>*m 
 
 ****  *> 
 
33-  4- 
 
 LIBRAEY 
 
 OF  THE 
 
 Theological 
 
 Semi  nary, 
 
 PRINCETON,    N.J. 
 
 Case, ^O- 
 
 S„elf.ZXO\\ 
 
 Division 
 
 Section, 
 
 * 
 
 4 
 
 Book,/. 
 
 No, 
 
//-/ 
 
 / 
 
/ 
 
 GILL'S 
 
 COMPLETE  BODY  OF 
 PRACTICAL  AND  DOCTRINAL 
 
 DIVINITY : 
 
 BEING  A 
 
 SYSTEM  OF  EVANGELICAL  TRUTHS, 
 
 DEDUCED  FROM 
 
 THE  SACRED  SCRIPTURES. 
 
 ABRIDGED,  BY 
 WILLIAM  STAUGHTON,  D, 
 
 The  design  of  an  abridgment,  I  conceive,  is  clearly  to  exhibit  the  whole 
 substance  of  an  author,  without  admitting  any  thing  superfluous. 
 
 Dr.  Shaw. 
 
 Abstracts,  abridgments,  and  references  are  of  use  in  divinity  as  well 
 as  in  law. 
 
 Henry. 
 
 I  can  learn 
 
 With  greater  ease,  the  great  concern. 
 
 Watts 
 
 PHILADELPHIA : 
 PRINTED  FOR   DELAPLAINE  AND  HELLINGS, 
 
 BY    B.  GRAVES. 
 
 1810. 
 
District  of  Pennsylvania^  to  wit : 
 
 BE  IT  REMEMBERED,  that  on  the  seventeenth  Day  of  July,  U 
 the  thirty  fifth  Year  of  the  Independence  of  the  United  States  oi 
 Seal  America,  A  D  1810  William  Staughton,  D.  D.  of  the 
 said  District,  bath  deposited  in  this  office,  the  Title  of  a  Book,  the 
 Right  whereof  he  claims  as  Proprietor,  in  the  Words  following,  to 
 
 wit:  .... 
 
 "  Gill's  complete  Body  of  Practical  and  Doctrinal  Divinity;  being  a  sys- 
 tem of  Evangelical  truths,  deduced  from  the  Sacred  Scriptures ;  abridged 
 by  William  Siaugh ton,  D.  D. 
 
 «  The  d -sign  of  an  abridgment,  I  conceive,  is  clearly  to  exhibit  the  whole 
 substance  of  an  Author,  without  admitting  any  thing  superfluous. 
 
 Dr.  Shaw. 
 
 "  Abstracts,  abridgments,  and  references  are  of  use  in  divinity,  as  well 
 
 as  in  law." 
 
 Henry, 
 
 I  can  learn 
 
 With  greater  ease,  the  great  concern. 
 
 Watts. 
 
 In  Conformity  to«fcfe  Act  of  the  Congress  of  the  United  States,  intitled, 
 "  An  Act  ibr  the  Encouragement  of  Learning,  by  securing  the  Copies  of 
 Maps,  Charts,  and  Books,  to  the  Authors  and  Proprietors  of  such  Copies 
 '  durmg  the  Times  therein  mentioned."  And  also  to  the  Act,  entitled,  '*  An 
 Act  supplementary  to  an  Act,  entitled,  "  An  Act  for  the  Encouragement  of 
 Learning,  by  -ecuring  the  Copies  of  Maps,  Charts,  and  Books,  to  the  Au- 
 thors and  Proprietors  of  flOch  Copies  during  the  Time  therein  mentioned," 
 and  extending  the  Benefits  thereof  to  the  Arts  of  designing,  engraving,, 
 and  etching  historical  and  other  Prints." 
 
 D.  CALDWELL, 
 
 Clerk  of  the  District  of  Pennsylvania. 
 
PREFACE 
 
 OF  the  usefulness  of  judicious  abridgments  of  large  and 
 valuable  works,  a  reflecting  and  unprejudiced  mind  requires 
 no  proof.  The  reader  by  these  means,  becomes  possessor  of 
 the  ideas  of  an  author,  with  far  less  expence  of  time  and  toilj 
 the  purchaser  finds  the  work  within  the  limit  of  his  ability  $ 
 copies  are  multiplied;  and  through  the  world  information 
 and  virtue  are  increased.  Many  eminent  writers,  in  relation 
 to  their  own  productions,  have  testified  their  sense  of  the  utili- 
 ty of  the  task  of  the  abridger,  by  assuming  it  themselves. 
 
 The  publication  of  the  writings  of  Dr»  Gill,  through  these 
 United  States,  appears  propitious  to  the  general  cause  of  god- 
 liness. An  edition  of  his  Exposition  is  in  the  presses  of  ajgen- 
 tleman  in  this  city,  whose  talents,  integrity,  and  zeal  for  the 
 diffusion  of  evangelical  publications,  deserve  universal  pa- 
 tronage.  The  Body  of  Divinity  is  a  smaller  work,  first  pub- 
 lished in  three  quarto  volumes,  and  since  edited  in  three  roy-  , 
 al  octavo;  it  is  here  presented  to  the  public  in  a  single  volume, 
 in  which  the  substance  of  the  original  will  be  found  carefullv 
 retained.  It  has  not  been  forgotten,  that  the  service  underta- 
 ken, was  to  condense  and  not  to  alter:— The  sentiments,  and 
 even  the  style  of  the  author  are  constantly  preserved.  The 
 Doctor  was  by  profession  a  baptist,  and  his  views  on  the  sub- 
 ject of  baptism,  are  given  with  energy  and  candour;  but 
 there  is  none  by  whom  the  doctrines  of  grace  are  valued,  wh& 
 
IV  PREFACE. 
 
 may  not  reap  ample  benefit  from  the  following  pages.  An 
 equal  mass  of  theological  knowledge,  in  a  compass  so  small, 
 will  not  readily  be  obtained.*  The  minister  of  the  Sanctuary 
 will  find  it  an  excellent  compainon  in  his  preparations  for  the 
 pulpit;  and  the  private  christian,  an  instructive  parlour 
 friend. 
 
 W.   STAUGHTON. 
 July,  1810. 
 
 *The  high  estimation  in  which  this  work,  has  been,   and 
 
 still  is,  held  by  tr^e  friends  of  vital  Religion,  may  be  inferred 
 
 from    the     numerous    Subscribers  to  the    Quarto    Edition, 
 
 (among  whom  are  the  most  learned  and  judicious  advocates 
 
 for   Christianity')   and  from   the  avidity  with  which  copies 
 
 have  been   sought  after,  notwithstanding  the  high  price  they 
 
 have  borne* 
 
 WinterbothanC s  Edition* 
 
CONTENTS. 
 
 First  general  Distribution  of  the  Work. 
 
 BOOK  I. 
 
 OF    GOD,    HIS    WORD,    NAMES,    NATURE,    PERFEC- 
 TIONS AND  PERSONS.       • 
 
 Page 
 
 INTRODUCTION,  8 
 
 Of  the  being- of  a  God,  21 
 
 Of  the  Scriptures,  27 
 
 Names  of  God,  37 
 
 His  Nature,  41 
 
 His  Immutability,  45 
 
 His  Infinity,  48 
 
 His  Omnipresence,  49 
 
 His  Eternity,  50 
 
 Life  of  God,  53 
 
 His  Omnipotence,  55 
 
 His  Omniscience,  58 
 
 His  Wisdom,  62 
 His  Will  and  its  Sovereignty,         65 
 
 His  Love,  69 
 
 His  Grace,  70 
 
 His  Mercy,  71 
 
 His  Long-  suffering  or  Forbearance 
 
 73 
 
 Page 
 His  Goodness,  74 
 
 His  Auger  and    Wrath,  75 
 
 His  Hatred,  77 
 
 His  Joy,  78 
 
 His  Holiness,  79 
 
 His  Justice  and  Righteousness,      80 
 His  Veracity,  82 
 
 His  Faithfulness,  84 
 
 His  Sufficiency  and  Perfection,      86 
 His  Blessedness,  87 
 
 Hi^  Unity,  89 
 
 Of  a  Plurality  in  the  Godhead,  92 
 Personal  relations  in  the  Deity,  98 
 Of  the  distinct  personality  of  the  Fa- 
 ther, 107 
 Of  the   distinct  personality    of  the 
 
 Son,  108 
 
 Of  the  distinct  personality    of  the 
 Spirit,  113 
 
 BOOK  II. 
 
 OF  THE  INTERNAL  ACTS  AND  WORKS  OF  GOD. 
 
 Of  the  internal  Acts  and  works 
 of  God,  and  of  his  decrees  in 
 general,  117 
 
 Of  the  special  decrees  of  God 
 relating  to  Men  and  Angels, 
 particularly  of  Election,  119 
 
 Of  Rejection  or  Reprobation  of 
 Angels  and  Men,  130 
 
 Of  the    eternal   Union   of  the 
 Elect  to  God,  132 
 
 Of  Adoption  as  an  immanent  Act, 
 
 138 
 
VI 
 
 CONTENTS, 
 
 Of  Justification  as  an  immanent 
 Act, 
 
 Of  the  everlasting  Council  con- 
 cerning' the  Salvation  of  Men, 
 
 Of  the  covenant  of  Grace, 
 
 Of  the  part  which  the  Father 
 takes  in  the  Covenant, 
 
 Of  the  part  which  Christ  has  ta- 
 ken in  the  covenant, 
 
 Of  Christ  as  the  Covenant  head 
 of  the  Elect, 
 
 Page 
 
 139 
 
 139 
 HI 
 
 146 
 
 151 
 
 152 
 
 Page 
 
 Of  Christ  as  the  Mediator  of  the 
 Covenant,  154 
 
 Of  Christ  as   the    Surety  of  the 
 Covenant,  1.61 
 
 Of  Christ  as  the  Testator  of  the 
 Covenant,  164 
 
 Of  the  Concern  the  Spirit  has 
 in  the  Covenant,  167 
 
 Properties    of  the    Covenant  of 
 Grace,  169 
 
 Of  the  Complacency   and    de- 
 light of  Deity  in  himself,  170 
 
 BOOK  III. 
 
 OF  THE  INTERNAL  WORKS  OF  GOD. 
 
 Of  Creation  in  general,  175 
 
 Creation  of  Angels,  181 
 
 Creation  of  Man,  186 
 
 Providence  of  God,  191 
 
 Confirmation  of  the  Elect   An- 
 gels, 213 
 Fall  of  the  Non-elect  Angels,      23  3 
 Of  Man  in  a  State  of  Innocence,  217 
 Of  the  Law  given  to  Adam,  and 
 the  Covenant  with  him  in  a 
 State  of  Innocence,  219 
 
 Of  the  Sin  and  Fall  of  Man,  224 
 
 Of  the  Nature,  Aggravation,  and 
 Effects  of  the  Sin  and  Fall  of 
 Man,  228 
 
 Of  the  Imputation  of  Adam's  sin 
 to  his  Posterity,  231 
 
 Of  the  corruption  of  Human  Na- 
 ture, 236 
 
 Of  Actual  Sins  and  Transgres- 
 sions, 244 
 
 Of  the  Punishment  of  Sin.  248 
 
 Second  general  Distribution  of  the  Work. 
 
 BOOK  L 
 
 OF    THE    ACTS  OF  THE  GRACE  OF  GOD  IN  TIME. 
 
 Manifestation  and  Administra- 
 tion of  the  Covenant  of  Grace,  251 
 
 Its  Administration  in  the  Patri- 
 archal State,  254 
 
 IJnder  the  Mosaic  Dispensation,  258 
 
 From  the  times  of  David  to  the 
 
 coming  of  Christ,  260 
 
 The  Abrogation  of  the  Old  Co- 
 venant, &c.  262 
 The  Law,                                         266 
 The  Gospel,  27^ 
 
CONTENTS.  VI] 
 
 BOOK  II. 
 
 OF  THE  GRACE  OF  CHRIST  AS  EXPRESSED  IN  HIS 
 STATES  OF  HUMILIATION  AND  EXALTATION, 
 AND  OF  THE  OFFICES  EXERCISED  BY  HIM  IN 
 THEM. 
 
 Page 
 
 Of  the  Incarnation  of  Christ,  273 
 
 His  State  of  Humiliation,  278 
 
 Active  Obedience  of  Christ,  280 
 
 His  Passive   Obedience,  282 
 
 Burial  of  Christ,  285 
 
 His  Resurrection,  288 
 
 His  Ascension,  292 
 
 His  Session, 
 
 His  Prophetic  office, 
 
 Priestly  Office, 
 
 Intercession, 
 
 Sacerdotal  Blessing, 
 
 Kingly  Office, 
 
 Spiritual  Reign, 
 
 Pave 
 295 
 297 
 300 
 303 
 306 
 308 
 314 
 
 BOOK  III; 
 
 OF  THE  BLESSINGS  OF  GRACE  WHICH  COME  BY 
 CHRIST,  AND  OF  THE  DOCTRINES  IN  WHICH 
 THEY  ARE  HELD    FORTH. 
 
 Of  Redemption  by  Christ,  319 
 
 Causes  of  it,  ,  ■"  321 
 
 Objects  of  Redemption,  323 
 
 Those  passages  cf  Scripture  which 
 favour  Universal  Redennption,     327 
 Of  the  Sanctification  of  Christ,     334 
 Propitiation,    Atonement,    and 
 
 Reconciliation,  343 
 
 The  Pardon  of  Sin,  346 
 
 Justification, 
 
 Adoption, 
 
 Christian  Liberty. 
 
 Regeneration, 
 
 Effectual  Calling, 
 
 Conversion, 
 
 Sanctification. 
 
 The  Perseverance  of  the  Saints, 
 
 BOOK  IV. 
 
 OE  THE  FINAL  STATE  OF  MEN. 
 
 Of  the  Death  of  the  Body,  403 
 
 Immortality  of  the  Soul,  406 
 
 State  of  the   Soul  till  the  Resur- 
 rection, 411 
 Resurrection  of  the  Body,              414 
 Second  coming  of  Christ,  420 
 
 Conflagration  of  the  Universe, 
 
 The  New  Heavens  and  Earth, 
 
 Millennium, 
 
 Last  and  General  Judgment, 
 
 Final  State  of  the  Wicked, 
 
 Final  State  of  the  Saints, 
 
 352 
 364 
 368 
 371 
 377 
 383 
 387 
 392 
 
 423 
 427 
 429 
 434 
 439 
 443 
 
 Third  general  Distribution  of  the  Work, 
 
 BOOK  I. 
 
 THE  WORSHIP  OF  GOD,  OR    PRACTICAL  RELIGOIN. 
 
 Of  the  Object  of  Worship,             448     Thankfulness  to  God,  491 
 
 Internal  Worship,                            449     Humility,  493 
 
 The  Knowledge  of  God,                451     Self-Denial,  495 
 
 Repentance,                                    454     Resignation  to  the  will  of  God,  497 
 
Vlll 
 
 CONTENTS. 
 
 Page 
 
 Page 
 
 The  Fear  of  God, 
 
 459     Patience, 
 
 499 
 
 Faith  in  God  and  Christ, 
 
 463     Christian  Fortitude, 
 
 500 
 
 Trust  and  Confidence  in  God, 
 
 471     Zeal, 
 
 503 
 
 Hope, 
 
 474     Wisdom  and  Prudence, 
 
 505 
 
 Love, 
 
 479     Godly  Sincerity, 
 
 506 
 
 Spiritual  Joy, 
 
 485     Spiritual  Mindedness, 
 
 508 
 
 Peace  of  Mind, 
 
 487     A  Good  Conscience, 
 
 509 
 
 Contentment, 
 
 488     Communion  with  God, 
 
 BOOK  II. 
 
 511 
 
 OF  EXTERNAL  WORSHIP  AS  PUBLIC. 
 
 Of  the  nature  of  a  gospel  Church,  514 
 Duties  of  the  members  of  Church- 
 es to  each  other,  519 
 Pastors  of  Churches,  522 
 
 Duties  of  Churches  to  their  Pas- 
 tors, 530 
 The  office  of  Deacons,                     552 
 The  Discipline  of  Churches,         536 
 
 BOOK  III. 
 
 OF  THE  PUBLIC  ORDINANCES  OF  DIVINE  WORSHIP. 
 
 Of  Baptism,  541 
 
 The  Lord's  supper,  566 
 
 The  Public  Ministry,  572 
 
 Public  hearing1  of  the  Gospel,  590 
 
 Public  Prayer,  577 
 
 The  Lord's  Prayer,  580 
 
 Singing  Psalms,  584 
 
 Place  and  time  of  public  worship,  584 
 
 BOOK   IV. 
 
 OF  PRIVATE    WORSHIP,   OR,  OF   VARIOUS   DUTIES, 
 PERSONAL,  RELATIVE,  DOMESTIC,  AND  CIVIL. 
 
 Duties  of  Husband  and  Wife,      595 
 Duties  of  Parents  and  Children,  598 
 Duties  of  Masters  and  Servants,  600 
 Duties  of  Majistrates  and  sub- 
 jects, 601 
 
 Good  Works,  603 
 
 The  Decalogue,  604 
 
 Baptism  of  Jewish  Proselytes,       607 
 
INTRODUCTION. 
 
 HAVING  completed  an  exposition  of  the  whole  bible,  the 
 Books  both  of  the  Old  and  of  the  New  Testament ;  I  con- 
 sidered with  myself  what  would  be  best  next  to  engage  in,  for 
 the  further  instruction  of  the  people  under  my  care  j  and  my 
 thoughts  led  me  to  enter  upon  a  scheme  of  Doctrinal  and 
 Practical  Divinity,  first  the  former  and  then  the  latter  ;  the 
 one  being  the  foundation  of  the  other,  and  both  having  a  close 
 connexion  with  each  other. 
 
 Systematical  Divinity,  I  am  sensible,  is  now  become  vei'y 
 unpopular.  Formulas  and  articles  of  faith^  creeds,  confes~ 
 sions,  catechisms,  and  summaries  of  divine  truths,  are  greatly 
 decried  in  our  age  ;  and  yet,  what  art  or  science  soever  but 
 has  been  reduced  to  a  system  ?  physic,  metaphysic.  logic, 
 rhetoric,  &c.  Philosophy,  in  general,  has  had  its  several 
 systems  ;  not  to  take  notice  of  the  various  sects  and  systems 
 of  philosophy  in  ancient  times  ;  in  the  last  age,  the  Cartesian 
 system  of  philosophy  greatly  obtained,  as  the  Newtonian 
 system  now  does.  Medicine,  jurisprudence,  or  law,  and 
 every  art  and  science,  are  reduced  to  a  system  or  body  ; 
 which  is  no  other  than  an  assemblage  or  composition  of  the 
 several  doctrines  or  parts  of  a  science ;  and  why  should  divi- 
 nity, the  most  noble  science,  be  without  a  svstem  ?  Evangelical 
 truths  are  spread  and  scattered  about  in  the  sacred  Scriptures  5 
 and  to  gather  them  together,  and  dispose  of  the  m  in  a  regu- 
 lar, orderly  method,  surely  cannot  be  disagreeable ;  but  must 
 be  useful,  for  the  more  clear  and  perspicuous  understanding 
 them,  for  the  better  retaining  them  in  memor)-,  and  to  shew 
 the  connection,  harmony,  and  agreement  of  them*  Accord- 
 ingly we  find  that  Christian  writers,  in  ancient  times,  attempt- 
 ed something  of  this  nature ;  as  the  several  formulas  of  faith? 
 
X  INTRODUCTION* 
 
 symbols  or  creeds,  made  in  the  first  three  or  four  centuries  of 
 Christianity.  Since  the  reformation,  we  have  had  bodies  or 
 systems  of  divinity,  and  confessions  of  faith,  better  digested^ 
 and  drawn  up  with  greater  accuracy  and  consistence ;  and 
 which  have  been  very  serviceable  to  lead  men  into  the  know- 
 ledge of  evangelical  doctrine,  and  confirm  them  in  it ;  as  well 
 as  to  shew  the  agreement  and  harmony  of  sound  divines  and 
 churches,  in  the  more  principal  parts  of  it:  and  even  those 
 \vh  )  now  cry  oui  against  systems,  confessions,  and  creeds, 
 their  predecessors  had  those  of  their  own.  Arius  had  his 
 cr<  ed ;  and  the  Socinians  have  their  catechism.  The  Jews, 
 in  imitation  of  the  Christians,  have  reduced  their  theology  to 
 certain  heads  or  articles  of  faith. 
 
 The  Scripture  exhibits  compendiums  or  systems  of  doc- 
 trine and  duty.  What  a  compendium  or  body  of  laws  is  the 
 decalogue  or  ten  commands,  drawn  up  and  calculated  more 
 especially  for  the  use  of  the  Jews,  and  suited  to  their  circum- 
 stances !  a  body  of  laws  not  to  be  equalled  by  the  wisest  le- 
 gislators of  Greece  and  Rome,  Minos,  Lycurgus,  Zaleucus, 
 and  Numa  ;  nor  by  the  laws  of  the  twelve  Roman  tables,  for 
 order  and  regularity,  for  clearness  and  perspicuity,  for  com- 
 prehensiveness  and  brevity.  The  Lord's  prayer  consists  of 
 petitions  the  most  full,  proper,  and  pertinent,  and  in  the  most 
 regular  order.  And  we  have  a  creed  made  mention  of  in 
 Heb.  vi.  1,  2.  consisting  of  six  articles,  repentance  from  dead 
 works,  faith  towards  God,  the  doctrine  of  baptisms,  and  of 
 laying  on  of  hands,  the  resurrection  of  the  dead,  and  eternal 
 judgment. 
 
 Mention  is  made  in  the  New  Testament  of  a  form  of 
 doctrine  delivered,  and  a  form  of  sound  words  that  had  been 
 heard  and  was  to  be  held  fast,  and  of  a  proportion  or  analogy 
 of  faith,  according  to  which  ministers  were  to  prophesy  or 
 preach.     Rom.  vi.  17.     2  Tim.  i.  13.     Rom.  xii.  6. 
 
 It  is  strongly  pleaded  that  articles  and  confessions  of  faith, 
 in  which  men  are  to  agree,  should  be  expressed  in  the  bare 
 words  of  the  sacred  Scriptures ;  but  without  an  explanation 
 of  their  sense  of  them  in  other  words,  it  might  introduce  into 
 
INTRODUCTION.  XI 
 
 a  christian  community  all  sorts  of  errors  that  can  be  named, 
 it  would — 1.  destroy  all  exposition  and  interpretation  of 
 Scriptifre  ;  for  witnout  words  different  from,  though  agreeable 
 to  the  sacred  Sciiptures,  we  can  never  express  our  sense  of 
 them. — 2.  To  be  obliged  to  express  ourselves  about  divine 
 things  in  the  bare  words  of  Scripture,  must  tend  to  make  the 
 ministry  and  preaching  of  the  word  in  a  great  measure  useless. 
 — 3.  This  must  in  a  great  measure  cramp  all  religious  conversa- 
 tion about  divine  things,  if  not  destroy  it.  To  what  purpose 
 is  it  for  them  that  fear  God  to  meet  frequently  and  speak 
 often  one  to  another  about  the  things  of  God  and  truths  of 
 the  gospel,  if  they  are  not  to  make  use  of  their  own  words,  to 
 express  their  sense  of  these  things  by  them  ? — 4s.  Indeed,  if 
 this  is  the  case  as  it  would  be  unlawful  to  speak  or  write 
 otherwise  than  in  the  words  of  Scripture,  so  it  would  be  un- 
 lawful to  think  or  conceive  in  the  mind  any  other  than  what 
 the  Scripture  expresses. — 5.  In  this  way,  the  sentiments  of 
 one  man  in  any  point  of  religion  cannot  be  distinguished  from 
 those  of  another,  though  diametrically  opposite  ;  so  an  Arian 
 cannot  be  known  from  an  Athanasian  ;  both  will  say,  in  the 
 words  of  Scripture,  that  Christ  is  the  great  God,  the  true 
 God,  and  over  all  God  blessed  for  ever  ;  but  without  express- 
 ing themselves  in  their  own  words,  their  different  sentiments 
 will  not  be  discerned  ;  the  one  holding  that  Christ  is  a  created 
 God,  of  a  like,  but  not  of  the  same  substance  with  his  Father; 
 the  other  that  he  is  equal  with  him,  of  the  same  n-iture,  sub- 
 stance, and  glory. — 6.  It  does  not  appear  that  those  men  who 
 are  so  strenuous  for  the  use  of  Scripture-phrases  only  in  ar- 
 ticles of  religion,  have  a  greater  value  for  the  Scriptures  than 
 others ;  nay,  not  so  much  ;  for  if  we  are  to  form  a  judgment 
 of  them  by  their  sermons  and  writings,  one  would  think  they 
 never  read  the  Scriptures  at  all,  or  very  little,  since  they  make 
 such  an  unfrequent  us'e  of  them  i  you  shall  scarcely  hear  a 
 passage  of  Scripture  quoted  by  them  in  a  sermon,  or  produ- 
 ced by  them  in  their  writings ;  more  frequently  Seneca,  Cice- 
 ro, and  others  ;  and  it  looks  as  if  they  thought  it  very  unpolite, 
 and  what  might  serve  to  disgrace  their  more  refined  writings, 
 to  fill  their  performances  with  them. 
 
Xll  INTRODUCTION. 
 
 The  subject  of  the  following  pages  being  theology,  or  wha$ 
 we  call  divinity,  it  may  be  proper  to  consider  the  signification 
 and  use  of  the  word,  and  from  whence  it  has  its  rise.  *  I  say, 
 what  we  call  divinity  ;  for  it  seems  to  be  a  word,  as  to  the  use 
 of  it  in  this  subject,  peculiar  to  us  ;  foreign  writers  never  en- 
 title their  works  of  this  kind,  corpus  vel  systema  vel  medulla 
 divimtatis,  a  body  or  system,  or  marrow  of  divinity,  but  corpus 
 vel  systema  vel  medulla  theobgix,  a  body  or  system  or  marrow 
 of  theology.  The  word  divinitas,  from  whence  our  word 
 divinity  comes,  is  only  used  by  La  in  writers  for  deity  or 
 godhead ;  but  since  custom  and  use  have  long  fixed  the  sense 
 cf  the  word  among  us,  to  signify,  when  used  on  this  subject, 
 a  treatise  on  the  science  of  divine  things,  sacred  truths,  and 
 Christian  doctrines,  taken  out  of  the  Scriptures  ;  we  need  not 
 scruple  the  use  of  it. 
 
