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throne, will either subordinate every previous inmate, or bid it away. Beside the world, it places before the eye of the mind Him who made the world, &c.

the existing tendencies of the heart be what they may to the scene that is near and visibly around us, still, if another stood revealed to the prospect of man, either through the channel of faith or through the channel of his senses,-then, without violence done to the constitution of his moral frame, may he die unto the present world, and live to the lovelier world that lies in the distance away from it."

Thoughts on Titus ii. 13.

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Bloxham, Nov. 18, 1824.

"Now, conceive a man to be standing on the margin of this green world; and that, when he looked towards it, he saw abundance smiling upon every 'field, and all the blessings which earth can afford scattered in profusion throughout every family; and the light of the sun sweetly resting upon all the pleasant habitations-the joys of human companionship brightening many a happy circle of society-con-1.SOME persons seem to think that ceive this to be the general character of the scene on one side of his contemplation, and, on the other, beyond the verge of the goodly planet on which he was situated, he could desery nothing but a dark and fathomless unknown. Think you, that he would bid a voluntary adieu to all the brightness and all the beauty that were before him on earth, and commit himself to the frightful solitude away from it? Would he not cling to the regions of sense and of life and of society; and, shrinking away from the desolation that was beyond it, would he not be glad to keep his firm footing on the territory of this world, and to take shelter under the silver canopy that was stretched over it?

this passage of Scripture is not designed to teach us, that the great God will appear as a distinct person from our Lord at the last day; but only that our Lord will come in a very glorious manner, clothed with the power and authority of the Father. And in support of this they observe, that God is invisible, and that we never read in the Scriptures of the appearance of God. But I shall endeavour to shew that the Father will then appear.

"But if, during the time of his contemplation, some happy island of the blest had floated by: and there had burst upon his senses the light of its surpassing glories, and its sounds of sweeter melody; and he clearly saw that, there, a purer beauty rested upon every field, and a more heartfelt joy spread itself among all families; and if he could discern there a peace, a piety and benevolence, which put gladness into every bosom, and united the whole society in one rejoicing sympathy with each other, and with the Father of them all-could he farther see that pain and mortality were there unknown: and, above all, that signals of welcome were hung out, and an avenue of communication opened to him,-perceive you not that what was, before, the wilderness, would be now the land of invitation: and that, now, the world would be the wilderness?

What unpeopled space could not do, can be done by space teaming with beatific-scenes and society. And let

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2. It is granted that God, strictly speaking, is invisible; but it is also maintained, that the Shechinah, or cloud of glory, which appeared so often to our first parents, to the patriarchs, to Moses and the prophets, was the symbol of the Divine presence, i. e. an appearance of the great God. Many persons have denied that this appearance was the symbol of the great God, i. e. of our heavenly Father; but the number of such persons, I hope, is daily decreasing. It is said, Gen. xii. 7, And Jehovah appeared unto Abram, and said," &c. So Jacob said, "God Almighty appeared to me at Luz." Gen. xlviii. 3." Cain went out from the presence of Jehovak, and dwelt in the land of Nod." Gen. iv. 15. He also appeared to Moses in a flame of fire in a bush, and said unto him, "I am the God of thy father, the God of Abraham, the God of Isaac, and the God of Jacob." Exod. iii. 6. And the law of Moses directed all religious worship to him, and him alone, who dwelt in the cloud of glory.

Therefore, this appearance was the appearance of the Supreme Being, i. e. of the Father. And, therefore, though God is, most strictly speaking,

invisible, he may make such an appearance as this at the last day. It is here positively said that he appeared, and if he appeared, this must be an appearance.

Permit me to recommend to my younger brethren Mr. Lowman's very valuable work on the Shechinah.

3. The glory of the Father and the Son have already, several times, appeared together, and therefore they may again.

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When our Lord was on the mount of transfiguration, and his raiment was white as the light, a bright cloud overshadowed them, and a voice came out of the cloud which said, This is my beloved Son in whom I am well pleased." Matt. xvii. 1, 2. The Apostle Peter evidently refers to this event when he says, For he received from God the Father, honour and glory, when there came to him such a voice from the excellent glory," (i. e. the Shechinah,)" This is my beloved Son in whom I am well pleased." ? Peter i. 17. Again, when Stephen was stoned, he looked up to heaven and saw the glory of God, and Jesus (doubtless shining like the sun in the kingdom of his Father) standing at his right hand. Acts vii. 55.

