr-os}  uncreated,  im- 
putable,  &e.  aru  cites  his  book  againft  CeJfus,  page   287.  169; 
i-"c.  and   affircis  it  to  be  a  known  principle  of  Irerae^s,  1 
fating   the  Son  to  be  otysvwTse,  and  cites  hen.  lib.  2.  car 
p.aq;e  T63. 

>  Dr  Wat.  p?~e  #$!'. 


ChrijVs  fupreme  Deity  prsved.  203 

-Siuibated  in  the  fequel.  He  is  therefore  the  firff: 
caufe,  and  derives  his  beinsrfrom  no  prior  caufe  ;  be- 
caufe  it   is   a   grots  abfurdity  to  fuppofe  a  caufe  be- 

,&>re  the  firft  caufe* 

IV.  It  muft  be  owned  by  all,  that  he  who  is  the 
**  firft  and  lad,  and  belides  whom  there  is  no  God/* 
If.  xliv.  6.  is  truly  independent  and  felf-cxiftent ;  be- 
caufe,  by  thefe  very  characters,  the  only  true  God 
diilinguifneth  himfelf  from  ail  falfe  gods  that  have 
not  a  divide  nature. 

When  we  ohferve  that  our  Lord  Jefus  Chrift  doth 
a  flume  thefe  titles  to  himfelf  abfolutely,  without  any 
reitriclion  or  limitation,  we  mull  conclude,  that  he  is 
the  only  true  God,  independent  and  felf-exiftent. 
."He  proclaimed  himfelf  by  a  great  voice,  as  of  a 
trumpet,  faying,  "  I  am  Alpha  and  Omega,  the 
«<  firit  and  the  laft,"  Rev.  i.  11.  He  upholdeth 
the  church  of  Smyrna  in  her  tribulation,  by  virtue 
of  the  fame  description.  "  Thefe  things  faith  the  firft 
H<  and  the  laft,  which  wasdead,  and  is  alive,"  Rev.  ii.8. 
He  afcertaineth  his  coming  to  judgment  with  the 
.fame  affertion,  "  I  am  Alpha  and  Omega,  thebegin- 
■"  ning  and  the  end,  the  firit  and  the  laft/'  Rev. 
xxii.  13, 

He  faith  likewife  of  himfelf,  M  Look  unto  me, 
"  and  be  ye  faved,  all  the  ends  of  the  earth  :  For  I 
"  am  God,  and  there  is  none  elfe.  I  have  fwern  by 
£*  my  felt,  that  unto  me  every  knee  (hall  bow,  every 
"  tongue  mail  fwear,"  If.  xlv.  22.  23.  Here  the 
Son  fets  himfelf  forth  as  the  object  of  the  faith  of 
fmfui  men  ;  as  the  object  of  their  worfhip  and  ado- 
ration. He  fwcars  Dy  himfelf,  becaufe  he  could 
fwear  by  none  greater.   He  aiTerte  himfelf  to  be  God$ 


S©4  ChriJV s  fupretne  Deity  proved* 

*c  befide  whom ^here  is  none  elfe,"  Rev.  xxii.  13.  Ifi 

;;Iiv.  6.  All  which,  together  with  his  being  the  f  iirft 
and  the  laft,  fufficiently  demonilrate,  u  That  befide 
"  him  there  is  ho  god  ;  and  that  before  him  there 
<'  was  no  god  formed,  neither  mall  there  be^  after 
+*  him,"  If.  xliii.  10.  Wherefore,  he  received  being 
and  Godhead  from  no  prior  being,  and  therefore 
ivuift  be  owned  to  be  independent  J  and  felf-exiftent. 

V.  Our  Lord  Jefus  Chrift  is  called  Jehovah  in 
?nany  different  places  of  fcripture.  He  is  the  "  righ- 
**  teous  Branch  railed  unto  David  ;  the  King  that 
M  {hall  reign  and  profper,  in  whofe  days  Judah  fhall 
««  be  faved,  and  Ifrael  fhall  dwell  fafely,"  Jer.  xxiii* 
e;,  6.  We  are  affured,  that !« this  is  the  name  whereby 
<-  he  fhall  be  called,  The  Lord  our  righteoufnefs  ||,>; 

■{•  Rev.  xxii.  I3«  Eyjj  liut  to  A  xa!  to  fl,  a$^yn  xk*  Tt'xec*  6 
Vf^ro;  xv.l  e  i'c^aror,  with  th-;  article  elfcwhere,  fo  much  ftoo'd 
tipon.  It  has  been  a  bold  and  ill-founded  criticifm  of  Socinus, 
and  others,  that  the  molt  fundamental  doctrine,  maintained  as 
fuch,  ever  fmce  the  apoftles  time,  by  the  Catholic  church,  muft 
be  examined  and  cenfuied  by  o,  w,  t».  Anicles  that  Greek* 
promifcuoufiy  ufe  or  omit. 

\  To  talk  of  one  that  is  eternal  God,  deiiving  from  another^ 
is  to  throw  out  a  vile  contradiction,  and  deriving  deity ;  or 
that  he,  that  gives  exiftencc  to  all  other  tilings,  Aould  not  be 
iclfexiftent.     Bradbury's  ferm.  v.  2.  page  758. 

jj  Jer.  xxiii.  5-  $•  The  Jews  attribute  the  name  Jehovak 
to  the  MefTiaS,  from  this  very  text,  as  m  the  Sephor  lkkar, 
lib.  2.  cap.  8.  The  tranflation  runs  thus  :  u  The  fcripture  call- 
«<  eth  the  name  of  the  McfCa,  J  e  h  ova  h  (fur  ri*hte$ufnefj.i> 
And  in  Midrafch  Tiflim  on  Pfal.  xxi.  "  God  calleth  the  Mef- 
**  Has  by  his  own  name;  and  his  name  is  Jehovah  It  is 
"  written  of  the  Mefltas,  Jer.  xxiii.  6.  This  is  the  name  which 
<(  tiiey  (hall  $all  him,  Jehovah  our  righteoufhels."  Thus 
alfo  Echa  Rabbati,  Lara.  i.  6. 

The  beft  interpretation  of  the  words,  Jer.  xxxiii.  1$.  is, 
IJte  qui  vicabit  eam^  that  is,  Cferift.  As  for  SociiittS  his  ca- 
vils, they  have  bee5  fre^ueBtly  and  fully  rcfeteoL 


thnjts  fupreme  Daty  proved.  205 

The  Lord,  that  is,  Jehovah.  The  expreffion  ef  his 
fnpremacy  and  independent  nature,  and  the  addition 
c»f  "  our  righteoufnefs,"  can  be  no  diminution  to  his 
Majefty. 

If  thefe  words  in  the  prophet,  "  Sing  and  rejoice, 
}*  O  daughter  of  Zion  :  for  lo,  I  come,  and  wili 
46  dwell  in  the  midft  of  thee,  faith  the  Lord/'  (Je- 
hovah), did  net  iufficiently,  of  themielves,  denote 
our  Saviour,  who  dwelt  among  us,  as  certainly  they 
do  ;  yet  the  words  that  follow  would  evince  a3  much: 
"  And  many  nations  mall  be  joined  to  the  Lord  in 
*  that  day,  and  (hall  be  my  people  ;  and-  I  will 
"  dwell  in  the  midil  of  thee  ;  and  thou  malt  know 
"  that  thi  Lord  of  hods  hath  lent  me  unto  thee," 
'Zech.  ii.  10.  11.  For  what  other  lord  can  we 
conceive  dwelling  in  the  midft  of  us,  and  fent  unto 
us  by  the  Lord  of  hods,  but  Chriil  ?  It  was  no  o- 
ther  than  Jehovah  that  fpake  thefe  words,  "  I  will 
"  have  mercy  upon  the  houfe  of  Judah,  and  will  fave 
"  them  by  the  Lord"  (Jehovah)  "  their  God."  A6 
in  another  place  he  fpeaketh,  u  I  will  ftrengthes 
<*  them  in  the  Lord,"  (Jehovah),  "  and  they  mall 
"  walk  up  aVid  down  in  his  name,  faith  the  Lord," 
(Jehovah),  where  he  who  ilrengtheneth  is  one,  and 
he  by  whom  he  ftreagtheneth  is  another,  clearly  di- 
iHaguifhed  from  him,  by  the  perfonal  pronoun  ;  eack 
of  them  is  Jehovah,  and  yet  Jehovah  our  God  is 
One  Jehovah,  Zech.  x.  12.  comp.  alfo  Zech.  xii.  1©, 
John  xix.  34.  36.   If.  xl.  3.  Mat.  iii.  3.  Deut.  vi.  4^ 

Jehovah  is  the  incommunicable  name  of  the  one 
true  God;  a  name  fo  peculiar  to  him,  "  that  he, 
"  whofe  namealone  is  Jehovah,  ls.thcMoftH'^h  over 
"  all  the  earth,"  Pfal.  lxxxiii.  18.  :  it  is  his  "me- 
*  morial  to  all  generations,"  Hof.  xii.  5.  A  name 
fb  incommimicably  appropriate  to  himfeif,  that  "  he 
Vol.  U.  8 


2«6  Gkriji's  fuprcme  Deity  proved* 

"  will  not  give  it,  nor  the  glory  and  perfection  fig- 
*  nifredbyit,  to  another*/'  If.  xlii.  8.  Seeing  he 
is  the  only  I  am,  'o  £>,  Exod.  iii.  15.  without  cafua* 
lity,  without  time,without  beginning,  without  end  fj 
it  mud  be  owned,  that  the  name  he  afTumed  to  him- 
felf  diftinguimed  him  from  every  other  being,  and 
particularly  from  the  idol-gods  of  thue  nations.  The 
fun,  one  of  their  gods  J  they  wcrfhipped,  had  n<* 
doubt  a  being,  and  exifted  ;  but  the  one  true  God  k 
here  charaffceriled,  that  he  is  the  fo  £y,  u  e.  being  it- 
ft  If  independent  and  felf-exiftent. 

The  primary  figniflcation  of  Jehovah  is  Being* 
as  all  know  ;  and  the  mod  obvious  reafon  of  the  name 
is,  that  God  is  Being  itftlf,  independent  jj,  necefia- 
rily  exifting,  and  immutable.  According  to  .that  of 
the  prophet,  "  I  am  Jehovah  ;  I  change  not,"  Mai. 
iii.  6. ;  and  that  fpoken  by  the  Lord  himfel-f  to  Mofes, 

*  See  this  proved  in  the  fecond  letter  to  the  author  of  the 
hiftory  of  Mont,  page  5.  vide  Mark  in  Hof  xii.  5.  Cdvin  in 
Plal.  Ixxxiii.  1 8.  and  Lydek  exercit.  felect.     ~ 

■j*  Manafle  Ben.  Ifiael,  concil.  ad  Exod.  in.  1 5.  Hacc  habet 
verba;  perinde  ell  ac  fi  dixiffet,  monftra  iliis,  me  e(Te,  qui  fum, 
i,  e.  meam  efTcntiam  a  feipla  fubfiftere,  ncc  ab  alia  dependere^ 
13 1  ccetera  omnia  quae  exiftunt,  ejnia  a  me  proven  erurit,  ct  ita 
funt,  ut  potucrint,  et  adhuc  pofiunt  non  efCc  :  quod  idem  dene* 
tat  fetragrammaton.  Bernard,  lib.  5  ad  Eug.  Deus  eft,  quod 
eft,  i  e.  fuum  ipiius,  et  omnium  aliarure  rerum  cfle,  ipfe  fibi, 
ipfe  omnibus  en,  ac  per  hoc  quodammodo  fclus  eft.  Viddtur 
Plato  Moils  dicte  fufFuratus;  Beum  fepius  appellavit  ro  <fv,  to 
etvro  ov. 

$  Eft  enim  fol,  .7Egyptiorum  Ofiris,  &c.     Vide  Voflium. 

H  EfTe- dieitur  Deub,  quia  per  fe  eft,  temper  eft,  Temper  vivit, 

femper  idena  eft. Drufii  Tetragram  c  24.  Walter.   Spicileg. 

ControvCiC  Nomen  iilud  eft  nomen  eharaclerifticum,  quo 
Beus,fe  lecerni  voluit  a  reliqms  Diis,  Camero.  Prseletl.  in 
Matth.  xx.  Aben.  Ezra  ad  Pfal.  li.  ait,  Jehovah  notari  Dei 
xternitatem  at  que  immutabiiitaiem.  Nomen  hoc  unum,  e» 
omnibus  Dei,  nuiime  propriam  habendum.  Fulier  rmfeel.  8b. 
4- zip-  IS' 


thrift* sfvpreme  Deity  prcvect.  Hoy 

•H  am  that  I  am,"  Exod.  in.  14.  In  him  is  the  whole 
nature  of  entity;  and  nothing  hath  any  sbiolute  per- 
fect being  but  God.  And  it  is  a  werd  of  abfolute  iig- 
nifkatibn  f,  expreffing  the  eternity  and  independence 
of  the  one  true  God ;  which  might  be  proved  at 
great  length,  both  from  fcripture,  and  the  authorities 
of  the  bell  critics  in  this  c*:Fe. 

From-  all  which,  our  Lord  Jefus  Chrifl  may,  by 
an  eafy  and  neceiTary  deduction,  be  clearly  proved 
to  be  the  independent  being  and  fubftance  ;  as  he  is 
often,  in  the  Old  Teflament,  ftiled  Jehovah,  the  pro- 
per, peculiar,  and  incommunicable  name  of  the  one  true 
God,  importing  neceflary  exigence  and  abfclute  in- 
dependent Being,  the  Fountain  and  Foundation  cf  all 
that  is,  or  can  be.  He,  I  fay,  who  hr.s  this  name  and 
peculiar  character  frequently  and  exprefsly  afcribed 
to  him,  mud  have  in  himfelf  the  glorious  perfections 
fignified  by  it ;  that  is,,  he  mult  be  owned  to  be  e- 
temal,  neceffarily  exixlent,  and  independent  f.  Bi- 
fhep  Pearfon  on  the  Creed,  page  156.  158.  exprefT- 
eth  himfelf  thus  :  "  I  do  alfcnt  unto  this  as  a  certain 
"  and  infallible  truth,,  taught-  me  by  God  himfelf, 
"  that  Jefus  Chrifl,  the  only. Son  cf  God,  is  the  true 
M  Jehovaj-t,  who  hath  that  being  which  is  originally 

•    K;r>::n  mTP  tttt   dtrft  .  TT\  ftrity    it.i  :n   mOtivd 

~:..iio:;s    dfmt \>i   aliiuid  qno  I  \  jjlne  ex  /'. 

\ide  Lruf.  Pbilog.  JHarfx  Biflert.  2;.  The  werd  }t-Ho\la 
is  foro« tlir.es  rendered  by  ©wf,  Co  that  the  word  6t»<  is  net  1 
relative  word.  Some  have  made  1  fe  of  a  quibb  e,  that  O  .-■-,-  h 
a  relative  ^ordy  bec-ufr  we  may  f.y,  my  God,  ret  my  infinity 
fci&ance.  Eefices  other  things,  we  fay,  Jehovah  is  attributed 
to  Chrifr,  a  word  cf  afcfohite  fifu  Station.  We  caanet  crcocrly 
&?>  Vfy  JfKoviH,  the  Jehovah  of  Ifhel.  Qjioaj  ***ftot 
Up,  ?•  In   -orn-m   wo  Jehovah  km  fmm  r/s  ,,r  .,, 

mivtri'ri  Gatnkcnv   Uxtum  legendmm  ejjfc  intirrtrmfrv*. 
Catak.  miicel   rage  598. 
I    f  Vide  Durham  en  Rev.  ch^p.  i.  4,  §. 

6  2 


2c  8  Ghr  ijVs  fupreme  Deify  prove tk 

u  and  eternally  of  itfelf,  and  on  which  all  other  bcr 
•*  ings  do  cffentially.  depend  ;  that,  by  the  right  q$ 
*  emanation  of  all  things  from  him,  he  hath  an  abr 
*'  folate,  fupreme,  and  univerfal  dominion  over  ail 
"  things,  as  God.''  Dr  Owen  affirms,  that  "  'o  ff 
ff  avrurei,  are  all  the  fame  name  of  God,  expreiFrng-hi? 
u  eternal  and  immutable  fe]f- exigence  \  and  in  that 
"  place  applies  thefe  names  to  the  Sen  -f."  \ 

CHAP.       V. 

9ur  Lard  Jesus  Christ  ncceffariiy  exiftent,  or 
a  neceffary  Being. 

THE  independence  of  our  bleffed  Saviour  has 
been  proved  and  afferted ;  from  whence  it  fol- 
lows, that  he  is  a  necefFary  Being.  The  Venerable  Af- 
fembly  have  found  thefe  propofiiirns  relevant,  ar:d 
proven  againft  Mr  Simpfcn,  viz.  "  That^  in  teaching 
<c  his  (Indents,  he  denied  the  neceflary  exiftence  of  our 
*'  Lord  Jefrs  Chriir.  j"  and  taught,  4<  That  the  ne- 
"  ceiTa-ry  exiftence  of  our  Lord  Jefus  Chrift.  was  a 
"  thing  we  know  not  :v  and  that  "  the  term  neceffary 
"  exiftence  was  hr.pertinent,  and  not  to  be  uied  ki 
"  talking  of  the  Trinity  £." 

It  is  not  to  my  prefeirt  puvpcfe  to  obferve  what 
expreifions  under  his  own  hand  occur  in  the  procefij*.. 
which  corroborate  what  the  witnefTes  depone  againft 
him  on  this  article.  Only- it  may  be  remarked,  that 
he  has  not  been  able  to  advance  one  found  author, 
v.  ho  takes  neceffary  exiftence  to  ilgnify  the  Father1* 
perfonal  property.  This  is  one  main  principle  that 
Dr  Clark  endeavours  to  eftablifh,  and  that  Dr  Wa- 
terlandfets  himfel:  to  oppofe,  that  neceffary  exiftence 
is  fo  peculiarly  to  be  appropriated  to  the    Father,   as 

f   Dr  Owen's   exposition  of  the  Hebrews,  Yol.  f.  page  1^ 
i  Vide  Precctfd.  A*  i727-  17*8.  in  the  State,. 


Chrlfis  fuprcm  Dlily  p  roved.  209 

not  to  be  applied  to  the  Son.  And  the  neceiTary  ge- 
neration of  the  Son  has  been  maintained  by  Ei-hop 
Eull  *,  *;id  others. 

Our  Cor.reflion,  chapi  S.  $  2.  rffcrts,  "  That  t£c 
"  Son  is  very  and  eternal  God  :"  and  chap.  2.  §  1. 
P"  The  true  God  is  infinite  in  being  and  perfection, 
"  immutable/' Infinitenefi  in  being  and  perfec- 
tion, and  imm  liability,  infer  neceffary >exijftenct H  and 
therefore,  fincc  Chriil  is  very  God,  he  muft,  accords 
ing  to  the  Confeffion,  be  hecejttri/y  exijient  :  which 
doctrine  is  fufficiently  confirmed  from  the  holy  fcn£* 
tures. 

I.  "All  things  whatsoever  the  Father  hath  are 
**  his  f ,"  John  xvi.  15. ;  an  i  therefore  all  the  perfec- 
tions that  the  Father  bath  belong  to  him.  And 
though  fome.  would  willingly  except  independency^ 
and  neceiTary  exiitence  ;  yet  if  they  belong  to  the 
Deity,  as  fuch,  as  certainly  they  do,  it  follows,  by  a 
neceiTary  con  fe  que  nee,,  that  they  alfo  muft  belong  to 
the  Son,,  as  well  as  the  *  Father,  becaufe  Le  is  truly 
God;  and,, in  reality,  an  inferior  and  dependent  god 
is  no  god  at  alL  A  contingent  and  precarious  be- 
ing cannot  be  the  infinitely  perfect  Being  ;  and  can 
be  no  move  than  an  excellent  creature.  As  to  bo 
andexift  is  a  greater  perfection  than  not  to  be,  anl. 
not  to  exift  ;  To,  to  exifl  necejfartty,  is  a  greater  pit* 
feclion  %   rhan   to  exift    contingently:  therefore    the 

*  Imp.  poir.ts  of  prim.  Chrift.  v.  3.  page  9S4.  938. 

f  Quod    unns    polfiaet  fingulorutti  eft.  Domino   ipib  die 
Othbu  ^uaecjE-qve  habet  F2ter?  rsea   funt.     2ien.    Veron.  cit.   a 
•Bull,  c.  7-  f-ge  B^6-    ' 

,  \  The  infinite  perfeenon  of  a  being  or  nature  confuefh  »rt 
this,  tb3t  it  be  absolutely  and  elfentially  neceiTary.  Pcai&n  c:i 
tks.Creed?  page  i8* 

s  * 


[/>*!  jupr erne  DAiy  proved, 

to  whom,  as  ihe  only  true  God,  all  pofifhk  p*|5  • 

{actions  are  to  .be  bribed,  extfts. -TieeeJarUy.     The 
Soa,  as  we  lav/,  is  Jsho/ak,   as  well-as  the  Father, 
and  mud  therefore  exifl:  neceffarily  and  independently,  . 
as  well  as  the  Father;   firrce  the  name  Jehovah  '. 
mates  one  that  has  independent  and  ne&Jltfj  ex  if}** 
wee.      So  that  when  Dr  Clark  fays,   that  all   divine 
powers  are  communicated  to  the  Son,,  except  ar.ViUte 
fupremacy   and  independency,  he   makes   an   excep- 
tion, in  which  he  has  neither  fcripture  nGr  reafo'H  ac- 
companying him.      He   has  not  the   fcripture   \ 
him;   bceaufe   that  tells  us,  that  the  G  \hat- 

foever  the  Father  hath.  Nor  has  he  reafbn  to  fop* 
p.ort  him  ;  becaufe,  whofoever  is  truly  and  properly. 
Godi  mtvi'i  have  every  thing  that  is  eiFci.t'sl  to  the 
13c ity  belonging  to  him.  Now,  it  appears  from 
v/hole  current  of  fcripture,  that  the  Son  of  Gcd  h^.s 
*vcry  thing-  attributed  to  him  that  can  tend  to  raife, 
our  ideas  of  his  dignity,  and  to  denote  a  peifon  itricr,- 
tj  and  effentially  divine.  He  has  all  that  the  Father 
he 3;  except  his  being  a  Father. 

II.  The  creation  of  all  things  is  a  diftingnifhing 
rhrricler  by  which  the  true  God  was  to  he  known  j: 
and,  on  the  account  of  which,  he  claims  to  hir\ 
all  ho;nr<^e,  worfhip,  and  adoration  ;  and  is  the  c*i- 
ftinctive  character  of  the  Deity  from  all  falfe  gods-, 
Fial.  xcvL  4-  5.   If.  xliv.  24.  Zech.  xii.  I. 

Now   we    are  a  {lured  as   to   the  Son,  John   l.    3. 
11  tilings  were  made  by  him;  and  tl 
•*  out  him  was  not  any  tiling  made  that  was  made  f ." 

•  Wster.  fays,  l-  The  preposition  «a,  wuh  a  Gcr,irjve  zfter 
(t-  it,  is   frequent -y   u(ed,   as   well   in    ■• 
**..* titers,  to   exprefs   tke  efficient  c     ' 
61  or  T/>9f?  or  any  other.     (Vide  Ro 


Curiji V jupveme  Dtisy  proved.  arr~ 

AVJ  jdfe#here  the  apoftle  Paul  declares,  HebC  J.  &* 
10.  II.  12.  "  That  the  So»,  by  whom,  in  J- He  lad 
"days,  God  fpake  unto  us,  is  he  by  whom  a!fo  he 
"  made  the  worlds."'  So  that,  as  through  faith,  we 
underftand  that  «c  the  worlds  were  framed  by  *Jie 
"word  of  God  ;"  io  mult  we  alro  believe,  that-  they 
were  made  by  the  Son  of  God:  which  the  apoflle 
„  doth  not  only,  in  the  entrance  of  hrs  epiftic,  delivery 
but,  in  the  fequef,  prove  :  for,  (hewing  that  greater 
things  have  been  fpoken  o!  him  than  ever  were  at- 
tributed to  any  of  the  angels,  the  moil  glorious  of  . 
all  the  creatures  of  God ;  amongft  -the  reft,  he  faitb9 
The  fcripture  fpahe  unto  the  Son,  "  Thy  throne, 
**  C  God,  is  for  ever  and  ever."  And  not  only  io^ 
but.  alio,  "  Thou,  ."Lord,  in  the  beginning,  had  laid 
"the  foundation  of  the  earth  ;  and  the  heavens  are 
f<  the  work  of  thine  hands,"  &c,  \.  Thefe  words, 
were  fpoken  to  the  Son  of  God,  as  the  apoflle  him- 
felf  declares ;  and  it  appears  out  of  the  order  and 
the  feries  of  the  chapter  :  th eVlefign  of  which  is  to 
declare  ;he  fuper  eminent  excellency  of  our  Savimw 
Chrift ;  nay,  the  conjunction  and^  referc  this  plac~ 
of  t!ie  Fialmiil  plainly  to  the  former ;  of  which  he 
faid  exprefsiy,  "  But  unto  the  Son  he  faith."  As. 
lure  then  as,  "  Thy  throne,  O  God,  is  for  ever  and  e- 
•*  ver,"  wai  faid  unto  the  Son  :  fo  certain  it  is,  u  Thou? 
"Lord,  haft  laid  the  foundation  of  the  earth,"  waa 
laid  unto  the  fame  J.     Nor  is  it  pofnble  to  avoid  the 

"  Tbst  the  argument,  drawn  from  the  propcfitiony  is  poor 
<:  2nd  trifling  ;  as  was  lon^  fince  obferved  by  Bazil  ihe  great, 
"  who  expoies  Its  author  Aftius.  vkle  Bazil.  de  Spir.  Sanvt, 
u  page  14  5-  c4f  a  Wst  '' 

t  See  Dr  Water,  reafons  for  underftandiHg  this  text  of  Chrift, 
B*£  q*:er    pa^e  95.     And  Mr   JGhnlbn's   third   ferm^fi  on   the 

\-^.?\r  c.Crcv  yzp  x«j  h  ecvrov   *xvtci   tytYtjo,    Zyi$    c:V7*£    T*j 
-    TLxytr  xxl  tzZ  'TrA.     Athene  F-£-  3& 


2X2-  '  Chrift' s  jupreme  UeiUj proved. 

a'poftle's  connexion,  by  attributing  the  deftru&ioa 
of  the  heavens  out  of  the  laft  words  to  the  Son,  "  A* 
u  a  veilure  thou  (halt  fcld  them  up  ;  and  they  fhall 
"  he  changed  ;"  and  denying  the  creation  of  them, 
riot  of  the  fiffr,  tb  the  fame;  For  it  is  moil  evident, 
that  there  is  but  one  f  perfon  fpoken  to  ;  and^  that 
the  definition  and  creation  of  the  heavens  are  both 
attributed  to  the  fame  :  it  is  therefore  an  undeniable 
truth,  grounded  upon  the  profeiTion  of  the  Pfalmift*. 
and  the  interpretation  of  ike  apoflle,  that  the  Son  of- 
God  created  the  world. 

Farther,  the  fame  npoftle  faith  elf e where  of  thsr 
Son,  Col.  i.  16.  17.  M  By  him  were  all  things  ere?* 
"  ated  that  are  in  heaven  and  that  are  in  earth,  vi* 
M  fible  and  iRvifible  ;  whether  they  be  thrones,  or  do* 
**  minions,  or  principalities,  or  powers:  all  things  were 
M  created  by  him,  and  for  him:  andheisbefore  all  things; 
u  and  by  him  all  things  conM,"  Col.  i.  16.  17.  Here 
the  apoftle  afferteth,  hi  the  vulgar  phrafe  of  Mofes* 
4i  By  him  were  all  things  created  that  are  in  heaven^ 
"  and  that  are  in  earth;"  fignifying  thereby,  that 
he  fpeaketh  of  the  fame  creation.  Farther,  by  a  di- 
vifioiv  which  Mofes  never  ufed,  as-defcribteg  the  pro- 
duction only  of  corporeal  fubftances ;  left  therefore 
thofe  immaterial  beings  might  feem  exempted  from 
the  Son's  creation,  he  addeth,  vifible  and  i?ivifible\ 
and  left,  in  that  invifiMe  world,  among*  the  many 
«leg.  ^es  that  poilibiy  may  be  in  the  celeitial  hierarchy, 
any  order  might  feern  exempted  from  an'tiTential  de- 

\  The  exception  of  Socmns,  that  there  is  a  comma  wanting 
after  g  m  the  Greek,  is  of  no  weight.  It  is  evident  there  are 
cSfltintttons  in  the  Greek  copies  after  that  conjunction.  No  ar- 
gument can  be  drawn  frcm  a  few  ancient  copies,  which  all  know 
*ere  ?bnndantly  care'efs  of  dii.inclions.  In  the  Syrhc  ifvnQi 
rvrfiito  is  added ;  vide  Owes  in  locum. 


Chrift*?  fapreme  Deity  proved;  2 1 g 

pentlcnce  upon  him,  he  nameth  thofe  which  are  of 
greater!:  eminence,  "  whether  they  be  thrones,  or  de- 
*  minion?,"  <5c.  Nor  doth  k  yet  fuince  thus  to  ex- 
tend the  object  of  his  power,  by  aflerting  all  things 
to  be  made  by  him,  except  it  be  fo  underflood,  as  to 
acknowledge  the  fovereignty  cf  his  perfon,  and  the 
authority  cf  his  aftion  :  for,  left  we  fhould  conceive 
the  Son  of  God  framing  the  world,  as  an  inllrumen- 
tal  caufe  f,  which  worketh  by  and  for  another,  hb 
fheweth  him  as  well  the  final  as  the  efficient  caufe  ; 
for  "  all  things  were  created  by  him,  and  for  him.'* 
And  whereas  all  things  firft  received  their  being  by 
creation,  and  when  they  have  received  it,  continue  in 
the  fame,  by  virtue  of  God's  confervatioa,  "  in  whem 
"  we  live,  and  move,.,  and  have  our  being  ;"  lei?, 
in  any  thing,  we  mould  be  thought  not  to  depend 
immediately  upon  the  Son  of  God,  he  is  defcrihed  as 
the  Conferver,  as  well  as  the  Creator  ;  for  u  he  is 
"  before  all  things,  and  by  him  alitkings  Qonftfl^S* 
Here  we.  have  fo  complete  a  defcription  of  the  Cre- 
ator of  the  world,  applied  to  the  Son,  that  the  Father- 
is  no  where  more  plainly  or  fully  fet  forth  unto  us, 
as  the  Maker  of  the  fame.  This  text  cannot  poifibly 
be  underilcod  of  a  new  creation;  feeing  not  only 
wicked  men,  but  the  angels,  whether  good  or  bad, 
that  are  faid  to  have  been  created  by  the  Son,  ai£ 
no  conitituent  parts  of  the  new  creation. 

These  who  deny  our  Lord  Jefus   Chrift  to  be  a . 

Bfir.g,  do  consequentially   afTert,   that   the 

Creator  of  the  world,  who  ^ave  being  to  all   things, 

is  himfeif  no  more  than  a  contingent  Being  :  that  he, 

upon  whom    all  things  do  therefore  depend,    is  hira- 

^  Dc  Vries%  in  bis  Excrcit.rie  Deo  Creiyj;*  the* s  the  felly 
and  abfurdity  of  miking  a  creature,  how  esctiicn:  (beverjib 
Kuc'a  as  an  i&ftrumentsl  cauic  in  creaks. 


2 1 4  CbriJPs  fupreme  Deity  proved. 

■felt  dependent ;    that  he  who  gave  every  being  exift- 
ence,   has  himfelf  a  precarious  exigence,  Unite  and 
limited  powers.     All  which  is  to  affcrt  the  mod  ah-* 
furd  contradictions* 

Cp.eation  Is  appropriated,  in  fcriptrore,  to  the  one 
felf-exiflent  God.  M  I  am  Jehovah,  tfcal  maketh  all 
"  things ;  ihat  ftretcheth  forth  the  heavens  alone ;  that 
"  fpreadeth  abroad  the  earth  by. my fe \l? *  If.  xliv.  24. 
Neh.  ix.  6.  It  is  a  work  peculiar  to  God;  and,  by  this, 
tke  God  o£  Ifrael  is  diftinguifhed  from  all  falfe  gods. 
The  apoftle  Paul  reprefents  the  order  and  frame  of 
the  vifible  world,  r.s  an  evident  demon ilrat ion  of  the 
power  and  Godhead  of  him  that  created  it  : .  f o  is  it*, 
by  confequence,  as  evident  a  demonllration,  that 
none  could  create  it  hut  the  eternal  God.  To  talk 
of  a  creature  endued  with  a  power  of  creating,  is  a 
direct  confounding  the  creature  and  the  Creator.  It. 
has  long  ago  been  demonfirated,  by  fuch  as  have 
treated  rhis  argument,  that  this  work  can  be  effected 
by  no  power  iefs  than  infinite.  «  And  to  fuppofe  a  fi* 
nite  being  endued  with  infinite  powers,  is  to  imagine 
the  molt  ahfnrd  contradiction.  In  fcripture,  it  is 
every-where  fpoken  of  as  a  divine  act.  Not  fo  much 
as  a  grain  of  fand?  faid  to  be  created  by  an  angel  er 
archangel  *.  And  reafonahle  it  is  to  fuppofe, 
nothing  can  come  into  being  by  any  power  kfs  than 
hi?,  \/:io  t9  the  Fountain  of  all  being.  Yea,  it  is  im- 
-poihble,  in  the  nature  of  the  thing,  that  a  derived 
. ndent  being  (herald  create  and  giv/e  being  to  any 


*  Nihil   in  J.ctum  uubolns  invcnttui  fecofc,   vicUHcet  cum 
rteatura  \i  Dei.  qaen tad  \  rcj;qv.i  angel  i,  Iren.  pag. 

PttUj  D.  F.  pa;r.  291.      OuJJ  yop    o.vft    cjyyeHM  top 
httVT9*T*tt  i>.T',7y.c.rx  hri;  MM  ::iru>     Ath«H.  Qi3t.  2i  paj 


Chryi' s  fupreme  Seity  prdved.  2  r$ 

ITrom  what  has  been  advanced,  it  is  very  manife&t, 
that  to  give  being  to  all  things,  is  the  peculiar  and 
diilinguifhiug  character  of  the  one  true  God,  who  is 
bimfelf  a  neceffary  Being  ;  and  that  our  Lord  Jefua 
Chriil  is  the  Creator  of  the  univerfe,  of  men,  of  an- 
gels, and  of  all  things  f  :  he  is  therefore  the  Fountain 
•f  all  being,  the  firft  Caufe  and  Origin  of  all  things; 
he  is  therefore  fdf-e&iitent ;  and,  if  felf-exiftent,  then 
necejfarily  exijlent.  Since  contingent  beings  do  de- 
pend unon  the  power  and  will  of  the  firft  Caufe  for 
their  being,  the  firft  Caufe  being  independent,  is 
therefore  a  necefiary  Being.  It  is  impofiible,  that  he 
that  is  the  firft  Caufe  mould  not  have  been ;  or  elfe 
it  is  impofiible  he  fhduld  ever  have  been  ;  and  impof- 
iible that  any  thing  mould  have  ever  exifted.  No- 
thing more  plain,  than  that  our  Lord  Jefus  is  the 
Fountain  of  all  being,  and  therefore  a  nccejfar-y 
Being. 

III.  Our  Lord  Jefus  Clirift  is  hmply  and  abfolute- 
ly  eternal ;  and  therefore  a  nccejjary  Being  It  muft 
be  owned  there  is  no  oecaficn  for  putting  the  epithets 
^ifimph)  or  abfolute,  to  the  word  tternaU  which  every 
t>ne  underftands  better  without  it  ;  it  being  abfurd 
to  fuppofe  an  unlimited  and  a  limited  eternity ; 
'Which  is,  in  reality,  an  eternity,  and  no  eternity  %  were 
k  not  that  feme  have  invented  and  made  ufe  of  thefe 
imaginary  diitin&ions^;  which  therefore  muft  be  ob° 
viated. 

t  Ayyt\uv  fnpuvpyoc,  Tatian.  pag.  22.  26.  Hair  a  ©  Xoyog  *ouf9 
to.  QXa  fn/jiivpyet — Clem.  Alex.  pag.  3l°-  Ar/u.7vpyov  twv  t*v 
£v — Ori^en  apud  Huet.  pag.  38.  O  Snjjuvpyo;  \9y0s,  O  iroinms 
£y  oa«v,  Enfeb.  in  Pfalm.  pag.  125.  The  ancients  understand- 
ing, Gen.  i.  26.  of  a  Trinity  of  Perfons,  rnaketh  it  evident, 
they  thought  the  Son,  as  well  as  the  Father,  the  Creator  ©f  th* 


%  i€  : Chrifts.fupteme  Beity  prov/d. 

The.  abfolute  eternity  of  our  Lord  Jtfus  Chrilfc 
is  inculcate^,  with  that  frequency  and  folemnity* 
throughout  the  holy  fcriptures,  that  he  who  runs  may 
read  it.  Tkis  truth  is  revealed  and  confirmed,  Pror* 
via.  22.  "  The  Lord  pofleffed  me  in  the  beginning 
f*  of  his  way.  *,  before  his  works  of  old.  I  was  fet 
f\  up  from  everlafling,  from  the  beginning,  or  ever 
4i  the  earth  was  f .  When  he  prepared  the  heavens> 
"  I  was  there. — When  he  appointed  the  foundation 
"■-of  the  earth,  then  was  I  by  him,  as  one  brought  up 
44  with  him  ;  and  I  was  daily  his  delight,  rejoicing 
"  always  before  him  ;  rejoicing  in  the  habitable  parts 
"  cf  the  earth  :  and  rny  deiights  were  with  the  fonsof 
f*  men."  It  is  Wifdovi  that  here  fpeaks,  and  is  fpo- 
ken of.  This  we  believe  to  be  he  who  is  the  Wifdom 
■.©f  God,  even  his  eternal  Son.  The  Arians  them- 
f elves  granted,  that  it  is  the  Son  of  God  which  is  here 
ipoken  of;  and  that  it  is  fo,  is  moil  evident,  from 
comparing  this  chapter  with  the  firit  and  ninth  chap- 
ters of  this  facred  book.  In  the  whole  difcourfe, 
Wifdom  fpeaks  as  a  divine  Perfon  ;  affumes  perfonal 
authority  and  power  ;  maketh  perfonal  promifes  up- 
on performance  of  duties  due  only  to  God  himfclf. 
Divine  actions,  and  perfonal  properties,  fuch  as  eter* 
raty)  are  afcribed  to  Wijdom.  That  our  Lord  Jefus 
is  the  divine  Perfon  fpoken  of,  appears  from  this, 
that  the  things  here  fpoken  of,  are .  elfewhere  attri- 
buted to  him,  particularly  in  Phil.  iii.  8.  15.  Rev. 
xix.  16.  22.  John  i.  1.2.  3.  23.  24.  Col.  i.  15.  Rev. 
xxii.  1.  14.     And,  which  is  to  the  prefent  purpofe, 

*  Wig.  Latin  read,  Pojjedjt  me*  Se  do  Aquila  and  Theodo- 
tion.  The  Arians  perverted  tbisf  text,  taking  advantage  of  the 
corrupt  translation  of  the  LXX  ;  but  the  corruption  hath  long 
fince  been  confefled,  the  word  fignifies  to  poflHs  by  generation 
Gen.  iii.  I. 

f  Vide  Owen,  and  Sanch.  in  loo 


. 


Chi-ifi's  fit} r erne  Dtity  proved.  2 1  7 

"kt^  abfolute  eternity  is  here  averted  ;  aiuf  that  in  as 
ftrong  terras  as  the  eterr.it y  of  the  Father  s  elfe  where 
expreffed  by.  Not  caly  is  the  Sun  foid  to  be  before 
the  world,  and  all  the  works  of  creation,  that  is,  from 
eternity,  but  alf®  the  original  word,  which  we  tran- 
fctzfrom  everlaj}ing,i$t\vz  very  fame  which  we  meet 
with  in  Pfal.  xc.  2.  ;  where  a  parallel  defcription  of 
eternity  is  ap:*Jied  to  the  one  God.  In  anfwer  to 
the  proclamation  made  of  the  name  of  God,  Exodl 
xxxiv.  6.  the  prophet  makes  a  declaration  of  the 
fame  of  the  MefBah,  the  Child  promifed  ;  "  his  name 
•?  fhall  be  called  Wonderful,  Goonfellor,  The  mighty 
"  God,  The  everlafting  Father,"  If.  be.  6.;  a  name 
of  the  fame  import  with  that  of  the  Amttflt  of  Days. 

To  the  fame  purpofe  it  is  faid,*  w  His  goings  forth 
u  have  been,  of  old,  from  everlafting  *.:>  Thefe 
words  are  an  exprefs  defcription  of  the  perfon  of  the 
Mefliah,  who,  though  he  was  to  be  boru,  in  the  ful- 
nefs  of  time,  at  Bethlehem,  yet  the  exiftence  of  his 
divine  nature  "  was  from  of  old,  from  everlafting.'' 
The  ancient  Jews  harmonioufly  agree,  and  the  mo* 
dern  generally  acknowledge,  that  it  is  the  Mefliah 
who  is  intended  f  :  and  the  fignal  accomplifhment  of 
this  prediction  is  recorded  by  the  evangelifts. 

Agaix,  the  eternity  of  the  one  true  God  is  th'js 
defcribed,  "  I  am  the  Firft,  and  I  am  the  Laft,"  If. 
xkv.  6. —  In  like  manner,  the  Sou  faith  of  himfelf, 
"  I  am  the  Firft,  and  I  am  the  Laft  ;  I  am  Alpha 
14  and  Omega,  the   Beginning   and  the  End/'  Rev. 

O  fv  apyj  rpes  rev  Gin,    G^o;  keys;,     xxl  tus  £x«6£v,    %%•" 
Ct.:  a*  crp^V   tz~v'     Ihcodor.    (hoc    verbum)     in   principio 
spud  Deum  ;  ct  iddrco  egrefTus  ejus  a  diebas  aetcmitais,  Hieron. 
t  Targura. 

Vol.  II.  T 


%  1 8  (Shrift's  fupnme  Deity  proved* 

i.  17.  and  xxii.  13.  And,  "  before  Abraham  ttttfc 
"  I  am,"  not  /  <w as  :  even  as  it  is  not  faid  of  the 
eternity  of  the  one  God,  Pfal.  xc.  2.  "  From  ever- 
\\  lafting"  ./^h  wasy  but  "  thou  art  God." 

A  description  of  ahfolute  eternity  is  given  by  the. 
Pfalmift  :  Jf  They  mail  perifh,  but  thou  (halt  endure  :" 
(or  fland,  as  the  word  fignifies)  :  "  but  thou  art  th* 
fl  fame  5  and  thy  years  fnall  have  have  no  end,"  Pfal. 
ci:.  26,  27.  Which  is  applied  to  our  Lord  Jefus  by  the 
apoflle  Paul,  Heb.  i. :  where  he  attributes  two  thing* 
to  our  bleiTed  Saviour  ;  the  creation  of  heaven  and 
earth,  and  the  abolition  or  change  of  them  :  and 
then  proceeds  to  ill  uft  rate  the  eternity  and  immuta- 
bility of  their  Creator.  It  is  here  faid  of  Chrifl, 
that  he  remaineth  or  alideih ;  that  he  is  the  fame., 
and  his  years  fail  not..  One  and  the  fame  thing  i* 
intended  in  all  thefe  ex,prefiions;  even  his  eternal  and 
abfolutely-immutable  exiftence.  Eternity  is  not  amifs 
called  a  nunc  flans  *  ;  a  prefent  exiflence,  where- 
in, or  whereunto,  nothing  is  pan:  or  future  ;  it  being 
always  wholly  prefent  in  and  to  itfelf.  This  is  ex- 
preffed  in  that  hee/toos,  thou  flandefl^ndureji,  changefl 
not*  The  fame  is  alfo  exprefled  in  the  next  words, 
o  kitos  £,  thou  art  he-,  or,  art  the  fame  ;  or,  as  the.Sy* 
riac  hath  it,  the  fame  that  thou  art.  There  is  an  allu- 
iion  in  thefe  words  unto,  if  not  au  expreffion'  of, 
that  name  of  God,  I  am  ;  that  is,  "  who  is  of  him- 
<*  felf,  and  in  himielrV5  always  abfolutely  and  un- 
changeably the  fame.  The  laft  expreffion,  though 
metaphorical;  is  of  the  fame  importance,  il  Thy  years 

*  Ad  alteram  aoftrae  defcriptianis  partem  progredior,  ^ua  fi« 
t&feltttacam  efie  asternitatls  durationem  diximus.  Earn  impn»» 
iare  laborant  Socini  et  Vorftii  feclatores,  qui  dum  nimie  fibi 
plandmit  in  quibufelam  quas  hie  urgent  argutiis,  reipfa  parum  £2 
fubtiles  probant,     Vide-isse,  &c.  X>' Yries  exercit.  de  tid  after. 


Chrtfl's  fuprem*  Deity  prove  J.  7 1 9 

'♦fail  not."  That  is,  the  creatures,  whofe  duration 
is  reckoned  by  vears,  they  do  fail  and  cosne  to  *ii 
end  ;  but  of  his  being  and  exiilence,  who  is  Creator; 
there  is  neither  beginning  nor  end  ;  becaufe  he  is  ab* 
fclutely  eternal. 

As  we  find  the  Father  described  from  his  etern$ 
feeing,  without  all  beginning  or  ending,  Rev.  I.  4.$ 
(0  our  Lord  Jefus  Chriil  afferteth  his  own  abfolute 
eternity,  verf.  3.  of  the  fame  chapter,  in  the  very 
lame  terms.  That  the  defcription  there  given  is  to 
be  under  flood  of  Chriil,  is  evident,  from  the  prece- 
dent and  following  words  to  the  text.  And  Dr  V7a- 
terland  has  ©bferved,  that  u  nothing  is  "more  certain, 
i%  than  that  that  very  text/'  Rev.  i.  8.  "  was  under- 
u  flood  by  the  Ante-Nicene  waters,  in  genera],  -of 
"  God  the  Son  *."  In  like  manner,  it  is  faid  to  him, 
by  the  whole  heavenly  hoil,  "  We  give  thee  thanks, 
U  O  Lord,  which  art,  and  waft,  and  art  to  come," 
Rev.  xi.  17. 

U?oy<  the  whole,  it  is  manifeft,  that  the  Son  is 
abfoluttly  eternal^  ;  and  becaufe  fo,  he  cannot  poihV 

*"  Dr  Vaterland's  defence,  page  45*- 

t  See,  ib  the  following  words  of  Aufin,  the  anflver  made  by 
til?  Catholics  to  one  principal  argument  of  the  Arians  :  ii  In- 
tarrogant  Ariani,  utnam  Pater  Filium  idlers  an  r.okns  gemierit  J 
ut  fi  refponfum  fuerit.  quod  volens  genuerit,  dicant,  prior  cro<> 
eft  voluntas  Patris  ;  quod  autem  nolens  genuerit  quis  potcfl  cii- 
cere?  viciftim  qt'efnit  ab  eo,  utrum  Dens  Pater,  volens  aa  no- 
lens fit  Deu3  ?  ut  fi  refponderet,  nolens,  fequeretur  ilia  ouieria, 
quam  de  Deo  credere,  magna  infania  eft;  fi  autem  diceret,  vr* 
lens  refponderetur  ei,   ergo   et  ipfe    Deus  eft  Cv.^  vib&tatc  nca 

Datura;  quid  ergo  reftabit,  tiifi  ut.  obmi  tefceret." Amguftk 

coutra  Arian.  lib.  1.  pag.  626.  cit.  a  Wat.     Qacd   ante   tempr.S 

rztum  eft,  femper  eft  natum.     Qu;a  id   q:oJ   eft    ante   neternrra -• 

tempus,  hoc  frrnper  eft;   quod  a » tern  ferry  .:;  an» 

T   Z 


2  2  #  Chrifi's  fupreme  Betty  proved. 

bly  be  a  contingent  being  ;  Which  k  as  evident,  a* 
that,  if  he  had  been  a  contingent  being,  he  could  not 
have  been  absolutely  eternal.  An  eternal  being  has 
so  beginning  of  eminence,  nor  change  in  duration  ; 
and  is  independent  and  felf-exiftent.  All  which  fully 
evince,  that  our  Lord  Jefus  Chrift,  who  is  abfolutely 
eternal,  is  therefore  a  neceffary  Being  *. 


CHAR      VL 

Our  Lord  Jesus  Christ    the  fame   in  fub^ 
fiance  ixiih  the  Father. 

THERE  is  a  true  and  peculiar  f  unity  in  the 
Godhead  ;  though  that  is  of  fuch  a  nature,  a$ 
to  be  confident  with  a  Trinity.  There  is  but  one 
Godhead ;  and  therefore  there  neither  is  nor  can  be 
more  than  one  God*.  God  would  not  have  been  an 
infinitely  perfect  Being,  if  he  were  not  necefTarily, 
or  were  not  necefTarily  what  he  is.  Now,  let  us  but 
©fFer  to  fuppofe,  that  there  are  more  gods  than  one, 
and  there  will  be  no  poffibility  ot  giving  any  evi- 
dence as  to  each  of  them,  that  the\,are  necefTarily*. 
Andalfo,  two  infinite  beings  or  fubftances  there  can- 
not be  ;  becaufe  either  the  one  of  them  would  include 
the  other,   and  fo  the  included  mufl  needs  be  finite  ; 

mi't't  fie  aliqu.ir.-to  non-futritl  quia  aliqu  nda  non  fuifTe,  ptt\ 
non  eft  Temper  effe.  Hilar*  de  Trinit.  pag.  1 127.  Sifmnius  long 
aje  observed,  that  the  ancients  never  would  attribute  any  be- 
ginning to  the  Son  of  God,  believing  him  to  have  been  co-eter- 
Bal  with  the  Father..  Socrat.  I.  E.  H.  L.  5.  chap.  10.  cjt. 
a  Wat. 

*  ChrifVs  pccefTary  exiftence  is  maintained  by  Dr  Waterland, 
JBifh©p  Bull,  Eifhop  Pearfon,  and  all  orthodox  divines. 

f  Hie  Deus  unus  cft> — nee  nnus  eft  fpecie,  compleOente 
plura  individua : — fed  ita  unus  eft,  wt  nulla  nnitas  fimilis  ifti  it*, 
isundarepemtur.     Mofes  Maimonid,  de  fund^.  leg;- 


ChriffsJiArerie  Deity  proved.  iffti 

or  it  would  not    extend  to   the  other,  and  -  10 
would  not  be  infinite.      If  we  look  into  the  holy  fcrip- 
tnre,  we  fnall  fiad  the  unity  of  God  loudly  proclal/i 
from  one  end  to  the  other.     "  Ye   are  my  witi... 
«.  faith  the  Lord  :  before  me  there  was  no  god  form - 
"  ed,  neither  fnall  there  be  after  me.      I  am  the  Firfl, 
"  and  I  am  Lait  ;   and  beiides  me  there  is  no  god/' 
If.  xliii.  io.  and  xliv.  6.  8.     "  Hear,    O  Ifrae},    the. 
"  Lord  our  God  ia  one  Lord,  (Jehovah),"  Deal?. 
iv.  6.     The  Jews  were  ftraitiy  charged  to  hear  t] 
and  let  it  be  deeply  impreffed  upon  them.    Our  bleC- 
ed  Lord  himfelf  reprefents  that  unity  of  God,  that  is 
fo  ftrongly  afferted  in  the  Jook  of  Deuteronomy,   to 
be  tbe  capital  article  of  faith,  and   the  worfhip  that 
is  thereupon  due  to  God  alone,    to  be  "  the  firft  and 
¥  great   commandment,"   Mark  xii.  29.    30. 
when  the  apoftje  Paul    would   reprefent  the  conver- 
fion  of  the  ThelTalcnians,   he  fays,  "  They  turned  to 
**  God  from  idols,  to  ferve  the  living  and  true  God/7 
I  x  neii.  j-  9. 


The  body  of  the  jews,  however,  once  prone  to 
idolatry,  have  been  imraoveably  fixed  in  the 
of  God's  unity  ;  as  is  evident,  from  their  thirteen  ar- 
ticles of  faith,  compofed  by  Maimonides  :  the  fecend 
^hereof  is,  The  unity  of  the  ble]j}d  God.  And  the 
wifer  Pagans,  though  they  knew  not  how  to  get  clear 
ef  Polytheifm,  were  yet  very  far  from  fupponng  fcveral 
ftpreme  independent  deities-.  They  commonly  reck- 
oned there  was  but  one  fupreme  Ged,  and  that  the 
rat  were  but  fn.bordinate.  But  though  this  was  the 
common  fenfe  of  the  Pagan,  world,  yet  .here  is  not 
the  lead  warrant  from  fcripture  to 
icheme  into  Chrifllar^ty,  that,  if 
whole  of  revealed  religion  *. 

*"jLifi  funt  Ariaru  et  Placed di  I 


r- 


^:  rlj?s  fu pr erne  Deity  prov?d7^ 
ta*  Venerable  Ailembly  have  found  the  fourth 
of  the  libel,   which  is,   «  The  ProfefTor's  teach* 
:t  iflg,   as  his  own  opinion*   that  the  three  perfons  of 
V unity  are  not  to  be  faid  to  be  numerically  one 
"  m -fubilanc-i  or  eiTcnce  f  '-;"  both  relevant  and  fufii- 
eiently  proven, 

To  which  I  may- add,  what  Mr  Simpfon  himfelff 
faith  elfewhere.  "  Perhaps  fome  may  think  it  a  dif- 
*l  covery  deftrving  much  applaufe,  if  the  prefbytery 
"  will  {hew  in  what  place  of  fcripiure  it  is  plainly  re* 
<<  vealed,  that  the  fubilance,  in  the  three  divine  per- 
u  fons,  is  one  in  number,  and  not  three  in  number." 
No  doubt  Mr  Simpfon  gives  mod  credit  to  what  the 
fenptures  mofc  plainly  reveal  j  and  lince  he  feems  to 
think,  that  the  fcripture  more  plainly  revea-ls,  that 
the  fubdance,  in  the  three  perfons,  is  three  in  num- 
ber, than  that  it  is  one  in  number  %  ;  we  mull  conclude, 
that  he  believes  that  the  three  perfons  are  three  fub- 
karccs.  He  fays  likewife,  "  I  carefully  avoid  con- 
f< founding  one  undivided  efTence  with- one  fubftance 
?-  in  number  ||."  And  he  pretends  to  the  authority* 
' anchiutf,  to  countenance  this  his  diitinclion  be- 
twixt efTence  and  fubilance;  But  it  is  very  phnn,  that 
V'anchius"  [Lib*  I.  cap.  2.  cited  by  Mr  Simpfon)  fays 
no  mere  than  what  Dr  Owen  has  done  §4  "  That  e- 
m  YCiy  perfon  hath  dfftin&ly  its  own  fubilance;  for 
"  the  one  fubilance  of  the  Deity  is  the  fubilance  o£* 
f-  each  pevfon  ;  fo  it  is  ftill  but  one  ;  but  each  per- 
-1  ion  hath  not  its  own  diitirci  fubilance,  becaufe  the 

iTilucere,  Keller; 'ifrnam   in    eecleCarii   LLtrscluceiites.     ChiX  da 
-  p.  6. 
f  Proceed.  AfT.  1723.  page  -.9.  30. 
I   Sttte,  page  i73- 
H  l\$U.  Rage  9r. 
§  Doft.  Tna.  y.'nd.  f*££  Sa, 


Ghriffs  fypreme  Deity  proved.'  22  $ 

"  iuMance  of  them  all  is  the  fame,  as  hath  been  pro* 
"  ved."  And  el  few  here,  *"  A  divine  perfon  i*> 
<*  nothing  but  the  divine  effence,  upon  the  account  of - 
'«*  an  efpecial  property  fubfifting  in  an  efpecial  man- 
"  ner  ;  as,  in  the  perfon  of  the  Father,  there ., is  the 
M  divine  effence  or  being,  with  its  property  of  beget- 
"  ting  the  Son."  For  Zanchy,  in  the  forefaid  places- 
gives  an  hint  at  the  difpute  that  happened  betwixt 
the  Greek  and  Latin  churches  about  the  word  hypo~ 

jlajlu  The  latter  was  not  fatisBed  with  that  term^ 
to  denote  the  diftin&ion  there  is  between  the  facred 
Three,  which,  in  their  opinion,  figniiied  f  fubiiancd 
or  being.     It  is  known,  that,  to  prevent  farther  dif- 

-  ferences,  it  was  declared,  that  this  term  was  intended 
to  intimate  a  fubfi Hence.  And  that  learned  author, 
both  there  and  elfewhere,  contends  flrenuoufly  fof 
the  numerical  fubftance  or  effence  ;  both  againil  thefe 
who  faid,  he  was  not  of  the  fame  efferice  with  the 
Father,  but  1%  -J*  c'VTa/ ;  and  thofe  who  faid,  that  ht 
was  of  the  fame  fubftance,  but  per  traducem,  and  of 
an  a-like  effence,  but  not  of  the  fame  in  number.  He 
likewife  afferts,  that  the  generation  of  the  Son  is  ah* 
folutely  eternal  ;  that  he  is  begotten,  not  by  will,  but 
by  nature,  and  that  he  is  Dens  r.atura  j  and,  by  con- 
ference, that  he  is  a  neceffary  Being  ;  and  proves^ 
that  the  name  Jehovah,  importing  neceffary  exilr* 
ence  and  independent  being,  is  aferibed  to  him  in 
innumerable  places  of  fcripture  ;  and  maintains  if^ 
that  he,  together  with -the  Father  and  Holy  Spirit* 
is  the  one  tuie  eternal  God.  He  guards,  with  feme, 
caution,  again  ft  SabcHianffm,  which  is  likewife  a  pen- 
mcious  extreme  ;  and  ft*ei#3j  that  a  Trinity  is  not  one 
God  with  three  qualities,  cr  nominal  differences,-  but 

*  Ibid.  page8g. 

t  Miramur  ii'cs  Catbg&ros  prober!  poffe,  qd  Patris,  et  Filik 
tt  Spiritus  S3Ectij  tres  &bfhmtias 'cocfiLcatur%-     FuJ^ciit. 


1  zi  Ch fifths  futreme  Deify  przveJ: 

that,  in  the  one  Godhead,  there,  are  three  pcrfonsv- 
though  the  fame  In  fub^ance  or  efTence,  yet  truly  di- 
ftiagui  filed  from  one  another,  by  their  perfonal  pro* 
perties  ;  fo  that  the  Father  cannot  be  the  begottea 
Son,  nor  the  Son  the  unbegotten  Father.  Though 
he  doth  not  pretend  to  define  the  nature  of  thefe  per- 
fonal characters,  which  is  not  revealed  :  "  Perfona," 
faith  he,  in  the  place  referred  to,  "  Eft  ipfa  efjfcntia 
€i  divina,  proprio  fubfiftendi  modo  diftincia."  And 
below, — ff  Poffumus  vere  dicere,  ipfum  Patrem  eile 
u  ipfam  divinam  effentiam,  non  fimpliciter:,  fed  qua* 
41  tenus  cum  hac  proprietate  confideratur,  quse  efli 
4i  cfTe  ingenitum,  et  generare  ;  et  ita  Filiam  tilt  ean- 
"  dem  effentiam  divinam,  non  fimpliciter,  fed  qnatci 
44  nus  cum  hac  proprietate  huic  peculiari  confidera* 
H  tur, 'quae  eft,  effe  a  patre  genitnm. — Quid  errim  eii 
M  Pater  ?  eft  Deus  ingenitus,  et  generans.  Quid  Fi* 
44  liua?  Deus  non  generans,  fed  genitus.5- — From  ail 
which,  it. is  evident,  that  Owen  and  Zanchy,-  there 
two  great  men,  fpeak  the  fame  thing  on  this  import* 
?knt  point.  And  that  if  they  feem  at  any  time  to 
drop  any  exprefiions  that  Mr  Simpfon  would  con- 
struct, as  favouring  fome  part  of  his  hypothecs,  their 
agreement  with  him  is  in  found,  and  in  words,  and 
not  hi  fenfe  or  meaning.  But  fince,  it  has  r\ot  only 
been  found  proven  againft  him,  that  he  denied  that 
the  perfons  of  the  Trinity  are  Dumcriaally  cne  in  fub- 
fiance  or  effenee  ;  but  he  defends  this  proportion, 
by  inculcating' a  diftin&ion  betwixt  the  effence,  it 
feems,  common  to  all:  the. perfons,  arid  the  fubflauce 
which  is  not  one  in  number,  and  therefore  certainly 
two  or  more  in  number.  It  appears  he  hath  receded 
from  the  doctrine  received  in  this,  and  in  all  the  Chri* 
ftian  churches.  Snhjlmiiia,  according  to  the  com- 
.  mon  meaning  of  the  word  among  the  Latins,  and  as 
tifed  in  philofophy,  is  ens  per  fe  exij/fehji     Now  fmc^ 


thrift* s  Aipreme  Deity  proved.  225. 

according  to  him,  as  the  x^fTembly  have  found,  the 
Father  is  one  fubflance  in  number,  the  Son  another 
ftibftance  in  number.  Then,  accordiag  to  the  ether 
proportions  found  proven  againft  him,  the  Father  is 
a  necefTary  fubftance,  and  the  Soh  a  diftinft  and  a  con* 
tingent  fubitance  ;  in  fo  far  fo,  that  necefTary. exi lic- 
ence, the  term  fupremus  Deus,  and  the  title  of  the 
only  true  God,  may  be  taken  in  a  fenfe  that  includes 
the  perfonal  property  of  the  Father,  a»d  io  not  be- 
longing to  the  Son,  which  appears  fo  grofs  at  firit 
*iew,  that.  I  need  not  farther  lay  it  open. . 

This  grofs  opinioa  is  contrary  to  our  Confeffiort 
and  Catechifms  f  ;  where  it  is  aflerted,  that  "  there 
M  is  but  one  only  living  and  true  God  :  That  in  the 
€i  unity  of  the  Godhead,   there    are- three  perfons  of. 

M  one  fubftance  : And  that  there  be  three  perfons 

M  in  the  Godhead,  the  Father,  the  Son,  and  the  Hc]y 
P  Ghoft  ;  and  thefe  three  are  one  true  eternal  God, 
M  the  fame  in  fubitance,  equal  in  power  and  glory/* 
although  (Jiilingu iihed  by  their  perional  properties; 
All  which,  laid  together,  imports  fuch  a  fcrict  unity 
in  the  Godhead,  as  there  can  be  but  one  fubftance, 
one  in  number,  or  numerically,  and  can  never  be  re* 
conciled  to  the  notion  of  three -diiUnft  fubfiances  or 
beings  in  the  Godhead* 

Before  I  proceed  to  confirm-  the  doclrine  of  the 
numerical  onenefslaid  down  in  our  ConfefTion,  I  may 
add,  what  the  learned  Dr  Waterland  (whom  I  fup- 
pofe  no  man  of  common  underftanding  will  charge 
wuh  Sabellian  principles)  has  faid  excellently  t3 
.this  purpofe,  viz.  "  If  therefore  the  Soo,  according 
•*  to  the  Nicene  fathers,  was  not  from  any  other  fub- 

%  CoafefT  b  2.  fe&.  l .  £    Larg.  Cat.  Anfr-.  t<KQuc&  $?    . 


2z6  Chrifv "s  fuprtme  Deity proved. 

