whole earth; but not until that time.-In Exodus xv. we observe, Moses and all Israel sang one song when they passed through the Red Sea; and every one of Israel made use of every word, and one did not differ from the others even in one single word: and it is a part of the law, therefore it must be acknowledged that the Lord poured out his Holy Spirit upon every one in Israel. But we see one surprising thing in this song; "The Lord shall reign for ever and ever." The question is here, Why did Moses say, The Lord shall reign? why not the Lord reigned? .whereby it would be understood that they praised the Lord, who was, and is, and shall be for evermore. But from the text we learn only, that in a future time the Lord will be Lord, but not before he shall reign. One instance more we find: "The Lord shall be king over all the earth." Zec. xiv. 9. By this passage we may learn that God shall be king in future, but not until then.-Both of these quotations are the words of God, and therefore they must be true; and it must be considered that at the present time the Lord is not king over the whole earth: because he is not worshipped as the only God through heaven and earth, and the glory which is due to him alone man has given to a bone, and to a stone; to the wind, the fire, the water, animals, the sun, the moon, and to dead men; every one of these is mentioned here as being worshipped as a god, and now is the same. -We find it recorded that several men said, I am a god, but none of them died a good death. King Pharaoh was the first that said he was a god; his punishment was to be drowned in the Red Sea.-- * Joash, king of Judah, was the second that made himself a god; he also received his punishment, and he was slain upon his bed, and by his own servants. Sennacherib was the third that made himself a god; he was slain by his own sons.* Hiram, of Tyrus, was the fourth; he also was slain by the hand of Nebuchadnezzar.--Nebuchadnezzar was the fifth that made himself a god; he also received his punishment: for he was driven from men, to dwell with the beasts of the field; and this kind of punishment was worse than death itself. And in the same manner * every man that said he was a god never died a natural death: all these demi-gods were slain: but those punishments inflicted on them were only a punishment on their bodies; but the punishment of their souls is laid up in store for the day of judgment; for that will be the day for the end of all the false gods, and so they all will end with them together. When Balaam the prophet saw that in future times men would say they were gods, he cried out; "God is not a man." Num. xxiii. 19. But if he still will say, Man is a god, tell him he is a liar. David also speaks against them, *" They that make them shall be like unto them; so also shall be every one that trusteth in them." Psalm cxv. 8. "They are vanity, and the work of errors; in the time of their visitation they shall perish." Jer. x. 15. "I, even I, am he that comforteth you; who art thou that thou shouldest be afraid of man that shall die, and of the son of man that shall be made as grass?" Isa. li. 12. "Cease ye from man, (that is, to say he is a god,) whose breath is in his nostrils; for wherein is he to be accounted of?" Isa. ii. 22; which is to say, that man is mortal. " And the idols he shall utterly abolish." Isaiah xi. 8. And in that day will be fulfilled, " And the Lord alone shall be exalted in that day," ver. 17; which is to say, that at that time all the earth shall know that there never was another god, but only the God of Israel. We also learn from the words of the apostle Paul, "When all things shall be subdued unto him, then shall the Son also himself be subject unto him that put all things under him; that God may be all in all." 1 Cor. xv. 28. The question here is, * what does Paul mean by this sentenec, All in all? why did he not explain it? What can now be learned from it? Is it as much as to say, that only God, the God of Israel, will be then known, that he is the only God, and that is all in all; and that all other gods will come to nothing, but God will remain for ever? And this sense only can be the construction of it; for he says, that Christ shall be subject, and shall deliver up the kingdom to God, and then God will be all in all : and indeed this is true, for he shall deliver up the kingdom to God, but that will not take place till the restoration of Israel.-* The last verse of the Song of Moses ought to strike the mind of every man; for we may ask the question, why this verse is not the first in the song, as indeed it ought to be; but we find it not so, for it is the last; "The Lord shall reign for ever and ever:" by this we may learn that it is the last, because it will take place in the last days. The gentiles perhaps will say, We also believe that there is only one God, and yet there are three, as it is written : "For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost, and these three are one." John v. 7. This is not true, and there is no truth in it; and this we shall prove as clear as possible. First, these three ought to be equal in every degree, that is in power, glory, honour, wisdom, and life; but it is not so. The first is power; *" My Father is greater than I." John xiv. 28. The second glory; at last he shall have no kingdom and be subjected. 1 Cor. xv. 28. In this passage may be included glory and honour. The third wisdom; *"But of that day and that hour knoweth no man, no, not the angels which are in heaven, neither the Son, but the Father." Mark xii. 32. The fourth life; Christ lost his life, and shall be subjected in due time: but God is life everlasting, never to be subjected, but to be Lord over all that is in heaven and earth for evermore. Now these statements are a clear proof that these three are not one, because the one has the power, glory, honour, wisdom, life: but the other has nothing, and is to be nothing at last. Next we shall come to examine the difference between the Holy Ghost and Christ. Christ says, "Whosoever speaketh a word against the Son of Man, it shall be forgiven him; but whosoever speaketh against the Holy Ghost, it shall not be forgiven him, neither in this world, neither in the world to come." Matt. xii. 32; Mark iii. 28. Luke xii. 10.; 1 John v. 16. Here also it may be seen * that the difference is uncommonly great; because whatsoever you speak against Christ it is forgiven, but if you speak against the Holy Ghost it is never to be forgiven.-* Secondly, Christ says, "Not that which goeth into the mouth defileth a man," Matt. xv. 11. Again, "But rather give alms of such things as ye have; and behold all things are clean unto you." Luke xi. 41. But let us see what the Holy Ghost says: "For it seemed good to the Holy Ghost, and to us, that ye abstain from meats offered to idols, and from blood, and from things strangled, and from fornication; from which if ye keep yourselves, ye shall do well." Acts xv. 28. These are commandments in opposition to that of Christ; and, if one differs from the other, then they are divided amongst themselves, they certainly never can be called one. And again; " Ye men of Israel, hear these words; Jesus of Nazareth, *a man approved of God, whom God hath raised up." Acts ii. 22. You may learn from this passage that he was no more than a man; as the text says, "a man approved of God." Thus far we have proved that these three cannot be one, because each differs from the other, and they are divided among themselves; and wherever there is a division there is no Unity; * and if there is no Unity there can be no Trinity; and if there is no Trinity then it must remain that there is but one living God, and the rest is nothing. I will not lie, but will speak the truth, that I feel very much for the world at large; for the danger is tremendous, * to take the glory due to God alone, and give it to a mortal man, * Observe what Moses says ; "See now that I, even I, am he, and there is no God with me; I kill, and I |