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It is also said of the new Jerusalem, And the glory of God did lighten it; and the Lamb is the light thereof," (Rev. xxi. 23,) or the lamp of it. Comp. Acts ix. 6, and ch. xxvi. 13.

As, then, both of them have appeared in glorious forms together, they may at the last day.

4. Certain passages of Scripture seein to assert that it will be so.

It is said in Luke ix. 26, Of him shall the Son of Man be ashamed, when he shall come in his own glory, and in his Father's, and of the holy angels." Now, as the glory of the holy angels cannot refer to any power that he will receive from them, but only to the honour which their personal presence and assistance, which they may afford him, will impart; so it is most natural to understand by the glory of the Father, his personal presence then. The words in the original are perfectly similar; the sense, therefore, is most probably the same in both clauses. And if this be granted, then who can doubt whether the same truth is not also taught us, in Matt. xvi. 27, where it is said, that

"the Son of Man shall come in the glory of his Father, with his angels"? And speaking of the judgment day, he assures us that he will confess or deny us before his Father then, according as we have confessed or denied him before men here, which is in favour of the personal presence of God on that day. See Matt. x. 32. "Hereafter ye shall see the Son of Man sitting on the right hand of power," or of the Almighty Being. Matt. xxvi. 64. See also 1 Tim. v. 21; 2 Tim. iv. 1. These last passages rather suggest that the Father will appear at the last day.

5. The Father hath already appeared more than once on very similar, though inexpressibly less important, occasions.

It is said in Numb. xii. 1—10, "And Miriam and Aaron spake against Moses, because of the Ethiopian woman whom he had married, &c. And they said, Hath Jehovah indeed spoken only by Moses? Hath he not spoken also by us? And the Lord spake suddenly unto Moses and unto Aaron, and unto Miriam, Come out ye three unto the tabernacle of the congregation. And they both came forth. And the Lord came down in the pillar of the cloud, and stood in the door of the tabernacle, and called Aaron and Miriam, and they both came forth, &c, And the anger of the Lord was kindled against them; and he departed. And, behold, Miriam became leprous, white as snow," &c.

So when the Israelites refused to go up against the Canaanites, and they called to one another to stone Moses and Aaron with stones," and the glory of the Lord appeared in the tabernacle of the congregation before all the children of Israel. And the Lord said unto Moses, How long will this people provoke me? &c. I will smite them with the pestilence, and disinherit them," &c. See Num. xiv. 1-12, &c.

In like manner, when Corah and Dathan were collected together in rebellion against Moses and Aaron at the door of the tabernacle, it is said, "and the glory of the Lord appeared unto all the congregation, and as soon as Moses, by the command of the Almighty, had pronounced their awful sentence, the earth opened under their feet, and they went down alive into the pit." Num. xvi. 19-30. If, then,

such great and visible support was granted to Moses and Aaron in the execution of their office, over a handful of men, what may not the Messiah, the only Mediator between God and men, the Saviour of the world, and Judge of the whole earth, be honoured, assisted and favoured with, at the last great day, during that infinitely solemn and important assize? And what can be more congruous than that He who was present, with his angels, in Sinai, at the giving out of the law, and whose words they are, should be again present, with his myriads of angels, when so many of his creatures will be called to account concerning their obedience to those and others of his sacred precepts? Psa. 1. 1-7.

JOSEPH JEVANS.

P. S. As to the objections that may be made to these things from the absence of the Greek article in the ori ginal text, it may be observed, that the rule is so often departed from, and it is so evident that two persons are mentioned here, that its omission is scarcely worth a serious thought. What Dr. Middleton says, at p. 93, may surely be applied here:" The second article should, in strictness, have been expressed; but in such cases the writer knew that it might be safely understood."

YOUR

SIR, March 7, 1825. YOUR readers have been informed, through various channels, of the open profession of Unitarianism among the American Friends, and of the futile attempts made at Philadelphia and elsewhere to stop its progress. I am now able to furnish them, by your permission, with a few extracts from an author who was of much celebrity amongst them, both in Great Britain and in America, who has been deceased more than thirty years. Even the records of the Yearly Meeting in Lon don, and the Half-year's Meeting of Friends in Ireland, where he died in 1793, will attest the high estimation in which he was held as a minister in close unity with the body, of which the Meetings he was a member of, in New England, bore ample testimony soon after his decease.