 Theology  is  a  Greek  word,  and  signifies  a  discourse  con- 
 cerning God  and  things  belonging  to  him  ;   it  was  first  in  use 
 among  the  heathen  poets  and  philosophers.    Lactantius  says,* 
 the  most  ancient  writers  of  Greece  were   called  Theologues  ; 
 these  were  their  poets  who.  wrote  of  their  deities,. and  of  the 
 genealogies  of  them.     The  priests  of  Delphps,  are  called  by 
 Plutarch,f  the  Theologues  of  Delphos.     It  is  from  hence 
 now  that  these  words  Theology  and  Theologues  have  been 
 borrowed,  and  made  use  of  by   Christian  writers  ;  and   I  see 
 no  impropriety  in  the  use  of  them  ;  nor  should  they  be  thought 
 the  worse  for  their  original,  no  more  than  other  words  which 
 come  from  the  same  source  ;  for  though  these  words  are  used 
 of  false  deities,  and  of  persons  that  treat  of  them  ;  it  follows 
 not  but  that  they  may  be  used,  with  great  propriety,  of  dis- 
 courses concerning  the  true  God,  and  things  belonging  to  him, 
 and  of  those  that  discourse  of  them.     The  first  among  Chris- 
 tians  that  has  the  title  of  Theologue,  or  Divine,  is  St.  John, 
 the  writer  of  the  book  of  the  Revelation  ;   for  so  the  inscrip- 
 tion of  the  book  runs,  u  the  Revelation  of  St.  John  the  Di- 
 vine."    Whether  this  word  Theologue,  or  Divine,  was  ori« 
 
 i  De  Ira  c.  11.        t  £e  defect.  Orac  p.  417.  vid.  ill.  410, 436. 
 
INTRODUCTION.  X1U 
 
 ginally  in  the  inscription  of  this  book,  I  will  not  say.  These 
 words  Theologue  and  Theology  are  to  be  met  with  frequent- 
 ly in  the  ancient  fathers,  in  following  ages,  and  in  all  ages,  and 
 in  all  Chnstian  writers  to  the  present  times.  Upon  the 
 whole,  it  appears  that  Theology,  or  Divinity,  as  we  call  it,  is 
 no  other  than  a  science  or  doctrine  concerning  God,  or  a  dis- 
 coursing and  treating  of  things  relating  to  him ;  and  that  a 
 Theologue,  or  a  Divine,  is  one  that  understands,  discourses, 
 and  treats  of  divine  things. 
 
 Natural  tneology  may  be  considered  either  as  it  was  in 
 Adam  before  the  fall,  or  as  in  him  and  his  posterity  since  the 
 fall,  Adam,  before  the  fall,  had  great  knowledge  of  things, 
 divine  as  well  as  natural,  moral  and  civil ;  he  was  created  in 
 the  image  of  God,  which  image  lay  in  knowledge,  as  well  as 
 in  righteousness  and  holiness;  before  he  came  short  of  this 
 glory,  and  lost  this  image,  or  at  least  was  greatly  impaired  and 
 obliterated  in  him  by  sin,  he  knew  much  of  God,  of  his  nature 
 and  attributes,  of  his  mind  and  will,  and  the  worship  of  him. 
 But  this  kind  of  theology  appeared  with  a  different  aspect  in 
 Adam  after  his  fall,  and  in  his  posterity  j  by  sin  his  mind  was 
 greatly  beclouded,  and  his  understanding  darkened  ;  he  lost 
 much  of  his  knowledge  of  G^d,  and  of  his  pcjjfctions,  or  he 
 could  never  have  imagined  that  going  amongSp  trees  of  the 
 garden  would  hide  him  from  the  presence  of  God,  and  secure 
 him  from  his  justice.  What  a  notion  must  he  have  of  the 
 omnipresence  of  God?  and  what  also  of  his  omniscience, 
 when  he  attempted  to  palliate  and  cover  his  sin  by  the  excuse 
 he  made  ?  Of  the  weakness  and  insufficiency  of  natural  theo* 
 logy  to  instruct  men  in  the  knowledge  of  divine  things,  desti- 
 tute of  a  divine  revelation,  more  may  be  said  hereafter. 
 
 Supernatural  theology,  or  what  is  by  pure  revelation,  may 
 be  next  considered,  in  its  original  rise  and  progress;  and  as  it 
 has  been  improved  and  increased,  or  has  met  with  checks  and 
 obstructions. 
 
 The  state  of  this  theology  may  be  considered  as  it  was  from 
 the  first  appearance  of  it,  after  the  fall  of  Adam,  to  the  flood 
 in  the  times  of  Noah,  or  throughout  the  old  worid.     What 
 
XIV  INTRODUCTION. 
 
 gave  rise  unto  and  is  the  foundation  of  it,  is  what  God  pro- 
 nounced to  the  serpent:  it  (the  seed  of  the  woman)  shallbruise 
 thy  head,  and  thou  shalt  bruise  his  heel:  these  words  contain 
 ihe  principle  articles  of  Christian  theology.  This  received 
 some  further  improvement,  from  the  coats  of  skin  the  Lord 
 God  made  aud  cloathed  our  first  parents  with,  an  emblem 
 of  the  justifying  righteousness  of  Christ,  and  of  the  garments 
 of  salvation  wrought  out  by  his  obedience,  sufferings,  and 
 death;  signified  by  slain  beasts;  and  which  God  puts  upon 
 his  people,  and  clothes  them  with,  through  his  gracious  act  of 
 imputation.  And  what  serves  to  throw  more  light  on  this 
 evangelical  theology,  are  the  sacrifices  ordered  to  be  offered 
 up  ;  and  which  were  types  of  the  sacrifice  of  Christ ;  and  par-* 
 ticularly  that  which  was  offered  up  by  Abel,  who,  by  faith  in 
 the  sacrifice  of  Christ,  offered  up  a  more  excellent  sacrifice  than 
 Cain ;  which  aiso  was  a  lamb,  the  firstling  of  his  flock,  and 
 pointed  at  the  lamb  of  God,  who  by  his  sacrifice  takes  away 
 the  sins  of  his  people.  Within  this  period  of  time  men  seem 
 to  have  increased  in  light,  as  to  the  worship  of  God,  especially 
 public  worship  ;  for  in  the  times  of  Enos,  the  grandson  of 
 Adam,  men  began  to  call  upon  the  name  of  the  Lord, 
 
 Ihe  next^fciod  of  lime  in  which  supernatural  theology- 
 may  be  trace^fc  from  the  flood,  in  the  times  of  Noah,  to  the 
 giving  of  the  laws  to  Israel,  in  the  times  of  Moses.  The 
 true  religion,  as  it  was  received  from  the  first  man,  Adam ; 
 was  taught  by  Noah,  and  the  knowledge  of  it  conveyed  to  his, 
 posterin  ,  partly  in  the  ministry  of  the  word  by  him,  for  he  was 
 a  preacher  of  righteousness.  The  sacrifices  he  offered  were  of 
 clean  creatures,  and  were  a  sweet  savour  to  God,  and  were 
 typical  of  the  purity  of  Christ's  sacrifice  for  sin,  and  of  the  ac- 
 ceptance of  it  to  God,  which  is  to  him  a  sweet  smelling  savour. 
 Moreover,  the  waters  of  the  flood,  and  the  ark  in  which  Noah 
 and  his  family  were  preserved,  were  a  type  of  an  evangelical 
 ordinance,  the  ordinance  of  baptism;  which  is  an  emblem  of 
 the  death,  burial,  and  resurrection  of  Christ;  by  which  men 
 are  saved  ;  for  Noah  and  his  family  going  into  the  ark,  where, 
 when  the  fountains  of  the  great  deep  were  broken  up  below., 
 
INTRODUCTION.  XV 
 
 and  the  windows  of  heaven  opened  above,  they  were  like  per- 
 sons covered  in  water,  and  immersed  in  it,  and  as  persons  bu- 
 ried ;  and  when  they  came  out  of  it,  the  water  being  carried 
 off,  it  was  like  a  resurrection,  and  as  life  from  the  dead;  the 
 like  figure,  or  antitype  whereunto,  the  apostle  says,  even  bap- 
 tism, doth  also  now  save  us,  by  the  resurrection  of  Christ  Jesus 
 signified  thereby,  1  Pet.  iii.  21.  Likewise  the  rainbow,  the  token 
 of  the  covenant ;  which,  though  not  the  covenant  of  grace,  yet 
 of  kindness  and  preservation,  was  an  emblem  of  peace  and 
 reconciliation  by  Christ,  the  mediator  of  the  covenant  of  grace; 
 and  may  assure  of  the  everlasting  love  of  God  to  his  people, 
 and  of  the  immoveableness  of  the  covenant  of  his  peace  with 
 them.  Moreover,  as  the  gospel  was  preached  unto  Abraham, 
 Gal.  iii.  8.  there  is  no  doubt  but  that  he  preached  it  to  others  ; 
 and  as  he  had  knowledge  of  the  Messiah,  who  should  spring 
 from  him,  in  whom  all  nations  of  the  earth  would  be  blessed, 
 and  who  saw  his  day  and  was  glad  ;  so  his  grandson  Jacob  had 
 a  more  clear  and  distinct  view  of  him,  as  God's  salvation,  as 
 the  Shiloh,  the  peace-maker  and  prosperous  one,  who  should 
 come,  before  civil  government  was  removed  from  the  Jews, 
 and  when  come,  multitudes  should  be  gathered  to  him,  Gen. 
 xlix.  10 — 18.  Idolatry  within  this  period  first  bega  among 
 the  builders  of  Babel.  The  worship  of  the  sun  and  moon 
 prevailed  in  the  times  of  Job,  in  Arabia;  who  lived  about  the 
 time  of  the  children  of  Israel  being  in  Egypt. 
 
 The  next  period  is  from  the  giving  of  the  law  to  Israel  by 
 iche  hand  of  Moses,  to  the  times  of  David  and  the  prophets; 
 in  which  supernatural  theology  was  taught  by  types;  as  the 
 passover,  the  manna,  the  brazen  serpent,  and  other  things  ; 
 which  were  emblems  of  Christ  and  his  grace:  the  whole  cer- 
 emonial law,  all  that  related  to  the  priests,  their  garments, 
 and  their  work  and  office,  had  an  evangelical  signification;  it 
 was  the  J  ws  gospel:  Moses  wrote  of  Christ.  According  to 
 the  Jews  there  was  a  divinity-school  in  the  times  of  Samuel. 
 There  were  within  this  time  some  checks  to  the  true  know- 
 ledge and  worship  of  God,  by  the  idolatry  of  the  calf  at  Sinai; 
 
2V1  INTRODUCTION 
 
 Baal-peor,  on  the  borders  of  Moab  ;  and  of  Baalim  and  Ash= 
 taro.h,  and  other  deities*  after  the  death  of  Joshua,  and  in  the 
 times  of  the  Judges. 
 
 The  period  from  the  times  of  David,  including  them,  to 
 the  Babylonish  captivity,  abounds  with  evangelic  truths,  and 
 doctrines  of  supernatural  theology.  The  Psalms  of  David 
 are  full  of  spiritual  and  evangelic  knowledge.  And  the  pro- 
 phets which  followed  him  speak  out  still  more  clearly  of  the 
 incarnation  of  Christ;,  point  out  the  very  place  where  he  was 
 to  be  born,  and  the  country  where  he  would  preach  the  gos- 
 pel, to  the  illumination  of  those  that  sat  in  darkness.  They 
 plainly  describe  him  in  his  person,  his  offices,  the  sufferings 
 he  should  undergo,  and  the  circumstances  of  them,  and  bene- 
 fits arising  from  them  ;  they  bear  witness  to  the  doctrines  of 
 pardon  of  sin  through  him,  and  justification  by  him  ;  and  of 
 his  bearing  sin,  and  making  satisfaction  for  it :  in  short,  a 
 scheme  of  evangelic  truths  may  be  deduced  from  the  pro- 
 phetic writings  ;  and,  indeed,  the  great  apostle  Paul  himself 
 said  no  other  things  than  what  the  prophets  did.  There  were 
 some  sad  revolts  from  the  true  God,  and  his  worship,  within 
 this  compass  of  time,  in  the  reigns  of  some  of  the  kings  of 
 Israel  and  Judah. 
 
 The  period  from  the  Babylonish  captivity  to  the  times  of 
 Christ,  finish  the  Old  Testament- dispensation.  At  the  return 
 of  the  Jews  from  captivity,  who  brought  no  idolatrous  wor- 
 ship with  them,  there  was  a  reformation  made  by  Ezra  and 
 Nehemiah,  with  the  prophets  of  their  time;  or  who  quickly 
 followed,  as  Haggai,  Zachariah,  and  Malachi  ;  but  after  the 
 death  of  these  prophets,  and  the  Holy  Spirit  departed,  and  there 
 was  no  more  prophecy,  supernatural  theology  began  greatly 
 to  decline.  The  sect  of  the  Sadducees,  a  sort  of  free-think- 
 ers, rose  up ;  who  said  there  was  no  resurrection,  nor  angel, 
 nor  spirit :  and  the  sect  of  the  Pharisees,  a  sort  of  free-wiilers, 
 who  set  up  traditions  as  the  rule  of  men's  worship,  and  which 
 rose  to  an  enormous  bigness  in  the  times  of  Christ,  who  se- 
 verely inveighed  against  them  ;  and  which  in  after-times  were 
 compiled  and  put  together  in  a  volume,  called,  the  Misnah? 
 
INTRODUCTION.  XV11 
 
 their  traditional,  or  body  of  traditions :  and  this,  iri  course  of 
 time,  occasioned  a  large  work  finished  in  Babylon,  and  from 
 thence  called  the  Babylonian  Talmud  ;  which  is  their  doctri- 
 nal, or  body  of  doctrine  j  full  of  fables,  false  glosses  and  inter- 
 pretations of  Scriptures  ;  and  which  is  the  foundation  of  the 
 erroneous  doctrines  and  practices  of  the  Jews  to  this  day. 
 
 The  theology  of  the  Pagans,  according  to  themselves,  as 
 Scaevola*  and  Varrof  testify,  was  of  three  sorts,—!.  Mystical, 
 or  fabulous,  which  belonged  to  the  poets,  and  was  sung  by 
 them. — 2.  Physical,  or  natural ;  which  belonged  to  the  philo- 
 sophers, and  were  studied  by  them. — 3.  Political,  or  civil, 
 which  belonged  to  princes,  priests,  and  people  ;  being  insti- 
 tuted by  the  one,  exercised  by  the  other,  and  enjoined  on  the 
 latter. 
 
 But  to  return  to  supernatural  theology,  having  traced  it  to 
 the  times  of  Christ :  at  whose  coming,  and  through  whose 
 ministry,  and  that  of  his  forerunner,  and  of  his  Apostles,  it 
 revived  and  lift  up  its  head,  and  appeared  in  all  its  purity, 
 splendpur,  and  glory.  John  was  a  man  sent  from  God,  to 
 bear  witness  to  the  light  that  was  just  rising,  even  the  sun  of 
 righteousness,  the  day-spring  from  on  high;  the  great  light  that 
 should  lighten  those  that  sat  in  darkness  with  a  supernatural 
 light  j  he  declared  the  kingdom  of  Heaven,  or  gospel-dispen- 
 sation was  at  hand,  and  just  ushering  in ;  and  preached  the 
 baptism  of  repentance  for  the  remission  of  sin,  and  adminis- 
 tered that  gospel-ordinance.  u  God,  who  at  sundry  times 
 and  in  divers  manners,  had  spoke  to  the  fathers  by  the  pro- 
 phets, now  spoke  to  men  by  his  Son  :"  Christ,  his  only  be- 
 gotten son,  who  lay  in  his  bosom,  came  and  declared  him  ; 
 who  and  what  he  was,  and  what  was  his  mind  and  will :  he 
 brought  the  doctrines  of  grace  and  truth  with  him  ;  and  spoke 
 such  words  of  grace,  truth  and  wisdom,  as  never  man  spoke  $ 
 his  doctrine  was  not  human,  but  divine  ;  it  was  not  his  own 
 as  man,  he  received  it  from  his  Father,  and  delivered  to  his 
 apostles  ;   who  having  a  commission  from  him  to  preach  it5 
 
 *  Apud.  Augustin.  de  Civ.  Dei,  1.  4.  c.  27.      f  Apud.  lb.  1.  6.  c.  5. 
 
 C 
 
XV111  INTRODUCTION. 
 
 and  being  qualified  for  it,  with  the  gifts  and  graces  of  his 
 Spirit  in  great  abundance,  went  into  all  the  world  and 
 preached  the  gospel  to  every  creature  ;  and  diffused  the  sa- 
 vour of  his  knowledge  in  every  place.  After  the  holy  company 
 of  the  apostles  had  ended  their  lives,  and  that  generation  was 
 gone,  which  was  worthy  to  hear  the  divine  wisdom,  then  a 
 system  of  impious  error  took  place,  through  the  deceit  of 
 false  teachers. 
 
 The  school  at  Alexandria,  from  whence  came  several  of  the 
 Christian  doctors,  as  Pantsenus,  Clemens,  Origin,  &c.  served 
 very  much  to  corrupt  the  simplicity  of  the  gospel :  for  though 
 it  mended  the  Platonic  philosophy,  it  marred  the  Christian 
 doctrine ;  and  laid  the  foundation  for  Arianism  and  Pelagian- 
 ism,  which  in  after- times  so  greatly  disturbed  the  church  of 
 God.  The  gospel  in  its  simplicity,  through  the  power  of  di- 
 vine grace  attending  it,  made  its  way  into  the  gentile  world, 
 in  these  first  centuries,  with  great  success ;  and  paganism  de- 
 creased before  it ;  and  which  in  the  times  of  Constantine  re- 
 ceived a  fatal  blow  in  the  Roman  empire  ;  and  yet  by  degrees 
 pagan  rites  and  ceremonies  were  introduced  into  the  Christian 
 church  ;  and  what  with  them,  and  errors  in  doctrine,  and 
 other  things  concurring,  made  way  for  the  man  of  sin  to  ap- 
 pear; and  that  mystery  of  iniquity,  which  had  been  secretly 
 working  from  the  times  of  the  apostles,  to  shew  its  htad 
 openly ;  and  brought  in  the  darkness  of  popery  upon  almost 
 all  that  bore  the  Christian  name. 
 
 In  the  twelfth,  thirteenth,  and  fourteenth  centuries,  flou- 
 rished a  set  of  men  called  Schoolmen  ;  these  framed  a  new 
 sort  of  divinity,  called  from  them  scholastic  theology ;  the 
 first  founder  of  which  some  make  to  be  Damascene,  among 
 the  Greeks  and  others  ;  Lanfranc,  archbishop  of  Canterbury, 
 an  on^  'he  Latins  ;  though  generally  Peter  Lombard  is  reckon- 
 ed the  father  >f  these  men.  Their  theology  lay  in  contenti- 
 ous ard  bug  >us  disputations  ;  in  thorny  questions,  and  subtle 
 d  s  inuions  ;  and  their  whole  scheme  was  chiefly  directed  to 
 stappbrt  antichristiamsm,  and  the  tenets  of  it  ;  so  that  by  their 
 means  popish  darkness  was  the  mure  increased,  and  Christian 
 
INTRODUCTION.  xiz 
 
 divinity  was  banished  almost  out  of  the  world  ;  and  was  only 
 to  be  found  among  a  few,  among  the  Waldenses  and  Albi- 
 genses,  and  the  inhabitants  of  the  valleys  of  Piedmont,  and 
 some  particular  persons  and  their  followers,  as  Wickliff, 
 John  Huss,  and  Jerom  of  Prague  ;  and  so  things  continued 
 till  the  reformation  begun  by  Zuinglius  and  Luther,  and  car- 
 ried on  by  others;  by  whose  means  evangelical  light  was 
 spread  through  many  nations  in  Europe. 
 
 By  many  the  doctrines  of  pure  revelation  are  almost  explo- 
 ded, and  some  are  endeavouring  to  bring  us,  as  fast  as  they 
 can,  into  a  state  of  paganism,  only  somewhat  refined.  Almost 
 all  the  old  heresies  are  revived,  under  a  fond  and  foolish  no- 
 tion of  new  light;  when  thty  are  no  other  than  what  have  been 
 confuted  over  and  over.  When  men  leave  the  sure  word, 
 the  only  rule  of  faith  and  practice,  and  follow  their  own  fan- 
 cies, and  the  dictates  of  their  carnal  minds,  they  must  needs 
 go  wrong.  Let  us,  therefore,  search  the  Scriptures,  to  see 
 whether  doctrines  advanced  are  according  to  them  or  not.  I 
 have  but  little  reason  to  think  the  following  Work  will  meet 
 with  a  favourable  reception  in  general ;  yet  if  it  may  be  a 
 means  of  preserving  sacred  truths,  of  enlightening  the  minds 
 of  any  into  them,  or  of  establishing  them  in  them,  I  shall  not 
 be  concerned  at  what  evil  treatment  I  may  meet  with  from 
 the  adversaries  of  them ;  and  be  it  as  it  may,  I  shall  have  the 
 satisfaction  of  having  done  the  best  I  can  for  the  promoting 
 truth ;  and  of  bearing  a  testimony  to  it. 
 
BOOK    I. 
 
 OF  GOD,  HIS  WORD,  NAMES,  NATURE, 
 PERFECTIONS,  AND  PERSONS. 
 
 OF  THE  BEING  OF  GOD. 
 
 SOME,  because  the  Being  of  God  is  a  first  principle:, 
 not  to  be  disputed  ;  and  because  that  ti  *j  one  is  a  self-ev- 
 ident proposition,  not  to  be  disproved  j  have  thought  it  should 
 not  be  admitted  as  a  matter  of  debate  :*  but  since  such  is 
 the  malice  of  Satan,  as  to  suggest  the  contrary  to  the  minds  of 
 men;  and  such  the  badness  of  some  wicked  men  ss  to  listen 
 to  it,  and  imbibe  it ;  and  such  the  weakness  of  some  good 
 men  as  to  be  harassed  and  distressed  with  doubt?  about  it,  at 
 times  ;  it  cannot  be  improper  to  endeavour  to  fortfy  our  minds 
 with  reasons  and  arguments  against  such  suggestions  and 
 insinuations. 
 
 My  first  argument  to  prove  the  Being  of  a  God,  shall  be 
 taken  from  the  general  consent  of  men  of  all  nations,  in  all  ages 
 of  the  world  ;  among  whom,  the  belief  of  it  has  universally  ob- 
 tained, which  it  is  not  reasonable  to  suppose  would  have  obtain- 
 ed, if  it  was  not  true.  Aristotle  says,f  all  men  have  a  per- 
 suasion of  Deity,  or    hat  there  is  a  God.     Cicero  observes,:): 
 
 *  So  Aristotle  says,  every  problem  and  proposition  is  not  to  be  disputed; 
 they  that  doubt  whether  God  is  to  be  worshipped,  and  parents  loved,  are  to- 
 be  punished,  and  not  disputed  with.  Topic:  LI.  c  9.  f  De  Coelo,l.  1.  c.3, 
 ^Tusculan.  Qusest.  1.1.  o.  13. 
 
22  OF    THE     BEING    OF    GOD. 
 
 "  There  is  no  nation  so  wild  and  savage,  whose  minds  are  not 
 imbued  with  the  opinion  of  the  gods;  many  entertain  wrong 
 notions  of  them  ;  but  all  suppose  and  own  the  divine  power 
 and  nature."  To  the  same  sense  are  the  words  of  Seneca, 
 "  There  never  was  a  nation  so  dissolute  and  abandoned,  so 
 lawless  and  immoral,  as  to  believe  there  is  no  God."  Plu- 
 tarch* has  these  remarkable  words,  "If  you  go  over  the  earth, 
 says  he,  you  may  find  cities  without  walls,  letters,  kings, 
 houses,  wealth,  and  money,  devoid  of  theatres  and  schools  ; 
 but  a  city  without  temples  and  gods,  and  where  is  no  use  of 
 prayers,  oaths,  and  oracles,  nor  sacrifices  to  obtain  good  or 
 avert  evil,  no  man  ever  saw."  In  the  first  ages  of  the  world, 
 men  universally  believed  in  the  true  God,  and  worshipped  him 
 as  Adam  and  his  sons,  and  their  posterity,  until  the  flood ; 
 nor  dees  there  appear  any  trace  of  idolatry  before  it,  nor  for 
 some  time  after.  The  sins  which  caused  that,  and  with  which 
 the  world  was  filled,  seem  to  be  lewdness  and  uncleannessr 
 rapine  and  violence.  As  men  were  remote  from  those  among 
 whom  the  true  worship  of  God  was  preserved;  they,  by  de- 
 grees los;  sight  of  the  true  God,  and  forsook  his  worship  ;  and 
 this  beingthe  case,  they  began  to  worship  the  sun  in  his  stead, 
 and  which  led  on  to  the  worship  of  the  moon,  and  the  host  of 
 heaven.  I\  appears  also  that  men  took  very  early  to  the  dei- 
 fying of  thei-  heroes  after  death,  their  kings,  great  personages, 
 either  for  tleir  wisdom  and  knowledge,  or  for  their  cour- 
 age and  valour,  and  marshal  exploits  and  other  things;  such 
 were  the  Bel  or  Belus,  of  the  Babylonians;  the  Baal-peor  of 
 the  Moabites;  the  Moloch" of  the  Phoenicians;  and  other  Baal- 
 im, lords,  or  kings,  mentioned  in  the  scriptures :  and  such 
 were  Saturn,  JupXer,  Mars,  Mercury,  Hercules;  and  the  rest 
 of  the  rabble  of  the  heathen  deities.  As  for  the  gentiles,  they 
 worshipped  almost  every  thing;  not  only  the  sun,  moon,  and 
 stars;  but  the  earth,  fire,  and  water;  and  various  sorts  of  ani- 
 mals, as  oxen,  goats,  and  swine  ;  cats  and  dogs  ;  the  fishes  of 
 the  river*,  the  river-horse,  and  the  crocodile,  those  amphibious 
 creatures;  the  fowls  of  the  air,  as  the  hawk,  stork,  and  ibis; 
 and  even  insects,  as  the  fly  ;  yea,  creeping  things,  as  serpents, 
 *  Adv.  Colotem,  vol.  2.  p.  1125. 
 
Book  I.  OF    THE     BEING    OF    GOD*  23 
 
 the  beetle,  8cc.  as  also  vegetables,  onions,  and  garlic;  which 
 occasioned  the  satirical*  poet  to  say,  0  sanctas gtnies,  quibus 
 hcec  nascuntur  hi  hortis,  numina !  O  holy  nations,  -whose 
 gods  are  born  in  their  gardens  !  Some  have  worshipped  the 
 devil  himself. 
 
 I  am  sensible  that  to  this  it  is  objected,  thai  there  have  been 
 at  different  times,  and  in  different  countries,  some  particular 
 personsf  who  have  been  reckoned  atheists,  deniers  of  the  be- 
 ing of  a  God.  But  some  of  these  men  were  only  deriders  of 
 the  gods  of  their  country;  others  were  so  accounted,  br cause 
 they  excluded  the  gods  from  any  concern  with  human  affairs  5 
 but  th^se  men  were  not  deniers  of  the  existence  of  God,  only 
 of  his  providence  as  to  the  affairs  of  the  world  :  and  others 
 have  been  rather  practical  than  speculative  atheists,  as  the 
 fool,  in  Ps.  xiv.  1.  Indeed,  all  men  in  anunregenerated  state, 
 be  they  Jews  or  Gentiles,  or  live  where  they  may,  are 
 atheists;  as  the  apostle  calls  them,  Eph.  ii.  12.  they  are, 
 "  without  God  in  the  world,  being  alienated  from  the  life  of 
 Gud,"  ch.  iv.  18. 
 