"  fiance  befides  the  Father's,  nor  from  nothing  ;  it 
<*  is  very  plain,  that  unlefs  they  fuppofed  a  divition  of 
"  fubilance,  which  they  abfolutely  rejccl,  they  fup- 
"  pofed  the  Son  to  be  of  tta  fame  undivided  or  indi- 
"  vidual  fubilance  with  the  Father,"  .And  he  fay* 
to  his  opponent,  "  It  lies  upon  you,  in  this  cafe,  to 
u  prove  the  negative,  iJz.  That  no  union  whatever 
41  can  make  two  perfons  one  being,  one  to  e*ov,  one 
"  God.  You  are  to  ihew  the  fuppoikion  irrcpoffiblc 
M  in  the  nature  of  the  thing  ;  that  is,  I  humbly  con- 
"  ceive,  you  are  to  prove  what  you  can  know  nothing 
"  of,  and  are  to  work  up  a  demonilration  without 
?  ideas."  He  adds  elfewhere,  "  Nor  would  Sa- 
"  bellius  have  been  cenfured  for  holding  one   hypo- 

"  ftafis  only,  had   he  meant  one  fubilance- The 

M  truth  is.  the  church  alio  profeffed  one  fubilance  : 
"  one  eternal,  immutable,  uncreated  fubilance;  and 
u  this  they  underilood  by  God,  notwithflanding  they 
"  believed  the  Son,  and  Holy  Spirit,  to  be  fu-bftan- 
,rtially  God.  Praxeas,  Noetus,  Sabellius,  isfc.  not 
"  conceiving  how  one  fubilance  could  be  more  than 
f<  oae  pci  foa  innovated  upon  the  faith  of  the  church." 
Then  he  gives  it  as  his  opinion,  "  That  from  his  (Dr 
"  Clark)  declaring  exprefsly  againil  the  confubflan- 
*'  tiality  of  the  Son,  whether  fpecillc  or  individual  ; 
"  — as  alfo  from  his  excluding  the  Son  out  of  the 
"  one  Godhead  ; — it  is  exceeding'  clear  that  he 
■  has  determined  againfl  the  church,  and  declared 
51  for  Arianifm." 

Dr  Clark. owns,  that  infinite  fubftance  is  a  de£» 
nition  of  the  fuprtme  God,  in  the  metaphyseal  fenfa 
We  know  nothing  of  two  infinite  fubftar.ces,  or  bc^ 
rnga,  which  would  imply  a  grofs  contradiction.  To  de- 
ny the  Son  to  be  the  one  infinite  Subilancc  or  Being, 
TOuld  be  impious  blafphcnay  againft  the   vtholc  o£: 


Chrij^s  fupreme  Deity  proved.  11) 

■Srviae  reflation  contained  in  the  holy  Scriptures ; 
which,  with  the  greateft  harmony,  and  mofl  convin- 
cing evidence,  affert  his  proper  Deity.  And  we  know- 
nothing  of  one  fupreme,  and  another  inferior  god  : 
nor  of  three  fubitances  in  one  undivided  efTence,  or 
of  a  diftin&ion  betwixt  efTence  and  fubitance.  Thefc 
have  been  looked  upon  as  fynonfmous  terms,  both  by 
the  ancients,  and  by  the  moderns ;  fuch  as  Dr  Owen, 
Dr  Waterland,  and  others.  But  we  maintain  the 
catholic  doctrine,  that  the  three  perfons  of  the  ever- 
feleffed  Trinity  are  of  one  fubftance  or  elfence. 

I.  This  unity  of  fubilance,  or  efTence,  is  plainly  and 
fully  afferted  in  fcripture.  Mofes  inftrucls  Ifrael  in 
the  faith  of  this  article,  "  Hear,  -O  Ifrael,  Jehovah 
*P  our  God  is  one  Jehovah."  We  have  feen  above, 
that  our  Lord  Jefus  Chrift  is  the  God  of  Israel,  and 
the  Jehovah.  Wherefore,  in  this  place,  together 
with  the  Father,  and  the  Holy  Spirit,  he  is  faid  to  be 
*hc  one  Jehovah  *  ;  that  is,  the  one  infinite,  eternal, 
and  independent  Being  or  Suhftance. 

And  as  this  doclrine  hath  been  taught  by  f  Ma- 
rts, fo  a  greater  than  Mofes,  our  Lord  Jefus  Chrift 
iiimfelf,  afferts  the  unity  of  fubilance  or  efTence, 
when  he  fays,  "  I  and  rny  Father  are  one,"  John  x.  30. 
Not  one  perfon  ;  but  one  only  living  and  true  God,  of 

*  Cum  £iium  &  Patrerh  Roir/mamus  duos  Deos,  eon  cicimus, 
Cquidem  nobis  eft  unus  Dcusa  uu  Mofes  afierit,  Deut.  vi.  4. 
Epiphan.  in  Ancorita. 

f  Non  ignoravit  Mofes,  unum  Deum,  hec  cit,  unara  drvini- 
tatis  naturam,  in  0/u.ovcla  Triadi  adorari,  nimirum  in  Patre,  Ff- 
iio,    et  Spiritu  Sancto ;  quamvis  enim  fubfiftentiis  propriis  fufe- 

f.ilere  credantur  : Pater  enim   eft  Pater,  Fiiius  FiJius,  Sjjr 

ritus  Splritus.     identitas  tamea  e&n**  ees  ad  trataicm  Q<tV*pt> 
te^ril.  L,  4-  con.  Jukan. 


& 2  8  ChrijVsfupfdme  Belfy  proved. 

tiie  fame  fubftance  or  effence :  which  is  the  plain  me a«* 
ing  of  the  text,  as  appears,  if  we  confider,  that  be* 
caufe  Chrift,    in  the  text,   called   God  his   Father* 
the  Jews,  by  a  juft  confequence,  prefently  inferred, 
"  That  he  made  himfelf  God,  and  *qual  to  God." 
And  yet  Chrift   was  fo  far  from  denying  the  infe- 
rence, (as  rnoft  certainly  he  would,  and  ought  to  hare 
done,  if  it  had  not  been  true),  that  he  confirms  it  ia 
fuch  a  manner,   as  neither  to  provoke  their  farther 
malice,  nor  yet  to  ftifle  the  truth.     Their  charge  of 
blafphemy   agalnft  him  was,  "  Thou  being  a  man, 
"  makeft  thyfelf  God."      In  anfwer  to  which,  he 
tells   them,  in  effect,  that  he  could  not  blafphem*, 
by  calling  himfelf  the  Son  of  God,  thereby  denying 
the  charge  of  blafnhemy  ;  but  allowing  at  the  fame 
time,  that  the  terms   God,  and  Son  of  God,  fignify 
one  and  the  fame  thing.     Which  he  more  exprefsly 
•declares  in  the  beginning  of  the  next  ahapter,  where 
he  faith  to  the  difcipks,  "  This  ficknefs   (of  Laza- 
u  rus)  is  not  unto  death,  but  for  the  glory  of  God  ; 
9  that  the    Son  of  God  may  be  glorified  thereby ." 
Here  the  words  God,  and  Son  of  God,  are  ufed  as 
terms  of  the  fame  import  and  fignificancy.    It  is  ob- 
vious likewife,  that   our  Saviour  here  afcribeth  the 
prefervation  of  his  fheep,   not  to  the  will,  but  to  the 
power  of  his  Father ;  and  to  his  own  power,  which 
he  proveth  to  be  the  fame  with  the  power  of  his  Far- 
ther, if  e.  Omnipotence  ;  becaufe,   faith  our  Lord, 
"  I  and  the   Father  are   one  ;"    owe    God,   one   in 
power,  becaufe  one  in  fubftance  or  effence.  This  is  the 
obvious  meaning  of  the  text,  and  which  is  farther  il- 
luftrated,   from  what  he  fays  in  the  context :    "  As 
"  the  Father  knoweth  me,  even  fo  I  know  the  Fa- 
**  ther,"  John  x.  15.  ;  with  the  fame  comprehenfive 
knowledge  ;  which  were  blafphemy  for  any  being, 


Cb;  cur?  Deity  proved.  22$ 

it  the  one  God,  to  pretend  to.    For  "  who,  by 
«i  fearching,  can  find  out  God,  even  the  Almighty, 
*  to  perfection  ?"    He  fays  farther,  "  1  have  power 
*«j  to  lay   it   (my  life)    down,   and  I  have  power  to 
"  take  it  again,"  verf.  18.     What  more  convincing 
arguments  of  Omnipotence  can   be   adduced,  than 
t-hat  our   Lord  is  Creator  of  the  univerfe,  (which  is 
proved   in   thefe   meets)  ;  and  that  he  not  only  has 
power  to  quicken  dead  fouls,  and  raife  dead  bodies, 
hut  to   raife  himfelf  from  the  dead  ?     Again,  he  is 
jj>  one   in  fubftance  or  efTence  with  ths  Father,  that 
"  he   giveth   to   his  difcipks  eternal  life,  and  they 
«/  lli all  never  perifh,"  Context,  ver.  2-S.     Now,  eter- 
nal life  is  exprefsly   affirmed   to   be  the   "  gift  of 
"  God,"   Rom.  vi.  23.     And  it  is  a  convincing  e- 
vidence,   that  our  Jefus  is  the  one  God  ;  becaufe  he 
hath  purchafed  by  his  own  merits,  promifeth  in  his 
own  name,  and  beftoweth  by  his  own  power,  eternal 
life  upon  all  that  believe  in  his  name  ;  yea,  and  he  is 
that  eternal  life  himfelf :   for  this  life  is  in  the  Son  ; 
&nd  "  he  that  hath  the  Son,  hath  life,"  1  John  v.  1 1. 
12.   It  is  life,  it  is  heaven,  to  know  him,  to  enjoy  him, 
who  is  the  "  true  God  and  eternal  life*"  John  xvii.  3. 
1  John  v.  20.     And  towards  the  cbfe  of  this  chap- 
,    ter,   our  Lord  declares,  that  there  is  a  glorious,  my- 
-fterious,  mutual,   eflential  in-being  of  the  perfons  of 
the  Godhead.     "  That   ye   may  know   and  believe 
f*  that  the  Father  is  in  me,   and  I  in  the  Father  J," 

t  KxSas  et  ugrzp  quum  dc  Patre  et  Fiiio  dicuotur,  non  fi- 
roilitudinls,  fed  sequaiitatis  notx?  ficut  fupra,  cap.  5.  26.  Non 
lblus  fed  cum  veteri  Ecclefia  fie  Interpreter.     Zarv.h   in  Loc. 

J  Sunt  enim  in  fe  inviceai  Perflate  Trinitati*  et  fe  rautuo 
permeant,  immeant^ue^  Nam  quaelibet  tot  am  habet  Eflectiam, 
ut  hinc  in  Filio  vera  f;t  divinitas  eadem,  quse  '.in  Patre  eft,  et 
una  petfona  nominata  alteras  includat  per  iflam  E^irtpt^apnTiv 
fie  iterum,  Athanafius,  Hilarius,  Cyriilus.  Ley  dec  Exercit.  dc 
Syrmbolo  Mofis.   pag.  50. 

Vol.    II.  0 


1$o  ChrijVsfuprsme  Deity  proved. 

ver.  38. ;  which  undeniably  proves  the  numerical  on 
nefs  of  fubftance  or  effence.  It  is  therefore  very  mani- 
feft,from  text  and  context,  that  our  Lord  afTertshirafelf 
to  be  one  God  with  the  Father  ;  and  that  fince  ma- 
gifcrates,  becaufe  of  fome  refemblance  to  God 
their  office,  are  called  gods  figuratively,  how  much 
more  might  he,  being  one  God  with  the  Father,  be 
called  God,  in  the  moft  proper  fenfe  of  the  word! 

And  the  apojile  John  faith  to  the  fame  purpofe, 
'«  There  are  three  that  bear  record  in  heaven,  the 
c;  Father,  the  Word,  and  the  Holy  Ghoft  ;  and 
"  thefe  three  are  one.**  "  The  three  heavenly  wit- 
<*  nefles,"  faith  that  excellent  author,  the  learned  Dr 
Calamy,  "  are  one  thing,  which  cannot  be  faid  of 
"  the  three  witneffes  on  earth  ;  for  they  are  different 
H  things.  Thefe  are  10  one,  that  all  the  three  have 
u  but  one  and  the  fame  fubftance.  Though  they  teftify 
i(  diilindtly,  yet  they  are  one,  not  only  in  confent  and 
e*  will,  but  in  efTence  too,  in  the  very  fame  fenfe  as  our 
"  Lord  faid,  I  and  my  Father  are  one  f ."  And  thia 
onenefs  can  refpeel  nothing  but  the  nature,  being, 
fubftance,  or  efTence  of  God.  God  is  one  in  this  re- 
fpect.  And  the  whole  divine  nature  is  in  Father,. 
Son,  and  Holy  Ghoft  ;  and  in  each  of  them  confi- 
dered  diftinclly,  as  one  of  the  ancients  fays,  "  Though 
«  there  are  three,  in  whom  the  Godhead  is,  yet  there 
"  is  in  them  three  but  one  Godhead  J."  And 
whereas  it  is  queried,  If  thefe  three  are  not  diilin- 
^uifned  by  fome  perfections,  how  are  they  at  all  di- 
ftinguifhed  I  It  is  anfwered,  Though  the  fcripturej 
reprefent  them  as  having  all  divine  perfections  irr 
common,  they  yet  diftinguifh  them  by  their  relation? 
to  each  other,  and  by  their  different  concern  and  aco- 

f  See  Dr  Calamy  on  the  Te\t. 
\  Gregor.  Kzz-  47.  d'e  Sp.  Sanfto, 


CbriJ's  fvpremi  Deity  preved.  2  3 1 

floray  in  the  faJvation  of  fallen  man.  We  do  net  ai- 
fert  a  Trinity  of  gods,  which  would  be  a  contra- 
diction, but  a  Trinity  in  the  Godhead.  And  we 
have  no  reafoa  to  be  afhamed,  frankly  to  own  owf- 
felves  ignorant,  how  the  Father,  Son,  and  Holy 
Ghoil,  fubnft  in  the  one  divine  nature  ;  fines  the 
fcriptures  no  where  tell  us,  either  In  what  manner 
the  Son  is  begotten  of  the  Father,  cr  in  what  manner 
the  Holy  Ghoil  proceeds  from  Father  and  Son.  It 
is  enough  for  us  to  believe  a  Trinity  in  the  Deity, 
becaufe  we  have  it  revealed  to  us  In  cur  facred  re- 
cords. It  is  no  new  thing  for  the.  Chriiiian  f:heme 
to  be  ridiculed  about  its  Trinity  and  Unity.  For 
that  profane  wretch  Luciac,  who  lived  as  long  ago 
as  in  the  year  cf  cur  Lord  176,  fpeaks  of  a  god  that 
was  one  of  three,  and  three  cf  one,  which  he  repre- 
ts  as  moil  abfurd  *.  It  is  moll  certainly  the  God 
ci  Christians  that  is  there  referred  to,  and  blafphe- 
moufiy  infulted.  And  the  parage  mews,  that  it  was 
at  that  time  the  current  apprehension  cf  the  Pagans, 
"that  the  Chriftians  believed  a  God  that  was  one,  and 
yet  three,  or  three  in  one  Deity.  Socinus  took  no- 
tice cf  this  pafiage  with  furprife ;  and  did  not  I 
to  declare,  that  he  knew  nothing  in  all  ait' 
more  clear  for  the  myftcry  of  the  Trinity,  ace  . 
to  the  modem  notion  of  it.  But  thole  people  juitiy 
deferve  to  fall  under  a  general  contempt,  that  will 
be  bantered  out  01  their  religion  by  a  pro  fare 
The  great  mylleries  cf  the  Christian  religion,  *ach 
:\-x  incarnation  of  the  Son  of  God,  .a  Trinity  in 
ity,  3i:d  unity  L;  Trinity,  were  what  fuch  wretch- 
es as  Celfus,  and  Porphyry,  Julian,  and  Lucian  ri- 
diculed* But,  both  in  ancient  and  modern  times, 
"  wifdom  is  juftifted  of  her  children."  If  we  may 
reprefent  every  thing  of  that  nature  as  abfurd  in  it 
*  Sec  Lc  jAoyn  Varia  Sacr2,  vcl.  It.  page  1S6. 
U    2 


1 J2  Shrifts  fupreme  Deity  prcixd. 

fclf,-b'ecaufe  we  cannot  conceive  how  it  can  be,  w« 
may  lay  the  fcripnnes  afide,  and  follow  our  own 
iViiicies.  For  what  can  a  device  revelation  figr 
«4iut  muil  be  under  our  correction!  Several  of  the 
divine  perfie&icn^  demonftjfable  from  the  principles 
©f  natural  religion,  fueh  as  oanniprefence  and  eterni- 
ty, can  no  more  be  accounted  for  by  u&,,than  a  Tri- 
aity  in  unity. 

IT.  Father  and  Son  are  one  objec*l  of  religious 
worfhip  and  adoration.     We  are  baptized  in  the  name 
of  Father,   Son,  and  Holy  Spirit  :  and  if  thefe  int<& 
whofe   name   we  are  baptized,  be  net  one  in  nature, 
we  are,  by  our  baptifm,  engaged  into  the  worfhip  of 
more   gods  than  one.      If  Chrift  is  not  God  by  na- 
♦ur-:,   he   is  excluded  from   being   the  objeel  of  our 
worfhip  ;  but  it  is  plain,  from  our  being  baptized  ia 
his  name,  and  from  other  arguments  that  (hall  be  ad- 
duced, that  he  is  the.  proper  objeel:  of  religious  wor- 
Ht  is  therefore  God  by  nature  ;  and  if  by  na- 
fo,   he  has  the  fame  nature  with  the  one  God. 
.    £as  Dr  Owen  exprefTeih  himftlf)   "  this  natu- 
.1  of  God  is  f ,  the  fubftance  or  eflence, 
"  wil  ty  divine  excellencies,  which  natu- 

ily  and  neeefTarily  appertain  thereunto.  1  .. 
ktiire  or  efTence  being  the  nature  or  eflence  of 
11  God  as  God,  is  the  nature  or  eiTence  of  the  Father, 
J*  Son,  and  Spirit  :  one  and  the  fame  absolutely  in 
*•'  rnd  unto  each  of  the;m.  For  none  can  be  God, 
41  as  they  are  Tevealed  to  be,  but  by  virtue  of  thia 
14  divine  nature  or  being.  Herein  confifts  the  unity 
"  of  the  Godhead." 

Our  Lord  Jefus  repreftnteth  himfelf  with  the  Fa- 
ther as  one  proper  object  of  faith.     u  Ye  believe  ia 

■£  pr  Qttsi's  Dofl-  7r*>».  Y*ud. 


Gbrifi's  /lipreme  Deity  proved.  .233 

jd,  believe  alfo  in  me,5'  John  xiv.  1.  Now,  fcrip- 
cure  and  reafon  plainly  teach  us,  that  God  alone  h 
the  proper  object  of  faith  :  and  yet  here  our  Saviour 
makes  the  a£t  of  believing  to  be  the  fame,  whether 
fixed  upon  God,  or  upon  himfelf,  Jer.  xvii.  5.  7. 
"And  certainly  the  identity  of  the  ac\  ftrongly  implies 
an  equality  in  the  object  :  in  whom  can  we  believe, 
as  both  able  and  willing  to  help  us  in  every  tiling 
that  our  indigent  nature  Hands  in  need  of,  but  an 
almighty  and  all-fufikient  Being,  the  infinite  and  ex- 
ternal God* 

IIL  It  is  plain,  that  God  being  the  "Father,  and 
Chrifl  being  the  only-begotten  of  the  Father,  he  mu& 
partake  of  the  fubflance  of  the  Father  ;  and  if  he 
partake  of  the  fubft  a  nee  of  the  Father,  he  mud  be 
one  in  fubflance  with  the  Father  ;  became  the  divine 
fubflance  is  but  one,  as  being  infinite  and  indivifible. 
To  this  purpofe,  we  find  the  learned  Blihop  Pearfon 
.  arguing  ftrongiy  for  the  c#cfubflaniiality,  "  Becaufe 
u  the  divine  nature,  a3  it  is  absolutely  immaterial  and 
u  incorporeal,  is  alfo  indivifible,  Ckrift  cannot  have 
"  any  part  of  it  only  communicated  unto  him,  but 
5J  the  whole,  by  which  he  mull  be  acknowledged  co- 
"  effential,  of  the  fame  fubflance  with  the  Father;  as* 
"  the  council  of  Niee  determined,  and  the  ancient  fa- 
*  thers  before  them  taught.  Hence  appeareth  the 
#<  truth  of  thefe  words  of  our  Saviour,  which  raifed  a 
**  fecond  motion  in  the  Jews  to  (lone  him  ;  "  I  and 
H  my  Father  are  one,"  John  x.  3c.  where  the  glu* 
u  rality  of  the  verb,  and  the  neutrality  of  tlie  no.unr 
#l  with  the  diilincxion  of  their  perfons,  fpeak  a  per- 
M  feci  identity  of  their  elTence  *•?' 

Upon  the  .whole,  when  we  consider  that  the  deary- 
t  Pearfon  on  the  Creed,  nage  135. 


Chr-/ixs fuprtme  Betty  proved. 

oae  (iibjtancc  m  number  waa  Anus*  le^dwig'i 
key  ;  that  the  identity  of  fubuance  or  efleace 
what  the  Nicene  fathers  earneftl y  contended  for,  and 
what  all  orthodox  divines  do  ililLharmonioiifly  main- 
tain i  and  whea  we  coniider,   that  though   the  per-  j 
Cons  of  the  btefTed  Trinity  are  diitinguifned,  one  fronv 
another,  by  proper  characters,  yet  all  the  eficntiai  at- 
tributes of  the  Deity  are  common  to   them  all,   and 
the  divine  nature  equal  in  them  all  :  J  that  the  Son 
13  as  truly,  and  in  all  refpe&s,  as  much  our  one  God, 
z$  the  Father  himfelf  i  and  that  the  Father,  Son,  and 
Holy  Spirit,,  are -one,  true,   eternal  God  ;  one  object 
th,  Wbrfbip,    and  adoration  :  and  that  the  Son* 
n  of  the  Father,  m«ft  partake,  in  fomeglo- 
f,   inconceivable   manner*  of  the  fame  undivided 
dfvUfxral  fubilance  with  the  Father.     We   muft, 
ir-crgcfl  evidence,  conclude,  and  firmly  be- 
i  thnt  Father,  Son,  and  Holy  Ghoft,  are  the  one 
1   true   God,   of  one  fubilance  or  efience  in 
er.     We  (hall  only  add  what  is  faid  in  the  con- 
tluiioa  of  the  Athanaiian  Creed,  "  The  Godhead  of' 

|  Bifh^p  BiilPs  inip.  Points  of  Vr'n.  Christ.  page  928.  nnd 
2c;rc  jW£€S  before,  miintcins  the  Bon*4  coi.fr.bftantiaJity  v>:th 
the  Fatfeer,  and  iike  vifc  his  co- eternity,  and  equality  to  the  Fa- 
ther, as  to  netsire  and  eiTencei  And  page  926.  he  cites  Dama*' 
fccne,  Lib.  3.  Of  the.  grtbedcx  fiith,  cr.f>.  5  di  (courting  thus  of 
:irtt  perfoos  :  u  We  k.iow  thnt  they  (the  gerfons)  cannot. 
<;  depart,  or  be  Gpar^toed  frcro  each  other,  nnd  are  united,  and- 


**  V 


one  ailother,  without  confufion.-— For  though  e?ch 
•'  nerfors  is  a  perfe dV£ibf:ilcnce.  2rd  has  ifs  own  property,  tha^ 
"  is.  a  different  UiatuteT  of  exifting,  yet  are  they  united  in  their 
*'  t^Tzncz,  and  natural  properties  ;  and  in  as  much  as  -they  are 
I  fiparatcJ,  nor  do  withdraw  fixm  the  fubilftecce  of  the  Fa- 
'  rh$r,  they  both  are,  and' arc  (aid  to  be  **?<•  Gcw."  H/  frr.r^ 
5  <.//?  //»;«r  fubftantir?  fnnt%  unom  /'-v;/,  »*/'  »«//*,  mituratHm,  . 
x*vhe$  ddver§Ui  luktntatum^  bn%  Ccn.  Max.  L.'£.  ail  paga- 


:*  c  t  Eather,  and  of  the  Son,  is  ail  one;  the  g^ory  e>- 
H  .  qual,  the  majeity  co-eternai." 

CHAP.       VII. 

*■ 

€kr  Lord  Jesus  Chhist  r^  Supreme,  <>r  Mzfe 
High  God. 

Ccordi^g  to  t!«c  principles  laid  down  in  the  ho- 
ly lcriptures,  and  even  the  common  dictates  of 
¥eafon,  whoever  ia  truly  and  properly  God,  mud  be 
fupreme,  as  well  as  omnipotent,  ©mnifcient,  or  pof- 
k (Ted  of  any  other  divine  excellency  ;  and  a  fubordi- 
nate  god  is  no  true  and  proper  god  at  all.  One 
way,  in  which  the.  Poly  theifm  of  the  Pagan  world  fs 
expofed  in  fcripture,  is,  by  reprefenting  the  weak- 
nefs  and  folly  01  any  fubordinate  deities,  under  one 
as  fupreme.  The  common  language  of  the  true  God 
was  thi~-  "  I  am  the  Lord,  and  there  is  none  ^\it. 
"  There  is  no  god  befits  me  f*9\  If.  xlv,  5.  and.  xliw 
8.  and  xlvi.  9. 

The  Venerable  Affembly  have  found  it  relevant 
and  proven  again  ft  Mr  Simpfon  J,  that  he  had  taught 
©r  vented,  that  the  terms,  fupra?uuj  Deus?  neceffary 
l*ce,  &c.  may  he  iakorx  and  are,  by  fome  authors* 
taken  in  a  fenfe  that  includes  the  perfonal  property  o£ 
\)xt  Father,  and  10  not  belonging  to  the  Son. 

To  the  fame  purpofc,  he  fays,  in  his  letter  to  the 
preil?ytery  of  Glafgow,"  "When  I  had  read  in  Pic* 
u  tct,  Chriftus  ejl  Jiimmus  Bcusy  I  faid,  It  was  to  be 

*  Irdcaeu'-  faith.  "  lis  that  has  any  ore  above  him, 'and  is  in  the 
*{  §owci  of  aru .ther,  can  neither  be  faiii  to  be  god,   nor  a  great 
u  krr^/'  Adv.  }'x  et. 'Lib.  4.   £«/*.*£ 
.J,  Proceed.  An.  1728.  page  4u 


t$6  Chrifi* s  ftiprtm*  Deify  proved 

*c  underftocd  cum grano  falls  *.  Though  I  do  not  its 
c<  member,  that  I  then  ufed  this  expreilion  ;  yet  i 
•?  think  it  is  probable  that  I  might,  becaufe  I  often 
M  ufe  it  on  the  like  occafions  ;  namely,  when  a  term* 
€i  is  not  to  he  taken  In  the  gTeatefl  latitude,  wherein 
"  it  is  ufed  by  fome  authors^'  It  is  very  plain,  thrX 
no  Trinitarian,  afcribing  the  ttrm  fummus  Deus,  in 
its  greateit  latitude  to  the  Son,  did,  at  any  time,  un- 
derhand any  more  by  it,  than  that  the  Son  is  very 
and  eternal  God,  as  well  as  the  Father.  It  was  ne* 
ver  meant  by  it  that  the  Son  wa3  unkegotten  ;  fo 
Picket  underftands  it.  Why  then  did  he  give  fuch  a- 
eaution,  upon  reading  this  term  in  Picket,  unlefs  he 
afcribes  a  proper  fupremacy  to  the  Father,  and  that 
is  an  higher  fenfe  than  any  orthodox  divine  has  ever 
done  ?  If  any  found  divine  underftood,  by  this  title* 
the  perfonal  property  of  the  Father,  yet  all  they 
meant  by  it  was,  that  the  Father  was  unbegotten^ 
and  the  firft  perfon  in  order  ;  as  is  evident,  from  their 
maintaining  the  confubftantiality  and  the  neceffary^ 
exiftence  of  the  Son.  But  it  is  plain,  that  the  mo- 
dern refiners  on  the  Arian  fcheme  understand  fome- 
fhing  elfe  ;  and  that  Mr  Simpfon  doth  fo  too,  is  e- 
vident,  not  only  from  his  teaching,  as  above,  an  ufe* 
©f  the  term  in  its  latitude,  wherein  it  agreeth  to 
the  Father,  and  not  to  the  Son  ;  but  from  his  defini- 
tion of  perfon,  his  denying  the  neceffary  exiilence  of 
the  Son,  and  the  numerical  oncnefs.  If  the  Father 
be  a  diftincl:  intelligent  Agent  from  the  Son,  and 
not  the  fame,  but  another  fubftance  in  number,  and 
likewife  the  fupreme  God,  in  a  fenfe  in  which  the 
Son  is  not ;  he  muft  be  fo  in  the  higeft  fenfe,  in  fo* 
far  that  the  Father  would  be  God  only  and  alone, 
in  the  proper  fenfe  of  the  word.     According  to  our 

*  State,  p3ge  19.  where  he  likewife  fcppoles,  that  this  term  m2yr 
fLetbfcn  in  a  fenfe  that  indues  the  father's  perfonal  property. 


Chriftys  fupreme  Deify  prjv*2.  I37 

Conftflion,  chap.  viii.  §  2.  "  The  Son  is  very  and  e- 
46  ternal  God,  of  one  fubftance,  and  equal  with  the 
M  Father:"  and  therefore,  accordiug  to  the  received 
dodlrine  in  this  church,  the  Son  is  the  Moil  HigU 
God,  as  well  as  the  Father  *.  And  this  doctriue  13 
founded  upon  the  holy  fcriptures,  and  clearly  reveal- 
ed in  them,  as  the  fequel  will  (hew. 

The  Son  is  as  truly,  and  in  aH  refpe&s,  as  muck 
eur  one  God,  as  the  Father  hirnielf ;  and  therefore 
we  cannot  afcribe  any  proper  fupremacy  to  the  Fa- 
ther. The  Son  is  one  God  with  .the  Father;  and 
therefore  the  Moll  Jligh  Godr  as  well  as  the  Father, 
If  he  has  not  the  fame  Godhead  with  him,  he  has  no 
proper  Godhead  at  all.  Although  our  Lord  fays, 
u  My  Father  is  greater  than  I  ;"  yet  it  mnfl  be  ob- 
served, that  he  dees  not  fay,  God  is  greater  than  I, 
but  my  Father  is  fo.  For  which  reafon  he  plainly 
refers  to  his  Mediatorihip  :  though  "  being  in  the 
h  form  of  God,  he  thought  it  ao  rolbery  to  be  equal 
**  with  God ;  yet  making  himlelf  oi  no  reputation'., 
4<  and  taking  upon  him.  the  form  of  a  fervant,"  on 
purpefe  that  he  might  act  the  part  of  a  Mediator 
between  his  Father  and  finful  men  ;  he,  in  ihat  re- 
fpecl,  without  any  impeachment  to  his  proper  Divi- 
nity, might  fay  his  Father  was  greater  :  but  rtill, 
as  to  Godhead,  there  was  an  equality.  Though  the 
Son,  in  the  text  f  cited,  owns  the  Father  greater; 
he  yet  fays  elfe  where,  "  I  and  my  Father  are  one," 
John  x.  30.  -%  which  declarltion  Hilary  ±  oppofes  to 
the  other,  and  that  very  juftly  :   there   can  therefore 

•  See  likewife  Larg.  Cat!  anf.  to  cjueft.  9. 

t  Hilar,  de  l'rin.  ho.  9.  I&us  cxp^iiis  this  U&ty  the  Fathe* 
(fays  he  J  is  greater  than  the  Son,  coauaw*ed  as  Mad  *nd  fi&2», 
dutor. 

i  Vide  Hilar.  deTri*.*wi  :,■  pag    it, 


23  8  ChriJTs ftp  feme  Deity  proved. 

he  no  greater  inequality  between  them,  thaafl 
Wteat   with   an   onenefs  that  is  every  way  pecuih 
Had  not  an   onenefs  of  Godhead  and  divine  perfec- 
tions, been  there  meant,   the  Jews  could   never  have 

-thought  he  fnnde  himfclf  God  in  pretending  to  it. 
iNow,  the  Son  could  not  be  thus  one  with  the  Fa- 
ther, and  yet  the  Father  be  greater  than  he  was,  as 

i  God.  Our  Lord  alfo  fays,  "  All  things  that  the 
"  Father  hath  are  mine  *  ;"  fo  that  he  has  all  the 
perfections  and  rights,  the  fame  nature  and  God- 
head, the  fame  honour  and  glory  with  the  Father : 
he  is  therefore  the  Moil  High 'God,  as  well  as  the 
Father.  The  ancients  put  thisttfaymg  of  our  Lord 
fcpon  the  foot  of  his  exinanition,  whereby  he  did,  for 
a  time,  f  leffen  himfeif,  and  become  inferior  to  him- 
felf,  to  the  Father,  and  Holy  Ghoft.  Upon  the 
whole,  the  meaning  of  our  biefTed  Saviour's  words  is 
plain  and  obvious;  "  If  ye  ioved  mc,  ye  would  re- 
"joice,  becaufe  I  faid,  1  go  ur>to  the  Father  ;  for 
u  my  Father  is  greater  than  P'  now  appear,  or  you 
apprehend  me  to  be  ;  as  he,  for  the  prefent,  fuflains 
the  whole  character  of  the  Deity,  and  I  only  that  of 
■Mediator 

That  this  high  character  doth  fcelcn^  to  ChrifL 
fhall  be  made  evident  from  feme  arguments,  ground- 
ed upon  exprefs  teilimonies  of  fcripture,  and  by  na- 
tural and  eafy  deductions  from  them. 

I.  Not  only  do  the  holy  fcriptures  afcribe  to  our 

*  Vide  Dr  Wat.  Term,  on  this  text,  ferrrs.  6.  page  195. 

f  Propterea,  Pat  rem  dicit  elTe  majorfm,  quia  fcipfum  exina- 
civit,  formam  fervi  accif  iens,  not  amittcns  Dti :  propter 
qpbtj  for  mam  fervi,  r.on  tanrum  l'atre,  vertmi  etiun  ftiplo, 
tt  Spiritn  S.-rcVo,  minor  fMus  cft%  Aug.  ep.  6s.  ad  Max. 
As  to  other  objections  againft  our  lor  .^  fnpyeme  Deity,  feci 
t&em  anfwereU  by  Dr  Wat.  Dr  Cahmy,  Ivlr  £ov&, 


G&ri/l  's  fupreme  *Bi>lty  proved.  2  3  £ 

Jefus  the  title  of  the  Aloft  High  *,  Luke  1.  76. 
t    manifeftly   declare,  that   religious   worfhip    and 
adoration  is  to  be  paid  to  him;  a  mofl   convincing 
denionftration  that  he  is  the  Moll  High  God.      To 
fet  this  argument  in  a  true  light,  it  is  only  necefTary 
to   mew,  that   religious  worfhip,  by  the  holy  fcrip-    . 
tures,  is   appropriated  to  the  one  Mod  High  God  : 
and  that,    notwithilanding,    it   is  given  to  our  Lord 
Jefus  Chrifi,   a  plain  evidence,    that   he  is  the  one, 
true,   and  fupreme  God.      That  religious  worfhip  is 
appropriated  to  the  one,  true,   and  Moil  High  God, 
appears  from  that  plain  precept,  "  Thou  malt  have 
*'  no   other  gods  before"   or  beiides    "  me,"  Exdd- 
xx.  3.  :  which  is  farther  explained,  verf.  5.  (the  rea- 
ibn  being  the  fame,  both  with  refpedl  to  images  and 
falfe  gods),   "  Thou  fink  not  bow  down  to  them, 
44  nor  ferve  them:"  and   Dent.  x.  20.  "  Thou   malt 
"  fear  the  Lord  thy  God  ;    him    malt  thou   {^rv^  :" 
which  is  quoted  and  explained   by  our  bleffed  Lord 
himfelf,  in  thefe   words :  "  Thou  ihalt  worfhip  the 
44  Lord  thy  God  ;  and  him  only  {halt   thou   ferve," 
Matth.  iv.  10.      This  was  faid   in   anfvver   to   Satan* 
who  did  not  pretend  to  be  fupreme.     All  that  he  re- 
quired was,  that  an  outward  acl:  of  adoration  mould 
be  paid  him.     And  the  reafon  given  for  refuting  it, 
is  not  that  he  was  a  bad  fpirit,  or  that  God  had  not 
commanded  that  he   mould  be  wormipped  ;  but  the 
reafon  is  general,  that  none  are  to  be  wormipped  but 
God  only.     And  that  thefe,  and  the  like  texts,  were 
intended  to  exclude  all  beings,  befide  the  one,   true, 
Lnd  Moil  High  God,  from  being  wormipped,  appears 

*  YiJe  Leigh.  Crit.  Sac.  "  The  names  of  the  Father,  God 
44  Almighty,  the  Moft  High,  The  Lord  of  hofts,  The  King  of 
44  Ifrael, — belong  to  the  Son  like  wife.  All  that  the  Father  hathr 
44  faith  he,  is  mine  ;  why  not  then  his  lianacs?"  Tertal.  coa- 
Prax.  cap.  17.  cit»  apudBull. 


2J[0  Chrtji's  fupreme  Qeiiy  proved. 

not  only  from  the  reafon  of  the  thing,  but  from  pi:  * 
texts  of  fcripture.  If.  xliii.  10.  "  Before  me  was 
+\  there  no  god  formed,  neither  (hall  there  be  after 
&  me."  Deut  xiiu  i.  2.  3.  "If  there  arife  among 
"  you  a  prophet,— and  giveth  thee  a  fign,  and  the 
u  fign  come  to  pafs, — faying,  Let  us  go  after  other 

**  gods,  and  ferve  them,- thou  {halt  not  hearken." 

The  worfhip  of  the  one  Mo  ft  High  God,  exclufive  of 
all  others,  is,  by  this,  for  ever  made  unchangeable. 
Miracles  could  not  be  Sufficient  to  give  credit  to  any 
one  who  would  pretend  to  introduce  another  object 
of  worfhip.  The  nature  of  religious  worfhip,  is  an 
owning  the  object,  we  worfhip  t©  have  all  divine  per- 
fections :  it  is  an  afcription  of  thefe  to  the  object* 
adoring  him,  fubmitting  to  him,  depending  on  him, 
trolling  in  him,  feeking  from  him  all  we  want,  giving 
him  the  fole  praife  of  what  we  have,  dedicating  our- 
felves,  and  our  all,  to  him.  Hence  the  apoflle  con- 
demns thofe  who  "  did  fervice  to  them,  which,  by  j^a- 
V  ture,  are  no  gods  ;"  and  intimates,  that  the  idola- 
try of  the  Heathens  lay  in. their  worfhipping  of  the 
creature,  and  not  the  Creator  only,  the  Mod  High 
God.  The  angel,  Rev.  xix.  refufed  to  receive  fa 
rniuh  as  the  outward  act  of  adoration';  giving  this 
rule  upon  it,  Werfoip  God;  intimating  thereby,  that 
God  only  is  to  be  worfhipped.  From  all  which,  it  is 
inanifeft,  that,  by  the  fcriptures,  all  religions  wor- 
fhip is  declared  to  belong  to  the  *  one,  true,  and  Moft 
High  God,  and  to  him  only  5  and   that  upon  fuch 

*  G«flv  /jciv  uovev  srposntuvM/ufv,  Juft.  Mart,  apolog.  ?.  cap.  2j. 
0e«  /f  t«  ovtwc  ©?«  *cu  oc-KnBet  xpoo'x.viHKi: — ov%  ec\ku  e£ov  ff* 
— irfocrKvvet<ri*t  «A\'  rpovu  0fa.  Theophil.  pag.  30.  33.  Quoi 
colimos  Dcus  unus  eft,  Tertul  apolog.  cap.  1,7.  Dominurft 
Deem  tnum  adorare  oportet,  et  ipG  (bit  fervire.  Iienaeus,  pag. 
320.  Vide  Clement.  Alex.  pag.  55,  et  Orig.  cootra  Ccl.  pag. 
158. 


njVs  fupreme  Deity  proved.  241 

fealons  as  exclude  til  creature- worftilp  ;  namely,  be- 
■caufe  he    is^  God,    Jehovah,    eternal,     immutable; 
Creator,  Preferver,    Suftainer,  and   Governor  of  all 
things.     God  himfelf  hath  fixed  the  fenfe  and  mean* 
ing  of  religious  worfhip  :  it  means,  by  divine  inftitu- 
tion  and   appointment,  the  divinity,  the  fupremacy,^ 
the  fovereignty   of   its  object.     To  mifapply  thofe 
marks  of  dignity,   thofe  appropriate  cnfigns  of  divine 
Majefty,  is  to  make  common  what  God  has  made  pro- 
ber ;  is  to  deify  the  works  of  God's  hands,  and  to  ferve 
the  creature  inftead  of  the  Creator,  "  GodblefTed  for 
M  ever."     To  all  which  I  might  add,  that  all  the  Ca- 
tholic writers,  before  the  council  of  Nice,    (if  we  may 
believe  the  *  learned),  unanimously  agree  in  this,  as  an 
indifputable  point,  that  the  fupreme  G?d  akne  is  to  be 
worshipped  ;  and  always  urged  it  with  equal  zeal  and 
fuccefs  againft  Pr.gan  idolatry  ?md  fuperltition.    That 
religious  worfhip.  appropriate  to  the  Moil  High  God, 
has  been,   in  all  ages  of  the  church,  given   to  the 
Son,   is  very  manifeft :    he  had  diftin&  worfhip  paid 
rto  him  in  his  own  perfon,  long  before  his  incarnation. 
"  It  is  the  unanimous  opinion  of  all  antiquity,"  fays 
Dr  Clark,  "  that  the  Angel  who  appeared  to  Mofes 
"  in  a  flame  of  fire  in  a  bu'h,  and  faid,  I  am  the  God 
**  of  thy  fathers, — was   Chriil  +."    This  fame  per- 
fon then,  allowed  on  all  hands  to  be  Chrift,  demand- 
ed of  .Mofes  a  fignal  inflaitce  of  divine  homage,  when 
he  faid  to  him,   "  Put  off  thy  (hoes  from  off  thy  feet, 
"  for  the  place  whereon  thou  (landed  is  holy  ground;" 
made  fo  by  the  fpecial  prefence  of  the  Speaker,  the 
Mcft  High  God.     For,  as  none  but  the  fupreme  God 
is  to  be  warfhipped  ;  fo  no  deputation  from  the  Mod 

*  Bull  prim.  trad,  pag    3. 

t  Dr  Clark,  fcrip.   doc\.   pag.  114.  as  to  his   pretence,    that 
:n  fpake'in  the  perfon  ox  the  Father,  this  has  b sen  confu- 
ted by  Dr  Waterland,  def.  pag.  33. 

Vol.  II.  X 


2  4  2  Ch rifts  fupreme  Deity  proved. 

High  God,  nor  any  thing  fhort  l\  the  peculiar  mani- 
filiation  of  a  divine  Perfon,  can  immediately  turn  a 
field  or  a  mountain  into  a  chapeL 

Notwithstanding  of  what  feme  have  pretendedf, 
it  can  be  evinced,  that  he  was  worfhipped  under  the 
Old  Teftament,  in  the  capacity  of  Creator.  To  this 
purpofe  is  that  paffage  of  the  Pialmiil,  ciudby  theapo- 
itlePaul,  and  exprefsly  afcribed  by  him  to  our  Saviour, 
M  I  laid,  O  my  God,  take  me  not  away  in  the  midft  of 
"  my  days  ;  thy  years  are  throughout  all  generations. 
"  Of  old  had  thou  laid  the  foundation  of  the  earth  ; 
"  and  the  heavens  are  the  work  of  thine  hands  J." 
I  mention  the  former  verfe,  (which  is  not  quoted  by 
the  apoftle),  only  to  (hew,  that  the  Perfon  addreffed 
to  here,  under  the  title  of,  0  my  Gcd,  is  the  fame 
Perfon  that  i.=  praifed  or  invoked  in  -he  latter  verfe,  as 
the  Founder  or  Creator  of  the  earth  and  the  heavens. 

There  is  no  one  act  of  worfnip,  that  is,  in  the  ho- 
ly fcripture^,  afcribed  to  the  Father,  that  is  not  alfe 
afcribed  to  the  Son.  Is  the  Father  to  be  called  up- 
on, and  religibufly  invocated,  for  all  needful  fuppHes 
of  grace  ?  So  alfo  is  the  Son,  as  appears  from  Acts 
ix.  4.  1  Cor.  i.  2.  Mud  the  Father  have  inward 
worfhip  and  veneration-?  So  alfo  ihould  the  Son, 
Rom.  x.  11.  13.  14.  Is  the  Father  to  be  believed 
in  or  truited  ?  So  alfo  is  the  Son,  John  xiv.  1.  Is 
the  Father  to  be* loved  fupremely  ?  So  alfo  is  the  Son  ; 
whom  we  are  to  love  more  than  life  itfelf.  Are  we 
to  rcfign  our  wills  to  the  will  of  the  Father,  and  Yiwe 
to  his  glory,  as  our  end  ?    The  like  is  alfo  required  a* 

f  ftlodefl  pica,  page  28. 

f  Sec  Dr  KnigbtV  fermons,  pare  53.    for  a  fuller  proaf,  that 
t&e  apoille  intended  this  paiTa£e"of  the  Son. 


Chrfisfuprme  Deity  proved.  243 

tcthe  Son,  Matth.  xi.  19.  2  Cor.  v.  15.  We  are  to 
«  live  to  him  who  died  for  us."  Is  the  Father  to 
have  praift  and  thankfgiving  returned  him  ?  It  is  the 
fame  with  the  Son.  Hence  it  is,  that  we,  in  the  New 
Teilament,  have  fuch  variety  of  doxologies  to  the  Son, 
-as  well  as  the  Father  ;  which  are  a  part  of  the  wor- 
ship here  on  earth  ;  and  we  have  intimations  given  us 
cf  a  like  worfnip  in  heaven  above,  where  Meffing* 
and  honour,  and  glory,  and  po-uer,  are  jointly  afcribe  I 
H  unto  him  that  (itteth  on  the  throne,  and  unto  the 
H  Lamb,  and  that  fcr  ever  and  ever."  Is-  the  Fa- 
ther to  be  prayed  to  ?  So  alio  is  the  Son,  A6U  vit- 
59.  2  Cor.  xli.  7.  8.9.  The  whole  canon  of  fcrip- 
lure  is  clofed  with  a  direcr  addrefs  to  Chriit,  in  thefe 
words  :  "  Amen.  Even  fo,  come  Lord  Jefus."  An 
higher  homage  cannot  be  paid  to  any  one,  as  the  fu- 
preme  God,  than  has  been  dene  to  our  Lord  J'^s, 
by  the  whole  church,  from  age  to  age  ;  and  that  by 
divine  appointment,  in  the  two  facraments  of  the 
New  Teilament. 


Alt.  acknowledge  that  worfnip  to  be  fovereign  shd 
fupreme,  that  is  paid  directly  to  the  Father  :  and 
fince  the^  very  fame  is  here  paid  to  the  Sen,  how  c?.n 
we  imagine  it  to  be  lefs  than  fupreme  ?  If  it  be  al- 
ledged,  that  divine  worfnip  is  paid  to  the  Son,  on 
the  fole  account  of  his  Mediatcrfiiip  ;  it  is  owned, 
that  he  ought  to  be  worfhipped  on  account  ©f  his  Ivie- 
•diatorihip  ;  but  that  he  is  worfnipped  only  on  that 
account,  it  is  denied.  The  angels,  who  have  no  in- 
terest in  Chrift  as  Mediator,  are  reprefented  as  paying 
the  very  fame  divine  honour  and  worfhip  to  the  Son, 
as  they  do  to  the  Father.  And  there  are  three  in- 
ilances  of  invocation,  in  the  New  Teilament,  directed 
immediately  to  Chriit,  Acls  i.  24.  "  Thou,.  Lord, 
"iicli  knoweft  thejiearts  of  all  men,"  Heb.  i.  ici 
X  2 


-244  £krift- fs  fupreme  Bcity  proved. 

n  Thou,  Lcrd,  in  the  beginning,  haft  laid  the  foim- 
"  dation  p£  the  earth."  Ads  vii.  60.  "Lord,  lay 
/.'  sot  this  fin  to  their  charge."  The  very  matter, 
iu  each  of  thefe  addjeffes  to  Chriit,  moft  evidently 
&ews,  that  he  was  not  worshipped  barely  as  Media- 
tor, but  as  the  Searcher  cf  hearts,  as  the  Greater  of 

vmverjjt  ;  as  the  "  €qU  who  alone  can  forgive jlns" 
And  when  we  pray  to  the  Father  through,  or  in  the 
same  of  the  Son,  we  are  fo  far  from  paying  a  77ie- 
diate  or  diminutive  worfhip  to  the  Son,  that,  on  the 
contrary,  we  plead  his  infinite  dignity,  and  offer  the 
infinite  fatisfaftion  he  has  made  for  us  to  the  Father  : 
god  this  is  fo  far  fioni  kilcning,  that  it  magnifies- 
the  dignity  and  excellency  of  ChrirTs  perfon  and  fuf- 
ferhi^s  >  which  are  fo  infinitely  available,  and  fo  <?///- 
ni&ciext,  as  to  bring  together  and  reconcile  two  the 

:  diitant  things  in  the  world,  a  Pare  G:J  and  a 
ftnfutCi  c.  ::  •-•  And  when  we  pray  to  Chriil  as  Me- 
euatcr,  we  muft  coufidcr  him  as  an  gmnifcient,  c 
trtftni  Being  ;  without  which  our  prayer  would  be 
.  And  is  it  pcfiible,  with  fuch  thoughts 
us  uiefe  about  us,  to  pay  him  a  mediate  or  inferior 
worfhip  ?  Neither  is  the  worfhip  paid  to  Chriil  ulti-- 
mately  referred  to  the  Father  ;  fuce  all  things  were 
created  by  the  Son,  as  the  efficient  Caufe,  and  for 
him,  as  the  final  Caufe,  Col.  i.  16.  It  is  plain  from 
hence,  that  rational  creatures  may  finally  and  ultimate- 
ly worfhip  the  Son  of  Gcd,  by  whom,  and  for  whofe 
{ervice  and  clory,  the  faid  creatures  were  made.  Nor 
is  this  worfhip  due' to  him  only,  in  virtue  of  a  divine 
command  :  for  we  have  likewife  a  divine  command 
for  worshipping  the  Father ;  and  yet  this  is  not  the 
Cole  ground  cf  the  worfhip  we  pay  him.  We  have 
Shewn*  that  divine  worfhip  is  appropriated  to  the 
Que,  true,  and  Moil  Hign  Gud  ;  and  fijics  we  are 
«>mmanied  t<  -"■" ':':   that  hc  -** 


GhriJFs  fuprcme  Deity  proved:  24 5 

the-  true  fupreme  God.  Divine  worfhip  is  due  to 
him  therefore,  not  only  becaufe  commanded,  but  it 
is  commanded,  becaufe  it  is  his  unalienable  right. 

To  all  which,    I  might  arid  what   the   learned   Dr 
Waterland  obferves  f ,  "  That  the  ancients  eiprefcfy 
"  afTert  the  Son's  right  and  title  to  religious  worfhip  ; 
"  particularly  Origen  $,   in  his  book  againd  Celfiis, 
"  the  moil  valuable  of  ill  his  works,  afferts  the   Sou 
"  to  kavc  the  fuller!  right  and  title  to  religious  wor- 
*'  (hip.     He  fpeaks  of  his  being  worfhipped  as  Got! 
«*  by  the  Magi,  and  calls  it  ECc-l&ict,  the   very   fame 
*<  word  which  he  ufes,  fpeaking  of  the  worfliip   due 
"  to  the  Father.      He    (Ofigen)  fpeaks  of  'worfhip- 
"  Ving  Father  and  Son  jointly,  as  one  God  ;  and  men- 
(l  lions  the  wor  1I1  ip  of  the  Son,  in  his  dlftinft  perfon- 
fl  al  capacity.     And  iince  the  Sen  is  to  be   v/orfnip- 
#l  ped,  it  mud  be  with  fupreme  worfhip,   due  to  the 
4i  one   fupreme    God  :    becaufe    there   is   no  poffiHe 
"  room  left  In   fcripture  for   that   ahfurd   diuinctioii 
u  2  betwixt  fovereign  and  inferior  adoration.      Infe- 
u  rior  or  relative  worfhip  appears  to  be  a  plain  cor- 
•*  tradiftion  in  fenfe,  as-it  is  r.ovel  in  found,  like  an 
*  inferior    or  relative  god-1*     Now,    religious   wor- 
fnip  being  required,    and  offered  to   the   Moil   High 
God  alone,  not  for  recognizino-  the  perfonal  proper- 
ties of  the  Father,  but  the  effential  perfections  of  the 
Deity  §9  common  to  all   the   perfons   of  the  blefFed 
Trinity  ;  feeing  that  divine  worlhip,  properly  Jo  call- 

T  Dr  Water,  ifl  Def. 

I   brigen  coEt.-Gclfiis,  page  1cL    60    3S6.  258.  239.  c'%    a 
"Wat.  Vide  Juft.   Mart.  Ap.  1.  rage  1 1.  Tertdi.  ap,  c  21.  < 
Alex,  page  3.11.  cix    ibid. 
•  I   Ibid. 

s$  Nen  poteft  D  r<fivji)nm   cultum   cojnptmicarfji 

eui  non  et  11a  ,  nulla  cie^- 

s 


2-j6  Chr\fis s  fupreme  Deliy  prmzd* 

ed,  is,  in  every  kind  and  degree,  iricommiinisaMy  ofue* 
to  the  fupreme  God  alone,. by  a  fundamental  maxifiij 
of  law  and  gofpel',  by  the  content  doctrine  of  Mbfes 
and  the  prophets,   of  Chrift  and  his  apoftles,    and  of' 
the  whole  catholic  chnrch  in  every  age.  And  it  being 
entirely  repugnant  to  the    nature,   reafon,   and  truth 
of  things,  to  fuppofe  two  different  cfcje&s  of  worfhip, 
the  one,  in  fume  fenfe,  a  fupreme,  the  other,  in  fome 
fenfe,  an  inferior  being  or  fiibftance  :  and  fmce,   ne- 
verihelefs,  we  nnd,  that  the  highed  kind  and  degree 
of  worfhip,  even  the  worfhip  of  Latria,  has,  from  the 
Legihning.  beer*  actually  r.fcribed  to  our  Saviour,  that 
he  vy^s  wovlhipped  before  his  incarnation,  and  will  be 
after  the  dealing  of  his  mediatorial   kingdom*;  and. 
feeing  the   infpired   writers    have  afTerted   his  divine 
right  to  fupreme  worfhip.   on  the  fame  folid 'grounds. 
upon  which  the  Father's  title  to  worfhip  is  founded  ;. 
and  iince  an  identity  of  worfhip  does  nectffarily  infer 
an  equality  of  nature,   it  is  very    manifeft,   from   the. 
whole,  that  the  £?bn  of  God  is  of  the  fame  undivided 
nature   and   fuhnance    with   the    Father,   infeparable, 
from  hiir.,  in  glory  equal  ]',  and  In   majefly   co-eter- 
nal ;  and  that  he  is  the  one,  true,   fupreme,  or  Mdftt 
I,  as  well  as  the  Father, 

II,    The  fupreme  Deity  of  our  Lord.jtfus  Chriil 
may  be  clearly  evinced,  from  his  fupreme  dominion,., 
whether  eeconomical,  or  natural.     Chrift,  conlidered! 
as  Mediator,   is -conftituted  by   tiie   Father,  fupreme. 
Governor  ox  the  .world  :  but  this  he  could   not  have 
been,  if  Le  were  not  the  true  and  Moil    High   Gcd>.. 

*  See  "to  this  piirpofe  tke  IcarreclMr  Johnfon,   fern*  I.  p.^g£' 
4-5.  sr.il  Bull's"  Pj  utu  Trail-  page  3?.  cit*  apjid  Jobafoih      lb*  J. 

•f  ]  is  on:n;^fJten-5?  nori    pctfmt  vel   inoequ^en   f:bi» 

fiViei^;  vei  ^Q'j-icm.cgiiaviecic-turuci.     Bernard*. 


€hrij?s  futreme  Deify  proved.  .5-47 

*3  jvejl  asraan,  antecedently  qualified,  by  his  proper 
Divinity,  for  the  full  exercife  of  his  high  office,  and' 
regal  authority.  And  though  the  mode  of  Chrift's 
dominion  will  hereafter  be  changed ;  yet  the  glory, 
the  beatitude,  and  the  mayfly  of  it,  fhall  never  pais 
away.  When  "  he  fhall  have  delivered  up  the  king- 
u  dom  to  the  Father,"  as  God-man,  he  fhall  f  conti- 
nue, even  then,  fitting  upon  his  Father's  throne,  ^nd' 
receive  the  praifes  and  adorations  of  his  -ranfomed' 
ones.  As  Son  of  God,  he  will  fubflft  in  thQ  form  of 
God  ;  and,  together  with  the  Father  and  the  Holy 
Ghoii,  be  acknowledged  and  adored  by  all  the  ho  ft 
of  heaven,  to  all  eternity.  But  feeing,  in  the  prefent 
adminiftration  of  his  kingdom,  "  all  power,  in  the 
**  ultimate  extent  of  its  infinity,  is  given  unto  him  J :* 
and  fince  the  kingdom  is  not  yet  refrgned,  nor  the 
Son  now  fubjeft  to  the  Father,  fupreraacy  of  domi- 
nion, even  in  this  refpecl,  which  feme  pretend,  is  the 
peculiar  mark  of  the  one  fupreme  God,  muft  certain* 
ly  belong  to  the  Son* 

Our  bleffed  Saviour  may,  by  an  eafy  and  natural* 
deduction,  be  clearly  proved  to  be  naturally  fupreme*- 
Governor  of  the  world  ;  for,  as  that  learned  author* 
Mr  johnfon,  has  well  obferved  ||,  "  he  is  often  ftil'ed 
"  Jehovah,  the  proper,  peculiar,  and  incommuni- 
**  cable  name  of  the  Moll  High  God,  importing  nc- 

f  '•  He  {hall  reign, — to  the-complete  eternity  of  the  duration* 
u  of  his  humanity,  which,  for  the  futare>  is  co-eternal  to  his 
**  Divinity — The  ancient  fathers  added  theft  words  to  the  Ni- 
il  cene  Creed,  Whife  kingdom  fiull ktti  no -ci:dy  agsinFt  the  he- 
il  refy  of  Marcelius,  denying  the  eternity  of  Chrin?s  kingdom." 
Pcarfoa  on  the  Creed,  page  383.: 

}  Ibid. 

\  Mr  Johclba's  fupreme  dominion  of  the  Son,  ferm.  £#ag«r 


24$  CkrijTs  fupreme  Deity  pnvei* 

*rcefTary  exiftence,  and  abfolute  independent  beiagy 
4<  the  fountain  and  foundation  of  all  that  is  or  caa 
44  be  :  and  mull  therefore  have,  in  himfelf,  the  ground 
**  of  all  dominion  whatfoever,  and  be  capable,  per  fe, 
"  of  governing  a  whole  world  of  creatures.  And 
"  fmce  he  is  evidently  declared  in  fcripture  to  be  the 
Si  Creator  ©f  the  univerfe,  he  mull  have  a  natural 
■*  right  to  govern  whatever  he  hath  created.  And 
•?  feeing  he  is  (tiled,  in  the  old  Teftament,  the  Lord 
*i  of  hefts,'  the  King  of  glory  ;  it  is  evident,  that,  he- 
's fore  his  incarnation,  he  had  fupreme  dominion  in 
••  the  higlieft  heavens  ;  and  that  his  authority  there 
*'  was  equal  to  the  Father's." 

To  prove  Chrifl  Mediator,  is  to  prove  him  God  : 
to  prove  his  ceconomical  fupremacy,  is  to  dernon- 
ftrate,  at  the  fame  time,  his  eiTectial  Divinity.  Chrift, 
as  Mediator,  had  not  been  capable  of  an  ceconomical 
fupremacy,  if  he  had  not,  as  God,  been  naturally  f«- 
prene  Governor  of  the  world  *,  Upon  the  whole, 
it  is  very  manifeft,  that,  fince  fupreme  dominion,  both 
ceconomical  and  natural,  are  afcribed  to  our  Lord  Je- 
fus  Chrift,  in  the  holy  fcriptures,  he  mull  be  acknow- 
)edged  to  be  the  one,  true,  fupreme,  «r  Moll  High 
God. 

III.  The  apoftle  Paul  exprejsly  affcrts,  that  eur 
Lord  Jefus  Chrift  is  the  fupreme  Being,  than  whom 
there  is  none  greater.  For,  faith  he,  "  When  God 
«*  made  promife  to  Abraham,  becaufe  he  could  fwea* 
«c  by  no  greater;  he  fware  by  himfelf,  faying,  Sure- 
ty ly,  blelTmg,  I  will  blefs  thee/'  Heb.  vi.  1 3.14. — The 
pailage  in  the  Old  Teftament,   to  which    the  apoflle- 

*  See   this    abundantly  proved  by  Mr  Johnfcn,  term.  $•   Qtk 
&e.  Soa&k  dominion  ,  page  5> 


Chrift  ys  fhpreme  Deity  proved.  249 

here  plainly  alludes,  is  as  follows  : — "  And  the  AngsL 
"  of  the  Lord  called  unto  him  out  of  heaven,  and  faid, 
"  Now,  I  know  that  thou  feared  God,  feeing  thou  hail 
#<  not  with-held  thy  ion,  thine  only  fon,  from  me.  And 
*  the  Angel  of  the  Lord  called  unto  Abraham  out  of 
•J  heaven  the  fecond  time,  and  faid,  By  myfelf  have 
¥  I  fworn,  faith  the  Lord  ;  for  becaufe  thou  haft  done 
"  this  thing,  and  haft  not  with-hcld  thy  foi>,  thine 
"  only  fon>  that  in  blefiing,  I  will  blefs  thee."  The 
apoftle  exprefsly  declares  of  the  perfon  that  made 
this  promife  to  Abraham,  That  "  becaufe  he  could 
w  fwear  by  no  greater,  he  fware  by  himfelf  :"  and 
iince  he  could  fwear  by  no  greater,  it  is  undeniably 
clear  that  he  muft  be  fupreme. 

This  Angel  of  the  Lord  could  not  be  flie  Father, 
who  is  no  where  called  an  angel.  An  angel  is  fent,  and 
his  office  is  miniilerial,  which  cannot  be  applied  to 
the  Father.  This  Angel  ccndefc^nded  fornetirnes  to 
take  on  him  human  fhape,  which  we  have  no  reafss 
to  believe  the  Father  ever  did. 

This  Angel  cf  the  Lord  could  not  be  a  created: 
angel,  who,  when  he  fweareth,  he  fvvears  alwavs  by 
one  greater  than  himfelf,   Rev.  x.  5,  6. 