"All, or nearly all, the writings of our beloved friend," Job Scott, says

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the Editor of this work, in his Preface, were submitted to the inspection, but NOT TO THE DISPOSAL, of a meeting representing the religious Society of Friends in New England." In 1797, this meeting, it seems, "promoted the printing of a very extensive edition of parts of his Journal," and in 1801 concluded," that the doctrinal part” of it "be lodged with the Meeting's papers, until way opens for its further disposition."

In 1806, some of his "MSS. were reported and read, with which the Meeting is so far satisfied as to have them fairly copied, with such corrections as are therein made!" And in the same year, those MSS. " were presented to the Meeting copied, and another MS. [also] was referred" to a committee of four Friends," to make such corrections of them as may appeur necessary."

Finally, in 1820, these writings of Job Scott's "were again considered, and the sentiments of several Friends expressed thereon." The consequences of this reconsideration are thus described by the Meeting: "The general tenor of the pieces," those now published has had the manifes tation of unity-yet for want of satisfactory evidence that the present is á suitable time to authorize a further procedure, the subject is referred until its revival may be approved.”

"Under these discouraging circumstances," says the Editor, "the Meeting having taken copies for its future use, our friend Daniel Anthony, the author's father-in-law, obtained the original MSS., from which individuals have since taken copies. And as many Friends are desirous of possessing the work, to prevent mutilation, and to supply the demand, it has been deemed expedient to publish the original by means of the press."

Such are the claims to authenticity under which the work was published, from which the following extracts have been faithfully made, not even distin guishing any other words in italics, than such as are so printed in the work, which is entitled, "SALVATION BY CHRIST," printed in Philadelphia, 1824.

"It is as dark as Egyptian darkness," says Job Scott, to talk of three eternal persons in the only one God. He is one for ever. There is no

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twain in him; even his wisdom and his power are not twain in him; for he is wisdom, and wholly wisdom he is power, and wholly power; and so of all his other attributes, as we call them. Indeed, the very word attribute implies that he has not these, as absolutely different things in him; but that we only attribute them to him as if he had, and that because he is all these, rather than has them. If he had them, in actual contradistinction one from another, we need not call them attributes; and in that case there would be, at least, a twain; yea, a considerable variety and composition in him; whereas, he is one simple uncompounded act or essence.

"The everlasting Father takes upon, and unites unto, himself our life and nature; and thus brings forth the Immanuel state, God with man. Here the sonship commences-and this commenced long before Mary. To us a child is born, to us a Son is given,' is true in the present tense, and was true in every age of the world, without looking backwards or forwards. Thou art my beloved Son, this day have I begotten thee,' is also ever true in the present tense, whenever the new birth takes place in man; and because all the divine life and authority of this only begotten, (for he is one in all,) both in that prepared body, and in all his joint-heirs and brethren, is the eternal life and power of the Everlasting Father' that begetteth him; therefore the very text that calleth him a child born and a son given, declares his name to be the Mighty God, the Everlasting Father, the Prince of Peace.'

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"His name is his life and power; 'the name of the Lord is a strong tower,' thy name is as ointment poured forth,' and many other passages of Scripture shew his name to be just what he is. And, therefore, as all the divine life, power, virtue and authority of the Son, is the divine life, power, virtue and authority of the Father, conferred upon, active in, and actuating the begotten, he receives the name Everlasting Father.' Thus he and the Father are one; and yet Christ truly says, My Father is greater than I.' This, as a Son, he nay say wherever he is brought forth; as a Son, this must have been the case in that body; as a Son, he must be

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dependent upon the Father; hence he declares, I can do nothing without my Father.' My Father worketh hitherto, and I work.'

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"It is not possible for the Father to beget, or put forth a being that can work good independently of himself; for then there would be two good, or, which is the same thing, two Gods. Hence, when one called Christ'good Master,' he refused to accept the title, as applied to himself, independently of the one only real goodness, the goodness of God; and makes this return, Why callest thou me good? There is none good but one, that is God." This must hold good for ever; for the moment any other independent source of real goodness is admitted, another God is that moment admitted, or good is admitted, which the one God is not the source and author of; hence, as a Son, Christ was, and is, as absolutely and entirely dependent upon the Father as any of us.

"Indeed, were he not so, he could not be like us in all things, sin excepted: as we can do no good thing merely of ourselves, so he, if like us in all things but sin, can do no good thing of himself, merely and independently. Hence he could not do many mighty works in some places, because of the people's unbelief; the Father, by his eternal power, not making way there, for the visible display of the glory and power of the Sonship.

