"For through him we both have access by one Spirit unto the Father." Here is the Father, to whom we find nearness and access, the surety having removed our sins and a broken law out of the way, and appearing as our peace-maker and mediator, through whom we are indulged with this access; and here is one Spirit, under whose influence, as a spirit of grace and supplication, we draw nigh. This is the new and living way which Christ hath consecrated: and he tells us that no man can come to the Father but by him; and he that enters not by this new way and straight gate, but climbs up some other way, the same is a thief and a robber; and such thieves and robbers are the Arians, Socinians, and Papists; the former of which allow of no mediator, and the latter have brought in a hundred.

This mystery, my dearly beloved, we must keep, hold fast, and abide in; which is so clearly revealed in the word of God. For, "If that which ye have heard from the beginning shall remain in you, ye shall also continue in the Son and in the Father; but the anointing teacheth you of all things, and is truth, and is no lie: and even as it hath taught you, ye shall abide in him." Hence we may conclude, that whosoever hath not the doctrine of Christ hath not God; but he that hath the doctrine of Christ, who receives the love of the truth, or the love of God, which is promised to us in the word of truth; and he that receives the truth in the love of it, believes in it, and holds

it fast, confesseth it, and abides in it, even he shall continue in the Son, and in the Father; and likewise he shall continue in the anointing, which is truth, and is no lie. But I must break off, and go to our gates, where there are things new and old, which are laid up for the king's beloved, that a portion of meat in due season may be given to the household. Adieu.

Yours in him,

W. H. S. S.

LETTER V.

To the Rev. J. JENKINS, Lewes, Sussex.

BELOVED IN THE LORD,

YOURS came to hand; and I am glad that the subject meets with your approbation, as my mind is still employed in this glorious mystery. I concluded my last with our abiding in the Son and in the Father, and likewise in the anointing, which is true and is no lie. And shall proceed, and begin this with the apostolic benediction: "The grace of our Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be with us," is of the same import. Now from all these plain passages of scripture, which I have

quoted, three divine persons appear in the one God, and no more; not one can be left out, nor can one be added.

But the adversaries to the Trinity object, because the express word Trinity is not mentioned in the Bible: but it is not the word that they hate and fight against, but the doctrine. We know that two is a couple, or a pair; three is a trinity; and four a quaternity: and, “There are three that bear record in heaven,” and no more,“ and these three are one;” not three names and one person, but three distinct persons in one undivided essence. So likewise they object to the word satisfaction by the sacrifice of Christ; because the express word is not mentioned. But the thing is to be found in the Bible. God is called a creditor, Luke vii. 41; and poor sinners are debtors, to fulfil the whole law, on pain of eternal death; and, “He that offends in one point is guilty of all;" and, should he die in this state, into the prison of hell he must go; for, if we die in our sins, where Christ is we cannot come; and therefore cannot come out of prison till the very last mite is paid; and, as lying in jail cannot pay debts, there can be no hope of a jaildelivery. Exposed to this, and threatened with it, are all men while in their sins. In this state Christ found us when he took our nature, and was made of a woman, and made under the law; which law he obeyed, and his obedience is placed to our account for righteousness; our sins he took, and bore them in his own body on the tree, and was made a curse for us, and died

in our room; the just for the unjust, and so redeemed us from the curse, and thus fulfilled all righteousness, from which our creditor is well pleased; and by the blood of his covenant he sends forth his elect prisoners out of the pit, declaring himself faithful and just in forgiving our sins, and in cleansing us from all unrighteousness. And this is real satisfaction made for sin, for the creditor is well pleased with it; and to be well pleased with the payment is to be satisfied with it. And, as these things are found, we hold the words which well express them; and it pleases God, by the foolishness of preaching these things, to save all those who believe in them. And, on the other hand, we find many things advanced by those who are opposite to us, which sound as bad in our ears as the words person, trinity, and satisfaction, do in theirs. Some tell us that Christ was only an instrument in the creation, or a creating instru ment. Nothing can sound worse in the ears of a true lover of Christ than this; it is not common sense. We know that instruments are used by mechanics and builders, to fit and prepare materials for the purpose the artist or builder intends them: but to tell a man that such a mechanic has finished such a curious machine, and such a building is erected, to be the property of the tools that were used in the work, and for the praise and glory of them, would appear madness. So to talk of a creating instrument, or an instrument possessing creating power to make all things out of nothing, are such

"For

things as no man in his senses can believe. by him were all things created that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him: and he is before all things, and by him all things consist," Col. i. 16, 17. He is here declared to be before all things; and of course long before this creating instrument could be invented, or brought forth. "All things were created by him, and for him;" created by his own power, and for his own glory and use: " and by him all things consist," or are preserved in their existence. Now this glorious Creator cannot be an instrument, but he must be God: and to this the Father bears witness. "But unto the Son he saith, Thy throne, O God, is for ever and ever; a sceptre of righteousness is the sceptre of thy kingdom; thou hast loved righteousness, and hated iniquity; therefore God, even thy God, hath anointed thee with the oil of gladness above thy fellows. And, thou, Lord, in the beginning hast laid the foundation of the earth; and the heavens are the works of thy hands, They shall perish, but thou remainest; and they shall all wax old as doth a garment; and as a vèsture shalt thou fold them up, and they shall be changed: but thou art the same, and thy years shall not fail," Heb. i, 8-12. In the above words God the Father calls the divine Creator of heaven and earth, God and Lord; and tells us, that the heavens are the work of his hands: and he must