This I infer from Mr. Lindsey's own premises; and fo obvious is the conclufion from the manner in which he has supplied them from half a dozen writers, that I wonder how it escaped even his own observation. I will take occafion here to say, that I wave all advantage that I might derive from the idiomatick plurals of the Hebrew language (if only idiomatick they be) preceding verbs of the fingular number. They may afford argument to those who, with better knowledge than I am poffefsed of, shall look for it among them: but I am in pursuit of truth, and not of system; I am in pursuit of truth too momentous to be trifled with, and, while I call upon men to yield their assent to a propofition essential to the happiness of their immortal souls, God forbid that I should knowingly call one sophifm into proof, or offer that as evidence to my readers, which did not carry conviction to my own breast. At the same time that I relinquish this argument, it is but for myself I do, or can relinquish it.

CXXXIV.

When Mr. Lindsey has declared the office of a priest to be "to offer up the prayers of others," Apol. p. 127, he should not therefore have precluded prayer to Chrift, and the practice of making him the object of religious worship, unless he were very certain that no priesthood had been appointed to him; but "they shall be priests of God and of Christ," Rev. xx. 6. I have brought this verse to establish the Divinity of our blessed Redeemer, upon a foundation which negligence or blinded prejudice overlooked; but upon which I now demand the acquiefcence of the Unitarians in the Godhead of Jesus Chrift; we see it allowed an argument if it can be brought, and here it is for them, It is remarkable also that these priests of Christ are those who are partakers of the first refurrection, of whom it is said " that they are blessed and holy:" to those then who are bleffed and holy we have reason to conclude, that this mystery

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ftery of the Godhead of Christ will be more manifestly displayed than to us, who are yet to taste of death. Surely there can be no more uncomfortable conviction than that all the stores of God's wisdom are open to us here, and that in a future state there can be found nothing to add to knowledge; the very expectation of seeing farther into the government of the universe, directed by power and wisdom that are infinite, is a motive to obe dience, and a full infight into a mystery which is the means of our own entrance into eternal happiness, is a hope so delightful in itself, that it should make us thankful for fuch a revelation as intimates it to us, yet withholds the full manifestation for a part of our reward "who wait patiently the coming of the Lord," " for behold, we count them happy which endure," James v.

Jesus Christ was indeed on earth a priest, and accordingly here discharged his facerdotal office, by offering up the one fufficient facrifice of himself for all mankind, and "by the blood of sprinkling, that speaketh better things than that of Abel," which cried from the ground, he has made us a party to the covenant of which he is himself the mediator; and by his blood which does not cry against us, but on the contrary maketh interceffion for us, (that body from which it was poured out being our expiation) he has extended falvation to all that believe on him. The writer to the Hebrews has so clearly pointed out to them how their own ritual was a type of Chrift's prepared body and blood shed as a facrifice for the fins of all men; fo literally pronounced him our atonement; and so explicitly laid open the nature of his priesthood, and the subsequent mediation of his fufferings in our behalf; that I should ask my reader's forgiveness for so frequently entering into that subject: but when the whole doctrine of atonement by the death of our Saviour is denied, and that he is declared to have died only as a proof that he

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had lived, I cannot but think it necessary to speak of it, as the occasion offers, in the course of my enquiry; and the rather, when I consider how vastly more probable it is, that even my book shall be read by the Unitarians than the Bible.

cxxxv.