 The  second  argument  shall  be  taken  from  the  law  and  light 
 of  nature  ;  or  from  the  general  instinct  in  men,  or  impress  of 
 Deity  on  the  mind  of  every  man.  Senecaf  makes  use  of  this 
 to  prove  there  is  a  God  ;  "  because,  says  he,  an  opinion  or 
 sense  of  deity,  is  implanted  in  the  minds  of  all  men."  There 
 are  some,  indeed,  who  deny  there  are  any  innate  ideas  in  the 
 minds  of  men,  and  particularly  concerning  God  :  but  to  such 
 writers  and  reasoners  I  pay  but  little  regard  ;  when  the  inspi- 
 red apostle  assures  us,  that  even  the  Gentiles,  destitute  of  the 
 law  of  Moses,  have  the  zvork  of  the  law  written  hi  their  hearts^ 
 Rom.  ii.  15.  which,  as  it  regards  duty  to  God,  as  well  as  man, 
 necessarily  supposes  the  knowledge  of  him;  as  well  as  of  the 
 difference  between  good  and  evil,  as  founded  upon  his  nature 
 and  will.  If  it  was  the  contrivance  of  politicians  to  keep  men 
 in  awe,  and  under  subjection,  it  must  be  the  contrivance  of 
 one  man,  or  more  united  together.     If  of  one,  say,  who  is  the 
 
 "Juvenal.  Satyr.  15.  v.  10.     f  Plutarch    de  Placitis  Philosopb.  1.  \  Utsupra. 
 
24  OF    THE    BEING    OF    GOD. 
 
 man  ?  in  what  age  he  lived,  and  where  ?  If  of  more,  say  when 
 and  where  they  existed  ? 
 
 Under  this  head  may  be  observed  the  innate  desires  of 
 men  after  happiness,  which  are  so  boundless  as  not  to  be  sa- 
 tisfied ;  these  desires  are  not  in  vain  implanted,  there  must  be 
 an  object  answerable  unto  them  ;  a  perfect  Being,  which  is  no 
 other  than  God,  who  is  the  first  cause  and  last  end  of  all  things, 
 of  which  the  Psalmist  says,  Whom  have  I  in  heaven  but  thee  f 
 and  there  is  none  on  earth  my  soul  desires  besides  thee.  Psalm 
 lxxiii.  25. 
 
 The  third  argument,  proving  the  Being  of  God,  shall  be 
 taken  from  the  works  of  creation  ;  concerning  which  the  apos- 
 tle says,  the  invisible  things  of  God,  from  the  creation  of  the 
 world,  are  clearly  seen ;  being  understood  by  the  things  that 
 are  made,  even  his  eternal  power  and  Godhead,  Rom.  i.  20. 
 Most  admirable  was  the  reasoning  of  a  wild  Greenlander,* 
 which  he  declared  to  a  missionary  to  be  the  reasoning  of  his 
 mind  before  his  conversion  ;  "  It  is  true,  said  he  to  him,  we 
 were  ignorant  heathens,  and  knew  nothing  of  God,  or  a  Sa- 
 viour ;  and,  indeed,  who  should  tell  us  of  him  till  you  came? 
 but  thou  must  not  imagine  that  no  Greenlander  thinks  about 
 these  things.  I  myself  have  often  thought :  a  kajak  (a  boat) 
 with  all  its  tackle  and  implements,  does  not  grow  into  exist- 
 ence of  itself,  but  must  be  made  by  the  labour  and  ingenuity 
 of  man;  and  one  that  does  not  understand  it,  would  directly 
 spoil  it.  Now,  the  meanest  bird  has  far  more  skill  displayed 
 in  its  structure,  than  the  best  kajak ;  and  no  man  can  make  a 
 bird :  But  there  is  still  a  far  greater  art  shewn  in  the  forma- 
 tion of  a  man,  than  of  any  other  creature.  Who  was  it  that 
 made  him  ?  I  bethought  me  that  he  proceeded  from  his  pa- 
 rents, and  they  from  their  parents  ;  but  some  must  have  been 
 the  first  parents  ;  whence  did  they  come  ?  common  report  in- 
 forms me,  they  grew  out  of  the  earth  :  but  if  so,  why  does  it 
 not  still  happen  that  men  grow  out  of  the  earth  ?  and  from 
 whence  did  this  same  earth  itself,  the  sea,  the  sun,  the  moon, 
 
 **  Crantz's  History  of  Greenland. 
 
Book  I.  OF    THE    BEING    OF    GOD.  25 
 
 and  stars,  arise  into  existence  ?   Certainly  there  must  be  some 
 Being  who  made  all  these  things;  a  Bting  that  always  was, 
 and  can  never  cease  to  be.     He   must  be  inexpressibly  more 
 might),  knowing,  and  wise,  than  the  wisest  man.     He  must 
 be  very  good  loo,  because  that  every  thing  that  he  has  madejs 
 good,  useful,  and  necessary  for  us.      Ah,  did  I  but  know  him, 
 now  would  I  love  him  and  honour  him!    But   who  has   seen 
 him?    who  has  ever  conversed  with  him  ?    None   of  us  poor 
 men.      Y'.t  there    may   be   men    too   that  know  something  of 
 him.     O  that  I  could  but  speak  with  such  !  therefore,  said  he, 
 as  soon  as  ever  I  heard  you  speak  ol    this  great  Being,  I  be- 
 lieved it  directly,  with  all  my  heart ;    because    I  had    so  long 
 desired  to  hear  it."     A    glaring   proof  this,   that   a   supreme 
 Being,  the  first  cause  of  all  things,  is  to  be  concluded  from  the 
 works  of  creation.     There   is  nothing  in  the  whole   creation 
 the  mind  can  contemplate,  the  eye  look  upon,  or  the  hand  lay 
 hold  on,   but   what  proclaims  the  Being  of  God.      Galen,  an 
 ancient  noted  phvsician,  being  atheistically  inclined,  was  con- 
 vinced of  his  impiety   by    barely  considering  the   admirable 
 structure  of  the  eye  ;  its  various  humours,  tunics,  and  provi- 
 sion for   its  defence  and  safety.     But  the  sou!  of  man,    the 
 more  noble  part  of  him,  more  fully  discovers  the  original  au- 
 thor of  him  ;*  being   possessed  of  such  powers  and  faculties 
 that  none  but  God  could  give. 
 
 The  fourth  argument  will  be  taken  from  the  sustentation 
 and  government  of  the  world  ;  the  provision  made  for  the  sup- 
 ply of  creatures,  and  especially  of  man,  and  for  his  safety.  As 
 the  world  is  made  by  a  divine  Being,  so  by  him  it  consists. 
 Was  there  not  such  an  almighty  Being,  "  who  upholds  all 
 things  by  the  word  of  his  power,"  they  would  sink  and  fall. 
 Did  he  not  bear  up  the  pillars  of  the  earth,  they  would  trem- 
 ble and  shake,  and  not  be  able  to  bear  its  weight;  as  he  that 
 built  all  things  is  God,  so  he  that  supports  the  fabric  of  the 
 universe  must  be  so  too ;  no  less  than  an  almighty  hand  can 
 preserve  and  continue  it:    and  which  has  done  it,  without  any 
 
 *  So  Plato  proves  the  Eeing  of  God  from  the  soul  of  man,  de  Leg'ibus, 
 p.  998. 
 
26  OF    THE     BEtNG    OF     GOD. 
 
 visible  appearance  of  age  or  decay,  for  almost  six  thousand 
 years.  The  earth  produces  a  variety  of  things  for  food  and 
 drink  ;  and  of  others  for  medicine,  for  the  continuance  of 
 health,  and  restoration  of  it.  The  certain  and  constant  revo- 
 lutions of  "  summer  and  winter,  seed-time  and  harvest;" 
 as  well  as  night  and  day,  cold  and  h.  at,  cannot  be  attributed 
 to  any  thing  else  than  the  superintendency  of  the  divine 
 Being. 
 
 The  fifth  argument  may  be  taken  from  the  uncommon  he- 
 roic actions,  prodigies,  wonders,  and  miraculous  things  done 
 in  the  world  ;  which  cannot  be  thought  to  be  done  without  a 
 superior  and  divine  influence.  Heroic  actions,  such  as  that  of 
 Shamgar,  who  fought  with  and  killed  six  hundred  Philistines 
 with  an  ox-goad  :  and  of  Sampson,  who  slew  a  thousand  of 
 them  with  the  jaw-bone  of  an  ass.  If  scripture  is  only  re* 
 garded  as  a  common  history,  these  merit  our  notice  and 
 credit,  as  any  of  the  relations  in  profane  history  ;  in  which  are 
 recorded  the  magnanimous  actions  of  heroes,  kings,  and  ge* 
 nerals  of  armies  ;  their  wonderful  successes,  and  amazing  con- 
 quests ;  all  which  can  never  be  supposed  to  be  done  without 
 superior  power,  and  the  overruling,  influencing  providence  of 
 the  divine  Being.  The  miracles  of  Moses  and  the  prophets, 
 and  of  Christ  and  his  apostles,  were  not  done  to  prove  a  divine 
 Bung ;  yet  they  necessarily  suppose  one,  by  whose  power  alone 
 they  are  performed. 
 
 The  sixth  argument  may  be  formed  from  the  prophecies  of 
 contingent  future  events,  and  the  exact  fulfilment  of  them. 
 Instances  of  which  there  are  many  in  the  sacred  writings  ; 
 prophecies  which  relate  both  to  particular  persons  and  to 
 whole  kingdoms  and  states  ;  which  have  had  their  exact  ac- 
 complishment. Divination  is  said  to  be  confirmed  by  the 
 consent  of  all  nations.  If  there  is  a  foretelling  of  future 
 things,  which  certainly  come  to  pass,  there  must  be  a  God ; 
 since  none  but  an  omniscient  Being  can,  with  certainty,  foretel 
 what  shall  come  to  pass. 
 
 The  seventh  argument  may  be  urged  from  the  fears  of 
 men,  and  the  tortures  of  a  guilty  conscience,  and  the  dread  of 
 
Book  I.    OF  THE  HOLY  SCRIPTURES.        27 
 
 a  future  state.  Some  are  terribly  affrighted  at  thunder  and 
 lightening,  as  Caligula,  the  Roman  emperor,  ustd  to  be,  who, 
 at  such  times,  would  hide  himself  in,  or  under,  his  bed  ;  and 
 yet  this  man  set  himself  up  for  a  god.  Many  have  been  so 
 terrified  in  their  consciences  on  account  of  sin,  that  the)  could 
 get  no  rest  any  where,  or  by  any  means :  as  Cain,  under  the 
 terrors  of  an  evil  conscience,  fancied  that  "  every  one  that 
 found  him  would  slay  him  :"  and  those  wicked  traitors,  Cati- 
 line and  Jugurtha ;  Tiberius  and  Nero.  Now,  what  do  all 
 these  fears  and  tortures  of  conscience  arise  from,  but  from  the 
 guilt  of  sin,  and  a  sense  of  a  divine  Being;  who  is  above  men, 
 and  will  call  them  to  an  account  for  their  sins,  and  take  ven- 
 geance on  them  ? 
 
 The  eighth  and  last  argument  shall  be  taken  from  the  judg- 
 ments in  the  world;  not  only  famine,  sword,  pestilence,  earth- 
 quakes, &c.  but  such  that  have  been  inflicted  on  wicked  men, 
 atheistical  persons,  perjured  ones,  blasphemers,  and  the  like. 
 The  universal  flood — the  burning  of  Sodom  and  Gomorrah— 
 the  awful  instances  of  Herod  being  smitten  by  an  angel ;  and 
 of  Ananias  and  Sapphira,  being  struck  dead ;  are  instances  of 
 judgments.  The  same,  or  a  lik<=  kind,  have  occurred  in  all 
 agesand  countries.  Who  now  can  hear  or  read  such  awful 
 judgments,  and  disbelieve  tfyS  Being  of  God? 
 
 OF  THE  HOLY  SCRIPTURES- 
 
 BY  the  Scriptures,  I  understand  the  books  of  the  Old  and 
 of  the  New  Testament.  These  books  are  commonly  called  Ca- 
 nonical Scripture,  because  they  have  always  been  received  by 
 the  church  into  the  canon,  or  rule  of  faith.  These  are  the  books 
 which  the  apostle  calls,  all  Scripture,  or  the  whole  of  Scrip- 
 ture, said  by  him  to  be  given  by  inspiration  of  God. 
 I  shall, 
 I.  Observe  the  divine  authority  of  the  Scriptures,  or  shew, 
 that  they  are  from  God,  or  inspired  by  him  ;  they  lay  in   a 
 
28  OF    THE    HOLY    SCRIPTURES. 
 
 claim  to  a  divine  original  ;  and  the  claim  is  just,  as  will  be 
 seen.  The  Prophets  frequently  introduce  their  prophecies 
 and  discourses,  by  saying,  The  xvord  of  the  Lord  came  to  them  ; 
 and  with  a,  Thus  saith  the  Lord,  Isa.  i.  10.  Jer.  ii.  1,  2.  And 
 our  Lord  expressly  calls  the  scripture  the  word  of  God,  John 
 x.  35.  Before  I  proceed  any  further,  in  the  proof  of  the  divi- 
 nity of  the  sacred  Scriptures,  I  shall  premise  the  following 
 things; 
 
 i.  That  when  we  say  that  the  Scriptures  are  the  word  of 
 God,  or  that  this  word  is  of  God  ;  we  do  not  mean  that  it  was 
 all  spoken  with  an  articulate  voice  by  him  ;  or  written  imme- 
 diately by  the  finger  of  God.  The  penmen  wrote  as  they  were 
 directed,  dictated,  and  inspired  by  him,  and  "spake  as  they 
 were  moved  by  the  Holy  Ghost." 
 
 ii.  Not  all  that  is  contained  in  the  scriptures  is  of  God. 
 Some  are  the  words  of  others  ;  yea,  some  are  the  speeches  of 
 Satan.  There  are  also  speeches  of  bad  men,  as  of  Cain,  Paa- 
 roah,  and  others,  ordered  to  be  written,  to  discover  the  more 
 the  corruption  of  human  nature  :  and  even  of  good  men,  as  of 
 Moses,  David,  Jonah,  and  particularly  the  friends  of  Job.  In 
 the  writings  and  discourses  of  the  apostle  Paul,  are  several  quo- 
 tations out  of  heathen  authors  j  one  out  of  Aratus,  when  he  was 
 discoursing  before  the  wise  men  at  Athens;  ascertain,  says 
 lie,  of  your  own  potts  hjve  sa:d,  for  we  are  also  his  offspring, 
 Acts  xvii.  28.  Another  out  of  Menander;  Evil  communications 
 corrupt  good  manners,  i  Cor.  xv.  33.  And  another  out  of  Epi- 
 menides,  a  poet  of  Crete,  a  testimony  of  his  against  the  Cre- 
 tians,  w|jg.  s«»id  they  were,  always  liars,  evil  beasts,  slow  bellies. 
 
 in.  Let  it  we  observed,  that  not  the  matter  of  the  scriptures 
 only,  but  the  very  words  in  which  the}'  are  written,  are  of  God. 
 This  may  be  confirmed  from  the  testimonies  of  the  writers 
 themselves:  says  David,  one  of  the  writers  of  the  Old  Testa- 
 ment, The  spirit  of  the  Lord  spake  by  me,  dfid  his  word  was  in 
 my  tongue,  2  Sam.  xxiii.  2;  And  the  apostle  Paul  speaks  of 
 himself,  and  other  inspired  apostles  of  the  New  Testament, 
 Wh'ch  things,  says  he,  zvc  speak,  not  in  the  words  which  man's 
 wisdom   tcachctht  but  which  the  Holy  Ghost  teachelh^  i  Cor.  ii. 
 
Book  I.        OF    THE    HOLY    SCRIPTURES.  29 
 
 13.  and  it  is  the  writing,  or  the  word  of  God  as  written,  that  is 
 by  inspiration  a/Gody  2  Tim.  ill.  16.     But  then, 
 
 iv.  This  is  to  be  understood  of  the  scriptures,  as  in  the 
 original  languages  in  which  they  were  written,  and  not  of  trans- 
 lations. Let  not  any  be  uneasy  in  their  minds  about  transla- 
 tions on  this  account,  because  they  are  not  upon  an  equality 
 with  the  original  text,  and  especially  about  our  own;  when 
 ever  a  set  of  men  have  been  engaged  in  this  work,  as  were  in 
 our  nation,  men  well  skilled  in  the  languages,  and  partakers 
 of  the  grace  of  God;  of  sound  principles,  and  of  integrity  and 
 faithfulness,  having  the  fear  of  God  before  their  eyes  ;  they 
 have  never  failed  of  producing  a  translation  worthy  of  accep- 
 tation ;  and  in  which,  though  they  have  mistook  some  words 
 and  phrases,  and  erred  in  some  lesser  and  ligher  matters  ;  yet 
 not  so  as  to  affect  any  momentous  article  of  faith  or  practice  ; 
 and  therefore  such  translations  as  ours  may  be  regarded  as  the 
 rule  of  faith. 
 
 Here  I  cannot  but  observe  the  amazing  ignorance  and  stu- 
 pidity of  some  persons,  who  take  it  into  their  heads  to  decry 
 learning  and  learned  men  ;  for  what  would  they  have  done  for 
 a  Bible,  had  it  not  been  for  them  as  instruments?  Bless  God, 
 and  be  thankful  that  God  has,  in  his  providence,  raised  up 
 such  men  to  translate  the  Bible  into  the  mother  tongue  of 
 every  nation,  and  particularly  into  ours. 
 
 i.  From  the  subject-matter  of  them  — I.  In  general  there 
 is  nothing  in  them  unworthy  of  God;  nothing  contrary  to  any 
 of  the  perfections  of  his  nature;  no  falshood  nor  contradiction 
 in  them  ;  nothing  impious  or  impure,  absurd  or  ridiculous  in 
 them;  as  in  the  Al-koran  of  Mahomet;  or  as  in  the  Pagan 
 treatises  of  their  gods.  2.  The  things  contained  in  the  Scrip- 
 tures are  pure  and  holy  :  the  holy  Spirit  dictated  them,  holy 
 men  spoke  and  wrote  them,  and  they  are  justly  called  holy 
 Scriptures,  Rom.  i.  2.  and  plainly  shew  they  came  from  the 
 holy  God.  Hence  it  is  that  there  is  in  natural  men,  whose 
 carnal  minds  are  enmity  to  God,  such  a  backwardness,  yea, 
 an  aversion  to  reading  the  Scriptures.  3.  There  are  some 
 things  recorded  in  the  Scriptures,  which   could  never  have 
 
30  OF     THE     HOLY     SCRIPTURES. 
 
 been  known  but  by  revelation  from  God  himself;  as  particu- 
 larly with  respect  to  the  creation  of  the  world,  and  the  origi- 
 nal of  mankind  ;  the  choice  of  men  in  Christ  to  everlasting  sal- 
 vation, the  council  held  between  the  divine  persons,  concern- 
 ing the  salvation  of  man ;  all  which  could  never  have  been 
 known  unless  God  himself  had  revealed  them.  4.  There  are 
 some  things  recorded  in  the  Scriptures  as  future,  which  God 
 only  could  foreknow  would  be,  and  foretei  with  certainty  that 
 they  should  be  ;  and  which  have  accordingly  come  to  pass,  and 
 proves  the  revalation  to  be  of  God.  Some  of  them  relate  to 
 particular  persons,  and  contingent  events  ;  as  Josiah,  David, 
 and  Cyrus.  Others  relate  to  kingdoms  and  states,  and  what 
 should  befal  them  ;  as  the  Egyptians,  Moabite,%  Ammonites, 
 Edomites,  Assyrians,  Babylonians,  and  others,  especially  the 
 prophecies  concerning  Christ,  are  peculiarly  worthy  of  notice. 
 5.  i'here  are  some  things  in  the  Scriptures,  which,  though 
 not  contrary  to  reason,  yet  are  above  the  capacity  of  men  ever 
 to  have  made  a  discovery  of:  as  the  Trinity  of  persons  in  the 
 Godhead ;  &c.  6.  The  things  contained  in  the  scriptures> 
 whether  doctrines  or  facts,  are  harmonious;  though  delivered 
 at  sundry  times,  and  in  divers  manners,  as  to  historical  facts, 
 what  seeming  contiadicrions  may  be  observed  in  any  of  them 
 are  easily  reconciled,  wi  h  a  little  care,  diligence,  and  study, 
 and  even  these  instances  are  but  few,  and  not  ver;y  material; 
 and  which  never  affect  any  article  of  faith  or  practice :  such 
 care  has  divine  providence  taken  of  these  peculiar  and  im- 
 portant writings. 
 
 ii.  The  stile  and  manner  in  which  the  Scriptures  are  writ* 
 ten,  is  a  further  evidence  of  their  divine  original ;  the  majesty 
 in  which  they  appear,  the  auihonuuive  manner  in  which  they 
 are  delivered;  not  asking,  but  demanding,  attention  and  assent 
 Unto  them  ;  the  sublimity  of  the  stile  is  such  as  exceeds  all 
 other  writings  :  the  book  of  job,  and  the  prophecies  of  Isaiah 
 are  fraught  with  a  rich  treasure  of  divine  elocution:  it  is  re- 
 markable that  in  some  of  the  inspired  writers,  who  have 
 been  bred  up  in  a  rustic  manner,  are  found  some  of  the  most 
 grand  images,  and  lively  picturesques,  and  highest  flights  of 
 language,  as  in  Amos  the  herdman,  chap.  iv.  13.  and  ix.  2.  6. 
 
Book  I.         OF    THE    HOLY    SCRIPTURES.  31 
 
 in.  Another  argument  for  the  divine  authority  of  the  Scrip- 
 tures, may  be  taken  from  the  penmen  and  writers  of  them. — 
 i.  Many  of  these  were  men  of  no  education,  in  a  low  station 
 of  life  ;  what  they  wrote,  both  as  to  matter  and  manner,  were 
 above  and  beyond  their  ordinary  capacities,  and  could  not  be 
 of  themselves.  2.  They  lived  in  different  times  and  places, 
 and  were  of  different  interests  and  capacities,  and  in  different 
 conditions  and  circumstances;  yet  they  all  speak  and  write 
 the  same  things.  3.  They  were  holy  and  good  men.  4.  They 
 appear  to  be  plain,  honest,  and  faithful  men.  5.  Thev  were  dis- 
 interested men.  Moses,  when  it  was  offered  to  him,  by  the 
 Lord,  to  make  of  him  a  great  nation,  and  cut  off  the  people  of 
 Israel  for  their  sins,  refused  it  more  than  once;  preftring 
 the  public  good  of  that  people,  to  his  own  advantage.  The 
 apostles  of  Christ,  sought  not  the  wealth  of  men,  no**  honour 
 from  them ;  but  on  the  contrary,  exposed  themselves  to  re- 
 proach, poverty,  vexation,  and  trouble ;  yea,  to  persecution, 
 and  death  itself.  In  short,  the  writers  of  the  Scriptures  seem 
 to  be  men  that  neither  could  be  imposed  upon  themselves, 
 nor  sought  to  impose  on  others. 
 
 iv.  Another  argument  may  be  drawn  from  the  many  won- 
 derful effects  the  sacred  writings,  attended  with  a  divine  power 
 and  influence,  have  had  upon  the  hearts  and  lives  of  men. 
 Every  good  man  has  a  testimony  within  himself  of  its  divine 
 authority,  see  1  John  v.  9,  10. 
 
 v.  The  testimony  bore  to  the  Scriptures  by  miracles,  abun- 
 dantly confirm  the  genuineness  of  them,. and  that  they  are  of 
 God;  such  as  were  done  by  Moses  and  the  prophets  of  the 
 Old  Testament,  and  by  the  apostles  of  the  New  ;  these  God 
 would  never  do  to  establish  the  character  of  impostors,  or  to 
 confirm  a  lie. 
 
 vi.  The  hatred  and  opposition  of  men  and  the  enmity  of 
 devils,  to  them,  afford  no  inconsiderable  argument  in  favour 
 of  the  divinity  of  than  :  by  these  are  to  be  known  the  spirit  of 
 truth,  and  the  spirit  m  error  ;  what  is  of  the  world,  and  merely 
 human,  is  approved  by  the  men  of  the  world;  but  what  is  of 
 God,  is  rejected,  1  John  iv.  5,  6. 
 
32  OF    THE    HOLY    SCR^PTURElS. 
 
 vii.  The  awful  judgment  of  God  on  such  as  have  despi- 
 sed them,  and  have  endeavoured  to  destroy  them,  are  no  mean 
 evidence  that  they  are  of  God  ;  the  instance  of  Antiochus  Ep- 
 iphanes,  king  of  Syria,  and  of  Dioclesian,  the  Roman  emperor  : 
 the  one  shewed  a  despite  to  tht  books  of  the  old  Testament, 
 the  other  more  especially  to  the  books  of  the  New  Testament; 
 and  both  were  highly  resented  bv  the  divine  Being,  who  here- 
 by shewed  himself  the  author  of  both. 
 
 vin.  The  antiquity  and  continuance  of  these  writings  may 
 be  improved  into  an  argument  in  favour  of  them  :  Tenullian 
 says,  "  That  which  is  most  ancient,  is  most  rue."  The  most 
 early  of  heathen  writings  excant,  are  the  poems  of  Homer  and 
 Hesiod,  who  flourished  about  the  times  of  Isaiah;  the  divine 
 writings  have  been  preserved  notwithstanding  the  malice  of 
 men  and  devils*  some  of  them  some  thousand  of  years,  when 
 other  writings  are  lost  and  perished. 
 
 To  which  may  be  added,  that  the  Scriptures  receive  no 
 small  evidence  of  the  authority  of  them,  from  the  testimonies 
 of  many  heathen  writers  agreeing  with  them,  with  respect  to 
 the  chronology,  geography,  and  history  of  them.  I  go  on  to 
 consider. 
 
