Part 2

I need not tell you I am no scholar, I wish I was; but the passage must be read in the plural, according to the testimony of most Hebrew scholars—_Remember now thy_ CREATORS. There are other texts which must be read in the same way: _Where is God thy_ MAKERS, _who giveth songs in the night_? _Let Israel rejoice in_ THEM _that made him_. _Thy_ MAKERS _is thy husband_; _the Lord of Hosts is his name_. We live in an awful day, wherein the most crying sin of our nation is the dreadful opposition to the doctrine of the most adorable Trinity in Unity, though it is a truth so clearly revealed—the foundation of the Church and the christian’s highest glory. Alas! how awfully opposed! Many great and learned, experimental christians have employed their pens in proving from sacred scripture, this most glorious point of Doctrine, the foundation of all the rest. The adversaries of this truth pretend to hold the Unity of the Godhead—so do we. They say there is but one God—so do we; but can they prove that the Godhead does not, cannot admit of _three_ distinct Persons in that Essence?—No! We, then, who are Trinitarians, can prove that there is but one simple, undivided Essence; and, that, if there is any truth in the Bible, there are _distinct subsistences_ in that one Godhead—that these three are equal in power, majesty, dignity, and glory; co-equal, co-essential, and co-eternal. There are not three Gods, but _three Persons_ in the Godhead. That there are three distinct Subsistences, which, for want of better words, we call _Persons_, is evident from a vast many passages of scripture—distinct from each other, in Person, Name, and Office; for, to what beside the term Person, can we with any propriety apply the distinct acts of speaking, working, and commanding? And the Persons in the Trinity are clearly set forth by their personal characters, such as _I_, _me_, _him_, _thou_, _his_, _he_. The scriptures plainly declare that _there are three that bear record in heaven_, _the Father_, _the Word_, _and the Holy Ghost—and these three are one_—one in the divine Essence, undivided, which Essence is peculiar to the three; yet these have different modes of subsisting in this Essence, which we must call Persons—and they must be Persons, to be Testifiers—testifying is a personal act; if the Father is one testifier, the Son another, and the Holy Ghost a third, they must be three _Persons_, not three Gods; only one in the divine Essence, but three distinct in Personality, Name, and Office. The Unity of the Godhead is exprest in this text, _Hear O Israel_, _the Lord our God is one Lord_. But the Plurality of Persons in the Godhead is exprest as before—_There are three which bear record_, _the Father_, _the Word_, _and the Holy Ghost_. There is one God; this is not said to the exclusion of the Son and the Spirit, for the Word is applied to both as well as to the Father, and in the same senses.

This doctrine will still appear more plain, to my dear brother, by the _plural_ names of God. In the first verse of the Bible it is evident—_In the beginning God created the heaven and the earth_. That this name is _plural_, is plain by the work of the distinct Persons. _And the spirit of God moved upon the face of the waters_. And the third person is spoken of as the WORD, who said _Let there be light_. Thus the _three in one_ were concerned in creation. In Ephesians iii, 9, God is said to create all things by Jesus Christ—this is one Person—Christ is said to be creator too—_by the word of the Lord was the heavens made_, _and all the host of them by the breath of his mouth_. Here is the Word that was with God, and was God; and the spirit of God moved upon the face of the waters. _By his spirit he garnished the heavens_, _and his hand framed the crooked Serpent_. This is the Holy Trinity in Unity—the Persons who said, _Let_ US _make man in_ OUR _image_, _after_ OUR _likeness_. _Behold the man is become at one of_ US. _Go to_, _let_ US _go down_.—_Whom shall I send_, _and who will go for_ US? These words clearly prove a plurality of Persons. _If any man love me_, _my Father will love him_, _and_ WE _will come unto him_, _and make_ OUR _abode with him_.