" And I saw the dead, small and great, stand before God; and the books were opened: and another book was opened, which is the book of life and the dead were judged out of those things which were written in the books, according to their works. And the sea gave up the dead which were in it; and death and hell delivered up the dead which were in them and they were judged every man according to their works. And death and hell were cast into the lake of fire; this is the second death. And whosoever was not found written in the book of life, was cast into the lake of fire," Rev. xx. 12, 13, 14, 15. I need not repeat the numerous passages in which it is set forth, that " the Son of man shall come in his glory, and all the holy angels with him, then shall he fit upon the throne of his glory. And before him shall be gathered all nations; and he shall separate them one from another," Matth. xxv. 31, 32; " Then shall he (the Son of man) reward every man according to his works," Matth. xvi. 27; and the "things which offend, and them that do iniquity; he (the Son of man) shall cast into a furnace of fire; there shall be wailing and gnashing of teeth," Mat. xiii. 41, 42. Here every act of our Saviour's office as the judge of the world, who has declared his own determination to call all flesh to account, is given to God, before whom St. John fees the dead, small and great, stand, and, all nations gathered to receive judgment, "every man according to his works," and by whom "they that do iniquity" " are caft into a furnace of fire." There can be no truth in such a vision, if it be not that the very same thing is presented to the_view of St.

St. John, which is foretold by our Saviour; and that he who declared that he would judge, even Jesus Christ, has, according to his declaration, proceeded to judge, and to testify himself to be one with the Father, God. The book of life is said, in another place, to be " the Lamb's book of life," Rev. xxi. 27. It is declared that, " the Father judgeth no man, but hath committed all judgment unto the Son," John v. 22. And a reason is given for this appointment, " (the Father) hath given him (the Son) authority to execute judgment also, because he is the Son of man." As the Son of man only he could receive an appointment, and to him who, as a Son of man, has called us brethren, and can have a feeling of our infirmities, it is most mercifully made. All men are here afssembled to judgment before the great God; but "the Father judgeth no man;" before the Son then are they assembled: but they are before God; the Son therefore is one with the Father, God.

CXXXVI.

"The Lamb which is in the midst of the throne, shall feed them, and shall lead them unto living fountains of waters," Rev. vii. 17. Jefus faid to John, " I am Alpha and Omega, the beginning and the end, the first and the last," Rev. xxii. 13. " And he (that fat upon the throne) said unto me, It is done. I am Alpha and Omega, the beginning and the end: I will give unto him that is athirst, of the fountain of the water of life freely. He that overcometh, shall inherit all things, and I will be his God, and he shall be my Son," Rev. xxi. 6, 7. Here every attribute of him who has called us, if we shall prove victorious, his fons, is equally the Son's as the Father's; he is enthroned; he leads to the living fountains of water, and he is the one first and last; therefore he is with the Father one, God. What an invitation do the Unitarians decline! CXXXVII.

CXXXVII.

In the holy Jerusalem, " I saw no temple therein : for the Lord God Almighty and the Lamb are the temple of it. And the city had no need of the fun, neither of the moon to shine in it: for the glory of God did lighten it, and the Lamb is the light thereof," Rev. xxi.

22, 23; "For the Lord God giveth them light," Rev. xxii. 5. "The throne of God and of the Lamb shall be in it; and his servants shall serve him, and they shall see his face; and his name shall be in their foreheads," Rev. xxii. 3, 4. Here God and the Lamb are but one temple, shed one light, which is the one incommunicable glory of God, and possess one throne, present one face to the view of his servants, and his servants serve him, that is God and the Lamb, spoken of in the singular number as but one, God. To the trinal unity of God, then, I am not afraid to ascribe the excellent doxology of Dr. Tucker, who, when he used it, remembered that there is but one God, and that there are three persons; "to him therefore, Father, Son, and Holy Ghost, let these miracles of divine mercy be ever ascribed; and to them be glory, praise, majesty, and dominion, both now and for evermore." "The personal pronoun him," says Mr. Lindsey, "evidently points to one person, one individual intelligent agent *;" so that as God and the Lamb are, in the passage before us, pointed to by this same personal pronoun him, let God and the Lamb, even Jesus Christ, be acknowledged to be one individual intelligent agent, one, God blessed for ever. " I will write upon him my new name," says our Saviour, Rev. iii. 12. Lamb ftood on the mount Sion, and with him an hundred forty and four thousand, having his Father's name written in their foreheads," Rev. xiv. 1. Conformable to the superscription of the name of the Father, and the

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