 II.  The  perfection  of  the  Scriptures.  They  relate  all  things 
 necessary  to  salvation,  every  thing  that  ought  to  be  believed 
 and  done  \  and  are  a  complete,  perfect  standard  of  faith  and 
 practice :  which  may  be  proved. 
 
 i.  From  the  author  of  them  who  is  God  ?  God  is  a  perfect 
 Being  in  whom  is  no  darkness  of  ignorance,  error,  and  imper- 
 fection ;  they  coming  from  him,  must  be  free  from  every  thing 
 of  that  kind. 
 
 ii.  Fr^m  the  name  they  go  by,  a  Testament.  A  man's  tes- 
 tament, or  will,  contains  the  whole  of  his  will  and  pleasure, 
 concerning  the  disposition  of  his  estate. 
 
 in.  From  the  epithet  of  perfect,  being  expressly  given  unto 
 them  ;    1  he  law  of  the  Lord  is  ferfect,  P&al.  xix.  7. 
 
 iv.  From  the  essential  parts  of  them,  the  Law  and  Gospel ; 
 to  which  two  heads  the  substance'  of  them  may  be  reduced, 
 the  Law  is  a  perfect  rule  of  duty  ;  it  contains  what  is  the  good, 
 
BookL  OF  THE  HOLY  SCRIPTURES*  33 
 
 acceptable,  and  perfect  will  of  God,  Rom.  xii.  2.  The  Gospel 
 is  the  perfect  law,  or  doctrine  of  liberty,  the  apostle  James 
 speaks  of,  chap.  i.  25.  which  proclaims  the  glorious  liberty  of 
 the  children  of  God  b\   Christ;  and  it  is  perfect. 
 
 v.  From  the  integral  parts  of  them:  the  Scriptures,  con- 
 taining all  the  books  that  were  written  by  divine  inspiration. 
 Whatever  mistakes  may  be  made,  through  the  carelessness  of 
 transcribers  of  copies^  they  are  to  be  corrected  by  other  copies, 
 which  God,  in  his  providence,  has  preserved;  and,  as  it  seems, 
 for  uch  purposes  :  so  that  we  have  a  perfect  canon,  or  rale  of 
 faith  and  practice. 
 
 vi.  This  may  be  further  evinced  from  the  charge  that  is 
 given, 4t  not  to  add  unto,  nor  diminish  from,  any  part  of  the 
 sacred  writings,  law,  or  gospel:"  Deut.  iv*  2.  and  xii.  32* 
 Rev.  xxii.  18,  19.  Now  if  there  is  nothing  superfluous  in 
 the  Scriptures,  to  be  taken  from  them  ;  and  nothing  defective 
 in  them,  which  rqeuires  any  addition  to  them  :  then  .they  must 
 be  perfect. 
 
 vii.  This  may  be  argued  from  the  sufficiency  of  them  to 
 answer  the  ends  and  purposes  for  which  thev  are  written. 
 As,  for  doctrine,  for  reproof,  for  correction,  and  for  instruction 
 in  righteousness,  2  Tim.  iii.  16.  There  is  no  sp  ritual  truth, 
 nor  evangelical  doctrine,  but  what  they  contain*  There  is  not 
 a  sin  that  can  be  named,  but  what  the  Scriptures  inveigh 
 against,  forbid,  and  correct.  They  instruct  in  every  thing  of 
 a  moral  or  positive  nature,  and  direct  to  observe  all  that  is 
 commanded  of  God  and  Christ;  and  now  wridngs  by  which 
 such  ends  are  answered,  must  needs  be  perfect  and  compleat- 
 
 viii.  The  Scriptures  are  able  to  make  a  man  wise  unto 
 salvation,  2  Tim.  iii.  15.  In  short,  the  Scriptures  contain  all 
 things  in  them  necessary  to  be  believed,  unto  salvation ;  and, 
 indeed,  they  are  written  for  this  end,  that  men  might  believe 
 that  Jesus  is  the  Christ,  the  Son  of  God;  and  that  believing,, 
 they  might  have -life  throv^h  his  name,  John  xx.  31.  I  pro- 
 ceed, 
 
 III.  To   prove    the    perspicuity   of   the   Scriptures;  not 
 that  they  are  all  equally  clear  and  plain ;  some  parts  of  them, 
 
 E 
 
34  OP    THE    HOLY    SCRIPTURES. 
 
 and  some  things  in  them,  are  dark  and  obscure ;  but  then  by 
 comparing  spiritual  things  with  spiritual,  or  those  more  dark 
 pasbages  with  those  that  are  clearer,  they  may  be  plainly  un- 
 derstood. They  are  like  a  full  and  deep  river,  in  which  th^ 
 lamb  may  walk,  and  the  elephant  swim,  in  different  places. 
 
 The  perspicuity  of  the  Scriptures  may  be  urged — 1.  From 
 the  author  of  them,  the  Father  of  lights. — 2.  From  the  several 
 parts  of  them,  and  wh^t  they  are  compared  unto.  The  law, 
 or  legal  part  of  them,  is  represented  by  things  which  are  light, 
 Prov.  vi.  23.  The  evangelical  part  of  the  Scriptures,  or  the 
 gospel,  is  compared  to  a  glass,  in  which  may  be  clearly  beheld, 
 the  glory  of  the  Lord. — 3.  From  other  testimonies  of  Scrip, 
 ture,  particularly  from  Deut.  xxx.  11.  14.  Rom.x.  6 — 8.  The 
 whole  of  Scripture  is  a  light  that  shineth  in  a  dark  place — 4. 
 From  exhortations  to  all  sorts  of  people  to  read  them  and  who 
 are  commended  for  so  doing,  Deut.  xvii.  19.  John  v.  39. 
 Acts  xvii.  11.  Rev.  i.  3 — 5.  From  all  sorts  of  persons  being 
 capable  of  reading  them,  and  hearing  them  read,  so  as  to  un- 
 derstand them.  Believers,  and  regenerate  persons  of  every 
 rank  and  degree,  have  knowledge  of  them,  whether  fathers, 
 young  men,  or  little  children,  1  John  ii.  12 — 14.  Nor  is  the 
 public  preaching  of  the  word,  and  the  necessity  of  it,  to  be 
 objected  to  all  this;  since  that  is,  as  for  conversion,  so  for 
 greater  edification  and  comfort,  and  for  establishment  in  the 
 truth,  even  though  it  is  known  ;  and  besides,  it  serves  to  lead 
 into  a  larger  knowledge  of  it,  and  is  the  ordinary  means  of 
 guiding  into  it,  and  of  arriving  to  a  more  perfect  acquaintance 
 with  it,  1  Cor.  xiv.  3.  2  Pet:  1.  12.  Acts  viii.  30,  31.  kph.  iv. 
 
 11 13.     So  that  it  may  be  concluded,  upon  the  whole,  that 
 
 the  Scriptures  are  a  sure,  certain,  and  infallible  rule  to  go  by, 
 with  respect  to  things  both  to  be  believed  and  done.  The 
 only  certain  and  infallible  rule  of  faith  and  practice.     And, 
 
 IV.  There  seems  to  be  a  real  necessity  of  such  a  rule  in  the 
 present  state  of  things.  Nothing  else  was,  and  nothing  less 
 than  the  Scriptures  are,  a  sufficient  rule  and  guide  in  matters 
 of  religion ;  even  not  the  light  of  nature  and  reason,  so  much 
 
Book  I.        OF    THE    HOLY    SCRIPTURES.  35 
 
 talked  of,  and  so  highly  exalted.  Let  one  of  the  most  exalted 
 genius  be  pitched  upon,  one  of  the  wisest  and  sagest  philoso- 
 phers of  the  Gentiles,  that  has  studied  nature  most,  and  arri- 
 ved to  the  highest  pitch  of  reason  and  good  sense  ;  for  instance, 
 let  Socrates  be  the  man,  who  is  sometimes  magnified  as  di- 
 vine, and  in  whom  the  light  of  nature  and  reason  may  be 
 thought  to  be  sublimated  and  raised  to  its  highest  pitch,  and 
 yet  it  must  be  a  very  deficient  rule  of  faith  and  practice ;  for 
 he  himself  bewails  the  weakness  and  darkness  of  human  rea- 
 son, and  confessed  the  want  of  a  guide.  The  light  of  nature 
 and  reason  considered  in  large  bodies  of  men,  in  whole  na- 
 tions, will  appear  not  to  be  the  same  in  all.  The  insufficiency 
 thereof,  as  a  rule  and  guide  in  religion,  will  further  appear  by 
 considering  the  following  particulars. 
 
 i.  That  there  is  a  God  may  be  known  by  the  light  of  na- 
 ture ;  but  who  and  what  he  is,  men,  destitute  of  a  divine  re- 
 velation, have  been  at  a  loss  about.  Multitudes  have  gone 
 into  polytheism,  and  have  embraced  for  gods  almost  every 
 thing  in  and  under  the  heavens ;  not  only  the  sun,  moon,  and 
 stars,  and  mortal  men  have  they  deified  ;  but  various  sorts  of 
 beasts,  fishes,  fowl,  creeping  things,  and  even  forms  of  such 
 that  never  existed. 
 
 ii.  Though  the  light  of  nature  may  teach  men  that  God, 
 their  Creator  and  Benefactor,  is  to  be  worshipped  by  them, 
 yet  a  perfect  plan  of  worship,  acceptable  to  God,  could  never 
 have  been  formed  according  to  that  ;  hence  the  Gentiles,  left 
 to  that,  and  without  a  divine  revelation,  have  introduced 
 modes  of  worship  the  most  absurd  and  ridiculous,  as  well  as 
 cruel  and  bloodv. 
 
 in.  By  the  light  of  nature  men  may  know  that  they  are 
 not  in  the  same  condition  and  circumstances  they  originally 
 were  ;  but  in  what  state  they  were  made,  and  how  they  fell 
 from  that  estate,  and  came  into  the  present  depraved  one, 
 they  know  not ;  and  still  less  how  to  get  out  of  it,  and  to  be 
 cured  of  their  irregularities. 
 
 iv.  Though,  as  the  apostle  savs,  the  Gentiles  without  the 
 law,  do  by  nature  the  things  contained  in  the  lazv ;  and  are  a  law 
 
36  OF    THE     KOLY     SCRIPTURES. 
 
 to  themselves,  which  shew  the  work  of  the  lazv  written  on  then 
 hearts  .•  their  consciences  also  bearing  witness,  and  the?r 
 thoughts  the  mean  while  accusing,  or  else  excusing  one  another •, 
 Rom.  it.  14,  15.  and  so  have  some  notion  of  the  difference 
 between  moral  good  and  evil ;  yet  this  is  not  so  clear  and  ex- 
 tensive, but  that  some  of  the  greatest  moralists  among  them, 
 gave  into  the  most  notorious  vices. 
 
 v.  Though  in  many  cases  reason  taught  them  that  certain 
 vices  were  disagreeable  to  God  ;  how  to  reconcile  him  to 
 them  and  recommend  themselves  to  his  favour,  they  were 
 quite  ignorant ;  and  therefore  took  the  most  shocking  and  de- 
 testable methods  for  it,  as  human  sacrifices,  and  particularly, 
 burning  their  innocent  infants. 
 
 vi.  Men  mav,by  the  light  of  nature,  have  some  notion  of  sin 
 as  an  offence  to  God,  and  of  their  need  of  forgiveness  from  him 
 hut  then  they  cannot  be  certain  of  it  from  thence,  or  that  even 
 God  will  pardon  sin  at  all,  the  sins  of  any  man  ;  and  still  less 
 how  this  can  be  done  consistent  with  his  holiness  and  justice. 
 
 vn.  The  light  of  nature  leaves  men  entirely  without  the 
 Icnmvk  dge  of  the  way  of  salvation  by  the  Son  of  God.  Some 
 have  thought  that  Socrates  had  some  notion  of  it;  who  is 
 made  to  say,*  "  It  is  necessary  to  wait  till  some  one  teaches 
 how  to  behave  towards  God  and  men." 
 
 vm.  The  light  of  nature  is  far  from  giving  any  clear  and 
 certain  account  of  the  immortality  of  the  soul,  the  resurrection 
 of  the  body,  and  a  future  state  of  happiness  and  misery;  as 
 for  the  immortality  of  the  soul,  the  heathens  rather  wished  it 
 to  be  true  than  were  fully  satisfied  of  it.  In  what  a  low  man- 
 ner do  they  represent  the  happiness  of  the  future  state  ;  by 
 walking  in  pleasant  fields,  by  sitting  under  fragrant  bowers, 
 and  cooling  shades,  and  by  shelter  from  inclement  weather ; 
 bv  viewing  flowing  fountains,  and  purling  streams  ;  by  carnal 
 mirth,  feasting,  music,  and  dancing:  and  the  misery  of  it,  by 
 being  bound  neck  and  heels  together,  or  in  chains,  or  fastened 
 to  rocks,  and  whipped  by  furies,  with  a  scourge  of  serpents,  or 
 doomed  to  some  laborious  service.  But  not  the  least  hint  is 
 given  of  the  presence  of  God  with  the  one,  nor  of  his  absence 
 
 *  Plato  in  Alcibiad.  2.  p.  459. 
 
Book  I.  OF    THE    NAMES    OF    GOD.  37 
 
 from  the  other.  Let  us  therefore  bless  God  that  we  have  a 
 better  rule  and  guide  to  go  by  ;  "  a  more  sure  word  of  pro- 
 phecy to  take  heed  unto:"  let  us  have  constant  recourse  unto 
 it,  as  the  standard  of  faith  and  practice  ;  and  try  everv  doc- 
 trine and  practice  by  it,  and  believe  and  act  as  that  directs  vis, 
 and  fetch  every  thing  from  it  that  may  be  for  our  good,  and 
 the  glory  of  God. 
 
 OF  THE  NAMES  OF  GOD. 
 
 Properly  speaking,  since  God  is  incomprehensible,  he  is 
 not  nominable  ;  and  being  but  one,  he  has  no  need  of  a  name 
 to  distinguish  him  ;  and  therefore  Plato  says  he  has  no  name. 
 So  when  Moses  asked  the  Lord,  what  he  should  say  to  the 
 children  of  Israel,  should  they  ask  the  name  of  him  that  sent 
 him  to  them,  he  bid  him  say,  I  am  that  I  am;  that  is,  The 
 eternal  Being,  the  Being  of  beings  ;  nevertheless,  there  are 
 names  of  God  in  the  scriptures  taken  from  one  or  other  of  his 
 attributes,  which  are  worthy  of  consideration. 
 
 The  names  of  God,  as  Zanchy*  observes,  some  of  them 
 respect  him  as  the  subject,  as  Jehovah,  Lord,  God:  others 
 are  predicates,  what  are  spoken  of  him,  or  attributed  to  him, 
 as  holy,  just  good,  &c.  Some  respect  the  relation  the  divine 
 persons  in  the  Godhead  stand  to  each  other,  as  Father,  Son,  and 
 Spirit :  others  the  relation  of  God  to  the  creatures  ;  and  which 
 are  properly  said  of  him,  and  not  them,  as  Creator,  Preserver, 
 Governor,  &c.  some  are  common  to  the  three  divine  Persons, 
 as  Jehovah,  God,  Father,  Spirit;  and  some  peculiar  to  each, 
 as  the  epithets  of  unbegotten,  begotten,  proceeding  from  the 
 Father  and  the  Son :  some  are  figurative  and  metaphorical, 
 taken  from  creatures,  to  whom  God  is  compared  ;  and  others 
 are  proper  names,  by  which  he  either  calls  himself,  or  is  called 
 by  the  prophets  and  Apostles,  in  the  books  of  the  Old  and 
 New  Testament, 
 
 *  De  Natura  Dei,  1.  1.  c.  4, 
 
38  OP    THE    NAMES    OF    GOD. 
 
 i.  EJohim  is  the  first  name  of  God  we  meet  with  in  Scrip- 
 ture, and  is  translated  God.  Gen.  i.  i.  and  is  most  frequently 
 used  throughout  the  whole  Old  Testament ;  sometimes,  in- 
 deed, improperly  of  creatures,  angels,  and  men,  and  of  false 
 deities,  P.sal.  viii.  5.  and  lxxxii.  1,  6.  Jer.  x.  11.  but  properly 
 only  of  God. 
 
 The  word  Elohim  may  be  derived  from  a  word  in  the  Ara- 
 bic language,  which  signifies  to  worship,  as  is  thought  by  many 
 learned  men*;  and  so  is  a  fit  name  for  God,  who  is  the  sole  ob- 
 ject of  religious  worship  and  adoration.  It  is  a  word  of  the 
 plural  number,  and  though  it  has  a  singular,  which  it  some- 
 times used,  yet  it  is  most  frequently  in  this  form  ;  and  being 
 joined  with  a  verb  singular,  as  in  Gen.  i.  i.  it  is  thoughtf  to 
 denote  a  plurality  of  persons  in  the  unity  of  the  divine  essence. 
 
 ii.  Another  name  of  God  is  El;  and  which  may  be  ob- 
 served in  the  word  Beth-el,  which  signifies,  The  House  of  God, 
 Gen.  xii.  7,  8,  Both  the  singular  and  plural,  El  Elim,  the  God 
 of  gods,  are  used  in  Dan.  xi.  36.  and  the  word  is  left  untrans- 
 lated in  Mat.  xxvii.  46.  Eli,  Eli  ;  my  God,  my  God.  It  is  ex- 
 pressive of  the  power  of  God. 
 
 in.  The  next  name  of  God  we  meet  with  is  Elion,  the  most 
 high,  Gen.  xiv.  18 — 22.  So  Christ  is  called  The  son  of  the 
 Highest,  and  the  Spirit,  the  power  of  the  Highest,  Luke  i.  32, 
 35.  and  which  name  God  has  either  from  his  habitation,  the 
 highest  heavens,  Isai.  lvii.  15.  or  from  his  superiority,  power, 
 and  dominion  over  all  creatures,  or  from  the  sublimity  of  his 
 nature  and  essence,  which  is  out  of  the  reach  of  finite  minds, 
 and  is  incomprehensible,  Job  xi.  7,  8.  It  is  expressive  of  the 
 supremacy  of  God. 
 
 iv.  Another  name  of  God  is,  Shaddai :  under  this  name 
 God  appeared  to  Abraham,  Gen.  xvii.  i.  and  to  which  refe- 
 rence is  had,  Exod.  vi.  3.  we  translate  it  Almighty  in  both 
 places,  and  in  all  others.     Some  choose  to  render  it  sufficient, 
 
 *  Stockii  Clavis  S.  Ling.  p. 61.  Hottingeri  Smegma  Oriental .  1  I.e.  8  p. 
 123.  Schultensin  Job  i.  1.  Noldius,  No.  1093.  Alting  Dissert.  4.  tie  plural. 
 Elohim,  p*  177.        f  Schindler.  Lexic.  Penlaglott.  col  78. 
 
Book  I.  OF    THE    NAMES    OF    GOD.  39 
 
 or  all-sufficient*  God.  Others  render  it  Nourisherf ;  deriving 
 it  from  a  word  which  signifies  a  breast ;  HillerusJ,  derives  it 
 from  a  word  which  signifies  to  pour  out,  or  shed;  and  it  well 
 agrees  with  God,  who  pours  forth,  or  sheds  his  blessings,  ia 
 great  plenty,  on  his  creatures ;  and  which  flow  from  him  as 
 from  a  fountain:  though  others  give  a  very  different  etymolo- 
 gy of  it;  deriving  it  from  a  wrord  which  signifies  to  destrov; 
 to  whichthsr  e  seems  to  be  a  beautiful  allusion  in  Isai.  xiii.  6. 
 u  Destruction  from  Shaddai,  the  destroyer."  And  some 
 render  the  word,  the  Darter,  or  Thunderer  :||  whose  darts 
 are  his  thunderbolts.  Job  vi.  4.  This  name  seems  to  be  ex- 
 pressive of  the  all  sufficiency  of  God,  and  of  the  supply  of  his 
 creatures  from  it. 
 
 v.  Another  of  the  names  of  God  is,  the  Lord,  or  God  of  hosts; 
 it  is  first  mentioned  in  1  Sam.  i.  3.  11.  but  frequently  after- 
 wards ;  and  is  left  untranslated  in  James  v.  4.  where  the  Lord 
 is  called,  the  Lord  of  Sabaoth,  not  Sa  lath,  as  it  is  sometimes 
 wrongly  understood  ;  and  as  if  it  was  the  same  with  Lord  of 
 Sab: ath,  Matt.  xii.  8.  for  though  the  words  are  somewhat 
 alike  in  sound,  thei  are  very  different  in  sense;  for  Sabbath 
 signifies  rest,  and  Sabaoth  host  or  armies.  The  Lord  is  the 
 Gcd  of  armies  on  earth  ;  he  is  the  Lord  of  the  hosts  of  the 
 starrv  heavens;  the  sun,  moon,  and  stars,  called  the  host  of 
 heaven,  Gen.  ii.  1.  and  also  of  the  airy  heavens  ;  and  the  lo- 
 custs that  fly  there  arc  his  army,  Joel  ii.  7,  11.  and  the  mete- 
 ors, thunder  and^^htening,  snow  and  hail :  the  angels  also 
 are  the  militia  oWfcaven,  and  are  called  the  heavenly  host, 
 Luke  ii.  13.  This  name  is  expressive  of  God's  domin- 
 ion overall  his  creatures,  and  the  several  armies  of  them. 
 
 vi.  Another  name  of  God  is  Adonai,  or  Adon,  Gen.  xv.  2. 
 and  is  commonly  rendered  Lord.  Hence  the  Spanish  word 
 don  for  Lord.  God  is  so  calted,  because  he  is  the  Lord  of  the 
 whole  earth,  Zech.  iv  14.  Adon  is  used  in  the  plural  num- 
 ber of  God,  Mai.  i.  6.  and  so  Adonai  is  used  of  the   Son,  as 
 
 •  So  Cocceius  in  Lex.  col.  859.  Jarchi  in  Gen.  xvii.  1.  Maimon.  Morch  Ne- 
 vochim.  par.  1.  c.  63.  t  P^chii.  Dissert,  de  Selah,  p.  2.  s.  6.  ^Oncmast. 
 Sacr.  p.  260,  261.         (|  So  Schmidt  in  Job  vi.  4 
 
40  OF    THE    NAMES    OF    GOD. 
 
 well  as  of  the  father,  Psal-  cxi.  1.  and  of  the  holy  Spirit,  Isai. 
 vi.  8,  compared  with  Acts  xxviii.  25.  Hence  Adonis,  with 
 the  heathens,  the  same  with  the  sun,  their  chief  deity,  accord- 
 ing to  Macrobius,*  by  whom  Bacchus  is  calledf  Ebon,  or  ra- 
 the? Edon  ;  who,  he  says',  is  also  the  same  with  the  sun. 
 
 vn.  The  famous  name  of  God  is  Jehovah ;  this  is  a  name 
 he  takes  to  himself,  and  claims  it,  Exod,  vi.  3.  IsaL  xlii.  8. 
 and  is  peculiar  to  him ;  his  name  alone  is  Jehovah,  and  in- 
 communicable to  another,  Psal.  lxxxiii.  18.  The  Jews  of  a  su- 
 perstitious abuse  of  it,  assert  it  to  be  ineffable,  and  not  to  be 
 pronounced,  and  even  not  to  be  read  and  written,  and  there- 
 fore substitute  other  names  instead  of  it,  as  Adonai,  and  Elo- 
 him.  The  words  of  the  evangelist  John  are  a  proper  peri- 
 phrasis of  it ;  which  is,  and  -which  was,  and  which  is  to  come, 
 Rev.  i.  4:  or,  shall  be,  as  in  chap.  xvi.  5. 
 
 vui.  Jah  is  another  name  of  God,  which  is  mentioned  in 
 IPsal.  Ixviii.  4.  and  ch  6.  Isai.  xxvi.  4.  though  it  may  be  only 
 an  abbreviation  or  contraction  of  the  word  Jehovah,  and  may 
 signify  the  same. 
 
 ix.  Ejeh  is  a  name  of  God  given  as  a  name  of  his  to  Moses, 
 when  he  sent  him  to  the  children  of  Israel;  and  translated 
 ll  AM  that  I A M,  Exod.  iii  13,  14.  and  may  be  rendered,  / 
 shall  be  what  I  shall  bey  and  what  I  have  been.  It  seems  to 
 be  of  the  same  signification  wi.h  Jehovah,  and  to  be  derived 
 from  the  same  word,  our  Lord  has  a  manifest  respect  unto  it, 
 iwhen  he  says,  Before  Abraham  was  Iam,lmhn  viii.  58. 
 
 x.  The  names  of  God  in  the  New  Tcsiment  are  two,  one 
 is  usually  rendered  Lord  and  the  other  God. 
 
 From  these  names  of  God  we  learn  that  God  is  the  eternal, 
 immutable,  and  almighty  Being,  the  Being  of  beings,  self-ex- 
 istent, and  self-sufficient,  and  the  object  of  religious  worship 
 &nd  adoration. 
 
 *  Saturn al.  1.  1.  c.  21.     t  IWd-  c- 1S- 
 
OF  THE  NATURE  OF  GOD. 
 
 There  is  a  nature  that  belongs  to  every  creature,  which  is 
 difficult  to  understand :  and  so  to  God,  the  Creator,  which  is 
 most  difficult  of  all.  Mention  is  made  of  ihe  divine  Nature, 
 2  Pet.  i.  4.  This  is  what  is  called  Divinity,  Deitv,  or  God- 
 head j  and  which  is  to  be  seen  and  understood  by  the  visi- 
 ble works  of  creation,  and  is  what,  *c  in  all  its  perfection 
 and  fulness,  dwells  bodily  in  Christ."  Acts  xvii.  29.  We  are 
 required  to  believe  that  he  is,  that  he  has  a  being  of  essence, 
 and  does  exist,  Heb.  xi.  6.  Essence  is  that  by  which  a 
 person  or  thing  is  what  it  is,  that  is  its  nature  ;  and  with  re- 
 spect to  God,  it  is  the  same  with  his  face,  which  cannot  be 
 seen,  Exod.  xxxiii.  20,23.  It  is  impossible  for  a  finite  mind 
 in  its  most  exalted  state, to  comprehend  the  infinite  Nature 
 and  Being  of  God. 
 
 This  nature  is  common  to  the  three  Persons  in  God,  but 
 not  communicated  from  one  to  another ;  they  each  of  them 
 partake  of  it,  and  possess  it  as  one  undivided  nature  ;  they  all 
 enjoy  it.  I  know  it  is  represented  by  some,  who,  otherwise, 
 are  sound  in  the  doctrine  of  the  Trinity,  that  the  divine  nature 
 is  communicated  from  the  Father  to  the  Son  and  Spirit,  and 
 that  he  is  Jons  Deitatis,  the  fountain  of  Deity  ;  which  I  think 
 are  unsafe  phrases.  It  is  better  to  say,  that  they  are  self-ex- 
 istent, and  exist  together  in  the  same  undivided  essence ;  and 
 jointly,  equally,  and  as  early  one  as  the  other,  possess  the 
 same  nature. 
 