Nor  is  this  Angel  of  the  Lord  to  he  underflood  of' 
the  perfon  of  the  Son,  reprefeating  the  fupreme  per- 
fon of  the  Father,  (as  Dr  Clark  fpeaks).  For  thought 
an  ambaflador,  having  firft  declared  that  he  is  (cut, 
and  from  whom,  may  M<£i  in  the  name,  and  by  the 
authority  of  another,  but  cannot  fpeak,  as  if  he  were 
the  monarch  that  fent  him  ;  it  were  abfurd,  yea  trea- 
sonable, for  him  to  fay,  "  I  am  the  king:"  but 
here  no  fuch  declaration  is  made,  aha  fe  no  proviiicn 
hid  in  againit   idolatry.      £pr,    when,   oae  fpeaks   |£ 


ISO  Ch  riffs  fupreme  Deity  proved. 

the  name  of  God,  not  as  from  God,  but  as  God,  and 
as  the  Molt  High  God,  who  would  judge  but  that  re- 
Jigious  vvorihip  were  to  be  given  to  him  ?  which  is  not 
to  be  given  to  any  but  the  fupreme  Being,  as  we  have 
feen  above.  But  the  Angel  here  fpeaks,  not  in  the 
Bame  of  God,  or  from  God,  but  as  the  Moil  High 
God,  "  Thou  hail  not  withheld  thine  only  fon  from 
<*  me  ;  and,  bleiiing,  I  will  blefs  thee  ;;>  (an  *  Ke- 
braifm  vehemently  affirming  the  thing  promifed,  and 
extending  the  matter  promifed),  "  I  will  hlefs  thee," 
certainly,  without  fail;  greatly,  without  meafure ; 
and  eternally*  without  end  ;  in  fuch  a  manner,  that 
"in  thy  feed  all  the  nations  of  the  earth  (hall  be  bleff- 
41  ed."  And  he  is  called,  6  e*o<,  f  by  the  apoftle,  with 
the  prefixed  article,  which,  they  fay,  is  always  un- 
deiilood  of  the  fupreme  God,  and  cannot  therefore 
be  applied  to  any  that  reprefents  him.  Farther, 
li  he  f wears  by  himfelf;"  (and  net  by  a  greater  per- 
fan  reprefented  by  him),  the  apoRle  gives  the  reafon, 
<J  becaufe  he  could  fwear  by  no  greater  :"  wherefore 
there  is  no  being  greater  than  the  Son  of  God  ;  and 
therefore  he  is  the  fupreme  Being,  the  Moil  High 
God.  Dr  Waterland  has  demonstrated,  that  the  an- 
cients, (fuch  as  Tertullian,  Theophilns  Clement, 
Jutlin  Martyr),  ever  looked  upon  the  Son  as  the 
God  of  the  Jews,  the  God  of  Abraham,  Ifaac,  and 
Jacob  J  ;  and   that    it   is    the  opinion   of  thefe  early 

*   Vide  Dr.  Owen  on  Heb.  vi.  13. 

t  Gics  is  fometimes  the  rendering  of  Jehovah.  As  to  the 
olje£iion  founded  on  thefe  words,  i4  Saith  the  Lord/'  it  is  re- 
plied, thefe  may  be  the  words  of  Mofbs,  (hewing,  for  the  fup- 
po;t  of  faith,  that  he  who  interpofed  the  oath,  was  Co  the  An* 
gel  of  the  Lord,  as  to  be  the  Jshovah  :  and  fuch  words  are, 
cfcen  u(ed  in  the  third  perfon,  when  God  himfelf  is  the  Speaker, 
Jer.  i.  19.  &  ii.  1  ^.  Zech.  ii.  8.  9.  He  is  faid  to  fpeafc  truj\ 
fcc?vcr.,  which  is  a  description  of  God,  Keb.  xii.  12. 
p|  £>r  Wat.  Uef,  p*£e  32 -  2"4> 


Chrifi  s  fubreme  Hetty  frove\  251 

writers,  that  Chrift  appeared  and  ipake  in  his  own 
perfon,  who,  being  really  God,  might,  in  his  own 
right,  truly  and  juflly  affume  thofe  high  titles;  and 
yet  dchgnidg,  in  his  own  due  time,  to  take  humaa 
nature  up  ft  ]Jm9  might  more  fuitably  condefcend  ta 
act  miniilerially  aineng  men,  a  propel*  prelude  to  hia 
incarnation,  and  (b  might  be  not  only  God,  but  an 
angel  too. 

If  we  take  but  a  paffing  view  of  Lis  different  ap- 
pearances to  the  patriarchs,  we  may  obferve,  in  each 
of  them,  convincing  evidences  of  his  true  and  fupremc 
Deity.  It  is  not  improbable,  that  it  was  our  glorious 
Emmanuel,  the  fecond  perfon  of  th,e  Godhead,  who, 
as  the  Angel  of  the  Lord,  did,  in  fome  efpecial  man- 
ner, appear  to  ©ur  firft  parents,  Gen.  iii.  8.  9.  and 
carried  to  them  the  comfortable  meflage  of  God?s 
grace  and  good-will  towards  men  *,  who  is  there 
called  Jehovah  Elchim,  which  are  the  eminent  titles 
©f  the  Moil  High  God. 

He  is  the  God  of  glory  who  appeared  to  Abra- 
ham f ,  Gen.  xii.  Acls  vii.  when  he  was  in  Mefopo- 
tamia,  before  he  dwelt  in  Charran,  who  entered  into 
covenant  with  him,  and  bleffed  him.  Hence  Melchi- 
zedec  pronounced  him  bleffed  of  the  Moft  High  God, 
Gen.  xiv.  19.  He  appeared  again  to  him  in  the 
plains  of  Mamre  ;  Abraham  worfhipped  him,  calling 
him  Jehovah,  and  the  Judge  of  all  the  earth  :  which 
^are  manifefl  characters  of  the  Moil  High  God.  He 
met  Jacob  at  Peniel,  in  the  day  of  his  diftrefs,  as  a 
fnan  in  appearance,  an  angel  in  office  ;  and  yet,  i« 
name  and   nature,   "  God  over  all,  bleffed  for  ever." 

*  Dr  O^cn  on  the  Keb.  Exer.  10.  vide  Tertul.  adv.  Pragi 
cap    1 6 . 
t  Vide  Zanch.  de  Trib.  Elohim.  in  Gea.  xii. 


252  Chrift'sfupreme  Deity  proved. 

He  bleffeth  Jacob  at  his  importunate  defire,  Gei* 
xxxii.  :  from  hence,  Jacob  concludes,  that  kehad  feck 
God,  and  calls  the  name  of  the  place  Peniel,  /.  e.  the 
face  of  God.  He  is  ftiled  the  God  of  Beth-el,  *  t# 
whom  Jacob  built  an  altar,  and  vowed  a  vow,  "  That 
"  the  Lord  mould  be  his  God."  And  Jacob,  when  a 
dying,  invocates  this  Angel,  who  had  redeemed  him 
from  all  evil  ;  the  God  who  had  fed  him  all  his  dayi, 
for  his  prefence  with,  and  his  bleffing  upon  the  chil- 
dren of  Jofeph  :  all  which  cannot  regard  any  4)ut  the 
Moft  High  God,  without  grofs  idolatry. 

He  is  the  Angel  of  the  Lord  who  appeared  fr 
Mofes  at  Horeb,  "  ki  a  flame  of  fire  out  of  the  midft 
11  of  a  bufh."  He  received  and  required  religions 
worihip  from  Mofes.  He  is  called  Jehovah,  and 
afTumes  to  himfelf  the  character  of  deliverer  of  hi* 
people,  of  the  God  ©f  Abraham.  He  defcribes 
himfelf  by  that  glorious  name,  "  I  am  that  I  am," 
Exod.  iii.  14.  In  his  name  and  authority  Mofe* 
dealt  with  Pharaoh  in  their  deliverance.  Him  they 
were  to  ferve  upon  that  mountain,  upon  their  coming 
out  of  Egypt  ;  "  and  his  merciful  good-will,"  Mofe* 
prays  for,  towards  that  people,  Deut.  xxxiii.  16. 
All  which  demonftrate  him  to  be  the  Moll  Higk 
Godf. 

*  This  text,  Gen.  xxxi.  13.  is  applied  to  the  perfon  of  the 
Son,  by  Juft.   Mart,  page  2 18.  by  No  vat.  c.  i"J.  and  Clem  AK 

f  Ipfe  igitur  Chriftus  cum  Patre  vivonim  eft  Deus,  qui  1«- 
cuius  eft  Moyfi,  qui  et  Patribus  manifeftatus  eft.  Iren.  Lib.  4* 
cap.  5.  p^g-  232.  et  Tertul.  cob.  Prax.  cap.  16s, 

TtevoYixeiTt  cti — You  have  feen  that  the  fame  perfbn,  whom 
Mofes  calls  an  Angel,  and  who  converled  with  him  in  the  flamfc 
of  fire,  that  very  perfon  being  God,  fignifies  to  Mofes  that  him- 
(eif  is  the  God  of  Abraham.      Jufliu.  Martyr.  Dial.  pag.  22S>, 


Chrijfa  Juprinu  Deity  pro  z.  253 

He  demanded  and  received  divine  werfhip  from 
Jolhua  ;  and  received  a  hurnt-cffcnur;-  and  a  meat- 
offering from  Manoah  and  his  wife.  lie  is  the  An- 
gel that  went  in  the  midil  of  the  people  in  the  wil* 

.fa,  whofe  glory  appeared,  and  was  manifefted 
among  them,  as  the  glory  of  the  God  of  Ifrael,  Jofh. 
i.  14.  Exod.  xxiii.  20.  21.  z 2.  And  he  is  the  An- 
^el  of  the  Lord,  v,  1  *  he  law  at  Mount  Sinai, 

..ho  faid  in  tis  own  perfon  *,  "  I  am  the  Lord  thy 

u  God,  who^brought  thee  out  of  the  land  of  Egypt, 

t  of  the  home  of  bondage,''  Exod.  xix.  20.  and 

:,      Now,  if  Ave  confider  the  eminent  titles  afcri- 

t©  the  bleffed  Jefus,  the  Angtl  and  MeiTenger  of 
the  covenant ;  the  homage  and  adoration  paid  him  ; 
the  unanimous  content  of  the  ancients,  both  Jews  f 
'and  Chriitians,   who    underficod   this  "Angel  of  the 

iah  appearing  and  afling  in  his  own  name  and 
perfon  ;  and  coniideririg,  that  he  that  hath  any  one 
abov£  him,  cannot  be  laid  to  be  God  ±  ;  and  that  the 

*  Clement  of  Alexandria  citing  Exod.  xx.  2.  1  am  the  Lord 
thy  Gody  underftanding  it  of  Chrift,  obferves  particularly,  that 
Chrift  faid  this  of  himielf  in  his  own  perfjn.     Clem.  Alex.  Psed. 
1.  cap.  7.  p.  131.  £d.  Ox. 

/.ngeius,    fi  rem  ipfam  dicsmus,   eft  Angelus  Redemptor, 

cc   cli©   {eriptura  eft,  quoniam  nomen  meum  in  ipfo  eft,  iik  in- 

,    ArtgeluS}   qui  ad   Jacob   dicebat,   ego  Deus  Lethtl,  ille 

de  quo  dictum  eft,  Exod.  iii.  4-  et  vocabat  MoJen  Deas  derubo. 

Scriprum  eft  enlm,  Deut.vi.2i.      Eduxit  .vos  Jehovah  ex 

pto.     Et    alibi,  Nam.    xx.  6.     Mif;t  ^ngelurn  fjtirn  et  e- 

.  vos   ex  ilLgypto.     Pr aeterea  fcriptum  eft,   If.  b: iii.  9.     Et 

A»gelo5   faciei  ejjs   falvos  fecit  ipfos.     Kimlrurn  ille  Angelus, 

eft  Dei  faciei,   de  quo  dittum  eft,  Exod.  xxxiii.    14.  Facie* 

praeibit,  et  emciam  ut   ^uiefcas.     De  t.uo  vates,    Mai.  iii.  u 

De   cao    dictum  eft. — Ncmcn  menm  in  eo  eft.     Rabbi  Mofes, 

i>ar.  Nachman.    In  Exod.  xxiii.  'vZi  ayy&*s  rev  Harps  6  '?7og 

triv,   aunj,    Kvpiog  xai  Gf#{  £y.      Epift.  An. 

i  Irenaeus  faith,  rl  hat  he  that  h2th  any  one  above  him,  can 
neither  be  (aid  to  be  God,  nor  a  great  Kin*. 
Vol.  II.  Y 


2  e  4  Chrift's  ftlprtme  Deity  prci^ 

Son  is  faid  to  be,  and  therefore  15  •*  God  over  a]]      0 

and   that   the  apoftle  exprefsly ■  declareth,  l 

u  caufe   he   could  fwear  by  no  greater,  j 

fi  himfelf:"   and  farther,  that  his  fm-  r* 

felf,   in    the   nature    of  the  thing,  plak  «f, 

that   he  had   no   greater  Being  to  fiveai  e 

iRirftj   with   irrefutable- evidence,  deduce  t;. 

fjon,   that  he   is  the  fupreme  Being  ;  the  1 

and  Moll  High  God  f  3  as  well  as  tic  Father. 

C  O  K  C  L  U  S  I  O  N« 
*"|"^  H  E  fum,  then,  of  what  has  been  faid,  an< 
JL  made  good  by  fen-plural  proof,  is,  "  That  our 
V  Lord  Jefus  Chriil  is  called  God/'  and  that  in  fuch 
a  manner,  as  by  that  name  no  other  caa  be  under- 
Rood,  but  the  Ci  one  only  true  and  fupreme  God," 
That  "  he  is  the  only  true  God  ;"  becaufe  the  st- 
rumites which  belong  only  to  God,  (and  which  are 
therefore  undoubtedly  infinite},  belong  to  him  alfo  ; 
and  the  works  peculiar  to  the  "  only  true  God,"  are 
-rifcribed  to  him  in  fenpture  as  the  u  efficient  caufe." 
TKa-t  "  he  is  one,  true,  eternal  God  with  the  Fa- 
"  ther,"  as  having 'the  fame  Godhead  or  divine  na- 
ture ;  as  "  be  is  £0  the  only-begotten  Son  of  the  Fa- 
«<  ther,  as  to  h"  °f  t^e  fame  fubilance  with  him,  of 
f<  <dory  equa^t,  of  men c fey  co-eternal  J  ;"  and  as  he  is 
with  the  Father  one  object  of  faith,  religious  wor- 
fhiD  and  adoration ;  "  that  he  is  independent  and 
.«<  felf-exiiient,   as  being  Alpha  and  Omega,"  before* 

*  Origea  in  Rom.  Lib.  7«  Cap.  0.  affirms,  cc  That  Chrift 
<<  is  God  over  all  j^  and  adds,  "  That  he  that  is  over  all, 
*«  has  no  one  above  him  " 

t  To  fay  that  Chriil  is  God,  but  not  the  Mo  ft  High  God; 
is  all  one  as  to  fay,  He  is  God,  but  hot  the  Moft  Holy  God,  or 
rot  the  true  God,  and  fo  tb brH*£  him  in  amOngft  the  number 
of  falfe  gods.     Vide  Dr  Owen  Deft   Trin.  Virub-P    42. 

t  BiQiop  Pearfoa  on  the  Cre-d  expreffeth  hbttfti£*s  abovfe, 
srt.  2.  pfjs  i44« 


ChrjjVs  fupreme  Deity  proved.  %<§ 

Tvhom  no  being  exiiled  ;  as  being  Jehovah, 'that  is, 
being  itfelf,  and  the  origin  of  all  things  ;  and  as  be- 
ing ^always  Son  of  the  Father,  who  was  always  I  ,.~ 
thcr  ;  and  therefore  could  have  no  beginning  cf  be- 
ing, and  therefore  is  a  heguiniughfs  Being.  That  he 
'is  a  necejfary  Being,  as  having  al]  things  that  the  Fa- 
ther bath,  all  the  efftntial  perUdtions  of  the  Deity, 
arid  therefore  necerlary  exigence  and  independence  ; 
as  being  abfoluuly  eternal,  and  therefore  neceflarijy 
exillent;  as  btr:g  the  Creator  of  the  univtrfe,  the 
fountain  of  all  being,  and  therefore  a  7iecsjfury  Being. 
And  that  (i  he  is  the  fupreme,  or  Molt  Kigh  Geoc 
John  iii.  31.  ;  as  having  no  being  above  trim,  be^ 
caufe  "  he  is  above  all  ;"  as  hav-ng  religious  worihip 
and  adoration  paid  him,  by  angels  and  men,  by  the 
church  militant  and  triumphant,  (as  fet  down  wita 
the  Father  in  f  his  throne],  which,  in  the  nature  of 
the  thing,  and  by  the  holy  fcriptures,  is  appropriate 
to  the  fupreme,  or  Moll  High  God  alone  ;  as  a  Be- 
ing fo  infinitely  great,  that  he  could  not  peihbly 
fovear  by  a  greater;  wherefore  he  is  the  greateft,  the 
fnpreme  Being,  God  over  all,  blefied  for  ever.   Aracn. 

From   all   which,   it   may,  in   a-  natural,  and  e?Sy 
manner,  be  deduced,  by  way  of  corqjlaiy. 

That  thefe  propoGtions,    ziz>    I.   That  cur  Lord 

Tefus   Chrid  is  not   neceffarily  exillent :   that  the  ne- 

iry   exiilence  of  our  Lord  fekis  Chriii  is  a  thine- 

o 

we  know  not :   that  the  term  nzceJJ'ary  exijlcnae  is  im* 
:iRcnt,   and  not  to  be  ufed  in  talking  of  the  Tri- 

•  f  Mr  Johnfon,  fcjrtn,  3.  on  (Thrift's  donilfl.  £•  36.  cites 
this  ebfe:v?tion  of  the  learned  Mede.  «'«  Here  are  two  thrones 
.**  mentioned,  my  throne,  fays  thrift, — glorified  faints  fit  ui  h 
tc  hirain  his  throne.  But  my  Father1*  (/.  <•.  GoU's;  throne*  is- 
u  the  power  of  Divine  Majefty." 

Y  2 


Z$6  EhrijPs  juprentt  Deity  frcveJ* 

r/lty  :   that  the   three  perfons  cf  the  Trinity  ate 
to   be   faid  to  be  numerically  one  ifffubftance  or  ef- 
fcrtCC  :   that   the    terms    > 

Deuiy   and  the  title  of  the  only  true  God,  may  be  ta- 
ken id  a  i"  include*  the  perfom 
the  Father,  and  fo  net  belonging  to  the  Son  :  fotiiwL 
relevant   and  .pre-ei  agaiffft  ?rlr  Slmpfon  b^ 
Eembnes   of  this  church  ;  are  grofshr  erroneous,  con- 
trary  to    the    hcly    fcH^ffrreij  and  our 
Faith,  and  Catv\ hifms  \  and,  as  fuch,  ought  to  be  ex- 
prefsry   and   y  y   condemned.      And  that,  in 

dency,   r  hec'f  and  necefFary  generation 

[d'Jr  Jefus  Chrffr,    the  eternal 

.Son  £  _d.     And  that 

and  the  I  . ',  do  ail  equally  he- 

'd of  the  Son  a -.id  Holy 


11.  T  ::.:  th<   D 

Dei- 
ty :   t 

bis  Deity,  v.h" 
Ids    1 

pf  him  as  ,  and,  to  d 

inferences  with  t  re- 

lates to  his  Mediatorial  office;   is  very  fallacious,  and 
inilead  of  helping  to  clear  matters,    tends  to  not: 
but  confuiion.      And   that  the  Deity  afcribed  -to  the 
Son,  in  fcripture,  carries,  in  it  an  equal  e  Fa- 

ll ;er  in  nature,  attribute  without  a- 

ny  inferiority  to  him  in  either. 


ChnJYs  fuprer.::  Dehy  prsved.  Z$y 

HI.  That  we  ought  to  honour  the  Son,  even  as 
we  honour  the  Father  -9  and  reckon  we  detract  from 
Woth,  when  we  lefTen  either.  And  that  we  are  not 
to  think  lefs  honour  due  to  the  bleiTed  Spirit*  than 
either  to  the  Father  or  the  Son,  fmce  we  were  as 
truly  and  as  folemnly  devoted  to  him  in  our  baptifm 
as  to  either  of  them.  It  was  a  needful  caution  that 
was  given  by  Hilary  |,  one  of  the  earliefl  Chriftian 
writers  upon  the  fubje£l  of  the  Trinity  we  have  now 
remaining  ;  who,  when  he  was  dealing  with  the  A- 
rians,  tetts  u?,  "  That  we  mud  take  heed,  left,  un- 
"  der  pretence  of  honouring  the  Father,  we  leiTeR- 
"  the  glory  of  the  Son." 

IV.  That  we  ought  earneflly  to  contend  for  the 
docliine  of  ChritVs  true,  proper,  and  fupreme  Deity, 
as  the  moil  fundamental  point  of  all  Chriftianity. 
Let  any  here  run  into  miftakes,  and  th-e  whole  fcheme 
of  our  religion  is  prefently  aflecled.  Let  Father  and. 
Son  be  equal,  and  there  is  room  for  a  compact..  The 
afibming  human  flcft  will  then  be  an  act  of  the  moll 
furprifing  condefcennon  ;  and  redeeming  love  will  be 
found  to  have  an  ineffable  aptnefs  to  excite  a  love  in 
fome  meafure  fuitable  in  return.  There  will  be  one 
capable  of  giving,  and  another  of  receiving  fatisrac- 
tion  :  I  mean,  fuch  a  fatisfacLion,  as  is  as  eftimable, 
in  the  nature  of  obedience,  as  the  injury  which  the 
great  God  received  was  in  the  nature  of  contempt. 
But  if  men  once  call  CbriiVs  proper  Deity  into  que- 
fticn,  they  prefently  run  into  miftaken  notions  about 
his  incarnation,  and  about  the  whole  work  of  re- 
demption, and  quite  overturn  the  doctrine  of  fatisfac- 
tion,  together  with  what  depends  upon  it.  And  if* 
they  have  low  thoughts  of  the  perfon  .ofChriil,  jtis. 

t  Hilar.  Lib.  i.  de  Trinit.  p.  35^ 

Y.3 


2 5 S  Chiles JUpretne  Deity prcved. 

.not  to  he  wondered  if  they  make  light  of  his  grace, - 
It  is  not  at  all  to  be  expe&ed,  that  men  mould  hare 
better  thoughts  of  the  Holy  Spirit  than  of  the  Son 
m  God:  therefore  we  need  not  wonder,  that  they 
who  itumbfe  at  the  Son's  Deity,  are  again  ft  the  Dei- 
ty of  the  Holy- Ghaft  too,  and  quite  to  feek  about 
his  operation?,  and  particularly  that  fan6r.ifyir.g_ 
work  of  his,  that  is  in  the  facred  fcriptures  repre- 
fented   as  fo  abfolutely  necefTary  to  falvation. 

V.   That  we   may,   with    the    greateft    fecurity, 
truft  and  confide  in   him  by  faith,   active  great  God 
atul   our   Saviour,    expecting    eternal    life   from    hfs 
hands:   for  the  incarnation  of  the  Son  of  God*  the 
obedience  he  performed,  and  the  fat  is  faction  he  made 
in  a   public  capacity,  have   tended  to,    and  iiTued  :n 
an  entire  vindication  of  the  glory  of  all  the  divine 
attributes*      What    mere    could   juflice   require,    or 
mfrcif  bellow,  than  the  only-begotten  Son  of  God  ? 
fat  greater  lotfe  could  God  mow  to  finners,   than 
by  providing  ?    what  greater  hatred  to  'fin,    than  by 
demanding  a  facrifice  of  fuch  infinite  value?     How 
'  ^loricufly  does  the  djvine  wifdom  appear,   in  bring* 
r-nsr  about  the  moil  noble  end,   the  glory  of  God.  ard 
^he  falvation  of  men,    by  the  moil  opposite  rfeart^ 
k\  human  appearance,   the  humiliation  of  the  Son  of 
God"?  "What  an  unfathomable  depth  of  wifdom  did\!t 
*  require,   to  find  out  an   expedient  to  punim  £n,    aAd 
at  the  fame  time  pardomthe  firmer;'  and  fo  reconcile 
infinite'  mercy  with  'inflexible  juftice  ?  Our  thoughts 
are  quite  fwailowed  up  in  this  unfathomable  ir.ynei-y. 
For,' that  Wretched  man    jfh'culd  fin   ?  gain  ft  his  Mar- 
ker, and  die'Creator  of  all  things,  take  upon  him  die 
finner's  puniminent  •    that    God  the   Father' ..fliow!d 
give  his  «o  eternal  and  confubftant'al  Son  for  the  re- 
*  fiem pfion  of.  bis  apoikte  creatures  h  that  GocJ  the 


1 1  So uld  freely  o  (Fe  r  h  I  mfe I-f  a  r  a n  fom *  a  ri J  vo  1  u ifc- 
lardy  undergo  the  full  ltroke  of  divine  vengeance  tins 
to  an -elect  wo:  Id:  that  the  great  and  mighty  God 
Should  bow  the  heavens  and  come  dawn,  and  \ti\ 
himfelf  in  a  tabernacle  cf  fieih  :  that  the  Ancient  o£ 
days  fhonld  become  an  Infant  of  days,  mould  be  fuh- 
jeel:  to  all  the  miferies  and  infirmities  of  human  life, 
and  at  lad- to  fuffer  a- moil  painful  and  accurfed  death. 
What  a  miracle  of  love  and  condefcenfion  is  here -J 
Did  we  not  believe  the  proper  Deity  of  the  Son*, 
this- would  make  the  whole  fuch  a  dark  myftery,  as- 
would  ferve  only  to  eclipfe  the  glory  of  the  divine 
perfections,  and  leffen  our  gratitude  to  our  God  and 
Saviour.  But  when  we  confide  r  Chrift,  as  perfecj. 
God,  and  perfect  man,  fubftantially.  united  in  one 
perfon  ;  this  fills  us  with  awful  and  worthy  appre- 
*,  henfions  of  God,  in  tin's,  the  chiefeil  of  all  his  works,., 
this  adorable  difpenfation.  This  doth  fhew  fuch  air 
excellency  and  dignity  in  the  perfon  of  the  Mediator*. 
.  as  will  affure  us  o£  an  infinite  efficacy  in  his  actions, 
and  value  in  his  fufferings.  Seeing  by  every  fin  we 
have  offended  God,  who  is  of  infinite  eminency,  ac- 
cording unto  which  the  injury  is  aggravated;  how 
{hail  we  ever  be  fecure  of  cur  reconciliation,  unto 
.God,  except  the  perfon,  who  hath  undertaken  to 
make  the  reparation,,  be  of  the  fame  infinite  dignity  ; 
fo  as  the  honour,  rendered  by  his  obedience,  may 
prove  proportionable  to  the  offence,  and  that  diihonourv 
which  arofe  from  our  difobedience  ?  This  fcruple  is 
no  otherwife  to  be  fatisfied,  than  by  a  belief  in  fuch 
a  Mediator,  as  is  the  only- begotten*  Son- of  God»  o£ 
the  fame  fubflance  with-the  Father,  and  consequent- 
ly ©f  the  fame  power  ard  dignity.j  with  the  Go4> 
.  -whcin  j  by  our  fins,  we  have  offended. 

Let  it  therefore  be  cur  earneft  re<£tK:ft,  .\sJicja  w£ 


%  do  ChrijTs  fupreme  Deity  proved. 

are  looking  upward  with  the  greateft  ferlcj;'ner?? 
that  wc  may,  by  faith,  be  implanted  into  Chrift  JefW* 
vrho  is  the  Author,  Purchafer,  and  Donor  of  eternal 
life  ;  and  who  therefore,  and  upon  that  account,  ne- 
ceiTarily  mull  be  the  true,  God.  And  let  it  be  our 
daily  ftudy,  by  new  fnpplies  of  his  grace,  "  to  lire. 
"  to  him  who  died  for  us,  that  we  which  live,  Ihould 
"  not  heucefo rth  live  unto  curfelVes,  but  unto  hint, 
u  who  died  for  us,  and  rofe  again." 

Now,  to  God  the  Father,    Son,  and  Holy  Ghoft, 
three  perfons,  and  one  God, be  aferibed,  In  all  church- 
es of  the  faints,  all  honour  and  glory,   adoration  and: 
tfcankfgiving,  now  and  for  evermore*     Amen* 


An    ENQUIRY  into   the  Pri. 
ciple,    Rule,    and    End 
MORAL  ACTIONS. 

\V  HERE   IN 

The  Scheme  oi  ftljijh  Lev*,  hid  down  by- 
Mr  Arcfiibald  Campbell,  FroieiTur 
of  Ecciefiaitical  Hiitory  in  St  Andrews, 
in  his  Eniiiry  into  the  Original  of  Llo-'ai 
Vi  tue\  is  examined,  and  the  received 
Doctrine  is  vindickd. 

%j?is^ktw:jy  a/Jo,  that  in  thzLzjl \$ays~p&iU 

czmt*      For  menjhall  be  lovers  of  their  cj-fehes. — 
t  JieaJj'y  high-minded^   lovers  of  ph  a  fares   :\ore   than 

lovers  of  Gcd,    2  Tim.  iiJ.  I.  2.  .1. 


i 


INTRODUCTION. 
1  HE  preient  roociim  turn.bf  s  c':?  as  if 

we  began. to  think   that  we  need  of  a 

Mediator,  but  that  ail  cur  concerns  were  to  be  rna- 
Winged  with  God,  as  an  abfoiute  Gcd.  The  religion 
makes  up  the  darling  topics  of  our  age  ; 
and  the  religion  of  Jefus  is  valued  My  for  the  fake  of 
that,  and  only  fo  iv.v  as  it  carries  on  the  light  c:  na- 
ture, and  is  a  bare  Improvement  of  that   liglit. 

is  peculiar  to  the  Chriilian  religion,  and  every 

g  concerning  Chriil,  that   has   not   its   apparent 

foundation  in  -natural  light,   or  that  goes  beyond  its 

principles,   is  waved,    and  banifned,    and  defpifed  by 

tx>  many  :   and  even  moral  duties  tjiemfelires,   which 

.  •■  feoxiai  to  the  very  being  of  ChrUtianity,  arc  h~- 


%6z  Enquiry  into  the  principle,  rule, 

rangued  upon,  without  any  reference  to  Chrift  ;  are 
placed  in  hi*  room,  and  urged  upon  principles,  and 
with  views,  ineffectual  to  fecurc  their  practice;  and 
more  fuited  to  the  fentiments  and  temper  of  a  Hea- 
then, than  of  rhofe  who  take  the  whole  of  their  reli- 
gion from  Chriit. 

And  the  fnffifiency  cf  the  light  of  nature  is  warm- 
ly contended  for,  by  fuch  as  do  not  profefs  to  reject 
revelation  ;  and  moll  of  the  doctrines  of  fenpture 
have  been  given  up  by  iome,  who  yet  declare  that  the 
Bio?e  is  ;'  .  r.:.     It  is   therefore  ne cellar y  to 

{land  up  for  ibe  honpur  of  the  great  God,  againft 
thefe  who  fet  their  imperfeft  reafon,  nnd  proud  ccn- 
ceits,   ab«ve  infinite  wiidom. 

The  reader  msy  judge  for  hitnfclf,  how  far  Mr 
Campbell  has  adopted  thefe  modifh  principles:  and 
that  :  of  the  fcheme  of  princ: 

which  he  has  propagated  with  (o  much  zeal  and  in- 
duilry,  I  fliall  transcribe  the  proportions  he  endea- 
vours to  c  qp  his  writings  lately  published,  inr 
the  terms  in  which  he  hag  thought  fit  to  exprefs  him- 
felf:  and  ffial!  alee  notice  cf  fuch 
proportions  as  exjpfefa  his  fcntiments,  concerning 
what  he  :a^s  natur^  religion. 

In  his  difeiurjei  proving  that  the  apqftles  were  no 
enthufiails,  and  in  his  preface  thereto  prefixed,  he 
lays  down  the  following  principles :  viz.  That  "  the 
<s  laws  of  nature  (7.  *.  natural  religion)  are,  in  the 
u  felves,  a  certain  andfufncient  rule  to  direct  rational* 
u  minds  to  happinefs  *  ;"  and  that  **  fupernaturaf! 
**  light  i 3  however  ncccytiry  or  f.t  to  give  them  fuffi- 
*  cient  i:i,  □  of  the  hw  of  fc*t:*re,   in  its  I 

*  Preface,  p,  6. 


ar.d  end  of  ZLral  Aftlo:is.  26  j 

<>  tompafs  and  latitude,  and  of  all  things  that  are  ne^ 
n  cefury  to  work  upon  their  pafhons,  in  order  to  en- 
f-  gage  them  to  ob'ferve  it  carefully  *."  That  "  our 
"  obferving  of  the  law  of  nature,  is  the  great  meaa 
"  or  inftrument  of  our  real  and  iailiog  felicity  f  J' 
And  that  «*  men  may  very  well,  in  a  natural  courfe 
n  and  fcries  of  things,  attain  fuch  manifestations  of 
(i  the  nature  and  excellencies  of  God,  as  are  ne- 
c*  ceffary  to  engage  them  to  love  and  admire  him, 
f<  without   any  more   immediate   interpofing   of  the 

*  Divir.ity,  than  there  is  when  a  man  opens  his  eves, 
14  and    beholds'  the  fun   at   nocm-day,   and   feels  an 

*  agreeable  warmth  fpreading  itld£  through  his 
*<  whole  body  4.?> 

He  proceeds,  in  another  jj  difcourfe^  to  give  us  a 
ittore  full  account  of  his  opinion  ;  in  which  he  tells 
us,  in  the  e,  '.hat  he  agrees  with  the  authof 

lh    C  as  the    creation^  in   thinking, 

iat  natural  rengion  itands  on  thefe  natural  prin- 
<:  ciples,  as  its  peculiar  foundations  :  namely,  that  God 
c-  '?,  and  governs  the  world  by  his  providence?  that 
<{  the  foul  is  immortal  ;  and  that  a"!l  men,  of  whatfa- 
**  ever  condition,  mall  be  rewarded  or  punifhed  in 
<>  the  next  life  after  this  jj.w  He  adds,  in  the  fame 
£hce,  that  "  the  law,  o?  religion  of  nature,  confifts 
V  in  thefe  duties,  which,  becaufe  they  are  founded 
U  on,  and  derived  from  nature,  we  are  obliged  to.  pay 
M  to  God  aiidlmen  :  and  ail  which  duties,  he  fays,  wc 
"are  to  perform  to  this  end,  that  we  may  recommend 
"  ourfeives   to    God  ;    and   that,    having   fpent    our 

,iote  lives  in  a  -careful  obfervarice  of  them,  we 

*  Prefscc,  p.  7«.  t  Ibid.  p.  6.  .        }  Difcoiirfe, 

p*  I.  2,     .i    .     g  QratK>  £e  valutas  kiaiftis  naturae.      _  .  §  }M< 


264  Enquiry  into  lie  principle,  rule. 

6<  may  attain  everhfting  life  with  God  in  heaven,*' 
Andji  in  the  following  page,  he  gives  it  as  his  opinion,. 
r.hat  "  all  the  welfare  and  happinefs  of  rational  minds 
"  is  comprehended  in  the  duties  of  natural  religion.? 

And  that  he  may  fhew,  that  hawever  natural  re- 
ligion is  a  fufficient  rule  to  direct  mankind  to  happi- 
nefs, yet  revelation  is  fit  or  ticccjfdry  to  gve  them  faf-. 
tiqient  information  of  the  law  of  nature,  in  its  full 
compafs  and  latitude.  He  attempts  to  prove,  in  this 
difcourfe,  "  that  men,  by  the  mere  light. cf^  nature, 
*■  without  revelation  or  tradition,  are  not  able  to  ar- 
"  rive  at  the  knowledge  of  the  being  and  exigence 
11  of  God,  and  of  the  immortality  of  the  foul  *." 

Since  thefe   diicourfes   were   fet  abroad   into  the 
world,   he  has  publifhed  a  new  edition  of  his  Enquiry 
the  original  of  moral  virtue. 

In  this  treatife,  he  takes  in  all  thefe  natural  prin- 
ciples, upon  which  heafTerts,  in  his  former  difcourfe* 
that  natural  religion  {lands  as  its  peculiar  foundations  ; 
namely,  that  God  is,  and  governs  the  world  by  his 
providence  :  that  the  foul  is  immortal  ;  and  that  all 
men,  of  whatfover  condition,  fliali  be  rewarded  or  pu- 
nifhed  in  the  next  life  after  this  f.  And  from  his 
fuppofed  leading  principle  of felf-lovc%  he  derives  all 
acts  of  piety  towards  God,  and  of  juftice  and  charity 
towards  men  £.  So  that  we  have  here  a  complete 
fyftem  of  natural  religion,  which  Mr  Campbell  has1 
compofed,  by  the  afllilance  of  revelation  or  tradition  ; 
and  which  he  has  declared,  both  in  this,  and  in  hia 
other  performances,  to  be  fufficient  to  entail  upon  us, 

*  Oratio  lie  varntate  Iuminis  naturae,  p-  26.  27  32. 

f  Enquiry   into   the  original  of  moral  virtue,     p.  63.  79. 

}  Ibid.  p.  ill.   124. 


(tnd  end  of  Moral  JFtiorS.  2&$ 

if  duly  obferved,  both  real  and  lading  felicity,  in  re- 
commending ouufelves  to  the  favour  of  God,  and  at- 
taining cverlafling  life  with  him  in  heaven* 

I  Have  formerly  made  fame  reflections  on  his  firft 
two  difcourfes  ;  and  feeing  he  has,  in  a  Chriftian  fo- 
ciety,   and  though  clothed  with  a  facred  character, 
taken  it  upon  him  to  recommend  to  the  world  a  vi- 
sionary fcheme  of  his  own,   as  fufneient,  if  pra&ifed, 
to  entitle  mankind  to  future  and  lading  felicity  ;  it  is 
TieeeiTary  to  examine  his  fentiments  by  the  fcriptures  of 
truth,  the  only  teft  and  infallible   flandard  of  faith 
and  manners.     It  were  an  unnecefTary  labour  to  trace 
liim  in  all  the  periods  of  fuch   a  verbofe   difcourfe  ; 
which,  however,  might  be  fo  managed,  as  to  expofe 
every  particular  branch  of  his  hypothecs   to  the  juft 
refentment  of  every  fober  mind,  were  it  worth  either 
the  reader's  while,  or  mine,   to  employ  ourfelves  in 
'{    fuch  a  manner.     I   mall   therefore  confine  myfelf  to 
thefe  few  things,  as  the  fubjecl  of  the  following  fee- 
:    tiohs.    tiro,  To  fhew  that  felf-love  is  not,  nor  ought 
to  be,  the  leading  principle  of  moral  virtue,    zdo,  That 
felf-intereft,  or  pleafure,   is   not  the  only  flandard  by 
which  we  can,  and  fhould  judge  of  the  virtue  of  our 
own,  and  others  actions.     And  actions  are  not  to  be 
called  virtuous,  on  account  of  their  correfpondency  to 
felf-iRtereft.    And,  itio,  That  felf  love,  as  it  exerts  it- 
felf  in  the  defire  of  univerfal  unlimited  efteem,    ought 
not  to  be  the  great  commanding  motive   to  virtuous 
actions  :  nor  is   the  obtaining  the  good-liking  and 
efteem  of  thofe  beings,  among  whom  we  are  mi^ed, 
to  be  our  main  end  in  purfuing  them.     And  this  will 
f>e  fufficient  to  anfwer  my  defign ,  which  is  to  vindicate 
the  truths  of  God,  againft  the  principles  laid  dowa 
ra  his  fcheme  of  felfilh  love. 
V<#L.   II.  Z 


266         Enquiry  into  the  principle,  rule, 

SECTION    I. 

Wherein  it  is  made  appear •,   that  f elf -love  is  not,   n*r 
ought  to  be,  the  leading  principle  of  Moral  Virtue. 

OU  R  Author  tells  us,  "  That  it  is  very  cer- 
"  tain,  that  all  men  have  implanted  in  their 
u  nature  a  principle  of  felf-love  or  prefervation, 
"  that  irrefiflibly  operates  upon  us  in  all  inftance* 
u  whatfoever ;  and  is  the  great  caufe,  or  the  firft 
"  fpring  of  all  our  fevsral  motions  and  actions,  which- 
"  way  foever  they  may  happen  to  be  dire&ed  *  t'* 
that  "  felf-love  lies  always  at  the  bottom  of  every 
<c  rational  mind,  and  is  univerfally  the  firft  fpring 
fl  that  awakes  her  powers,  and  begins  her  motions, 
u  and  carries  her  on  to  action  f."  He  adds,  "  When 
tc  you  apprehend  the  Deity  under  thefe  ideas,  that 
u  promife  you  fo  much  advantage,  fo  as  to  refufe  to 
"  worfhip  him,  unlefs  he  prefents  himfelf  thus  favour- 
(C  ably  inclined  to  your  intereft,  and  ftudious  of  your 
"  happinefs ;  pray,  what  is  the  generous  principle 
"  that  determines  you  ?  I  fee  nothing  here  that  has 
"  the  leafl  femblance  of  your  being  difinterefted* 
"  Give  me  leave  to  fay,  this  is  a  fufficient  demon- 
c<  flration  to  me  ;  and,  I  fuppofe,  to  every  body  elfe  ; 
"  that,  even  in  matters  of  devotion,  you  are  abfolute- 
*  ly  governed  by  felf-  intereft  J."  And  elfe  where  f[, 
le  inferts  on  the  margin  a  citation  from  Arrian,  in 
which  he  brings  him  in,  faying,  That  when  the  gods 
appear  to  crofs  us ,  and 'mar  our  felf inter -eft,  <we  threw 
down  their  image-houfes,  and  burn  their  temples  :  and 
he  exprefsly  fays,  in  that  place,  u  that  he  owns  every 
«  thing  in  that  citation*  as  bis  principles."     Having 

•  Enquiry  into  the  original  of  Moral  Virtue,  p.  4*        t  Ibid, 
p.  loi.  \  Ibid.  p.  460.  I  Ibid*  p.  AS:    455  • 


and  end  of  Moral  Actions.  267 

thus  reprefented  our  Author's  fentiments,  in  tins  par- 
ticular, in  his  own  words,  which  he  attempts  to  efta- 
bli/h,  in  his  prolix  and  vevbofe  performance,  I  fhall 
next  proceed  to  fix  the  true  ftate  of  the  queftion. 

As  to  which  it  may  be  noticed,  that  the  queflion 
is  not,  Whether  felf-intcreil  be  a  motive  of  our  obe- 
dience to  God ;  or  of  triors!  virtue,  as  he  calls  it  ? 
This  is  owned  on  all  hands.  God  has  implanted  in 
us  a  principle  of  felf-prefervation  ;  and  we  may  lau- 
dably have  a  refpect  to  the  recompence  of  the  reward. 
But  the  queiiion  is,  Whether  feif-love  be  the  firil 
fpring,  and  leading  principle  of  virtuous  actions .? 
and,  Whether  felf-intereil  be  the  higheft  motive  of  our 
obedience  to  God  ?  Mr  Campbell  holds  the  affirma- 
tive, and  I  the  negative,  in  the  prefent  queflion. 

And  here  I  mu$  likewife  obferve,  That  though 
Mr  Campbell  begs  his  reader  not  to  regard  him, 
as  either  jew  or  Chriflian,  but  as  fome  Heathen 
philofopher ;  yet  we  muft  in  charity  think,  that  the 
principles  maintained  in  this  book  are  truly  his  fenti- 
ments ;  and,  in  his  opinion,  agreeable  to  aji  the  prin- 
ciples of  religion,  whether  natural  or  revealed  ;  vinlefs 
we  are  to  fuppofe  him  to  believe,  and  to  propsgate, 
with  a  great  deal  ofinduftry,  "  a  fcheme  of  principles  - 
M  direftly  oppoiite  to  his  Chriflian  creed. :> 

And  it  is  evident,  from  his  Preface,  that  he  re- 
commends Moral  Philofophy  as  that  which  ought  to 
be  the  main  itudy  of  a  Chriilian  divine,  next  to  the 
holy  fcriptures ;  and  pretends,  that  it  is  the  great, 
and  chief  bufinefs  of  miniiters,  to  preach  f  it  to  their 

t  Preface  to  his  enquiry,  p.  22.  13. 

Z  z 


i6 8         Enquiry  inU  the  principle y  ruh> 

jpeoph-.  And  feeing  he  has  compofed  a  fyfiexn  - 
this  kind,  and.  exprefles  a  fond  concern  for  its  being 
.•valued  at  an  high  rate  by  all  wno  fhall  perufe  it  ;  we 
jnuft  conclude,  that  it  is  very  proper  for  the  ftudentSj. 
ia  his  opinion,  to  form  themfelves  upon  this  perform- 
ance ;  and  to  make  it  their  main  work,  when  they 
(hall  happen  to  be  iuvefted  with  a  facred  character, 
to  preach  this  fyitem  of  morality  to  thofe  under  their 
charge  and  infpedlion.  All  which,  with  what  I  have 
©bferved  in  the  introduction,  gives  fufftcient  ground 
to  call  it  immediately  to  the  bar  of  the  facred  ora- 
cles ;  and,  according  as  it  is  found  to  agree  to  that 
infallible  itandard,  let  a  judgment  be  formed  a- 
Ifeeut  it. 

I  Begin,  with  endeavouring  to  ihow,  in  this  fee* 
lion,  l.  That  a  pretence  to  make  ftlf-lovc,  intereit, 
snd  pleafure,  the  £rll  fpring  and  principle  of  MoraL 
tue,  is  condemned  by  the  holy  fcriptures,  which 
ret  ojr  obedience  to  God  upon  a  quite  other 
foundation.  2.  That  this  notion  &f  the  rlril  rife  of 
Moral  Virtne  13  contrary  to  the  plainei  lea  of 

reafon.     And,  3.    That  it  has  no  mar:  .  nte- 

nance  from  the  writings  of  the  more  -  and 

thinking  part  of  the  Heathen  philofophers,  who 
have  expreffed  quite  other  fentiments  upon  this  fub- 
jec?t. 

I.  If  we  confult  the  facred  records  upon  this  que- 
stion, we  are  allured  from  them,  that  the  Holy  Spirit 
doth  renew  our  natures  by  regenerating  grace  ;  and 
that  this  new  nature  is  the  principle  of  all  holy  and 
fpiritual  actions :  which  might  be  illuitrated  and 
confirmed  at  great  length,  from  John  iii.  6.  2  Cor« 
x.  17.  2  Pet>  L  4.  Jer.  xxjv,.  J\  and  xxx£  3^ 


an  J  end  of  Mo  fa  I  A3k  n  f*  260 

And  what  true  virtue  can  we  reafonably  expett  to 
find  among  mankind,  in  their  prefent  circumftance* 
of  fin  and  guilt  ?  If  we  pay  a  due  regard  to  divide 
revelation,  we  muit  believe  that  the  apoftle  Paul 
gives  a  juil  character  of  them  ;  when  he  tells  us,  that 
they  cannot  pkafe  God  ;  that  they  are  alienated  from 
the  Author  of  their  being,  through  their  blindnefs 
of  mind,  and  enmity  of  heart ;  and  arc  indifpofed 
for  living*to  his  glory,  as  their  end,  and  for  moving  vi 
the  enjoyment  of  him,  as  the  centre  of  their  happinefs. 
From  which  it  is  very  mnnifeft,  that  whatever  extern 
nal  conformity  the  actions  of  men,  in  an  unregenerate 
flate,  may  carry  to  the  letter  of  the  law  ;  and  how* 
eve*  ufeful  they  may  be  different  ways  to  the  perfons 
thcmYelves,  and  promote  the  good?of  fociety  ;  yet 
they  can  neither  be  acceptable  to  God,  nor  recom- 
mend men  to  his  favour ;  as  Mr  Campbell  has  confi- 
dently alledged  upon  this  argument.  See  Rom.  viiu 
7.  8.  Eph.  iv.  18.  Prov.  xxi.  17* 

And  God  himfelf  has  declared  ft  to  be  his  method 
of  proceeding  with  us  in  the  new  covenant,  that  he 
giveth  us  new  hearts,  and  writeth  his  laws  in  them  t 
and  that  the  effect  of  this  internal  change  fliafl  be, 
our  walking  in  his  ftatutcs,  and  our  keeping  his 
judgments,  and  doing  them,  Ezek.  xxxvi.  26.  ;  that 
is,  We  mail  reform  our  lives,  and  yield  all  holy  obe^ 
die  nee  unto  God. 

And  we  know,  from  the  facred  oracles,  that  A- 
dam,  the  firft  man,  was  created  in  the  image  of  God"* 
before  he  had  done  any  good  action,  or  was  capable 
©f  performing  it.  And  we  are  likewife  allured,  from 
the  fcripture,  that  mankind,  in  their  prefent  lapfed 
ftate,  are  deiHtute  of  the  image  of  God,  which  e$fr- 
t£Led  in  the  rectitude  of  the  whole  foul/  and  inti/- 


2 .7  o         Inquiry  into  the  principle,  mk7 

powers  and  abilities  that  were  nectary  to  enable- 
them  for  that  obedience  God  required  of  therm 
From  which  it  is  certain,  according  to  the  faying  of 
our  Lord  and  Saviour^  "  A  corrupt  tree  cannot  bring 
«  forth  good  fruit."  That  before  men,  in  their  pre>- 
fent  ilatc  of  nnandguilt,  can  perform  actions  accept- 
able to  GocJ»  a  new  principle  of  fpiritusl  life  muft  be 
infufed' into  their  fouls  by  the  divine  Spirit ;  which* 
in  the  nature  of  the  thing,  muft  be  a  principle  and 
fpring  of  aclion-of  a  very  different  nature  from  tha 
corrupt  felf-love  of  mankind  in  their  prefent  fiti> 
ation.. 

Though- it- can  be  demonftrated,  that  felf-love 
neither  was,  nor.  could  have  been  the  leading  principle 
ef  Moral  Virtue,  according  to  the  original  frame  of* 
kuman  nature  ;  yet  it  were  idle  to  digrefs  to  a  que- 
fiion  that  cannot  be  in  the  field,  as  matters  now 
fiand,  J  hope  Mr  Campbell's  fy  ft  em  of  Moral  Phi? 
lofophy  is  compofed  for  the  benefit  of  mankind  in- 
ti»eir  prefent  circumftances ;  and,  as  fneh,  recommend- 
tied  by  him  to  the  ftudents :  otherwife  his  labour, 
h  i  I  been  beftowed  upon  it  to  no  valuable  end  what* 
foever,  and  the  performance  itfelf  had  been  a  mere 
air.ufementj  and  nothing  elfe.  No  ;  this  is  by  no< 
Means* the  cafe.  Gur  author  has  faid  it  in  the  plain* 
eft  terms  f,  "-That}  by  performing  the  duties  of 
11  natural  religion-,  we  are  recommended'  to  the  fa* 
*c  vour  of  Cod  ;  that,  having  foe nt  our  lives  in  the 
H  obfer?a«ee  of  them,  we  may  attain  everlafting  life* 
u  with  him  in  heaven  :"  and  that,  "  all  the  welfare* 
"  and  fhappinefsof  rational  minds  is  comprehended? 
M  in  the  duties  of  natural  religion. "  And  thefe  opi-- 
nions  he  delivers  in  hiVdifcourfe.  defigned  for  the  re 

f:  Qta&Qt24rti  J>.  4»  S« 


md  end  of  Moral  A&cnu  %7% 

nation  of  the  Deiiis,  *  who  contend  for  the  funiLienc-/ 
•f  natural  religion,  in  the  prelcnt  fuuatioa  of  inan~ 
kind. 

I  am  not  to  convafs  Mr  Campbell's  fentiments  as 
to  this  article  of  the  Chriftian  creed,  whether  he  be- 
Keves  mankind  to  be  in  a  ftate  of  guilt  and  univerfal 
corruption  or  not:  it  no- way  afreets  my  argument*. 
I  have  elfewhere  proved  it  from  the  holy  fcrip~ 
tures  f ,  that  they  are  in  a  ftate  of  entire  depravation  ; 
and  this,  as  has  been  there  obferved,  has  been  ac  . 
knowledged  by  the  wife  ft  among  the  Heathen,  and 
by  the  Deiils  themfelves.  It  being,  therefore  certain, 
that  the  felf-love  of  mankind,  in  their  prefent  circum? 
fiances,  is  corrupted  and  depraved  ;  it  can  with  no 
fiew  of  reafon  be  pretended,  that  a  vitious,  inordi- 
nate paflion,  can  poffibly  be  the  fir  ft.  fp  ring  and  prin^ 
ciple  of  all  virtuous  actions*. 

If  Mr  Campbell  pretend,  that  it  is  not  a  vitiout 
felf-love,  but  felf-love  duly  qualified,  as  having  a 
chief  regard  to  God,  as  the  Head  of  the  human  fo^ 
ciety,  that  is,  the  principle  of  moral  virtue  ;  then  he 
uaui!  acknowledge,  that  Oiir  love  is  either  virtuous- or 
vitious,  according  as  God  is  preferred  to  the  creature* 
and  every  thing  befides  himfelf ;  which  is  the  fame*, 
as  to  fay,  that  fupreme  love  to  God  is  the  firft  prin 
ciple  of  Moral  Virtue  ;  which  is  an  opinion  I  do  not 
©ppofe.  Or  his  meaning  muft  be  :  That  it  is  upon  the 
account  of  our  own  felf-intereft,  and  not  for  the  Ai* 
•vine  excellency  and  authority,  that  a  chief  regard  ia 
.to  be  had  to  the  Head  of  the  human  fociety  :  and, 
if  this  is  the  cafe,  then,  according  to  him,  the  morali- 
ty of  the  love  proceeds  from  an  higher  regard  to 
felf-intereft,   than   to  God  himfelf ;  and  the   infinite. 

f;  A-ictkw  acdcxamicaicnof  Mr  Campbell'.  priceipl€S^<^^ 


272  Enquiry  into  the  pnndplc,  rule, 

God  mar  be  made  a  Subordinate  mean  to  L\i  and 
felf-intereft :  which  is  the  opinion  I  contend  againftr 
and  maintain,  that  Self-love,  confidered  in  this  view, 
is  a  moll  virions  and  inordinate  paHlon,  and  cannot 
'peffibly  be  the  principle  of  any  virtuous  action  what- 
soever. 

But,  to  proceed :  The  morality  which  Mr  Camj 
feel!  would  have  the  ftudents  of  divinity  inftru&ed  in, 
that,  in  imitation  of  him,  they  may  preach  it  in  Chri- 
fh'an  congregations,  being  Moral  Philofophy  ;  it  muff 
be  fuch  a  kind  of  moral  virtue,  as  bears  no  relation 
to  Chrifl,  and  the  grace  and  operations  of  the  divine 
Spirit  :  for  all  are  agreed,  that  philofophy,  or  the 
bare  light  of  nature,  doth  not  prefent  moral  virtue  in 
this  view :  and,  if  he  had  taken  up  Moral  Virtue  in 
this  light,  it  cannot  reasonably  be  accounted  for,  that 
in  fo  large  a  treatife,  he  mould  not  fo  much  as  have 
©nee  attempted  to  (hew  the  defects  of  philosophical: 
morality,  and  its  difference  from  gofpel- obedience^ 
that  the  ftudents,  as  well  as  others,  might  not  be  led 
into  pernicious  miilakes. 

But  Chriflian  morality,  in  my  opinion,  has  only 
the  'uft  claim  to  be  preached  in  Chriflian  congrega- 
tions. It  proceeds  from  a  regenerating  work  of  the 
divine  Spirit,  which  is  altogether  unknown  in  philo- 
sophical morality  ^  and  it  is  likewife  the  fruit  of 
ChrirVs  purchafe  and  merit.  Hence  cur  Lord  fays, 
«  For  their  fakes  I  fan&ify  my  Self ;  that  they  may  be 
«  Sanctified  through  the  truth,"  John  xvii.  19.  He 
prevails  for  the  communication  of  it,  by  his  inter- 
cefiion  within  the  vail  :  "  Sanctify  them  through  thy 
«  truth  :  thy  word  is  truth.  John  xvii.  17.  And  the 
gofpel  of  Chrift,wu  ral  Law  ingrafted  into  itr 

&  the  rule  and  ^e,  and  auljr 


end  end  of  Moral  Actions.  273 

talking  vrkh  God.  The  Moral  Law,  or  the  Law  of 
Nature,  in  its  full  compais  and  latitude,  as  it  is  con- 
tained in  the  word,  was  the  rule  of  eriginal  holimfs 
and  obedience  :  but  it  is  not  the  adequate  rule  of  that 
holinefs  whereunto  we  are  reuored  by  Chrift.  The 
fanu  of  nature,  in  its  greater!  latitude,  cannot  reveal 
Chrift,  nor  thefe  treafures  of  grace  that  are  in  him» 
for  enabling  us,  by  daily  communications  of  light 
and  life  from  him,  to  u  perfect  holinefs  in  the  fear  of 
u  God  :"'  nor  can  it  direct  to  faith  in  him,  which  is 
the  firft  fpring  of  all  virtuous  actions  ;  and,  as  fuch,  is 
Celebrated  by  the  apoftle  Paul,  at  great  length,  in  the 
nth  chapter  of  his  epiftle  to  the  Hebrews, 

The  obedience  that  is  accepted  with  God,  is  the 
©bedience  of r faith,  Rem.  i  5.  Heb.  xi.  6.:  thence 
it  fpriugs  ;  and  therewith  it  is  animated.  Our  Lord 
Jefus  Chrift  affirms,  that  men  are  &n£Ufied  by  the 
faith  that  is  in  him,  Acts  xxvi.  18.  From  which 
it  is  plain,  that  there  is  no  other  way  to  attain  to 
that  holinefs,  by  which  we  are  made  meet  for  the 
pofleiTion  of  the  inheritance  of  the  faints  in  light, 
feeing  it  is  by  fsith  o^r  hearts  are  purified,  and  not 
other  wife  ;  and  where  the  heart  is  not  purified,  there 
can  be  no  obedience  acceptable  unto  God,  nor  any 
fellowihip  with  him. 

It  is  the  peculiar  glory  and  excellency  of  Chrlfliaa 
morality,  and  gofpei-holinef^  that  it  "  jis  our  be- 
•  ing  conformed  to  the  image  of  the  Son  of  God  '• 
"  For  whom  he  did  foreknow,  he  alfo  did  predefti- 
"  bate,  to  be  conformed  to  the  image  of  his  Son,* 
Rom.  viii.  29.  To  this  end,  among  others,  is  he 
fet  before  us  by  the  gofpel,  in  the  holinefs  of  his  per- 
fen,  the  glory  of  his  graces,  the  beneficence  and  ufe- 
fekiefs  of  lus  u.  a  in  the  world  1  that  we  may 


274     .      Enquiry  into  ile  principle,  rule > 

imitate  him,  as  the  great  pattern  and  example  of  h#» 
Knefs.  As- it  is  a  foolifn  imagination,  that  the  only 
end  of  his  life  and  death,  was  to  exemplify  and  con- 
firm his  doctrine  ;  fo  to  neglect  to  eoniider  him,  a» 
cur  example,  and,  as  fuch,  to  imitate  him,  is  moil  vile 
and  pernicious.  And  if  Mr  Campbell  had  paid  a  due 
regard  to  the  fcriptures,  which  only  glvQ  us  a  right 
notion  of  true  morality ;  and  had  he  kept  his  eye  up- 
©n  the  example  of  our  Lord;  that  noble  pattern  of  ex- 
alted virtue,  with  that  veneration  which  became  him* 
he  had  not  amufed  the  world  with  his  imaginary  fcheroe 
©f  Philofophical  Morality  •  and  pretended  it  to  be  the 
great  and  chief  bufinefs  of  minifters  to  preach  fuch 
a  fyftem  to  their  people  :  nor  would  he  have  talked  in 
the  manner  he  has  done,  of  the  noble  fentiments,  and 
heroical  actions,  of  Heathen  philofophers  ;  it  being 
eafy  to  (hew  how  dim  their  light  was,  and  that  their 
faireft  virtues  were  blended  with  the  fouleit  of  vices. 
But  we  have  a  Saviour  that  is  full  of  graee  and  truth, 
John  i.  4.  And  certainly  we  had  all  the  great  e'i 
need  of  grace  and  truth.  For  whatever  fond  con." 
ccits  fome  entertain  of  the  fufficiency  of  the  religion 
of  nature,  and  value. the  religion  of  Jefus  Cbrift  only 
for  the  fake  of  that,  and  fu  far  as  it  carries  on  the 
light  of  nature  :  yet  it  is  raanifeft,  that  the  whole 
human  race  was  miferably  fallen  into  the  deadly  dark- 
nefs of  iniquity  and  error ;  a  darknefs  that  did  ilill 
increafe  upon  them,  and  out  of  which  they  never 
could  be  able  to  extricate  themf elves  :  fcr,  "  when 
•«  they  knew  God,  they  glorified  him  not  as  God, 
"  neither  were  thankful,  but  became  vain  in  their 
«<  imaginations,  a/id  their  fo©lifh  heart  was  darkened: 
"  and  profelling.tliernfelycs  to  be  wife,  they  became 
€<  fools/'  Rom.  i.  21.  22.  This  darknefs  every- where 
had  fpread  itfelf  through  all  the  earth  ;  as  the  apoftle 
Pa*]  dees  prove  at  length,  in,  his  epiftle  to  the  Ra- 


and  end  of  Moral  Actions*  275 

Wins ;  and  as  the  hiftory  of  the  gofpel  plainly  fhew* 
us.  It  Is  in  Chrifl  alone,  that  we  have  a  full  pro- 
vifion  made,  for  our  deliverance  out  «f  tkis  wretched 
Hate. 

Ax  ft  as  to  our  author's  celebrated  herde«,  Socratci 
and  Plato;  what  the  apoftle  Paul  has  faid  of  the  Hea- 
thens, in  general,  held  true  of  them  ;  "  That  God 
M  gave  fuch  up  to  unclean  nefs,  through  the  lulls  of 
u  their  hearts,  to  dishonour  their  own  bodies  between 
H  themfelves,  who  changed  the  truth  of  God  into  a 
"  lie,  and  worfhipped  and  fervsd  the  creature  more 
"  than  the  Creator,  who  is  God,  bleffed  for  ever." 
And  thefe  who  have  confidered  the  broad  hints  that 
are  given  in  their  writings,  of  their  being  under  the 
power  of  thefe  vile  affections,  mult  have  lefs  fenfe 
than  charity,  that  can  regard  the  apologies  fome 
kave  attempted  to  make  for  their  vindication.  And 
how  noble  can  we  imagine  the  feRtiments  of  thefe 
philofophers  to  have  been,  when  they  conformed 
themfelves  to  the  idolatry  and  fuperilition  of  the  coun- 
try in  which  they  lived  ?  Ah  inftance  of  this  we  have" 
in  Socrates;  who,  with  his  laft  breath,  ufed  this  mean 
expreflion  ;  "  Crito,  We  are  indebted  a  cock  to  jEfcu- 
"  lapius  ;  Offer  it,  and  do  not  forget." 