In the Epistle of John we read of Communion with the Father, and the Son; and Paul speaks of Communion with the Holy Ghost. The glorious Covenant of Grace shews a Plurality of Persons. Divine worship is to be given to the three Persons. Baptism is in their Names: sometimes one Person is mentioned before the other; _the grace of our Lord Jesus Christ_, _the love of God_, _and the communion of the Holy Ghost_; here Christ is first mentioned. _The Lord direct your hearts into the love of God_, _and into a patient waiting for Christ_. _The acknowledgement of God_, _and of the Father_, _and of Christ_—thus we see the Spirit is mentioned first. In the first chapter of Ephesians the Father is first introduced—Paul prays that the _Father of our Lord Jesus Christ would grant the spirit of wisdom in the knowledge of Christ_. These, and many other passages evidently prove that there are _Three_ in _One_ and _One_ in _Three_, God blessed for evermore; so the Scripture teaches, and so must we believe; to err in this subject is fatal. But the Spirit has engaged to lead us into all truth, nor can one humble follower of Jesus go down to the shades of death, opposing this glorious doctrine. How these are _one_, and how each Person subsists in the one Divine Essence, is not for us to know, nor is it of any importance, it is enough for me to know, that the terms of Father, Son, and Spirit, are not given to shew what the Trinity is in the divine Essence, as God; but what they are to the church in an everlasting Covenant; and this is life eternal to know the Father, that adopted me as his own—to know the Lord Jesus, in the greatness of his salvation, by the teaching and leading of the Holy Ghost. This is the harmonious witness in the word, and I bless God for the same in the heart. There are three which bear witness; and he that believeth on the Son hath the witness in himself; and this is the witness, the Father says, _Yea I have loved thee_; the Redeemer says, _I have redeemed thee_; and the voice of the Spirit is known, _I have called thee_. This is the point I want you, my brother, to apprehend, to feel, and enjoy. This is a religion that will stand the test, will bear the furnace, and all religion, besides what comes from, and leads to the adorable Trinity, is madness, delusion and daring presumption! This is the _maker_ or MAKERS—CREATORS, _father_, _husband_, _friend_, and _God_.

The wise man not only points out the glorious Object, but the Work in which they are engaged, even the Work of Creation. These glorious Persons having formed the grand plan of salvation, which was the first great act of Jehovah, in Council and Covenant, now brings forth the grand theatre of the Universe, whereon to display the glories of rich, free, restoring grace; and this act of power, love, wisdom, and goodness, is the joint Work of the _three Persons_; as the word _God_ is a plural term, _Elohim_, or as some term it _Alehim_—the Persons engaged, the Covenanters. This is a point that has been long proved by good and great men—the several acts of Creation—God created the heaven and earth, formed both; then the Spirit’s, act—_and the Spirit of God_, the Lord and giver of life, _moved upon the face of the waters_, to separate the parts which were mixed together, and to give them a quickening virtue, to produce living creatures in them. Then the Saviour is represented as saying, _Let there be light_, _and there was light_. This came from himself, who is called the Light of the World. _And God said_ (this is repeated nine times over; and as the term God is plural, and includes the Three, there is great propriety and beauty in the expression) _Let_ US _make man in_ OUR _image_, _after_ OUR _likeness_. This consultation is designed to point out that honor and dignity that was to be conferred on Man, the noblest work of all his creatures—_in his image_, as God’s vicegerent; having dominion over the creatures; erect in his body; with every excellent endowment of his mind; in purity, holiness, and righteousness; in wisdom and beauty—thus man was made in his image. But though this is a great truth, yet I humbly conceive this is not all; from all eternity God had a favour towards man; and having exalted the dear Saviour to be the great Head of the Church, he set him up in the nature of his people, so that Adam was formed in the nature, in the very image which God had designed to honour Christ in; that image made he man: this was agreeable to divine consultation. In this image our dear Lord four thousand years afterwards made his appearance; and this was the joint work of the Holy Trinity—_a body hast thou prepared me_. He took part of the children’s flesh and blood—_The power of the Holy Ghost shall come on thee_, _and that which shall be born unto thee shall be called the Child of the Most High_.

Thus the formation of our nature is the joint work of the Trinity, in the first and second Adam; but this point will appear of equal importance if we contemplate our New Creation, as the work of the same divine Persons. Our Regeneration is called a Creation, but more of this in my next. The best of blessings attend you.

