present, what he has been to those past, and will be the same to them that shall succeed. The names and relations which are now necessary, as GoD hath revealed himself by them in his sovereign goodness, were free to him, and he might assume them or not. The self-existence of GOD would have been the same though he had not assumed the name JEHOVAH. The names of GOD as they are related to certain creatures are a profitable study; but to seek for names in the nature of GOD is beyond all created comprehension, according to any use we know of names.

They are therefore certainly under a mistake who affirm or suppose, that even the name JEHOVAH, or any other name is directly and immediately expressive of the divine nature, or essence, or is intended as a definition of it, without any relation to us. To me it is plain, that we have no name that is, or can be immediately expressive of the divine essence: and that all the names that GOD is known by in scripture are characteristic appellations of him under some relation or other to his creatures;-though at the same time I think, the name JEHOVAH is proper only to the MOST HIGH GOD, and not applicable to any mere creature.

In contemplating this subject we should consider, that the nature of GOD in itself, must be one simple, uncompounded, absolute, and entire perfection; and this we know only by negation, or removing from his nature every thing that implies imperfection. The different perfections in which GoD is revealed are one and the same in him, though very different with respect to our power and manner of conception. We conceive

partially and imperfectly of GOD from his different" operations, each of which, we conceive, proceeds from a different perfection in him, corresponding to the particular operation. This diversity is not real with respect to God, who is one, without composition or complication of being; but only appears to be so with respect to the variety of objects and modes of operation. The divine condescension of GOD is in this amazing, in making himself known to his creatures in such a manner, as their weak capacities might come to the knowledge of him in his operations toward his creatures; and in revealing himself by such names as were suitable to the different revealed perfections, and the distinct relations he has assumed to the different ranks of creatures.

When God takes names to himself in scripture, the reason is either expressly given, or may be certainly concluded from the context; which in general, is either to distinguish himself from creatures, or to shew some kind of relation to them. When Moses enquired by what name HE should be called who sent him to the children of Israel, the answer is, "Thus shalt thou say to the children of Israel, I AM hath sent me unto you." I am that am, as it should be rendered, or I am he that is, as the Septuagint has it, points out God to be Being itself, and the original of all being. All other things are but shadows and phantoms compared with Being itself. Israel having been long among the Egyptians, who were great idolaters and polytheists, and had a variety of names to their different gods; Moses was afraid they would either think him an impostor, or that he came from some Egyptian deity. But to cure him and them of their suspicions, God notifies himself

by a name that would distinguish him from all heathen deities, which were gods made by men: and joins with it the names in which he was related to them by promise. "Thus shalt thou say unto the children of Israel, the LORD GOD of your fathers, the GOD of Abraham, the God of Isaac, and the GOD of Jacob, hath sent me unto you; this is my name for ever, and this is my memorial unto all generations."

In like manner the name JEHOVAH, according to the reason which he himself gives for taking that name, distinguishes him from false gods, who existed at the pleasure of their makers, but HE is self-existent; and this name gives the church ample security, that he will give existence to his promises in a seasonable accomplishment of them. Hence he says to Moses, "I appeared unto Abraham, Isaac, and Jacob, by the name GOD ALMIGHTY, but by my name JEHOVAH was I not known to them." Now, when about to perform the promises he had formerly made, he takes a name suitable to this kind of divine operation, which is a ground of confidence to his people in all ages, and seems to be understood by Moses and Israel in this light, when they celebrated the praises of JEHOVAH on the banks of the Red Sea, when he had delivered them from such complicated dangers. "Then sang Moses and the children of Israel this song unto JEHOVAH,-saying-I will sing unto JEHOVAH.-JEHOVAH is my strength and song, and he is become my salvation. JEHOVAH is a man of war; JEHOVAH is his

When God made special promises to his people, or pronounced judgments upon their ene

"That mies, he frequently gives this as a reason, they might know his name to be JEHOVAH." This plainly shews that the name has a relation to the promises, and by their accomplishment, they should learn the relation he stood in to them as JEHOVAH, their SAVIOR, fulfilling his promises to them.

I shall conclude with earnestly entreating my readers to follow the example of the much commended and noble Bereans, by searching the scriptures that ye may know from them," whether these things be so." Be neither intimidated nor diverted from so commendable a pursuit by any of the popular but dangerous prejudices against this practice: prejudices which can come from no good quarter, as they depreciate the sacred word of God, and are attended with the most dangerYou may ous consequences to the souls of men. be told, that the scriptures are dark, abstruse, and ill to be understood that by common people searching the scriptures, confusion of sentiments would take place, heresies abound, &c.-That providence has put you in such situations of life, that ye have no time for such a practice, &c. &c. It is needless for me to say any thing to these objections, as they are so fully exposed in the Introduction to the Clear Display of the Trinity; a part of that work, which has been admired by all the sensible readers of the book. He says, on the excuse for want of time;-" Be astonished, O heavens, at the audacious reproach cast upon the wisdom and goodness of your Creator's providence! Who, O man, has been so cruel as to condemn thee to this slavery!-Not the meek and compassionate Jesus, who bids us first seek the kingdom of Gop, and his righteousness; and has promised

that all other things shall be added,-forbidding us to take anxious care for the things of this world, for we know not what a day may bring forth. Not the apostle, who directs us to seek those things which are above,-to set our affections on things above, and not on things on earth. Ponder the divine questions, What is a man profited, if he should gain the whole world, and lose his own soul? What shall a man give in exchange for his soul? Pray, for what end was you sent into the world? What is your most material concerns in it? Is it not to learn to know, and to do the will of your Creator? Consider, whether all the time God hath given you, hath been well used, before you charge GOD foolishly. What became of the time of childhood and youth, when God hath so ordered it, that man is unfit for work and care, pointing it out as the time for instruction? Why was you not taught the doctrines of the gospel, and the grounds of the christian religion then? Let parents, teachers, and you, share the guilt of this neglect: God's providence is clear.-What have you done on all the sabbaths you have had, in which, by the laws of GOD and the land you live in, you cease from labor? Here is one seventh of your life free of the entangling excuse. Add to the former, all the hours spent in feasting, gambling, drinking, sporting, pleasures of different kinds, and perhaps a great deal in indolence and sloth, it will be found the highest injustice in men, to complain for want of time, who can spare so much to superfluous, trifling, and often to wicked purposes. When that time, which is now devoured in vain pursuits, anxious or inordinate cares, idle extravagancies, and vicious pleasures, is restored to you, you will have enough to answer all the calls of religious enquiry. You will prosecute your callings with christian diligence, and find the greatest pleasures