For the relation which God bears to mankind, as their _all-perfect Creator_ and continual _Preserver_, is a relation that our reason conceives as imperfectly, and knows as little of, as it does of any of the divine attributes. When it compares it to that of a _father_ and his children, a _prince_ and his subjects, a _proprietor_ and his property, it has explained it in the best manner it can, but still has left it as much a _secret_, as we do the divine nature when we only say, it is _infinitely_ superior to every thing that is _finite_. By the natural light of our reason we may know with certainty, several _effects_ of this relation, as that it puts us under the care and protection of a wise, and just, and merciful providence, and demands from us the highest instances of humility, adoration and thanksgiving. But what it is in its own nature, what kind of state, it is to exist in and by God, what it is to see by a _light_ that is his, to act by a power from him, to live by a _life_ in him; are things as incomprehensible to reason, _left to itself_, as what it is to be in the _third heavens_, or to hear words that cannot be uttered. But if this relation consists in these _inconceivable_ things, in a communication of _life_, _light_ and _power_, if these are enjoyed in God, and in ourselves, in a manner not to be explained by any thing that we ever heard, or saw; then we must necessarily be poor judges of what is fit for God to require of us, because of this _relation_. It teaches us nothing but the superficialness of our own knowledge, and the unfathomable depths of the divine perfections. How little this writer has considered the nature of this _relation_ between God and man, may be seen by the following paragraphs. _The Holy Ghost_, says he, _cannot deal with men as rational creatures, but by proposing arguments to convince their understandings; and influence their wills, in the same manner as if proposed by other agents_. As absurd, as to say, God cannot _create_ us as rational beings, unless he creates us in the same _manner_, as if we were created by other agents. For to suppose that other agents can possibly act upon our understanding, and will, in the _same manner_ that God does; is as gross an absurdity, as to suppose that other agents can create us in the same manner that God creates us. And to _confine_ the manner of the Holy Ghost’s acting upon us, to the manner of our acting upon one another by _arguments_ and _syllogisms_, is as great a weakness, as to _confine_ the manner of God’s creating us, to the manner of our making a _statue_ with _tools_ and _instruments_. But he proceeds and says, _For to go beyond this, would be making impressions on men, as a seal does on wax; to the confounding of their reason, and their liberty in chusing; and the man would then be mearly passive, and the action would be the action of another being acting upon him, for which he could be no way accountable_¹. ¹ Page 199.