But  further,  as  Chriflias  morality  is  the  fruit  of 
ChriiVs  purchafe  and  intercefTron  ;  and  as  his  word  it 
the  rule  and  meafure  of  it,  and  his  example  the  com- 
plete pattern  of  it  :  fo  we  are  animated  to  purfue  a 
courfe  of  holy  and  virtuous  aftions,  by  daily  fupplies 
of  grace  from  Chrifl,  H  who  is  given  to  be  Head  ©- 
"  ver  all  things  to  the  church  ;  which  is  his  body," 
Eph  i.  22.  It  hath  been  always  granted,  by  fuch  as 
acknowledge  the  divine  perfori  of  the  Son  of  God, 
that  the  Lord  Jefu$  is  the  Head  ef  hi9  church.;  Rasre' 


%.j&  Enquiry  into  the  principle*  rule, 

\yf  that  he  is  the  Political  Head  of  it  in  a  way  erf 
government,  and  the  fpiritual  Head,  as  to  vital  in- 
fluences of  grace  unto  all  his  members.  The  thurck 
of  Rome,  indeed,  caft  fome  diflurbance  on  the  former* 
by  interpofing  another  immediate  governing  head  be- 
tween him  and  the  catholic  church  :  yet  they  do  not 
deny*  but  that  the  Lord  Chrift  is,  in  his  &wn  perfon, 
the  abfolute  fupreme  King  and  Head  of  the  church. 
The  latter  is  refufed  by  the  Socinians,  and  others 
who  go  their  way,  becaufe  they  deny  his  divine  per- 
son. But  by  all  others  who  profefs  the  Chriftian  re- 
ligion, this  hath  hitherto  been  acknowledged  ;  and  it 
is  mod  evidently  exprefTcd  in  feveral  places  of  fcrip- 
ture.  The  apoflie  Paul,  iiv  his  epiftle  to  the  E- 
phefians,  aftures  us,  in  the  ftrongeft  expreffions,  that 
vc,  in  the  natural  body,  there  are  fupplies  of  nourifh- 
ment,  and  natural  fpirits  communicated  from  the  head 
\mto  the  members;  fo,  from  Chrift,  the  Head  of  the 
church;  which  he  is  as  God-man,  there  is  a  fup- 
ply  of  fpiritual  life  made  unto  every  member  of 
his  myflical  body.  He  alfo  fays,  "  Speaking  the 
•f  truth  in  love,  may  grow  up  unto  him  in  all  things, 
<c  which  is  the  Head,  even  Chrift  :  from  whom  the 
*c  whole  body  fitly  joined  together,  and  compacted 
e<  by  that  which  every  joint  fupplieth,  according  t© 
"  the  effectual  working,  in  the  meafure  of  every  part, 
Xi  maketh  increafe  of  the  body,  unto  the  edifying  of 
"  itfelf  in  lore."  See  I  Cor.  xii.  12.  Eph.  iv.  i  c. 
Col.  ii.  19.  John  xv.  and  xli.   19.  Eph.  iv.  15.  16. 

Ani?  our  Lord  Jefus  Chrift  hath  encouraged  us  fa 
expect  and  depend  \ipon  afliftances  of  this  kind,  by 
his  own  gracious  word  of  promife,  "  Becaufe  I  live, 
"  ye  mall  live  alfo,"  John  xiv.  19.  And  he  is  faid  t« 
be  "  our  life,"  Col.  iii.  3.  And  we  are  faid  to  "  re- 
c<  ceive  out  ef  his  fwlfnefs,  and  grace  for  grace,"  Jorji 


$hd  erJ  of  Ihoral  Aftlcnt. 
,     To  the  fart*  purpofe   the  apoftle  expreffcth 
the  matter,  «  I  am  crucified  with  Chriil;  nevertheless 
*  I  live  ;  yet  net  I,   but  Chriil  liveth  in  me :  aad 
M  the  life  which  I  now  live  in  the  fkfn,  I  live  by  the 
"  faith  of  the  Son  of  God,  who  loved  me,   and  gave 
«  himfelf  for  me,"  Gal.   ih   20.      "  I  am  crucified 
"  with  Chriil: :"  that  is,  as  if  he  had  faid,  The  death 
of  Chriil  hath  a  mortifying  influence  upon  the  cor- 
ruptions  of  my  heart  and  nature.    Chriil  died  to  ex- 
piate fin  ;  we  die  to  fin  when  we  mortify  it :  but  adds 
•he,  «  Nevertheless  I  live  ;  yet  not  I,  but  Chriil  liveth 
"  in  me  :   and  the  life  which  I  live  is  by  the  faith  of 
"  the  Son  of  God-"  that  is,  I  live  an  holy  fpiritual 
life  :  yet  I  do  not  lead  that  life,  confidered  in  myfelf, 
:and  what  I  am  by  nature  ;  for  nay  motions  are   not 
according  to  my  natural  proper.fions  and  inclinations, 
but  Chriil,  by  his  Spirit,  liveth  in  me,  having  renew- 
ed and  changed  my  heart,  and  infufed  fpiritual  difpo- 
iitions  into  my  foul  ;  fo  that  I  am  enabled,  by  a  prin- 
ciple of  faith,  acling  upon  the  Son   of  God,  in  his 
perfon,   offices,  and  mediation,   to  order   my   whole 
converfation,  according  to  the  will  of  God,  revealed 
in  his  word. 

I  Shall  not  at  prefent  enlarge  upon  the  relation 
which  Chriftian  morality  bears  to  the  Divine  Spirit, 
having  given  foine  hints  in  what  has  been  faid,  and 
treated,  at  fome  length,  of  the  neceffity  of  re.genera^ 
tloH,  in  a  former  difcourfe. 

Yet  I  cannot  but  obferve,  upon  the  whole,  that . 
the  Philofophical  Morality,  recommended  by  Mr 
Campbell,  is  fomething  very  foreign  to  the  fcriptures 
of  truth.  Chriilian  Morality,  as  has  been  mown, 
bears  a  relation  to  Chriil,  and  the  Divine  Spirit  : 
but  Philofophical  Morality  can  have  no  fuch  refpeft 

Vol.  II.  A  a 


2;3  Entyulfy  into  the  principle,  rule) 

to  thefe  glorious  perfons  of  the  adorable  Trinity,  fee* 
ing  the  doctrines  concerning  their  oeconomy,  in  the 
method  of  falvation,  are  peculiar  to  revealed  religion; 
and  are  not  in  the  leaft  hinted  at  by  our  Author, 
though  a  Chriftian  divine,  in  his  whole  fcheme  of 
Moral  Philofophy.  Mr  Campbell's  Philofophical 
Morality  takes  its  rife  from  his  love  to  himfelf :  but 
Chriftian  Morality  proceeds  from  the  knowledge  and 
love  of  God:  And  his  Philofophical  Morality  fprings 
from  a  corrupt,  inordinate  felf-love  :  but  Chriftian 
Morality  proceeds  from  a  new  nature, -and  the  image 
of  God  reftored  in  the  foul  of  a  lapfed  creature,  by 
the  Holy  Spirit  in  regeneration,  and  from  faith  in 
the  Son  of  God,  as  its  firft  fpring  and  principle.  And 
feeing  the  above  propofitions  have  been  made  evi- 
dent, from  the  word  ©f  God,  it  will  be  very  m?.nifeft 
to  every  one  that  pays  a  due  regard  to  the  facred  Q- 
racks,  how  filly  a  figure  his  Moral  Philofophy  does 
make,  when  it  is  viewed  in  fcripture-light  ;  and  that 
it  ean  never  poffibly  anfwer  the  ends  propofed  by  him, 
«f  recommending  men  to  the  favour  of  God,  and  en* 
titling  them  to  future  and  lafting  felicity. 

II.  But,  to  proceed:   Since  Mr  Campbell  inrols 

himfelf  among  the  high  pretenders  to  reafon  in  thefe 

days,  it  will  be  fit  to  examine  if  this,  his  principle, 

be  agreeable  to"  the  common  reafon  of  mankind. 
°  r 

It  is  moft  agreeable,  in  my  opinios,   to  all  the 
principles  of  found  reafon,  that  rational  creatures  be 
animated  in  a  courfe  of  virtue,  by  the  knowledge  and 
love  of  the  Deity,   the  great  Author  of  their  being,    , 
as  the  leading  principle  of  all  their  actions.      For  it  is  ,. 
very  manifeft,  that  the  duty  of  glorifying  God,   cr 
celebrating  His  infinite  perfections,  is  founded  in  the    I 
nature  of  God,   and  the  relation  creatures  (land  in  U> 
tne  Author  of  their  being  :  and  that  it  is  impoffible> 


and  end  of  Moral  AZllons.   .  279 

in  the  nature  of  the  thing,  that  a  reafonable  creature, 
remaining  in  a  ftate  of  integrity,  can  fail  to  promote 
this  great  and  noble  end  of^  its  being  and  exiftence  ; 
becaufe  an  holy  and  innocent  creature  cannot  pcfhbly 
contemplate  infinite  wifdom,  power,  goodnefs,  and 
holinefs,  without  fupreme  love  and  efleem,  the  moil 
humble  adoration,  and  moll  accented  praifes. 

Mr  Campbell  has  had  the  alTurance  to  exprcfe 
kimfelf  in  a  sery  extravagant  manner,  maintaining, 
"  That  we  may  refufe  to  worfhip  God,  unlefs  he  pre- 
"  Cent  himfelf  favourably  inclined  to  our  intereft,  and 
M  iludious  of  our  happinefs."  And  he  tells  us  elfe- 
where,  "  That,  by  our  happinefs,  he  underilands  fu- 
"  ture  and  lafting  felicity,  universal  and  immortal 
"  fame  and  renown,  and  God's  exprefling  his  love  and 
*i  elleem  of  us,  in  fuch  inllances,  as  are  fully  pvopor- 
M  tionated  to  our  natural  principle  of  felf-love  f  '\ 

This  bold  alTertion,  that  we  are  not  obliged  to 
worfhip  God,  that  is,  to  eiieem,  love,  or  obey  the 
great  God,  unlefs  he  conferred  upon  us  an  immortal 
fame  and  renown,  and  a  future  and  lafting  felicity  ; 
had  need,  I  think,  to  have  been  well  eiiabliihed  by 
folid  arguments,  when  it  was  confidently  publifhtd 
to  the  world  by  our  Author  :  for,  if  he  fail  in  the 
proof  of  it,  he  may  be  feund  guilty,  of  what  will  be 
cor.il ru6ted,  by  all  fober  minds,  to  be  a  reproaching 
of  his  Maker,  in  whofe  hands  his  breath  is,  and  to 
whom  he  muft  account  for  the  whole  of  his  conduct. 
For  my  part,  I  fee  no  fhadow  of  proof,  either  for 
this,  or  his  other  opinions,  in  all  his  verbofe  perform- 
ance ;  and  therefore,  till  he  produce  a  claim  of  right, 
to  future  and  lading   felicity,   and  to   nniverfal   and 

t  Enquiry,  &c.  p.  460.  and  76.  83.  86.  94.  Preface  to 
his  tfifc©ur(e?  p,  6.. 

A  a  z 


2%o  l&.qttir}  into  the '  principky  rufc, 

isnmortal  fame  and  renown,   that  is  not  fouadec 
the  voluntary  condcfeeiilicn,  will,  and  goocl  pJeafmfli 
ef  God  :    I  cannot  vfndir*?e  him  from  the  charge  of 
kaving,  in  this  paiticular,   made   too   free   with  the 
|freart  Author  of  his  being  and  exiilenee.. 

But,  to  fet  this  matter  in  a  true  light,  we  may 
coniicer,  that  our  worihipping  God  is  a  ncceflary 
tfttty,  founded  upon  the  precept  and  hw  of  God, 
whicli  is  an  emanation  from  his  holinefs,  wiidom.  and 
WSlirnon  over  his  creatures:  whereas  the  eternal  fe- 
licity of  a  dependent  being,  is  a  privilege  voluntari- 
ly bcitowed,  ar.d  hath  its  rife  in  divine  goodnefs  or 
bounty,  which  is  free  in  its  egrefs.  Whofoever  wiil 
confider  the  nature  of  God,  and  the  relation  of  a 
'.ore,  cannot,  With  reafen,  think,  that  eternal  life 
I  irfelf.  due  from  God,  as  a  recompence  to  the  crea- 
ture, for  its  obedience.  Who  can  think  fo  great  a  le- 
v-iid  due, for  baling  performed  thai,  wkich  a  creature, 
,  v\  u  ol  Hged  to  dor  God  owes  nothing 
to  the  Keliejj  creature,  What  he  gives  is  a  prefent  from 
his  bounty  ;  not  the  reward  of  the  creature's  merit  : 
"  for  who  hath  firft  given  unto  him,  and  it  thall  be 
"  recompense!  to  him  again  lv  What  obligation 
could  there  be  from  .':ure,   to  confer  a  gocd- 

P.efs  on  him,  to  this  or  that  degree,  for  this  or  that 
duration  ?  If  he  had  not  cvq?Aco.  a  man  or  angel,  he 
had  done  them  no  wrong  ;  and  if  he  had  taken  away 
their  being,  after  a  time,  when  lie  had  anfvvered  his 
end,  lie  had  done  them  no  injury*.  For  what  law 
obliged  him  to  enrich  them  in  that  being  wherein 
he  had  invoiced  them,  but  his  fole  goodnefs  and  con- 
Verfation  with  them. 

Amp,  though  it  is  owned,  that,   in  all  ages  of  the 
world,  men  havo   had  a  flrong  hankering   ... 

*  Mr  Bsoylc's  cxiclleucy  Wf  thtolo^y,  p-  25-  2& 


end  end  if  Men!  Aftkw*  ^8 1 

tafilj  ;  yet  this  is  only  an  evidence  that  God  de- 
igned that  they  mould  exifl  beyond  the  grave  ;.  but 
not  that  they  flood  entitled  to  future  and  lading 
felicity,  from  the  nature  and  relation  of  things,  in- 
dependently upon  his  own  free  puipofe  and  will. 
For  ihc  fame  power  that  gave  them  a  being,  could 
have  produced  them,  without  any  appetite  of  that 
nature  and  hind.  And  though  it  was  this  that  gave: 
life  and  fpirit  to  all  the  reafonings  of  the  philofo- 
phers  on  this  fubject,  and  was  kitli  one  of  the  feeft 
•arguments  of  the  foul's  immortality  ;  yet  fo  confei- 
ous  were  mankind,  that  a  future  and  lading  ftate  of 
felicity  was  a  privilege  that  depended  on  the  d; vine- 
will,  favour,  and  bounty,  that  Socrates  himfe;f,  not- 
withrlanding  all  the  arguments,  by  which  he  tndea» 
Tours  to  encourage  his  hopes,  (peaks  doubtfully  about 
it  in  the  very  lait  moments  of  his  life  :  as  might  btr 
mown,  from  his  own  words,  if  I  could  take  the  time 
%o  mark  them  down  in'this  place. 

It  is  true,  we  know,  (con  revelation,  that  God 
■wil'l  not  deprive  any  rational  creature  of  its  being 
and  exigence  :  but  can  it  be  (hewn  to  be  fo  ir.coii~ 
fiftent  with  his  wifdom,  that  he  cannot  do  it  if  he 
will  ?  Though  he  withdraw  that  being  he  has  given 
to  fome  creatures,  his  power  can  raife  up  others  (A 
the  fame,  or  nobler  faculties,  to  anfwer  the  ends  of  his-, 
glory.  Ard  none  can  prove,  but  it  might  be  agree- 
able to  divine  wifdom,  in  this  manner,  to  mamfeft  his 
fovereignty  over  the  works  of  his  hands,  if  God  had 
thought  tit  to^iave  done  fo.  It  cannot  be  fhown, 
that  divine  gcodnefs  may-  not  poffibly  flop  fhcrS 
oi  an  eternal  reward  to  an  innocent  creature,  and 
-think  a  kfs  reward  fufficknt :  and>  though  juftice 
require?,  that  an  innocent  creature  mall  not  be  pir» 
lifted,  by  being  made  miferable  ;  yet  it  doth  not 
A  a  3 


Exquiry  into  the  principle y  rule, 
squire*  that  God  (hall  be  obliged  to  prefcrve  I 
being  neceffariiy,.  which  he  gave  iYeely. 

Now,  feeing  it  is  very^manifert,  fron*  what  has  been 
feid,  that  the  paoft  innocent  creature  cannot  poflibly 
produce  a  claim  to  future  and  kiting  felicity,  but 
what  is  founded  upon,  and  mi  ,1  be  refolved  into,  the. 
glealure,.frec' will,  and  bounty  of  God  ;  muft  it  not  be: 
arrange  way  of  afluming  for  thefe,  whofe  foundation. 
is  in  the  duft,  and  that  dwell  in  houfes  of  clay,  to. 
talk  at  this  rate,  that  they  would  pay  no  homage  or, 
wonhip  to  the  great  God,  if.  he  refufed  to  bellow 
upon  them  a  future  and  lading  felicity  ?  And  how 
villonary- mull  that  fcheme.be,  which  ftrikes  at  the 
&rft  principles  of  reafon,.  and  cannot  iland  or  fulfill. 
one  moment,  but  by  baniming  from  among  men  all. 
veneration  and  due  regard  for  the  Deity. 

But,  further,  I' hope  Mr  Campbell  will  acknow- 
ledge, that  himfelfj  and  all  other  men,  are  now  in  a. 
lepfed  ft  ate-  If  he  refufe  it,,  his  writings  will  prove 
it  :  Heathen  philofoph'ers  have  acknowledged  it;  and, 
Delfts  thernjUves  have  confeffed  it.  And  natu-- 
ral  confeience  muft  dictate  to  every  man,  that  nnful- 
creatures,  who  are  in  a  lapfed  iiate,  have  forfeited  all. 
title  to  lailing.  felicity.;  and  that  they  are  obnoxious> 
to  juftiee,  for  violating  the  law  of  God.  This  might, 
be  confirmed,  by  a  variety. of  proofs  from  Pagan  wri- 
ters, as  well  as  iTRifl rated,  from  the  principles  of  rea-- 
fon .  itfelf.  And  however  fosne  may  amufe  them-- 
fclyes  with  the  raotipn  of  God's-benevolence,  yet.  t  hi* 
will  yield  little  comfort  tc.a.guiity  mind  :  for,  as  his, 
juftice  ia  provoked,  right. reafon,  if  we  attend  to  it,, 
will  convince  us,  that  muft  be  fatisjFied,  the  honour- 
of  his  law  vindicated,  and  his  hatred  at  fin  manifest- 
ed,  befou-  goodneis  is  extended  to  .criminal  creatures.,  I 


and  end  of  Moral  Anions*  s  23 y 

Asd,  as. the  whole  writings  of  Pagan  philofopi  e*  ;,, 
not  withstanding  the  aflil-iances-fome  o£  them  had  front, 
revelation,  difcover  their  abiolute  ignorance  of  the 
way  and  method  in*  which  God  was  to  be.  reconciled 
unto  Fruners  :  10  this  is  a  plain  argument,,  among'  o-> 
thers,  that  the  refloring  of  lapfed  man  to  the  favour? 
of  God,  and  to  future  and  lading  felicity,  had  its  rife 
from  grace,  and  the  free  will  and  purpefe  of  God  y. 
and  that  therefore  God,  if  he  had  thought  meet  fo  to: 
do,  might  have  \di  the  guilty  race  to  perifh  in  their 
fins,  without  any  pre fp eel  of  future  and  latting  feli- 
city. And,  will  our  Author  take  it  upon  hinvto  fay>: 
that  if  mercy  had  not  interpofed  in  the  manner  it  did* 
that  mankind  had  been  loofed  from  all  obligation  to 
obey  their  Creator  ?  That  man,  by  his  fin,  had  exempt- 
ed himfelf  .from  the  government  of  God  ?  That  the 
precepts  and  law  of  God  had  loft  its  binding  power,. 
becaufe  man,  by  his  fin  and  rebellion,  had  loft  the 
profpect  of  future- and  lafting  felicity  !  and  that  man, 
in  thefe  circumilances,  might  have  laudably  hated, 
reproached,  and  blafphemed  the  Author  of  his  be- 
ing ?  Thefe  are  vile  and  impious  fuppofitions  ;  and 
the  fcheme,  from  which  they  follow,  mufl  be  abfurd 
in  itfelf,  and  fubveriive  of  ah  the  principles  of  religion, 
whether  natural  or  revealed. 

III.  B»fore  I  conclude  this  fed: on,  I  muft  ex- 
amine into  the  fentiments  of  our  Author's  celebrated' 
writers.  And,  if  it  be  found  that  he  has  outdone 
his  Fellow-heathens  upon  this  argument,  notwith- 
standing of  his  being  a  Chriftian  divine;  I  do  not 
well  know  how  he  mall  anfwer  for  it  at  hjs  next  con- 
verfation  with  them. 

The  nobler!  fentiments  that    T  can  obferve  to  have 

been   delivered  by   Heathen    philofophers  upon   this. 

cl,  axe  thefe  of  Pythagoras,   Plato,  and  fome  o?- 


5  3*4  Er.quiry  into  the  principle ,  ruie, 

the!  3  f',  ftamely,  "  That  it  is  our  end  to  be  like  Gc 

d  that   conformity   to  God  is   the   chief  go< 
And  Hierocles,  cited  by  our  Author,  fays,  That  « 
st  tue  being  the  image  of  God  in   a  rational  fori,   as 
"  every  image  itttift  have  a  pattern  for  its  fubfrft 
rt  fo,  whafcetc*  is  acquired  as  viituous,  muft  refc 
"  God,  as  our  great  pattern,  in  the  acquisition  of    ii  - 
M  tue  ;  otherwife  it  is  only  an  impofture,  and  can 
"  no  value." 

Now,  i£  God  be  confidered  as  our  great  patternr 
virtue  as  hi?  image  and  likenefs  in  a  rational  fou!r 
it  will  give  us  the  notion  of  a  quite  other  principle 
■and  end  of  virtuous  actions,  than  our  own  felf-love# 
intereil,  and  pleafr.re  :  for,  if  moral  virtue  is  confi-' 
dered  in  this  light,  then  God's  love  to  himfelf,  and 
to  his  creatures,  is  the  great  pattern  of  our  love  to 
God,  to  ouvfelves,  and  to  our  fellow-men.  And  as 
it  proceeds  from  the  infinite  peifeeHon  of  the  Deity,, 
that  God  loves  himfelf  in  a  fupreme  manner,  and  that 
it  is  his  peculiar  glory  to  do  fo  ;  fo,  on  the  other 
hand,  it  pioceeds  from  the  finite  and  limited  perfec- 
tion of  a  rational  creature,  and  its  univerfal  depend- 
€nce  on  God,  that  it  ought  to  love  God  more  than- 
itfelf.  God  can  love  nothing  above,  or  btfide  him- 
ft  If,  and  his  own  glory  ;  becaufe  there  is  nothing  good 
or  sreat,  and  truly  lovely,  befides  himfelf.  And,  for 
the  fame  reafon,  his  love  to  his  creatures  muft  be  for 
his  own  fake,  and  according  as  fome  refemblance  o£ 
that  great  pattern  and  ftandard  of  beauty  and  perfec- 
tion appears  in  them.  Thus,  our  love  to  God  muff 
be  fupreme,  and  for  his  own  fake  ;  that  is,  for  hie 
glorious  excellencies  and  perfections :  and  cur  love 
to  otirfelves,  and  fellow-men,  muft  be  on  God's  ac- 
count, and  as  the  rays  of  the  diviae  image  do  appeas 
in  them. 

%  Stanley's  lives,  p-^e  54*. 


and  end  cf Moral  AEilcns.  2  83; 

This  I  acknowledge  to  be  ?.  \\v\  fentinient,  and  a 
true  notion  of  Moral  Virtue.  I  hope  therefore  Mr 
Campbell  will  agree  with  me,  that  we  ought  to  love 
God  for  Limfelf,  and  that  in  a  foperlative  manner; 
ana  that  we  ought  to  love  or.r  fellow- men  for  his  fake: 
and  that  he  will  not  adventure  to  fay  it,  that  he  U 
klrnfclf more  than  God,  and  the  great  God,  and  every 
thing  clfc,  only  for  his  own  fake. 

And  as  this  notion  01  Moral  Virtue  is  founded  in 
the  plain  and  evident  principle*  of  reafon  ;  fo  it  fol- 
lows, by  a  native  and  immediate  confequence  from  it, 
that  the  knowledge  and  love  of  God  xnuft  be  the 
leading  principle  of  all  moral  actions:  which  is  the 
doctrine  I  do  herein  maintain  and  defend. 

And.  further,  feeing  Moral  Virtue  con  fills  in  the  i- 

mitation  of  God,  he  that  would  exprefs  the  image  of, 

God,    niufl:  imprint  upon  his  mind  the  moit    exalted 

idea,  and  the  higheit  eileem  poiTible,  cf  the  hoJinefe^ 

purity,  and  pe: :  the  divine  nature  ;   and  thus 

:en    all  the  powers  of  hi:;  foul,  to   be   formed  to 

actions,  worthy  of  the  infinite  Original.      And  can  it 

hz  pohTole,  but   in   fo  doing,   felf,  and  every  created 

finitely  low  in  !  f  the  man 

fe  an  exercife  r 

A  eat  pattern  of 

;  .-.  and  adn  Nation 

of  the  div  rial?  The  more  adoring  thoughts 

we  have  of  God,   the    ni  fitfully   we    (hall  a- 

fo,  and  eaten  after  arty  fliing  that  may  promote 

tire  more  full  draught  of  his  divine  image  in  our  hearts. 

When  the  foul   is  ravimed  with  the  contemplation  of 

Cod's  htolinefs,   goodnefs,    joftice,   righteoufnefs,  and 

1  Qre  to  be  like  :  l  :  than  to  T 


$86  Enquiry  into  the  principle^  rttle, 

its  own  being  continued  to  it ;  and  it  will  delight  im 
^its  own  being  and  exiftence,  in  order  to  this  heavenly 
and  fpiritual  work.  And  the  impreffions  of  the  na- 
ture of  God  upon  it,  and  the  imitations  of  the  nature 
©f  God  by  it,  will  be  more  defirable  than  any  natural 
perfection  whatfoever. 

And  if  God  himfejf  be  our  pattern,  he  mull  like- 
wife  be  our  end.  Every  man's  mind  forms  itfelf  to 
a  likeaefs  to  that  which  it  makes  its  chief  end.  The 
fame  characters  that  are  upon  the  thing  aimed  at, 
will  be  imprinted  upon  the  fpirit  of  him  that  aims  at 
it ;  even  as  the  ambitious  man  is  as  vain  and  elevated 
as  the  honour  he  reaches  at.  Thus,  when  God  and 
his  glory  are  made  our  end,  we  ihall  find  a  lilent 
likenefs  pafs  in  upon  us  ;  and  the  beauty  of  God  will, 
by  degrees,  enter  upon  our  fouls, 

An3,  as  Plutarch  faith,  God  is  angry  with  thofe 
that  imitate  his  thunder  or  lightning,  his  works  of 
majefty  ;  but  delighted  with  thofe  that  imitate  his  vir- 
tue. So  thefe  who  make  felf  love  the  fpring,  centre, 
and  end  of  all  their  aftions,  they  fet  themfelves  in  the 
temple  of  God,  and  lift  up  themfelves  above  all  that 
is  called  God :  they  confound  and  overthrow  the 
whole  order  and  nature  of  things;  and  they  daringly 
invade  the  awful  regalia  of  heaven,  and  readl  the  part 
of  that  foul  fpirit,  who,  by  fucfo  an  impotent  at- 
tempt, became,  of  an  holy  angel,  a  ghaftly  apoftate 
devil. 

I  Shall  only  farther  obferve,  that  our  Author  has 
overlooked  what  Tully  f  has  faid  on  this  fubject,  viz. 
*'  That  a  due  confideration  of  the  heavenly  bodits 
c*  mull  lead  every  thinking  man  to  the  knowledge  of 
"  God  ;  that,  from  this  knowledge,  fprings  piet) : 

\  Dc  natur*  Qcoruro>  lib.  2» 


and  end  of  Moral  Aftions*  287 

**  which  is  connected  juftice ,  and  all  the  other  virtues  ;** 
which  is  the  fame  as  if  he  had  faid,  that  the  know- 
ledge and  love  of  God  is  the  firfl  fpring  of  all  vir- 
tuous actions. 

Axd  I  think  he  cannot  well  make  it  out,  that  So= 
crates  was  animated  to  purfue  a  courfe  of  virtue,  from 
the  profpecl  of  future  and  lading  felicity,  unlefs  his 
liigkeft  m©tive  to  action  was  fomething  he  was  very- 
uncertain  about  *  as  is  evident  from  his  words  to  his 
friends,  a  little  before  his  death  :  "  I  would  have  you 
"  know,  faid  he,  that  I  have  great  hopes  that  I  am 
"  now  £oing  into  the  company  of  good  men  ;  yet  I 
«•  would  not  be  too  preremptory  and  confident  con- 
"  cerning  it  *.  1  am  new  about  to  leave  this  world, 
<c  and  ye  are  ftill  to  continue  in  it ;  which  of  us 
V  have  the  better  part  allotted  us,  God  only  knows  f /' 

And  however  our  Author  talks  of  the  writings  of 
the  Heathen  philofophers,  yet  I  am  confident,  that, 
when  they  are  duly  confidered,  it  will  be  found  that 
none  of  them  go  half-way  with  him,  except  what 
may  be  made  cf  fome  expreflions  of  the  demure  Stoicks* 
and  the  ftupid  fyftem  of  the  Epicureans. 

Upon  the  whole,  it  has  been  mown,  that  a  pretence 
to  make  felf-love,  intereft,  and  pleafure,  the  firil 
fr.ing  and  principle  of  Moral  Virtue,  is  condemned  by 
the  holy  fcriptures,  which  fet  our  obedience  to  God 
upon  a  quite  other  foundation  :  that  this  notion  of 
the  firll  rife  of  Moral  Virtue,  is  contrary  to  the  plain- 
ed principles  of  reafon  ;  and  that  it  has  no  manner 
of  countenance  from  the  writings  of  the  more  judi- 
cious and  thinking  part  of  the  Heathen  philofophers, 

*  Pkto  ih  Ptesd.  f  Plato  ia  Afol  Secrat, 


a  S3  Enfuiry  into  ike  principle,  rule, 

who  hive  expreiTed  quite   other  fentiments  upon  thij 
fubject. 

SECTION    II. 

That  felfintereft  or  pleafure,  is  not  the  only  flandard  hy 
which  nve  can,  and  Jhould  judge  of  the  virtue  of  our 
own  and  others  a  ft  ions  :  and  that  aclions  are  not  to 
he  called  virtuous,  on  account  of  their  correjpondency 
to  felf  inter  efi. 

HAving  confidered  what  our  Author  judges  to  be 
trie  firft  fpiing  or  principle  of  Moral  Virtue, 
I  ihali  now  enquire  into  his  fentiments,  concerning 
Hie  rule  or  ilandard  of  virtuous  actions.  As  to  which, 
he  exprefTeth  himfelf  as  follows  :  "  Since  felf-intereft 
€i  or  pleafure  is-  the  only  ftandard  by  which  we  carl 
"judge  of  the  virtue,  /.  e.  the  value  or  goodnefs  of 
"  any  action  whatfoever,  I  do  not  fee  how  a  fenfe  of 
V  virtue  can  be  antecedent  to  ideas  of  advantage. 
"  For  my  part,  I  know  no  one  action  of  any  inteiii- 
ci  gent  being,  that  can  be  called  virtuous  on  any  other 
"  account,  than  from  its  correfpondency  to  felf- in - 
"  tereft,  or  its  htnefs  to  promote  the  happinefs  of 
**  one's  nature.  Thus  our  actions  towards  the  Deity 
u  are  called  virtuous,  becaufe  they  are  fuitable  to  his 
u Telf-love.  As,  on  the  other  hand,  the  actions  of  the 
n  Deity  towards  us  are  called  virtuous,  becaufe  they 
li  are  adapted  to  the  interefts  of  human  nature  *. 
*'  If  we  will  confider  ail  the  feveral  moral  qualities 
"  that  can  be  calkd  virtuous,  we  mall  find,  that 
**  we  like  and  approve  thofe  qualities,  for  no  other 
*'  reafon,  but  for  their  being  good  to  us  ;  /.  e.  for  the 
Ki  pleafure  ihty  give  U3,  or  for  their  gratifying  our 
u  felf-love  f.     The  goodnefs  of  any  action  done  by 

*  Enquiry  into  the  original  of  Moral  Virtue^  p«  3^9* 
f  Ibid.  p.  357.  358. 


. 


and  end  of  Moral  Acii:  2  $9 

c  intelligent  mind  to  another,  frofti  which  it  li 
'"  denominated  Moral  Virtus%  immediately  lies  in  the 
JM  conformity  it  has  to  our  felf-love,  while  it  concurs 
P^i  and  co  operates  with  this  principle,    in  approving 
*<  our  being  happy,    and  to   fecure  and  promote  our 
"  well-being  *■     But  what  ideas  mud  we  have  of 
"  moral  goodnefs  ?    Does  this  likewife  He,  as  well  as 
""the  other,    in  phafure  ?     or   does   it  fignify    any 
"  thing  elfe  ?    I  confefs  ingenuoufly,  that  I  neither 
JR  have,   nor  can  form  any  other  notion  of  it.     And 
'««  I  conceive,  that  this  fort  of  pleafure,  or  good,   is 
"*<  called  moral,  becaufe  it  fprings  from  the  niores^  the 
"  manners,  or  the  affections  and  actions  of  intelligent 
<<  beings,    or  rational   agents,   and  to  diilinguifh  it 
*"  from  that  kind  of  pleafure  or  good,  which  we  have 
•*  from  inanimate  or  irrational   creatures  ;  though  it 
«  might  be  called  natural,  with  as  good  reafon  as  any 
**  other  fort  ©f  pleafura  or  good  whatsoever.     One 
if  might  fubdivide  natural  goodnefs  into  a  great  ma- 
f*  ny  particular   forts,  which    differ    fully    as  much  . 
"  from  one  another,   as  moral  goodnefs  can  do  frora 
"  every  one  of  them.     If  cuftom  would  allow  ot  it, 
"might  not  one  talk  of  mufical- goodnefs,   picture- 
fi  goodnefs,  landikip-goodnefs,   f&c.    thereby  under- 
«*  Handing  the  pleafures  which  we  have  from   mufic, 
M  pictures,  landfkips,  and  the  like  ?    And  do  not  ail 
*'  thefe  fcrts  of  natural   goodnefs  differ  from  one  an- 
«*  other,    as  much  as   moral    goodnefs  poflibly   can 
«  do  t  ?"     Thus  far  Mr  Campbell. 

Before  I  confider  if  our  Author's  opinion  be 
founded  upon  the  principles  of  found  reafon,  I  fhaH 
nrft  enquire  into  its  agreeabienefs  with  the  holy  fcrip- 
tures  ;  and  from  them,  I  think,  it  will  be  abundantly 

•  Enquiry  into  the  original  of  Moral  ""'itac,  p.  319.  320. 
t  Ibid- f.  354   $55- 

Vol.  II.  B   b 


2$Q  Enquiry  into  the  principle,  rule, 

evident,  that  felf-intereft  or  plcafure  is  not  the  Ofcly 
ftandard  by  which  we  are  to  judge  of  the  virtue  of 
goodnefs  of  actions  ;  and  that  the  goodnefs  of  an 
action,  from  which  it  is  denominated  Moral  Virtue, 
does  not  immediately  lie  in  the  conformity  it  has  to 
our  felf-love,  while  it  concurs  with  this  principle,  in 
approving  our  being  happy,  and  to  fecure  and  pro* 
mote  our  well-being. 

I.  For  we  are  allured,  from  the  word  of  God,  that 
the  goodnefs  of  an  aclion  does  immediately  lie  in 
the  conformity  it  has  to  the  law  of  God,  and  his  will 
therein  declared,  and  its  being  done,  from  a  refpeft  to 
the  authority  of  God,  the  Law-giver.  To  this  pur- 
pofe,  God  is  faid,  by  his  word,  and  his  law  and  wil}> 
therein  publifned,  to  have  "  mewed  unto  us  what  is 
M  good,"  Mic.  vi.  7.  8.  9.  and  U  to  delight  in  our 
"  obeying  his  voice  ;  obedience  to  his  will  being  bet- 
•f  ter  than  facrifice  ;  and  to  hearken  to  him  more  ac* 
u  ceptable  than  the  fat  of  lambs,"  1  Sam.  xv.  22. 
And  that  the  law  of  God,  revealed  in  his  word,  is 
the  adequate  and  only  flandard  by  which  the  good-* 
nefs  of  actions  is  to  be  tried,  appears,  from  God's 
flrictly  requiring,  that  nothing  be  added  to  it,  or  ta- 
ken from  it,  Deut.  iv.  2.  and  xiii.  32.  Prov.  xxx.  6* 
Rev.  xxii.  18.  And  it  is  certain,  that  as  we  are  te 
do  only  what  is  commanded  ;  fo,  whatever  we  do,  we 
are  to  do  it,  becaufe  it  is  commanded,  and  from  a  re*  • 
fpeft  to  the  will  and  authority  of  God,  manifefted  in 
his  word  ;  otherwife  it  is  no  part  of  our  obedience  to. 
God,  nor  will  be  regarded  by  him  as  fuch.  Hence  it 
is  faid  to  be  the  chara&er  of  the  righteous  man,  that 
he  endeavours  "  to  keep  God's  ftatutes;  becaufe  he 
"  hath  commanded  him  to  keep  his  precepts  diligent* 
"  ly,"  Pfal.  cxix.  4.  5.  The  great  God  hath  enjoined' 
as  to  order  our  converfation   according  to  his  word, 


1 


'  and  end  of  Moral  Acllcis.  z$  i 

Pfal.  cxix.  9. ;  and  hath  remitted  us  to  the  "  law  and 
u  teftimony,"  as  the  only  ftandard  of  our  conduct  and 
actions,  and  required  us  to  take  heed  thereto,  "  as 
"  unto  a  light  that  fhineth  in  a  dark  place,  till 
"  the  day  dawn  in  our  hearts,"  If.  viii.  20.  2  Pet. 
i.  19.  And  it  is  affirmed  of  our  Lord  Jefus  Chriir, 
who  has  left  us  an  example,  that  we  mould  follow 
his  Heps,  that  "  he  pleafed  not  hinifelf,"  Rom.xv.  3. 
but  willingly  expofed  himfelf  to  all  his  fufferings,  in 
obedience  to  his  Father's  will  ;  and  the  whole  of  his 
obedience,  as  Mediator,  is  defcribed  in  the  glory  and 
perfection  of  it,  from  its  being  performed  in  obe- 
dience to  the  will  and  command  of  God  :  for,  faith 
he,  "  Lo,  I  come  to  do  thy  will,  O  my  God,"  PfaL 
xl.  7.  8.  And  the  judicious  Dr  Owen  *  has  well 
obferved,  from  the  parallel  text,  "  That  the-  fun- 
"  damental  motive  unto  the  Lord  Chriil,  in  his 
"  undertaking  the  work  of  mediation,  was  the  will 
"  and  g'^ory  of  God."  We  are  obliged  to  honour 
the  law  of  God,  not  principally,  became  of  its  ufeful- 
nefs  to  us,  its  accommodatenefs  to  the  order  of  the 
world,  but  for  its  innate  purity,  as  bearing  on  it  an 
impreffion  of  the  holinefs  of  God;  and  be  values  no 
adoration  of  his  creatures,  unlefs  this  attribute  be  ac- 
knowledged :  "  i  will  be  fanciified  in  them  that  come 
M  near  me,  and  I  will  be  glorified/*5  Lev.  x.  3.  And 
feeing  he  formed  the  rational  creature,  to  manifeR: 
his  holinefs  in  that  law,  whereby  he  was  to  be  govern- 
ed, we  ought  not  to  deprive  him  of  that  dei'ign  of  his 
own  glory.  The  law  of  God  is  called  holy  and  pur?, 
Pfal.  xix.  8.  Rom.  vii.  12.  as  it  is  a  ray  of  the  pure 
nature  of  the  Law-giver.  And  our  lives  are  not  ex- 
prefTive  of  his  holinefs,  when  we  do  a  thing  in  the 
r.ratter  agreeable  to  the  rule,  if  we  do  it  not  with  a 
i  refpect  to  the  purity  of  the  Law-giver  beaming  in  it* 
•  Comment,  or.  Hcb.  x.  7. 

B  b  2 


^$2  EvqvAry  fats  the  principle  y  ru!ey 

For,  if  we  do  any  thing,  chiefly  witkrefpeft  t&.a  cje* 
6g.ii  of  our  own,  we  make  net  the  hpJinefs  and  au- 
thority of  God?  discovered  in  the  l?.v/,  our  rule,  but 
our  own  coavemency  or  happineis,  which  we  make  a. 
god  to  ourfelves.  And  it  is  manifeft,  that  if  a  man. 
makes  hirnfelf,  and  his  own  intcreil  and  pleafure,  the 
rule  and  end  of  his  actives,  he  preftrs  the  creature  be«- 
fore  God,  and  loves  it  fupremely,  contrary  to  the 
will  of  God.  'Thus  he  invades  God's  right,  refufetJh, 
God  for  his  God  and  Lord,  and  fets  up  himfeif  aa 
his  own  governor,  and  affects  virtually  an  equality 
with  God,  and  independency  on  him  ;  which  is  that 
flaring  crime  of  the  devil,  who  finned  from  the  begin- 
ning. I  might  multiply  fcripture -texts 'to  illuftratc 
ifcis  fubjecTh.  But  having  elfe  where  made  it  appear, 
that  -he  law  of  nature  is  infuilicient  to  direct,  man-* 
kind  to  happincis,  and  that  the  fcripture  alone,  in 
which  the  law  and  will  of  God  is  revealed,  are  the  in- 
fallible itandard  of  the  whole  duty  of  man  ;  I  fnalr 
cot  at  prefect  enlarge,  at  any  great  length,  upon  thia. 
argument. 

But,  further,  Mr  Campbell  fays,  "  That  the  good- 
"  nefs  cf  any  action,  from  which  it  is  denominated 
V  Mora!  Virtue ,  lies  in  the  conformity  it  has  to  our- 
**  felf  love  ;  and  that  there  is  no  difference  betwixt 
ii  natural  goodnefs  and  moral  goednefs."  Eut  I 
doubt  not  to  affirm,  tflat  an  action  is  net  denomi- 
nated virtuous,  from  its  conformity  to  our  felf-love, 
but  from  the  conformity  it  has  t©  the  law  of  God. 

We  are  aflured  by  the  apoftle  Paul,  that  the  re- 
mains of  the  law  of  nature  upon  the  minds  of  the 
Gentiles,  who  had  not  the  written  law,  were  the 
iandard  by  which  they  were  to  judge  of  the  virtue 
«£  their  afiioxs  ;  and  that  the  will  of.  God,  re.v£»Je9l 


II 


end  end  cf  Moral  AFthrj.-  *  9  J 

in  his  word,  was  the  rule  and  meafure,  according  to 
which  thefe,  who  had  the  advantage  of  revealed  reli- 
gion, were  to  behave  in  all  their  actions  ;  and  that- 
their  actions  were  to  be  tried  and  judged,  good  or  bad, 
at  the  judgment-feat  of  Clirift,  according  to  their 
conformity  uiilo,  or  difagrcement  from  the  written 
word,  or  light  of  nature,  Rom.  ii.  12.  13.  14.  "  For 
"  as  many  as  have  firmed  without  law,  (hall  alfo  pe- 
<{  ri/h  without  law  :  and  as  many  as  have  finned  in 
u  the  law,  (hall  be  judged  by  the  law :  (for  not  the 
<f  hearers  of  the  law  are  jufl  before  God,  but  the 
u  doers  of  the  law  iha-11  be  juflified.  For  when  the 
r<  Gentiles,  which  have  not  the  law,  do,  by  nature,  the 
m  things  contained  in  the  law,  thefe  having  not  the 

*  law,  are  a  law  unto  themfelves  :  which  mew  the 
9i  work  of  the  law  written  in  their  hearts,  their  con- 
M  fcienee  alfo  bearing  witnefs,  and  their  thoughts  the 

*  meanwhile  accufing,  or  elfe  excufmg  one  another}.. 
u  In  the  day  when  God  mail  judge  the  fecrets  o£ 
"  men  by  Jefus  Clirift,  according  to  my  gofpel." 

The  fcope  of  the  apoftle  is  to  mew,  that  neither 
Jew  nor  Gentile  can  be  juftified  by  the  works  of  the 
law.  And,  to  iiluftrate  the  argument,  he  lays  down- 
what  is  requifite  to  jnftification,  according  to  the  te- 
nor of  the  covenant  of  works  ;  and  that  is,  to  fulfil: 
perfectly  whatever  is  written  in  the  law,  and  to  per- 
ftvere  in  a  courfe  of  perfect,  obedience.  "  For  not 
-  w  the  hearers  of  the  law  are  jirft  before  God,,  but  the 
«  doers  of  the  law  (hall  be  juftified."  Though  Mr 
Campbell,  then,  (hall  fuppofe  himfelf  as  innocent  as 
Ada:;,  was  in  life  primitive  ftflte,  he  cannot  recom- 
ttidud  hi m fell  I  our  of  God,  upon  the  footing 

of -promoting  .his  feltWititereffc,  but  upon  his  entire 
.  conformity,  in  hear"  and  lite,  to  •  -  1  law  of  God,  and- 
;-hi&  I  to  the  apt]  -  ,.       interp^led! 


2V4  Enquiry  into  the 'principle,  ruley 

therein.  And  however  hii  conference  may  acquit 
him,  merely  upon  his  acting  apart  agreeable  enough 
to  his  own  felf-intereft,  yet  his  Fellow-heathens  had 
('10  this  particular,  I  acknowledge)  more  noble  fenti- 
ments;  for  their  confciences  accufed  or  excufed  them, 
according  as  their  actions  were  agree  *ble  or  not  "  to 
*<  the  law  of  God  written  in  their  hearts."  And,  by 
this  law,  written  in  their  hearts,  we  muft  underftand 
the  firft  principles  of  right  reafon,  in  a  due  exercife 
of  which,,  a  thinking  man  mull  deduce  fome  of  the 
hril  rota  of  veneration  for  the  Deity,  and  of  equity 
t-  rren.  And  becaufe  this  law  contained  fome  faint 
draught  of  the  written  law,  and  inftrueted  them  what 
Tt>  do  and  avoid,  in  many  inftances,  which  is  the  great 
property  of  a  law,  they  are  therefore  faid  "  to  do,  by 
%i  nature,  the  things  contained  in  the  law/'  and  to  be 
u  a  law  unto  themfelves  :**  that  is,  they  had  feme 
remains  of  that  law  in  their  hearts,  which  was  infer** 
Led,  in  full  characters,  upon  the  mind  of  man,  at  his 
creation,  and  were  directed  by  it^  in  many  jnftances^. 
what  thty  ought  to  do  or  avoid. 

AnDasthe  terms  in  which  fin  is  defer  ibed  in  fcrip* 
ture,  fucb  as  mm,  jnrs,  ft*-  uvcjjJ*  7t*?olx**,  rebellion 
ftftci  difobedience, .  If.  i.  2.  Rom.  v.  19.  difcover  the 
nature  of  it  to  con  fill,  in  its  difagreement  to  the  law. 
rmd  will  of  God^ therein  declared  ;  \o  the  apoitle  John 
exprefsiy  alTerts,  that- fin  is  "  the  tranfgreffion  of  the 
44  law,"  1  John  iii.  4.  From  which  it  is  very  mani* 
fed,  tV.it  the  law  of  God  is  the  grsat  and  only  ft: 
zrd.oi  virtue,   stud  rhat  the.  virtue  of  our  actions  does 

fc  .  Jy  lie,  rot  in  their  conformity  to  our  felf- 
ieve,  but  ja  their  conformity  to  the  law  and  will  af 
God. 

U*,  Eut  to  fjrcx&ed  to  esquire,  if.  this  opinion  be 


and  end  v/  Ifiral  Acltoni.  ig$ 

tftilided  upon  the  principles  of  reafon,  we  may  ob- 
ferve,  that  to  make  ielf-intereft  cr  pleafure  the  only 
ftanclard  of  virtue,  and  to  pretend  that  no  action  can 
be  called  virtuous,  on  any  other  account  than  its  co:v 
refpondency  to felf-intereit,  is  plainly  to  deftroy  all 
virtue,  and  to  make  our  own  felf-Iove  the  only  ground 
and  reafon  of  our  owing  any  love  to  God,  or  our  fel- 
low-creatures. Can  it  be  agreeable  to  the  nature  of 
things  to  fay,  that  reafonable  creatures  owe  no  efteem, 
love,  and  lubjection  to  God,  for  what  he  is  in  himfelfi 
but  only  for  what  he  does,  to  gratify  their  felf-love -i 
Nothing  but  Deity  can  be  the  formal  caafe  and  foun* 
dation  of  divine  worfnip,  which  is  an  afcribing  infi- 
nite perfection  to  the  objecl,  and  a-  giving  that  k>v^ 
truft,  and  efteem,  that  is- proper  and  peculiar  to  God* 
and  therefore  our  love  to  God,  and  our  univerfal  fub- 
je&ion  unto  him,  muft,  in  the'  nature  of  the  thing, 
fee  founded  upon  what  God  is  in  himfelf,  and  not 
chiefly  upon  v:hat  he  hath  done  for  us  ;  which  is  the 
fruit  of  mere  pleafure  and  bounty.  And  none  of 
our  rations  can  be  called,  virtuous,  but  fo  far  as  they 
are  done  in  obedience  to  him,  and  are  agreeable  to 
his  will  and  law  :  for,  as  it  is  highly  reafonable,  that 
an  infinitely-perfect  Being  fhould  prescribe  a  rule  of 
action  to  his  creatures  ;  fo  they  do  not  act  agreeably 
to  the  rational  faculties  with  which  they  are  endowed, 
if  their  love  to  him  is  not  fnpreme  :  and  if,  in  all  i:i- 
ftances,  they  do  not  exprefs  the  fenfe  they  have  of 
t&eir  dependence  upon  him,  and  his  authority  over 
them,  and  a  due  efteem  and  veneration  for  the  great 
God,  who  infinitely  excels  every  thing,  elfe. 

Our  Author  has  the  aiTuranee  to  fay,  That  the  ac- 
tions of  the  Deity  towards  U5  arc  called  virtuous,  be*- 
caufe  they  are  ada;  of  human    na- 

ture..   But  L thought  chat  they  had  been  holy,  great*. 


29S  Et.qulry  info  the  principle ,  ?*Ff3 

aad  like  himfelf,  becaufe  agree  .ble  to  his  own  nature* 
and  will.  All  who  acknowledge  the  being  and  per^- 
feftions  of  God,  mud  own,  that  God  is  not  regula- 
ted by  any  law,  without  or  bcfide  himfeif.  He  is  In* 
ewn  law  and  rule ;  and  all  his  actions  whatsoever  are 
nccefTarily  holy  and  good,  becaufe  agreeable  to  hta 
o\vn  nature,  will,  and  perfections  ;  and  it  cannot  be 
imagined,  that  he  is  aftri&ed  to,,  and  governed  by,  a 
rule  inferior  to  himfelf.  Can  Mr  Campbell  deny,  that 
Gcd  is  of  "  purer  eyes  than  to  behold  evil,"  and. 
that  "  he  Iiateth  all  the  workers  of  iniquity  ?"  Can 
ke  refufe  it,  that  this  is  an  holy,  or,  as  he  fiiles  it,  a 
virtuous  action  ?  And  can  he  make  it  appear  that  it 
is  fuch,  becaufe  it  is  adapted  to  theintereft  of  a  finfral 
creature,  and  tends  to  promote  its  happincfs  ?  It  muft 
be  acknowledged  to  be  highly  difhonourable  to  the 
great  God,  when  men  pay  no  regard  either  to  rea- 
fon  or  revelation,  in  talking  of  the  Deity  ;  but  ima- 
gine him  to  be  fuch  an  one  as  themfeKes,  and  make 
a  vifionary  hypothecs  of  their  own,  the  meafure  and 
rule  of  their  fentiments  about  him  ! 


Ip  we  confider  this  fcheme,  it  is  certain,  that,  ac- 
cording to- it,  the  creature's  felf-interefl  is  made  the 
•fo}e   and  only  paramount  law,  and  the  meafure  of 
jpight  and  wrong,    and  God  is  confined,  to  aft  by  it, 
as   much  as  thefe  he  has  created.     And   this  is  the 
"fame  as  to  fay,   that  man   is  not  accountable  to  his 
Creator,  and  that  God  has  no  authority  to  prefcrihe 
-fuch  laws  to  his  creatures,  as  mail  oblige  thcmr duti- 
fully, to  acknowledge  his  fovereignty  over  them,  and 
their  entire   dependence  upon  him.      For,   according 
to  this  fcheme,  he  can  prefcribe  nothing  unto  /em, 
but  what  felf- int^rcfl  muft  direft  them  untc 
they    depend.;    -:o   wa;     upon   him, 
Ee  had  no  authority   over  them. 
himizUy.  it  feemsj  is  to  be  his 


and  end  of  Moral  Anions.  297 

&as  anfwcred  the  -^ncl  of  his  creation,  by  promoting 
his  own  happinefs,  or  not.  If  he  has  failed  of  it,  he 
bears  the  lofs  of  his  own  bad  management ;  but  is 
not  otherwife  accountable  to  the  Moil  Kigh  for 
breaking  his  laws.  And  what  doth  all  this  amount 
to,  but  to  fuppofe  the  living  God  to  be  an  indolent 
Being,  as  Epicurus  has  reprefented  him,  not  minding 
what  thefe,  who  are  the  product  of  his  hands,  do,  in. 
contempt  of  his  authority  ! 

It  is  owned,  that  the  duties  prefcrihed  to  us  by^ 
God,  when  rightly  performed,  do  tend  to  promote 
©ur  welfare  and  happinefs.  But  to  make  our  own 
happinefs  the  llandard  of  duty,  and  to  fay  that  -the 
actions  of  the  Deity  towards  us  are  called  virtuous, 
becaufe  they  are  adapted  to  cur  intereil,  is  to  re- 
proach the  Author  of  cur  being,  For,  is  not  God 
blafphemed  and  reproached,  when  that,  which  is  pe- 
SuJJtV,"  ta  G°d.  :~  ^fcilbcd  id  creatures  ?  And  is 
Rot  this  done,  when  it  is  mair:-'-ci>  thai  creatures 
are  to  act  for  themfelves  as  their  laii  end;  and  that 
their  own_  intereft  and  pleafurc  is  the  meafure  and 
rule  of  their  actions,  and  not  the  will  and  law  of 
God :  Is  not  this  to  make  creatures,  and  their  own 
interevt  and  pleafure,  as  abfolutely  the  rule  of  their 
actions,  as  if  there  was  not  a  God  to  rule  orer  them, 
as  if  they  had  received  nothing  from  him,  and  were 
no  way  accountable  to  him,  but  as  they  had  done 
well  for  themfelves,  in  promoting  their  own  intereft, 
pleafure,  and  happinefs  ?  Mr  Campbell  could  not  bear 
it  well,  we  fee,  from,  his  preface  to  this  edition  of  his 
enquiry,  that  T)r  Innes  mould  have  the  praife  of  th:'s 
fine  performance,  as  he  took  it  to  be  !  And  how  mail 
the  Author  of  our  being  take  it,  if  poor  creatures 
arrogate  to  themfelves  the  praife  of  what  they  have 
tecxived  from,  him,  aud  facrince  tu.  their  ttfl$i  Oft* 


2p8  Enquiry  into  the  principle,  rule> 

and  burn  incenfe  to  their  own  drag  ?  Can  they  ex- 
pect,  but  that,  as  God,-  by  the  prophet,  has  threat- 
ned,  they  fhall  lie  dowd  in  forrow  ? 

Our  Author  tells  us,  that  God,  and  all  ether  in- 
telligent beings,  are  v.niverfally  eoverred  by  one 
eommon  principle  of  fdf-love.  But  can  it  be  agree- 
able to  reafon  itfelf,  and  the  nature  of  things,  to 
maintain,  that  intelligent  creatures  have  as  good  rea- 
fon to  love  themfeves,  for  their  own  intriniic  goed- 
nefs,  as  God  has  to  love  himfelf  on  that  account ;  or 
that  they  have  as  good  a  rfght  to  act  univerf?Jly,  and 
only  from  love  to  themfelves,  as  God  has  to  a£t 
only  from  love  to  himfelf?  And  feeing,  as  has  been 
fhown,  and  fhall  be  further  illuftrated  in  the  fequel, 
it  is  the  peculiar  and  ir:«mmunicahle  glory  of  the 
great  God,  refulting  from  the  infinite  perfection  of 
his  nature,  to  act  from  fupreme  love  to  himfelf,  and 
for  himfelf,  as  his  ultimate  end  ;  muit  not-  an  attempt 
to  fet  this  important  matter  in  a  falfe  light,  and  to  in- 
veft  poor  creatures,  with  the  regalia  of  heaven,  be 
moft  injurious  unto  the  honour  of  God,  and  the  rea- 
dy way  to  betray  unthinking  men  into  miilakes, 
moft  defiructive  and  pernicious  to  themfelves  ? 

Mr  Puiffndorff,  who  may  be  allowed  to  have 
been  as  rood  a  judge  of  the  common  reafon  of  man- 
kind,  as  the  high  pretenders  to  reafon  in  our  times, 
fays,  "  We  call  that  a  good  action  which  is  conform- 
M  able  to  the  law,  as  an  ill  one  is  that  which  is 
€C  not  conformable  to  it  f."  He  ?.dds  elfewhere,  as 
follows  :  "  Since,  to  the  goodnefs  of  an  action,  it  is 
"  net  enough  to  do  what  the  law  enjoins,  but  t 
<<  it  alio   with   fuch   an   intention   as   is  agreeabh  to* 

■*.  f  Pugcatlgrrl^  Law  of  jufcure,  &c.  by  Spav?.n,  chap.  7.  p.  8s. 


and  end  of  Moral  AftiotiS.  tg® 

€4  that  law ;  an  action  cannot  be  deemed  perfectly* 
M  good,  unlefs  it  exactly,  and  in  all  its  parts,  anfwer 
"  the  prefcription  ;  and  unlefs  the  only  motive  that 
4i  influenced  the  agent,  was  his  defire  of  paying  the 
"  legiilator  a  prompt  and  ready  obedience  *."  He 
likewife  tells  us,  "  That  God,  by  his  right  of  crea- 
**  tion,  has  the  power  of  preferring  bounds  to  that 
*  liberty  of  will  he  has  been  pleafed  to  indulge  man- 
"  kind  f  ;*'  and  that,  V  feeing  moral  goodnefs  and 
'*  turpitude  are  affections  of  human  deeds,  arifing 
"  from  their  agreeablenefs  of  difagreeablenefs  to  a 
"  rule  or  a  law  ;  and  fince  a  law  is  the  command  of  a 
"  fuperior,  it  does  not  appear  how  we  can  conceive 
"  any  gocdnefs  and  turpitude  before  all  law,  and 
"  without  the  inilitution  of  fome  fuperior :  and  tru- 
u  ly,  as  for  thofc  who  would  eftablifh  an  eternal  rule 

I"  for  the  morality  of  human  actions,  independent  of 
*c  a  divine  inilitution,  the  refult  of  their  endeavours 
"  feems  to  us  to  be  the  joining  with  God  Almighty, 
|  **  fome  eo-eval  extrinfic  principle,  which  he  was  ob- 
!  "  liged  to  follow,  in  alligning  the  forms  and  effences 
*<  of  things  £."     Thus  far  this  Author. 

But,  to  proceed:  It  has  been  fhewn  elfewhere  R 
that  it  is  the  rirft  principle  of  the  law  of  nature, 
that  there  is  a  God,  who  governs  all  things.  And 
it  may,  from  the  fame,  and  like  arguments,  be  de- 
monftrated  to  be  the  leading  principle  of  natural  re- 
ligion, that  as  the  di&ates  of  our  reafon  are  fo  many 
laws,  made  known  to  us  by  God;  fo  it  is  his  will 
that  we  walk  according  to  the  information  of  that 
light  which  is  born  with  us ;  and  that  if  we  walk 
contrary  to  it,  we  violate  his  law,  and  contemn  hig 

•  PaffendorflT's  law    of  nsture,  iri.  (by  SpavaR,  chap.    7. 
p.  92.  93-      t  Ibid;  p.  $      |  ibid.  p.  20.      J  Review*  &g% 


goo  Enquiry  into  th$  principle,  ruh9 

authority.  From  which  it  follows,  that  the  gooi- 
#efs  of  our  anions  lies  in  their  conformity  to  the  law 
and  will  of  God,  and  not  in  then*  conformity  to  oar 
felf-love,  pleafurc,  and  advantage. 

And  it  is  meft  certain,  that  however  men  may 
pay  a  regard  to  fome  of  the  laws  of  nature,  from  a 
profpect  of  their  intereft  in  fo  doing,  as  we  follow  a 
phyiician's  prescription  lor  our  health,  who  has  n« 
authority  over  us  ;  yet  they  cannot  obferve  them  as 
laws,  becaufe  every  law  nccefiarily  implies  a  fuperiorj 
and  that  fuch  an  one  has  actually  taken  upon  him  to 
govern  and  direct  his  inferiors. 

And  our  Author,  who  magnifies  the  law  of  nature, 
and  beftows  fuch  great  encomiums  upon  it,  mud  ei- 
ther be  of  opinion,  that  the  law  of  nature  doth  fub- 
jeft  mankind  to  the  authority  of  God,  or  that  it  does 
not :  if  it  does  not,  then  God  has  no  authority  over 
the  works  of  his  hands  ;  and  they  are  no  more  ac- 
countable to  him,  than  if  they  were  independent  of 
him,  and  had  received  neither  being  nor  exiftencs 
from  him  ;  which  is  an  opinion  fo  black,  that  I  for- 
bear to  give  it  a  name.  But  if  he  acknowledge  that 
mankind,  by  the  law  of  nature,  are  fubjtdled  to  the 
authority  of  God,  then  it  muft  be  owned*  that  it  id 
God's  authority  only  that  makes  the  law  of  nature 
to  be  a  law,  and  its  binding  force,  is  not  from  the 
fitnefs  of  what  is  prescribed  by  it,  to  promote  plea- 
fure  and  felf- intereft,  but  from  the  authority  of  God 
Hamped  upon  it.  And  hence  the  nature  of  Moral 
Virtue  muft  lie,  not  in  the  fitnefs  of  the  action,  to  pro- 
mote pleafure  and  happinefs,  but  in  its  agreeablenefe 
to  the  will  of  God,  declared  in  his  law. 

Our  Author's  fcherhe  feems  like  wife  to  expofe 
hint  to  the  neceffity  of  allowing  fame  degree  of  M#- 


**J  end  ,f  Metal  JBions  ]  331 

Virtue  to  brutes.  And,  although  there  is  no 
reafon  to  doubt  but  brutes,  as  they  are  capable  of  be- 
ing treated  by  us  either  mercifully  or  cruelly,  may  be 
the  objects  either  of  virtue  or  vice  ;  yet,  to  maintain 
that  they  may  be  the  fubjects  of  virtue,  muft  be  wild 
?  id  extravagant. 

But  if  the  agreeabJenefs  of  an  action,  to  promote 

pleSfftire  and  happinef6  of  the  agent,  be  the  true 

notion   of  virtue,  it  were  uoreafonable  to  refufe  that 

brutes   are   virtuous :   feeing  they  manifeflly   purfue 

k   own  pleaiure  and  happinefs,  in  a  great  variety 

of  actions,   and  do  follow  the  inftincTs  and  impulfes 

of  nature  more  fteadily  and  regularly  than  men.   And 

if  a  confeioufnefs  of  the  moral  goodnefs  of  actions, 

in  their  conformity  to  the  divine  law  and  will,  be  not 

required  to  conftitute  thefe  actions  virtuous,   what  is 

there  wanting  to  render  many  of  theirs  truly  fuch? 