So prays your willing servant to command in all Godliness,

[Picture: Signature of J. C.]

_LETTER III_.

TO AMICUS.

DEAR FRIEND,

GRACE and peace be with you. I thought it needful to drop you another Letter on a subject of infinite importance to you, to myself and to the whole church of God. The Saviour, in a conversation with a learned and polite Doctor of Divinity, positively declared the necessity of another, a New, a second _Birth_. Blessed be God, the salvation of the children of God is completed without this, but we must be born again to know this salvation is ours; and to pretend to lay claim to such Salvation, without being born again, is most daring presumption! This _new Birth_ is a change of heart and life; the formation of a new man; an infusion of holy principles—all new—every thing; that is, every principle which the Holy Spirit inspires is new; new views, new sensations, new ideas, new pursuits; and new trials; all is become new. _If any man be in Christ Jesus he is become new_. This birth goes by various names in scripture—it is stiled _a Calling_; _The master is come and calleth for thee_. It is represented as an _implanting_ or _engrafting—Cut off from the old stock_: Our souls cleave to Jesus as our all in all. It is a _Conquest_; by the power of the Holy Spirit our enmity is slain, our wills subdued, and our affections set on heavenly objects. It is called an _heavenly Birth_—Of the seed of God’s word we are said to be begotten to a lively hope. A new man is formed; for this the Redeemer travailed in spirit; for this ministers labour and toil; and to enjoy God in Christ Jesus, no small portion of spiritual labour falls to the share of the happy possessor. The Saviour enters the soul; this must create a stir there. He comes into, and by the door of the heart; all that come in any other way, as sin and Satan did, are thieves and robbers. Upon his entrance we, by his light, see our lost state—feel our guilt—conscience is quickened, as well as the mind enlightened; and here, my brother, you may discover the vast disparity between the Possessor and the mere nominal Professor; it is not to be seen either in their light, or conduct, for a man destitute of the grace of God, may be clear in his head, and upright in his moral deportment. This is the snare that is come upon the Churches: these are the false evidences by which thousands are deceived—it is not enough, the main spring is wanting, which is LIFE. This is the genuine work of God: this proves our union with the Living Vine. By this life I feel myself condemned by the Law. I feel a spirit of bondage to fear. I feel the sting of death. I feel the workings of corruption, which I knew nothing of before. I feel dreadful apprehensions of God’s wrath; and while my conscience feels these things, I see, in the light of the word, and by the Spirit, the exact suitableness of the dear Saviour. I am enabled by the same Spirit to believe he lived, obeyed, suffered, died, and is risen again, and receives poor sinners—the lost, the helpless, the guilty, and the vile. This begets a hope in my mind that he will save me. The Promises encourage me—the freeness of grace—the Lord delighting in mercy, through the satisfaction of Jesus—the scriptural account of poor sinners as vile as me being saved. These things encourage me to hope; while my faith, small as it is, argues at times, as Manoah’s wife did, If the Lord had meant to have destroyed me, would he have shewed me what I see?—or told me what he has? No, no!

But while I thank God, and am taking courage, perhaps sin again overcomes me—the Law still works wrath; Satan then takes the advantage, and down I sink again, and must there lay till the dear Father of Mercies draw me to Christ again. Thus the spiritual life, at this time, hangs in doubt, and there is no assurance of life, either spiritual or eternal. This is travailing in spirit, coming to the birth, and no strength to bring forth. This is tarrying long in the place of the breaking forth of children; panting, breathing, looking, thirsting, longing for the knowledge of the pardon of sin, the clear witness of the Spirit, and the sweet, smiting, kind, loving approbation of God. Such souls are already pronounced blessed, and what God has promised he will surely perform. Such long to come forth; are afraid of peace and comfort, ease and quietness, lest it should not be God’s work; and such would rather be always in bondage than in carnal ease, or false peace or confidence.