 The  nature  of  God  is,  indeed,  incomprehensible  by  us; 
 somewhat  of  it  may  be  apprehended,  but  it  cannot  be  fully 
 comprehended  ;  Canst  thou  by  searching  find  out  God?  Canst 
 thou  find  out  the  Almighty  into  perfection  P  Job  xi.  7.  No  : 
 but  then  this  does  not  forbid  us  searching  and  enquiring  after 
 him.     An  heathen  philosopher  being  asked  this  question, 
 
 F 
 
42  OF    THE    NATURE    OF    G€>». 
 
 What  God  was?  required  a  day  to  think  of  it;  when  that  was 
 up,  he  asked  a  second,  and  still  more  time ;  and  a  reason  of  his 
 dilatoriness  being  demanded  of  him,  he  replied,  That  the 
 longer  he  considered  of  the  question,  the  more  obscure  it  was 
 to  him*  Yet,  somewhat  of  God,  of  his  nature  and  perfections, 
 may  be  known  by  the  light  of  nature,  Rom.  i.  19,  20.  and 
 more  by  divine  revelation.  Christ  declared  to  the  woman  of 
 Samaria,  what  God,  the  object  of  spiritual  worship,  is  ;  saying 
 God  is  a  spirit  ;  that  is,  he  is  of  a  spiritual  nature,  John  iv.  22, 
 24.   by  which  we  are  taught, 
 
 I.  1  hat  God  is  not  a  body,  and  that  we  are,  in  our  concep- 
 tions of  him,  to  remove  every  thing  from  him  that  is  corporeal; 
 for  spirit,  and  body  or  flesh,  are  opposed  to  one  another,  Isai. 
 xxxi.  3.  and  yet  there  have  been  some,  both  ancients  and 
 moderns,  atheistically  inclined,  who  have  asserted,  that  mat- 
 ter is  God,  and  God  is  universal  matter :  and  that  the  whole 
 universe  is  God,  and  that  extention  is  one  of  his  attributes. 
 But  if  God  was  matter,  which  is  inert,  unactive,  and  motion- 
 less, he  could  not  be  the  maker  and  mover  of  all  things,  as  he 
 is;  for  in  him  we  live,  and  move,  and  have  our  being.  Acts 
 xvii.  28.  Matter  is  without  consciousness,  it  is  not  capable 
 of  acting ;  if  God  was  matter,  he  could  not  be  the  creator  and 
 governor  of  the  world  ;  nor  if  a  body,  could  he  be  omnipre- 
 sent ;  a  body  is  not  every  where,  cannot  be  in  two  places  at  the 
 same  time  ;  whereas  God  fills  heaven  and  earth:  and  was  he 
 of  so  huge  a  body  as  to  take  up  all  space,  there  would  be  no 
 room  for  other  bodies,  as  there  certainly  fs  ;  nor  would  he  be 
 invisible  ;  a  body  is  to  be  seen  and  felt ;  but  God  is  invisible 
 and  impalpable  ;  "  no  man  has  seen  God  at  any  time  ;"  and 
 if  a  body  he  would  not  be  the  most  perfect  of  beings,  as  he  is; 
 since  angels,  and  the  souls  of  men,  being  spirits,  are  more 
 excellent  than  bodies. 
 
 It  is  no  objection  to  this  that  the  parts  of  an  human  body 
 are  sometimes  attributed  to  God  ;  since  these  are  to  be  un- 
 derstood of  him  not  in  a  proper,  but  in  an  improper  and  figu- 
 rative sense.  His  eyes  signify  his  omniscience.  His  ears 
 feis  readiness  to  attend  unto,  and  answer  the  requests  of  his 
 
Book   I*         OF    THE    NATURE    OF    GOD,  4g 
 
 people.  His  nose  and  nostrils,  his  acceptance  of  the  persons 
 and  sacrifices  of  men,  Gen,  viii.  21.  or  his  disgust  at  them, 
 anger  with  them,  and  non-acceptance  of  them,  Deut.  xxix.  20* 
 His  mouth  is  expressive  of  his  commands,  promises,  threat- 
 enings,  and  prophecies  delivered  out  by  him.  His  arms  and 
 hands  signify  his  power,  and  the  exertion  of  it,  Psal.  cii.  27. 
 
 Nor  is  it  any  proof  of  corporiety  in  God,  that  a  divine  per- 
 son has  sometimes  appeared  in  a  human  form :  these  were 
 appearances  of  the  Son  of  God,  and  were  presages  of  his  fu- 
 ture incarnation  :  to  prepare  the  minds  of  men  for  it,  and  the 
 rather,  since  these  attributions  were  more  frequent  before 
 the  coming  of  Christ  in  the  flesh,  and  very  rarely  used  after- 
 wards. 
 
 Nor  will  the  formation  of  man  in  the  image,  and  after  the 
 likeness  of  God,  afford  a  sufficient  argument  to  prove  that 
 there  is  something  corporeal  in  God,  seeing  man  has  a  soul  or 
 spirit,  in  which  this  image  and  likeness  chiefly  and  principally 
 lay. 
 
 ii.  The  description  of  God  as  a  Spirit,  teaches  us  to  ascribe 
 to  God  all  the  excellencies  to  be  found  in  spirits  in  a  more  em- 
 inent manner,  and  to  consider  them  as  transcendent  and  infi- 
 nite  in  him. 
 
 Spirits  are  immaterial,  have  no  corporal  parts,  as  flesh., 
 blood,  and  bones,  Luke  xxiv.  39.  and  though  eyes,  hands,  &c„ 
 are  ascribed  to  God,  yet  not  of  flesh,  Job  x.  4.  but  such  as 
 express  what  is  suitable  to  spiritual  beings  in  the  most  exalted 
 sense.  Spirits  are  incorruptible  ;  for  having  no  matter  about 
 them,  they  are  not  liable  to  corruption  ;  God  is  called  the  in- 
 corruptible God,  Rom.  i.  23.  Spirits  are  immortal  %  angels 
 die  not,  Luke  xx.  36.  the  souls  of  men  cannot  be  killed,  Matt. 
 x.  28.  It  is  one  of  the  characters  of  God,  that  he  only  hath 
 immortality  ;  and  so  more  trancendently,  and  in  a  more  emi- 
 nent manner  immortal  than  angels,  and  the  souls  of  men  ;  he 
 has  it  of  himself,  and  underivatively,  and  is  the  giver  of  it  to 
 others.  Spirits  are  invisible  ;  it  is  a  vulgar  mistake  that  they 
 are  to  be  seen;  who  ever  saw  the  soul  of  a  man?  "  God  is 
 invisible  and  dwells  in  light,  which  no  man  can  approach  wnto  ; 
 
44  OF    THE    NATURE    OF    GOD. 
 
 whom  no  man  hath  ssen,  nor  can  see,"  1  Tim.  i.  17.  No 
 likeness  can  be  foimed  of  God  :  no  similitude  was  ever  seen 
 of  him,  and  to  whom  can  be  likened  and  compared  ?  Deut  iv. 
 12.  Aristotle  argues  the  invisibility  of  God,  from  the  invisibil- 
 ity of  the  soul  of  man. 
 
 But  besides  these  properties,  there  are  other  still  more  ex- 
 cellent in  spirits,  by  which  they  approach  nearer  to  God,  and 
 bear  a  greater  resemblance  to  him  ;  they  are  lively  ;  angels 
 are  commonly  thought  to  be  the  living  creatures  in  Ezeki- 
 eVs  vision.  God  is  the  living  God,  has  life  in  and  of  him- 
 self,  and  gives  life  to  all  creatures  that  have  it.  Spirits  are 
 active.  God  is  all  act,  actus  simp/icissimus,  as  he  is  some- 
 times stiled,  the  most  simple  act;  he  works  and  always  works. 
 Spirits,  angels,  and  the  souls  of  men, are  intelligent  beings  ;  the 
 understanding  of  God  is  infinite,  there  is  no  searching  of  it. 
 Spirits  have  the  power  of  willing,  they  are  voluntary  agents  ; 
 and  God  wills  whatever  he  does,  and  does  whatever  he  wills; 
 Spirits  have  the  aifections  of  love,  mercy,  pity,  &c.  God  not 
 only  loves  his  creatures,  but  "  is  love  itself,"   1  John  iv.  16. 
 
 in.  God  being  a  Spirit,  we  learn  that  he  is  a  simple  and 
 uncompounded  Being,  and  does  not  consist  of  parts,  as  a  body 
 does  ;  his  spirituality  involves  his  simplicity.  If  God  was 
 composed  of  parts  he  would  not  be  eternal,  and  absolutely  the 
 first  Being,  since  the  composing  parts,  would  at  least  co-exist 
 with  him  ;  and,  beside,  there  must  be  a  composer,  who  puts 
 the  parts  together,  and  therefore  must  be  before  what  is  com- 
 posed of  them  ;  all  which  is  inconsistent  with  the  eternity  of 
 God  :  nor  would  he  be  infinite  and  immense  ;  for  either  these 
 parts  are  finite,  or  infinite  ;  if  finite  they  can  never  compose  an 
 infinite  Being;  and  if  infinite,  there  must  be  more  infinites 
 than  one,  which  implies  a  contradiction  :  nor  would  he  be  in- 
 dependent ;  for  what  is  composed  of  parts,  depends  upon  those 
 parts,  and  the  union  of  them,  by  which  it  is  preserved:  nor 
 would  he  be  immutable,  unalterable,  and  immortal,  since  what 
 consists  of  parts,  and  depends  upon  the  union  of  them,  is  liable 
 to  alteration,  and  to  be  resolved  into  those  parts  again,  and  so 
 he  dissolved  and  come  to  destruction.     In  short,  he  would 
 
Book  I.         OF  THE  IMMUTABILITY  OF  GOD.  45 
 
 not  be  the  most  perfect  of  Beings  :  for  as  the  more  spiritual  a 
 being  is,  the  more  perfect  it  is. 
 
 Nor  is  the  simplicity  of  God  to  be  disproved  by  the  Tri- 
 nity of  Persons  in  the  Godhead ;  for  though  there  are  three 
 distinct  persons,  there  is  but  one  nature  and  essence  common 
 to  them  all. 
 
 OF  THE  IMMUTABILITY  OF  GOD. 
 
 The  attributes  of  God  are  variously  distinguished  by  di- 
 vines;  some  distinguish  them  into  negative  and  affirmative: 
 the  negative  are  such  as  remove  from  him  whatever  is  imper- 
 fect in  creatures  ;  such  are  infinity,  immutability,  immorality, 
 &c.  which  deny  him  to  be  finite,  mutable,  and  mortal;  and 
 indeed,  it  is  easier  to  say  what  God  is  not,  than  what  he  is: 
 the  affirmative  assert  some  perfection  in  God,  which  is  in  and 
 of  himself;  and  which  in  the  creatures,  in  any  measure,  is 
 from  him  ;  but  the  distinction  is  discarded  by  others ;  because 
 in  all  negative  attributes  some  positive  excellency  is  found. 
 Some  distribute  them  into  a  two-fold  order,  first  and  second : 
 Attributes,  or  essential  properties  of  the  first  order,  declare 
 the  essence  of  God  as  in  himself;  and  attributes  of  the  second 
 order,  which  though  primarily,  and  in  a  more  excellent  man- 
 ner are  in  God,  than  in  creatures ;  yet  in  an  analogical  sense, 
 are  in  them,  there  being  some  similitude  of  them  in  them. 
 Again,  some  are  said  to  be  absolute,  and  others  relative  :  ab- 
 solute ones  are  such  as  eternally  agree  with  the  essence  of 
 God,  without  respect  to  his  creatures ;  relative  ones  are  such 
 as  agree  with  him  in  time,  with  some  certain  respect  to  his 
 creatures  :  some  are  called  proper,  as  those  before  mentioned, 
 and  others  figurative,  signified  by  the  parts  of  the  human  body, 
 and  the  affections  of  the  mind,  as  observed  in  the  preceding 
 chapter:  but  the  more  commonly  received  distinction  of  the 
 attributes  of  God,  is  into  the  communicable  and  incommunica- 
 ble ones  ;   the  incommunicable  attributes  of  God,  are  such  as 
 
40  OF  THE  IMMUTABILITY  OF  GOD, 
 
 there  isno  appearance  or  shadow  of  them  in  creatures;  as  in- 
 dependence, immutability,  immensity,  and  eternity  :  commu- 
 nicable ones,  are  such  as  are  common  to  God,  with  men  ;  or, 
 however,  of  which  there  is  some  resemblance  in  men,  as  good- 
 ness,  holiness,  justice,  and  wisdom.  But  as  God  is  defined  a 
 Sp'ui'  in  Scripture,  as  has  been  observed,  I  shall  endeavour  to 
 sort  the  perfections  and  attributes  of  God  in  agreement  with 
 that :  and  with  respect  to  his  nature,  as  an  uncreated  Spirit, 
 may  be  referred,  besides  his  spirituality  and  simplicity,  already 
 considered,  his  immutability,  and  infinity,  which  includes  his 
 immensity,  or  omnipresence,  and  eternity  s  and  with  respect 
 to  it  as  active,  and  operative,  the  Hfe  of  God,  and  his  omnipo- 
 tence :  and  with  respect  to  the  faculties,  as  a  rational  spirit, 
 particularly  the  understanding,  to  which  may  belong,  his  om- 
 niscience, and  manifold  wisdom ;  and  the  will,  under  which 
 may  be  considered  the  acts  of  that,  and  the  sovereignty  of  it; 
 and  the  affections,  to  which  may  be  reduced,  the  love  grace, 
 mercy,  hatred,  anger,  patience,  and  long-suffering  of  God: 
 and  lastly,  under  the  nations  of  qualities  and  virtues,  may  be 
 considered,  his  goodness,  holiness,  justice,  truth,  and  faith- 
 fulness ;  and,  as  the  complement  of  the  whole,  his  perfection 
 or  all-sufficiency,  glory,  and  blessedness :  and  in  this  order  I 
 shall  consider  them.     And  begin  with, 
 
 THE    IMMUTABILITY    OF    GOD. 
 
 Immutability  is  an  attribute  which  God  claims,  and  challen- 
 ges as  peculiar  to  himself;  lam  the  Lord,  I  change  not^  Mai. 
 iii.  6.  Mutability  belongs  to  creatures;  the  visible  heavens 
 are  often  changing ;  the  face  of  the  earth  appears  different  at 
 the  various  seasons  of  the  year :  it  has  undergone  one  great 
 change  by  a  flood,  and  will  undergo  another  by  fire.  To  which 
 changeableness  in  them  the  unchangeableness  of  God  is  oppo- 
 sed, Psal.  cii.  25 — 27.  The  sun  in  the  firmament  has  its  va- 
 rious appearances.  Angels  in  their  original  nature  and  state, 
 were  subject  to  change,  as  the  apostacy  of  many  have  shewn. 
 Man,  at  his  best  estate,  his  estate  of  innocence,  and  integrity, 
 Was  altogether  vanity,  is  now  a  creature  subject  to  innumera- 
 ble changes  in  life;  and  death  at  last  turns  him  to  corruption 
 
Book  I.         OF  THE  IMMUTABILITY  OF  GOD.  47 
 
 and  dust.     Good  men  are  very  mutable,  both  in  their  inward 
 and  outward  estate.    But  God  is  in  and  of  himself  immutable. 
 
 i.  In  his  nature  and  essence,  being  simple,  and  devoid  of  all 
 composition,  as  has  been  proved.  Since  he  is  eternal,  there 
 can  be  no  change  of  time  with  him.  And  seeing  he  is  infi- 
 nite, immense,  and  omnipresent  ;  there  can  be  no  change  of 
 place.  If  he  changes,  it  must  be  either  for  die  better  or  the 
 worse;  if  for  the  better,  then  he  was  imperfect  before,  and  so 
 not  God  :  if  for  the  worse,  then  he  becomes  imperiet  and  the 
 same  follows.  Or  if  he  changes  from  an  infinitely  perfect 
 state,  to  another  equally  so,  then  there  must  be  more  infinites 
 than  one,  which  is  a  contradiction.  Again,  if  any  change  is 
 made  in  him,  it  must  be  either  from  somewhat  within  him,  or 
 from  somewhat  without  him;  if  from  within,  there  must  be 
 another  and  another  in  him  ;  one  which  changes,  ana  another 
 which  is  changed,  and  so  would  be  compound  ;  which  is  in- 
 consistent with  the  simplicity  of  God  :  it  from  sumewhac  with? 
 out  him,  then  there  must  be  a  superior  to  him,  able  to  move 
 and  change  him ;  but  he  is  the  most  high  God  ;  there  is  none 
 in  ht-aven  nor  in  earth  above  him  ;  he  is  u  God  over  ail,  bless- 
 ed for  ever." 
 
 ii.  God  is  unchangeable  in  his  perfections  or  attributes  ; 
 which,  though  they  are  the  same  with  himself,  his  nature  and 
 essence,  as  has  been  observed;  yet,  considering  them  separate- 
 ly, they  are  helps  to  our  better  understanding  of  it,  and  serve 
 particularly  to  illustrate  the  unchangeabkness  of  it.  He  is 
 the  same  in  his  power  as  ever;  his  knowledge  is  the  same  ; 
 his  goodness,  grace,  and  mercy,  are  immutable ;  his  faithful- 
 ness he  never  suffers  to  fail. 
 
 in.  God  is  unchangeable  in  his  purposes  and  decrees ;  they 
 are  like  the  laws  of  the  Medes  and  Persians,  and  more  unal- 
 terable than  they  were  ;  they  are  the  mountains  of  brass  Ze- 
 chariah  saw  in  a  vision,  from  whence  proceed  the  proviuences 
 of  God,  and  the  executioners  of  thtm,  Zech.  vi.  1.  "  The 
 counsel  of  the  Lord  stands  for  ever."  Psal.  xxxiii.  11. 
 
 Nor  is  the  immutability  of  the  decrees  of  God  to  be  dis* 
 proved  by  his  providences.     Job  was  a  remarkable  instance 
 
43 
 
 OF  THE  INFINITY  OF  GOD. 
 
 of  changes  in  providence,  and  yet  he  was  fully  persuaded  of 
 the  unchangeable  will  of  God  in  them,  and  which  he  strongly 
 expresses,  Job  xxiii.  13,  14. 
 
 iv.  God  is  unchangeable  in  his  love  and  affections  to  his 
 people;  "his  love  to  them  is  from  everlasting  to  everlasting," 
 without  any  variation  in  his  own  heart,  however  different  the 
 manifestations  of  it  may  be  to  them.  The  hidings  of  God's 
 face  from  them  after  conversion,  prove  not  any  change  in  his 
 love  to  them;  for  he  declares  his  loving-kindness  to  be  more 
 immoveable  than  hills  and  mountains,  Isai.  liv.  7 — 10.  Afflic- 
 tions are  no  evidence  of  a  change  of  affections  to  them.  God's 
 rebukes  are  rebukes  in  love,  Jer.  xxxi.  18,  20. 
 
 v.  God  is  unchangeable  in  his  covenant  of  grace.  This  was 
 made  with  Christ  from  everlasting,  and  stands  fast  with  him ; 
 it  is  as  immoveable  as  a  rock,  and  can  never  be  broken;  such 
 as  are  blessed  with  them  are  always  blessed,  and  it  is  not  in 
 the  power  of  men  and  devils  to  reverse  them,  Rom.  xi.  29. 
 
 When  repentance  is  spoken  of  him,  it  is  to  be  understood 
 improperly  and  figuratively,  after  the  manner  of  men,  he  do- 
 ing like  what  men  do,  when  they  repent. 
 
 Nor  is  the  Immutability  of  God,  in  his  promises  and  threat- 
 enings,  to  be  disproved,  by  observing,  that  the  promised  good, 
 and  threatened  evil,  are  not  always  done.  For  it  should  be 
 considered,  that  what  is  promised  or  threatened,  is  either  ab- 
 solute, or  with  a  condition  :  now  that  any  thing  promised  or 
 threatened,  absolutely,  is  not  performed,  must  be  denied :  but 
 if  with  a  condition,  the  change  will  appear  to  be  not  in  God, 
 but  in  men,  see  Jer.  xviii.  8 — 10.  Jonah  iii.  4,  10. 
 
 OF  THE  INFINITY,  OMNIPRESSENCE,  AND 
 ETERNITY  OF  GOD. 
 
 When  we  say  that  God  is  infinite,  the  meaning  is,  that  he 
 is  unbounded  and  unlimited,  unmeasurable  or  immense,  un- 
 searchable and  not  to  be  comprehended.  This  attribute  chiefly 
 
Book  I.         0F  TttE  iNFINtTY  0F  G0D  4q 
 
 respects  and  includes  the  omnipresence  and  eternity  of  God  • 
 he  is  not  bounded  by  space,  and  therefore  is  every  where  ;  and 
 he  is  not  bounded  by  time,  so  he  is  eternal ;  that  he  is  in  this 
 sense  infinite  appears  from  his  spirituality  and  simplicity, 
 before  established:  Immutability  infers  both  omnipresence 
 and  eternity,  the' two  branches  of  Infinity* 
 
 God  is  infinite  in  all  his  attributes;  and  which  are  indeed 
 himself,  his  nature,  as  has  been  observed,  and  are  seprtratelv 
 considered  by  us,  as  a  relief  to   our  mind,   and    helps  to  our 
 better  understanding  it.      His   understanding  is  infinite,   Psal. 
 cxlvii.  5.     The*  same  may  be  said  of  his  knowledge  and  wis- 
 dom, there  is  a  depth,  the  apostle  ascribes,  to  both  ;  and  which 
 is  not  to  be  sounded  by  mortids,  Rom.  xi.  33.     The  power  of 
 God  is  infinite  •  with  him  nothing  is  impossible ;  his  power 
 has   never  been  exerted  to   the   uttermost ;  he  that  has  made 
 one  world,  could  have  made  millions.      His  goodness  is  infi- 
 nite, nor  can  there  be  any  addition  to  it ;  it  is  infinitely   per- 
 fect, my  goodness  extends  not   to  thee,   Psal.   xvi.  2.     God  is 
 infinite  in  his  purity,  holiness,  and  justice  ;  there  is  none  holy 
 as  he  is,  Job.  iv.  17,  18.    Isai.  vi.  2,  3.  in  short,  he  is  infinite- 
 ly perfect,  and  infinitely  blessed  and  happy.     We  rightly  give 
 him  titles   and  epithets  of  immense    and   incomprehensible 
 which  belong  to  his  affinity.     He  is  immense,  that  is,  unmea- 
 surable.  As  there  is  a  height,  a  depth,  a  length  and  breadth  in 
 the  love  of  God,  immeasurable,   Eph.   iii.   18.  so  there  is  in 
 every    attribute  of  God,  and  consequently  in  his  nature ;    his 
 immensity  is  his  magnitude,  and   of  his  greatness   it  is  said, 
 that  it  is  unsearchable,  Psal.  cxlv.  S.  and  therefore  must  be  in- 
 comprehensible.    Sooner  mav  all  the  waters  of  the  ocean  be 
 put  into  a  nut  shell,  than  that  the  infinite  Being  of  God  should 
 be  comprehended  by  angels  or  men. 
 
 The  omnipresence  of  God,  or  his  ubiquity,  which  as  it  is 
 included  in  his  infinite,  must  be  stronglv  concluded  from  it; 
 for  if  God  is  infinite,  that  is,  unbounded  with  respect  to  space 
 and  place,  then  he  must  be  every  where  :  and  this  is  to  be 
 proved  from  his  power,  which  is  every  where.   The  omnipre* 
 
 G 
 
50  OF  THE  OMNIPRESENE  OF  GOD. 
 
 senceofGod  may  be  argued  from  the  distributions  of  his 
 goodness  to  all*  And  as  he  is  every  where  by  his  power  and 
 providence,  so  he  is  by  his  knowledge  ;  all  things  are  naked 
 am:  open  to  him,  being  all  before  him,  and  he  present  with 
 them  ;  unless  he  was  omnipresent,  he  could  »ot  be  in  whatso- 
 ever place  the  saints  are  worshipping  in  different  parts  of  the 
 world  ;  as  in  Europe,  so  in  America.  The  presence  of  God 
 may  be  observed  in  a  difft  rent  manner  ;  there  is  his  glorious 
 presence  in  heaven;  there  is  his  powerful  and  providential 
 presence  with  all  his  creatures;  and  there  is  his  gracious  pre- 
 sence with  good  men  :  and  all  suppose  his  omnipresence. 
 This  attribute  is  most  clearly  expressed  in  several  passages 
 of  scripture,  as  particularly  in  Psal.  exxxix.  7 — 10.  See  alike 
 enumeration  of  places  in  Amos  ix.  2,  3.  Another  passage  of 
 Scripture,  proving  the  Omnipresence  of  God,  is  in  Isai.  Ixvi. 
 1.  But  no  where  is  the  Omnipresence  of  God  more  express- 
 ly declared  than  in  Jen  xxiii.  23,  24.  Nor  is  this  disproved 
 by  oiher  passages  of  scripture,  which  may  seem,  at  first  sight, 
 to  discountenance  or  contradict  it :  not  such  as  speak  of  men's 
 departing  and  fleeting  from  his  presence,  as  Cain  and  Jonah 
 are  said  to  do,  Gen.  iv.  16.  Jonah  i.  3.  for  Cain  only  went 
 from  the  place  where  he  and  the  Lord  had  been  conversing. 
 Jonah's  fL  eing,  was  withdrawing  himself  from  the  service  of 
 God  ;  but  he  soon  found  his  mistake,  and  that  God  was  every 
 where,  and  could  meet  with  him  by  sea,  and  by  land.  Such 
 that  represent  God  as  descending  from  heaven  ;  as  at  Babel, 
 Sodom,  and  on  mount  Sinai ;  only  denotes  some  more  than 
 ordinary  manifestations  of  his  presence,  or  exertion  of  his 
 power. 
 
 The  Eternity  of  God  belongs  to  his  infinity ;  for  as  he 
 is  not  bounded  by  space,  so  neither  by  time,  and  therefore 
 eternal.  He  is  often  called  the  everlasting  God,  and  the  King 
 eternal.  Gen.  xxi.  31.  Deut.  xxxiii,  27,  yea,  eternity  itself,  1. 
 S.tin.  xv.  29.  and  is  said  to  inhabit  it,  Isai.  lvii.  15.  Eternity, 
 propcrl)  so  called,  is  'hat  which  is  withcu  beginning  and  end  ; 
 time  is  the  measure  of  a  creature's  duration;  eternity  only  be- 
 
Book  I.  OF  THE  ETERNITY  GF  GOD.  51 
 
 longs  to  God.  Psal.  xc.  2.  Eternity,  is  true  of  God,  essen- 
 tially considered,  and  in  the  sense  explained,  is  to  be  proved ; 
 and  that  he  is  without  beginning,  without  end,  and  without 
 succession. 
 
 I  That  he  is  without  beginning,  or  from  everlasting  ,  this 
 is  put  by  the  way  of  interrogation,  Hab.  i.  12.  and  is  strongly 
 affirmed,  Psal.  xciii.  2.  and  may  be  proved, 
 
 i.  From  his  nature  and  being;  the  existence  of  God  is  not 
 arbitrary,  but  necessary  ;  if  arbitrary,  \t  must  be  from  his  own 
 will,  or  from  the  will  of  another  ;  not  from  his  own  will,  which 
 would  suppose  him  in  being  already  ;  and  then  he  must  be  be- 
 fore he  existed,  and  must  be,  and  not  be,  at  the  same  instant : 
 not  from  the  will  of  another,  for  then  that  other  would  be  both 
 prior  and  superior  to  him,  and  so  be  God,  and  not  he.  If  there 
 was  an  instant  in  which  he  was  not,  then  there  was  an  instant 
 in  which  there  was  no  God  ;  and  if  so,  there  may  be  one  again 
 in  which  he  may  cease  to  be;  tor  that  which  once  was  not, 
 may  again  not  be  ;  and  this  will  bring  us  into  the  depth  of  athe- 
 ism. ^The  eternity  of  God  may  be  inferred  from  his  immu- 
 tability, which  has  been  already  estaolished ;  those  two  go  to- 
 gether, and  prove  each  other,  Psal.  cii.  27.  Moreover,  God 
 is  the  most  perfect  Being;  which  he  would  not  be,  if  not  eter- 
 nal ;  for  not  to  be  or  to  have  a  beginning,  is  an  imperfection  ; 
 and  it  is  an  humbling  consideration  to  man,  a  creature  of  time, 
 that  he  is  but  of  yesterday,  Job  viii.  9.  Add  to  this,  that  God 
 is  the  first  Cause  of  all  things,  and   therefore  must  be  eternal. 
 