What  a  moral  agent  primarily  propofes,  is  to  aft 
reasonably,  and  according   to  the  law   and   will  of 
God,   made   known   to  hirr*    either   by  the  word  of 
God  among  us  Chrittians,    or  by  the  dictates  of  rea- 
fon,  and   principles  of  natural  religion,  among  fuch 
as  are  not  enlightened  from  above.     But  to  act  from 
an  impulfe   to  what   is  pleafing,  or  a  natural  good, 
has  always  been  reckoned  a  leading  principle  only  a- 
mong  fenfible   agents,  deilitute  of  reafon  and  reflec- 
tion ;  and  therefore  incapable  to  be  moved  from  any  o- 
ther  fpring  of  action.    And  therefore,  to  make  pleafure 
of  any  kind  the  end  of  a  moral  agent,  muft  be  as  ab- 
furd  as  to  make  truth  or  virtue  the  end  of  a  fenfible 
agent. 

And  our  Author,  to  complete  his  fcheme,  hat 
thought  fit  to  reject  the  didin&ion  betwixt  bwuri 
Vol.  II.  C  c 


304a  Enquiry  into  the  prindpU$  ruk) 

honeftum,  and  bonum  utile  et  jucurJum,  which  ha* 
been  maintained  by  fome  of  the  molt  judicious  of  the 
Heathen  philofophers  :  and  he  tells  us  frankly,  that 
mufical -goodnefs  and  landfkip-goodnefi  differ  from 
one  another,  as  much  as  moral  goodnefs  pofiibly  caii 
do  from  either.  Thus  the  morality  of  our  actions, 
according  to  him,  have  no  relation  to  the  law,  will, 
or  authority  of  God  ;  but  our  intereft  er  pleafure  is 
the  rule  and  meafure  of  all  things  :  and  there  is  ne 
difference  betwixt  devotion-goodnefs  and  landfkip- 
goodn-efs  ;  our  love  to  God,  and  our  love  to  a  fine 
houfe  or  garden  j  and  there  is  no  difference  betwixt 
the  devotions  and  fervices  of  the  angelical  tribe,  and, 
the  goodnefs  of  Mr  Campbell's  action,  in  looking  3t, 
or  riding  a  fine  horfe,  but  juft  as  Mr  Campbell's 
pleafure  is  greater  or  lefs  in  degree  than  theirs  I 

I  Suppose  that  no  thinking  man  will  judge  it 
worth  while  to  enlarge  in  refuting  fuch  extravagant 
tenets.  I  fhall  only  tell  our  Author,  that,  by  re- 
volving all  obligations  into  pleafure,  and  natural 
good,  he  has  denied  that  virtue  is  good  in  itfdf, 
and  affirmed  it  to  be  no  otherwife  good,  than  as  it 
does  us  good.  Whereas,  it  is  certainly  felf- amiable 
and  felf-worthy,  and  deferves  our  approbation  and 
choice.  And,  upon  the  fame  ground,  he  has  like- 
wife  denied,  that  there  can  be  any  fuch  thing  as  aa 
intrinfic  preferablenefs  of  one  action  to  another,  more 
then  of  one  colour  to  another.  Every  agent  well 
knows  what  actions  pleafe  him,  and  which  difpleafc 
him  ;  but  in  themfelves,  according  to  this  fcheme, 
they  are  all  equally  valuable,  or  rather  equally  worth- 
lefs. 

But  however  our  Author  may  amufe  himfelfwith 
thefc  fpeculations,  it  is  a  thing  moil:  certain,  that  the 


and  en  J  cf  Moral  Actions.  303 

communication  of  natural  good  is  by  no  means  an 
cffential  ingredient  of  moral  rectitude.  If  no  natu- 
ral good,  if  the  happinefs  of  no  being  whatever 
could  poffibly  be  promoted  by  it,  it  would  ftill  be 
the  duty  of  every  intelligent  creature  to  reverence 
and  worfhip  the  Deity  :  for  the  fupremacy  and  infi- 
nite perfection  of  fuch  an  object,  makes  it,  in  tile 
higher!  degree,  reasonable,  even  fuppofing  no  advan- 
tage did  or  could  redound  from  it  to  any  agent  what- 
ever. 

Is  it  to  be  imagined,  that  Mr  Campbell  would  take 
it  as  an  obliging  compliment  from  kis  ingenious 
friend,  if  he  told  him  that  he  efteemed  and  regarded 
him,  and  terrified  his  refptct  to  him  on  all  occafions, 
for  no  better  reafon,  than  a  fufpicion  or  fear,  that,  if. 
he  carried  it  otherwife  towards  him,  it  might,  fame 
time  or  other,  turn  about  to  his  own  difadvantage. 
For  my  part,  I  think  his  friend,  by  fuch  rm  addrefs,  . 
would  tell  him,  that  he  neither  efteemed  nor  regard* 
ed  him  at  all.  And  let  him  therefore  feriouily  con- 
fider  of  it,  if  he  has  behaved  himfelf  fuiiably  to  the 
Author  of  kis  being  ;  when  he  has  published  it  to  t!*e 
wc  Id,  That  the  main  ar.d  chief  motive  cf  his  wor- 
fhipping,  efteeming,  and  obeying  his  Creator,  is 
merely  his  own  proht,  plfcafure,  and  advantage  :  and 
that  the  reafon  why  he  abilains  from  blafpheming 
and  reproaching,  and  from  all  the  foul  eft  cf  vices,  is, 
left  his  doing  fo  might  prove  naturally  hurtful  unto 
him. 

Upon  the  whole,  I  think  it  is  very  manifeft,  from 
what  has  been  advanced,  that  our  actions  are  called 
virtuous  and  good,  on  the  account  of  their  correfpon 
dency  to  the  law  and  will  of  God,  and  to  the  rela- 
tion creatures  fland  in  to  the  Author  of  their  being'; 
C  Q  z 


304  Enquiry  into  the  prhuipk^  rule} 

and  from  their  fitnefs  to  publifti  his  fuperemincnt  ex- 
cellencies, and  to  acknowledge  their  fubjedion  to- 
him  in  all  things  :  and  that  the  law,  and  will  if  God 
therein  declared,  is  the  great  ilandard  and  ride  of  aU 
our  actions,  and  not  cur  own  felf  love,  Intersil,  and 
ftleafure. 

SECTION     IIL 

That  fdf -love,  as  it  exerts  itftlf  in  the  dejire  of  urn- 
verfal  unlimited  efteemY  ought  not  to  be  made  the 
great  cc?n?nanding  motive  to  virtuous  anions  ;  nor  is 
the  obtaining  the  good-liking  and  eftcem  cfthoje  beings, 
among  whom  nve  are  viixed>  to  be  oar  main  end  in  . 
t!>ir fuing  the:,:. 

HAving  made    fome  reflections  irf>on   Mr  Camp*- 
bell's  fentirrients^    concerning    the    Spring    or 
principle,  and  the  rule  or  itandard  of  virtuous  actions ; 

I  (hall  now  conilder  his  opinion,  as  to  our  great  motive 
and  main  end,  in  purfuicit;  a  comfe  of  virtue.  As  to 
Which,  he\e*preiTethhimfelf  as  follows:  "  I  1I1:>  vife 
i;  hold,  that  felf-lovej  as  it  exert*  ltfelf  in  the  defire 
"  of  univerfd  unlimited  efteem,  is  the  great  com- 
"  rr.r,  that  determines  us  to  the  purfult 
u  of  fuch  virtu  ns  *{\      Every  man  being  thus 

'*'  naturally  \  ::ied  in  focisty  to  all  his  own  fpecies, 
"  and  to  God  himfelf,  as  the  g^eat  Author  of  his  be- 

II  itfg,  ©ur  fiiprerae  Kead  and  kind  Benefactor  ;  if  his* 
Ci  ibcial  appetite  be  not  miferably  perverted,  he  ca,n- 
u  not  but  ily  fee k  for,  and  defire  the  efteem 
*'  and  good- liking  of  all  mankind  ;  and  particularly 
4i  of  God,  under  whole  government  we  all  livet.  If 
C(  we  fettle  it,  as  our  main  purpofe,  to  recommend 
**  ourfelves  to  the   love,  efleem,   and  commendation 

{  Muqpirfg  $v.  p  257-  25S.  \  IH4-  P«  l% 


and  end  of  Moral  A3i:ns.  3  h  5 

•■  of  Cud,  and  of  all  mankind,  through  every  ftage 
"-of  cur  eternal  exlftence,  (which,  if  we  follow  na-  - 
"  ture,  we  cannot  but  do,  as  I  have  already  explani_- 
*  ed  in  my  enquiry),  every  degree  of  cftcem  we  ac- 
"  quire  here  cannot  but  be  exceeding  grateful;  amd 
"  the  means  that  lift  us  up  to  this  commendation 
"  (which  I  have  likewlfe  mown,  in  the  foregoing  en- 
f*  quiry,  to  be  the  moral  virtues)  cannot  but  prove 
"  extremely  agreeable  f.  Upon  the  whole,  I  Will 
"  conclude,  that  the  fole  and  univerfal  motive  to  vir- 
"  tuous  actions  is  felf- love,  iritereft,  or  pleafure  %" 
Thus  far  our  Author- 

In  order  to  fix  the  true  (late  of  the  question,  it  is 
by  no  means  denied  that  we  may  have  a  refpect  to 
our  own  happinefs  :  for  God  having  made  man  ca- 
pable of  enjoying  himfelf,  and  having  condefcended,  at 
his  creation,  to  encourage  his  obedience,  by  a  promiie 
of  future  andlailing  felicity,  which  is  renewed,  through 
Chrift,  in  the  gofpel  ;  it  can  be  no  part  of  the  Chri- 
ftian  fcheme,  that  men  are  to  be  denied  to  their  own 
happinefs,  and  willing  to  forego  it,  But  the  queflion 
is,  Whether,  in  obeying  the  law  of  God,  we  fhoulJ 
chiefly  act,  from  a  fenfe  of  the  infinite  perfection  and 
authority  of  the  Law-giver,  and  of  our  fubjection  to 
him  ;  and  from  fupreme  ]ove  to  infinite  goodnefs  it- 
Ec If,  and  a  refpect  to  the  glory  of  God  ;  to  be  mani- 
failed  in  our  homage  to  him,  as  the  chief  motive,  ancT 
kft  end,  of  all  our  actions ■?  Or  if  we  ought  rather,- 
though  poor  dependent  creatures,  principally  to  act 
from  love  to  ourfelves,  and  an  aim  at  our  own  advan- 
tage, pleafure,  and  honour,  as  the  commanding  mo* 
tive  to  virtuous  actions,  and  our  main  end  in  purfaing. 
them  ?  The  nrft  feems  to  me  to  be  founded  in  the  na  - 

•fc  £nmury;  <fer  p.  273.  J  Ibid.  p.  463. 

C  c  3 


3*6  En qviry  into  the  principle -,  rule, 

ture  and  relation  of  thing*  ;  and  the  latter  to  be  iuh- 

verfive  of  both. 

Ash  I  have  the  pleafurc  to  obferve,  that  I  don't 
suffer  in  tins  my  opinion,  from,  a  reverend  and  learn- 
ed body  of  men,  who,  upon  a  certain  occafion,  deli- 
vered their  -fentiments  on  this  head,  in  the  following 
terms  f  :  That  <c  men  are  bound  to  make  the  glory 
u  of  God  their  chief  end,  though  yet  ihey  are  called 
c{  herewith  to  purfue  happineiV  And  "  that  by  the 
"  inftincl  of  that  new  nature,  the  Lord  endoweth  all 
u  his  people  with  in  regeneration,  they  are  enabled, 
"by  the  influence  of  grace,  in  fome  meafure,  and  daily 
i(  defire,.more  and  more,  to  ferve  God  for  him  felt,  and.. 
"  his  fupereminent  excellencies,  and  not  merely  or 
H  chiefly  for  the  prcfpe£V  ef  their  own  happinefs.'* 
And  "  that  it  is  agreeable,  both  to  their  character  and 
*'  duty,  to  have  a  prevailing  refpetl:  to  God's  glory* 
their  ultimate  end,  and  the  chief  motive  of  their 
*  obedience. "  Thus  far  the  reverend  committee  of." 
the  ailembly  of  the  church  of  Scotland. 

In  treating  this  fubjecr  very  briefly,  I  /h-dl  flrff 
j«?ke  it  appear,  from  the  fcHptures  nf  truth,  that  the- 
e*ory  of  God,  and  not  our.  own  fame  and  efttem^ 
ought  to  be  our  main  end  in  pursuing  virtuous  acr 
r.Ions.  Secondly,  I  mall  enquire,  if  it  be  agreeable  to 
ihe  principles  of  reafon,  to  make  the  deilre  of  univer^ 
"fill  unlimited  efteem  the  gueat  commanding  motive, 
unto  them  ? 

I.  As  to  the  firft,   that  the  glory  erf. "God,  and  not 

f>ur  own  lame  and  efteem,  ought  to.  be  our  main  end, 
its  r.urf'jmg  a  courfe  of  virtue,  and  obedience  to  God* 


-|,  »c-es  $u%z  of  dc  Procefs  *g*icA  Mr  Simp/on,  j.  277,- 


end  end  of  Moral  43&tO%    •  %tfp> 

battj  if  we  consider,  that -our  duty  of  worship  arf& 
lieoce  is  primarily  founded  upon  the  in-finite*  ex- 
cellencies of  God,  and  what  he-is  in  hhnfelf.  Thus* 
when  God  is  about  to  deliver  a  law  to  Ifracl,  at  Ho- 
reb,  he  introduced!  the  whole  with  this  folemn  pre- 
face, I  am  the  Lord  Jehovah,  /.  ?.  the  only  trnc- 
God,  the  fclf-exiitent,  eternal,  infinitely  perfect,  7\r.i 
neceffary  Being.  It  is  true,  it  i€  added,  Tliy  GodT 
that  is,  by  creation,  and  a  fpecial  covenant-relation. 
And  this  is  acknowledged  to  be  a  fecondary  ard 
powerful  motive  to  duty  and  obedience.  But  he  fitly 
placeth  himfelf,  in  his  nature,  and  innnite  perfection 
in  the  front,  as  the  primiry  foundation  of  all  his  com- 
mands, and  of  their  duty  in  obeying  them  :  bccauLe 
we  mu£  firit,  in  order,  conceive  him,  as  infinitely  per- 
fect in  himfelf,  and  an  ail-fuSicient  Eeing,  elfe  he  had 
never  given  creatures  a  beings  or  well-being  ;  and  be- 
caufe  their  duty  of  obedience  is  founded  in  their  re- 
lation to  God,  and  dependence  upon  him:  whereas 
their  happinefs,  in  a  itate  of  future  and  lafting  feH- 
city,  proceeds,  as  I  have -faown  above,  from  his  free-' 
will  a  ad.  bounty. 

To  this  purpefe,  the  prophet  Jeremiah  anlgns  k9 
S3  the  great  reafon  why  we  arc  to  fear  and  worfhip 
God  ;  becaufe  "  there  is  none  like  unto  him,  and  be- 
u  caufe  he  is  great,  and  his  name  great  in  migh:>'? 
And  we.  are  dfewhere  taught  to  glorify  his  name,, 
becaufe  he  onW  is  holy,  Jer.  x.  6.  7.    Rev.  xv.  4. 

And  the  condemns  thefe  who  did  ttr- 

vice  to  th<  -   by  nature',  were  no  gods,  G'aL 

iv.  8.  ;  intimiiting,  that  God's  dominion,  and  title  to. 

tp  and   fervice,    is  primarily  founded   i»  the. 

ite    and   fupereminent   excellency   of  his   nature, 

Li  a  fuitableuefs  to   this,,  when  the  Lycaonianstcok- 


Enquiry  inio  the  principle,  rule^ 

Paul  and  Barnabas  for  gods,  they  aiifwered  t 
telling  them,  not  that  they  "  could  not  do  much 
"  good  unto  them,"  which,  in  a  miniiterial  way,*  the  J 
-were  abundantly  qualified  for,  but  that  they  were 
weak,  imperfect,  dependent  creatures,  and  had  not  a 
divine  nature,  and  io  were  not  a  fit  objeel  of  v 
ihip  and  adoration.  From  which  it  is  very  manifefr,- 
that  God's  title  to  our  worfhip  and  fervice,  fs  pri- 
marily founded  upon  what  he  is  in  himfclf,  and  not 
upon  his  bounty  to  his  creatures.  And  his  legislative 
authority  overall  dependent,  intelligent  beings,  (lands 
upon  the  fame  bafts  and  foundation.  For  though  he 
has  a  right  to  prefcribe  laws  to  thofe,  to  whom  he 
gave  a  being  ;  yet  it  was,  in  the  hrft  place,  owing  to 
his  being  infinitely  perfect,  and  infinitely  good  in 
himfclf,  that  he  gave  a  being  to  thofe  who  had  no 
$>eing  or  exiitence. 

And  therefore,  not  only  in  refpeft  of  what  he  hath 
done  in  a  way  of  bounty,  but  primarily,  becaufc  he 
is  in  himfelf  infinitely  perfect,  he  mud  be  worthy  of 
the  higheft  efteem  and  adoration,  and  of  the  moil  ab- 
solute fubjeftion  and  refignation,  that  finite  creatures 
**»re  capable  of  rendering  to  the  Author  of  their  being. 
From  all  which,  it  is  very  manifelt,  that  we  are  obli- 
ged, principally,  to  love,  fear,  worlhip,  and  obey  God, 
for  "  what  he  is  in  himfelf,"  and  not  chiefly  from  a 
prefpedt.  of  our  own  happinefs,  pleafure,  and  interefh 

The  apoftle  Paul  confirms  this  doctrine,  from  that 
plain  topic,  that  God  is  the  firft  Caufe,  and  there- 
fore he  is  the  unlimited  End  of  all  things.  "'For  of 
"  him,  and  through  him,  and  to  him  are  all  things,** 
Rom.  xi.  36.  "  The  nature  of  God  confifts  in  this,-* 
fays  a  learned  author  *,  "  That  he  is  the  prime  ttitj 
♦  Fc^rfon  ©Q  the  Creed,  p.  2^ 


And  end  of  Moral'  Aftkn:*  309 

Si  original  C&ufe  of  all  tilings,  as  an  independent  Be- 
"  ing,     upon    which    all    things   alio   depend;     and 

I1  likewife  he  is  the  ultimate  End  or  final  Caufe 
"  of  all."  And  Solomon  tells  us,  "  That  God  made 
"  all  t'nings  for  himftlf ;"  and  it  is  plain  he  could 
have  no  otiier  end  than  himftlf,  and  his  own  glory, 
in  fo  doing;  for  there  was  nothing  good  or  great,  and 
truly  lovely,  but  himfeif.  And  all  rational  creatures* 
acting  as  fuch,  cannot  but  make  htm,  and  his  glory, 
their  laft  and  ultimate  end.  For,  feeing  k  is  the 
brighten:  ray  of  the  divine  image,  that  a  created  un- 
derllanding  fuould  fee  and  (judge  of  things  in  G 
lip-ht,  and  entertain  the  fame  ftntiments  of  them  with 

o 

him,  whofe  infinite  knowledge  makes  it  impoffible 
■he  can  fa?i  into  any  nriliake  ;  it  nauft  therefore  be 
the  moft  embelliihrng  excellency  of  the  foul  of  man, 
to  move  to  the  fame  end  with  the  Author  of  his 
being. 

It  is  very  manifeft,  that  felf  icve,  in  a  fupreme 
fenfe,  can  only  be  the  diftinguiihiag  character  and 
peculiar  glory  of  iht  ever-blefTed  God.  He  can  leve 
nothing  above  himfeif,  and  his  own  glory,  becaufe 
there  ii  nothing  good  or  great,  and  truly  lovely,  be- 
fides  himfeif.  It  therefore  flows  from  his  own  infi- 
nite perfection,  that  he  loves  himfeif  in  a  fupreme 
manner  ;  and  it  is  his  peculiar  glory  to  do  fo.  Upon 
other  hand,  for  a  finite  creature  to  be  acledfolely* 
from  a  principle  of  felf-love,  argues  the  greater!  im- 
perfection and  depravity  of  nature.  For,  it  is  either 
to  fay,  that  there  is  nothing  greater  or  better  than 
itfclf,  and  what  relates  to  itfelf,  than  which  nothing 
can  be  mere  blafphemous  ;  er,  that  a  rational  crea- 
tine, acting  as  fuch,  may  prefer  a  lener  go#d  to  a 
greatti ;  than  which  nothing-  can  be  ruose  abfu-;d»- 


jie  Enquiry  into  the  principle,  rule, 

If  it  is  pretended,  that  the  creatures's  happinefs  is 
the  greateft  good  to  itfelf,  and  that  no  rational  crea- 
ture can  love  any  thing  but  as  good  to  itfelf :  It  is 
replied,  That  when  man's  happinefs  is  placed  where 
it  ought  to  be,  in  the  enjoyment  cf  God,  an  infinite 
good,  yet  it  may  be  confidered,  either  as  a  finite  crea- 
ture is  thereby  made  happy,  which  is  a  finite,  rela- 
tive, precarious  good,  becaufe  mutable  in  its  nature, 
and  finite  in  its  fubjecl  ;  as  is  plain  in  the  cafe  of  the 
fallen  angels  :  or,  it  maybe  confidered,  as  an  infinite 
God  is  thereby  glorified,  which  is  an  abfolute  infi- 
nite good.  Now,  if  a  man's  happinefs,  though  in 
the  enjoyment  of  God,  be  chiefly  fought,  that  the 
man  himfelf  may  be  happy  therein,  then  it  is  him- 
felf that  lie  ultimately  and  chiefly  feeks  in  the  enjoy- 
ment of  God  :  and  if  he  ultimately  feck  himfelf, 
though  the  noblcll  means,  fuch  as  the  enjoyment  of 
Goly  be  made  ufe  cf ;  yet  they  are  only  means  to 
the  end,  and  loved  chiefly  for  the  fake  of  the  end  j 
and  thus  man  is  made  his  own  ultimate  end  :  and  if 
his  own  ultimate  end,  then  he  is  his  own  god :  for 
a  man  cannot  efteem,  love,  or  defire  any  thing  be- 
yond his  ultimate  end  :  and  what  a  man  eReems,  « 
loves,  and  dc fires  moil,  is  his  god.  But  if  a  man 
chiefly  defire  his  own  happinefs  in  the  enjoyment  of 
God,  that  God  maybe  glar:£ed  in  him,  and  by  him, 
fee  thereby  acknowledges  God  and  his  glory  to  be 
his  ultimate  end ;  which  is  the  very  tiling  we  con- 
tend for.      » 

Whatever  excels  is  worthy  of  efteem,  fuited  to 
the  degree  of  its  excellency.  Now,  God's  excellency 
being  every  way  infinitely  fuperior  to  all  creature**, 
.they  muft  link  infinitely  below  him  ;  and  if  they  act 
according  to  reafon,  they  limit  acknowledge  his  in- 
finite perfection,  and  their  dependence  upon  him*  and 


end  ind  of  Moral  Actl:n's*  $ 1 1 

^Vfolute  fubje&ion  unto  him.  ArcI  it  cannot  be  re* 
fufed  to  be  eflential  to  tut  moral  perfection  of  a  rea- 
fona;  rite  em  and  love  that  Being  above 

all  things,  \\\iO  infinitely  tranfeends  every  thing  elfe, 
in  glory,  excellency,  and  perfection.  And  therefore 
every  man,  acting  according  to  the  original  frame  ef 
humau  nature,  muft  have  the  higheft  refpecl:  to  the 
honour  and  glory  of  God,  as  his  chief  and  ultimate 
end.  It  is  by  no  means  afferted,  that  we  are  obliged 
to  a  rvillingnefs  to  forego  our  own  happinefs;  which 
is  no  copflitutive  part  of  a  fubordinate  end  :  feeing 
all  that  is  required,  is  to  love  the  ultimate  end  moil, 
and  the  fubordinate  lefs.  I  hope  thefe  who  make 
God's  glory  fubordinate  to  man's  happinefs,  do  not 
therefore  fay,  that  they  are  obliged,  in  fome  cafes, 
willingly  to  give  up  with  the  glory  of  God,  for  their 
4B\vn  private  intereit.     But  to  proceed, 

Let  us  further  confider,  that  man  ftands  in  a  fub- 
ordination  to  God  in  his  being  ;  and  therefore  in  a 
fubordination  to  him,  as  his  laft  end.  Hence  the 
apoftle  directs  us,  that  "  whether  we  eat  or-drink,  or 
"  whatever  we  do,   we  mould  do  all  to  the   glory  of 

God/'  I  Cor.  x.  31.  The  rule  is  general,  not 
to  be  retrained  to  the  eating  ef  meat  offered  to  idols, 
of  which  the  former. difcourfe  had  been  ;  but  extends 
itfelf  to  whatever  we  do,  that  is,  to  all  human  actions 
whatfoever.     And  elfe  where  he  tells  us,  "  That  we 

are  not  oiir  own,  but  are  bought  with  a  price,  and 
*'  therefore  are  obliged  to  glorify  (Sod  in  our  fouls 
"  and  bodies,  which  are  his,"  1  Cor.  vi.  20.  And  it 
is  highly  agreeable  to  reafon,  that  we,  deriving  our 
being  from  another  by  creation,  and  paffing  into 
the  right  of  another  by  "redemption,  mould  employ, 
our  derived   and  borrowed  all,  for  tls   honour  an4 


§T2         Enquiry  into  the  principle *s  wnli$ 

It  was  the  end  of  our  election  and  effe&ual  callin 
that  we  mould  mew  forth  the  praifes  of  him,  wh® 
hath  called  us  out  of  darknefs  into  hi&  marvellous 
light,  i  Pet.  ii.  9.  And  it  was  one  great  defign  of 
the  death  of  Chrifl,  to  reflore  man  to  his  primitive 
and  ultimate  end  ;  for  he  died  for  us,  that  we  mould 
not  live  to  ourfelves,  hut  to  him  who  died  for  us,  and 
rofe  again,  2  Cor.  v.  15.  And  this  is  plainly  the 
v/ork  and  bufinefs  of  the  fpirits  of  juil  men  made  per* 
feci:,  in  thefe  regions  of  light  and  blefs  above  ;  wh<* 
are  reprefented,  in  fcripturc,  as  employing  all  their 
active  faculties  in  worshipping,  adoring,  and  praifing 
him  that  fits  upon  the  throne,  and  the  Lamb  for  ever 
snd  ever.  God  here  is  All  in  all,  the  Centre  and 
End  of  all;  and  is  infinitely  lifted  up  above  all: 
and  his  fervants  do  ferve  him,  and  behold  his  face, 
and  eternally  lofe  themfelves  in  love',  wonder,  and 
praife  ! 

It  may  be  further  obferved,  that  if  our  own  hap- 
pinefs  and  felf-intereft  be  aliowed  to  be  the  chief  mo- 
tive of  our  glorifying  God  upon  earth,  then  "the  chief 
motive  of  our  hatred  againft  fin,  and  of  our  returning 
to  God  with  a  penitential  ferrow  for  it,  cannot  be 
the  offence  and  dishonour  done  thereby  to  God,  but 
our  own  ruin  and  mifery  ;  and  the  chief  motive  to 
the  love  of  God,  by  which  we  muft  eminently  glorify 
him,  mull  be  our  own  happinefs,  and  love  to  our- 
felves. But  to  afTert  thefe  things,  is,«  at  once,  to 
contradict  the  whole  fcripture,  and  to  overthrow  the 
plainefl  principles  of  natural  religion. 

And  if  felf-love  is  acknowledged  to  be  the  leading 
principle  among  dependent  beings,  then  it  will  fol- 
low, that  there  is  fuch  an  unintelligible  thing,  as  a 
creature  made  by  God,  and  yet  cot  for  God  aftd  his 


I 


grid  end  cf  Moral  Action:.  3r3 

giory,  but  for  itfelf,  and  for  Its  own  privai:  intereft,  as 
Its  higheit  end  :  aad  that  the  creature  is  its  own  ul- 
timate happinefs,  as  well  as  its  wn  ultimate  end ; 
feeing  no  created  being,'  in  a  courfe  of  action,  can  ar^ 
rive  at  a  greater  happinefs,  than  to  attain  the  ultimate 
end  of  all  its  aftions. 

I  Have  elfewhere  \  obfervec!,  that  a  refpeA  to  the 
^lory  of  God,  was  the  higheft  and  nofcle  principle 
that  moved  our  Lord  Jefus  Chrift  to  undertake  and 
underp-o  his  fufrerings  ;  and  that  a  chief  and  prima- 
ry regard  to  the  honour  of  God,  as  the  ultimate  end 
of  his  whole  mediation,  did  mo  ft  confpicuoufly  ap- 
pear in  the  whole  courfe  bf  his  obedience,  wherein 
he  has  left  us  a  pattern,  to  be  followed  by  us,  with  ve- 
neration, in  the  whole  of  our  Chriftian  courfe :  and 
therefore  I  fnall  not  at  prefent  enlarge  further  upoa 
this  branch  of  the  argument ;   but  proceed 

To  obferve,  that  as  the  apoflle  has  given  it  as  the 
black  character  of  the  word  of  men,  that  mould  be  a 
plague  to  human  fociety,  and  the  reproach  of  human 
nature,   in  the  latter  days,  that  they  are  "  lovers  of 
"**  their  bwnfelves,"  and  "  lovers  of  p^afures  more 
"  than  lovers  of  God,"  2  Tim.  iii.  1.2.4.     So  our 
Lord  and   Saviour  has  made   felf- denial  the   diftin- 
guifhing  and  neceffary  character  of  all  his   difciples 
and  followers  :  for,  faith  he,  "  If  any  man  will  come 
"K  after  me,  let  him  deny   himfelf,  and  take  up  his 
«  crofs,    and    follow  me,"      ChrifVs    difciples   muft 
come  after  him  ;  that  is,  they  muft  walk  in  the  fame 
way  that  he  walked  in,  and  propofe  that  fame   high 
and  ultimate  end  Chrift  aimed  at,  the  glory  of  God. 
And  they  muft  "  deny  themfelves,"  and  herein  c<  come 

t  Serai  wi  on  Jti<Jef  ver£  3. 
Vol.  IL  DJ 


g  1 4  Enquiry  info  the  principle  %  xufe, 

^  after  Chfift  $*  whofc  birth,  life,  and  death  *  were 
all  a  continued  a&  of  felf- denial,  Phil.  ii.  7.  8,  They 
mud  deny  themfelves  abfolutely  1  they  mud  not  ad- 
mire their  own  excellencies,  nor  gratify  their  owa 
humours,  nor  feek  their  own  things ;  and  they  mud 
not  lean  to  their  own  underdanding,  nor  he  their 
own  end. 

It  is  an  fxcellent  faying  that  Bernard  hath  upon 
the  nativity  of  Chrid  f,  H  What  more  detedable, 
M  what  more  unworthy,  or  what  deferves  feverer  pu* 
<{  nifliment,  faith  he,  than  for  a  poor  man  to  magni- 
"  fy  himfelf ;  after  he  hath  feen  the  great  and  High 
M  God  fo  humble  as  to  become  a  little  Child?" 
M  And,"  adds  he,  "  It  is  intolerable  impudence  for  a 
u  worm  to  fwell  with  pride,  after  it  hath  feen  Ma- 
.*  jelly  emptying  itfelf»" 

And  let  us  but  coniider  how  oppofite  ftoutnefs  and 
Jirtde  is  to  the  fpirit  of  a  Chridian.  Nothing  cer- 
tainly can  be  more  fo  to  the  Spirit  of  Chrid.  Our 
Saviour  was  lowly,  meek,  and  felf-denying.  He 
has  allured  .us,  4i  That  he  did  not  feek  his  own  will, 
u  but  the  will  of  him  that  fent  him,"  Rom.  xv.  3.  And 
the  apoftle  tells  us,  "  That  he  pleafed  not  himfelf," 
John  iv.  34.  and  v.  30.  And  feeing  he  was  of  a 
mod  humble  and  condefcending  fpirit,  and  fought 
not  his  own  things,  but  ours,  Phil.  ii.  4.  5.  doth  it 
become  us  to  be   proud,  vain,   and  felfifh. 

It  likewife  deferves  our  Confideration,   upon  this  i 
argument,  that  our  Lord  and   Saviour  tells  us,   that 
the  love  of  God  is  the  fcrft  and  great  commandment 
©f  all,  and  the  fitmmary  of  all  the  commaftds  of  the 

t  Bernard  Semi-  ifl  tie  Kst-ivlt. 


,    an  J  end  of  Mzrul  J  J  ions.  3 1 5 

ft-fft  table,  Mark  xii.  29.  30,  And  that  he  teach. s 
us  that  we  muft  love  him  with  ail  our  hearts,  ftrer.gthf 
foul,  and  mind;  importing,  that  our  love  to  him  mult 
be  fupreme  and -lingular,  as  well  as  fiucere  ;  and  that 
we  mull  love  him  more  than  any  thing  elfe.  And 
his  faying  that  this  is  the  firfb  and  greater!  command- 
ment, can  bear  no  other  meaning,  but  that  obedience 
to  this  command  is  the  fpring  of  obedience  to  all  the 
red  ;  and  that  our  obedience  to  him  is  oray  accept- 
able, when  it  flows  from  love  to  God  himfelf.  And 
though  we  are  allowed  to  love  ourfdves,  and  purfue 
happinefs,  yet  how*  can  it  be  otherwife  in  the  nature 
©f  things,  but  that  we  muft  love  God  better  than 
curfelves,  and  every  thing  elfe  ;  becaufe  he  is  Jeho- 
vah }  a  Being  infinitely  better  than  we  are,  and  every- 
thing beiide  himfelf  X  We  ought  therefore  to  Icve' 
God  in  a  fupreme  manner  ;  and  to  love  him  chkrfly 
for  himfelf,  and  not  mainly  for  the  profpeCt  of  our 
own  happinefs.  For  to  love  Go*d  ckiefiy  as  eood  to 
us,  is  to  love  him  chiefly  For  ourulves,  and  fo  to  love- 
©uiielves  more  than  God;  than  which  nothing  can 
be  more  impious  and  contradictory  to  the  principles 
of  religion,  whether  natural  or  revealed, 

A  Celebrated  Author  f  fejg,  «  That  ws  murl 
*'  firft  conceive  the  object  lovely  zzi  excellent  in  it* 
*f  felf,  before  v.e  can  wifh  it  loving  and  kind  to  tie. 
H  And  let  us  coniider,"  adds  he,  "  how  much  thofe 
ft  that  are  confeious  to  their  having  virtue  enough 
\<  in  themfelves,  to  make  them  prize  it  in  others,  are 
*<  in  iuve  with  Cato,  Scijpio,  and  thofe  other  heroes, 
"  upon  the  bare  knowledge  of  their  virtues,  although 
".fiom  them  they  derive  no  prefent  advantange.. 
«|  Since  then,"  fays  our  Author,  "  we  pay  fuch  difiiH 

f-Mr  Eovje  in  Lis  dhcoortc  cf  Seraphic  love. 
D  d  2 


3 1 6  E?L'juiry  info  the  principle,  ruley 

*  terefted  love  to  feme  few,  faint,  and  ill-refined  v»r- 
>'  tkti)  that  never  did  profit  us  ;  how  imich,  in  fuch  a 
u  fewe,  and  at  that  rate,  fhoidd  we  loxe  him,  who  fa 
*•  povTerTes  all  perfection,  that  each  of  his  perfections^ 
u  is^finite  ?  Though  hh  benefits  to  us  did  not  cn- 
*'  title  him  to  aur  love,  his  effence  and  perfections, 
u  the  only  fouree  of  thofe  benefits,  would  give  a  right 
i4  to  it ;  and  though  we  owed  hkn  nothing,  for  wnat 
**  we  are,  we  yet  ihould  owe  him  iote  for  what  he  is." 

It  may  be  eafily  demonftrated,  that  felf-love,  as  it 
U  to  be  found  among  iapfed  mankind,  is  moil  irregu* 
lar  and  inordinate.  And  can  it  be  thought,  that  that 
inordinate  paffion  of  felicity,  which*  at  once,  feduced 
both  angels  and  men  from  their  laft  end  and  true 
happinefs,  by  pride  and  folly,  can  juftly  be  eileemed 
the  leading  principle  and  chief  motive  of  all  moral  ac- 
tions i  Was  not  Adam  obliged  to  love  and  obey  his 
Creator,  and  that  although  lie  had  made  no  promife 
to  him  of  future  and  eternal  happir<?fs,  upon  his  obe- 
dience ?  And,  mall  we  imagine,  that  this  is  the  ge- 
ruine  fruit  of  God's  gracious  condefcenfion,  in  promi- 
fifig  and  conferring  happinefs  on  the  creature,  to- 
rnake  his  love  and  obedience  become  merely  felfifh 
und  mercenary  ? 

Lovs  is  tlie  great  thing  that  God  demands  of  us  *T 
snd  therefore  the  fait,  and  great  thing  we  fliould  de- 
vote to  him.  And  feeing  good  is  the  proper  object 
©f  love,  God  being  good  infinitely,  original!  y,  and 
eternally,  mull  therefore  be  loved  in  the  firft  place  ; 
and  nothing  loved  beilde  him,  but  what  is  loved  for 
him  :  and  therefore  our  obedience  muft  be  animated 
with  a  principle  of  fupreme  love  to  God,  and  a  du^ 
sefpeS  to  his  honour  and  glory,  as  our  laft  and  ulti- 
igftteend. 


end  end  cf  Moral  Aet'i:ns.  3 1  J 

lft»  it  is  certain,  that  if  we  love  God  above  all 
ihings,  as  it  lias  been  mown  we  are  obliged  to  do  ; 
we  cannot  poifibly  fail  to  celebrate  his  infinite  excel- 
lencies, and  to  afcribe  that  g>ory  which  is  due  to  his 
auguft  and  tremendous  name  :  and  nothing  will  be 
farther  from  our  thoughts,  than,  to  make  our  own 
fame  and  renown  to  rival  it  with  him. 

Upon  the  whole,  T  think  it  is  very  mamfeft,  from 
the  holy  fcriptures,  that  the  glory  of  God,  afcd  not 
our  own  fame  and  efleem,  ought  to  be  our  main  end 
in  purfuing  virtuous  actions. 

II.  I  Shall  now  proceed  to  enquire,  If  it  be  agree- 
able te  the  principles  of  reafon,  to  make  the  defire  of 
univerfal  unlimited  efteem  the  great  commanding 
motive  unto  a  courfe  of  virtue  and  laudable  actions  ? 

Ani>>  I  think,  an  ingenious  writer  has  fet  this 
matter  in  a  true  light,  who  expreffeth  himfelf  in  the 
following  terms  *  :  "It  is  ufual  for  us,  when  we 
41  would  take  off  from  the  fame  and  reputation  of  an 
"  a£Hon,  to  afcribe  it  to  vein -glory,  and  a  defire  of 
w  fame  in  the  acVor.  Nor  is  this  common  judgment 
"  and  opinion  of  mankiad  ill  founded  :  for  certa 
r<  it  denotes  no  great  bravery  of  mir.d;  to  be  worked 
"  up  to  any  noble  action  by  fo  felnfn  a  motive,  and. 
u  to  do  that  out  of  a  defire  of  fame,  which  we  could 
44  not  be  prompted  to  by  a  difinterefled  love  to  man- 
"kind,  Gr  by  a  generous  paffion,x  for  the  glorr  of 
w  him  that  made  us* 

"  Fame  is  a  thing  difficult  to  b~  obtained  .bv  . 
<*•  but  particularly  by  -  thofe  who  third  after it  ;  fifte$ 

*  Sge&ator,  Vol.  4.  Nc.  2$y  25^. 


t :  8  Enquiry  into  the  principle  >  mU, 

*  moil  men  have  fa  much,  either  of  ill-nature  or  cf 
ft,  warinefs,  as  not  to  gratify  and  foothe  the  vanity  ci 
f4  the  ambitious  man  :  and  fince  this  very  thirft  af- 
";  ter  fame,,nat  urally  betrays  him  into  fuch  indecen- 
*f  cies  as  are  a  lefTening  to  his  reputation,  and  is  it- 
u  feljf  looked  upon  as  a  weaknefsin  the  greater!  cha- 
"  rafters, 

€l  In  the  next  place,,  fame  is  eafdy  loil  ;  and  a«  <Jif- 
'!  fi cult  to  be  preferved,  as  it  was  at  firft  to  be  ac- 
f*  quired. — — How  diiiicult  is  it  to  preferve  a  great, 
*<  name  ;  when  he  that  has  acquired  it  is  obnoxious 
*■  to  fuch  little  weakneffes  and  infirmities,   as   are  no 

"  fmaJl  diminution  to  it,    when   difcovered  !■•■ 

64  Were  no  difpofitions  in  others  to  cenfure  a  famous 
."  man,  he  would  meet  with  no  fmall  trouble  in  keep- 
u  ing  up  his  reputation  in.  all  its  height  and  fplenr 
u  dor.  There  mutt  be  always  a  noble  train  of  ac- 
u  tions,  to  preferve  his  fame  in. life  and  motion  :.  for,, 
*l  when  :t  is  once  at  a  ft  and,  it  naturally  flags  an<J 
0i  lanr/uiihes, 

"  Ambition  raifes  a-fecr^t  tumult. in  the  fovj  ;  h' 
M  inflames  the  mind,  and  puts  it  into  a  violent  hurry 
is  of  thought  :  it  is  ftill  reaching  after  an  empty  i- 
"  maginary  good,  that  has  not  in  it  the.  power  to 
4i  abate  or.iatisfy  it. — Jt  may,  indeed,  fill  the  mind 
il  for  a  while  wkh  a  giddy  kind  of  pleafure,  but  it  is 

V  fuch  a  pleafure,  as  makes  a  man  reiilefs  and  uneafy  ■ 
u  under  it.;  and  which  does  not  ^o   much,  fatisfy  the 

V  prefeiit  thiril,  as  it  excites  fre/h-  defxres,  aud  fet& 
u  the  foul  on  new  enterpr:fes^: 

4i  No  a  is  fame  only  imfaiisfying  in  itfelf,  but  tljjp - 
**  defire  of  it  lays  open  to  many  accidental  troubles, . 
?*  whkh .  vlicfe  are  free from    who  have   no  fu'Ji 


etni  eni  if  Meal  AUk  3 \ $ 

jiei*  regard  to  it.  How  often  is  the  ambition 
"  man  cait  down  and  difappointed,  if  he  receives  no 
%i  praife  where  he  expected  it  ?  Nay,  how  oftea  is 
14  he  mortified  with  the  praifes  he  receives,  if  they 
"  do  not  rife  fo  high  as  he  thinks  they  ought :  which 
M  they  feldom  do,  unlef*  increafed  by  flattery  ;  fince  . 
"  few  men  have  fo  good  an  opinion  of  us  as  we  ha^s 
"•  of  ourfelves  :" 

I  Hope  the  ingenious  reafoning  of  this  polite  wri- 
ter, will  have  its  Gwn  force  to  perfuade  Mr  Campbell, 
that  the  efteem  of  his  fellow-men,  and  of  thofe 
beings  among  whom  he  is  mixed,  is  a  thing  by  no 
means  fo  valuable  as  he  at  iirll  apprehended  ;  and 
that  he  will  think  of  following  a  courfe  of  virtue,  for 
the  future,  from  a  view  to  an  higher  end,  and  from 
a  more  noble  motive  than  felf-lovc,  intereft,  aii4 
pkaftire. 

Mr  Campbell  likewife  tells  us,  That  Cl  w€  are 
"  to  fettle  it,  as  our  main  purpofe,  to  recommend 
u  ourfelves  to  the  love,  and  efteem,  and  commenda- 
M  tion  of  God  ;  and  that  the  Moral  Virtues  are  the 
•'  means  that  lift  us  up  to  this  commendation. ,? 
But  it  is  very  man  if  eft,  that  mai.kwfcd  are  in  a  depra- 
ved ftate,  and  that  they  have  offeaded  God;  which 
is  proved,  by  the  malignity  of  the  wicked,  by  theTa* 
erifices  which  obtained  in  the  Pagan  world,  and  by 
the  complaints-  whfch  Heathen  philofophers  have 
made  of  the  depravation  of  mankind,  and  the  wick- 
eunefs  of  the  age  themfelves  had  fallen  into.  And, 
can  it  be  prctepded  to  be  a  principle  of  found  vi\. 
tliat  the  Moral  Virtues,  or  the  beft  actions  of  men 
in  a  finful  ft?te,  can  gain  them  the  efteem  and  gced- 
iiki^g  of  God,  here  and  hereafier  ?     Nature's  hght. 


J2fr  Enftiiry  into  t Be  principle ,  ruiey 

wiH  tench  us,  and  Plato,  eked  by  the  Author  *,  re> 
fcrred  to  in  the  margm,  has  owned  it,  That  a  holy 
and  good  God  did  not  create  -mankind,  depraved  and 
disordered  in  their  faculties,  as  they  now  are.  Their 
depravation  and  corruption  is  owing  to  t-hemfel'ves,' 
and  not  t®  the  Author  of  their  being:  and  hence 
they  muft,  in  the  nature  of  the  thing,  be  juftly  ob- 
noxious to  punimment,  and  the  divine  difpleafure, 
upon  this  account,  and  for  all  the  confequences  of 
this  depravation  of  their  nature  ;  and  particularly 
for  this,  among  others,  that  they  can  perform  nc  du> 
ty  in  fuch  a  manner  as  to  pleafe  God. 

And  it  is  very  certain,  that  no  man,  in  a  ftate  cf 
dt-pravation,  can  do  anything,  with  that  love  to~ 
God,  and  refpect  to  his  authority,  which  the  law 
doth  require ;  and  therefore  his  bed  actions  cannot 
recommend  him  to  the  eiteem  of  the  Author  of  his 
being.  For,,  if  he  is  fuppofed  to  do  any  thing,  every 
way  as  the  law  requires,  he  is  not  a  depraved,  but  a 
perfect  creature  ;  and  if  he  can  do  any  thing  perfect- 
ly well,  he  may,  by  the  fame  abilities,  do  every  thing- 
to  perfection. 

But,  feeing  the  beil  thing  he  can  do,  falls  fhort 
©f  the  law  and  rule  of  action,  it-  is  therefore  finful  :■ 
and  the  bell:  actions  of  men  being  thus  imperfect:  and\ 
fcnful ;  as  it  is  a  vain  imagination  to  pretend,  that 
they  can  render  men  acceptable  to  God,  and  gain 
his  efteem  and  good-liking  ;  fo  we  cannot  enough 
adore  God,  for  the  revelation  of  Chrift,  and  the 
hopes  of  being  juftified  by  his  merit,  and  fari&liicd- 
by  his  Spirit. 

*  Gale's  Ceurtof  the  Gentiles,  part.  4»  lib.  u  cap.  A* 


and  end  cf  Moral  Actions.  ^%i 

Can  it  be  thought  that  there  is  any  excellency  iri 
the  mod  holy  creatures,  but  what  God  himielf  has 
given,  and  prcferves  in  them  ?  It  muil  therefore  be 
citeemed  more  his  own  than,  theirs  ;  and  all  the  praife 
c.~  it  is  due  to  him  alone.  And,  as  to  us,  who  are 
hpfed  creatures,  what  can  he  fee  in  us  but  fin  and 
moral  uncleannefs,  the  very  objeft  cf  bis  holy  aver- 
fion  ?  It  were  therefore  the  moil  abfurd  thing  in 
the  world,  for  any  created  being  whatfoever,  to  make 
its  own  fame  and  efteem  the  highest  end  of  its  ac» 
tions  ;  feeing  the  purfuing  fuch  an  ultimate  end  muil, 
in  the  nature  of  things,  be  equally  an  argument  of  a 
lapfe  among  fuch  creatures  as  keep  it  mainly  in  their 
view ;  as  it  is  abfolutely  inconfiftent,  with  the  perfect 
ftate  of  innocent  and  upright  creatures,  to-be  chiefly 
influenced  by  it. 

Ahb  as  to  what  our  Author  fays,  That  every  man 
mull  necefFarily  defire  the  efteem  of  all  mankind, 
and  paflionately  defire  the  efteem  and  good  opinion  ©f 
thofe  among  whom  he  is  mixed ;  I  mu:l  beg  him  to  tell 
me,  if  he,  or  any  other  man,  can  reafenably  defire 
any  greater  efteem,  than  his  merit  entitles  him  unto  I 
And  let  him  tell  me,  at  the  fame  time,  what  name 
that  paflion  deferves,  that  can  infpire  a  man  with  th? 
remoteft:  thought,  that  his  own  good  qualities  are  CJ 
great  and  numerous,  that  they  will  juilly  challenge 
fuch  a  profound  refpeft  and  regard  from  his  fellow- 
men,  that,  when  duly  considered,  may  be  reafonably 
reckoned  by  him  to  be  an  higher  motive  tc?  determine 
him  to  virtue,  than  a  rtfptcl  to  the  authority  and 
glory  of  the  great  God,  from  whom  he  lias  received 

life,  and  breath,  and  all  things. 

i> 

I  Con cl vps  this  argument  with  ©bferving,  That, 


322  Enquiry  inio  the  principle,  rule, 

for  a  man  to  make  himfelf  bis  own  ultimate  end,  isr 
to  make  himfelf  the  ob>t£t  of  his  own  fupreme  love** 
tJeiire,  and  eileem  ;  becauie  nothing  can  be  loved,  de- 
fired,  or  efteemed,  above  the  ultimate  end  of  a  ra- 
tional agent  :  and  every  thisg  elfe,  being  only  mei 
to  that  end,  muft,  in  the  ro^orc  of  the  thing,  have 
mtiij  a  feccnuary  regard,  and  be  loved  for  its  fake. 

But  for  a  creature  to  love  and  efteem  itfelf  in  a 
Supreme  manner,  it  at  once  to  throw  away  all  regard 
to  the  Deity,  and  to  renounce  its  dependence  upen 
ki.n.  For,  it  being  certain,  that  religious  worihip 
effentiaily  includes  in  it,  that  the  object  be  lo*ed  and 
efleemed  above  aH  thing*  ;  it  muft  follow,  that  vain- 
glorious felf  is  the  idol  i.o  be  worihipped,  according1 
to  this  fcheme  of  principles  ;  and  that  God  is  to  be 
dethroned,  and  neither  worfhipped  net  acknowledged: 
and  if  any  wornhlp  at  ail  is  to  be  paid  him,  it  is  only 
fo  far  as  klf  can  ferve  a  turn  by  it  ;  which,  I  think* 
cannot  well  be  allowed  to  be  any  kind  of  worfhip  at 
all,  unlefs  JVIr  Campbell  be  delighted  with  the  di- 
rlinclion  of  iupreme  and  inferior  worfhip,  and  have 
the  confidence  to  afcribe  the  latter  to  his  Maker. 

Thus,  I  think,  it  has  been  made  very  evident 
from  the  facrcd  oracles,  and  from  the  principles  cf 
reafon,  that  the  glory  of  God,  and  not  our  own  felf- 
love,  intereft,  and  pkafure,  ought  to  be  our  main 
and  ultimate  end  ;  and  that  our  own  fame  and  eileem 
ought  not  *v>  be  the  great  commanding  motive  to  vir- 
tuous aftions. 

CONCLUSION. 

IMmsht  conclude  this  effay,  by  making  fome  ge- 
neral refiedtions  upon  Mr  Campbell's  treatile,  a*id 
\.i  picface   thereto- prefixed.     But,  feting  it  wow 


ah  J  end  of  Moral  JtihnS.  3  2  $ 

4raw  out  this  paper  to  a  much  greater  length  than  I 
intend,  I  (hall  not  enter  upon  them  at  prefent, 

Only,  I  think,  it  migh::  have  been  reasonably  ex* 
-j*ec"led,  that  our  Author  would  have  advanced  folid 
arguments,  to  fuppcrt  fuch  a  fcheme  of  principles,  ai 
he  has  thought  fit  to  fend  abroad  into  the  world  ; 
but  if  we  fearch  his  whole  book,  we  can  find  ro  o- 
th^r  but  the  following,  or  others  of  the  like  nature  ; 
namely,  That  he  cannot  but  be  governed  by  felf-love, 
beeaufe  he  fees  all  the  world  befidt  .  only  animated 
from  this  principle. 

Bur  what  although  Mr  Campbell  fhould  find  it  in 
nimfclf,  and  can  appeal  to  the  breafls  of  others,  that 
a  filly  vanity  has  too  much  the  afcendent  ;  and  that 
a  regard  to  the  authority  of  the  great  God,  and  a 
refpect  to  his  glory,  has  not  that  prevailing  influ- 
ence it  ought  to  have  upon  the  actions  of  men  ?  will 
this  fay,  that  this  diforder  and  confufion  in  mens 
breads,  belongs  to  the  original  frame  oi  human  na- 
ture ?  No  more,  I  am  fure,  than  Mr  Campbell  cail 
prove,  from  an  highway-man's  being  induced,  from 
his  felf-intereft,  to  plunder  the  innocent  traveller,  and 
afterwards  cut  his  throat,  that  robbery  and  murder 
belong  to  the  original  frame  of  human  nature. 

Ot  all" things  in  the  world  vice  is  the  moft  univer- 
•  fal.  Every  thinking  man  mull  feel  this  corruption 
in  himfelf,  and  obterve  it  in  others.  But  it  were  a 
weak  way  of  reafoning  to  argue  thus  :  Vice  is  uni- 
verfal  ;  and  all  the  world  are,  lefs  or  more,  under  it* 
Influence  :  Ergo,  vice  belongs  to  the  original  frame 
of  human  nature.  I  fay,  It  were  exceeding  blufct 
to  run  away  with  the  confequence,  as  fumciently 
proved,  by  a  bare  propofal  of  the  argument  j  an<i 


L* 


|t4  J&nquiry  into  the  principle,  ruh^ 

found  an  imaginary  triumph,  by  an  harangue  of  tmvefc 
or  four  hundred  pages.  And  however  beautiful  ex- 
preffions,  and  laboured  periods,  may  be  entertaining 
to  fome  of  a  polite  tafte  ;  yet  I  cannot,  for  my  part* 
have  any  great  value  for  a  book,  however  prolix  and 
verbofe,  when  its  reafoning  proceeds  upon  no  better 
a  foundation  than  petitu  principle  et  igmrantia  <?« 
Icntki. 

Neither  can  I  think  that  mankind  are  exceed- 
ingly obliged  kto  Mr  Campbell's  compliment,  in  re- 
prefenting  them  as  fo  many  vain  glorious  creatures  ; 
feeking  fame,  and  thirfling  for  elleem  and  renown* 
as  the  main  end  of  all  their  aclions.  For  all  that 
creatures  have  is  derived,  and  is  the  fruit  of  God's 
exuberant  goodnefs  ;  and  therefore  all  the  praife  of 
it  mud  be  due  to  him,  and  not  to  themfdves.  And 
nothing  that  is  good  and  truly  valuable  can  be  found 
among  lapfed  creatures,  but  what  is  owing  to  grace: 
in  its  rife,  progrefs,  and  confummation  ;  which  mufl 
for  ever  exclude  all  boafting  in  the  creature,  and  in- 
duce him  that  glorieth,  to  glory  in  the  Lord. 

And  I  may  appeal  it  to  the  bread  of  every  think- 
ing man,  if  it  is  not  reafonable  that  rational  crea- 
tures, deriving  their  being  from  God>  as  the  firft 
Caufe,  mould  employ  all  their  faculties  and  powers 
to  promote  his  glory  and  honour  r  And,  if  it  \$ 
not  manifeft,  that  their  agreeing  in  one  lafl  end  ne- 
ceflarily  unites  them,  as  lines  meeting  in  the  centre; 
whereas  making  as  many  laft  ends  as  there  are  ra- 
tional creatures,  leads  to  an  univerfal  diforder  and 
confufion  ?  And  if  their  purfuing  the  fame  high  and 
ultimate  end  with  the  Author  of  their  being  mufl: 
not  be  worthy  of  their  nature,  a  branch  of  their  con- 
formity and-iikefiofs  to  God,  and  the  way  to  mairi- 


m 


and  end  xf  Marat  ABicnSt       -  325 

i-sin  unioft  aRcl  intercourfe  with  him  ?  Whereas,  to 
$ftc  up  «ar  own  felf-iiitereft,  pleafure,  and  efteem,  as 
our  highcft  end,  is  cither  to  fay,  that  a  man  may  at- 
tempt to  pafs  into  an  higher  rank  than  that  ef  crea- 
ted beings;  or  that  he  may  a&  otherwife,  than  a 
creature  is,  in  reafen,  obliged  to  do,,  from  a  confide-, 
ration  of  its  dependence  upon  God,  and  of  its  own 
weak  and  limited  perfections. 

No   doubt,  we  are  to  denre,-  and  endeavour  to 
maintain  our  character  and  good  name  5  that  we  may 
\  e   ufeful   in  the   worlds  and  that  God  may  be  ho- 
noured by  us  :  but -to  make  it  our  main  end,  and  the 
highcft   and  fole  motive  t©  action,  and  thus  to  fet  it 
above   the  due  refpeft  that  dependent  beings  ought 
to  have  to  the  authority  and  glory  of  the  great  God  ; 
i-s   to  throw  up  all  regard  to  religion,  whether  natu- 
ral or  revealed,     Such  a  vitious  felf-love  ought  by  all 
means  to  be  mortified.     To  this  purpofe,  our  bleff- 
ed   Saviour  Jefus  Chrift  has  taught  us  to  deny  our- 
felves.     And  the  apoftle  has  given  a  check  to  thi3 
umreafonable   pafllon,    in  thefe    remarkable    words; 
«  Now,  if  thou  didft  receive  it,  why  doil  thou  boaft* 
"<«  as  if  thou  hadft  not  received  it  r* 

And  ambition  and  vain- glory  is  mcil  certainly  a 
"natural  corruption ;  dilpofing  us  to  boaft  and  com- 
"mend  ourfelvcs,  and  to  feek  applaufe  and  efteem. 
The  apoftles  of  Chrift  did  vindicate  their  miniftry, 
from  this  as  well  as  other  vices,  1  Theft,  ii.  6.  and 
made  oftentation  the  chara&eriftic  of  falfe  teachers, 
2  Cor.  x.  12,  Our  Lord  and  Saviour  Jefus  Chrift 
repjroied  it  in  the  fcribes  and  Pharifees ;  that  in 
their  prayers,  alms,  failing,  affefted  habits,  and 
titles,  they  fought  the  praife  of  men.  And  as  the 
apoftle  Paul  did  not  feek  glory  of  men;  fo  he  did 
Vet.  II.  E  e 


I 


%1&  Enquiry  InU  the  principle »s  rule,  &t. 
forbid  it  ts  others.  "  Let  us  not  be  defirotis  of 
H  va*n- glory,  provoking  one  another,  envying  o«c 
il  another."  It  is  a  vice  dire&ly  oppofitc  to  hu- 
mility, unbecoming  3  man,  and  highly  difhonour^ 
able  to  God,  and  contrary  to  the  gofpel.  And 
though  fome  among  the  Heathen  took  it  for  a  vir- 
tue, as  they-  did  likewife  others  of  the  fouled  of 
vices,  yet  we  have  not  fo  learned  Chrifi. 

May  therefore  "  that  mind  be  in  us,  \vhicft«Bp 
«'  was  in  Chrifi  Jefus  ;"  who  being  one  God  with  the 
Father,  and  the  Son  of  the  Father,  by  an  eternal, 
rieceffary,  and  ineffable  generation  ;  yet  having,  by 
his  own  voluntary  condefcenfion,  affumed  our  nature, 
u  fonght  not  his  own  glory,  but  the  glory  of  him 
"  that  fent  him,"  John  via.  50;  and  vii.  1 8.  Phil,  ii. 
5.  6i  7.  And  may  the  love  of  Chrifi  con  drain  us  to 
a  courfe  of  holy  walking  with  God,*  becaufe  u  we 
"  _thus  judge,  that  if  one  died  for  all,  then  were  all 
*<  dead  :  and  that  he  died  for  all,  that  they  which 
6<  lire,  mould  not  henceforth  live  unto  thcmfelvesj 
€i  but  unto  him  which  died  for  them,  and  rofe  a- 
"  gain,"  2  Cor.  v.  14.  15. 


F    I    N    I    S> 


A   Banner   difplayed   becaufe  of 
the  Truth  : 

ALSO, 

Mercy   and   Judgment   in  the 

Effects  of  a  Gofpel-minifhy, 

Two  discourses: 

B  Y 

Mi  WILLIAM  MONCRIEFF, 

Minifler  of  the  Gofpel  at  Alloa, 
2& *=^=. ■         ^ 


£  e  z 


A  B  a  n  n  £  u  clifpl^/ed  becaufe  of 
the  Truth,  matter  of  praife  to  all 
the  well-wifhers  thereof. 


SEIl  M  O  N  preached  at  the  opening  of 
gRbe    ATociate    Synod,  at   Edinburgh*. 
Auguft  19.  1755-   i  - 

P  £  A  I  .    Ik.    4. 

''7Z?M|?^flWf  *  a  Banner  to  thi??ithatftar%es;  Mhat 
it  viay  I  WfatytdJ  becaufe  of  the  Truth.      Selak. 

11 H  E  title  of  tins  pfalm  .points  out  to  us  the 
penman  and  occafion  thereof.      It  was  penned 
by  David  king  of  Ifraei,  after  he   was  fettled  upon 
..rone;  upon  occafion   of   an   ill  urinous  victory 
obtained  over  the  Syrians  and  Edor/utes,  by  his  forces, 
:  the  command  of  Joab,  eighteen  thoufar.d  being 
left  dead  upon  the  field  of  battle. 


From  the  beginning  of  the  pfalm.   he  calls  tq 

rnembrance   the     low   cafe   they   had  been  in   for  2 
long  time  before  this,     What  was  the  caufe   ot 
we  have  in  the   nrfl  verfe  :    they  had  provol*  J 
Lord  (o  by  their  fins,  that  he,   **  being  juilly  difj.  I 
u  fed,   had  caft  them  off;"  which  he  had  manifested, 
in  his    "  {battering    them  abroad."     1\  .ours 

done  the  Lord,  and  hid   righteous  difpleafure   | 
accou  f,  cannot  but  go  very  near  the  heart  of 

one  that  de fires  to  fe^r  his  name.      In  the  clofe  pi 
Yzric,  we  haye  a  prayer  for  his  graciow  return,   "  O- 
*  turn  tUyfelf  to  us  again  ;"  a*  that  which  he,  in  the 
name  of  the  church,  earneflly  defires  ;   being  indeed 
:.ded  that  it  is  this  would  mend   matt 
E  e   3 


3 j  o  A  Banmr  ^/played,  && 

them.     As  it  is  his  being  provoked  to  depart,   that 
is  at  the  bottom  of  all  the  batterings  that  take  place  I 
fo  it  is  his  return  that  would  put   another  faccoabon 
affairs,  and  bring  them  into  order  again,   uniting  us 
to  him,,  and  tp'  one  another  in  him.. 