Beautiful that Promise, _Blessed are they that hunger and thirst after righteousness_, _for they shall be filled_. Such are represented as waiting upon God. Those that wait upon the Lord shall renew their strength—and they shall not be ashamed that wait for me. At the Pool of Bethesda they lay till Jesus appears—at the posts of God’s Doors they wait till favour is shewed them—they are admitted to the Inner Court, till faith gathers strength enough to believe in the love of God towards them; and till they can receive into their souls the Atonement this gives peace to the conscience, and joy in God, and this honor have all the saints. This is the New Birth, which you, I trust, know something of experimentally; but darkness will sometimes hide it from you. I must recommend you a sweet text in Job. _Thine age shall be clearer than the noon day—thou shalt shine forth_, _thou shall be clear as the morning_.

But this new-making second Birth, and new Creation, is the joint work of the adorable Trinity, and is, of course, property ascribed to each Person, _Remember therefore thy new Creators_. Let Israel rejoice in _them_ that made him. God the Father is called the Father of Christ, the Father of Lights. Of his own will begat he us, with the Word of Truth. He sheds the dew of the Spirit upon us abundantly, through Jesus Christ our Lord. This Work is also attributed to Jesus; he is the Resurrection and the Life—he raiseth up and quickeneth whom he will; and it is by virtue of his Resurrection from the dead that we are begotten again to a lively hope.

The blessed and eternal Spirit, the Lord and giver of Life, is also the Author of this New Creation—_Except a man be born of water and the Spirit he cannot enter into the kingdom of heaven_. It is the Spirit that quickens; he it is prepares the mind for Christ, then testifies of Christ to the soul. May you, my dear Friend, enjoy much of his testimony, and set to your seal, that _God is true_—and, if I have not tired your patience, let me remind you of another great act of your CREATORS, the completing the Work in a manifestative way, in the glorious Resurrection of the Body, to enjoy endless felicity with the soul. This is what we have in lively hope and earnest expectation; for this we groan—this is the redemption of the purchased Possession. God our covenant Father loved our bodies as well as our souls—the dear Redeemer bought the one as well as the other—he suffered in the body for sins done by the body. The Holy Spirit graciously takes up his abode in the soul, as the earnest of the future inheritance.

This Doctrine has been denied by many—this has been ridiculed as contrary to sense and reason; but why should it be thought a thing incredible _that God should raise the Dead_? it can easily be accomplished by the infinite power and wisdom of God, as well as the first formation of it; the one will be as easy to him as the other—the sacred scriptures assure us of it, our faith gives credit to it; and this faith is not in vain, the Redeemer would lose a part of his purchase if the dead rise not; besides, he has redeemed them to God, and from the grave; and the general judgment requires that those who sleep in the dust should come forth. There is a necessity of the body rising, else we should lose part of our bliss; for we shall want some of our members in heaven, as the eye, to see Christ in the flesh, and one another; and the ear, to hear the everlasting songs of praise; and the tongue, to sing them.—Nor is this contrary to reason; hence the dear Redeemer, and his servant Paul, has set it forth by the figure of a corn of wheat, which, being sown, alters, corrupts, and then springs up a very different figure, yet it is the same corn of wheat that was sown, though now it appears with a stalk, a blade, and an ear: so our bodies will be sown; and spring up again with additional circumstances. Blessed and holy is he that hath part in the first Resurrection. What heart can conceive the joyful meeting of soul and body again? This is most affectingly described by Blair:

—Nor shall the conscious soul Mistake its partner, but amidst the crowd, Singling its other half, into its arms Shall rush, with all the impatience of a man That’s new come home, and having long been absent, With haste runs over every different room, In pain to see the whole. Thrice happy meeting! Nor time, nor death shall ever part them more.