"Nor was this total dependency confined wholly to power; it was as real in regard to wisdom and knowledge; and so certainly as we have no real wisdom and knowledge, but what we have received, so certainly was the case the same with the blessed Jesus. Hence, he himself speaks of a day or hour which no man nor angel, nay, nor even the Son himself, but the Father only knoweth.

"Some may think this is very strange but it must be so, if he is, except sin, like us in all things; and if he were not in all things else like us, his triumph and victory over all the powers of death and darkness, could not assure us of the possibility and certainty, upon our standing faithful, of our victoriously triumphing in like manner. Has he not fairly, in the open field of battle, bid defiance to, foiled, conquered and overcome all the art, power and policy of the grand

adversary of souls? Yea, verily, he has. But in what capacity has he done this? And can we do it too?

"For if he has done it in some very different capacity from ours, either by having less temptation to encounter, or weapons of warfare to maintain the combat with which we have not, what assurance can his conquest give us that we may conquer too? But, verily, he has made this conquest in our capacity-in every respect in our capacity except sin and, therefore, as the arms in which he conquered are ours, and as we certainly may, if we will but avail ourselves of the force and omnipotency thereof, conquer all the arts and powers of hell, even though we have been in degree weakened and disheartened by sin. What Christ said to his followers is strictly true: The works that I do shall ye do also; and greater works than these shall ye do. One greater thing, at least, we all may do if we will; we may all conquer Satan, and know his head entirely bruised; know him bound and cast out, and all his goods destroyed, even after we have been enslaved by him, and by means of which slavery we may have the force and power of vicious habits in ourselves to conquer.

ing it to correction and mutilation. Whatever may be its defects, it has happily escaped both, which is more than can be said of the author's Journal, published soon after his decease.

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"Thanksgiving, and glory, and honour, and power, be ascribed to Israel's holy and omnipotent Guide, Governor and Preserver! There is no enchantment against Jacob, nor divination against Israel,' so long as Israel's abiding is in the truc tent and tower of safety, the name and strength of the Lord. Therefore, let the call or alarm be sounded throughout all the camps of Israel, To thy tent, O Israel! To thy tent, O Israel!' The Lord! the Lord strong and mighty; the name, the life, the power of the living God, the mighty God of Jacob, is thy alone tent and tower of safety. "O Israel, abide here, and thou art safe for ever! Thy place of defence is then in the munition of rocks ;* bread shall be given thee, thy waters shall be sure.' For though thou art still but worm, Jacob,' in thyself, and hast no independent might nor ability, yet the strength of Omnipotence is infallibly engaged on thy side: and so long as thou trustest in the Lord with all thy heart, not leaning to thy own understanding, but faith"This is a victory indeed-and such fully and valiantly maintaining the an one as the blessed Jesus never fight in the name of the Lord, he could experience in his individual con-will never leave thee nor forsake quest, in that prepared and sinless thee.' body. For though I doubt not his rising superior, in that conquest, to all the powers of hell, evil habits, and all other evil; yet, as he had no evil habits in himself to conquer, so he left the door open for his brethren, his joint-heirs and companions in the holy warfare, to do that greater work, and conquer all the additional force of sinful habits in themselves. He had all the varied and combined forces of temptation and assault to combat, that a sinless state could possibly be tried with; and, thus being tempted, he knows how to succour those that are tempted, and is for ever a merciful and faithful High Priest and Intercessor."-Pp. 28-31.

If it will not trespass too much upon your pages, I would adduce one other passage from this work, which after so long an imprisonment has escaped from the Church censorship which seems to have contemplated subject

"In the fire and in the water he will still be with thee, that neither the floods nor the flames shall prevail against thee. He will hold thee, yea, hide thee, too, in the hollow of his holy hand; and even as the very apple of his eye' he will keep thee.

"This thou mayest with undoubted confidence rely upon; for it never has, nor ever will fail to those who rightly trust in the living God; and depend on the all-sufficiency of that aid and armour wherewith he inwardly and powerfully equips, arms and defends all his children. So that down to this day it remains a reviving and soul-consolating truth, that none ever trusted in the Lord, and were confounded.'

"But now to return," says Job Scott, "to the subject of the absolute dependence of the Son upon the Father. Some may think it very strange that I dare assert he is as dependent for wisdom, power, and refreshment

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