He  proceeds,  in   a  'back-look  to  their  form:    . 
and  low  cafe,  vtrf.  2.  3.  "  The    Lord  hfd  mad      I 
<;  earth  to  tremble  ;  had  broken  it  ;  had  (hewed  }m 
u  people  haxd  things  ;   and  made  them  to^rWt  the 
"  wine  of  aftonifliment."     This'' may  perharjJlifcve  a 
reference  to  the  confuuons  during  the  reign  of  Saul, 
and  the  struggle  between    David  and*.  rfpT;,   not  ex- 
cluding the  many  onfets  they  met  with  from  the  Phi- 
liit'ir.es,    and   others,  their   evil    neighbours  r    which 
were  too  often  attended  with  renting  divif:  vis  among 
thcmfelvts,  u  which  caufed  fad  thoughts   of  heart/* 
Judg.  v.  15-.      Tn  the  clofe  of  verf.  2.  we  have  a  pray- 
er,, in   a   fuitahlenefs   to  this  lamentation,    for    the 
**  healing   of  their   breaches  ;"   pointing   out,   that 
there  were  ftill  melancholy  things  among  them,  and^; 
that  any  beeun  deliverance  needed  to  be  further  car- 
ried on.     Under  all  our  fcattered  and  broken  cafes,  . 
we  had  need  to  have   our   eyes  only  to  the  Lord,    as 
the  great  Healer.    And  when  he  is  pleafed  to  anfwer- 
kis  people's    prayers,    and   grant    any    deliverance $\ 
it  i3  very  proper  exercife  then,  to  call  to  remembrance 
the  former  fad  fftuati'on   we  were  in  before  he  inter- 
pofe-^  :    for    hereby   we   may   fee    more    clearly   the 
Lord's  goodnefs,    in  feafonahly  relieving  us  ;    and  it 
is  a  mean,  By. the  Lord's  blefirig,  to  prevent  our  turn* 
irig    feenre,'  kj£L  We    fiiould.  be  again   put   into   the 
Furnace, 

In    this   verfe,   after  the   mournful  lamentation,  a 
thankful  jfckiiowledgrne'nt  is  made^oflhe  Lord's  good- 


A  Banner  difpldyed,  &c.  33 1 

i  unto  them,  in  what  he  had  wrought :  "  Thou 
M  haft  given  a  banner  to  them  that  fear  thee  ;  that 
u  it  may  be  difplayed,  became  of  the  troth.!!  lu 
which  words  we  have  feveral  things  obfervabie. 

1.  A  Certain  clafs  of  people  are  characlerifcd  m 
thefe  words,  "■  them  that  fear  thee."  This  is  the 
character  of  the  church  and  people  of  God,  who  are  - 
"  the  only  .fearers  of  his  name  :  they  are  the  people 
u  that  .are  of  a  contrite  and  humble  fpirit,  who  trem- 
<c  ble  at  hrs  word."  They  are  fo  denominated,  not 
from  an  unbelieving  flavifh  fear  of  God  ;  but  from 
that  flliaif  reverential  fear  of  him,  that  is  "  put  in 
u  their  hearts,  that  they  may  not  depart  from  him."  ' 
This  character,  in  a  ftricfc  fenfe,  is:  only  applicable  to 
the  true  invisible  church,  that  have  had  the  experience 
of  the  day  of  ChrinV's  power.  But,  in  a  more  large 
fenfe,  it  may  point  out  the  vifible  church,  as  contra- 
ctu, in  guiPned  from  the  world  ;  who-,  adhering  to  the 
doctrines  contained  \x>  the  Lord's  word,  and  as  to  their 
outward  con  venation  walking  according  to  the  rule 
therein  laid  down,  do  profefs  to. fear  Iris  name.  But 
we  intend  not  to  infill  upon  this  at  prefent. 

2.  We  have  a  certain  privilege  conferred  upon  the 
people  thus  characterifed  ;  a  banner  is  given  them  : 
"  Thou  haft  given  a  banner  to  them  that  fear  thee." 
Some,  by  the  />£7z,w,underftand  David's  government, 
according  to  God's  promife-of  giving  him  thethrone  ; 
which  was  indeed  a  flrong  encouragement  to  them 
fclfct  feared  the  Lord,  and  a  token  for  good  of  his 
doing  great- things*  And  if  we  mould  conilder  the 
words,  as  having  KteraHj!  a  refpect  to  this  ;  we  muft 
yet  view  David,  in  his  government,  as  only  a  type,  of 
Chrlft,  the  Son  of  David,  "  upon  whofe*  moulders 
..out  is  laid  ;''  of  whom,  it  is  faid,"  he 


3  J2  A  Banner  difplayed,  &x. 

41  frail  ftand  for  an  erifign  of  the  people,"  If,  xi.  i$. 
In  the  do&rine  of  the  gofpel  does  Chrift  (land  a?  arr 
enfign  to  the  people  ;  in  him,  as  the  centre  of  their 
unity,  are  all  believers,  the  army  of  the  Lamb,  ga- 
thered together  into  one  ;  to  him  they  do  feek,  and 
in  him  they  glory.  But  as,  at  this  time,  the  Lord 
had  fpirited  a  number  in  Ifrael  to  appear  againft  the 
Syrians  and  Edomites,  thefe  enemies  of  his  work  and 
people,  and  had  bleffed  them  with  fuccefs,  and  thu>* 
given  a  breathing  to  his  people,  enabling  them  to  im- 
prove the  opportunity,  by  appearing  for- him  and  his 
caufe  ;,  we  know  not  but  this  may  be  underftood  by  the 
banner  gUen.  The  Lord,  notwithftandin^of  awful 
things  threatened,  and  in  righteous  judgment  inflict- 
ed upon  a  people  ;  fometimes  puts  a  bai:ner  of  a  tefti- 
mony  for  his  caufe  into  the  hands  of  a  remnant,  as 
his  witnefTes  that  he  is  God  :  and  not  only,  in  his  pro- 
vidence, gives  them  an  opportunity,  but,  by  his  grace, 
enables  them  to  improve  the  fame,  in  a  way  of  dis- 
playing it,  becaufe  of  the  truth. 

3.  We  may  notice  by  whom  this  privilege  is  be- 
fiowed  :  "  Thou  haft  given- a  banner;  thou  that  cait 
"-us  oft,  and  fcattered  us  ;  thou  that  madeil  the  earth 
«*  to  tremble,  that  haft  broken  it ;  thou  that  haft 
<•  fhewed  thy  people  hard  things,  and  caufed  them  to 
M  drink  wine  of  aftonifhment,  thou  haft  given  a  ban- 
"  ner."  When  "  the  enemy  comes  in  like  a  flood,,r 
it  is  "  tke  Spirit  of  the  Lord  that  lifts  up  a  ftandard 
"  againft  him,"  If.  lix.  19.  The  Lord  had,  in  fome 
mesfure,  maintained  hisoaufe  ail  along  among  Ifrael : 
and  now,  when  the  enemy  comes  in  like  an  inunda- 
tion, he  fpirited  them  to  appear  fcr  him,  to  fight  his 
battles,  wherein  his  truth  was  fo  much  concerned,  and 
made  their  attempts  fnccefsful,  giving  them  occafton 
cf  t:ijmpk;    and  thus  he  gave   them    "  a  banner  to  . 


A'  Banner  dt/j>/ayec?>  &c.  333 

^■fce  difplayed,  becaufe  of  the  truth."  So  are  his 
little  army  dill  enabled,^  under  the  influence  ©f  his 
Spirit,  to  oppofe  their  enemies  ;  and,  by  his  blefling, 
made  fuceefsful,  in  a  way  of  "  dirplaying  their  ban- 
4i  ners." 

4.  The  esd  of  the  banner's  being  given  is  declared; 
It  is,  *l  thaHt  may  be  difplayed."  It  is  put  into 
their  hands,  and  opportunity  is  given  them,  and  they 
are  not  to  fit  flill,  indifferent  and  inactive,  neutral  and 
fecure  ;  but  to  beftir  themfelveSj  like  men  valiant  for 
the  truth  upon  the  earth, 

5.  The  reafon  of  the  banner's  being  given  and 
difplayed  is  adduced  ;  "  becaufe  of  the  truth."  Which 
may  either  have  a  refpect  to  the  giving  of  the  ban- 
ner, and  then  it  is  becaufe  of  the  truth  ©f  God's  pro- 
mife  ;  or  to  the  difplaying  of  it,  and  then  it  points 
cut,  that  we  are  to  difplay  the  banner  in  behalf  of  the 
truth,  viz*  the  whole  of  the  Lord's  caufe,  which  his 
witneffes  and  foldiers  are  to  bear  testimony  unto,  and 
fight  for,  all  thofe  truths  revealed  in  his  word  ;  "  for 
**  we  can  do  nothing  againii  the  truth,  but  for  the 
M  truth/'  "2  Cor,  xiii.  8. 

6.  This  is  here  brought  in  as  matter  of  praife? 
after  the  mournful  commemoration  of  their  former 
low  cafe  ;  when  the  Lord  feemed  to  have  xi  caft  them 
<*  off,  and  had  mewed  them  hard  things,"'  that  yet  he 
"  had  given  them  a  banner,  to  be  difplayed  becaufe 
il  of  the  truth, "  The  verfe  is  concluded  with  Selah 
which,  according  to  many,  points  out  a  paufe  in 
hinging  :  but  as  it  is  generally  placed  at  fome  re- 
markable paffage,  it  may  denote,  that  what  is  re- 
corded, h  worthy  of  our  fgecial  attention  and  remem* 

ice. 


L 


^34  ^  Banner  aifplayed^  &c. 

The  do&rlnal  proportion  we  lay  down  from  tie 
words,  to  be  coniidered  a  little,  is  this  following,  viz* 

"  That  a  banner  given  to  be  difplayed,  becaufe 
of  the  truth,  is  matter  of  praife  to  all  the  well-wifhera 
of  truth." — M  Thou  haft  given  a  banner  to  them  that 
ic  fear  thee  ;  that  it  may  be  difplayed -becaufe  of  the 
"  truth,"  On  this  account  the  church  of  Chrift  does 
join  in  a  fong. 

In  difcourfing  this  propofition  a  little,  we  would 
efTay  the  profecution  of  the  following  method,  viz> 

I.  To  confider  the  banner ■■  given.. 

II.  The  difplaying  of  .this  banner* 

III.  The  reafon  of  its  being  given  and  difplayed., 
u  becaufe  of  the  truth." 

IV.  To  confirm  the  doctrine  ;  or  (hew,  that  a  ban- 
ner given,  to  be  di/phiyed  bccaufetof  the  truth,  i& 
ground  and  matter  of  praife. 

V.  To  deduce  fome  inferences  for  application.  Alt 
as  the  Lord  mall  be  pleafed  to  direct  and  aiTift. 

We  return  then,  through  divine  afuft^nce,  to  tjie 
flrR  thing  propofed. 

HEAD     I. 

I.  "  To  confider  the  banner  given,  to  be  difplayed 
becaufe  of  the  truth."  ' 

A  Banker,  is  a  warlike  enlign  ;  and  the  giving  it 
to  the  church,  fpeaks  ferth  her  being  here  in  a  mili- 
tant condition.  She  has  many  enemies  to  eppofe  ; 
fin,  Satan,  and  the  world.  And  how  do  the  church's 
enemies  eppofe  her  ?  It  is  in  a  way  of  fetting  them- 
felves  againil  the  truths,  the  caufe  of  Carift>  agaidt 


A  iiattntr  dif'}hyedy  &c.  335 

**  the  word  ©f  their  teflimony.,J'  Eut  whatever  opo* 
iition  be  thus  made,  it  «  not  without  contradiction 
from  them,  in  a  way  of  making  a  Hand  for  trutk  ; 
for  there  is  a  banner  of  a  teftimony  given  them,  put 
into  their  hands,  that  it  may  be  difplayed  becaufe  of 
the  truth.  Concerning  which,  it  may  be  obferved,  that, 

i.  A  Banner  is  of  ufe  for  unity  among  the  foldi- 
ers ;  it  {3  to  this  they  gather,  and  are  as  one  b«dy, 
uncjer  one  ftandard  or  banner.  So  we  read  of  a  ga- 
thering to  the  enfign,  If.  xi.  12.  "  He  (hall  fet  up 
'u  an  enfign  for  the  nations,  and  fha.Il  affemble  the 
u  ou  tea  ft  3  of  IfracI,  and  gather  together  the  difper- 
u  fed  of  Judah,  from  the  four  corners  of  the  earth/* 
The  Lamb's  army  are  gathered  together  about  Chri/t? 
tke  g*eat  Standard- bearer,  and  inlifted  under  his  one 
banner ;  and  thus  are  united  among  themfelves.  Some 
indeed  talk,  as  if  the  lifting  up  of  the  ftandard,  and 
«l:lpiaying  the  banner,  were  the  way  to  mar  unity  in 
the  church  :  but  fftch  miftake  the  nature  of  that  *nl- 
ty  that  is  required  in  the  church,  among  the  army  of 
the  Cap.tcin  of  falvation.  The  unity  that  is  to  take 
place  In  the  church,  is  the  unity  of  the  fpirit :  Epru 
iv.  3,  «;  Endeavouring  to  keep  the  unity  of  the  Sm^ 
4i  rit."  But  this  cannot  be,  but  in  a  way  of  endea* 
touring  to  difplay  the  banner,  becaufe  of  the  truth ; 
For  the  Spirit  is  the  Spirit  of  truth.  It  is  an  unity 
that  bears  fame  rcfemblance  to  that  effential  union 
between  the  Father  and  the  Son,  John  xvii.  21.  22, 
44  That  they  all  may  be  one,  as  thou,  Father,  art  in 
m  me,  and  I  in  thee  ;  that  they  alfo  may  be  one  in 

*  us  ; that  they  may  be  one,  even  as  we  ar^onc  :" 

which  therefore  muft  be  a  holy  union,  an  unity  in 
the  truth  ;  as  God  is  the  God  of  truth,  and  his  eternal 
Son  is  not  only  the  way,  but  alfo  the  truth.  The 
unity  the  apoftle  exhorts  the  Philippian*  to,  Phil,  i* 


33 6  A  Banner  difphyedy  Sec. 

37.  is  «U  ftand  faft  in  one  fpirit,  with  one  mind, 
*  driving  together  for  the  faith  of  the  gofpel :"  not 
af  one  mind  at  any  rate,  though  it  fh«uld  be  at  the 
expence  of  truth ;  but  of  one  mind  ia  ftriving,  that 
is,  "  in  contending  earneflly  for  the  faith  of  the  go- 
*<  fpel."  All  which  fhew,  that  true  unity  in  the 
church  is  founded  upon  the  truth.  God,  in  revealing 
an  abundance  of  trnth  to  his  church,  reveals  alio  «n 
abundance  of  peace  :  and  the  way  to  maintain  this 
unity,  is  to  be  faithful  in  difplaying  the  banner  be- 
czvk  of  the  truth.  It  \va6  a  faying  of  Luther,-— "  Ra- 
•F  ther  than  any  thing  (lioald  fall  cf  the  kingdom  of 
*(  Chrifl  and  his  glory,  let  not  only  peace  go,  but  let 
4*  heaven  and  earth  go  toe." 

2.  A  Banner  is  of  ufe  for  animating  the  foldiers  : 
i*  is  heartlefs  in  the  battle,  when  the  ftandard  falls, 
If.  x.  18.  The  Lord  reprefents  the  diipiritednefs  of 
the  Aflyrians,  when  he  would  rife  to  plead  with 
them,  by  this,  "  It  (hall  be  as  when  a  ftandard-bear- 

+*  er  fainteth."  This  difpirits  the  whole  army,  and 
puts  all  into  confufion.  But  it  is  encoiraging,  while 
they  fee  the  banner  (landing,  to  fight  ;  left  it  fhould 
fall  into  the  enemies   hands,   and  give  them  occafion 

-of  triumph.      So    "  a  banner  given    to  be  difplayed, 

'««  becaufe  of  the  truth, "  tends  to  animate  and  encou- 
rage the  foldiers  of  the  Lamb:  ct  They  fhali  feat 
"  the  name  of  the  Lord  from  the  weft,  and  his  glory 

**'  from  the  riling  of  the  fun  :  when  the  enemy  (hall 
f<  come  in  like  a  ilood,  the  Spirit  of,  the  Lord  (hall 
u  lift  up  a  ftandard  agaiaft  him,"  If.  lix.  19.  When 
they  fee  the  ftandard  lifted  up,  they  will  be  encou- 
raged to  join  under  it,  and  to  appear  boldly  in  defence 
of  it.  How  heartlefs  are  ChrirVs  foldiers,  when  hiV 
ftandard,  in  their  apprehenfion,  is  like  to  fall  ;  when 
m  his  ftrength  is  delivered  into  captivity,  and  his  glo- ' 


A  fcanner  drjplaytd,  Set.  337 

*  ry'Ieit  in  the  hand  cf  the  proud  enemy  r"  Bet 
when  the  Lord  appears,  giving  them  a  banner  to  he 
ulifplayed,  becaufe  of  the  truth,  how  does  this  encou- 
rage them  ?  and  then,  is  a  dependence  u-pen  his  grade, 
they  are  bold,  faying,   "In   the   name  of  our  God 

*  will  we  fet  up  our  banners,  Pfal.  xx.  5. 

3.  A  Banner  is  of  pfe  for  flriking  the  adrer- 
faries  with  terror.  It  is  a  fearful  hVht  to  the  enemr, 
to  fee  their  opponents  regularly  difplaying  their  ban* 
aers,  If.  xxxi.  9.  It  is  faid  of  the  Aflyrian, — "  And 
(i  he  (hall  pafs  over  to  his  ilrong-hold,  for  fear  ,•  and  trs 
**  princes  fnall  be  afraid  of  the  tnfign,  faith  the  Lord, 
M  whofe  fire  is  in  Zion,  and  his  furnace  in  Jerufalem." 
When  the  church  "  looks  forth, ^air  as  the  moon,  and 
11  clear  as  the  fun,  me  is  terrible  as  an  army  with 
84  banners, "  Cant.  vi.  10,'  When  the  Lord  makes  a- 
ny  appearance  for  his  people's  deliverance,  as  was  the 
cafe  at  this  time  in  Ifrael,  and  enables  them  to  im- 
prove it,  by  appearing  for  his  caufe,  this  rs  indeed  a 
fearful  fight  to  their  opponents  ;  fo  that  it  may  be 
faid  of  them,  "  They  faw  it,  and  fb  they  marvelled  ; 
"  they  were  troubled,  and  hafted  away  ;  fear  took 
n  hold  upon  them  there,  and  pain,  as  of  a  woman  in 
"  travail,"  Pfal.  xlviii.  5.  6.  When  the  church  o- 
vercomes,  it  is  "  by  the  word  of  their  teftimony,M 
Rev.  xii.  11.  And  if  they  would  appear  formidable 
to  their  enemies,  and  expect  to  gain  ground  againft 
them,  they  muft  Iiold  it  fail  ;  in  a  dependence  upon 
the  grace  that  is  in  Chrut  Jefus,  the  Captain  of  our 
falvation.     In  a  word, 

4.  A  Banner  is  of  ufe  for  letting  the  fbldiet* 
know  their  fide.  It  readily  has  the  king's  arms  up- 
on it,  and  fome  metto  or  infeription  declarative  of 
'that  caufe  for  which  it  is  difplaycd.     So  is  this  ban- 

Veu  IL  F  f 


338  A  Banner  difplayed 

ner  given  to  them   that  fear   him  :    it  is  the  ftandari 
of  truth  :  it  has  all  the  truths  of  Chrifl  inscribed  up- 
cn  it.     If  you  would  know  the  Lamb's   fide,  then 
look  to  the  banners  difplayed  :  and  that  banner,  upon 
which  truth  is  inferibed,  is  the  banner  of  Zion's  King  ; 
it  rs  the  ftandard  that  he  is  the  great  bearer  and  fup- 
porter  of,  who  is  the  "  Enfign  of  the  people,"  and  the 
"  faithful  Witnefs  :fl   and  that  banner  you  are  called 
in  your  flations  to  difplay.    Where  you  fee  a  banner, 
with  error  inferibed  upon  it,  in  what  hands  foever  it 
is;  it  is  the  enemy's  fide  ;   and  you  had  need  to  keep 
back  from  it  :    it  is  the  contrary  fide  from  Chrift's ; 
for  there   "  the   banner  is  difplayed,   becaufe  of  the 
"  truth."     Or  where  yoy  fee  a  banner,  which,  though 
it  has  fome  of  the  truths  of- Chrifl  inferibed  upon  it, 
yet  wants  many  of  them,  many  of  them  that  are  pre- 
sently denied   and  run    down  ;  leaving   them  as  mat- 
ters of  indifferency,  not  worthy  to  be  fought  for,  to 
"be  earncftly  contended  for  ;   that  is  the  enemy's  fide 
a"]fo :  for,   fays  Chrift,  "  He  that  is  not  with  me,  is 
*  againft   me,"    Luke    xi.    23.    Matth.    xxviii.    20. 
u  Teaching  them  to  obferve   all  things  whatfoever  I 
**  have    commanded   you."      But    you    may    know 
Chrift's  fide,  by  the  banner  there  difplayed,  its  having 
all  the  truths  of  Chrift  inferibed  upon  it  ;  and  parti- 
cularly "  the  prefent  truth,  the  word  of  his  patience," 
P_ev.  iii.  10.     And  where-ever  you  fee  that,   as  the 
Lord  is  making  a  proclamation, — "  Who  is  on  the 
"  Lord's  fide  ?"   thither  you  fhould  gather  without 
delay  ;  no  longer  fitting  ftill  among  his  oppofers,  left 
you  lhare  in  their  judgments.     The  Lord's  call   is, 
"  Wherefore  come  out  from  among  them,  and  be  ye 
«  feparate,  and  touch  not  the  unclean  thing  ;  and  I 
««  will  receive  you,   and  will   be  a  Father  unto  you, 
*  and  ye  fhall  be  rny'fons  and  daughters,  faith  the 
«  Lord  Almighty,"  2  Cor.  vi.  17.  18.  And  the  echo 


becaufe  of  the  Truth.  .        339 

back  to  tois  call,  from  all  the  well- wifhers  to  the  truth 
■ — to  the  caufe  of  Chriit.,  will  be  ;  "  Let  us  go  forth 
41  therefore  unto  him  without  the  camp,  bearing  his 
*l  reproach,"  Heb.  xiii.  13.  I  go  on,  through  di- 
vine affiitancc, 

HEAD     II. 

II.  "  To  confider  the   difplaying  of  this  banner. 

It  is  given,  that  it  may  be  difplayed."  # 

.*      ** 
It  is  to  be  remembered,  that  it  is  to  be  difplayed 

fcy  every  one  in  their  flationr.  Private  Chrifb'ans,  as 
well  as  others,  are  "  with  the  Lamb/'  as  his  foldiers, 
to  fight  his  battles,  Rev.  xvii.  14.  They,  as  well  as  o- 
thers,  are  his  "  witneffes  that  he  is  God,"  If.  xliii.12. 
But  the  banner  is,  in  a  fpecial  manner,  to  be  difplay- 
ed by  church- officers  :  this  is  particularly  committed 
to  their  truft.     And  here  k  may  be  obferved,  that, 

I.  The  banner  is  to  be  difplayed  doctrinally,  by 
every  minifter  of  the  gofpel,  according  to  our  Sa- 
viour's direction,  Matth.  xxviii.  19.  2#.  u  Go  ye 
"  therefore,  and  teach  all  nations  ; — teaching  them 
"  to  obferve  all  things  whatfoever  I  have  commanded 

"  you." Every  truth  is  to  be   preached ;  fo   as 

minifters  may  have  it  to  fay,  "  We  have  not  fhunned 
M  to  declare  unto  you  the  whole  counfel  of  God." 
They  are  not  to  keep  back  any  part  of  the  truth,  to 
pkafe  men  ;  but  faithfully  to  bear  witnefs  to  the 
whole  of  it,  particularly  the  prefent  truth,  without 
regarding  their  feud  or  favour.  u  For  do  we  now 
"  perfuade  men,  or  God  ?  or  do  we  feek  to  pieafe 
-«*  men  ?  for  if  we  yet  pleafed  men,  we  fhould  not  be 
"  the  fervants  of  Cnrift,"  Gal.  i.  10.  Miniflers  are 
fet  "  as  watchmen  to  the  houfe  of  Ifrael  ;  and  are  to 
"  hear  the  word,  at  the  great  Watchmaii's  mouth, 
F  f  2 


J40  -V  Ba^>er  d'/played- 

•'and  give  them  warning  from  him,"    E^k*  ilr. 
And  that  miniuer,  who  is  enabled  to .  faithfulnefs,   in 
thus  displaying  tie  banner  for  truth,    is  moft  likely 
to  do  good  by  hfc  mlniilty  :    x  Tim.  iv,  16.   *  Take 
*'  hetd  unto  tEyfetf    and  unto   thy  docliine  ;  conti- 
"  fine  in  them  :   for  in  doing  this,   thou   (halt  both. 
**  fave  thyfelfj    and  them  that  hear  thee  :"  And  he 
is  moil  likely  not  to  be  confounded,   when  called   to 
give  his  account.     Therefore  mould   we   **  fttfdy   to 
u  mew  cu?ie!ves  approved  jinto  God,'*  whofe  judg- 
ment is  ac$b:dj|^  to  tiuth,  little  regarding  wh 
men  approve  of  us  or  net;  M  workmen  that  need  r,ot 
m  be  a  framed,   rightly  dividing  the  word  of  truth," 
2  Tim.  ii.  15, 

2.  The  banner  is  to  be  dtfphyed  judicially,  by 
the  judicatures  of  the  church.  The  church -Tepro 
Irritative  is  th^  "  pillar  and  ground  qf  the  truta," 
1  Tim,  ii?.  15. ;  which  do  way  imports,  that  the  truth* 
01  oar  faith   oi  it.  fhed   upon   the   authority 

of  the  church  :  this  depends  only  upon  the  authority 
of  God,  the  Author  of  *it.  But  as  pillars  or  flays 
are  of  ufe  for  underpropping  or  holding  up  another 
thing  ; — fa  the  church  Is  the  pillar,  the  bails,  or  feat 
of  the  truth,  as  the  original  word  imports  ;  as,  by  it, 
the  truths  of  God  are  publ'fhcd,  fupported,.  and  de- 
fended ;  and  in  it  theyare  only  to  be  found,  as  in  their 
proper  feat  or  place.  And  as  pillars  were  of  ufe,  in 
old  timf  s,  to  fallen  upon  them  any  public  edl&>  which 
princes  wanted  to  have  expofed  to  the  view  of  all  ; 
lb,  in  the  church  of  Chriit,.are  the  truths  of  God  de- 
clared, and  expofed  to  open  view,  that  all  may  know, 
.them.  It  is  faid,  Ffah  exxii.  4.  5.  concerning  Jeru* 
fclem,  "  Whether  the  tribes  go  up,  the  tribes  of  the 
M  Lord,  unto,  the  tenimony  of  lirael  : — for  there  are 
*  fct  thrones  of  judgment. "     There,  were  there*,  it 


lecaufe  of  the  Truth.  34* 

■weuld  feem,  not  only  the  civil,  but  alfo  the  ecctefiafti- 
cal  fanhedrim  ;  whofe  bafinefs  it  was  to  defend  and 
fupport  Ifrael's  teftimony  :  fo,  in  the  Jerufalem  of 
the  gofpel-church,  there  are  "  thrones  of  judgment" 
fet,  even  the  judicatures  of  the  Lord  ChriiVs  ap- 
pointment ;  to  whom  it  belongs  to  difplay  the  ban- 
ner, becaufe  of  the  truth,  and  who  are  thus  to  lay 
themfelves  out  for  the  teftimony  of  Ifraeh  Lipe- 
ciaHy  when  truth  is  oppofed,  and  a  banner  difpiayed 
againft  it, — then  it  belongs  to  church-judicatures, 
having  fuch  a  truft  as  divine  truth,  to  difplay  the 
banner,  becaufe  of  the  truth  :  which  they  are  to  do, 
by  judicially  condemning  error,  and  judicially  afiert- 
ing  truth,  in  terms  oppoiite  to  thofe  in  which  it  is 
oppofed,  thus  giving  a  certain  found  ;  and  by  faith- 
fully cenfuring  them  that  oppofe  the  truth,  either  by 
venting  of,  or  adhering  to  erroneous  do&rines,  or  byr 
walking  contrary  to  the  truth,  in  their  lives  and  con- 
ventions. We  find  the  churches  of  Pergamos  and 
Thyatira  reproved,  Rev.  ii.  for  fufFerirrg  the  erro- 
neous "  to  feduce  the  Lord's  Servants,"  and  for  ha- 
ving them  among  them  ;  they  having  been  lax  in  the 
exercife  of  difcipline,.  not  cutting  off  thefe  troublers 
by  the  fpiritual  fword.  There  are  fome  that  hurt 
God's  witnefTes,  to  whom  he  u  gives  power  to  pro- 
«'  phefy,  clothed  in  fackcloth  :"  and  how  do  they 
hurt  them  ?  it  is  by  oppofing  the  "  word  of  their  te~ 
"  ftimony,"  that  truth  which  they  difplay  the  ban- 
ner for.  But  what  is  to  become  of  fuch,  you  fee,. 
Rev.  xi.  5.  "  And  if  any  man  will  hurt  them,  nre 
"  proceedeth  out  of  their  mouth,  and  devoureth  their 
"  enemies  ;  and  if  any  man  will  hurt  them,  he  murb 
"  in  this  manner  be  killed :"  as  they  have  the  power 
iot  only  of  the  key  of  doctrine,  whereby  the  mini- 
flers  of  Chriit.  dodtrinally  denounce  judgments  upon 
the  oppofers  of  the  truth  ;  but  alfo  the  key  of  difi- 
E  f  j 


^  and  government,  whereby  they  «♦  Slut  Hes- 
¥  vca,  bind,  and  retain  £ns,,;  in  a  way  of  inflicting 
serinres  upon  ;'uch  cppoiers,  as  the  Lord  Chriil,  the 
great  Btaudajd-bearer,  has  riirefted-  them  ;  as  wdl 
cs  they  "  cpcn  heaven,  loofe,  and  remit  fina,"  by  ta- 
king o*f  theft  cenfures,  upon  repentance.  In  this 
refpecl  does  the  Lord  make,  in  the  gofpel-days,  I 
/*  the  governors  of  Judah,  like  a  hearth  of  fire  among 
"  the  wood,  and  like  a  torch  cf  fire  in  a  fneaf ;  that 
i£  they  may  de-yqqr  all  the  people  round  about,  on 
*'4  the  right  hand,  and  on  the  left;  that  Jerui" 
-*  may  be  inhabited  in  her  own  place,  even  in  Jen** 
u  falem  ;"  as  is  promifed,  Zech.  xii.  6.  :  fo  the  ban- 
Tit  r  is  to  be  difpiayed  both  doctrinal'iy  and  judicially, 

We  go  c%  through  the  Lord?*  reliance,   to   the 
KXt  thing  propofed  in  the  -method,    gp 

HEAD      III. 

III.  "'To  cenfider  the  reaion  of  the  banner's  be- 
mg  given  and  d$  (played  : — beo^ofe  of  the  truth." 

As  was  hinted  in  the  esplkratfcn  of  the  words,, 
this  may  be  confide  red,  as-having  a  refpeft  either  to 
.God,   or  to  us,  to  the  giving  or   displaying   of  thim 

banner.. 

*♦   It  may  be  conGdered;   as         ' 
Cod's  giving   of   this  banner:-  "  Them  had  given -a 
14  banner,  becaufe  of  the  truth  :"  and  then  we  mud 
view  it,  a's  reflecting  the  truth  of  his   promife    unto 
his  Souti — wherein  he  has  engaged,  that  he  ftial1 
a  church,   a   r.umhfr  of -witnefife    to  appear  for 
and  bib  caufe  ;  a   company  of  foldiers  to  light 

-  banner,   in  all  ages  ;  and  that  in  fpite  of  all 
i  aad  earth  can  do  to  the  contrary  :   FfJ 


becauft  of  the  Truth.  345 

3t.  "-A  feed  fnali  ferve  him  ;  it  fbali  be  accounted  to-, 
u  the  Lord  (or  a  generation  :  they  (hall  come,  and 
"  ih all  declare  his  righteoufnefs  tc*  a  people  that  fha;i 
44  be  born,  that  he  hath  done  this."  They  will  ri'-t 
only  betake  themftlves,  by  faith,  to  his  righteoufjueff > 
and  declare  it  to  God,  as  the  ground  of  their  con6- 
der.ee  ;  but  alfo  declare  it  to  others,  even  "  the 
"  people  that  fhall  be  born  iV  Pfal.  xlv.  17.  «  I  will 
**  make  thy  name  to  be  remembered  in  all  genera- 
*Vtion$  :  therefore  fnali  the  people  praife  thee  for 
"  ever  and  ever."  They  will  remember  it  believing* 
ly  ;  and  praife  him,  in  a  way  of  putting  in  their  mite? 
for  having  the  remembrance  cf  it  kept  up  in  the  ages 
to  come :  Pial.  lxxii.  17.  "  Kis  name  {hz\\  endure 
U  for  ever  ;  his  name  lhal-1  be  continued  «s  long  as 
"  the  fun  :  and  men  mall  be  bit  fled  in  him  ;  all 
•?  nations  mail  call  him  bkJjd."  Other  names  will 
rot,  will  be  forgotten  :  but  this  name,  fays  Jehovak, 
"  fhall  endure  for  ever  :?>  it  fhall  be  favoury  among 
his  icfcuitie,  his  army  \   a  net,    horn  ofjc  generation  t© 

.er,  it  will  be  fpokeu  of  with  honour  ;  and  a  ban- 
ner by  difplayed,  in  defence  cf  the  glorious  preroga- 
tives that  belong  to  him,  "  vvhcfe  name  (hafl  laft  like 
"  the  fun."  So,  If.  Hx.  2j.  the  Father  fays  to  his 
et':rr.:.l  Son,  f*  As  for  me,  this  is  my  covenant  with 
"  Lhem,  faith  the  Lord  :   my  Spirit  that  is  upon  thee,*. 

d  my  words,  which  1  have  put  in  thy  mouth,  fl 
*«  not  depart  out  of  thy.  mouth,  nor  out  of  the  mouth- 
"  of  thy  feed,  nor  out  of  tne  mouth  of  thy  feed's  feed, 
c<  faith  the   Lord,    from  henceforth,    and   for   ever.'5 
Where  he  pawrs  his  faithfidnef?,  that  there  fhall  be  a 
fuccefEon  of  Chrii-.'s  feed  :   in  all  generations,  he  fh?i\] 

an  army  at  his  command  ;  and  they   fetal!  have- 

:me  ipirit  with  their  everlaiiing  Father,  the  Cap- 
tain of  their  uJvatioa  :   and  the  effect  of  this  will  be; 

t^g.  words  .  u  their  mou*.b,  that  they  may- 


$44  ^  Banner  difplayed 

fpeak  for  him,  and  for  his  trifchs  ;  in  fpite  of  all  tlrt 
malice  of  hell,  by  which  the  utmoft  endeavours  are 
ufed  to  get  their  mouths  flopped.  So  that  the  faith- 
fulnefs  of  God  is  engaged  for  Chrift's  having  an  ar- 
my, in  all  ages,  to  fight  under  his  banner ;  and,  as 
the  accomplishment  of  his  promifes  to  Chrift,  in  the 
church's  darkeft  nights  "  the  Lamb  may  be  feen  up- 
u  on  mount  Zion,  and  with  him  an  hundred  forty 
u  and  four  thoufand,"  his  little  army,  "  having  hrs 
•*  Father's  name  written  upon  their  foreheads,"  Rev. 
xJv.  I.  And  his  faithfulnefs  is  alfo  engaged  for  the 
fuccefs  of  that  army,  and  their  victory  over  their 
enemies  :  for  "  the  Lamb  fhall  overcome  them  ;  for 
#<  he  is  Lord  of  lords,  and  King  of  kings  :  and  they 
"  that  are  with  him,"  who  fhare  in  his  victory,  "  are 
w  called,  and  chofen,  and  faithful,"  Rev.  xvii.  1-4.  : 
and  fo  a -banner  is  given  (to  be  difplayed)  becaufe  of 
the  truth. 

2.  This  may  be  confidered,  as  refpe&ing  the  dif- 
flaying  of  this  banner  by  us  in  our  ftations  :  and  then 
the  truth  here,  is  to  be  underftood  of  that  fyflem  of 
truths  revealed  in  the  word  of  God,  the  fcriptnres  of 
the  Old  and  New  Teftament  ;  which  are  the  word  of 
truth,  and  the  touchftone,  by  which  all  doctrines  and 
practices  are  to  be  tried  ;  and  to  be  received  and  ap- 
proved, or  rejected  and  difapproved,  according  as 
they  agree  thereto,  or  difagree  therefrom,  If.  viii.  20. 
Ci  To  the  law  and  to  the  teftimony  :  if  they  fpeak 
"  not  according  to  this  word,  it  is  becaufe  there  is 
*<  no  light  in  them."  This  word  is  the  only  rule  of 
Faith  and  manners ;  and  the  truth  that  we  are  to 
difplay  the  banner  for,  is  to  be  fouad  there,— either 
in  exprefs  terms,  or  by  plain  and  neceffary  confe* 
quences,  from  the  exprefs  words  of  fcripture  ;  which. 
is  the  fame  thing  :  fo  we  find  our  Saviour  proves  the 


ktcaufe  of  the  Tri>lh  34^ 

rection  againft  the  Sadducees,  as  a  confcquence 
from  what  the  Lord  laid  to  M^fts  at  the  bufh,— "  I 
M  am  the  God  of  Abraham  and  the  God  of  Ifaac, 
*  and  the  Gcd  of  Jacob,"  Mark  xii.  26.  And  as  we 
would  difcourfe  a  little  more  particulaily  upon  this 
part  of  the  text,  in  this  view,  we  would  obferve, — that 
til :  banner  is  to  be  difplay-wd  for  all  truth  ;  and  that 
it  is,  in  a  particular  manner,  to  be  difplayed  for  the 
frejent  truth. 

(  ?.)  The  banaer  is  to  be  difphyed  for  all  truth*' 
Thcie  is  no  truth  little,  though  fame  Lave  diilinguifh- 
ed  between  great  and  little  truths.  Every  truth  is  a 
I  ray  from  the  Svn  of  right ecufnefs :  it  is 
as  a  line  meeting  in  Chriil,  the  Centre  of  all  divine 
truth  ,  and  fo  there  can  be  no  denying  of  the  truth, 
but  v  ag  of  him.     Thus 

fchc    "  ho-  his  name,   and   not   denyiag  his 

ng,  Rev.  ii.  13.    And  again^ 
|{  the  kt  3  not  denying  his  name/' 

cha;^,  ~re  truths  that 

lie  nej  d-d  ^o   are  of 

a  greater  degree  of  import? nee  ;  but  none  can  be  let 
go,   wit!  c  fuperiiracluie.     There  is  a 

bea,  h  of  truth  in  the  word  ;  and  if  we  deny 

one  truth,  we  take  away  one  link,  and  io  break  the 
chain,  and  are  ready  to  be  led  on  to  the  quitting  of 
this  and  the  other  truth,  that  Rands'  fo  nearly  con- 
nected with  it.  And  as  there  is>#on  the  other  hand, 
a  chain  of  error  ;  when  we  embrace  one,  vye  are  read^ 
to  b<  led  into  a  maze  of  error  and  a  jfurdity,  ere  we 
are  aware.  We  therefore  had  need  to  take  the  a- 
pollle's  advice, — "  Hold  fait  the  form  of  found  wordsj 
u  which  thou  hail  heard  of  me,  in  faith  and  love^ 
u  which  is  in  Chriil  Jefus,"  2  Tim.  i.  13.  Some,  to 
palliate  their  undervaluing  of  truth,  have  diftiagi 


34^  ,       <A  Banner  difplayed 

ed  the  truths  ©f  God  into  effentials  and  circumstan- 
tials ;  and,  under  this  head  of  circumilantials,  rank 
up  a  number  of  God's  valuable  truths,  that  they  look 
upon,  as  not  worthy  of  making  a  noife  about,  and  con- 
tending for.  But  there  is  no  truth  circumstantial. 
Though  we  do  not  fay,  that  the  belief  and  perfuafion 
of  every  truth  revealed  is  effential  to  falvation  ;  yet 
there  is  no  known  truth,  but  is  efftntfal  to  the  decla- 
rative glory  of  God,  and  is  of  more  worth  than  the 
lives  of  all  that  ever  breathed  in  God's  air  ;  and 
therlfore  is  well  worth  the  contending  for,  though  in  a 
way, u  of  refilling  even  unto  blood  z9*  and  our  appear- 
ing for  what  others  may  look  upon  as  a  little,  a  cir- 
cumflantial  truth  only,  efpecially  when  it  is  called  in 
queiliou,— is  necelfary,  in  order  to  ourglorifying  God 
upon  the  earth.  Chrift  was  a  valiant  witnefs  for  the 
truth  ;  and  confirmed  his  teftimony  with  his  blood,  as 
well  as  thereby  made  attonement  for  our  fins:  and  it 
is  the  honour  of  his  difciples,  to  follow  the  foot-fteps 
©f  their  Lord  and  Mafter,  the  great  Standard-bearer, 
boldly  confeiling  the  truth,  and  ever)'  part  of  it  ;  and 
as  calred  thereto,  fealing  it  with  their  blood.  So  the 
banner  is  is  to  be  difplayed  for  all  truth. — But  if  it 
be  enquired,  more  particularly,  what  are  thofe  truths 
we  are  to  difplay  the  banner  for  ?  wre  anfwer,  There 
fcrfc  truths  refpecling  the  dottr'wes  to  be  believed  ; 
truths  refptfting  the  nuorjhip  to  be  received  and  ob- 
ferved  ;  truths  refpe&ing  the  gover?iment  and  difcipli?:? 
to  be  exercifed  in  the  church ;  and  truths  refpe&ing 
Chiiftian  prafl/ce,  or  the  duties  to  be  performed  by 
ehurch- members  :  for  all  which  the  banner  is  to  be 
difplayed.  We  cannot  enlarge  upon  thefe,  without 
•^    reaching  upon  vour  time  ;  only  a  few  hints  to  each. 

l.  There   are  truths  refpecting  the  doftrims  to  be 
believed,  for  which  the  banner    is   to  be  difplayed  ; 


bccaufe  cf  the  Truth*  347 

for  thefe  do&rinal  truths,   among  many  others,  vfei 
That  God  made  man  upright,  after  his  image,    Gej . 
i.  26.    "  And  God  faid,    Let   us  make  man  in  our 
*  image,  after  our  likenefs.  verf.  27.  So  God  created 
11  man  in  his  own  image,   in  the  image  of  God  crea- 
"  ted  he  him."     Eccl.  vii.  29.    "  Lo,    this  have   I 
"  found,    that  God  hath  made  man  uprigh*." — That 
there   was  a   proper  covenant  entered  into  by  God 
with  Adam  ;  in  which  he  itood,  not  as  a  private  per- 
fon,  but  as  a  public  head,    reprefenting  all  his  pofle- 
rity,  defcending  from  him  by   ordinary    generation  ; 
according  to  Gen.  ii.  16.  17.   "  And  the  Lord  God 
4i  commanded  the   man,    faying,    Of  every  tree   of 
"  the  garden  thou  mayeft  freely  eat  :   but  of  the  tree 
"  of  the  knowledge  of  go©d  and  evil,  thou  malt  not 
*{  eat  of  it ;  for  in  the  day  that  thou  eateft  thereof, 
*<  thorn  (halt  furely  die."     Compared  with    Rom.  v. 
12.  ?!  Wherefore,  as  by  one  man  iin  entered  into  the 
<<  world,  and  death  by  fin  ;  and  fo  death  pafltd  upon 
"  all  men,    for  that  all  have  finned."      1  Cor.  xv.  22. 
"  For  in  Adam  all  die."     Which    plainly  point  out 
a  federal  reprefentation  of  all  mankind  by  the  fisft 
Adam. 

The  banner  is  to  be  difplayed  for  the  truth  con* 
cerning  man's  fall,  by  the  breach  of  the  covenant  of 
works  ;  and  concerning  original  fin,  both  imputed 
and  inherent,  with  which  all  Adam's  pofterity  are 
chargeable ;  which  is  the  root  and  fountain  of  all  ac- 
tual tranfgreffion  :  Gen.  iii.  6.  "  And  when  the  wo- 
"  man  faw  that  the  tree  was  gsod  for  food,  and  that 
"  it  was  pleafant  to  the  eyes,  and  a  tree  to  be  de&-. 
"  red  to  make  one  wife  ;  (he  took  of  the  fruit  there - 
"  of,  and  did  eat  ;  and  gave  alfo  unto  her  hulband 
"  with  her,  and  he  did  eat."  Chap.  v.  3.  "  Adara 
"  begat  a  fon  in  his  own  likenefs,  affcec  hid  image/' 


34S  A  Banner  difplayfi 

Rom.  *.  12.  "  By  one  man  fin  entered  into  the  worlds 
c<  — and  fo  death  paffed  upon  til  men,  fcr  that  all  havie 
"  finned."  Pfal.  li.  5.  "  Behold,  I  was  mapen  in  in*. 
9t  quity  ;  and  in  fin  did  my  mother  conceive  me."— 
The  truth  concerning  man's  utter  inability  to  helji 
himfelf  out  of  that  eft  ate  of  fin  and  mifery.  Hof. 
xiii.  9.  "  O  Ifrael,  thou  hail  deftrOyed  thyfelf." 
Rom.  v.  6.  u  When  we  were  yet  without  ftrength,  in 

M  due  time  Chrift,  died  for  the   ungodly."- The 

^do&rine  concerning  the  making  of  the  covenant  of 
^race,  between  God  the  Father,  as  the  party-con- 
?ra&or  upon  heaven's  fide, — and  God  the  Son,  as 
the  party •  contractor  on  man's  fide,  from  all  eternity, 
for  the  recovery  of  a  certain  company  or"  Adam's 
ruined  family.  Pfal.  Ixxxix.  3.  c*  I  have  made  a  co- 
*6  Tenant  with  my  chofen  ;  I  have  fworn  unto  David 
li  my  fervant."  Prov.  viii.  23.  fays  Chrift,  M  I  was 
"  fet  up  from  everlafting-,  from  the  beginning,  or  e° 

*  ver  the  earth  was." This  trmth,   that  God  e- 

k&ed  a  certain  company  of  Adam's  family,  from  all 
eternity,  out  of  his  mere  good  pleafure ;  and  gave 
them  to  Chrift,  to  be  redeemed  by  him  :  and  that  he 
reprefented  them,  and  them  only,  in  this  coveaant- 
tranfa&ion.  John  xvii.  6.  "  I  have  manifefted  thy 
*#  name  unto  the  men  which  thou  gaveft  me  out  of 
€i  the  world  ;  thine  they  were,  and  thou  gaveft  them 

*  me."  Eph.  i.  4.  5.  "  According  as  he  hath 
*■  chofen  us  in  him,  before  the  foundation  of  the 
-*«  world,  that  we  mould  be  holy,  and  without  blame 
•«  before  him  in  love  :  having  predeftinated  us  unto 
"  the  adoption  of  childi^n  by  Jefus  Chrift  to  him- 
"  felf,  according  to  the  good  pleafure  of  his  wilk"— 
The  truth  concerning  the  Divinity  of  the  perfon  of 
Chrift,  the  Mediator  between  God  and  man  ;  being, 
though  a  diftincl  pcrfori  from  the  Father,  yet  the 
.(amc  God  witk  the  Father,   tie  true  and  fupreme 


htavfe  of  tie  Truth.  349 

Jehovah:  John  I  1.  «  The  Word  was  God." 
3  Jehn  v.  20.  "  His  Son  Jefus  drill :  thia  is  the 
"  true  God  and  eternal  \m"  Jer.  xxiii.  6.  u  This  13 
u  the  Earns  whereby  he  fhall  he  called,  Jehovah  our. 

**  Rjgkteoxjsnsss." The  truth  concerning  hi* 

actual  incarnation,  that  he  might  fulfil  the  condition 
#f  the  covenant,  Gal.  iv.  4.  "  But  when  the  fulnefs 
«•  of  the  time  was  come,  God  fent  forth  his  Sen 
u  made  cf  a  woman,  made  under  the  law  :"  affu- 
ming  our  nature  into  a  perfonal  union  with  his  di- 
vine nature,  that  he  might  fatisfy  God  in  the  fame 
sature  that  finned  :  in  whofe  perfon  thefe  natures 
are  moft  flriclly  united,  without  any  mixture  or  con- 
fufion,  he  being  iliil  u  Emmanuel,  God  with  us.'* 
The  doctrine  concerning  his  fulfilling  the  con- 
dition of  the  covenant,  in  fulfilling  all  righteoufnefs, 
as  the  furety  of  the  better  teftament ;  by  the  holi- 
nefs  of  his  nature,  the  righteoufnefs  of  his  life,  and 
the  fatisfa&ion  and  atonement  he  made  for  fin,  in  hii 
4eath  and  fufferings?  according  to  what  was  pro* 
phefied  of  him,   Dan.  ix.  24.  "  Seventy  week  are 

c<  determined— to  finifn  the  tranfgrelfion,   and  to 

"  make  an  end  of  fins,  and  to  make  reconciliation  for 
"  iniquity,  and  tojbringin  everlafting  righteoufnefs  :" 
raid  to  what  is  recorded  concerning  his  birth,  life  and 
death,  by  the  evangel iils. 

The  banner  is  to  be  difplaycd  for  the  truth,  Con- 
<?erning  the  objective  extent  of  the  death  and  fatif- 
faction  of  Chrift  ;  in  its  extending  as  far  as,  and  «o 
further  tihafl  God's  eternal  decree  of  election,  John 
kv'i'u  6.  19.  u  The  men  which  thou  gaveft  me  out  of 
«  the  world;—  for  their  fakes  I  fandify  myfelf.'* 
Extending  as  far,  and  no  farther,  in  its  deilination  as 
to  its  objects,  than  thofe  to  whom  it  fhall  in  due  time 
fee  certainly  applied,  If.  liii.  8.  "  For  the  tranfgreflioa 
VoL.lL  Gg 


35°  *d  Banner  difplayed 

*  of  my  people  was  he  ftricken  :"  compared  witk 
Pfal.  ex.  3.  "  Thy  people,"  which  are  the  fame  witk 
the  people  mentioned  in  the  former  fcripture,  "  fhaH 
"  be  willing  in  the  day  of  thy  power."  If.  ]#[,  1 g« 
V  He  mail  fee  of  the  travel  of  his  foul,  and  fhall  be 
u  fatisfied  :  by  his  knowledge  fhall  my  righteous  Scr- 
€i  vant  juftify  many:  for  he  fnall  bear  their  iniqui- 
**  ties."  Where  it  is  evident,  that  it  was  their  ini- 
quities he  bore,  who  are  juftified  by  his  knowledge  ; 
that  is,  by  the  knowledge  of  him,  or  faith  in  him  : 
and  that  there  is  a  certain  infallible  connection  be- 
tween Chrift's  fuftaining  the  perfens  of  any  in  bear- 
ing their  iniquities,  and  the  juftification  of  their  per- 
fons,  through  his  perfect  righteoufnefr.-  Thoup-h  in 
fome  fcripture*  there  are  very  univerfal  terms  ufed, 
with  refpect  to  the  objects  of  Chrift's  death  ;  yet 
thefe  mull:  be  viewed  according  to  the  connection  in 
which  they  Hand,  and  compared  with  other  fcrip- 
tures  relative  to  the  fame  fubject  :  from  which  it  will 
evidently  appear,  that  it  is  the  univerfality  of  the  e- 
lect  of  that  world  of  which  they  fpeak.  As  there  are 
univerfal  expreffions  in  fcripture,  with  refpect  to  the 
atonement  in  Chrift's  death,  and  the  purchafe  of  re- 
demption  thereby ;  fo  there  are  as  univerfal  expref- 
fions refpecting  its  application  ;  as  when  it  is  faid, 
•'  And  I.,  if  I  be  lifted  up  from  the  earth,  will  draw 
€i  all  men  unto  me>"  John  xii.  32.  "  By  the  righ* 
%i  teoufnefs  of  one,  the  free  gift  came  upon  all  men 
«'  to  juftification  of  life,"  Rom.  v.  18.  «  In  Chrift 
"  fhall  all  be  made  alive,"  1  Cor.  xv.  22.  And  if 
there  be  a  neceffity  of  underftanding  the  univerfal 
expreflions,  with  refpect  to  the  former,  of  all  man- 
kind,— there  is  the  fame  neceffity  with  refpect  to  the 
latter  :  and  fo  we  (hall  not  only  have  an  univerfal  re- 
demption, but  an  univerfal  falvation  ;  which  they  that 
ftand  up  for  univerfal  redemptian  themfelves,  will' 
not  maintain*.     And  indeed,  ynldTs  it  could  be.  mai* 


because  of  the  Truth.  35 1 

tained,  that  Chrifl  died  for  all  men,  fo  as  to  fave 
them  ;■ — that  doctrine  of  univerfal  redemption,  or  of 
Chrifl's  having  died,  in  fome  fenfe,  for  all,  is  but  a 
heartlefs  doctrine,  bearing  nothing  of  comfort  in  it 
to  perifning  finners.  And  befides,  it  mufl  land  us 
in  the  grcffeft  abfurdities  ;  while  it  mull  lead  us  ei- 
ther  to  a  fruftrated  redemption,  and  to  fay  that  CKrin, 
fhed  his  blood  in  vain,  and  to  no  purpofe,  as  to  the 
moil  part  fer  whom  he  laid  down  his  life, — who  are 
to  be  eternally  fatisfying  judice  in  hell  for  their  fins, 
notwithfxanding  of  Chrift's  having  fausfied  for  them: 
or  it  rnuft  lead  fis  to  a  conditional  redemption  ;  and 
fc  the  whole  Arminian  doctrine  of  man's  free-will,  fo 
eppofite  to  the  doclrine  of  God's  free  grace,  muft  be 
introduced.  Or,  if  both  theie  mould  be  denied, 
then  we  mufl,  according  to  this  fcheme,  inevitably 
land  in  alledging,  that  Chriil  died  intentionally,  to 
bring  the  moil  part  of  thofs  he  died  for  under  a 
greater  condemnation  ;  and  that  in  this  he  fees  u  the 
«*  travel  of  his  foul ;"  and  fo  make  his  death,  as  to 
the  greateft  part  of  its  objects,  to  flow  from  the 
greateft  hatred  infiead  of  the  greatell  love  ;  than 
which  -nothing  is  more  contrary  to  the  word  o'f 
God :  "  For  God  fent  net  his  Son  into  the  work! 
•«  to  condemn  the  world,  but  that  the  world 
"  through  him  might  be  fayed,"  John  iii.  17.  It 
was  beeaufe  "  Chriil  loved  the  church,  that  he  gave 
«£  himfelf  for  it,"  Eph.  v.  25.  And  the  "  travel  of 
"  hi9  foul"  is  feen,  not  in  the  condemnation  of  any, 
but  in  the  "  juilification  of  many,  by  his  know- 
«  ledge,"  If.  liii.  II. 

The  banner  is  to  be  difplayed  for  the  truth,  re- 

fpecling  the  adminiftration  of  the  covenant,  to  finners 

of  mankind,  in  the  everlafling  gofpel  ;  wherein  Chriil 

h  fet  forth  as  a  fufficient  Saviour-  fivitable  to- the  safe 

G  g  2 


g  j2  A  Banner  difpLiyed 

and  necefiCties  of  loft  tinners  ;  as  clothed  with  ail  fe~ 
ting  oiiices,  being  the  Prophet,  Priefl,  and  King  o£ 
God's  anointing  and  appointing  ;  and,  as  fuch,  is  of- 
fered to  mar.kind-iinncrs  without  exception,  to  every 
one  that  hears  the  joyful  found  :  John  iii.  36.  <{  For 
"  God  fo  loved  the  world,  that  he  gave  his  on3y«be- 
u  gotten  Son,  that  whomever  believeth  in  him 
«*  ihculd  not  pcri&j  but  Lave  cverlafiing  life."  If^ 
xlv.  22.  u  Look  unto  me,  and  be  ye  faved,  ail  the 
41  ends  of  the  ear*th  ;  for  I  am  God,  and  there  h 
u  none  elie.'*  Cliaj  .  I  v.  3.  "  Eo,  every  one  that 
"  thirileth,  ccme  ye  to  the  watcss,  and  he  that  hath 
H  no  inocey  ;  come  ye,  buy  and  eat ;  yea,  come,  buy 
<c  wine  and  milk,  withemt  money  and  without  price.'*' 
Pv^v.  xxii.  17.  <:  Vvhofoever  will,  let  him  take  the 
"  water  of  life  freely.**  And  here  the  warrant  to 
mankind -fir.uers  to  believe  is  founded.  It  is  net 
founded  upon  ihe  delti nation  of  the  death  of  Chrlft 
for  any,  in  God'fi  decree  y  nor  upon  any  intention  of 
bis,  as  tc  ;  in  giving  this  fatisfac- 

Uoh  ;.  but  upon   the  infinite  value  of  the  price  paid, 
tv   8  the  human  nature;  in  which 

. : ed  t  q  the  family  of  man  • 
in  their  nature  :  and,  upon  the  ex- 
lubition    pf  tl  ir,  and  his  falvation,    to  man- 

kin4*finners,  a*  fuch  in  the  gofpel,  as  fafficient  for 
them,  and  fuitable  to  their  cafe  ;  with  the  divine  au- . 
thority  in  the  command,  obliging  them  to  receive 
him,  and  believe  on  him  for  their  falvation  ;  together 
with  abfoiute  prom i ft s  of  life  and  falvation  through 
Chrid  to  mankind- finncrs  as  fuch  :  the  pbfftfTion  of 
which  bleffednefs  is  to  be  obtained  in  the  way  of  be- 
lieving. Thus  it  was  that  Peter's  hearers  founded 
their  faith,  A  els  ii. ;  while  they  were  not  told  of  any 
deiiination  of  ChrifTs  death  for  them  ;  but  that  this, 
fcgsaent  Saviour,  aod  his,,  righteoufnefs,  was  e; 


Becaufs  of  the  Truth*  3>3 

.X  to  them  In  the  word  of  grace  and  promife,  ver. 
3 S.  39.  41.  u  Repent,  and  be  baptised  every  one  «*£ 
"  you  in  the  name  of  Jefus  Chrift  :  for  the  promife 
"  is  unto  you,  and  to  your  children,  and  to  all  that 
«  are  afar  off,  even  as  many  as  ihe  Lord  our  God 
"  fnall  call.  Then  they  that  gladly  received  his 
<<  word  were  baptized. "  Thin  the  apcftle  founded 
his  faith,  I  Tim.  i.  15.  "  This  is  a  faithful  faying, 
"  and  worthy  of  all  acceptation  ;  that  Chriil  jefus 
H  came  into  the  world  to  fave  fanners,  cf  whom  I  am 
"  chief."  It  is  God's  revealed,  not  his  fecret  will, that 
founds  the  warrant  for  our  faith.  But  as  to  the  ob- 
jects of  God's  electing  love,  or  thefe  for  whom  Chrid 
died,  which  is  the  fame  thing  that  belongs  to  his  fe- 
cret will  ;  afid  "  fecret  tilings  belong  unto  the  Lord 
"  our  God  ;  but  thofe  things  which  are  revealed  be- 
M  long  unto  us,"  Lent.  xxix.  29.  As  a  traveller's 
wan-ant,  to  make  ufe  of  the  provifion  brought  to  his 
kvnd,  is  not  founded  upon  its  being  deftined  for  him, 
and  prepared  with  a  view  to  him,  and  his  knowing 
fo  much  ;  but  upon  this,  that  provifion  of  an  exacY 
fuitablcnefs  to  his  need  is  fet  before  him,  and  he  is 
invited  to  make  ufe  thereof:  fo  neither  is  our  war- 
rant to  improve  Chrift  and  his  right eoufnefs,  found- 
ed upon  this  righteoufnefs  being  wrought  out  in  our 
room  and  {lead  ;  but  upon  this,  that  "  unto  us  a  Son- 
"  is  given,"  whofe  name  is  the  Lord  our  Righ- 
teousness: that  in  the  gofpel  he  "  brings  near  this 
M  righteoufnefs,"  that  we  may,  by  the  hand  of  fakh?- 
take  hold  of  itrand  put  it  on,  If.  xlvi.  13. 

The   banner  is  to  be  difplayed  for  the  doclrine 
concerning   the    necelTity    of  faith  for  clofing   with: 
Chrift  ;    and  fo  becoming  interefted  in  him,  and  the 
bleflings  purchafed  by  his  death  :  for  "  we  are  faved: 
"  through  faith,"  Eph.  ii.  8.  ;  and  "  without  h 
&&3i 


A  Banner  difplayed 
"  it  is  Impofiible  to  pleafe  God,"  Heb.  ft,  6.  It 
b  faith  that  lays  hold  upon  the  perfon  of  Chrift,  that 
matches  with  the  Heir  of  heaven  ;  and  fo  it  is  in  the 
iray  of  believing  we*  arc  interefted  in  that  inheri- 
tance, of  which  Chilli  is  the  prince  Heir,  as  God's. 
-firfl-bonu  The  fruits  of  Chrift  *s  death,  cannct  be 
intermeddled  with  but  by  faith.  As  it  is  by  faith 
only  we  are  inflated  in  the  covenant  of  grace,  fa 
thereby  only  can  we  receive  bleffings,.  as  coming 
through  the  channel  of  that  covenant-:  but  the  fruits 
of  Chrift's  death  can  be  conveyed  in  no  other  chan- 
nel but  the  channel'  of  this  well- ordered  covenant. 
All  mankind  are  under  one  of  the  two  covenants. 
They  that  are  ftrangers  to  Chrift  are  under  the  cove- 
nant of  works  ;;  and  fo,  even  the  good  things  they  en- 
joy come  to  them  with  the  curfe  of  that  broken  co- 
venant :  Job  xxiv.  i8»  the  wicked  man's  portion  is 
Said  to  be  "  curfed  id  the  earth."  But  nothing  that 
Chrift  hath  purchafed,  can»  be  conveyed  with  the 
curfe  upon  it  :  fo  that  none  out- of  Chrift  can  partake: 
ef  the  fruits  of  Chrift's  death  ;  nor  can  ever  any  pof- 
fefs  them,  but  in. the  way  of  believing,  and  of  enjoy-. 
ing  Chrift  himfelf  j,  for.  Chrift.  and  his  purcbafe  can 
Rtvi;r  be  divided, 

The  banner  is  to  be  difplay  edfbr  the  truth,  con- 
cerning the  iiecefTuy  of  a  day  of  power:  in  order  to 
work  faith  in  us,  and  thereby  units  us  to  Chrift. : 
John  vi,  44*  "  No  man  can  come  to  me,  except  the 
u  Father,  which  hath-  font  me,  draw  him." — The 
truth  concerning-  our  jufiification  by  faith  in  the, 
righteoufnefs  of"  Chrift,  without  the  works-  of  the 
law,  Rom.  v.  i.  Gab  ii.  16.  "  Knowing  that  a  man 
4<  k  not  ju  (lined  by  the  works  of  the  law,  but  by 
m  the  faith  of  Jefiis-Chriix."  Aasxiii.  59.  "  By  him.; 
**--  all  that  Ltlieve  are  juftified  from  all  things,  from 


ftcaufe  vfthe  Trutf.  355 

e*  whicn  ye  could  not  be  juftirled  by  the  law  of  Mo- 
•*  fes.M — Tke  truth  concerning  ©or  fanclifieation  by 
the  operation  of  the  Spirit  of  Chrift  ;  the  beginning 
and  progrefs  of  which,  is  the  fure  and  infallible  evi- 
dence of  the  perfon's  jollification  :  I  Cor.  vi.  if, 
•f  Ye  are  warned,  ye  arc  fan&ified,  ye  are  juflined  ; 
<<  in  the  name  of  the  Lord  Jefus,  and  by  the  Spirit 

*  of  our  God,"  Rom.  viii,  i.  :  they  to  whom  M  there 
M  is  no  condemnation,''  that  is,  are  juftified,  being 
in  Chriit  Jefus, — do  evidence  it,  by  u  walking  not 
"  after  the  flefn,  but  after  the  Spirit. " — The  truth 
concerning  the  influence  that  the  docxrine  of  the 
grace  ©f  God  in  Chrift  believed,  has  upon  the  foul 
for  its  fanctiheation  :  "  For  the  grace  of  God  that 
**  bringeth  faivation  hatk  appeared  to  all  men ;  teach- 
'*  ing  us,  that  denying  ungodKnefs,  and  worldly 
"'  hift-s,  we  mould  live  foberly,  rig^teonfly,  andgod- 

*  ly  in  this  prefent  world,"  Tit,  ii.  II.  I2> — The 
doftrine  concerning  the  neceffity  of  holinefs  in  heart 
and  life,  "  without  which  no  man  mall  fee  the  Lord," 
Heb.  xii.  14-  Its  neceiiky,  not  as  a  condition,  or 
any  meritorious  caufe  of  our  faivation  ;  but  as  an  e- 
vidence  of  our  gratitude  unto  God,  and  as  a  great 
part  of  that  falvation  obtained  by  his  grace  :  and  fc 
the  neceiSty  of  experiencing  the  power  of  the  doc- 
trine of  the  gofptl,  as  indeed  a  dodlrine  according  to 
godlinefoi 

But  we  cannot irifcfl;  upon  the  various  do&rinesr 
to  be  believed,  for  which  the  banner  is  to  be  difplay- 
ed.  AH  the  doctrines  revealed  in  the  word,  are 
truths  for  which  the  banner  is  to  be  difplay  ed  ;  aJl 
the  dcdtrir.es  concerning  the  nature,  perfections,  a^d 
works  of  God  ;  concerning  the  great  ruin  by  fin>: 
and- the  great  relief  by  Chrift  5  concerning  the  coxfr 


>5^  A  Banner  J.. 

trivance,  purchafe,  application,  and  coafunu 
redemption ,  through  our  Lord  Jefus. 