This Resurrection to eternal life, is the joint work of our glorious _Makers_.—_Knowing that he which raised up Jesus from the dead_, _shall raise us up also by him_, _and shall present us with you_. So this great act is ascribed to the dear Saviour; he shall change our vile bodies. The Holy Spirit will have an hand in this momentous affair, he shall also quicken our mortal bodies. And it is a charming thought, my Brother, that as sure as we have been quickened in the soul we shall be in the body—certain as we hear the voice of Jesus in the Gospel, we shall hear it in the Resurrection, calling us forth to eternal life. And as sure as the Gospel trumpet proclaims liberty to our souls, the last trumpets sound shall bring liberty to our bodies. Let this thought comfort you, nor shall you be ashamed of your hope, for the mouth of the Lord hath spoken it.

It is time I proceed to speak of the third particular, the Wise Man’s exhortation—_Remember_.—We meet with many such fatherly admonitions in scripture, and in fact, God promises we shall remember. _Thou shalt remember all the way the Lord thy God hath led thee in the Wilderness_.—And one of the blessed Offices of the Holy Ghost is that of a Remembrancer. This influence over the mind we often need in our state of pilgrimage: we have, naturally, bad memories—besides, Satan is a thief, and he is secretly watching to steal all the good he can from us, and to leave us all the dregs. Our inbred sins, and many outward foes, also hurt our memories—they are Foxes that spoil the Vines, that have tender grapes. It is an unspeakable mercy that our Salvation does not depend upon our memories, but in God’s remembering of us. Hence he has said, _If I forget thee_, _O Jerusalem_, _let my tongue cleave to the roof of my mouth_. He remembered his Covenant, he remembered his mercy. _I will remember my Covenant with thee_. Then he appeals to parental affections, and asks, _Can a woman forget her sucking child_? _Yea_, _she may forget_, (perhaps, my Brother, I am an instance of it) _yet will I not forget thee_. _My kindness shall not depart from thee_, _nor the Covenant of my peace be removed_, _saith the Lord_, _that hath mercy on_ THEE, _O thou afflicted_, _tossed with tempest_, _and not comforted_.—Here is our security, though we are so forgetful, so ungrateful—forever we dwell in his heart, forever in his mind; and he has graciously intimated there are some things which he can never do, consistently with his Nature, his Perfections, and Covenant. It was impossible for God to lie: he cannot forget his people, he will not remember their sins; he will never leave nor forsake those he once has loved.

But we are exhorted to _Remember him_. This act, in scripture, signifies to keep in mind somewhat future and important, that we may notice it when it comes again. _Remember thou keep holy the Sabbath day_: it signifies to think of, and deeply consider. _When I remember thee on my bed and meditate on thee in the night watches_: it signifies to love and esteem. _No man remembered that same poor man_: to praise or mention the great acts of covenant love, in a way of gratitude. _Remember his marvellous works which he hath done_: it signifies to call to mind. _Remember that ye were Gentiles in the flesh_: so that we remember God, when we think of, believe in, and depend on him for help and strength. _Some put their trust in horses_, _some in chariots_, _but we will remember the Lord our God_. To remember, in scripture, also signifies to make a collection. Hence the Apostle speaking of christian alms giving, says, _That we should remember the poor_; _the same which I was always forward to do_. Here, then, clearly appears our privilege, to think deeply of the great things of God—often to call them to mind; his everlasting love, its freeness and power; his everlasting covenant, that cannot be broken—his everlasting purposes to save the ruined, the helpless, and the vile. The everlasting righteousness of the dear God Man Mediator—the everlasting salvation with which all the elect shall be saved—the value, the efficacy, and unspeakable worth of the Atonement—the preciousness of the offices, glory, titles, and characters of the adorable Trinity in Unity. These things must be deeply learnt and kept in mind—the knowledge of them will surely do us good in the days of evil. To make a collection of the good things the Spirit has shewn to us—every token for good, every sermon he has blest with power, every sweet view of Jesus, every precious promise that has been applied, every ray of comfort, every season of access and nearness to God, every good word and kind hint he has given us, every deliverance he has wrought for us, every clear answer to prayer, whether of things temporal or spiritual. These we ought to notice, keep in mind, and often think over, with humility, with gratitude, with joy, with wonder; and ask, with the humble Ruth, _Why have I found grace in thy sight_, _that thou shouldest take knowledge of me_, _seeing I am but a stranger_?