 II  The  Eternity  of  God  may  be  proved  from  his  attributes, 
 several  of  which  are  said  to  be  eternal,  or  from  everlasting 
 power,  Rom.  i.  20.  knowledge,  Acts,  xv.  18.  mercy,  Psal. 
 ciii.  17.  and  love,  1  John  iv.  16. 
 
 in.  That  God  is  Eternal  maybe  argued  from  his  purposes, 
 counsels,  and  decrees ;  which  are  said  to  be  of  old,  tha  is, 
 from  everlasting,  Isai.  xxv.  1.  they  are  expressly  said  to  be 
 eternal,  Eph.  iii.  11.  and  if  they  are  eternal,  then  God,  in 
 whom  they  are,  and  by  whom  they  are  formed,  must  be  e*er- 
 »al  also.     Hi6  choice  of  men  to  everlasting  life,  is  eternal, 
 
52 
 
 ©F  THE  ETERNITY  OF   GOD. 
 
 K  m.  ix.  41.  they  were  chosen  by  him  from  the  beginning, •£. 
 The=>s.  ii.  13. 
 
 iv.  The  Eternity  of  God  may  be  concluded  from  the  cove- 
 nant of  grace,  stiled,  an  everlasting  covenant,  2  Sam.  xxiii.  5. 
 Now  if  there  was  a  covenant  made  by  God  from  everlasting, 
 and  Christ  was  set  up  b\  him  so  early,  as  the  Mediator  of  it ; 
 and  there  were  blessings  of  grace,  and  promises  of  grace,  made 
 by  him  before  time  was,  .hen  he  must  be  from  everlasting. 
 
 v.  It  may  be  proved  from  the  works  of  God  in  time  :  all 
 creatures  are  the  w  rks  of  his  hand ;  all  things  are  from  him, 
 and  so  have  a  beginning ;  but  he  from  whom  they  are,  is  from 
 none,  has  no  cause  of  his  being,  and  therefore  must  be  eternal. 
 So  creation  is  made  a  proof  of  his  eternal  power  and  Godhead, 
 Rom.  i.  20.  creation  proves  his  eternity,  and  eternity  proves 
 his  deity.  Hence  Thales  said,  "  The  most  ancient  of  Beings 
 is  God.?? 
 
 II.  That  God  is  to  everlasting,  and  without  end,  may  be 
 proved  from  his  spiritually  and  simplicity,  already  established. 
 It  may  be  argued  from  his  independency ;  from  his  immuta- 
 bility, and  from  his  dominion  and  government;  he  is,  and 
 sits  King  for  ever;  he  is  an  everlasting  King,  his  kingdom  is 
 an  everlasting  kingdom,  and  his  dominion  is  from  generation 
 to  generation,  and  will  never  end,  Jer.  x  JO.  Psal.  x.  16.  He 
 is  not  only  called  the  living  God,  Jer.  x.  10.  but  is  often  said 
 to  live  for  ever  and  ever,  Rev.  iv.  9,  JO.  and  x.  6, 
 
 III.  The  Eternity  of  God,  or  his  being  from  everlasting  to 
 everlasting,  is  without  succession,  or  any  distinctions  of  time 
 succeeding  one  another,  as  moments,  minutes,  hours,  days, 
 months, and  years;  the  reasons  are,  because  he  existed  before 
 such  were  in  being ;  Before  the  day  was,  lam  he,  Isai.  xliii.  13. 
 he  is  the  same  yesterday,  to-day,  and  for  ever  ;  these  are  all 
 at  once,  and  together  with  him  ;  he  is  he  which  is,  and  zvasy 
 and  is  to  come,  Heb.  xiii.  8.  Rev.  i.  4.  in  his  nature,  he  co-ex- 
 ists with  all  the  points  of  time,  in  time  ;  but  is  unmoved  and 
 nnaffecied  with  any,  as  a  rock  in  the  rolling  waves  of  the  sca# 
 cr  a  tower  in  a  torrent  of  gliding  water  ;  or  as  the  gnomon  or 
 
Book  I.  OF  THE  LIFE  OF  GOD.  53 
 
 stile  of  a  gun -dial,  which  has  all  the  hours  of  the  day  sur- 
 rounding it,  and  the  sun,  by  it,  casts  a  shade  upon  them,  points 
 at  and  distinguishes  them,  but  the  stile  stands  firm  and  unmov- 
 ed, and  not  effected  thereby  :  hence  it  is  that  one  day  is  -with, 
 the  Lord  as  a  thousand  years  ;  and  a  thousand  years  as  one  day, 
 2  Pet.  iii.  8.  In  short,  God  is  Eternity  itself,  and  inhabits 
 eternitv  ;  so  he  did  before  time,  and  without  succession  ;  so  he 
 does  throughout  time  ;   and  so  he  will  to  all  eternity. 
 
 OF  THE  LIFE  OF  GOD. 
 
 In  order  to  apprehend  somewhat  of  the  life  of  God,  for 
 comprehend  it  we  cannot,  it  may  be  necessary  to  consider  life 
 in  the  creatures,  what  that  is  ;  and  bv  rising  from  the  lowest 
 degree  in  life,  to  an  higher,  and  from  that  to  an  higher  still, 
 we  may  form  some  idea  of  the  life  of  God,  though  an  inade- 
 quate one.  The  sun,  moon,  and  plane's  move,  yet  they  are 
 Inanimate.  The  lowest  degree  of  real  life  is  in  vegetables,  ia 
 herbs,  plants,  and  trees.  In  animals  there  is  an  higher  degree 
 of  life.  There  is  an  higher  degree  still,  in  rational  creatures, 
 angels,  and  the  souls  of  men.  But  what  comes  nearest  to  the 
 life  of  God,  that  we  can  conceive  of,  is  that  which  is  in  rege- 
 nerated persons,  who  have  a  principle  of  spiritual  life,  grace, 
 and  holiness,  implanted  in  them,  by  the  Spirit  of  God,  This 
 most  resembles  the  life  of  God,  especially,  as  it  will  be  perfect 
 and  eternal  in  a  future  state,  though  it  comes  abundantly  short 
 of  what  is  in  God. 
 
 I.  God  is  life  essentially,  it  is  his  nature  and  essence,  it  is 
 in  and  of  himself.  The  Father  has  life  in  himself  John  v.  26. 
 and  so  has  the  son  and  Word  of  God,  John  i.  1,  4.  and  like- 
 wise the  Spirit,  called,  therefore,  the  Spirit  of  life,  Rev.  xi.  11. 
 it  is  independent.  God  lives  his  own  life  ;  he  is  El-Shaddai, 
 God  all  sufficient,  blessed,  and  happy  in  himself  for  evermore. 
 The  scriptures  frequently  speak  of  God  as  the  living  God,  both 
 in  the  Old  and  New  Testament,  Deut.  v.  26.  The  living 
 God  is  opposed  to  idols,  lifeless  and  motionless,  Jer.  x.  10 — 
 16.  and  to  heroes,  kings,  and  emperors,  deified  after  their 
 
54  OF  THE  LIFE  OF  GOD. 
 
 death.  He  asserts  it  of  himself,  which  must  be  true,  and  may 
 be  depended  on  ;  /  lift  up  my  hand,  and  say,  I  live  forever , 
 Deut.  xxxii.  40.  yea,  it  is  an  oath  of  his  affirming  the  same, 
 and  it  is  tht  common  form  of  swearing  with  him,  As  I  live, 
 saith  the  Lord;  and  which  is  very  frequently  used  by  him,  see 
 Numb.  xiv.  28.  and  this  is  no  other  than  swearing  by  his  life, 
 which  is  himself;  "  for  when  he  could  swear  by  no  greater, 
 he  swore  bv  himself." 
 
 II.  God  is  life  eternally,  without  beginning,  succession  or 
 end  ;  he  is  without  beginning  of  life  or  end  of  days,  and  with- 
 out any  variableness  ;  "  the  same  to-day,  yesterday,  and  for- 
 ever; he  that  is  the  true  God,  is  also  eternal  life,  1  John  v.  20. 
 God  is  a  simple  and  uncompounded  Being,  and  therefore 
 must  live  for  ever ;  he  has  no  cause  prior  to  him,  from  whom 
 he  has  received  his  life,  that  can  take  away  his  life  from  him. 
 There  is  no  change,  nor  shadow  of  change,  in  him  ;  and  yet, 
 if  his  life  was  not  eternal,  he  must  be  subject  to  the  greatest  of 
 changes,  death.  The  same  arguments  which  prove  his  eter- 
 nitv,  must  prove  also  that  he  lives  for  ever;  he  is  the  true  God. 
 the  living  God.  and  an  ev-rlastng  King,  Jer.  x.  10.  Aristotle 
 has  this  remarkable  observation,  "  The  energy,  act,  or  opera- 
 tion of  God,  is  in) mortality,  this  is  everlasting  life  ;  wherefore 
 there  must  needs  be  perpetual  motion  in  God."  Our  God,  the 
 true  God,  is  he  who  only  haih  immortality,  1  Tim.  vi.  16, 
 that  is,  who  hath  it  in  and  of  himself,  and  gives  it  to  others* 
 
 III.  God  is  life  efficiently,  the  source  and  spring,  the  author 
 and  giver  of  life  to  others  ;  With  thee  is  the  fountain  of  life, 
 Psah  xxxvi.  9.  God  is  the  author  and  giver  of  life,  from  the 
 lowest  to  the  highest  degree  of  it.  The  vegetative  life,  that  is 
 in  herbs,  plants,  and  trees,  is  from  him,  Gen.  1.  11,  12.  The 
 life  of  all  animals,  of  the  fishes  in  the  sea,  the  fowl  of  the  air, 
 and  the  beasts  of  the  field;  and  he  gives  them  life  and  breath; 
 and  when  he  takes  it  away,  they  die,  and  return  to  the  dust, 
 Gen.  1.  20 — 25.  The  rational  life  in  angels  and  men,  is  from 
 him.  No  creature  can  give  real  life ;  men  may  paint  to  the 
 lite,  as  we  say,  but  they  cannot  give  life :  no  man  can  raake  a 
 
Book  I.        OF  THE  OMNIPOTENCE  OF  GOt).  55 
 
 living  fly  ;  he  may  as  soon  make  a  world.  The  spiritual  life 
 that  is  in  any  of  the  sons  of  men,  is  from  God.  And  eternal 
 life,  so  often  spoken  of  in  scripture,  as  what  the  saints  shall 
 enjoy  for  evermore,  is  of  God  j  it  flows  from  his  free  favour 
 and  good  will,  through  Christ,  Acts  xiii.  48.  Tit.  -i.  2.  Rom, 
 vi.  23.  Now  God  must  have  life  in  the  highest  degree  of  it, 
 as  explained  ;  even  essentially,  originally,  infinitely,  and  per- 
 fectly ;  or  he  could  never  give  life  in  every  sense  unto  his 
 creatures  ;  and  he  must  live  for  ever,  to  continue  eternal  life, 
 particularly  to  his  people,  and  preserve  them  in  it. 
 
 OF  THE  OMNIPOTENCE  OF  GOD. 
 
 Omnipotence  is  essential  to  God,  it  is  his  nature  ;  a  weak 
 Deity  is  an  absurdity  to  the  human  mind :  the  Very  heathens 
 suppose  their  gods  to  be  omnipotent,  though  without  reason ; 
 but  we  have  reason  sufficient  to  believe  that  the  Lord  our  God 
 who  is  the  true  God,  is  Almighty.  All  spirits  are  powerful, 
 our  own  spirits  are  endowed  with  the  power  and  faculties  of 
 understanding,  willing,  reasoning,  choosing,  and  refusing, 
 loving  and  hating,  &c.  Angelic  spirits  are  more  powerful 
 still,  they  excel  in  strength,  and  are  called  mighty  angels,  Psal. 
 ciii.  20.  One  of  them  slew  in  one  night  one  hundred  and 
 eighty-five  thousand  men,  2  Kings  xix.  35*  and  what  then 
 cannot  God,  the  uncreated  and  infinite  Spirit,  do  ?  This  may 
 be  inferred  from  his  infinity.  God  is  an  infinite  Being,  and  so 
 is  every  perfection  of  his  ;  his  understanding  is  infinite,  and 
 such  is  his  power.  The  omnipotence  of  God  may  be  argued 
 from  his  independency  ;  all  creatures  depends  on  him,  but  he 
 depends  on  none.  Moreover,  this  attribute  of  God  mav  be 
 confirmed  by  his  perfection  ;  God  is  a  most  perfect  being,  but 
 that  he  would  not  be  if  any  thing  was  wanting  in  him  ;  want  of 
 povv:jr  in  a  creature  is  an  imperfection^  but  he  is  u  able  to  do 
 exceeding  abundantly  above  all  that  we  can  ask  or  think,'; 
 Eph.  i.  19.  and  iii.  20.  And  this  may  be  strengthened  yet 
 more  by  observing,  the  uselessness  of  many  other  perfections 
 without  it.     What  dependence  can  there  be  upon  his  faithful- 
 
56  OF  THE  OMNIPOTENCE  OF  GOD. 
 
 ness  in  his  promises,  if  he  is  not  able  also  to  perform  ?  and  of 
 what  use  is  his  goodness,  or  an  inclination  and  disposition  in 
 him  to  do  good,  if  he  cannot  do  it  ?  or  where  is  his  justice  in 
 rendering  to  every  man  according  to  his  works,  if  he  cannot 
 execute  it  ?   So  that  power  belongs  to  God,  Psal.  lxii.  11.     In 
 all  the  doxologies  or  ascriptions  of  glory   to  God,  by   angels 
 and  men,  power  or  might  is  put  into  them,  Rev.  iv.  10,   11. 
 and  v.  13.  and  vii.  1  i,  12.     The  power  of  God  reaches  to  all 
 things,  and  therefore  is,  with  propriety,  called  Omnipotence  ; 
 all  things  are  possible  with  God,  and  nothing  impossible;  Luke 
 i.  37.  Mark  xiv.  36.      He  stopped  the  sun  in  its  course,  in  the 
 times  of  Joshua;  made  iron  to  swim  by  the  hands  of  the  pro- 
 phet Elisha  ;  and  suffered  not  fire  to  burn  in  the  furnace   of 
 JNebuchadntzzar.     1  here   are    some  things,  indeed,    which 
 God  cannot   do,   he  cannot  deny  himself,  2  Tim.  ii.  13.  ;  he 
 cannot  make  another  God,  Deut    vi.  4.;   he  cannot   make   a 
 finite  creature  infinite;  he  cannot  raise  a  creature  to  such  dig- 
 nity as  to  have  divine  perfections  ascribed  to   it ;   he  cannot 
 make  contradictions  true  ;  a  thing  to  be,  and  not  10  be  at  the 
 same  time  ;  or  make  a  thing  not  to  have  been  that  has  been  ; 
 but   then   these  are   no   prejudices   to   his  omnipotence,   nor 
 proofs  of  w.  afcness  ;  they  arise  only  out  of  the  abundance  and 
 fulness  of  his  power.     The  power  of  God  may  be  considered 
 as  absolute,  and  as  actual  or  ordinate.      According  to  ins  ab- 
 solute power,  he  can  do  all  things  which   are  not  contrary  to 
 his  nature  and  periections  ;  but  the  power  of  God  has  never 
 been  exerted  to  its  utmost  ;    it  is  sufficient  to  entitle  him  to 
 omnipotence,  that  he   has   done,    and   does,    whatsoever    he 
 pleases,  and  that  whatsoever  is  made,   is  made,  is  made  by 
 him,  and  nothing  without  him  ;  which  is  what  may  be  called, 
 his  ordinate  and  actual  power. 
 
 I.  These  visible  works  of  creation,  are  proofs  of  the  invisi- 
 ble attributes  of  God,  and  particularly  of  his  eternal  power , 
 Acts  iv.  24.  Rom.  i.  20.  Creation  is  making  something  out 
 of  nothing  ;  which  none  hut  omnipotence  can  effect;  see  ileb. 
 xi.  3.  no  artificer,  though  ever  so  expert,  can  work  without  ma- 
 
Book  I.         OF  THE  OMNIPOTENCE  OF  GOD.  5? 
 
 terials;  but  God  created  the  fiist  matter  out  of  which  all  things 
 are  made.  God  can  work  without  instruments,  as  he  did  in 
 creation  ;  it  was  only  by  his  all-commanding  word  that  every 
 thing  sprung  into  being,  Gen.  i.  '.  he.  Psal.  xxxvi.  9.  and 
 every  thing  created  was  done  at  once.  The  works  of  creation 
 were  done  without  weariness  :  no  labour  of  men  is  free  from 
 it:  if  it  be  the  work  of  the  brain,  the  fruit  of  close  reasoning, 
 reading,  meditation,  and  study ;  much  study,  the  wise  man 
 savs,  is  a  weariness  of  the  jlesh,  Eccles,  xii.  12.  or  if  it  be 
 manual  operation,  it  is  labour  and  fatigue  ;  but  the  everlasting 
 God  fainteth  net,  neither  is  -weary,  Isai.  xl.  28.  he  is  saia  to 
 ivst  on  the  seventh  day,  not  on  account  ot  fatigue  but  to  denote 
 he  had  finished  his  work. 
 
 ii.  Omnipotence  appears  in  the  sustentation  and  support  of  all 
 his  creatures;  "  he  upholds  all  things  by  the  word  of  his  pow- 
 •r  ;"  the  heavens,  the  earth,  and  the  pillars  thereof,  Acts  xvii. 
 28.  see  Jobxxvi.  7,8.  &  xxxviii.  10 — 26.  Actsxiv.  17.  But  what 
 hand  can  do  all  these  but  an  almighty  one  l  Wonderful  events 
 in  r  rovidence  can  only  be  accounted  for  by  recurring  to  omi  i. 
 potence,  and  to  supernatural  power  and  aid  ;  as  the  drowning 
 of  the  whole  world  ;  the  burning  of  Sodom  and  Gomorrah,  and 
 the  cities  of  the  plain  ;  the  removing  of  mountains,  shaking 
 the  earth,  and  the  pillars  of  it,  commanding  the  sun  not  to  rise, 
 and  sealing  up  the  stars,  Job  ix.  5,  &c. 
 
 in.  The  omnipotence  of  God  may  be  seen  in  the  redemp- 
 tion of  men  by  Christ,  in  things  leading  to  ir,  and  in  the  com- 
 pletion of  it.  Christ  was  declaied  to  be  the  Son  of  God  with 
 power,  Eph.  i.  19.  Rom.  ix.  4. 
 
 iv.  Almighty  power  ma>  be  discerned  in  the  conversion  of 
 sinners;  that  is  a  creation,  which  is  an  act  of  omnipotence,  as 
 has  been  proved.  Men,  in  conversion,  are  "  created  in  Christ 
 and  after  the  image  of  God  ;"  conversion  is  a  resurrection,  and 
 that  requires  almighty  power.  And  if  we  consider  the  means 
 of  it,  generally  speaking,  "  the  foolishness  of  preaching."  And 
 also  the  great  opposition  made  to  this  work,  through  tht  en- 
 mity and  lusts  of  men's  hearts,  the  malice  of  Satan,  willing  to 
 
 H 
 
58  OF  THE  OMNISCIENCE  OF  GOD.. 
 
 keep  possession  ;  the  snares  of  the  world,  and  the  influence  of 
 wicked  companions  ;  it  cannot  be  thought  that  the  rise,  pro- 
 gress, and  finishing  of  it,  are  not  by  might  and  power  of  men, 
 but  by  the  mighty,  efficacious,  and  all-powerful  grace  of  God, 
 2  Thts^.  i.  11.  Zech.  iv.  6. 
 
 v.  That  the  Lord  God  is  omnipotent,  may  be  evinced  from 
 the  rise  and  progress  of  Christianity,  the  success  of  the  gospel, 
 in  the  first  times  of  it,  and  the  continuance  of  it  notwithstand- 
 ing the  opposition  of  men  and  devils.  The  interest  of  Christ 
 in  the  world  rose  from  small  beginnings,  by  means  of  the 
 preaching  of  the  gospel ;  and  that  by  men  illiterate,  mean,  and 
 contemptible,  who  were  opposed  by  Jewish  Rabbins,  and  hea- 
 then philosophers,  by  monarchs,  kings,  and  emperors,  and  by 
 the  whole  world  j  yet  these  were  made  to  triumph  every  where, 
 in  a  short  time  the  universal  monarchy  of  the  earth  became 
 nominally  christian. 
 
 vi.  The  final  perseverance  of  every  particular  believer  in. 
 grace  and  holiness,  is  a  proof  of  the  divine  omnipotence;  he  is 
 kept  by  the  power  of  God,  the  mighty  power  of  God,  as  in  a 
 garrison,  through  faith  unto  salvation,  1  Pet.  i.  5. 
 
 vii.  The  almighty  power  of  God  will  be  displayed  in  the 
 resurrection  of  the  dead.  What  else  but  his  almighty  power 
 can  gather  all  nations  before  him  ?  And  what  but  his  vengeful 
 arm  of  omnipotence,  can  execute  the  sentence  on  millions  and 
 millions  of  devils  and  wicked  men,  in  all  the  height  of  wrath, 
 rage,  fury,  and  rebellion  ?  see  Phil.  iii.  21.  John  v.  28,  29. 
 Matt.  xxv.  32—46.  Rev.  xx— 8— 10. 
 
 OF  THE  OMNISCIENCE  OF  GOD. 
 
 God  is  said  to  have  a  mind  and  understanding,  Rom.  xi. 
 34.  Isat.  xi.  28.  to  which  may  be  referred,  the  attributes  of 
 knowledge  and  wisdom,  which  go  together,  Rom.  xi.  33.  I 
 shall  begin  with  the  first  of  these.     And  prove, 
 
 I:  1  hat  knowledge  belongs  to  God.  In  all  rational  crea- 
 tures there  is  knowledge  J  mere  is  much  in  angels,  and  in  man. 
 Now,  if  there  is  knowledge  in  any  of  the  creatures  of  God, 
 then  much  more  in  God  himself,     iksides,  all  tnat  knowledge 
 
Book  I.  OP  THE  OMNISCIENCE  OF  GOD.  5$ 
 
 that  is  in  angels  or  men,  comes  from  God,  He  that  teaches  man 
 knowledge,  shall  he  not  know?  Psal.  xciv.  10.,  He  has  a  will 
 which  cannot  be  resisted,  Eph.  i.  11.  Rom.  ix.  19.  and  this  can 
 never  be  supposed  to  be  without  knowledge.  In  short,  with- 
 out knowledge,  God  would  be  no  other  than  the  idols  of  the 
 Gentiles,  who  have  eyes,  but  see  not;  are  the  work  of  errors, 
 and  are  falshood  and  vanity  ;  but  the  portion  of  Jacob  is  not 
 like  them,  Jer.  x.  14 — 16.     I  go  on, 
 
 II.  To  shew  the  extent  of  the  knowledge  of  God:  it  reach- 
 es to  all  things,  John  xxi.  17.  and  is  therefore  with  great  pro- 
 priety called  omniscience,  and  which  the  very  heathens  ascribe 
 to  God.  Thales  being  asked,  Whether  a  man  doing  ill,  could 
 lie  hid  to,  or  be  concealed  from  God  ?  answered,  No,  nor 
 thinking  neither.  And  Pindar  says,  If  any  man  hopes  that 
 any  thing  will  be  concealed  from  God,  he  is  deceived, 
 
 i.  God  knows  himself,  his  nature  and  perfections  ;  and  each 
 person  fully  knows  one  another  ;  the  Father  knows  the  Son, 
 begotten  by  him,  and  brought  up  with  him  ;  the  Son  knows  the 
 Father,  in  whose  bosom  he  lay ;  and  the  Spirit  knows  the 
 Father  and  Son,  whose  Spirit  he  is,  and  from  whom  he  pro- 
 ceeds ;  and  the  Father  and  Son  know  the  Spirit,  who  is  sent 
 by  them  as  the  Comforter  ;  see  Matt.  xi.  27.  1  Cor.  ii.  10,  11. 
 God  knows  the  mode  of  each  person's  subsistence  in  the  Deity, 
 the  paternity  of  the  Father,  the  generation  of  the  Son,  and  the 
 spiration  of  the  Holy  Ghost ;  he  knows  the  things  he  has  pur- 
 posed, and  the  exact  time  of  the  accomplishment  of  them, 
 which  he  has  reserved  in  his  own  power,  Eph.  i.  11.  Eccles. 
 iii.  1.  Acts.  i.  6. 
 
 ii»  God  knows  all  his  creatures,  there  is  not  any  creature, 
 not  one  excepted,  that  is  not  manifest  in  his  sight,  Heb.  iv.  13. 
 He  knows  all  tilings  inanimate,  ail  that  is  upon  the  earth,  and 
 all  that  are  in  the  heavens ;  he  knows  all  the  irrational  crea- 
 tures, the  beasts  of  the  field,  K  the  cattle  on  a  thousand  hills; " 
 he  knows  all  the  fishes  of  the  sea,  and  provided  one  to  swal- 
 low Jonah,  when  thrown  into  it ;  he  knows  all  rational  beings, 
 the  elect  angels,  whom  he  must  know,  since  he  has  chosen 
 them  and  put  them  under  Christ,  the  head  of  all  principality 
 
60 
 
 OF  THE  OMNISCIENCE  OF  GOD. 
 
 aid  power.     Yea  the  apostate  angels,  devils,  are  known  by 
 him,  and  are  under  the  continual  eye  of   God,   and  the   re- 
 straints of  his  providence.  God  knows  all  men,  good  and  bad : 
 the  evil  thoughts  of  men,  which  are  many  and  vain,  Psal.  xciv. 
 21    and  the  good  thoughts  of  men,  as  he  must,  since  they  are 
 of  him,  and  not  of  themselves,  2  Cor.  iii.  5.  he  knows  all  the 
 woi  ds  of  men,  there  is  not  one  upon  their  tongues,  or  uttered 
 by    hem,  but  he  knows  it  altogether,  Psal.   exxxix.  4.  every 
 idle  word  must  be  accounted  for  in  the  day  of  judgment;  and 
 much  more  blasphemies,  oaths,  and  curses.     He  is  familiar 
 with  the  words  of  good  men,  expressed  in  prayer  and  thanks- 
 giving, and  spiritual  conversation  with  one  another,  Mai.  iii. 
 16.   And  all  the  works  and  ways  of  men,  Job  xxxiv.  21.  from 
 what    principles    they    spring,    in    what    manner    they    are 
 done,  and  with  what  views,  and  for  what  ends,  Rev.  ii.  2,  19. 
 in    God  knows  all  things  whatever,  as  well  as  himself  and 
 the  creatures:  he  knows  all  things  possible  to  be  done,  though 
 they  are  not,  nor  never  will  be  done  ;    this  knowledge  is  what 
 is  called    by  the  schoolmen,   u  Knowledge  of  simple   intelli. 
 genre."     God  knows   the  wickedness  of  some    men's   hearts 
 that  thej  would  be  gu  lty  of  the  most  shocking  crimes,  if  suf- 
 fered to  live,  and  therefore  he  takes  them  away  by  death  ;  and 
 that  some,  if  they  had  a  large  share  of  riches,  would  be  haugh- 
 tv  and  overbearing,  and  that  some  good  men,  if  they  had  them, 
 would  abuse  them,  to  their  own  hurt,  and  therefore  he  gives 
 thempoverts.     Moreover,   God  knows   all  things   that  have 
 been,  are,  or  shall  be  ;    and  which  the   schools   call,  "  know- 
 ledge of  vision."     He  knows  all  former  things,  from  the  be- 
 ginning of  the  world;  and  which  is  a  proof  of  Deity,  and  such 
 a  proof  that  the  idols  of  the  Gentiles  cannot  give,  nor  any  for 
 them,  Isai.  xli.  22.  and  xliii.  9»  God  sees  and  knows  all  things 
 present ;    all  are  naked  and  open  to  him,  he  sees  all  in  one 
 view ;   and  all  things   future,  all  that  will  be,   because  he  has 
 determined  they   shall  be.     This  is  what  is  called  Prescience 
 or  Fore-knowledge  ;   and  of  which  Tertullian,  many  hundred 
 years  ago,  observed,  that  there  were  as  many  witnesses  of  it, 
 
Book  I.  OF  THE  OMNISCIENCE  OF  GOD,.  6 1 
 
 as  there  are  prophets ;  and  I  may  add,  as  there  are  prophecies. 
 What  more  contingent  than  the  imaginations,  thoughts,  and 
 designs  of  men,  what  they  will  be  ?  and  yet  these  are  fore- 
 known before  conceived  in  the  mind,  Deut.  xxxi.  21.  Pcal. 
 cxxxix.  2.  or  than  the  voluntary  actions  of  men  ?  yet  these 
 are  foreknown  and  foretold  by  the  Lord,  long  before  they  are 
 done;  as  the  names  of  persons  given  them,  and  what  should 
 be  done  by  them  ;  as  of  Josiah,  that  he  should  offer  the  priesjs, 
 and  burn  the  bones  of  men  on  the  altar  of  Bethel,  see  1  Kings 
 xiii.  2.  and  2  Kings  xxiii.  15,  16.  and  of  Cyrus,  that  he  should 
 give  orders  for  the  building  of  the  temple,  and  city  of  Jerusa- 
 lem; and  let  the  captive  Jews  go  free  without  price,  Isai.  xliv. 
 28.  and  xlv.  13.  Ezra  i.  1—3. 
 