(2.)  There  are  truths  refpecli  lg  the  werfbip  to 
be  received  and  cbferved  in  the  church,  for  which 
the  banner  is  to  be  difplayed.  For  the  truths  re- 
fpefting  the  ??iaiier  of  our  v/crfhip  :  that  GoeT  is  to- 
be  worfhipped  by  the  ordinances  of  his  own  inflitu- 
tion  in  the  word  ;  fuch  as  prayer,  praife,  reading^. 
preaching,  and  hearing  the  word  ;  difpenfmg  and  re- 
ceiving the  facraments  of  his  appointment  ;  religious 
fwearing,  and  the  like  ;  none  having  power  to  ap- 
point ordinances,  or  means  of  wo;  (hip,  but  the  Lord 
Kimfelf, — who  alone  "  is  our  Judge,  cur  Law-giver, 

M  our   King,  and  will  fave  us,"  If;  xxxiii.  22. 

And  not  only  for  the  truths'  refpeSing  the  matter, 
But  the  manner  of  our  worfhip  alfo  :  that  he  is  to  be 
worfhipped  with  grace  in  the  heart,  by  a  Mediator, 
in  fuch  a  manner  as  he  himfelf  lias  appointed  for  go- 
ing about  the  duties  of  his  worihip  ;  rejecting  all  the 
inventions  of  men,  cither  as  to  the  matter  or  manner 
of  our  worfnip,  as  being  nothing  but  will-worfliip  " 
"  In  vain  they  do  worihip  me,  teaching  for  doc- 
"  trines  tlie  commandments  cf  men,"  Mat.  xv.  9. 
To  admit  what  they  call  fignificant  ceremonies  of 
mer>s  invention  into  the  worfhip  of  God,  is  to  deny 
that  Chrift  has  dealt  prudently  in  the  ordinances  he. 
has  inftituted,  and  the  directions  he  has -git  en  as  to 
mvv  worihip,  as  the  great  Law-giver  of  the  church, 
It  is  obfeniible,  that,  in  the  reafons  annexed  to  the 
fecond  commandment,  God  declares  the  breakers  of 
this  commandment  fuch  as  bate  him,  which  expref* 
ficn  we  find  not  in  any  other  of  the  commandments;- 
while  yet  they  pretend  the  greated  love  to  God,  and.' 
regard  for  his  honour  ;  alledging,  their  inventing.* 
anil    propofing  the    obfervance    of  fuch.  and.  fudn 


becaufe  of  the  Truth.  357 

things  in  eur  worfhip,  is  for  the  greater  decency, 
reverence,  or  the  like.  But  as  the  banner  is  to  be 
tiifplayed  for  the  purity  of  doctrine,  £a  alio  for  the 
purity  of  worfliip. 

(3.)  There  are  truths  refpec~ti:*g  the  government 
and  discipline  to  be  exercifed  in  the  church,  for  which 
ih^  banner  is  to  be  difplayed.  For  this  truth,  that 
Chrifl  is  the  alone  King  and  Kead  of  his  church,  If; 
ix.  6.  "  Unto  us  a  Child  is  born,  unto  us  a  Son  is 
¥  given,  and  the  government  mail  be  upon  his  fhoul- 
M  der."  Pfal.'ii.  6.  "  Yet  have  I  fct  my  King  upori 
"  my  holy  hill  cf  Zion."  Eph.  i.  22.  M  And  gave 
♦f  him  to  be  the  Kead  over  all  tilings  to  the  church  :" 
And  therefore  he  is  the  alone  fountain  of  all  church 
power  and  authority  :  from  him  alone  it  is  derived. 
"As  my  Father  hath  feint  me,  even  10  I  fend  you," 
John  xx.  21.-— -For  this  truth,  that  Chrift,  as  King 
and  Head  of  his  church,  has  appointed  office-bearers 
in  his  houfe  :  I  Cor.  xti.  28.  "And  God  hath  fet 
M  feme  in  the  church,  fijrft,  apoftles  ;  fecondarily,  pro- 
*•  phets ;  thirdly,  teachers  :  fefter  that,  miracles  ;  then 
tl  gifts  of  healings,  helps,  governments,  diverfhks  of 
*'  tongues. "  Eph.  iv.  r T.  "  And  he  gave  fome,  a- 
"  poitles  ;  and  fome,  prophets  ;  and  fome,  evange- 
"  litis  ;  and  fome,  pallors  and  teachers."  The  ex- 
traordinary officers  are  ceafed  ;  but  there  are  ordina- 
ry officers,  who  are  to  continue  in  fucceffion  in  the 
church,  till  the  end  of -the  world  ;  and  who  ma}-  expect 
his  prefence  in  ihe  diicharge  of  their  offices,  in  all 
age?  :  Matth.  xxviii.  20.  "  Lo,  I  am  with  you  ai- 
rway, even  unto  the  end  of  the  world.  Amen.'* 
And  thefe  are  paftors  or  teachers,  (there  being  no 
Handing  office  fuperior  to  that  in  the  church,  of 
Chrift's  inftitution)  ;  and  alfo  ruling- ciders  and  dea- 
Sqrs  1  as  appears  from  the  fcriptures   above  citsd> 


358  A  Banner  dif played 

compared  with  I  Tim.  v.  17.  where  there  is  an  el- 
der fpoken  of,  as  an  officer  in  the  church,  diilintt 
from  the  f)aftor  cr  elder  M  that  labours  in  word 
"  and  doctrine  :"  and  Ads  vi.  where  we  fee  the 
deacon's  office  alfo  is  of  divine  iiiftitution,  and  a 
Raiding  office  in  the  church.—  -Fortius  truth,  that 
Chriit  hath  given  to  church- officers  the  keys  of  the 
kingdom  of  heaven  ;  Matth.  xvi.  \g.  and  xviii.  18* 
"  And  I  will  give  unto  thee  the  keys  of  the  king- 
tl  dom  of  heaven  ;  and  whalfoever  thou  (halt  bind  on 
"  earth,  {hall  be  bound  in  heaven  ;  and  whatfoever 
"  thou  (halt  loofe  on  earth,  dial]  be  loofed  in  hea- 
u  ven."  And  that  this  was  not  fpoken  to  Peter-on- 
ly, but  alfo  to  the  reil  of  the  apoftles  equally  with 
liim,  appears  from  the  other  place  cited  :  u  Verily  I 
**  fey  unto  you,  Whalfoever  ye  mail  bind  on  earth, 
fl  fhall  be  bound  in  heaven  ;  and  whatsoever  ye  fhd.ll 
f<  loofe  on  earth,  fhall  be  loofed  in  heaven."  There 
is  no  word  of  giving  this  truft  to  the  civil  magistrate; 
but  it  is  given  to  church- officers,  the  apoftles,  and 
their  friCccflbrs  in  office,  to  the  end  of  the  world  ;  even 
the  ordinary  office -berrers  in  the  church.  Nor  is  it 
grv«a  to  '.  unity  of  the  faithful  ;  for  then   all 

were  id  where  were  the  ruled?  but  to  cer- 

tain officers  of  the  Lord's  appointment,  to  bear  rule 
over  them.  There  is  the  key  of  doctrine,  which  eve- 
very  pallor  has  the  power  of;  having  authority  to 
preach  the  word,  to  difpenfe  the  facraments,  and 
jointly  to  determine  matters  of  faith  :  Matth.  xxviii. 
19.  (t  Go  teach  all  nations,   baptizing   them,"    l?fc. 

1  Cor.  xi.  2.3. And  there  is  the   key  of  govern- 

ment  and  difcipline,  to  be  exercifed  by  the  officers  of 
the  church  in  wl/egio,  miniders  and  elders  met  toge- 
trtther  iu  Child's  name  ;  Matth.  xviii.  17.  18.  20. 
"  If  he  neghci  to  hear  them,  tell  it  unto  the  church* 
<{  Verily  1  fey  unto  yoiij  What&ever  ye  (hall  bind  oa- 


btcaufe  of  tie  Truth.  jr^ 

**  earth,  fhall  be  bound  in  heaven  : — For  where  twB 
J*  or  three  are  gathered  together  in  my  name,  there 
4<  am  I  in  the  midft  of  them."  So  the  apolile  fpeaks 
ofa"  pswer  given  to  us   for  edification,"   2  Cor.  x» 

8. And  io,  for  this  truth,  that  there  are  courts  «f 

judgment  appointed  by  Chriil  to  meet  in  his  name, 
for  ordering  the  affairs  of  his  houfe,  particularly,  for 
the  exercife  of  government  and  difciplinc  ;  as  fefiions, 
prefbyceries,  and  fynods  provincial,  national,  or  oecu- 
menical, in  a  due  fubordination  :  which  may  be  ga- 
thered from  the  consideration  of  the  churches  of  Jera- 
falem,  xVutioch,  oV.  where  different  congregations, 
which  had  their  own  office-bearers,  were  under  ose 
prefbytery  :  and  Acls  xv.  we  find  the  officers  of  dif- 
ferent churches  meet  in  one  fynod. For  this  truth, 

that  thefe  judicatures  have  power  to  inflict  cenfure? 
upon  them  that  are  guilty  of  error,  either  in  princi- 
ple or  practice  ;  as  admonitions,  rebukes,  fufpenfi#n 
from  the  iacraments,  and  excommunication  :  and 
with  refpect  to  church-officers,  befjdes  thofe  cenfures 
juft  now  mentioned,  that  affect  them  as  Chriftians,  to 
proceed  againfl  them  by  fufpenfion  from  the  exercife 
of  their  office,  and  deposition  or  deprivation  of  the 
office;  as  appears  from  Tit.  lii.  io.  I  Tim.  v.  2©. 
Matth.  xviii.  17.  18.  All  which  have  been  cleared 
by  eminent  divines  ;  and  may  be  found  laid  down 
and  proved  from  the  Lord's  word,  in  the  Form  of 
Prefoyterial  Church-government,  agreed  upon  by  the 
AfTeinbly  of  Divines  at  Weft  m  in  Her,  and  received  by 

this  church  as  a  part  of  her  flandards. The  truth 

refpecting  the  government  of  Chrift's  houfe,  is  not  t© 
be  looked  upon  as  light  and  trivial  :  it  nearly  con- 
cerns the  declarative  glory  of  God,  and  the  honour 
of  Chriil,  the  King  and  Head  of  the  church.  Chrifl 
kimfelf  particularly  bore  witnefs  to  his  own  kingly 
♦JEce,  when  Pilate  aflced  him,  *  Art  thou  a  King  I 


$5$  A  Banntr  djf played 

*  Jefus  anfwered,  Thou  fay  eft  that  I  am  a  King.  T# 
6*  this  end  was  I  born,  and  for  this  caufe  came  I  inte 
*»  the  world,  that  1  mould  bear  witnefs  unto  the 
«*  truth,"  John  xviiu  37.  And  fo  he  is  faid  to  have 
u  witneffed  a  good  confeflion  before  Pontius  Pilate/* 
3  Tim.  vi.  13.  And  for  this  many  of  his  fervants 
and  people,  particularly  in  this  land,  have  "  not  lo- 

*  ved  their  lives  to  the  death  ;"  but  have  boldly  feal* 
ed  a  tellimony  to  the  truth,  concerning  ChritVs  king- 
*y  authority  and  royal  prerogatives,  concerning  the 
government  of  kis  houfe,  with  their  blood, 

(4.)  Thexe  are  truths  refpe&ing  Chriftian  prat- 
tke>  or  the  duties  to  be  performed  by  church-mem- 
bers, for  which  the  banner  is  to  be  difplayed  :  all 
which  duties  are  contained  in  the  precepts  of  the 
aioral  law  ;  which  is  a  perfect  rule,  and  of  perpetual 
obligation.  Our  Saviour  funis  up  the  whole  law  in 
two  commandments  :   "  Theu  (halt  love  the  Lord  thy 

*  God  with  all  thy  heart,  and  with  all  thy  foul,  and 
«'  with  all  thy  mind  :  this  is  the  firfl  and  great  cora- 
u  mandment.      And  the  fecond  is  like  unto  it ;  thou 

*  {halt  love  thy  neighbour  as  thyfelf.  On  thefe  two 
*'  commandments  hang  all  the  law  and  the  prophets," 
Matth.  xxii.  37. — 40.  The  law  points  out  both  our 
duty  to  God,  and  to  our  neighbour ;  and  the  banner 
is  to  be  difplayed  for  truth,  in  a  way  of  pointing  out 
to  church-members  thofe  duties  required  of  them* 
and  particularly  it  is  to  be  difplayed  for  thefe  truths 

upon  this  head  : that  the  leading  duty  required 

is  faith  in  the  Son  of  God ;  which  can  never  mifs  of 
influence  upon  both  heart  and  conversation.    "  This 

*  is  the  work  of  God,  that  ye  believe  on  him  whom 

*  he  hath  fent,"  John  vi,  29.  "  This  is  his  command^ 
"  ment,  that  we  believe  on  the  name  of  his  Son  Je- 
«£is  Ckriftf"  1  John  iii.  23.     It  io  the  leading  good* 


btca  vje  of  the  Trii  th.  3  6 1 

vark,  Without  which,  we  can  do  no  work  that  is  good 
and  acceptable  in  the  fight  cf  God.  Faitir  unites 
to  Chrift,  from  whom  our  fruit  is  found  :  faith  match-' 
£s  with  this  one  Hufbaud,  "  that  we  may  bring  forth 

"  fruit  unto  God,"  Rom.  vii.  4. For  this  truth,- 

that  our  works  and  duties  mull  fpring  from  a  new 
nature  ;  for  if  the  tree  is  not  good,  neither  are  the 
fruits:  and  fo  from  a  principle  of  faith  in  Chrift,  and 
love  to  God. — and  not  from  the  principle  of  felf- 
love :  for  while  our  duties  fpring  from  this,  we  are 
but  "  empty  vines,  bringing  forth  fruit  to  ourfe!ves," 
Hof.  x.  I. For  this  truth,  that  they  mud  be  di- 
rected to  the  glory  of  God,  as  their  end  ;  feeking  to 
kuve  him  exalted,  and  his  declarative  glory  advanced  : 
for  if  "  the  eye  is  not  (ingle,"  however  ftridl:  the  pro- 
fefiien  be>,  and  however  moral  and  hlamelefs  the  coti- 
verfation  ;  <c  the  whole  body  is  but  full  of  darknefs." 
Though  a  work  be  materially  good,  and  commanded 
in  the  law  ;  yet  it  is  not  properly  a  good  work,  unlefs 
it  fpring  from  a  right  principle,  and  be  directed  to 
a  right  end.  An  unrenewed  man's  duties  are  but 
fo  many  fplendid  fins.  "  The  prayer  of  the  wicked 
"  is  an  abomination  to  the  Lord ;"  and  fo  are  all  his 

facrifices,    Prov.  xxi.  27.   and   xxviii.  9*4 For  this 

truth, — that  in  going  about  the  duties  which  the 
Lord  requires  of  us,  either  in  the  firft  or  fecond 
table  of  the  law,  either  toward  God,  or  toward  our 
neighbour  ;  we  muft  depend  upon  the  grace  of  Chrift 
for  our  amftance>  and  upon  the  rightecufnefs  of  Chrift, 
as  the  alone  ground  of  the  acceptance,  both  of  our 
perfons  and  performances,  even  the  belt  of  theou 
Pfafc  Ixxi.  16.  Eph.  i.  6. The  church,  particular- 
ly church-ofScers,  are  to  be  concerned  to  have  found 
doctrines  maintained,  a  pure  worfhip  obferved,  and 
a  ftri&  difcipline  exercifed  in  the  church  ;  and  to  lay 
themfelres  out  for  having  holin-efs  promoted  among 
•  Vol.  II*                      H  h 


$$Z  A  Banner  difplaye'd 

church  members  ;  faithfully  difplaying  the  banneY, 
becaufc  of  all  the  truths  refpecting  each  of  tfeefe^ 
both  docTrinaHy  and  judicially  :  and  being  ready  to 
csenfure  ftich  as  deviate  from  them  in  principle  or 
pra&ice,  according  as  the  great  Law -giver  hath  ap- 
pointed ;  "  having  in  a  readinels  to  revenge  all  difo- 
"  bedience,  when  their  obedience  is  fulfilled,"  2  Cor« 

x.  6. So  the  banner  is  to  be  difplayed  for  all  truth* 

But  it  was  further  obferved,  that, 

2.  The  banner  is  to  be  diipl?yed,  particularly  fof 
the  prefent  truth.  We  read  of  "  the  prefent  truth," 
2  Pet.  i.  12.  and  of  the  "  word  of  Chrilt's  patience," 
Rev.  iii.  io.  That  truth,  which  is  prcfently  oppofed 
and  run  down,  is  the  prefent  truth  ;  which  we  are 
called,  in  a  particular  manner,  prefently  to  afTert, 
maintain,  and  defend,  to  difplay  the  banner  for. 
That  is  the  "  word  of  his  patience  ;"  as  thofe  who 
adhere  to  it,  are  cxpofed  to  fuch  trials,  that  they  need 
much  patience  for  fuitably  bearing  them.  Whatever 
is  the  prefent  truth,  that  fhonld  the  church  efpecially 
difplay  the  banner  for  ;  be  it  (Thrift's  being  the  true 
Mefliah,  as  in  the  days  of  his  flefh  :  be  it  his  fupreme 
Deity,  as  was  the  cafe  when  the  Arian  herefy  pre- 
vailed ;  and  as  was  the  cafe  in  this  land  of  late,  when  it 
was  impugned  and  denied  :  be  it  ChriiVs  alone  Head- 
fhip   over  his   church,    and   the   government   of  his 

houfe, as   was   the  cafe  in   the   late  perfecuting 

times  in  this  land,  (and  is  much  the  cafe  at  this  day  ; 
as  Chrift's  alone  Headmip  is  denied,  and  the  govern- 
ment ©f  his  ho'ufe  run  down)  :  be  it  the  people's  right 
to  chufe  their  own  office-bearers :  be  it  the  objective 
extent  of  drift's  death,  as  at  prefent.  Whatever  truth 
it  be  that"  is  prefently  controverted  and  oppofed,  that 
mould  we  be  efpecially  eftablifhed  in  ;  and  that  (hould 
be  efpecially  contended  for.  The  banner  is  moft 
vigorously  to  be  displayed,  *and  there  the  army  are  to 


beeaufe  of  the  Truth.  363 

take  moil  fpecial  care  to  fend  their  ground,  where 
the  oppofition  is  hotteft  from  the  enemy  5-  led  their 
mould  prevail.  When  truth  is  oppofed,  what  are 
the  oppofers  doing  ?  They  are  cffaying,  with  all  their 
might,  to  have  the  church  robbed  of  her  treafure, 
of  her  jewels,  the  truths  of  Chrifl  ;  but  then  efpec!:d- 

}y  are  they  to  hold  fall  what   they   have, -and  to 

evidence  that  this  character  belongs  unto  them,  "  the 
«  nation  that  keepeth  the  truth,7'  If.  xxvi.  2.  I 
go  on, 

H   E   A   D      IV. 

IV.  "  To  confirm  the  doctrine  ;  or,  to  (hew,  that 
a  banner  given  to  be  difpkyed  becaiife  of  the  truth, 
is  matter  of  praife  to  all  the  well-wifhrrs  of  truth. 
And  that  it  is  fo,  and  that  they  will  improve  it  as 
fuch,  may  appear  from  thefe  foilowjng  confedera- 
tions," viz. 

1.  Considering  that  it  is  an  evidence  of  the  Lord's 
being  among  a  people,  being  yet  in  a  land,  where  a 
banner  is  given  to  be  difpkyed  becaufe  of  the  truth; 
the  Lord  has  taken  u~>  his  dwelling  in  his  church  ; 
he  has  faid  of  Zion,  "  This  is  my  reil  ;  here  will  I 
<<  ftay  ;  for  I  have  ddired  it :"  and  tow  niali 
know  where  his  church  is  ?  It  is  where  the  banner  is* 
difplayed  for  truth.  Though  the  "  enemy  come  in 
*'  like  a  ftpod,"  yet,  when  he  meets  with  oppofition 
and  contradiction,  the  ilandard  of  a  tcllimony  "  be» 
"  ing  lifted  up,''  it  is  a  fign  that  the  Lord  is  there 
by  his  Spirit;  for  it  is  "  the  Spirit  of  the  Lord  that 
*f  fhall  lift  up  a  ftandard  againft  him/'  If.  lix*  19. 
When  a  church  departs  from  truth,  that  provokes 
the  Lord  to  depart  from  them:  If.  fix.  2.  "  Your 
"  iniquities  have  feparated  between  you  and  your 
€i  God  ;"  and  among  others  of  their  iniquities  that 
had  provoked  him  to  leave  them,  this  is  one,  verf.  14* 
H  h  2 


J&4  .        A ''Banner  di/pJayed 

u  Truth  is  fallen  in  the  ilreet,  and  equity  canaot  eu*» 
•*tcr."  But  where  truth  is  maintained,  where.*'  tbs 
u  faith,  once  delivered  to  the  faints,  is  earneftly  con- 
4i  tended  for  ;,?  that  is  a  fign,  that  the  name  of  that 
city,  that  p??cc,  is  Jehovah- Sh  ammah,  "  The  Lord 
"  is  there  j"  he  is  there,  pleading  the  caufe  that  i$ 
his  own**  And  what  ground  of  praife  is  this,  whea 
there  is  any  evidence  given,  that  the  "  Lord  is  yet  in 

*  the  midil  of  Ifrael  ;  and  that  Judah  hath  not  beee 
u  forfaken  of  her  Gcd,  the  Lord  of  hoiis,  though 
#l  their  land  was  filled  with  fin  agaiuft  the  holy  One 

*  of  liVael  ?' 

Z.  Considfrixc  that  this  is  for  the  glory  of  God, 
th.;t  the  banner  be  difpbyed  becaufe  of  truth.  It  is 
fcr  the  glory  of  the  Father ;  for  he  is  the  God  of 
truth,  and  his  "  eyes  are  upon  the  truth, "  Jer.  v.  3,; 
and  upon  ail  proftfTors,  to  fee  how  they  Hand  affected 
to,  and  how  they  lay  ihc-rnfelves.  out,  for  the  advance- 
honour  of  Chriit,  his 
eternal  Son,  who  i;  the  truth';  every  truth  being  as 
a  line  3rawn  i  fy  the  Centre  of  divine  truth? 

that,  as  ha;;  been  hinted,  we  cannot  let  go  the  faitli? 
without  denying  h's  n?.:ne.  It  i3  for  the  glory  of 
God  the  Holy  Ghoflf,  who  Is  "  the  Spirit  of  truth  ;" 
and. is  fent  into  the  church,  to  "  lead  her  into  all  truth. " 
So  that  the  glory  of  the  Three-one  God  is  concerned 
in  this.  All  the  well-wifhcrs  of  truth  have  the  glory 
of  Gcd  much  at  heart  :  it  is  the  thing  they  chiefly 
defire,  to  have  the  burden  of  his  praife  lifted  up  : 
they  mufl  furely  then  look  upon  it  as  matter  of  praife, 
a-nd  improve  it  as  fuch,  when  a  banner  is  given  to  be 
fiifplayed  becauie  of  the  truth. 

3.  Considering  the  ineftimable    value   of  divine, 
truth.      Kcw  precious,  lie vf  valuable  the ."  truth  fc> 


6e;aufe  of  the  Truth.  366 

carknot  be  told  \  it  is  io  valuable,  that  we  {hould  buy 
it  at  any  rate,  and  fell  it  at  no  rate,  Prov.  xxiii.  23. 
And  fa  we  are  commanded  "  to  contend  earne&ly  for 
u  the  faith,  Jude  3.  ;  to  contend  as  one  in  an  agony, 
flrtving  for  that  which  is  of  the  utmoli  value  ;  the  lofs 
of  which  would  inevitably  impoverish  him.  The  truth 
is  the  greater!  treafure  that  can  be  in  a  land,  among 
2  people  ;  (o  that  it  is  the  word  thing  that  can  fail  out 
hi  a  land,  to  let  truth  go  :  it  is  the  word  bargain  a 
people  can  make,  to  fell  it ;  whatever  riches,  honours, 
and  pretended  peace  they  fhould  get  in  exchange  for 
>t.  But  it  is  indeed  a  happy  thing,  when  there  are 
found  to  take  it  by  the  hand  ;  when,  in  a  land,  there 
Is  to  be  found  a  "  nation  which  keepeth  the  truth," 
among  whom  a  banner  is  to  be  found  difplayed  for 
truth.  And  this  cannot  but  be  viewed,  as  ground  of 
.thankfgiving,  by  all  that  lave  the  truth,  and  ZionV 
righteous  caufe. 

4.  Cox  sir  e  ring  that  hereby  there  is  a  faithful' 
tt  ft  im  any  for  Chrifl's  caufc  tranfmittcd  to  pofterityi 
It  is  the  duty  of  the  prefent  generation  to  have  the 
rifing  generation,  the  fucceeding  race,  Upon  their 
heart  :  and  to  be  laving  cut  themfelves  for  handing 
down  to  them  the  truths  of  God  :  Pfal.  Ixxviii.  5.  6. 
7.  '8.  u  For  he  eftabh'fiied  a  teftimony  in  Jacob,  and 
u  appointed  a  Jaw  in  BraeF,  which  he  commanded  our 
**  fathers,  that  they  mould make  them  known  to  their 
"  children  :  that  the  generation  to  come  nr'ght  know 
Ci  them,  even  the  children  which  mould  be  born  ;  whe 
li  mould  arifcj  and  declare  them  to  their  children: 
u  that  they  might  fet  theirhepe  in  God,  and  not  ^or- 
"-get  the  works  of  God  ;  but  keep  his  command- 
**  merits :  and  might  not  be  as  their  fathers,  a  fcab- 
"  bora  and  rebellious  generation  ;  a  generation  that 
u  £el.  uot  their  heart  aright,  and  whofe  fgirit-was. -not- 


A  Banner  dzjplayed 

"  fltdfaft  wha  God.-"  So  thercommatid  is,  F&fc  :<•: 
.  ;  2 .  :  3.  u  Walk  about  Zion,  and  go  round  about  her  * 
•"  td|  the  towers  thereof.  Mark  ye  well  her  bu!? 
61  Avarift  ;  confider  Her  palaces  :"  and  wherefore  a -i . 
this  diligence  ■?•"  That  ye  may  tell  it  to  the  genera- 
V  tion  following. "  And  the  promife  is,  Pial.  KfcijN 
3T*  li  They  fact)]  declare  his  nghtegufnefs,  to  a-peo- 
f*  pie  that  ft  ail  be  born."  They  are  not  friends  to 
.polUrity  that  are  enemies  to  the  caufe  of.Chriil,  and 
the  di (playing,  a  banner  becaufe  of  the  truth  :?  as  they 
are  denying  them  the  means  cf  the  knowledge  of 
Chris's  caule  ;  and  doing  what  they  can,  that  they 
mav  be  brought  up  In  ignorance  of  the  truth,  and 
**  of  what  great  things  the  Lord  hath  done  for  us." 
jBtft  farely  it  is  ground  of  praife, .  when  the  Lord  en* 
ables  his  remnant  fo  to  air, — as  they ■  mr.y  tell  po- 
fterity  about  his  woiks,  lus  caufe  ;.  fb  as  they- may: 
ttir  them,  that  (i  this  God  is  our  God  for  ever  and 
'  "ever;5"  that,  by  the  Lord's  bit  fling  the  means,  a 
riiee  may  l>e  railed  up -to  praife  him  when  we  are 
gone*.  And  however  many  fnoujd  confent,  for  theii^ 
Uie  fuccetding  generation  be  kept  ignorant 
Uttfe  things  ;  .yet  we  have  ground  to  rejoice,  that. 
the  Lord  will,  have  them  informed,  wili  have  the  tefli-* 
rnony  tranfmiaed  -;  and  1:0  fear  he.watft.infLruinenU  : 
the -promife*  {haM  be  accomplifhed:  .  "  This  foal]  bfii 
*  written,"  or  upon  record,  "  for  the  generation  to 
"  cerne  ;  .and  the  people  which  (hall  be  created,  (ball* 
«  praife  the  Lord,"  PfaL.cii.  18. 

5.  bbli$C3    V'r-.i  a  bacaer    given  to  be  dif— 

p4ayed;  ke caufe  of  H  >  a  land, — is  apt  only 

evidence  that  the  Lord  is  in -that  land,  but    a    token* 

■:)  not  leave  it.      It  is  true,  iamfcu* 

Ares  have. had  their  houfes  left  unto    them   defo- 

i  wt.dare  not  be  too  poliiive,  but  the  A 


tecaufe  of  ihe  *T/u!/l\  36"/ 

may  yet  uncliurch  113,  as  he  has  done  others.  But 
yet  are  there  not  fome  "  tokens  forgood  ;"  foine  en- 
couragements to  hope,  that  however  the  LrOid  may 
(hake  us  in  thefe  land*,  and  dafn  us,  one  agaiivft  u  - 
other,  becaufe  of  our  fins, — that  he  will  not  utterly- 
cad  us  off  for  all  that  ?  While  we -confider  the  early 
grant  made  to  Chrid,  even  from  of  old,  from  ever- 
lading  ;  of  "  the  Heathen  for  his  inheritance,  and 
"  the  utmoft  ends  of  the  earth  for  his  pcfTeffion," 
Pfal.  ii.  8.  :  and  his  early  taking  infeftment  and 
42ofrt(Iion  of  them,  in  fo  loon  enlightening  them  with 
the  glorious  gofpel,  and  early  bringing  them  into 
-covenant  with  himfelf :  when  we  confider  his  main- 
taining his caufe  in  them,  amidfl  the  darkePt  times  ; 
that  there. were  ftill  feme  veftiges  of  his  work  nmonrrr 
us,  fomething  of  a  ilandard  lifted  up,  a  banner  dif- 
played,  fomethir.g  of  contradiction  to  the  burial  of 
his  caufe  ;  which  he  has  been  pleafed-to  revive,  time 
after  time,  when  brought  very  low, — many  time  de- 
livering us.  And  add  to  all  this,  the  fervent  prayers 
of  his  faints j  cf  his  wre Thiers  in  thefe  lands,  that  he 
would  not  utterly  reject  us,  and -call  us  off:  "  For  he 
"  will  regard  the  prayer  of  the  deftitute  ;.he  will  not 
"  defpife  their  praytly"  Ffah  cii.  17.  And  feeing,- 
it  is  foch  a  token  for  good,  furely  the well -wi  fliers  ©f* 
truth  will  look  upon  it  as  matter  of  praife,  when  a. 
banner  is  given  to  be  difplaycd  becaufe  of  the  truth* 
I  proceed,, 

H    £    A    D     V. 
V. .  "  To  make  foiae  application; of   the  fubje&; 

and  that  in  a  few  iaie  recce**" 

-  EkaMthis  decline,   we  may  fee, 

1.  That   true  lira-elites  are    of  a   public    fpirtt : 
dr:y  are  not  only  taken. up  about  themfelves  and  their- 


A  Banner  difplayed 

their  own  fal?ation,  but  alfo  about  God's  ckclar. 
glory,  about  the  caufe  of  truth.  lndetd  true  reKg 
begins  at  home,  with  a  Whatj}:allldoiobcfavedf 
But  where  grace  is  really  implanted,  and  ltd  forth 
nito  cxercife,  tb*t  perfon  wilf  not  be  neutral  and  in- 
different about  the  public  caufe  :  "  Wo  to  them  that 
f<  are  at  eafe  in  Zion  ;  that  are  not  grieved  for  the 
11  affli&ions  of  Jofeph,"  Amos  vi.  i.  6.  Rightly* 
e xercifed  Chriftians  will  indeed  be  grieved  when  truth 
Suffers ; and  when  they  that  are  minting  to  ap- 
pear for  it,  in-  a  way  of  difplaying  their  banners,  arc 
buffering  :  H  They  are  forrowful  for  the  folemn  affem* 
M  bly  ;  to  them  the  reproach-  thereof  is  a  burden," 
Zeph.  iii.  18.  And  they  rejoice  when  truth  keeps 
the  held,  when  the  banner  ifl  fupported  and  main- 
tained ;  eflfsying  to  daft  in  their  mite,  for  lifting  up 
the  burden  of  his  praife :  u  In  the  name  of  our  God; 
"  we  will  fet  up  our  banners,"  PfaL  xx.  5. 

2.  We  may  hence  infer,  that  ths  Lord  will  fee  to- 
fcis  own  work.  "  Thou  hall  siren  a  banner  ;"  it  n 
the  Lord  that  gives-  it,  that  fupports  it,  that  gathers 
his  army  about  it,  and  enables  to  difplay  it.  The 
work  is  not  \th  in  the  hands  of  inftruments,  or  it 
would  foen  ceafe  :  how  eafily  would  they  be  let  and' 
hindered  in  it,  by  the  oppofition  and  contradiction- 
they  meet- with  ?  But  "  I  will  work,"  fays  Jekovah, 
w  and  who  (hall  let  it  ?"  If.  xliii.  13.  He  defies  the 
devil  and  all  his  agents,  however  formidable  tkey 
may   appear  ;    however  many  banners   they  may  dif- 

--.    to   let  and    hinder   his    work  :     the    hand    of. 
Jekovah  holds  up  the  flandard..     A  Trinity  of  Per- 
sons are  with  the  church,  to  cany  en  the  good  v 
there,     Kag>   ii.    4.   5,     "   Be     ftrong    and    work ; 
u  for  I  am  wit"  ith  the  Lord  of  ho  ft*':    ac- 

•*  coidii.g  to  tax  word  which  I  ce  with  you*. 


letaufe  of  the  Truth.  369 

H  when  ye  came  out  of  Egypt,  fo  my  Spirit  remain- 
*  eth  among  you  :  fear  ye  not."  Thefe  words  ac* 
fording  ioy  in  the  beginning  of  verf.  5.  are  a  fupple- 
ment  ;  and  without  them  it  reads,  "  I  am  with  you, 
"  faith  the  Lord  ;  the  word  which  I  covenanted  with 
M  you,"  (which  may  point  out  Chrift,  often  called  the 
Word  in  fcripture),  "  fo  my  Spirit  rem3ineth  among 
"  you."  The  God  and  Father  of  our  Lord  Jefus 
Chriil  is  in  the  church  :  for  the  name  of  the  city  is, 
The  Lord  is  there.  Chrift,  the  Head  of  the  church, 
is  there  ;  for  "  Zion's  King  is  in  her  ;  her  Counfeiior 
u  is  not  peri  (lied  ;"  he  is  there,  the  "  Standard-bear- 

ii  er  among  ten  thoufand  :"  there  to  work  ; "  for 

"  my  Father  worketh  hitherto,  and  I  wofck,"  Jokfc 
v.  17.  And  the  Spirit  ;  for,  fays  Chriil, 
"  The  Spirit  of  truth,  he  (hall  abkte  with  youvfcr 
"  ever."  And  teeing  the  *Lor3  :s  m  the  church,  no 
doubt  but  he  will  fl  given*  to  the 
terror  of  his  adversaries  ;  making  his  army  viclorioas, 
while  their  enemies  Siall  faint  and  fall  before  him  : 
If.  x.  17.  "  And  the  Light  of  Ifrael  mall  be  for  a 
"  fire,  and  his  holy  One  for  a  flame  :  and  it  mail 
"  burn  and  devour  his  thorns  and  his  briers  in  one 
"  day."  And  verf.  18.  «  They  (hall  be  as  when  a 
"  fta  trer  faint  ttru"  As  the  pillar  of  cloud, 
when  it  removed  behind  Ifrael,  and  fo  was  between 
ra  and  the  Egyptians,  was  a  light  to  Ifrael,  and 
darknefs  to  their  enemies  the  Egyptians  ;  fo,  when 
Lord  is  a  Light  to  his  Ifrael,  to  his  army,  to  di- 
rect, them  and  comfort  them  irvhis  work, he  will 

be  as  ijfre  zxx&fiarue,  to  burn  uu  their  enejnies,   who 
are  to   him   as  briers   and  thorns  before  a  deVooi 
fire.    Ar.d  the  work  will  be  all  his,  and  appear  to  be  ib; 
that  it  (hall  from  that  time   M  be  faid  of  Jacob- and  of 
*  lirael,  What  hath  God  wrought  :7i 


3 70  A  Banner  dif played 

3.  Henck  fee  the  duty  of  the  watchmen  xrpon 
mount  Ephralm,  of  ofhee- bearers  in  the  houfe  of 
God.  They,  in  a  fpecial  manner,  are  to  difplay  a 
banner  becaufc  of  the  truth,  to  defend  it,  to  con- 
tend for  it.  And  particularly,  when  any  truth  is 
oppofed ;  and  that  not  only  when  grofs  error,  ill  op- 
pofitien  thereto,  is  plainly  vented,  but  when,  in  a 
more  deceitful  way,  it  may  be  fecretly  thruft  at  ; 
then  it  becomes  the  watchmen  to  give  warning  from 
their  glorious  Captain,  unto  the  army  of  the  Lamb, 
of  their  danger, — and  to  fet  about  a  vigorous  u  dif- 
4i  playing  of  the  banner  becnufe  of  the  truth,"  pre- 
sently (truck  at  and  oppofed.  Herefies  ordinarily 
**  creep  in  -unawares/'  and  under  plaufibJe  pretences 
too )  as  if  the  admitting  this  and  the  other  notion 
tvi>uid  tend  ricre  to  fclve  this  and  the  other  difficul- 
ty. And  the  truth  is,  error  cannot  well  fet  up  its 
head,  without  ahuming  fome  drefs  of  this  nature; 
b^czufc  it  cannot,  like  God's  truth,  abide  the  light. 
But  when  it  is  introduced  under  fuch  mams,  and 
timely  notice  fa  not  tr.ken  by  the  watchmen,  and 
timely  warning  given  ;  the  Lamb's  army  are  ready 
to  be  broke  in  upon,  and  many  are  ready  to  fall  a 
prey  to  devourers.  And  feeir;g  this  is  our  duty,  2s 
©fEce- bearers  in  the  Lord's  houfe,  to  difplay  the 
banner  for  truth  ;  there  arc  fevera!  things  we  had 
need  to  feck  acquaintance  with,  in  order  to  our  be- 
ing fitted  tor  the  performance  of  this  our  duty. 

(  u)  We  had  need  to  feek  the  knowledge  ©f  the 
truth,  as  it  is  in  Jefus  ;  and,  for  this  end,  to  be  about 
Chrift's  hand,  for  his  6wn  teaching:  M  If  fo  be," 
fays  the  apoftle,  "  that  ye  have  heard  him,  and  have 
"  been  taught  by  him,  as  the.  truth  is  in  Jefus,'* 
Eph.  iv.  21.  And,  fays  Chrift,  John  viii.  32.  <s  Ye 
**  fcali  k.  p  .  truth,  and  the  truth  ftall  make  yoa.- 


becauQ  9/  the  Truth.  %jx 

*c  free."  We  cannot  fuitably  teflify  for  \vfcat.  we 
o\v.  And,  in  order  to  this,  our  main  ftu* 
-dy  ftiould  be  the  truth,  as  it  is  contained  in  the  vo- 
lume of  God's  book,  the  fcriptures  of  truth  ;  daily 
fearching  them,  and  "  trying  the  fpirits  by  them  :" 
and  withal  ieeking  fuch  a  knowledge  of  the  truth, 
a.s  will  have  influence  upon  our  hearts  and  converfa- 
lions. 

(2.)  -We  had  need  to  feek  the  faith  cf  the  truth* 
without  which  we  cannot  well  appear  for  it.  There 
is  a  u  receiving  of  the  truth  that  we  may  be  laved," 
which  we  had  need  to  be  acquainted  with.  If  we 
have  the  faith  of  the  truth,  we  will  fee  its  glory  and 
excellency :  fuch  a  value  and  precioufnefs  of  the 
truth,  as  we  will  be  ready  to  lofe  all,  rather  thai  let 
it  go.  Mens  light  thoughts  of  the  truth  fiow.  from 
their  want  of  faith. 

(3.)  We  had  need  of  love  to  the  truth  :  there  is 
10  be  a  M  receiving  the  love  of  the  truth,"  2  Thefi* 
ii.  IO.  Love  to  Chriii  is  very  neceiTary  in  his  mini- 
fttrs,  and  to  the  '*  truth  as  it  is  in  Jeius."  We  are 
exhorted  to  "  love  the  truth  and  the  peace,"  Zech. 
viii.  19.  We  are  to  love  God's  truth,  aad  cleave 
unto  it  at  all  hazards  ;  to  love  jerufalem's  peace, 
and  purfue  it  in  fuch  a  way.  as  may  evidence  our  love 
to  the  truth. 

(4.)  We  had  need  of  zeal  for  the  truth  :  and  afc» 
cording  to  our  meafure  of  faith  of,  a«d  love  to  the 
truth,  will  be  the  meafure  of  our  zeal  for  it.  Our  Lord 
exhorts  a  cold  rife  lukewarm  church,  Rev.  iii.  19. 
H  Be  zealous  therefore,  and  repent."  The  want  of 
zeal  is  complained  of  in  the  people  of  old  :  u  They 
<c  are  not  valiant- for  the.  truth. upon  the  darth/'  Jen 


3  7  *  &  Banner  difplayed 

ix.  3>  The  apoille  tells  us,  it  "  is  gooo!  to  Le  feA- 
•*  loufly  affected  in  a  good  caufe  f  and  a  better  caufe 
never  can  be  than  die  caufe  of  truth.  Bst,  in  order 
to  all  thk, 

(5.)  We  had  need  to  feek  tke  Spirit  of  trutk. 
Need  we  the  knowledge  of  the  truth  ?  Then  "  he  is 
*'  the  Spirit  of  wifdom  and  revelation,  in  the  know* 
c<  ledge  of  Chrift,"  Eph.  i.  17.  ;  and  it  is  promifed 
of  hirh,  **  he  mall  teach  you  all  things."  Need  we 
the  faith  of  the  truth  r  Then  he  is  the  Spirit  of  faith  * 

2  Cor.  iv.  13.  "  We  having  received  the-; Spirit 

*l  of  faith,  have  believed*  and  therefore  fpoken." 
Need  we  love  to  the  truth  ?  Then  he  is  the  "  Spirit 
•c  of  love,  and  of  a  found  mind,"  2  Tim.  i.  7.  ;  he 
kindles  the  fire  of  l©ve  in  the  foul  to  Chrift  and  his 
truth.  Need  we  zeal  for  the  truth  ?  Then  he  that 
kindles  the  fire  of  love  in  the  heart,  makes  it  flame 
in  a  holy  zeal.  He  is  the  u  Spirit  of  power,"  as  in 
the  forecited  fcripture,  2  Tim.  i.  7.  and  magnani- 
mity, to  enable  us  to  make  a  zealous  and  bold  ap- 
pearance for  Chrill's  borne-down  caufe  :  and  as  we 
may  lay  our  account  with  trials  in  a  way  of  cleaving 
»o  the  truth,  we  need  the  Spirit  as  a  Comforter,  to 
lupport  and  carry  through,  in  a  way  of  rejoicing -In 
tribulation.  Well,  as  we  need  the  Spirit,  it  is  ground 
of  encouragement  that  he  is  promifed  ;  and  the  ac- 
eomplilhment  of  the  promife  may  be  expected  :-  John 
xiv.  16.  17.  "  I  will  pray  the  Father,  and  he  mail 
u  give   you  another  Comforter,   that  he  may  abide 

u  with  you  for  ever;  even   the  Spirit  of  truth. 

**  He  dwelleth  with  you,  and  lhall  be  in  you.'* 
Ch?p  xv.  26.  27.  "  When  the  Comforter  is  come* 
"  whom  I  will  fend  unto  yon  from  tke  Father,  even. 
"  the  Spirit  of  truth,  which  proceedeth  from  the 
^Father,,  he  (hall  teftify  of  me:  and  ye  alfo  (hall 


hecaufe  of  the  Trlith.  373 

**  War  ~  witnefs."     Chap.  xvi.  7.  13.  u  If  I  depart, 
**  I  will  fend  him   unto  you.     When   the  Spirit 
*'  truth  is  come,  he  will  guide  you  into  all  truth*" 

4.  Hence  fee  the  warrar table nefs  «f  the  con- 
tendings  of  a  remnant  at  this  day  for  truth.  When 
the  caufe  of  Chrift  was  buried  in  the  land,  and 
errave-ftones  of  a&s  of  parliament  and  or  siTemblies 
were  rolled  to  the  door  of  the  fepulchre,  and  all 
means  for  reforming  them  proved  abortive  ;  what  a 
fad  fituation  had  we  been  in,  had  not  the  Lord  led 
out  a  remnant  in  his  providence,  "  without  the  camp, 
44  bearing  his  reproach/'  to  take  truth  by  the  hand ; 
tmd  "  given  them  a  banner,"  enabling  them  to  make 
fome  mints  at  difplaying  the  fame,  becaufe  of  the 
truth  ?  And  the  Lord  has  been  leading  them  on 
to  appear  for  truth,  from  time  to  time,  when  oppo- 
fed  upen  different  hands  ;  for  the  doctrine,  the  wor- 
fhip,  the  difcipline  and  government  of  the  Lord's 
houfe, — to  the  maintenance  of  which  thefe  lands  are 
folemnly  fworn,  however  they  have  "  broken  the 
*s  bands,  and  caft  away  the  cords."  And  the  Lord's 
thus  maintaining  a  teilimony  for  him,  while  it  is  the 
feutt  of  the  malice  of  the  generation,  and  Chrift  and 
liis  caufe  efpoufed  by  a  remnant — is  a  "  &gn  that  ie 
"  fpoken  againft  :"  this  is  a  fign  that  the  L©rd  is 
loath  to  give  us  up,  and  a  token  for  good  that  he 
will  keep,  -by  the  land  ;  that  he  "  will  turn  again, 
"  and  have  comjpafiion  upon  us," — though  "  notwith- 
standing the  land  mould  be  defelate,  becaufe  of 
*  them  that  dwell  therein,  for  the  fruit  of  oar  doings.'* 

5.  Hence  fee  ground  for  exhortation,  both  to 
them  that  are  defiitute  of  the  truth,  and  to  the  weli. 
timers  ef  truth. 

Vol.  II.  I  T 


3  74  A  Banner  d\f played 

I.  As  to  the  firft, — we  exhort  fuch  to  feek  at* 
quaintance  with  Chrifl,  who  is  "  the  way,  the  truth* 
"  and  the  life  ;"  for  if  ye  have  not  acquaintance  with 
him,  you  but  live  in  error,  and  mufl  go  down  "  te 
**  the  grave  with  a  lie  in  your  right  hand,"  We  ex- 
hort you  to  believe  the  truth  of  the  threatenings  of 
the  law,  wherein  God  is  fpeaking  awfully  to  yon  ;  fo 
as  to  fly  into  Chriit,  in  whom  you  will  fee  the  truth 
of  thefe  threatenings  evidently  manifefted,  in  their 
paving  been  executed  upon  him,  as  the  Surety  of  the 
covenant,  to  the  full.  Believe  the  truth  of  God's 
words  of  grace  and  promiie  in  the  everlafling  gofpcl, 
which  are  publifhed  to  ycu,  as  a  ground  for  your  faith 
and  hope.  Ey  rejecting  the  grace  of  God,  and  mif- 
feelieving  his  record,  his  words  of  promife,  whicj 
"  to  you,  and  to  your  children  ;"  you  will  con., 
know,  to  your  fad  experience,  the  truth  of  his  awful 
threateninp-s  ;  as  you  mull  He  under  the  curfe  of  z 
broken  covenant  eternally  :  *'  He  that  belk 

*  friall  be  damned."     O  then  believe  this  truth;  . 

*  thou  haft  dcflroyed  thyfelf ;"  that  thou  canft  not 
help  thyfelf ;  that  all  the  creatio»  of  God  "cannot 
help  thee.  Believe  this  .truth,  that  God  hath  "  given 
w  his  only-begotten  Son,  that  whofoever  believeth  in 
**  him,  mould  not  periih,  but  have  everlafting  Ydc  C* 
that  he  "  hath  given  to  you,"  in  the  word  of  falva- 
tion,  "  eternal  life  ;  and  this  life  is  in  his  Son."  Mint, 
in  a  dependence  upon  the  grace  that  is  in  the  pro- 
mife, at  receiving  an  offered  Chrifl ;  and  retling  up- 
on him  alone  for  falvation,  as  he  is  fully  and  freely 
©ffered  to  you  in  the  gofpel. 


2.  As  to  them  that  are  well-wifhers  to  truth  ;  wc 
would  exhort  fuch,  (i.)  To  feek  to  know  more  and 
more  of  the  power  of  divine  truth  believed,  for  the 
dea  Fifing  and  purifying  of  you?  hearts  and  c«nve^ 


he-caufe  of  the  Truth.  37 

Jations.  Many  "  hold  the  truth  in  unrighteous- 
M  nefs  :"  they  have  the  truth  in  their  underilandingi, 
by  a  head-knowledge  of  it;  but  it  is  incarcerate  there: 
it  is  held  and  detained  there,  as  in  a  prifon,  encom- 
paffed  with  a  guard  of  corrupt  affections;  that  t£ 
lias  not  entrance  into  the  heart ;  and  fo  has  no  ::. 
ence  for  changing  the  heart  and  convention.  The 
truth  received  into  the  heart,  will  have  a  purifying, 
a  fanctifying  efficacy  thereupon  :  u.  Sandtify  theru 
"  through  thy  truth  ;  thy  word  is  truth,' '  John  xvii, 
17.  And  this  will  appear  in  the  life,  by  a  <:  walk- 
gl  ing  in  the  truth  ;"  and  fo  com  mending  religion  to 
others,  bringing  up  a  good  report  of  Chriit  and  hi* 
czijfe,  to  your  neighbours  about  you.  u  Let  your 
N  light  fo  mine  before  men,  as  ethers  feeing  yogr 
f<  good  works,  may  glorify  your  father  which  is  in 
<c  heaven/'  (2.)  We  exhort  you  to  be  valiant  in 
your  ftations  for  the  truth.  Yeu  are  called  to  a£- 
femble  about  the  ftandard  of  Zion's  King,  to  appear 
for  Chriit,  and  his  caufe  ;  putting  in  your,  mite 
keeping   wp    his   remembrance,   and   trr.nfrninbg    to 

rity  a  teflimony  for  the  truths  of  Chri(c>  "  o. 
\  i:h  ;   quit  yen  Hfee  men  ;   be 
1  Cor.  xvf.  13,      (3.)   Ktep  your  eye  upon  the  grei»t 

clard-bearer,  the  Lord  Chriit,  the  u  Captai 
"  the  Lord's  holls  ;"  who  appears  "  with  his  fword 
**  drawn  in  his  hand;". who  is  po  fie  tied  of  infinite 
I :;  direcl  his  army,  and  of  infinite  power  to 
protect  them  ;  and  will  undoubtedly  bring  them  off 
the  field  victorious ;  yea,  more  than  conquerors,  over 

their   inward  enemies, the    corruptions   of  their 

hearts,  and  all  their  outward  oppofers,  when  once* 
their  "  warfare  is  accomplifhed."  Many  err,  in  look- 
ing more  to  them  that  are  about  the  fb.ndard,  than" 
to  the  ilandard  itfelf,  and  the  glorious  Standard-bear- 
er :  but  let  your  eyes  be  directed  this  way,  and  thus 
I  i   2 


376  -^  Rimer  difpIayeJ,  i*?c. 

will  you  be  animated  and  encouraged  to  appear  for 

his   caufe. And   let    it    be    your  concern   to  be 

found  with  Chrift,   and  about   his   ftandard,  though , 
all  were  to  forfake   n'm  but  yourfelves.      (4.)  Pray 
for  the  advancement  of  Chrifr  s  interefts,  far  the  fup-  - 
porting  of  the  banner  given  to  be  difplayed  becaufe  . 
•f  the  truth.    "  Prayer  iriall  be  made  foAim,"  Pfal. 
kxii.  15.     Pray  for  them  that  are  called,  in  an  emi- . 
nent   manner,   to  difplay  the  banner.     u  Brethren* 
"  pray  for  us.     Pray  for  the  peace  of  jerufalem." 
Pray  for  a  witne-Ting  fynod,  that  the  Lord  may  "  re-- 
14  veal  to  them  the  abundance  of  peace  and  truth,"* 
and  may  unite  them  to  one  another  in  the  truth  :   that- 
the  promife  may  be  accompli flied,  "  Thy  watchmen 
4<  {hall  lift  dd  the  voice  ;  with  the  voice  together  fljall* 
€i  they  fing ;   for  they  fhail  fee  eye  to  eye,  when  the 
u  Lord  mail  briog  again  Zion,"  If.  Hi.  8.    (5.)  Sing 
both  of  mercy  and  judgment.     We  have  ground  to 
ling  of  judgment,  in  ref]  the    Lcrd   has 
been  jultly   provoked  to.     We  rrry  join   with   the 
church  in  the  context  here,  "  Thou  baft  caft  us  off; 
<c  thou  haft  (battered  03 ;  thou  haft  been  difpleafed  : 
li  thou  haft  made   the  earth   to  tremble ;  then  hail' 
"  broken   it.      Thou    h  pie   hard 
li  things  ;   thou  had  made  us  to,  drink  the  wine  of  a-  . 
"  ftonifhment."      But,   at  the  fame  time,   we    .,e  to 
blefs  God  for  undeferved  mercy,   in  th<  f  de- 
ferved  wrath,  in  ft  ill   maintaining   his   caufe  ;   and   f© 
to  fmg  of  mercy  as  well  as  judgment,  in  a  way  uf  ac- 
knowledging to  his  praifc  ; "  Then  haft  given  a •. 

"  banner  to  them  that  fear  thee,  that  it  may  be  dif-' 
"  played  becaufe  ef  the  truth.     Sela!*.** 


Mercy  and  Judgment  difplay- 
ed  in  the  Effedls  of  a  Gcfpel-mi-- 


niftry. 


A 


I  O  N  preached  at  the  opening  of 
the  AiTochte  Synod,  at  Edinburgh* 
wApril  22.  1766. 

Isaiah  viii.   16. 

Band  up  the  T-tftivk  ft*  Law  among  my  . 

ciples* 

WHILE    ;  ;  =   were   impending   upon 

?rns  the  prophet  I- 
\z  fear  cf  man, 
rf.  12.  cf  this  chapter;   and 
God,  as  an  antiVL;.  s 
il  fear  of  man,  rerf.  13.  "  San&ifythe 
u  L  -  him  be  your  fear, 

"  m  I  i-  unfpeaks 

e  fearers  of  his  name,  is 
as   a   motive    to    in  e    efehortati 

'-  And  he  for  a  fencUrary  y"  a  place 

cf  r<  fafe 

i}3    the  more  to 
the  dreadful  iflke ef  tmbeliefiq 
not    •  and  not   taking    up  with  him  as 

fet  before  them  m  a  clear  light ; 
part  cf  verf.  14.  and  in  verf.  15.  : 
for,   through  their  unbelief,  he  would  prove    M  for  a 
*  ftene  of  ilumbhng,    and  foi  a  rock  oc  offence,  for  ' 
"  a    gin,   and  for  a  Lv?f?  ;**  fo  that  "  many  amt 
•*yfh  tumble,  and  fell,  and  ht  broken,  an 

ken."    The  aooUk  Peter,  1  z 


3;S  Mrvcy  and  Judgment  difplayed, 

u.  8.  cites  this  fcrfpture,  and.  applies  it  to  Car  „ 
and  fo  teaches  tts,  that  the  Lord  Chriit  is  that  Je- 
hovah, the  Lord  of  hods,  who  is  fp6ken  of  here, 
whom  we  are  to  fanctify,  to  make  our  fear  and- our 
dread  ;  who  will  be  for  a  fan  ct  nary  to  all  that  be- 
lieve in  him  :  but  occafionaliy,  through  mens  unbe- 
lief and  difobedience, — a  flone  of  Humbling,  and  a 
Tock  of  offence,  to  ail  rejecters  of  him  ;  fo  as  they 
fall  more  dreadfully,  than  if  Chrift  and  the  gofpel 
had  never  been  brought  near  to  them.  Such  as  Jail 
on  this  ftonc  jnuft  undoubtedly  be  broken  :  and  as 
to  all  fuch  as  are  not  recovered  from  their  fall,  this 
fione  will  fall  upon  them,  and  grind  them  to  powder. 

Lite  and  death  being  thus  fet  before  them,  the 
Meflinr  and  the  cvrfe  ;  then  comes  in  cur  text,  de- 
livered in  the  form  of  a  command  to  the  prophet  ; 
•«  Bind  up  the  teilimony,  feal  the  law  stmoftg  my 
•<  difciples."  Various  opinions  have  been  embraced  as 
to  the  meaning  of  thefc  words  :  but  that  we  may, 
m  a  dependence  upon  the  Spirit  of  truth,  find  out 
h-is  meaning  in  this  baflage,  let  us  take  feme  particu- 
lar view  thereof.     We  may  notice, 

j.  The  Speaker  here  ;  and  that  h  the  Lcrd  of 
Hosts,  the  Lord  Chrifl,  as  appears  from  the  prece- 
ding context,  exprefsly  applied  to  him  in  the  New 
Testament  :  and  alfj  what  is  faid,  ver£  i3.  ««  Behold, 
«*  I  and  the  children,  which  Gcd  hath  given  me,?*  is 
applied  to  Chuih  Htb.  ii.  13.  It  was  he  that,  by 
lis  Spirit,  fpake  to  the  prophets  ;  and  it  was  from 
lAm  they  had  their  comxriiffioir. 


2.  To   whom   this   infinite   perfon  fpeaks  ;  to  the 
prophet    Ifaiah  immediately  :  but  was  writ- 

ten aforetime,  was  written  For  our  learning  j  we  may 


in  the  effisfis  cf  a  Otfptt-mntftfy \         375- 

confuler  it  as  not  only  fpokea  to  him-,  but  alfo  to  the 
ministers  and  fervamti  cf  Clirril  in  alter- times  in  like- 
circumilanees. 

3.  What  he  fpeaks  about  ;   the  tefitmony  and  the 

tew.     Thefe  words  feem  to  point  out   one  and  the 
fame   thing  :    and   may    b»   underilood,   not  only  as 
pointing  out  what  God  revealed  to  this  prophet  con- 
cerning his  way  with  this  people  :  the  coming  of  the 
Meffiah  ;   and   fetting  up  his  kingdom  in  the  world  ; 
nor   only  the   Old  Ttfiament,  called  the  Law  and 
the  Tejlimony^   verf,    20.  as  then  the  New-Ttftament 
difpenfation    had   not  taken  place  :   for  though  thefe 
may -be   more  immediately  underftood,  yet  we  con- 
ceive,  as  the   words  have  a  refpeft  to  after-times  as 
well  as  the  days  of  tUts  prophet,  or  the  days  of  the 
Old-Teftament    church  ;   that  they    may   be   under- 
flood  of  the  whole  of  the  doctrine  of  Chriil,  as  hand- 
ed   down   to  us  in    the  whole  Bible,  in  the  Old  and 
New  Teftament.    The  word  of  God,  in  the  fcripturea 
of  truth,  is  God's  tcjlimony  to  us  concerning  his  mind 
and    will  ;  and  fuch  a   teilimony   as   has  a  binding 
power  upon  us,  obliging  us  to  faith  and  obedience  ; 
and  fo  it  is  both  a  tejtimony  and  a  lavj.     And  efpe- 
cially   they  may  be  underftood  of  the  gofpel  cf  tie 
graqe    of   God,    whkh   is  called  a  teftinvwy,  John  iif, 
32.  33.  :    and  fome times  (though,  when  law  and  go- 
fpel   are  itritYly  taken,  they  are  oppofed)  it  is.  called 
a  latV,  as  If.  ii.  3.   "  Out  of  Zion  mail  go  fcrth  the 
"  law,  and  the  word  of  the  Lord  from  jerufajem.'* 

&..  There   is  here  a  commiiTicn  riven,    or  a  com- 
mand  delivered  to  the  prophet,  of  bhidiKg  vp  thi?  te- 
flimony,  and  Jealing  this  law.      It  mutt  be  inquired, 
What  may  be  intended  by  this  binding  up  a:: 
Binding  up  forr.ttirnu  deacus  the  fafety  of  a  th 


jSo  Mercy  and  Judgment  difplaxei 

as  I  Sam.  xxv.  29.      Abigail  fays  to  David,   " 
"tool   cf  my  lord   (hall    be  bound  in  the  bundl 
"  life   with  the    Lord  thy  God  :"  it  fhould  thus 
fafe.     Again,  b Hiding  up,  may  denote  a  thing's  be- 
ing hid  and  fecreted  :  and  fome  think  this  is  fo  cxpreft- 
ed  in  alhifion  to  merchants  ;  who,  after  they  have  ex- 
pofed  their  goods,    bind  them  up,    and  put  them  cut. 

of  fight,  when  the  market  is  over. Sealing  fome- 

times  denotes  a  thing  being  made  fure,  Matth.  xxvih 
65.   "    They   made   the   fepulchrc    fure,    fealiug  the 
"  -done."  And  when  applied  to  writs,  it  points  out  their 
being    eilabliihed   and  confirmed  :    thus  Ahafu - 
decrees,  we  read  cf  in  Ellher,  were  "  fealed  with  the 
"  king's  ring."      Sealing  alfo  fometirnes  holds  forth  - 
a  thing  being  hid.      Thus  the  book  (Rev.  v.)  in  the 
right  hand  of  him  that  fat  on  the  throne,  was  u  fcal- 
u  ed  with    {even   feals."      It  is  ufunl   among  men, , 
when  they  have  wrote,  to  feal  their  letters,  that  what 
is  contained  in  them,-  may  be  kept  hid  till  the  feal  be 

ed.     Finally,  feelings  when  applied  to- the  word 
ef  Gcd,  fometimes  fignifks  the  gracious  and  abiding 

reflton  the  wcrd  makes  upon  thofe  whom  the 
I_.ord  deals  favingdy  with,  through  the  operation  of 
the  divine  Spirit  accompanying  the  miniiiry  thereof, 
Job  xxxiii.  16.  iC  Then  cper.tth  he  the  ears  of  men, 
•>  and  fealetb  their  iaftruc'iiofu''  Afid  fo  belie  vers  are. 
faid  to  be  fealed,  by  the  efficiency  of  the- Spirits  and 

•  mentality    of  the   word,    2  Cor.  i.  22.    M  who" 

tth  alfo  fealed  u?.""    Tho  lo  not  exclude* 

meaning  of  the  text, 'the  tcflimofiy  and  lav/" 
its  being  confirmed  and  made  fure,  having  in  (lamped 
cal  of  divine  authority,    on  account  cf 
which  it  is  to  be  believed  and  obeyed  ;   and  its  being 
,  to  be  transmitted  pure  fi  i>m  j  -v;  to  • 

;   for   it    is  written  for  the  g 
ccme :  yet  we  conceive^  that  God's  hiding 


itr  the  iffeBs  of  a  Gofpel-miniftrf*  3  tl  r 

tf\onj  and  law  from  feme,  and  revealing  and  power- 
fully applying  it  to  others>  are  the  things  chiefly  in- 
tended here.  And  either  both  thefe  may  be  point- 
ed out  in  both  exprcihons  in  the  text,  <J  Bind  up  the» 
teflimony"  from  the  reje&ers  of  the  Lord's  mefiage  ; 
but  bind  it  up,  hide  it,  or  lay- it  up  as  a  treafure  a- 
raong  my  difciples ;  let  it  be  hid  in  th-eir  hearts  ?- 
feaL  the  law  from  unbelievers  ;  but  foal  it  upon  and4 
among  my  difciples.  Or  rather,  the  diipenfation  of 
righteous  judgment  may  be  held  forth  in  the  rlrfi 
claufe,  "  Bind  up^he  teftimony  ;"  and  the  gracious' 
difpenfation  in  the  fecond*  ${  Seal  the  law  among  my< 
"  difciples."  « 

B'JT  it  may  be  proper  to  obferve  here,  that  thefe 
words  neither  carry  is  them,  on  the  one  hand,  thafc^' 
the  good  fruit  and  ef^cacy  of  the  labours  of  ChriflV 
fervarts  depend   upon  them  ;   they  are  only  the  in-t 
iliuments  in  the  Lord's  hand,    of  this  fealing  work- 
among  difciples  :  nor  on  the    other  hand,   that  this- 
Hinding  up  and  hiding  of  the  ttfUmony  is  the  pro-* 
per  end  of  their  minittry,  or  an  ifTue  that  they- are  to 
defire.      For   they   are  fent  to   open  mens  eyes,  and"* 
turn  them  from  darktiefSs  to  light  ;  and  are  earneiily, 
to  wtfk  for  the  falvation  of  thsir  hearers  :  but  through-* 
mens-  unbelief  and   obftinacy,  the  word    that  is  ap- 
pointed for  their  v lamination  and  ial vatic n,  may  provs  - 
the  occasion   of  Winding  lening  them  ;   and:* 

the    Lord  may   be  provoked  to  give  this  awful  com- 
million,  "  Bind  up  the  tefthn6ny  ;   make  the  heart. 
"  of  this  people  fat,  and  their  ears  heavy,  and  fnut> 
"  their  eyes,"    t5\r.      It   is  then  as  if  the  Lord  had, 
fold   to  the   prophet, — Go   on   in    the   faithful   dif- 
charge   of    thy  ofTice,  declaring  the    teflimony  and* 
the  law  :  and  the  effect  (ball  be,    that,   as  to  unbe- 
.sand  rejecters  of  thy  mefiage,  the  teftinaony- 


$$2         Mercy  and  Judgment  dlfplayed 

:hail  be  bound  up  and  hid  from  them  ;  but  as  to 
my  people,  the  law  (hall  be  fealed  amorgnliem,  to 
their  fpiritual  benefit  and  everlafting  falvation  :  both 
which  fhall  redound  to  my  glory, 

5.  The  character  of  them  smsag  whom  the  law 
h  fealed ;  my  difciples,  my  fcholars,  thefe  that  learn 
of  me  :  they   mall  profit  by  Brine*,  and  by 

that  rniniftry,   by   which  ethers  are  :  mere 

blinded  and  hardened.  And  this  implies  the  character 
of  thefe,  on  the  other  hand,    '  m  the  te!l; 

r»y  is  bound  up  :  they  are  fuch  as  will  net  come  to 
Chrift's  fchool,  nor  fubxrut  to  his  inftruftfona. 

This  fcripture,  as  thus  explained,  was  verified  as  to 
the  miniftry  of  the  prophets  of  old,  If  vi.  9.  10.  It 
had  a  fpecial  accomplishment,  in  the  effects  of  ChriiVs 
perfonal  miniftry  on  earth-;  as  appears  from  If.  xi.  4, 
and  John  ix.  39.  This  was  aifo  the  cafe,  as  to  the 
miniftry  of  his  apoftles,  2  Cor.  ii.  15.  16.  Bat  what 
was  written  aforetime,  was  written  for  our  Laming  .' 
>>oth  fcripture  and  e^perfenee  ihew,  that  this  is 
with  the  :  3  fervants, 

fince  the  canon  Gf  the  fcripture  v*as  completed.  We 
take  the  fcope  of  the  text  to  be  to  this  purpofe,  viz. 

i(  That  while  the  minifters  of  Chrift  do,  thrc 
divine  afii (lance,  faithfully  difcharge  their  truit,  in 
declaring  his  teflimony  and  his  law  in  Zion  ;  the 
Lord  fovereignly  makes .  their  miniflrations  to  turn 
out  to  a  binding  up  the  teftiweny  from  many,  in  a  way 
of"  righteous  judgment;  and  to  a  ftaling  the  law  flpon 
ar-d  among  others,  in  a  war  of  grace  and  men 
u  Bind  up  the   teftimon  \v-  among 

difci  pi  . 


in  the  Rffefi:  of  a  Gfyei-mhiiffry .         3  S3 

As  thisiubject  fo  nearly  concerns  us  who  are  mt* 

lifters,  as  well  as  the  people  ;  it  may  not  be  improper 
io  dwell  a  little  upan  it  on  this  ccca-iion  :  by  taking 
a  more  particular  view, 

I.  Of  this  lejilmom  and  fotu,  which  the  minifters 
•f  Chriil  are  te  declare  in  Zion  ;    and   obferve  fame 

j  as  to  their  declaring  of  the  farr.e. 

II.  Of  this  awful,   but  righteous  difpenfation,   cf 
ng  up  the  tefiimony,  even  by  their  minifiraticns. 

III.  Of  this  gracious  difpenfation,   of feafirt*  t«e 
law  among  Chrift's  difciploij   by  the  fame  mxai 
And  we  iLdV, 

IV.  Subjoin  fome  improvement  of  what  may  fee 
offered.  AM  as  the  Lord  may  be  pkafed  to  dirtel: 
-and  afUd.     We  return  then, 

I.  To  take  a  view  of  this  tefiimony  and  Iaivy  which 
CkriiVs  minifters  are  to  declare  in  Zion  ;  and  to  fay 
fomething  as  to  their  declaring  of  the  fame. 

1.  This  tefiimony  and  law,   which   the  minifters 
*f  Chrift  are  to  declare  in  Zion,  tontains  all  thing's 
Vhat  God  has  feen  meet  to  reveal  concerning   himfelf 
-and  his  will,    and  that    are   ncceffary  for  us  to  know 
and  pra&ife. — We   cannot  propofe,    at  prefect,   to 
point  out  even  all  the  great  lines   of  the  volume   of 
God's  book.      He  therein  reveals,  not  only  that  he  is, 
but  what  he   is   in  his  nature   and  perfections ;  anti 
that,    in  the  one  Godhead,    there  are  three   diflinc\ 
Perfons, — Father,    Son,    and   Holy   Ghofr,    1  John 
v.  7.     He  therein  reveals  his  eternal  purpofes,  as  far 
as  he  has  feen  meet  to  make  them  known  :  particu- 
larly, as  to  the  election  of  fome  of  his  fallen  creatures 
to   everlafling  life  ;   and   the   reprobation  of  others* 
He  plainly  aaake*  knowA  man's  primitive  integrity^ 


^$4  Meny  mnd  Judgment  difplayei9 

Weing  created  after  the  image  of  God  ;  and  tlfct  a 
.proper  covenant* was  made  with  Adam,  in  his  uf- 
right  ftate,  as  a  public  perfon  and  federal  head  f 
jiii  pofterity  ;  wherein  life  was  promifed  to  him  and 
kls  feed  upon  condition  of  his  obedience  ;  and  death 
threatened  in  cafe  of  difcbedience>  Gen.  ii.  16.  17, 
Rom.  v.  12.  The  cavils  of  corrupt  men,  againfl  this 
do&rine,  are  very  unreafonable  ;  if  it  be  eonfidererf, 
that  Adam  was  every  way  capable  to  fulfil  the  con- 
dition prepofed  :  that  his  own  interelt  was  as  much 
at  the  flake  as  that  of  his  pofterity  ;  and  fo  their 
concerns  as  fafc  in  his  hand,  who  was  their  commefn 
parent,  as  tircy  could  have  been  in  their  own  :  and 
that  if  he  had-  ftnod  till  his  probation  had  been  finim- 
cd,  kispoilerity  were.  u>  reap  unfpeakabie  advantage  ; 
and  would,  no  doubt,  have  all  admired  this  plan 
cf  divine  wiidem.  But  what  is  fmfRcient  for  our 
Relieving  this  doctrine,  whoever  eppofe  it,  is,  that 
it  is  revealed  in  this  teftimony  and  law.  He  there- 
in makes  known  man's  fall,  by  the  breach  of  this 
covenant,  Gen  iii.  6.  Rom.  v.  12.  and  his  utter  ina- 
bility to  recover  himfelf  out  of  this  ftate  cf  fin  and 
rnifery  into  which  he  is  fallen  ;  as  he  can  neither  ful- 
fil the  law,  nor  fatisfy  the  jufxice  of  God.  He  therein 
reveals  the  myftery  of  redemption,  by  our  Lord  jefus 
Chrift.  He  makes  known  that  eternal  tranfa&ion,  that 
council  of  peace,  which  was  between  them  both  ;  that 
covenant  of  grace,  which  is  ordered  in  all  things  and 
fure.  He  reveals  the  undertaking  of  the  eternal  Son  of 
God  in  that  council  of  peace,  in  the  room  of  an  eltdt 
world,  as  their  Surety,  Pfal.  xl.  6.  Prov.  viii  23.  24.  ; 
the  myfterious  cenftitution  of  his  perfon,  as  Emma- 
kuel,  God- man  ;  for  as  he  was  God  by  nature,  G«d 
frnm  eternity,  he  voluntarily  became  man,  and  fo  is 
God  and  Man  in  tw«  diflinft  natures  and  one  Perfon  v 
liis  inveftitnre  with  all  faying  offices 5  as  the  Prep hef^ 


in  ile  tfftfis  if  a  QofpeUmin  . 
'?r!e8:,  and  King  of  his  church  :  his  bringing  irrever- 
Uftiag  right e  on fnefs,    by  a. true  and  proper  fatisfac- 
tion  in  his  :    and   fufferings,  as  fubflitute  in 

'the  i  8  world.     He  re- 

veals the  myfteiy  of  the  a   •  this  redemption 

by  the  Spirit  ;  in  the  effeftu;  iuilification, 

fan&ification,   and  glorlficatioa  "id!  Were  or* 

dained  to  eternal  life  :   which  -edemp- 

tion  is  begun  a<ad  earned  on  by  the   r  -   the  go-! 

wherein  Chrifi  is  freely  gifted  asd  offered  tc 
out  exception  ;  as  the  appointed  rnean  of  gather- 
■  thofe  wEom  he  hathchofen. — Therein  he  makes 
known  the  nature  and  cdnftitution  trf  Iris    .      :h  ;po» 
i  ;  commanding  his  rninifters  to  Knew  the  houfe  to 
the  houfe  of  Ifrael,.  thai  they  may  meafure  the  pattern. 
He  makes  known  what  are  the  doctrines  to  be  belie- 
ved ;    the   ordinances  of  worship  to  be  obferved  ;  to 
which  nothing  is  to  be  added,  and  from  which  nothing 

is  to  be  taken  away  ; God's  Servant  having  dealt 

prudently  in  the  inititution  of  thefe  ordinances.    And 
alfo,   he  points  out  therein  the  government  appoint- 
ed in  his  houfe  ;    which  is  net  left   ambulatory,  elfe 
Chrift  were  not  fo  faithful  as  a  Son,    ls  Mofes  was  as 
a  fervant  ;    and  the  New-Teftament  church   were  at 
no  finall  lofs  by  Chrift's   coming  :    and   the    govern- 
ment of  the   church  mud  not  be    looked  upon  as  a 
matter  of  little  confequence  ;    it  is  as  necefTary  as  a 
,ivall  to  a  city,  or  a  hedge  to  a  vineyard.      Therein  he 
reveals  and  makes  known  the  duties  to  be  pracxifed  by 
church- members ;    comprehended    in   love     to   God 
through  Chrift,    and  love   to  one   another.     And  fo 
this  law  and  teftimony  is  a  moil  perfect  rule,  yea,  the 
enly  rule  of  faith  and  manners ;    and  is   every  way 
vTorthy  of  its  great  Author,  the  fupreme  Lord  and 
Law-giver. 
Vol.  II.  K  k 


3S6  Mercy  and  Judgment  delayed % 

2.  This  teftimony  and  law  is  divine  ;  it  is  the  L 
mony  of  God  and  the  law  of  God,  Pfal.  kxviii.  5, 
He  attefts  the  truth  of  all  that  is  therein  revealed  i 
<(  For  there  are  three  that  bear  record  in  heaven  ;  the 
n  Father,  the  Word,  and  the  Holy  Ghoft  ;  and  thefe 
(i  three  are  one  :"  and  it  is  his  authority  which  is  in- 
terpofed  in  this  law  ;  for  the  Lord  is  our  Law- giver. 
rrhere  is  a  Thus  faith  the  Lord,  as  it  were,  prefixed  t© 
every  revelation  of  divine  truth,  and  every  precept  of 
fiuty.  So  it  has  the  flamp  of  divine  authority  upon 
it,  of  the  authority  of  the  God  of  heaven.  There- 
fore, 

v  This  teftimony  and  law  demands  our  faith  and 
ebedience.  A  teftimony  is  to  be  credited  ;  and  if  we 
receive  the  teilimony  of  men,  the  teftimony  of  Gcd 
is  greater.  This  teftimony  is  to  be  believed,  mere- 
ly upon  the  authority  of  him  who  bears  teftimony  ; 
r.nd  he  that  thus  receives  this  teftimony,  hath  fet  to 
his  feal  that  God  is  true.  This  teftimony  is  not  of 
Inch  a  nature,  that  men  may  believe  it  or  not  as  they 
pleafe  :  divine  authority  is  therein  interpofed,  which 
requires  our  alTent ;  and  he  that  believeth  not  God, 
hath  made  him  a  liar.  And  a  law  is  to  be  obeyed* 
becaufe  of  the  authority  of  the  Law-giver  :  fo  is 
this  law,  becaufe  of  the  authority  of  the  one  Law- 
giver,  who  is  able  to  fave  and  to  deftroy  ;  who  is  the 
atane  Lord  of  the  confeience,  and  has  power  to  bind 
it.  To  ftrike  out  againft  any  thing  he  enjoins,  is  re- 
bellion againft  the  divine  Majefty  of  heaven  ;  and 
furely  "  rebellion  is  as  the  fin  ©f  witchcraft,  and  ftub- 
w  boranefs  is  as  iniquity  and  idolatry/'  1  Sam.  xv.  23. 

4.  This  teftimony  and  law  is  the  only  criterion 
by  which  we  are  to  try  either  doctrines  or  practices : 
it  h  the  unerring  rule,  the-  touchflone,    If.  viii.  20. 


in  the  effeRs  of  a  GJpel-?ni?ii/!*y.  3S7 

u  To  the  law  aud  to  the  teftimony  :  if  they  ipeak 
11  not  according  to  this  word,  it  is  becaufe  there  is  no 
u  light  in  them. "  We  are  not  implicitly  to  believe 
what  men  fay,  nor  approve  what  thty  do  ;  however 
great  their  chaxa&ers  be.  The  Eereans  are  com- 
mended as  more  noble  than  thofe  in  Thdlalonica,  be- 
cause they  brought  even  the  doohine  of  the  apcftlea 
to  the  touchftonq  of  the  word  to  be  tried,  Acts  xvii. 
II.  ;  and  John  warns,  to  try  the  fpjrits  whether  they 
be  of  God.  And  while  we  judge  by  the  word,  in 
a  dependence  upon  the  Spirit,  we  qannot  miilake  : 
for  it  is  more  fure  than  a  voice   from  heaven,    2  Eetj 


5.  The  Lord  will  have  this  teftimony  and  law  pro- 
mulgated and  declared  by  ge-pel-miniilers  in  the 
church.  The  church  is  the  pillar  and  ground  of  th* 
truth  3  not  that  the  {crip  tu  re  derives  its  authority  from 
the  church  :  but  it  is  ^a  pillar,  on  whij  as  it 

Lftfcribed,  for  ftspreferv*  tion* 

.   to  the  uf  •    \  1 1   as   t)  g 

sat  of  truth,    as,'   ii  reh,  truth  i 

be  found  ^er  feat  or  place. 

are,  as  heralds,  appointed  topubli&this 
law  in  Zion  :   "  I  have  fct  vr 

"  O  Jerusalem,  which  (hail  never  hojjiuheir  peace,*' 
If.  Ixii.  6.     "  I  have  made   thee  a   w« 
"  the  houfe  erf  IiYacl  ;   therefore  hear  the  v.    . .".  . 
"  mouth,   and  give  them  warning  from  me/'   E 
iii.  17.     "  Son  of  man,    (hew  the  houfe  to  the  houfe 
"  of  IfraeJ,  that  they  may  be  afhamed  of  their  ini- 
■«  quities,  and  let  them  meafure  the  pattern,     And  IF 
«  they  be  afhamed  of  all  that  they  have  dciiz,    (hew 
"  them  the  form  of  the  houfe,  and  the  fafhion  tl 
*<  of,  and  the  goings  out  thereof,  and  the  comings  in 
■  :icoJ/  and  all  the  forms  thereof,  and  all  the  or 
K  k  2 


3 8 3  Ivhrcy  a?:d  judgment difpfaf$ft% 

*  dinances  thereof,  and  all  the  forms  thereof,  and 
u  the  laws  thereof :  and  write  it  in  their  fight,  that 
u  they  may  keep  the  whole  form  thereof,  and  all  the 
44  ordinances  thereof,  and  do  them,'*  Ezek.  xliii.  lO. 
Ii;  Matth.  xxvii.  19.  20.  "  Go  teach  all  nations; 
H  — teaching  them  to  obfcr,ve  all  things  whatfcever 
ii  I  have  commanded  you  :  and  lo,  I  am  with  you  al- 
M  ways,  even  unto  the  end  of  the.  world.  Amen." 
And  they  are  faithfully  and  impartially  to  difchargc 
this  truft,  without  regarding  menaJFeud  or  favour! 
that  they  may  have  it  to  fay,  with  the  appftle  of  the 
Gentiles,  M  we  are  pyre  from  the  blood  of  all  men  ; 
w  for  we  have  not  (kunned  to  declare  unto  you  all  the 
«  counfel  of  God." 

6,  Tin?  teftimony  and  Jaw,  while  faithfully  pu- 
blifhed  and  declared  in  the  church,  will  not  fail  of  an 
eftlvSt.  to  f  :  goes  out 

of  his 

•  en  ;  -which  returjicth  n:  I  but 

accomplilheth  its  end.      It  fhall  not  return  unto  him 
void:   ft  will  either  tend  to  mens    :    . 
Greater  condemnation  : 
s>Kmfied.     But  this  kad^ us, 

tl.  To  oonfiSer  tbi      wful    but  ItfpenfaV 

tion,  of  bindino-  up  the  teftimoBy,    and  ven  as 

the  effect  of  a  gofpeKmini  h  /.     And  here  it^may  be  - 
proper  to  obferve, 

I.  That  the  testimony  and  law  is  hid  from    men,, 
through  their  natural  bliridnefs,  ignorance,  and  unbe- 
lief; and  through  the  artifice  of  Satar,    the    god  of 
this  world,  who  blinds  tl  of  them  that  believe 

lot,  left  the  light   of  the   glorious   gofpel   of  ( 
should  fiiine  unto  them.     And  this  way  it  is  hid  from- 


in  :  -J  3^2 

-  all  ir.cn,  confidered  -.3  to  their 
Ci  the  natural  man  receiveth    not  the   things  of  ths 
■lit  of  God  ;   tl  into  him  ;  nei- 

a  ther  can  he  know  them,  beoaufe  t 

"  difcerned."     And  this  natural  blindnefs  a 
ranee  is  culpable,  is  our  fault  ;  becaufe  man  brou 
;t  or  himfelf,  by  his  voluntary  departure  from 

2.  As  there  is  a  natural,  fp  a  contfafted  bl  , 

as  to  the  great  things  contained  in  God's  teftimonJC 
and  law;   whereby  they  come  to  be  further  hid, 
the  tePcimcny  as  there  '.  a 

trailed  hardnefs  added  ira],  Zech.  v!i    ij, 

"They  made  their  heart 

read  of  this  cc  eft* -Mat.   xiii.  ij     A 

xxviii.  27.  "  For  this  peop  :s  heart  is  waxed   gi 
"  and  their  ears  arc  di  il  of  he 

&  they  have  elofed,   led:   at  any  time  they   fliould  lee 
**  with  their   eye:/'      ?  ...  !y   blind    th 

folvesj  when  they  bai  fufc^. 

rait  to  the  truth  ;     }  vail- 

ing inclination,  .and  what  to  them  Ceems  to  t 
itttereft.  - 

Thf  men  who  fe  fah   to   em  the 

Lord  for   them,  profeiied  to  be  lying   open  to  •' 
and  to    be   ready  to    be    inftr  ;r.  xlii.    1. —  y« 

But  we  fee,  chap,  xliil.  fc.— 8.   whea  they  heard 
Lord's   mflTaee,   tl:  I  crz  the  light,  and  t 

their    own  way  ;    and    is  not  f  top 

many  it  ill  ?    Aifo  when  men. 
careleCfnefs   and 

tiord's  apf  it 

theft:  things  ; 
an. .active   ■idud  in  binding  up  the  tew 

Kfc 


licial  blinding  of  men,  and  hiding* 

rh   them  :   even   a  binding   up   th? 
by    Godhlmfelf,   in   a   way  of  right  e 

ding  of  men   is 
.    as  we  have  feen  ;    fo  it   is  to  God, 
:<>  40.   "  He  hath  blinded  their  eyes, 
eir  hearts,  that  they  mould  not  fee 
"  with  their  ey.5,''  Efe  I£  xxix.  10.  1 1.  <«  The  Lord 
out  upon  you  ike  fpirit  of  deep  fieep, 
crlof   I  yei  r  eyes  :    And   the  virion  of  ail 
;\is  of  a  book  that  is  feaU 
blinding    themftlves,   is 
hand,    1    judicially  blinding  them^ 
I  holy  :   for,  as  coming  from  God,  it  hus 
I  puriimment  :    and  i:e  ie    of] 
hi]     :   lie  can  behold  iniquity,   or  look  I 

ih  he  approve  it,  or  be  tfi         I         of  it, 
is  men,  and  binds  up  the  teftimo* 
■r  minds  any  darknefs  or 
• 

- 

ich  he 

i   to 

abufc 

1 


in  the  effects  of  39  $ 

eked  men  and  reprobates  :   from  whom  God  to* 
hides  thefe  things,   as  to  any  faying  knowledge 
I  em.    Thus  Mat.  xi.  25.    He  is   (aid  to  "  lilde 
from- the  wife  and  prudent,  and  to  re- 
;<  veal  them  unto  babes."     2.  The  Lord's  own  peo- 
ple, thofe  who  have  the  root  of  the  matter  in  them  ;— 
the  Lord,  iu  a  way  of  contending  with  them  for  then 
tranfgrerTions,  and   especially  for  not  improving  and 
following  light  when  he  gives  it,  but  giving  up  thenr- 
ftlves    to  a  deteilable   neutrality   in   his  caufe,  — may 
be  provoked  to   bind  up  the  teilimony  from  them,  as 
bat   is   the   prei  b  and  duty  of  the   day; 

and  to  leave   them   to  wander   fadly   in  the   darknefs 
j  miilake  their  way.     Aaron,  the  faiflt. 
of  God,   made  a  calf ;  and  the  apoille  fuppofee,  that 
as   hold   the  foundation   may   build  thereupon 
i,  hay,  and  flubbJe  ; — which,  in  the  iffue,  flial 
t,  and  the  man  fgffei  -r  he  hknfelf  be  fa- 

ved,  but  fo  as  by  fire,  1  Cor.  iii.  12;  ip      h 

rt  :  ci  fc  at  have 

ground  to  think,  be  the  Lord,    are  I 

dered  ;    embracing  Latil  eU,  to  the 

Ihrift, - 

to  a   cove- 
t 

4. 

! 


fome ;  the  fame  beat  that  melts  wax,   hard 
fo  the  fame  Jefuj  "  is  fet  for  the  fall  and  rifmg  aj 
u  of  many  in  IfracI,,,  Luke  ii.  34.     The  fame  v 
of  reconciliation,  that  to  fome  is  u  the  favour  of 
u  unto  Iffe,"  is  to  others  "  the  favour  of  death  unto 
"  death,5'    2    Cor.   ii.    16.      The   words   of  CI. 
mouth,  that  prove  quickening  to  fome,  prove  killing 
to  others,   If.  xi.  4.   Hof.  vi.   5.     And  miaiilers  may 
be  fent  with   a  gofpel-difpenfation   among  a  people, 
the  p  K  is  to  open  their  eyes  ;, 

and  yet  hi  Gem -from  the    Lord  to 

"  (hut  their  ey^i,  and  their  cars,  and  to  harden  theif* 
"  heart?,  l^ft  they  fee  with  their  eyes,"  C5V.  If.  vi, -. 
6.  9.  :o.  ;  't  ictn  afcribed  to  pec  pie 

thcmfelves,  as  their  heinous  (in,  and  to  God,  as  a  juft 

and  ri  it, is   afcribed  to  the  mi- 

niftry  of  the  prophet,  as  being  fome  way  inftrumen* 
tal  in  bringing  about  this  judgment  from  the  hand 
of  G  od .  B  u  t  fo  rr.  c  m  a  y  b  e  fay  i  r,  g  y  Ho  w  can  the  f e 
things  he  ?  We  This  is  not  the  proper  end  and  . 

deilg  n  of  i  but  to  turn  men  from 

darknefs  t  cm  the  power  of  Satan  unto  God  * 

yet,  throngh  mens  corruption,   it  comes  to 
effect,  and  to  be  the  occafion  of  their  being  bin 
and   hardened,   If.    xxviii.    13.   U  The    word J  of  the 
•*  Lord  was  us  to  them   precept   c  cpt — chat 

Ci  they  might  go  and  fell  backward,  a: id  be  broken, 
"  and  feared,  and  taken."     C  j.  hn 

ix.39.  "Forjudgment  I  am  come  i  orldj  that 

<c  they  which  fee  nc  t  might  fee,  zud  that  they  which 
••'fee  mieht  be  :  ?nd:"  that  thefe  who  think 

tbey  fee  and  excel  ■■■.  y,  through  the  j 

f  the 
d.      While   mens   c. 
are  ;  -  of    Gedj 

the  word,   they  are  mere 


in  the  tff!?£ls  cfa  Gcfpei-tmr.iftrji  £jj 

.   and   fo   they  rebel  agalnft  the  light,  and  thus 

.  blinded  and  hardened,  and 

in  the  iftV.e  to  receive  a  greater  damnation  :   fo   that. 

Card,   are  broken,  faarec,    and  .taken; 

\  proves  to  them  a   ft  one    cf 

rock  af  offence.     Such  an  liTje  ot  v, 

•  is  *;?ry  avfuj :  an/:  what,  as  we  ol 

re  net  to   wifli  for,   nor  takfc 
God   takes  not  pleafyre   is 
Lhcy  are,  after  ClinlVs  exam- 
ple, to  ad  oe  fovcreignty,  Matth.  xh  25.  26, 

igs    God  mall  be    g'ori* 

enough  on 
3  ;   let  us    now   turn  ear 

[.  Con  sides  tfc 

Here  wc 

i.  :    fa! J  t«   be    fealed    amc 

through 
the  !  ion,  to  kr  dieve   it  ;  to  2. 

certai  :  truth  of 

in  God's  wor<J,  fo  as  to  emb  with  the 

it   may   be   dark   to 
them,  yet  they  cannot  but  believe  all  that  God  faySj 
upon  the  footing  of  his  own  teftimony  ;   and  fo  they 
k  to  the  law  Zion, 

"  Thefe  are  the  true  layings  cf  God  :" —  . 
every  art  ^  a  faithful 

"  innr  ."  this  is  to  "  fet  to  the  fcal  that  God  is  true,5' 
John  til.  33.     God '"5  lav.  .    firm   truth; 

I  all  that  is  contained  in  it  is  of  the  moft  undoubt- 
ed cerlaiaty,  whether  we  believe  it  or  act,  as  ha 


394  Mercy  and  Judgment  difplayedi 

the  feal  of  God's  authority  damped  upon  it:  birt  it 
i$  when  men  are  brought,  difoi  pie- like,  to  this  be- 
lieving perfuafion  of  the  truth,  that  it  is  fealed  among 
them  :  as  it  is  this  fearing  that  is  here  fpoken  of, 
"  Seal  the  law  among  my  difciples." 

2.  The  hw  may  be  faid  to  be  fea^d  among  hi'3 
difciples,  whin  the  law,  carried  home  with  power  i;p-x 
on  their  heart?,  makes  a  deep,  abidiag,  and  tranf- 
forming  impreffion  upon  them.  This  will  always  be 
the  cafe,  where  the  fore  mentioned  believing  perfua- 
fion of  the  truth  is  wrought  in  the  foul  by  the  Holy 
Choir.  This  is  to  u  put  his  laws  into  their  mind> 
"  and  write  them  in  their  hearts;"  fo  as  they  are 
(t  the  epifile  of  C.hriiT,  writcea,  net  with  inkj  but 
il  with  the  Spirit  of  the  living  Gcd \ — net  in  tables 
¥  of  floae,  but  iq  fltftly  tables  of  the  heart,"  Heb. 
viii.  JO.  2  Cor.  iii,  3*  And  here  we  may  more  parti* 
culruly  ttotkc, 

(j.)  A  p  and  abiding  imprefiion 

vpoa  the  wax  :  &>  this  is  a  thorough  work  upon  the 
heart  and  foul,  that  cannot  be  defaced  again,  or  e- 
razed,  by  all  the  malice  of  hell  and  earth.  The  word, 
in  refpect  cf  its  abiding  impreffion,  is  like  ci  a  nail 
"  failencd  in  a  fare  place  by  the  mafier  of  aiTein- 
«  blics." 


(2.)  The  feal  (lamps  upon  the   wax   the   very  -'* 
mage  of  itfelf ;  h  as  there  is  an  exact  rcfemblancc  be- 
tween the  feal,   and  the  imprefiion    made  by  it :   fo 
this  fealing  of  the  law  iiamps  upon  the  foul  the 
image  of  God  ;   a  tranfeript  of  which  we  have  i 
word; — fo  as  the  new  man,  in  the  difciples  of  CI 
is  renewed  after  the  image  of  him  that  created  him  ; 
aa&thc  law  in  the  heart,  and  the  law  in  the  word* 


tn  the  effe&s  of  a  GofpeUminiftry.  39$ 

*hfwer  to  one  another,  as  the  feal  and  the  imprefiiofe 
-•made  by  it. 

(3.)  The  feal  diftinguiflieth  the  thing  fealed  from 
-•ther  things  :  fo  the  difciples  of  Chrift,  upon  whorfc 
the  law  is  fealed,  are,  by  tliis  fealing,  diftinguifhei 
from  all  others,  from  the  moil  refined  hypocrites. 
•<  My  fheep,"  fays  the  great  Shepherd,  u  hear  my 
M  voice,  and  I  know  them 5"  as  being  marked  and 
diftinguiftied  by  my  word  and  Spirit.  There  is,  ir* 
deed,  a  counterfeit  of  God's  grace  ;  there  is  a  feigned 
faith,  love  and  repentance  :  but  they  are  quite  dif- 
ferent from  the  faving  graces  of  the  Spirit  of  God. 
The  difference  is  not  gradual,  but  fpecific  :  they  are 
things  of  a  quite  different  nature  and  kind. 

(4.)  Sealing  fets  things  apart,  and  fecures  theift 
•from  vicious  intromiffion  5  fo  goods  are  fealed,  that- 
they  may  be  fecured  to  the  lawful  owner.  Thus  the 
Spirit,  by  the  word  fent  home  on  the  hearts  of  be- 
lievers, feals  them  to  the  day  of  redemption,  Eph.  iv„ 
30. :  they  are,  as  it  were,  marked  and  fet  afide  for 
the  Lord's  ufe;  and  to  be  peffeSbff  of  the  heavenly 
inheritance. 

(5.)  Sealing  is  for  confirming,  Jer.  xxxii.  To.  r*  = 
Cl  I  fubferibed  the  evidence,  and  fealed  it;"  fo  this 
fealing  of  the  law  on  the  hearts  of  difciples,  when  the 
Spirit  gracioufly  mines  upon  his  own  work  in  them, 
and  discovers  it  to  them,  confirms  them  as  to  their 
intereft  in  the  heavenly  inheritance  ;  for  thus  the  Spi- 
rit brings  them  to  the  fenfible  aiTurance  of  falvation, 
Eph.  i.  13.  "  After  that  ye  bdieved,  ye  were  fealeti 
M  with  that  Holy  Spirit  of  promife." 

3.    The   law  may  be  faid  to  be  fealed  among 


$$$  'Mercy  and  Judgment  &{fpla$ei% 

ChriiVs  difciples,  when,  aa  the  fruit  of  its  being 
powerfully  applied  to  their  fouls,  they  are  brought  t© 
feal  it  dutifully.  Their  fealing  it,  indeed,  does  not 
^dd  any  thing  tc  its  intrinfic  worth  or  certainty  ;  yet 
the  Lord  may  be  faid  to  feal  the  law  among  them, 
in  leading  them  out  to  put  their  feal  to  it  :  and  this 
may  be  done  various  ways.  We  fhall  not  infill  on 
their  fealing  it  in  a  way  of  believing  it,  which  is  t* 
fet  to  the  feal  that  God  is  true;  of  which  before.0 
and  indeed,  without  this,  all  their. fealing  of  it  other- 
wife  will  be  vain,  as  to  any  faving  benefit  to  them- 
felvcs,  ©r  gracious  acceptance  with  God  ;  for  without 
:  faith  it  is  impoffible  to .  pleafe  God.     But  here, 

£i.]  They  are  to  fet  to  their  feal,  by  an  opeit, 
faithful  profeffion  and  confeffion  of  Chrift  and  his 
k ruths.  It  is  a  law  of  the  God  of  Zion,  "  Zion  thy 
**  God  confefs."  The  hundred  and  forty  four  thoii- 
"fend,  with  the  Lamb  on  mount  Zion,  had  his  u  Fa- 
M  trier's  name  written  in  their  foreheads,'"'  Rev.  xiv. 
;.  Every  one  in  their  flation,  minifters,  and  other 
"wffice- bearers  of  the  church,  in  their  Ration,  and  pri- 
vate Chriftians,  in  theirs,  are  to  make  this  open  and 
i all  profeffion  of  Chrift's  truths  ;  and  give  in  their 
fceftimony,  as  his  witneffes,  in  oppofition  to  all  gain- 
fayers:  "  Ye  are  my  witneffes,  faith  the  Lord',  that  I 
"  am  God,"  If.  xliii.  12.  Men  may  talk  of  it  as 
.they  will,  as  a  matter  of  indifferency  what  be  mens 
/profeffion,  if  they  be  good  Chriftians,  as  they  fay : 
\but  we  are  fure  that  there  is  no  fuch  doctrine  taught 
-in  the  law  and  teilimony.  A  holy  profeffion  is  en- 
•jeined,  as  well  as  a  holy  converfation  ;  and  corrup- 
tion in  principle  is  found  to  introduce  corruption  in 
practice.  Whether  they  deferve  the  name  of  good 
Chriftians,  who  can  fpeak  lightly  of  any  of  the  truth** 
cf  Chriil ;   or  at  leaft  whether,  in  fo  d*ingf  they  arc 


in  the  effeEls  of  a  Gofpei-?n\\    If)  .  ?$? 

ig  as  fuck,  let  the  law  and  the  -  testimony  judge. 
But, 

[2.3  They  are  to  fet  to  their  foal  by  a  holy  con- 

verfation,  confirming  the  genuinenefs  of  their  profef- 

fion.     To  keep  the  garments  clean,   to  have  a  Well* 

ordered  conversation,  a  converfation  that  manifefts  fr 

regard  to  both  tables  cf  the  law,  and  wherein  every 

has  a  place,  and  its  own  proper  place, — adorns 

F  God  our  Saviour,  and  proves  fealing 

and  c  to  others  about  them;  yea,  fornethnes 

winning  to  their  adverfaries.      Thus  the  law  written 

an  their  hearts,  lc,   as  it  were,  wrote  over  again   in 

heir  lives  and  practice,  copying  after  Chrift:   "  For 

c<  he  that  faith  he  abideth  in  him,  ought  himfelf  alfo 

.**  fo  to  walk,  even  as  he  walked,"  1  John*  ii.  6. 

[3.]  They  maybe  called  to  feal  it  with  their  oath. 
ufual  enough  among  men,  as  to  matters  of  weight, 
particularly,  when  they  become  matters  of  controverfy, 
tor  witnefTes  to  feal  their  teitimony  with  an  oath  ; 
<•  and  an  oath  for  confirmation  is  an  end  of  all  ftrife," 
Keb.  vi.  6.  16.  And  not  only  are  Chrift's  difciples 
called  to  feal  his  teilimony  and  law,  in  partaking  of 
baptifm  and  the  Lord's  fupper,  the  feals  of  the  cove- 
nant of  grace  under  the  New  Teflament,  wThich  im- 
ply a  folemn  oath  ;  but  they  may  be  called,  upon 
proper  occafions,  to  a  formal  and  explicit  avouching 
of  the  Lord  to  be  their  God,  and  devoting  of  them- 
selves to  him  to  be  his  people  ; — {wearing,  by  the 
great  name  of  the  Lord,  that  they  approve  of,  znc} 
through  grace,  will  adhere  to  his  truths  and  carafe 
There  are  many  promifes  in  the  Old  Teftament,  as  It. 
.lx.  18.  21.  and  xliv.  3.  5.  and  xlv.  23.  fsfe  which 
Miidoubtedlylook  to  New-Teftament  times;  and  point 
this  forth  as  a  duty,  to  thefe  day-,  to  be  praftifed* 
Vol.  IL  L  1 


33$         Meriy  md  Judgment  difpUye^ 
They  cannot  be  underftood  only  of  the  folcmn  profc?- 
fion  that  is  made,  in  the  receiving  of  b       , .  n  and  the 
Lord's  fupper:   for  though  no  doub  h   is  im- 

plied in  thefe,  yet  the  expreflions  <;  I    fwear 

"  to  the  Lord  of  hofts,  (hall  vow  a  vov  Lord; 

*  one  mail  fay,  I  am  the  Lord's,  another  L  '  iub- 
"■  fcribe  with  his  hand  to  the  Lord,"  iffc.  mufi.  refet 
to  a  forma!  explicit  fwearing  by  the  great  name  of  the 
Lord  ;  or  elfe  we  may  wreft  the  fcripture  to  any 
meaning  we  pleafe.  No  words  can  be  conceived 
more  plain  and  exprefs  to  the  purpofe  than  thofe  of 
the  prophet.  Befides,  the  CXI  d-Te  {lament  church  had 
fcals  of  the  fame  covenant  of  grace,  for  fubilance  the 
fame  with  thofe  under  the  New  ;  yet  to  thefe  they  were 
balled,  on  certain  occafions,  to  iVperadd  this  folcmn 
aft  of  exdrefs  fwearing.-  Why  then  ihorild  it  be  pled, 
tliat  no  more  is  intended  by  thefe  expreffions,  as  they 
refer  to  Ncw-Tefiament  days,  than  a  profeflioii  of 
Chrift,  and  fubmitting  to  his  ordinances,  particularly 
a  partaking  of  the  feals  of  the  covenant ;  ieeing  it  is 
evident,  that  thefe  expreifions  meant  fomethiitg  fur- 
ther in  the  days  of  the  prophets  ?  Neither  can  it  be 
faid,  with  any  reafon,  that  thefe  are  only  promifes  of 
New-Teftament  worfhip  in  tlie  Oid-Teft anient  ftile  ; 
and  fo  not  literally  to  be  underitood  cf  religious  fwear- 
ing. for  though  we  prant  that  fuch  promifes  are  to 
be  found  in  the  Old  Teilament,  as  in  If.  xix.  19.  21. 
there  is  a  prornife  of  an  altar  and  afacrifice;  yet  the 
fcripture  plainly  ihews  us  what  was  typified  and  pre- 
figured by  thefe,  and  fo  affords  us  an  explication  of 
fuch  promifes:  but  what  was  the  antitype  of  religious 
fwearing,  we  fuppofe  the  adverfaries  of  this  work 
themfelves  cannot  mew.  Befides,  this  duty  is  not  any 
ways  cerem®nial,  but  moral  hi  its  nature  ;  and  moral 
duties  are  binding  under  every  eh'fpenfation.  It  is  re- 
i  ifl  the  fait  and  third  commandments,  as  they 


in  the  effects  if  a  Gcfp^minifify^  3££ 

are  explained  in  our  Larger  Cateehifm  ;  and  it  k 
Grange  that  an v,  who  profefs  an  adherence  to  cur  fcs- 
•dlejat  itandards,  fhould  Hand  on  the  cthu-  fide. 

There  are  not  wanting  arguments  from  the  New 

Teilament  alfo  \    particularly,    we   may   argue  from 

2  Cor.   fiii,    5.       This   place   cannot  be   underflood 

merely  of  a  profeiTtd  fubjtclion  to  Chriil,  in  fubmit- 

ting  to  the   ordinances  of  word  and  facraments  ;  for 

tl.-    could   be   no   more   than   the  apoiVks   expefted 

from   a  church  :    "  But  this  they  did,  net   as  we  ho- 

"  pzd"  fays  I*  ;  <:  but  hrfl  gave  their  qfwnfehea  to  the 

"  Lcrd.J'     Nor  can  it  be  meant  only  of  devoting   a 

ice  to  the  ule  of  the  poor  faints ;  for 

this  is  otherwifc  cxprefsly  fpoken  of  in  the  context  : 

and  here  the  manner  in  which  they  proceeded  i«  fee 

forth;    £-  -^Dg  themfeWe*  to   tba 

Lord,  and  balance.     Here  farely  is  cg- 

;   as    to   the   matter    ci  it.     And  as  to  the 

rer  of  it,  in  fwearing  by  the   name  of  the  Lcid, 

.-■:  places   of  feripture.      It  ta 

ftrange,  tl  i  w  the  warranty  f  an 

cath   under   the    New   '"_  .    in    a    matter    of 

vcrfy,    and   that   it  is  a   1 
ef  it 

able,   in   a   matter  of  inch  weight   as   I 
truth,    and   where   the   c 

There   being   no 
,in  fo  many   \v0rd3  in  the  New  Teilament,  will  : 

hade  againft  a  moral  duty  ;  while   the  whole  te- 

lony  and  law  is  the  rule  of  our  faith  and  practice: 

.  God  has  feen  meet,  for  holy  ends,    thus  to  leave 

occafion    to   men   of  corrupt   minds    to   pervert  the 

truth.      But,  by  the  fame  argument,  i^ines 

ar  holy  religion,  which  the  oppofers  cf  this  prc- 

L,i\  ■-•]...  vrence  toj   would  fall  to  the   ground,     '■-' ■    •  - 

L  1  3 


4^©  Mtrcy  and  judgment  dif played^ 

more  ir^ht  be  faid  on  this  fubjeft;  but  it  would  not 
be  proper  to  iafift  further  on  the  prefent  occafion-. 

[4.]  Ministers  are  to  fet  to  their  feal  to  the  law, 
by  dodlnnally  giving  in  their  teflimony  to  all  the 
points  and  articles  of  it  t  keeping  nothing  back  of 
the  ccunfel  of  God  ;  and  church-judicatuves,  judi- 
cially testifying  againft  errors  and  immoralities,  af- 
ferting  the.truths  of  Chrift,  efpecially  when  contro- 
"verted  and  oppofrd,  and  confuting  the  erroneous  and  . 
fcandalsus,— -are  to  fet  to  their  feal  to  this  law,  Utte 
GhriiVsdifejplcj. 

[50  Disciples   may  be   called  to   feal   it   with .. 
their  blood,  by  ftifitrfng  for  the  caufe  of  Chn£.   We 

not  yet  milted  unto  blood  :  but  thus  has  a  te- 
flirnony for  .the  truths  of  Chrift  been   handed  down 
to  us   in   tkefe  lands,   a  iefthnony  for  a   covenanted, 
*vork  of  reformation  ;  which  calls  for  our  notice.   For- 

at  we  are 
to   found  our  faith  upon  ;    it  .  the 

wiidom  of  men,    but   in  the  power  of  God  :   yet  no 
opinion  ihould  be  embraced,    uriTefs  clearly  : 

the  word  of  God,  that  imports  C.  •  .thy 

forefather*,  who   had  evidently  fuch  a  flare  of  the. 
divine  countenance   in   their  futFerings,.  di.d  as  foola  . 

and  I  am   fure   that  this   is  the    plain  import  of" 
the  Latitudinarian  principles,    which  are   abounding 
among  prof  1  (for*   at  this  day,     We   proceed  to  pb- 

4.  The  law  may  be  faid  to  be  fealed  amonp- 
Chriil's  diiciples,  when  the  Lord  preferves  it  amonn- 
therrij  and  keeps  it  pure,  in  fpitc  of  all  efforts  from  Sa- 
tan ;  from  vile  heretics  and  wicked  perfecutors,  his  a- 
gents  and  inilruments.  He  has  committed  it  as  a  facrtcU 


Sepofitum  to  the  ci 

c  feen  in  j 
■ch,  and  handing  it  :  re  from  or. 

tion  to  another.      I  [tn&* 

:i  ration  to  come;  and  the  p 
"  attd,  (hall  praife  the  Eord.'! 

5.  This  fealing   of  the  law,  which  we  have  been 
(peaking  of  in  the  pre:  rs,  is  brought 

about   by  the  ministry   of  Ch  vants.     1L 

he  fays  to  them,  "  Seal  the  law  among  my  diici- 
"  pies/1  (1.)  This  is  the  mean  of  begetting  faith 
in.  the  heart.  Hence  the  gofpel  is  called  the  4t  woid 
"  of  faith  which  we  preach  ;"  T..1  the  apoftle  fays, 
f  Faith  cometh  by  hearing."'      (2.)    It  dru- 

ment  of  regeneration  and  fan&lfication,  Jam*  i.  1 8, 
John  xvii.  17.      It  is  by  this  that  is  written 

on  their  hearts,  and  the  image  of  G  cl  Ramped  upon 
them  ;  as  an  iiiflrument  in  the  hand  of  the  divine 
Spirit.  (3.)  And  io  it  is  the  mean  of  bringing,. 
through  the  Lord's  blc  fling,  to  the  profeiBon  and  c- 
bedience  of  this  teilimoiiy  and  law,  from  the  faith 
of  it  in  the  heart,  Rom.  :;,  9,  10.  17.  compared. 
(4.)  This  miniilry  is  the  mean  of  prefex 
do&riaes  of  Chrift  from  being  perverted,  while  tht-y 
are  doctrinally  and  judicial}} 

But    our  tim°   does  not  a. lew  us  to  enlarge  on  L 
things  :   we  thoisfc 

IV.  To  'make-  feme  fhort   impi 
has  beta  ;  be  done,    in   addreffi 

ouriel 


4^2  wd  Judgment  difplhyed* 

"  my  dtfctpka."     Let   me  ufe  the  freedom   th ■::. 
direct  myfelf  to  my  brethren  in  the  miniftry  in  a 
words  -,  deiiriiig  to  take  the  fame  exhortations  to  my- 
fclfi 

Fathers  and  Brethp. 

Vv'e  are  placed  in  a  very  high  and  eminent  ftaticJiy; 
being  the  heralds  of  the  King  of  Zion,-  embafiadors 
for  God.  We  are  called  to  a  very  weighty,  though 
honourable  work  ;  to  publiih  God's  law  and  tefli- 
mony.  The  iffue  of  our  labours,  while  helped  to  a 
fait  hi  jl  difcharge  of  our  truft,  is  very  important  and 
momentou?  ;  while  they  rnuil  prove  either  the  favour 
Df  lite  unto  life^  or  of  death  unto  death,  to  thofe  we 
minifter  among  ; — either  a  binding  up  the  teiKmony 
from  them,  or  a  feaiing  the  law  among  them.  Iti 
cur  place  and  calling,  we  are  expofed  to  various 
fhares  and  temptartiom  ;  from  the  frowns  and  flatte- 
ries of  Satan  and  the  world  wjthout,  and  from  the 
deceitful  workings  oPtjribefief  arid  other  corruptions 
within.     Let  us  then  be  concerned, 

(l.)  To  make  fare  of  being  CbrifTs  difcipks  our- 
selves ;  and  to  have  experience  of  this  te-iiimony  and 
law  being  fealed  bonoe  upon  onr  hearts,,  while  we  de- 
clare it  to  others.  Though  one,  in  a  Rate  of  nature, 
aiay  be  called  to  the  work  of  the  miniftry  ;  yet  it  is 
a  moft  heartlefs  thing  to  preach  an  unknown  C: 
It  is  an  awful  ifiue,  for  fuch  as  preach  Chrtft  to  o- 
tfrers,  to  be  cad:  awry  themfelves.  A  mailer  in  If- 
?ael  ignorant  of  ihe  new  birth,  a  man  of  God  with- 
out God  in  the  world,  a  mini  fie  r  of  Chriibin  league, 
with  Satan, —  is  a  fhockisg  ablurdity.  Grace  it  is  mi- 
niittrs  are  na%  iiktly  to  be.  irllruments  of  doing  much 
good  to  fouls,  whatever  the  Lord  may  do  in  a  way 
of  Sovereignty,     It  is  good  when  miniiUx&  can  b^m 


in  llie  iffccls  tfa  Gojfti-mimjthp. 
"that  which  we  have  feen  and  heard  declare  we  un- 
u  to  you;"  and  theie  things  write  we,  fpea*  we  un- 
to you,  that  ye  "  may  have  fellowship  with  \x*  ; 
"  truly  our   fellowship  is  with  the  Father,   and  witbu 
H  his  Son  Jefus  Ghrift.^ 

(2.)  Let  us  be  concerned  to-be  well  acquainted. 
with,  and  to  ftudy  much  this  ceilimony  and  law;. 
the  fcriptures  of  truth,  and  the  truths  therein  con- 
tained. It  was  the  commendation  of  Apo-llos,  Acts 
xviii.  24.  that  he  was  '•  mighty  in  the  fcriptures  ;J>* 
and  of  Timothy,  that  "  from  a  child  he  had  know?* 
"  the  fcriptures."  There  are  other  branches  o£ 
knowledge  that  are  ufefuJ,  and  in  their  own  place* 
neceffary  :  but  it  is  in  this  refpeel  they  are  fo,  as* 
they  conduce  to  our  further  acquaintance  with  this- 
teilimony  and  law  ;  and  therefore  the  volume  of 
God's  book  is-to  be  our  chief  ftudy.  The  command: 
looks  to  us  ina  particular  manner,  "  Search  the  fcrip- 
M  tures  ;  for— they  are  they  which  teiiify  cf  me," 

{3.}-  Let  us.  ftudy,  through  grace,  a  faithful  dif- 
eharge  of  our  truli  ;  to  fulfil  our  mimftry,  which  we 
have  received  of  the  Lord.  Let  ut  doctrinal] y  de- 
clare all  God'&teftimuny  and  law  :  keeping- back  no- 
thing to  gain  mens  favour,  or  for  fear  of  their  air- 
pleafure.  Oar  comrniiEon  is,  to  teach  them  u  to 
4<  obferve  all  things  whatsoever  Chrifl  has  command- 
u  ed  us."  Paul  could  fay,  "  I  have  not  Shunned  to 
"  declare  unto  you  all  the  counfel  of  God."  And 
if  we  feek.to  pleafe  men,  we  are  not  the  fervants  of 
Ghriir..  Particularly,  we  are,  in  this  refpec"r,  faith* 
fully  to  teiiify  againil  preftnt  errors  and  defe£tionfi  ; 
and  appear  for  whatever  is  the  prefent  truth,  the1 
word  of  Chrift's  patience  :  and,  as  watchmen,  to  foend' 
aiL  alarm  to  our  people  ;    when   we  fee  danger,  an? 


#■4  -  y  and  %d^i/;cm  tiiffifajTeFjl 

preaching,  error  and  ..defection  creeping  in,    or  •• 
merits    impending.      "  For  if  the   trui  .  e    an 

M  Uncertain  fotind,  who  fhall  prepare  fctmfelf  t 
c<  battle  ?M  We  are  atfb  to  deliver  our  meiTage 
piainnefs  ;  not  ufing  the  enticing  words 

of  man's  wiidorw,  c  :   to   diftinguinVourfelves 

by  politenefs  of  ikilt:  and  expreffion,  or  by  adorning 
the  truths  of  Chrift  with  human  oratory.  The  hmpiici- 
ty  of  the  pofnei  is  its  beauty  ;  and  to  depart  from  the 
icripture-itile,  or  to  feek  to  adorn  gcfpel- truths  by 
human  art,  proves,  indeed  ef  adorning,  to  be  a  mar- 
ring of  their  beauty:  it  is  like  f  diamond, 
or  wrapping  a  cloth  about  the  edge  of  a  fword, — 
which  fpoils  the  Ittftrc  of  the  cne,  a  :s  the 
edge  of  the  other.  And  judicially,  we  rauft  be  con- 
ed faithfully  to  condemn  error  and  defection  ;  to 
a  lie  ft  the  truth,  and  to  cenfure  tYic  erroneous  and 
icandalous  :   and  in  all  to  act  fo,  as  it  may  be  faid  to 

each  in  tie  ifiue,- "  Well  done,   thou  good  and 

*- faithful  fervant." 

(4.)  In  all  this,  we  mould  be  concerned  to  have  a 
Angle  eye  to  the  glory  ef  God  and  the  good  of  fouls. 
Miniilers,  above  all,  fhould  have  the  eye  fifigte*  To 
them  to  live  fhould  be  Chriftf  and  his  increafing  the 
fulfilling  of  their  joy.  And  they  are  to  travail  as  in 
birth,  till  Chrift  be  formed  in  fouls  ;  and  to  count  all 
their  pains  and  toil  well  bcrrowed,  if  they  be  inilru- 
nicntal  cf  but  gaining  cne  foul  to  Chrift. 

(c.)  Let  us  have  our  eye  to  the  Lord  hfmfcff, 
rcr  fuccefs  in  our  miniftrations.    1~  plant,  and 

A  polios  water,    b*tt    it    is    "God    that    gireth    the 
" -increafe."     The  weapons  of  ou:  arc  migh- 

ty   through    God.       His    bleflrng    can    make    weak 
I   for  accomplishing   great   ends-     By 


in  the  fjft&s  of  a  Gt/peUmlniJiry.  4^ 
raith,  the  wails  of  Jericho  fell  down  at  the  blowing- 
oi  rams  horns.  We  are  but  as  tools,  and  can  do  110° 
thing  but  as  employed  by  the  great,  and ..  fkilful. 
Worker. 

(o.)  As   to  the  melancholy  i flue  of  our  labours 
many,   in  binding    up*  the  tefiimony,    and  their 
proving  the  favour  of  death  unto  death  ;  let  us,  afte.r 
Ghrift'g  example,  adore  divine  fpYereignty,  Matth.-. 
xi.  25.  ;  ar:d  kt  us  be  deeply  aiLcled  with  the  ruin 
of  immortal  fouls,  and,  at  the  lame  time,  rejoice  that 
God   mall   be  glorified  ;  "  for  we  are   unto  God  a 
"  fweet  favour  of  Chriil.  in  them  that  are  f?.ved,  and, 
u  in  them  that  perif-i." 

(7.)  Let  us  depend  en  the  Lord  for  (Irength  to 
carry  us  through  in  our  work  and  warfare.  He 
fends  none  out  on  their  own  charges.  He  backs 
our  coijm  ifTion  with, — '•  Lo,  1  am  with  you -alway, 
11  even  unio  the  end  of  the  world.  Amen,"  li  Be 
rcr.g,::  :?ys  ne,  "  «mi  *wy  £w*  I  -1-  Wfct  "."  \ 
11  faith  the  Lord  of  holts."  When  lie  fends  us  forth 
With  fuch  a  comrniJion,—  4C  Bind  up  the  te- 
"■  Himony,  feal  the  law  among,  my -dtfcipIeffV1  let 
our  anfwer  be, —  u  We  wi  Lrength  6f 

the  Lord  God  ;"  we  "  will  make  mention  of  thy, 
"  rij  -i3,evtn  Ox"  I  fi'* 

2.  We   may  direft^onrHyei  to  focn  sslmenot- 

the  h 

(  r  )   Cor:  :   and  con- 

■  i  ye  are  in  :   ye  are  in  darknefs,  ur.ccr     \t 
of  fjri  the  power  of  Satan,  the 

prince  of  darkpefs-;   without  Chriitj    without    C 
arid,  . 


4ci>  Mercy  and  Judgment  dijplayed, 

(2.)  Consider  that,  while  the  gofpel  proves  net 
the  mean  of  enlightening  and  renewing  you,  ycu  will 
be  the  more  blinded  and  hardened  under  it.  It  wi)l 
not  return  empty  ;  but  either  tend  to  your  falvatioa, 
•r  greater  condemnation. 

(3.)  Consider  that  by  and  by,  if  mercy  prevent 
not, — thefe  things  which  belong  to  your  peace  wiH 
be  hid  from  your  eyes,  Luke  xix.  4.2.  They  may 
come  to  be  fo,  through  the  Lord's  depriving  you  of 
the  gofpel  ;  removing  the  candleftic  out  of  its  place, 
as  he  did  with  the  Jews :  or  through  the  Lord's  ju- 
-dicially  giving  you  up  to  blindnefs  and  liardnefs  of 
heart  :  faying,  My  Spirit  Avail  no  more  itrive  wirh 
that  man  ;  faying  to  confeience,  to  ordinances,  and 
providences. — Let  him  alone  :  faying  to-  miniften, 
"  Bind  up  the  teliimony  ;" — fliut  his  eyes  ;make  his 
heart  fat:  and  this  is  a  more  awful  judgment  on  a 
perfen  or  pecple,  than  fword,  famine,  or  peiliknee. 
And  z.\:y  may  be  hid  by  death  ;.  after  which  there. 
is  no  place  for  repentance,  though  one  fought  it 
carefully  with  tears.     Therefore, 

(4.)  Ee  concerned  to  improve  the  day  of  ycur 
merciful  visitation  ;  and  to  cry  to  God,  through 
Chrift, — that  he  may  lighten  ycur  eyes,  left  you 
flcep  the  deep  of  death  ;  that  he  may  open  your  e; 
to  fee  wonders  cut  of  his  law  :  to  which  the  promife 
.  may  encourage  you, — "  In  that  day  the  eyes  of  the 
"  blind  (hail  fee  out  of  obfeurity  and: out  of  dark* 
"  nefs." 

3.  Ws   may  di/ecT:  Dufrfelves  to  fuch  as  have  t<:e 
kw  fcaled   upon,  them  and  imorg  them,  $3  C;; 
lUfcinlea. 


in  the  effects  of  a  Gofpel-tninijlfp  j(6j 

*{i.)  Adore  the  freedom  and  fovereignty 'of  God's 
grace,  who  has  fo  fingled  you  out  ;  and  give  him  all. 
the  glory.  It  is  by  the  grace  of  God  you  are  what 
you  arc. 

{2.)  Cleave  t©  the  Lord  with  purpofe  of  heart  \ 
a^d  beware  of  barring  out  light,  as  to  any  part  of 
the  Lord's  caufe  and  teftimony.  This  dishonours 
the  Lord,  and  provokes  him  to  hide  thefe  things 
from  you, — and  fo  to  deny  you  the  honour  of  faith- 
fully appearing  for  him,  in  a  perverfe  and  crooked 
generation  ;  and  may  bring  upon  you  heavy  fatherly 
ftrckes.  For  though  he  pardon  his  people,  he  w|H 
take  vengeance  of  their  inventions. 

(3.)  Walk  as  them  that  are  fo  highly  privileged; 
"  J_  \  conversation  be  as  it  becometh  the  go- 

H  fpel  of  Chriil." 

(4)  Brethren,  pray  for  us,  and  the  fuccefs  cf  car 
mlniftry. 

(5.)  Pity  them  from  whom  the  testimony  is  bound 
:.ud  the  law  fealed.     This  certainly  becomes  dif- 

ciplc 

4.  We  exhort  all  in  general, 

(1.)  To  prrse  a  gofpel-difpenfation  :  it  is  the  mi- 
Tuftration  of  righteoufnefs  for  the  juftification,  an«£ 
the  miniftration  of  the  Spirit  for  the  fanclificatioo* 
of  finners.  ft  is  a  light  mining  in  a  dark  place  ;  ft 
>3  the  word  of  life  ;  it  ought  therefore  t©  be  mucft 
prized, 

{2.)  To  improve  it, — while  it  is  faid,  "  To-day 
yc  will  hear  his  voice,"     The  improvement  ©f 


Mp3i      Mercy  and  JvtijfihefA  di/pfayed,  &c. 

tt,  by  faith's  clofing  with  Chrift  for  falvation,   is  tlis 
;befl  way  to  manifeft;  that  we  prize  this  our  privilege. 

(3.)   To   examine  and  try  what  effect:  the  gc 

lias  upon   you  ;  whether  it  be  turning  out,  througk 

ihe  Lord's  blefling',  to  your  fpiritual  benefit  :  or  if, 

in   a   way   of  righteous  judgment,   it  be  tending  te 

your  hurt  ;  fo  as  to  be  likely  to  turn  i 

te  your  greater  condemnation.       for.  it   will  prove 

to  be  a  certain  truth,    and  it  is  the   ram  of  all   \vs 

been   faying, — that  both  mercy  and  judgment 

arc   displayed   in  the   effects  of  a    gofpel-miniftry  ; 

either  the   one  or  the  other  will  be  made  mani- 

tn   the   effect  it    comes  to  have  upon  every  one 

I    ■ .-  ha  difpenfation  :   feeing  it  is  faid  by  Chrift, 

To  thofe  whom  he  fends  forth  to  labour  in  his  vine- 

&  ;  "  Biaci  up  the  tefiimony,  feal  the  law  among 

*'  my  dBfciplet." 


£  ,^   W    j    g.