 There  is  another  sort  of  prescience,  or  fore  knowledge,  the 
 scriptures  speak  of;  on  which  the  election  of  persons  to  eter- 
 nal life  is  founded,  and  according  to  which  it  is,  Rom.  viii.  30. 
 The  Lord  knows  them  that  are  his,  2  Tim.  ii.  19.  whilst  of 
 others  he  says,  I  know  you  not,  Matt.  vii.  23.  that  is,  as  his  be- 
 loved and  chosen  ones. 
 
 1 1  [.  Though  enough  has  been  said  to  prove  the  omniscience 
 of  God  by  the  enumeration  of  the  above  things  ;  yet  this  may 
 receive  further  proofs  from  the  several  attributes  of  God  ;  he 
 he  is  unbounded  as  to  knowledge,  and  so  omniscient.  He  is 
 from  everlasting  to  everlasting,  and  therefore  must  know 
 every  thing  that  has  been,  is,  or  shall  be.  He  is  every  where, 
 and  therefore  must  know  every  creature.  The  heathens  repre- 
 sent the  sun  as  seeing  all  things  ;  then  much  more  may  it  be 
 said  of  God,  who  is  a  sun,  that  he  looketh  to  the  ends  of  the  earthy 
 and  seeth  under  the  whole  heaven ;  see  Psal.  xix.  6.  Job 
 xxviii.  24. 
 
 IV.  The  manner  in  which  God  knows  all  things  is  incom- 
 prehensible by  us;  we  can  say  but  little  of  it,  "  such  know- 
 ledge is  too  wonderful  for  us,"  Psal.  cxxxix.  6.  we  can  better 
 say  in  what  manner  he  does  not  know,  than  in  what  he  does  : 
 he  does  not  know  things  by  revelation,  by  instruction,  and  com- 
 munication from  another.  Nor  is  his  knowledge  attained  by 
 reasoning,  discoursing  and  inferring  one  thing  from  another, 
 
&2  OF  THE  WISDOM  OF  GOI>. 
 
 as  man's  is  ;  nor  does  he  know  things  by  succession,  one  after 
 another;  for  then  it  could  not  be  said,  that. all  things  are  na- 
 ked and  open  to  him.  In  a  word,  he  knows  all  thing*  in  himself, 
 in  his  own  essence  and  nature. 
 
 OF  THE  WISDOM  OF  GOD. 
 
 I  shall  prove, 
 
 I.  That  wisdom  is  a  perfection  in  God,  and  is  in  him  in  its 
 utmost  perfection.  An  unwise  Being  cannot  be  God.  No 
 man  is  wise,  says  Pythagoras,  but  God  only.  He  is  no  less 
 than  three  times  said  to  be  the  only  wise  God>  Rom.  xvi  27.  1 
 Tim.  i.  17.  Jude  25.  Men  may  be  wise  in  some  things,  and 
 not  in  others;  but  he  is  wise  in  every  thing;  he  is  essentially 
 wise  ;  there  is  the  personal  wisdom  of  God,  which  is  Christ; 
 who  is  often  spoken  of  as  wisdom,  and  as  the  wisdom  of  God; 
 see  Prov.  viii.  12 — 31.  1  Cor.  i.  24.  and  .here  is  his  essential 
 wisdom,  the  attribute  now  under  consideration  ;  which  is  no 
 other  than  the  nature  and  essence  of  God.  God  is  wisdom 
 efficiently;  he  is  the  source  and  fountain  of  it,  the  God  and 
 giver  of  it;  all  th  it  is  in  the  angels  of  heaven  comes  from  him  ; 
 all  that  Adam  had,  or  any  of  his  sons  ;  or  was  in  Solomon, 
 the  wisest  of  men ;  or  is  in  the  politicians  and  philosophers  of 
 every  age;  and  particularly,  the  highest  and  best  of  wisdom, 
 the  fear  of  God  in  the  soul  of  man,  there  are  some  shining  ap- 
 pearances and  striking  instances  of  it.     And  which, 
 
 II.  Will  be  next  observed. 
 
 I.  The  wisdom  of  God  appears  in  his  purposes  and  decrees, 
 Isai.  xxv.  1.  The  end  for  which  God  has  appointed  all  that 
 has  been,  or  shall  be,  is  himself,  his  own  glory,  the  best  end 
 {hat  can  be  proposed  ;  Rom.  xi.  36.  The  means  he  fixes  on 
 to  bring  it  about,  are  either  extraordinary  or  ordinary  ;  which 
 latter  are  second  causes  depending  upon  him,  the  first  Cause, 
 and  which  are  linked  together,  and  under  his  direction  and 
 influence  most  certainly  attain  the  end  ;  see  Hos.  ii.  21,  22. 
 In  the  persons  he  has  chosen  :  his  end  is  the  praise  of  his  own 
 grace,  Eph,  i.  5,  6.  to  shew  the  sovereignty  of  it,  he  passed 
 
Book  I.  OF  THE  WISDOM  OP  GOD.  6£ 
 
 this  decree  without  any  respect  to  the  works  of  men,  and  to 
 shew  that  he  is  no  respecter  of  persons,  he  chose  some  out  of 
 every  na\ion,  Jews  and  Gentiles;  and  to  shew  the  freeness  of 
 his  grace,  he  chose  the  foolish  and  weak  things  of  this  world, 
 and  things  that  are  not ;  he  has  pitched  upon  means  the  wisest 
 that  could  be  devised,  even  "  sanctification  of  the  Spirit,  and 
 belief  of  the  truth  ;  the  obedience  and  sprinkling  of  the  blood 
 of  Jesus,''  the  righteousness  and  death  of  Christ,  2  Thess.  ii. 
 13.  1  Pet.  i.  2.  So  that  this  decree  stands  firm  and  stable. 
 The  subordinate  end  of  election,  is  the  salvation  of  the  elect. 
 The  scheme  and  plan  of  which  salvation  is  so  wisely  formed, 
 that  it  is  called  the  manifold  wisdom  of  God,  Eph.  iii.  10. 
 
 ii.  The  wisdom  of  God  is  more  clearly  manifested  in 
 his  visible  works  in  time  :  0  Lord,  how  manifold  are  thy 
 Ivor k*,  in  wisdom  hast  thou  made  them  all  I  Psal.  civ.  24.  And, 
 
 1.  It  appears  in  the  works  of  creation:  Psal.  exxxvi. 
 5.  Whole  volumes  have  been  written  on  this  subject,  the 
 wisdom  of  God  in  creation  ;  and  more  might ;  the  subject  is 
 not  exhausted.  If  we  look  up  to  the  starry  heavens  ;  if  we 
 descend  inio  the  airy  region  ;  if  we  come  down  to  the  earth 
 We  may  behold,  all  admirably  fitted  for  an  habitation  for  man, 
 and  for  the  glory  of  God,  Rev.  iv.  11. 
 
 2.  The  wisdom  of  God  appears  in  the  works  of  providence* 
 It  may  be  observed  in  the  various  returning  seasons;  in  his 
 opening  his  hand  of  providence  and  satisfying  the  desires  of 
 all  living ;  particularly,  he  maketh  all  things  work  together  for 
 the  good  of  his  people  ;  for  the  trial  of  their  grace,  and  to 
 make  them  meet  for  glory;  nor  is  there  any  one  trial  or  ex- 
 ercise they  meet  with,  but  what  there  is  a  necessity  of  it,  and 
 is  for  the  best;  when  the  mystery  of  providence  is  finished, 
 the  wisdom  of  God,  in  every  part,  will  appear  striking  and 
 amazing ;  as  when  a  man  looks  on  the  wrong  side  of  a  piece 
 of  tapestry,  or  only  views  it  in  detached  pieces,  he  is  scarcely 
 able  to  make  any  thing  of  it ;  nor  can  he  discern  art  and 
 beauty  in  it:  but  when  it  is  all  put  together,  and  viewed  ou 
 its  right  side,  the  wisdom,  the  contrivance,  and  art  of  the 
 maker  are  observed  with  admiration. 
 
64  OP  THE  WISDOM  OF  GOD. 
 
 3.   The    wisdom  of  God  is  to  be  seen  in  the  great  work  of 
 redemption  and  salvation  by  Christ ;   herein  he  hath  abounded 
 towards  us,  in  all  wisdom  and  prudence,  Eph.  i.  7.  8.  In  the  per- 
 son fixed  upon  to  be  the  Redeemer.     The  Son  of  God  was  the 
 fittest  person  to  be  employed  in  this  service;  partaking  of  both 
 natures,  he  was  the  only  proper  person  to  be  the  Mediator  be- 
 tween God  and  man,  to  be  the  day's-man,  and  lay  his  hand  on 
 both,  and  reconcile  those  two  parties  at  variance,  and  to  do 
 what  respected  both,  even  "  things  partaining  to  God,  and  to 
 make  reconciliation   for  the  sins   of  the  people."     Through 
 Christ's  being  man,  he  became  our  near  kinsman,  flesh  of  our 
 flesh,  and  bone  of  our  bone;  and  so  the  right  of  redemption 
 belonged  to  him  ;  hence  the  same  word  Go  I,   in  the  Hebrew 
 language,  signifies   both  a   redeemer  and  a  near  kinsman. — 
 But  then  the  person  pitched  upon  to  be  the  Redeemer,  is  God 
 as  well  as  man ;  and  so  as  he  had  pity  for  men  as  man,  he  had 
 a  zeal  for  God  and  his  glory,  as  a  divine  person  ;  and  would 
 be,  as  he  was,  concerned  lor  the  glorifying  all  his  divine  per- 
 fections, one  as  well  as  another*     Who  could  *have  thought  of 
 the  Son  of  God,  and  proposed  his  becoming  man,  and  suffer- 
 ing, and  dving  in  the  stead  of  men,  to  redeem  ttitm?  this  is 
 nodus  deo   vindice  dignus ;   what  God  only  could  have  found 
 out;  and  he  claims  it  to  himself;  /,   he  only  wise  God,  have 
 found  a  ransom,  Job  xxxiii.  24.     The  wisdom  of  God  may  be 
 observed  in  the  way  and  manner  in   which  redemption  is  ob- 
 tained :  which  being  by  the  price  of  the  blood  of  Christ,  and  in 
 a  way  of  full  satisfaction  to  law  and  justice  ;  the   different 
 claims  of  mercy  and  justice,  which  seemed  to  clash  with  one 
 another,  are  reconciled ;   by  this  happy  method  wisdom  has 
 pitched  upon,  they  both  agree ;  "  mercy  and  truth  meet  to- 
 gether, righteousness  and  peace  kiss  each  other."     The  wis- 
 dom of  God  is  to  be  discerned  in  the  time  of  man's  redemp- 
 tion; which  was  the  most  opportune  and  seasonable;  it  was 
 after  the  faiih  and  patience  of  God's  people  had  been  suffici- 
 ently tried,  even  for  the  space  of  four  thousand  years  from  the 
 first  hint  of  a  Redeemer;  and  when  the  gentile  world  was 
 
Book  I.  OF  THE  WILL  OF  GOD.  65 
 
 covered  with  darkness,  blindness*  and  ignorance,  and  abound- 
 ed with  all  kind  of  wickedness. 
 
 4.  The  wisdom  of  God  shmes  in  the  go-pel,  the  good  n<w$ 
 of  salvation  by  Christ;  in  its  doctrines,  and  its  ordinances  ; 
 it  is  called  the  wisdom  of  God  in  a  mystery  \  the  hidden  wis- 
 dom; the  manifold  wisdom  of  God,  1  Cor.  ii.  7.  Eph.  iii.  10. 
 every  doctrine  is  a  display  of  it ;  the  ordinances  of  the  gospel 
 are  wisely  instituted  to  answer  the  end  of  them;  and  wisely 
 has  God  appointed  men,  and  not  angels,  to  minister  the  word, 
 and  administer  ordinances:  u  men  of  the  same  passions  with 
 others." 
 
 5.  The  wisdom  of  God  may  be  seen  in  the  government  and 
 preservation  of  the  church  of  God,  in  all  ages ;  no  weapon 
 formed  against  it  has  prospered;  and  God  has  made  it,  and 
 will  still  more  make  it  appear  that  he  ruies  in  job  unto  the  end 
 of  the  earth. , 
 
 OF  THE  WILL  OF  GOD,  AND  ITS  SOVEREIGNTY, 
 
 I  shall  prove, 
 
 I.  That  there  is  a  Will  in  Gad.  In  all  intelligent  beings 
 there  is  a  will  as  well  as  an  understanding.  This  is  frequent- 
 ly ascribed  to  God  in  scripture  ;  The  will  of  the  Lord  be  done^ 
 Acts  xxi.  14.  Who  has  resisted  his  will?  Rom.  ix.  19.  Will 
 is  ascribed  to  each  of  the  divine  persons ;  to  the  Father,  John! 
 vi.  39,  40,  to  the  Son,  as  a  divine  person,  John  v.  21.  and 
 xvii.  24.  and  to  the  Spirit,  Acts  xvi.  6,  7. 
 
 II.  I  shall  next  shew  what  the  will  of  God  is:  there  is  but 
 one  will  in  God;  but  for  our  better  understanding  it,  it  may 
 be  distinguished.  The  distinction  of  the  secret  revealed  will  of 
 G  d  has  generallv  obtained  among  sound  divines;  the  former 
 is  properly  the  will  of  God,  the  latter  only  a  manifestation  of 
 it.  Whatever  God  has  determined  within  himself,  that  is 
 his  secret  will ;  but  when  these  open,  by  events  in  providence^ 
 or  by  prophecv  then  they  become  the  revealed  will  of  God. 
 God's  secret  will,  becomes  revealed  by  events  in  providence  ; 
 and  some  things   which  belong  to   the   secret  will  of  God-j 
 
 i 
 
6,6  OP  THE  WILL  OF  GOD. 
 
 becomp  revealed  by  prophecy.  The  will  of  God,  which  he 
 w<»uid  nave  done  by  men,  is  revealed  in  the  law,  tha.  is  called 
 his  will,  Rom  it.  18.  this  was  made  known  to  Adam,  b\  in- 
 scribing it  on  his  hear  ,  anew  edition  of  this  law  was  delivered 
 to  the  Israelites,  written  on  tables  of  stone  :  and  in  regenera- 
 tion the  law  of  God  is  put  into  the  inward  parts,  and  written 
 on  the  heart's  of  God's  people ;  Rom.  xii.  2.  There  is  the 
 revealed  will  of  God  in  the  gospel  ;  which  respects  the  kind  in- 
 tentions, and  gracious  regards  of  God  to  mm  ;  and  discovers 
 what  before  was  his  secret  will  concerning  them.  It  is  the  re- 
 vealed will  of  God,  that  there  shall  be  a  resurrection  of  the 
 dead,  both  of  the  just  and  unjust;  and  that  all  must  appear 
 before  the  judgment-seat  of  Christ.  So  thai,  upon  the  whole, 
 thongh  there  is  some  foundation  for  this  distinction  of  the  se- 
 cret and  revealed  will  ot  God,  yet  it  is  not  quite  clear ;  there 
 is  a  mixture,  part  of  the  will  of  God  is,  as  yet,  secret,  and  part 
 of  it  revealed.  The  most  accurate  distinction  of  the  will  of 
 God,  is  into  that  of  precept  and  purpose  ;  or,  the  command- 
 ing and  decreeing  will  of  God.  God's  will  of  precept,  or 
 his  commanding  will,  is  that  which  is  often  spoken  of  in  scrip- 
 ture, as  what  should  be  done  by  men,  and  which  is  desirable 
 they  might  have  knowledge  of,  and  be  complete  in,  Matt.  vii. 
 21.  The  decreeing  will  of  God  is  only,  properly  speaking, 
 his  Will ;  the  other  in  his  Word ;  this  is  the  rule  of  his  own 
 actions ;  "  his  counsel  stands,  and  the  thoughts  of  his  heart 
 are  to  all  generations;"  and  this  is  sometimes  fulfilled  by  those 
 who  have  no  regard  to  his  will  of  precept.  Acts  iv.  27,  28. 
 Rev.  xvii.  17.     I  shall  next  enquire, 
 
 HI.  What  are  the  objects  of  it.  I.  Godjumself.  He  wills 
 his  own  glory  in  all  he  does  ;  he  cannot  but  will  his  own  glory; 
 as  "  he  will  not  give  his  g*lory  to  another;  he  cannot  will 
 it  to  another ;  that  would  be  to  deny  himself.  n.  All 
 things  without  himself,  whether  good  or  evil,  are  the  objects 
 of  his  will,  or  what  his  will  is  some  way  or  other  con- 
 cerned in  1.  All  good  things. —  A.11  things  in  nature; 
 Thou  hav  erentrd  all  things,  and  for  thy  pleasure;  or  by 
 thy  will    thzy  are  and   were  created^    Rev.    iv.   11.      All 
 
Book  I.  OP  THE  WILL  OP  GOD.  67 
 
 things  in  providence.  He  doth  according  to  his  will  in  the 
 army  of  heaven  ;  in  the  heavenly  hosts  of  angels  ;  and  among 
 the  inhabitants  of  the  earth,  Dan.  iv.  35*  All  things  in  grace 
 are  according  to  the  will  of  God  ;  all  are  according  to  the  good 
 pleasure  of  his  will,  2  Tim.  i.  9.  2  All  evil  things  arc  the 
 objects  of  God's  will.  These  are>o£  two  sorts.  1.  Malum 
 p<zn<z,  the  evil  of  afflictions  ;  whether  in  away  of  chastisement, 
 or  of  punishment:  if  in  a  way  of  chastisement,  as  they  are  to  the 
 peopleof  God,  they  do  not  spring outof  the  dust,  Job  xxiii.  1-t.  If 
 thev  are  in  a  way  of  punishment,  as  they  are  to  wicked  and  un- 
 godly men,  there  is  no  reason  to  complain  of  them,  since 
 they  are  leas  than  the  sin*  deserve,  Lam,  iiu  39-  in  2.  Malum 
 eulp<e,  or  the  evil  of  fault  and  blame,  that  is,  sin  :  about  this 
 there  is  some  difficulty  how  the  will  of  God  should  be  con- 
 cerned init.  To  set  this  affair  in  the  best  light,  it  will  be  pro. 
 per  to  consider,  what  is  in  sin,  and  relative  to  it :  there  is  the 
 act  of  s™  and  there  is  the  guilt  of  sin,  which  is  an  obliga- 
 tion to  punishment,  and  the  punishment  itself.  Concerning 
 the  two  last  there  can  be  no  difficulty  J  that  God  should  will 
 that  nun  that  sin  should  become  guilty  ;  be  r  ckoned,  account- 
 ed,  and  treated  as  such  ;  or  lie  under  obligation  to  punish- 
 ment ;  nor  that  he  should  will  the  punishment  of  them, 
 and  appoint  and  foreordain  them  to  it,  for  it,  Prov.  xvi. 
 4.  Jude  4.  The  only  difficulty  is,  about  the  act  of  sin; 
 and  this  may  be  considered  either  as  natural  or  moral  ;  or  the 
 act,  and  the  ataxy,  disorder,  irregularity,  and  vitiosity  of  it : 
 as  an  action,  barely  considered,  it  is  of  God,  and  according  to 
 his  will  ;  without  which,  and  the  concourse  of  his  providence, 
 none  can  be  performed  ;  but  then  the  vitiosity  and  irregulari- 
 ty of  it,  as  it  is  an  aberration  from  the  law  of  God,  and  a 
 transgression  of  it,  is  of  men  only  j  besides,  God  may  will 
 one  sin  as  a  punishment  for  another ;  as  it  is  most  certain  he 
 has  in  the  case  of  the  Israelites,  Hos.  iv.  9-— 13.  of  the  heathen 
 philosophers,  Horn.  i.  28.  but  though  God  may  be  said,  in 
 such  senses,  to  will  sin,  he  does  not  will  to  do  it  himself,  ncr 
 to  do  it  by  others  ;  but  permits  it  to  be  done  ;  it  is  expressed 
 
<3S  OF  THE  WILL  OF  GOD. 
 
 h    G  -•"•  giving  up  men  to  their  own  hearts  lusts,  and  by   suf- 
 j  n  [o  walk  in  their  own  sinful  ways,  Psal.  lxxxi.  12. 
 
 AL|    xiv.   lo.    I  proceed  to  consider, 
 IV.   1  he  nature  and  properties  of  the  will  of  God.   I.  It  is  na- 
 ,nd  essential  to  him  ;  it  is  incommunicable  to  a  creature  ; 
 jt  was    ven    incommunicable    to   the  human  nature  of  Christ, 
 though  taken  in.o  union  with  the  person  of  the  Son  of  God  ; 
 v<  t  his  divine  will,  and  his  human  will,  are  distinct  from  each 
 other,  though  the  one  is   subject  to  the  other,  John  vi.  38. 
 Lukr  xxii.  42      II.  The  will  of  G  od  is  eternal,  for  if  God  is 
 lal,  then  his  will  must  be  so  ;  if  any  new  will  arises  in  God 
 in  tim<  ,  which  was  not  in  eternity,  there  would  be  a  change  in 
 him  ;  whereas  he  is  the  same  yes.erday,  to-day,  and  for  ever: 
 A     i  >:v.  18.      This  may  he  illustrated  by  the  decree  of  elec- 
 tion; hph.  i.  4.     in    The  will  of  God  is  immutable  ;   Heb. 
 v'u  17.      tf  God  changes  his   will,  it  must  be   eitfllr  for  the 
 r  or  th    worse;  and  either  way  it  would  betaj^   imper- 
 f<(  tion  in  him,  and  want  of  wisdom,     iv.  The  will  of  God  is 
 fficacious  ;  there  are  no  wishes,  would- bees,  or  feeble 
 \     I   !i<s  in  God;   Austin  calls  it,  his  most   omnipotent  will. 
 n  a  mini's  will  is  ineffectual,  and  he  cannot  accomplish  it, 
 jt  gi\  ■>   him   uneasiness,   but   this  can   never  be  said  of  the 
 bl<    s  (I  God.     v.   The  will  of  God  has  no  cause  out  of  himself, 
 fori!),  n  there  would  best)  nething  prior  to  him,  and  greater  and 
 U     re  excel  pnt  than  he  ;  as  every  cause  is  before  its  effect,  and 
 more  (  xtellcnt  than  that  j  and  his  will  would  be  dependent  on 
 iher,  and  so  he  not  be  the   independent  Being  he  is:  nor 
 can  then  he  an)  impulsive  or  moving  cause  of  his.  will;  be- 
 cause there  is  in  him  no  passive  power  to  work  upon  ;  he  is  a 
 Spirit,     vi.  The  will  of  God,  for  the  same  reason 
 is  n<  t  conditional;  if.  for  instance,  God  willed  to  save  all  men 
 pond  ;  that  is,  on  condition  of  faith  and  repentance  * 
 
 and  to  d  inn  them  if  these  conditions  are  wanting;  who  does 
 not  s<e  thai  this  conditional   will,   to  save  and  to   destrov    is 
 rquall)  the  samt  I  destruction  is  equally  willed  as  salvation; 
 I  where  is  the  general  love  of  Godto  men,  so  much  tailed 
 
Book  I.  OF  THE  LOVE  OF  GOT}.  69 
 
 of?  there  is  none  at  all  to  any-     vu.   t  he  will  of  God  is  most 
 free  and  sovereign;  as  appears— 1.  From  the  making  ; 
 
 world,  and  all  things  in  it.  Rev.  iv.   11. — 2.   The 
 of  the  will  of  G  >d  appears  in  providence,  and  in  the 
 evens  of  it ;  a^.  in  tht  births  and  deaths  of  men.      R. 
 poverty  are  both  af  the  disposal  of  God  ;  God  pats  down  one, 
 and  sets  up  another,  as  he  pleases,  Dan.  iv.  35. — 3    The 
 of  God  appears  to  be  sovereign  in  things  sacred,  spiritual,  and 
 religious,  both  with  respect  to  angels  and   men;  thai  some  of 
 the  anpels  should  be  elet  t  whilst  a  large  number  of  them  were 
 suffered  to  rebel  against  God.      Whac  other  reason  can   be 
 given   but  the  sovereign  will  of  God?    Among  men,  he   has 
 mercy  on  some,  aid  hardens  others  ;    just  as  he,   in  his  sove- 
 reignty, wills   and  pleases.      But  though   the   will  of  God   is 
 sovereign,  it  always  acts  wisely  :   and  is  therefore  called  couk. 
 set,  and  ihe  counsel  j  his  will,  isai.  xxv.  1.  b  ph.  i.  11, 
 
 #   " 
 
 OF  THE  LOVE  OF  GOD. 
 
 Next  to  the  attributes  which  belong  to  God,  as  an  intelli- 
 gent  Spirit,  may  be  considered,  those  which  may  be  called 
 Affections;  there  being  some  things  said  and  done  by  him, 
 which  are  similar  to  affections  in  intelligent  beings,  as  love, 
 pity,  ha'  red,  anger,  &c.  Love  enters  so  much  into  the  nature  of 
 G  >d,  that  it  is  said,  God  is  love,  1  John  iv,  8.  Plato  expressly 
 calls  him  L'^ve  ;  and  Hesiod  speaks  of  love  as  the  fairest  and 
 most  beautiful  among  <he  immortal  gods.  In  treating  of  this 
 divin*   attribute,   I  shall, 
 
 I.  Consider  the  objects  of  it.  i.  The  principal  object  of  the 
 love  of  God  is  him=eif.  The  three  divine  persons  in  the  God- 
 head mutually  1  ve  each  other  ;  the  Father  loves  the  Son  and 
 the  Spirit,  the  Son  loves  the  Father  and  the  Spirit,  and  the 
 Spirit  loves  the  Father  and  the  Son.  The  Father  loves  the 
 Son,  John  iii.  35.  and  v.  20.  Matt.  iii.  17.  and  xvii.  5.  the 
 Father  loves  the  Spirit.  Job  xxxiii.  4.  the  Son  loves  the 
 Father,  Psal.  xl.8.  the  Son  also  loves  the  Spirit,  Gal.  iv.  6.  and 
 the  Spirit  loves  the  Father  and  the  Son,   1   Cor.  ii.   10— *\% 
 
70  OP  THE  GRACE  OF  OOD> 
 
 John  xvi.  14.  n-  Al!  that  God  has  made  is  the  object  of  his 
 love;  all  'he  works  of  creation,  were  good,  very  good,  Gen.  i. 
 31.  he  is  said  to  rejoice  in  his  works*  Psal.  civ.  31.     I  go  on, 
 
 II.  To  give  some  instances  of  the  love  of  God,  particularly 
 to  chosen  men  in  Christ,  and  who  share  in  the  love  of  the  Fa- 
 ther, Son,  and  Spirit.  The  love  of  the  Father  has  appeared 
 in  thinking  of  them,  and  forming  the  scheme  of  their  peace 
 and  reconciliation  in  Christ,  from  eternity,  2  Cor.  v.  18,  19. 
 The  love  of  the  Son  of  God  appears  in  espousing  the  persons 
 of  the  elect,  Prov.  viii.  31.  Hos.  ii.  19.  and  shedding  his  blood 
 for  die. cleansing  of  their  souls,  and  the  remission  of  their  sins, 
 Eph.  v.  2.  25.  The  love  of  the  Spirit,  of  which  mention  is 
 Blade  in  Rom.  xv.  30.  appears  in  his  coming  into  their  hearts. 
 
 III.  Th^  properties  of  the  love  of  God  towards  men,  will 
 lead  more  into  the  nature  of  it.  I.  There  is  no  cause  of  it  out 
 of  God  ;  all  men  by  nature  are  corrupt  and  abominable  ;  ra- 
 ther to  be  loathed  than  loved,  Rom.  ill-  9.  when  thejTOve  him, 
 it  is  because  he  first  loved  them,  1  John  iv.  10,  19.  as  God 
 loved  the  peojle  of  Israel  because  he  loved  them,  or  would 
 love  them,  and  for  no  other  reason,  Dent.  vii.  7,  8.  n.  The  love 
 of  God  is  eternal,  John  xvii.  23,  24.  in.  The  love  of  God  is 
 immutable  ;  it  is  like  himself,  the  same  to-day,  yesterday,  and 
 for  ever,  it  admits  of  no  distinctions,  by  which  it  appears  to 
 alter  and  vary.  It  neither  increases  nor  decreases.  There 
 never  were  any  stops,  lets,  or  impediments  to  this  love. — 
 iv.  The  love  or  God  endures  for  ever:  it  is  the  bond  of  uni- 
 on between  God  and  Christ,  and  the  elect ;  and  it  can  never 
 be  dissolved;  nothing  can  separate  it,  nor  separate  from  it, 
 Rom.  viii-  35 — 39. 
 
 OF  THE  GRACE  OF  GOD. 
 
 Tins  attribute  may  be  considered,  both  asitis  in  God  him- 
 self, and  as  displayed  in  acts  towards  his  creatures ;  as  in  him- 
 self, it  is  himself,  it  is  his  nature  and  essence;  he  is  Grace 
 itself,  most  amiable  and  lovely ;  hence  so  often  called  graci- 
 ous in  scripture.     As  displayed  in  acts  of  goodness  towards 
 
Book  I.  OF  THE  MERCY  OF  GOD:  71 
 
 his  creatures,  especially  men  ;  it  is  no  other  than  his  free  fa- 
 vour and  good  will.  There  are  many  things  called  grace,  and 
 the  grace  of  God,  because  they  flow  from  his  grace,  and  the 
 cff rets  of  it ;  as  the  gospel,  2  Cor.  vi.  1.  gifts  for  preaching, 
 Rom  xii.  6.  the  blessings  of  grace,  2  Tim.  i,  9.  the  several 
 graces  of  the  spirit,  2  Cor.  ix.  b.  but  then  these  are  to  be  dis-. 
 tinguished  from  grace  in  God ;  as  the  giver  and  the  gift,  the 
 Fountain  anu  the  streams,  the  Cause  and  the  effect.  The 
 grace  of  God  arises  from  the  goodness  of  his  nature,  Exod. 
 xxxiii.  19.  It  is  independent  of  all  worth  in  creatures, 
 and  is  alwa\  s  opposed  to  it  in  scripture,  Rom.  xL  6.  The 
 grace  of  God  appears  in  the  election  of  men  to  everlasting 
 life,  Rom.  xi.  5.  6.  In  the  covenant  he  has  made  with  his 
 elect  in  Christ,  in  the  adoption  of  his  chosen  ones,  Eph.i.  5>6. 
 in  the  redemption  by  Jesus  Christ ;  in  the  justification  of  men 
 before  God,  and  acceptance  with  him  ;  and  in  the  pardon  of 
 sin,  vouchsafed  to  the  worst  and  chief  of  sinners,  1  Tim.  i.  13. 
 The  grace  of  God  is  abundantly  evident  in  regeneration,  vo- 
 cation, and  sanctificaiion.  The  most  proper  epithet  of  this 
 grace  is,  thai  it  is  efficacious  ;  it  never  fails  of  its  effects :  but 
 issues  in  everlasting  salvation.  The  introduction  of  all  the 
 Lord's  people  into  the  enjoyment  of  it,  will  be  attended  >vith 
 shouts  and  acclamations,  crying  grace, grace,  unto  it!  Zech. 
 iv.  7. 
 
 OF  THE  MERCY  OF  GOD. 
 
 The  mercy  of  God  differs,  in  some  respects,  both  from  the 
 love  and  grace  of  God;  from  the  love  of  God  in  its  objects, 
 and  order  of  operation :  mercy  supposes  its  objects  miserable 
 and  so  fallen  :  love  seems  to  work  by  mercy,  and  mercy  from 
 it.  God  who  is  rich  in  mercy,  for  the  great  love,  &c.  Eph.  ii. 
 4,  5.  All  mercy  is  grace,  yet  all  grace  is  not  mercy :  grace  and 
 favour  are  shewn  to  the  elect  angels,  but  not  mercy;  since 
 they  never  were  miserable.     We  consider, 
 
 I.   The  properties  of  it.     Mercy  is  natural   and  essential 
 to  God,  Exod.  xxiv.  6.  just  as  omnipotence  is  essential  to  God, 
 
~2  OF  THE  MERCY  OF  GOD. 
 
 but  is  not  necessarily  put  forth  to  do  every  thing  it  could; 
 but  is  directed  and  guided  by  the  will  of  God  ;  who  does 
 wl  aCsoevcr  he  pleases.  Merc)  being  essential  to  Gud,  or 
 his  nature  and  essence,  nothing  out  of  himstll  tan  be  the  cause 
 ol  it;  for  then  there  wrould  be  a  cause  prior  to  him,  the  Cause 
 ol  himself,  the  merits  ol  the  creature,  are  not  the  cause  of 
 mere}  ;  Tit.  iii.  5.  nur  are  those  to  whom  mercy  is  shewn, 
 more  deserving  than  those  to  whom  it  is  not  ;  and  oft-times 
 less  deserving,  or  more  vile  and  sinful  ;  Rom.  iii.  9.  Nor 
 are  tven  the  merits  of  Christ,  or  his  obedience,  sufferings, 
 and  death,  the  cause  of  mercy  in  God  ;  for  thev  are  the  fruits 
 and  effects  of  it,  and  flow  from  it ;  it  is  through  the  tender  mercy 
 of  our  God,  that  the  day* spring  from  on  high  hath  visited  usy 
 Luke  i.  78.  The  mercy  of  God  is  infinite:  as  his  nature  is 
 infinite,  and  this  appears  both  by  bestowing  an  infinite  good 
 on  men,  which  is  Christ,  and  by  his  delivering  them  from  an 
 infinite  evil,  sin  It  is  eternal ;  the  eternity  of  mercy  is  ex- 
 pressed in  the  same  language  as  the  eternity  of  God  himself. 
 It  is  immutable,  Mai.  iii.  6. ;  it  is  common  to  all  the  three 
 di\ine  persons,  Father  Son,  and  Spirit;  and  is  displayed 
 only  in  and  through  Christ.  In  a  word  it  is  represented  as 
 gi  eat,  large,  and  ample,  and  very  abundant;  we  read  of  a 
 multitude  of  tender  mercies  ;  and  God  is  said  to  be  rich  and 
 plenteous  in  i   ;   Psal.  ciii.  11.  and  li.  1. 
 
 II.  The  objects  of  mercy  may  be  next  observed  :  and  that 
 this  may  appear  in  a  plain  and  clear  light,  it  will  be  proper  to 
 remark,  that  the  mercy  of  God  is  general  and  special:  with 
 respect  to  the  general  mercy  of  God,  all  creatures  are  the 
 ol  jecta  of  it ;  the  Lord  is  good  to  all,  and  his  tender  mercies  are 
 Over  all  his  works,  Psal.  cxiv.  9.  As  to  the  special  mercy  of 
 God,  none  are  the  objects  of  that  but  elect  men,  who  are 
 Called  vessels  of  mercy,  Rom.  ix.  23.  These  are  described 
 sometimes  by  them  that  call  upon  the  Lord,  to  whom  he  is 
 plenteous  in  mercy,  Psal.  lxxxvi.  5  by  "  them  that  love  him, 
 and  keep  his  commandments  ;  to  whom  he  shews  his  mercy," 
 Exod.  xx.  6.  Nehem.  i.  5.  Dan.  ix.  4.  and  by  them  that  fear 
 
Book  I.      OF  THE  LONG-SUFFERING  OF  GOD.  73 
 
 him,  and  towards  whom  his  mercy  always  is,  Psal.  ciii.  n— * 
 17. 
 
 III.  The  instances  of  mercy,  as  to  the  objects  of  it,  are  many 
 v>  and  various.  It  appears  in  election.  The  covenant  oigia  e} 
 redemption  itself;  the  forgivness  of  sin;  regeneration* 
 and  eternal  life  itself,  blow  from  the  mercy  or  God  ;  he  saves, 
 "  not  by  works  of  righteousness,  but  according  to  his  mercy," 
 Tit.  iii.  5.  they  shall  find  and  obtain  mercy  in  ihai  day,  even 
 in  the  day  of  judgment,  when  they  shall  go  into  life  eternal ; 
 and  therefore  are  now  directed  to  look  unto  the  mercy  of 
 Christ  for  it,  2  Tim.  i.  18.  Jude  21. 
 
 OF  THE  LONG-SUFFERING  OF  GOD. 
 
 The  Long- Suffering  of  God,  is  one  way  in  which  mercy 
 shews  itself;  wherever  God  is  said  to  be  long-suffering,  he  is 
 reppresented  as  gracious  and  merciful,  Exod.  xxxiv.  6.  Nurnbi 
 xiv.    18.   Psal.   lxxxvi.  15. 
 
 I.  The  long  suffering  of  God  is  exercised  towards  his  cho- 
 sen people,  they  are  the  us  towards  whom  he  is  said  to  be 
 long-suffering,  2  Pet. iii.  9.  This  has  been  eminently  displayed 
 with  respect  to  the  people  of  God.  I.  in  the  saints  of  the 
 Old  Testament  dispensation,  which  time  is  expressly  call- 
 ed the  forbearance  of  God,  Rom.  iii.  25.  Christ  became  the 
 Surety  for  them  in  eternity,  but  it  was  four  thousand  years 
 from  thence  to  the  time  fixed  in  Daniel's  prophecy,  "  to  finish 
 transgression,  to  make  an  end  of  sin,''  Dan.  ix.  24.  God, 
 in  respect  to  his  people  under  this  dispensation  did  not 
 stir  up  his  wrath,  but  reserved  it  for  his  Son,  which,  as  it  shews 
 the  trust  and  confidence  God  put  in  his  Son,  so  his  forbear- 
 ance  and  long-suffering  towards  Old. Testament  saints,  n. 
 In  and  towards  every  one  of  his  people  in  their  state  of  unre- 
 gency,  in,  every  age  and  period  of  time,  or  of  whatsoever  na- 
 tion, or  under  whatsoever  dispensation  they  be  ;  the  L<>rd 
 bears  with  them,  whilst  in  a  state  of  nature,  and  waits  patient- 
 ly all  that  while,  to  be  gracious  to  them,  Isai.  xxx.  18.  With 
 some  he  bears  and  waits  a   long  time,  who  are  called  at  the 
 
 K 
 
74,  OF  THE  GOODNESS  OF  GOD, 
 
 ninth  and  eleventh  hours,  and,  as  the  thief  on  the  cross,  at  the 
 last  day  and  hour  of  his  life.  The  apostle  Paul  is  a  remarka- 
 ble instance  of  God's  long-suffering  j  see  Acts  vii.  58,  and 
 viii.  1,  3. 
 
 II.  The  long-suffering  of  God  is  exercised  towards  the  un- 
 godly, even  towards  the  vessels  of  wrath,  whom  he  endures 
 with  much  long-suffering,  till  they  are  fitted  to  destruction^ 
 Rom.  ix.  22.  This  appears  by  his  supporting  them  in  their 
 beings,  notwithstanding  their  grievous  provocations  of  him  ; 
 and  by  granting  to  many  of  them  the  outward  means  of  grace, 
 which  ure  despised  and  rejected  by  them  ;  and  by  deferring 
 his  judgments  on  them.  Now  the  ends  of  God's  thus  deal- 
 ing with  ihem,  are  partly  for  his  own  glory  ;  partly  for  the 
 sake  of  his  own  people  who  dwell  among  them,  that  ihey  may 
 not  suffer  with  them ;  and  another  end  is  for  their  sakes,  that 
 they  may  be  rendered  inexcusable,  and  the  execution  of  wrath 
 on  them  at  last,  appear  just  and  righteous,  Rom.  ii.  1 — 5. 
 There  are  many  instances  of  the  patience,  forbearance,  and 
 long-suffering  of  God,  with  respect  to  the  wicked  ;  as  in  the 
 men  of  the  old  world,  the  inhabitants  of  Sodom,  Pharoah, 
 the  people  of  Israel  in  the  wilderness,  the  Amorites  and 
 Canaanites,  the  Gentile  world,  and  in  antichrist,  during  the 
 time  of  his  reign,  and  no  longer. 
 
 OF  THE   GOODNESS  OF  GOD. 
 
 One  of  his  names  and  titles  by  which  he  is  described  and 
 made  known,  is,  that  of  Good;  thou,  Lord,  art  good,  Psal. 
 lxxxvi.  5.  Our  English  word  God  seems  to  be  a  contraction 
 of  the  word  Good.  The  name  the  heathens  give  to  their  su- 
 preme, deity,  is  optimus.  Goodness  is  essential  to  God  ;  with- 
 out which  he  would  not  be  God  ;  he  is  by  nature  good  ;  if  he 
 was  not  good  of  himself,  and  by  his  own  essence ;  but  of  and 
 by  another  ;  then  there  would  be  some  being  both  better  than 
 he,  and  prior  to  him  ;  and  so  he  would  not  be  the  eternal  God; 
 nor  an  independent  Be  ing,  since  he  must  depend  on  that  from 
 whence  he  receives  his  goodness  j  nor  would  he  be  the  most 
 
Book  I.  OF  THE  ANGER  OF  GOD.  75 
 
 perfect  being,  since  what   communicates  goodness   to  him, 
 must  be  more  perfect  than  he  :  all  which,  to  say  of  God,  is  wry 
 unbecoming.     Goodness  only  belongs  to  God ;   he  is  solely 
 good  ;  There  is  none  good  but  one  ;  that  i«,  God;  Matt.  xix.  IT. 
 He  is  the  source  and  fountain  of  all,  and  therefore  all  goodness, 
 originally,  ultimately,  and  solely,  is  to  be  referred  to  God. — 
 God  is  the  summum  bonum,  the  chiefest  good :   the  sum  and 
 substance  of  all  felicity.     God   only  can   make   men  happy ; 
 wherefore    good  men,   whilst  others   are    saying,   Who  will 
 shew    us   any   good  ?  taking  up  their  contentment  in  wordly 
 good  ;    say,  Lord,   lift  thou  up  the  light  of  thy   countenance 
 upon  us  ;  which  gives  the  greatest  pleasure,  joy,  and  satisfac- 
 tion, that  can  be  had,  Psal.  iv.  6,  7.  and  xlii.  1.  and  Ixxiii.  25. 
 There  is  nothing  but  goodness  in  God,  and  nothing  but  good- 
 ness comes  from  him  :  God  is  infinitely  immutably  and  eter-. 
 nally  good  ;  and  though  there  have  been,  and  are,  such  large 
 communications  of  it  to  creatures,  it  is  the  same  as  ever,  and 
 remains  an  inexhaustible  fountain.     His  goodness  of  God  is 
 communicative  and  diffusive  ;  "  the  whole  earth  is  full  of  his 
 goodness,"   Psal.    cxix.    68.       This   attribute  of    goodness 
 belongs  to  each  divine  person,   Father,  Son,  and  Spirit ;  they 
 must,  indeed,  in  the  same  sense,  be  good,  since  they  partake  of 
 one  common   undivided   nature    and  essence,  i   John  v.  7. 
 The  goodness  of  God,  with  respect  to  the  several  objects  of 
 it,  may  be  considered  as  general  and  special  There  is  the  ge- 
 neral goodness  of  God,  which  is  as  extensive  as  his  mercy  ; 
 The  Lord  is  good  to  all,  and  his  tender  mercies  are  over  all 
 his  -works,  Psal.  cxlv.  9.     The  special  goodness  of  God,  as 
 to  the  effects  of  it,  elect  angels,  and  elect  men,  only  partake 
 of,  which  is  sovereign  and  distinguishing;  1  Tim.  v,  31.  1. 
 Pet.  ii.  4.  Psal.  lxiii  1. 
 
 OF  THE  ANGER  AND  WRATH  OF  GOD. 
 
 The  anger  and  wrath  of  God  are  often  used  promiscuous-^ 
 ly  in  scripture,  tQ  signify  the  same  thing,  and  yet  they  some* 
 
76  OF  THE  ANGER  OF  GOD. 
 
 times  seem  to  be  d'stinct;  and  according  to  our  notion  of 
 tht  m,  as  in  men,  they  may  be  distinguished  :  anger  is  a  low- 
 er and  lesser  degree  of  wrath,  and  wrath  is  the  height  of 
 anger,  With  respect  to  anger  1  shall, 
 
 I.  Shew  that  it  belongs  to  God  ;  and  in  what  sense,  and  on 
 whit  account, 
 
 II.  Shew  wiih  whom  he  is  angry ;  or  on  whom  his  anger  is 
 exercised,  i.  That  Anger  belongs  to  God.  But  then  it  is  to 
 be  considered  not  as  a  passion,  or  affection  in  God,  as  it  is  in 
 men  ;  in  God  it  is  no  other  than   a   displicency  with   sin,  and 
 
 Swith  sinners,  on  account  of  it;  it  is  often  said  in  scripture, 
 that  such  and  such  a  thing  displeased  him,  or  was  evil,  and 
 not  right  in  his  sight,  Numb.  xi.  1.  2  Sam.  xi.  27.  All  sin 
 is  displeasing  to  God  ;  but  there  are  some  sins  more  especial- 
 ly which  provoke  him  to  anger;  see  Deut.  xxxii.  16,  21. 
 Judg.  ii.  12,  13.  Now  who  knoweth  the  power  of  Gou's 
 anger?  Psal.  xc.  11.  nothing  can  resist  it,  nor  stand  before  it ; 
 not  rocks  and  mountains,  which  are  overturned  and  cast  uown 
 by  i*  ;  nor  the  mightiest  monarchs,  nor  the  proudest  mortals, 
 nor  the  stoutest  and  adamantine  hearts ;  none  can  stand  be- 
 fore- God  when  once  he  is  angry,  Job.  ix.  5,  13.  Psal.  lxxvi.  7. 
 ii  The  objects  of  the  anger  of  God,  or  on  whom  it  is  exer- 
 cised. God  is  angry  with  the  wicked  every  day^  Psal.  vii.  11. 
 bcrause  they  are  daily  sinning  against  him ;  they  do  not 
 always  appear  under  the  visible  and  public  tokens  of  his  re- 
 sentment; oftentimes  their  families, flocks  and  herds,  increase; 
 And  they  spend  their  days  in  health,  wealth,  and  pleasure,  Job 
 xxi.  7 — 13.  yet  at  length  God  will  not  spare  them  ;  but  his 
 anger  and  jealousy  shall  smoke  against  them,  and  all  the 
 curses  written  in  the  law  shall  come  upon  them,  Deut,  xxix. 
 19,  20.  Moreover,  God  is  angry  with  his  own  special  people 
 ho\  and  jrood  men  ;  we  read  of  his  anger  being  kindled 
 against  David,  Solomon,  and  others,  for  sins  committed  by 
 them,  this  is  not  all  inconsistent  with  the  love  of  God  unto 
 them  :  anger  is  not  opposite  to  love  ;  a  father  may  be  angry 
 with  his  son ,  and  chastise  him  for  a  fault,  and  yet  dearly  love 
 
Book  I.  OF  THE  HATRED  OF  GOD.  77 
 
 him.  In  this  the  anger  of  God  towards  his  people,  differs  from 
 his  anger  to  wicked  men,  since  the  one  is  but  fcr  a  moment, 
 and  the  oiher  is  continual. 
 
 II.  The  wrath  of  God  is  the  heat  of  his  great  anger,  DeuU 
 xxix.  24.  it  is  his  anger  blown  up  into  a  flame  ;  it  seems  to  be 
 no  other  than  his  punitive  justice.  The  wrath  of  God  may  be 
 considered — as  temporary,  or  what  is  executed  in  the  present 
 life;  of  which  there  have  been  many  instances  and  examples, 
 and  there  will  be  more.  There  is  also  the  wrath  of  God  that  is 
 yet  to  come:  the  scriptures  speak  of  fu'ure  m  rath  ;  ior  the 
 commenceme  nt  of  which,  in  its  full  extent?  there  is  a  day  fixed, 
 called,  4<  the  day  of  wrath,  and  righteous  judgment  oi  God;'* 
 until  which  time  God  reserves  wrath  for  his  adversaries  ;  it  is 
 laid  up  in  store  with  him,  among  his  treasures,  and  wiu  be  ever 
 lading  out.  and  pouring  forth.  As  to  the  objects  of  this  wrath, 
 se  ing  it  is  revealed  against  all  rigrneousness  and  ungodliness 
 of  men  it  lies  against  all  that  are  unrighteous  and  ungodly  ; 
 and  as  all  have  sinned,  and  are  under  sin,  all  are  children  of 
 wrath,  Eph.  ii.  3.  Rom.  i.  18.  and  iii.  9,  23.  but  there  are  some 
 particularly  described,  on  whom  tnis  wrath  comes,  and  they 
 are  called  children  of  disobedience.  Eph.  v.  3,  6.  The  wrath 
 of  G' d  comes  upon  men  either  ior  the  sins  against  the  light  of 
 nature,  or  against  the  law  of  God,  or  against  the  gospel  of 
 Christ.  There  are  some  on  whom  no  wrath  comes  here,  nor 
 hereafter;  who  are  the  vessels  of  mercy,  afore-prepared  for 
 glory  :  concerning  whom  Jehovah  says,  fury  is  not  in  me;  and 
 to  whom  he  is  all  love,  love  itself,  Isai.  xxvii.  4.  There  is  no 
 wrath  comes  upon  them  now  ;  their  afflictions  and  chastise- 
 ments are  all  in  love  ;  and  there  will  be  no  curse  hereafter  ;  but 
 thev  saall  always  see  the  face  of  God,  and  be  "  in  hi-,  pre- 
 sence, where  are  fulness  of  joy,  and  pleasures  for  evermore," 
 Rev.  ii.  19.  and  xxii.  3,  4. 
 
 OF  THE  HATRED  OF  GOD. 
 
 The  scriptures  do,  in  many  places,  attribute  to  God  hatred 
 both  of  persons  and  things,  Psal.  v.  5.  Zech.  viii.  17.  and 
 
78  OF  THE  JOY  OP  GOU. 
 
 most  truly  and  rightly ;  and  this  may  be  concluded  from  love 
 being  in  God,  as  has  been  shewn  j  though  this  is  made  use  of 
 as  an  argument  against  it,  because  opposite  to  it ;  but  where 
 there  is  love  of  any  person  or  thing,  there  will  be  an  hatred  of 
 that  which  is  contrary  to  the  object  loved.  For  the  further 
 illustration  of  this  point,  I  shall  consider  both  what  that  is  ; 
 and  who  they  are  God  is  said  to  hate — What  this  is  he  hates, 
 7.  e.  sin.  This  is  consistent  with  his  not  hating  any  of  his 
 creatures,  for  sin  is  no  creature  of  his.  All  sin  is  an  abomina- 
 tion to  him ;  but  there  are  some  sins  that  are  particularly  ob- 
 served as  hated  by  him,  as  idolatry,  Deut.  xvi.  22.  hvpocriti- 
 cal  acts  of  worship,  Isai.  i.  14.  15.  murder,  Prov.  vi.  16 — 18. 
 adultery,  Rev.  ii.  6,  15.  and  every  evil  thing  a  man  may  ima- 
 gine against  his  neighbour,  Zech.  viii.  17.  Who  they  are 
 that  God  hates.  They  are  sinners,  workers  of  iniquity,  Psal. 
 v.  5.  not  men,  as  men,  but  as  sinful  men  ;  workers  of  it,  tra- 
 ders in  it.  Thus  it  is  said  of  Jacob  and  Esau,  personally  con- 
 sidered; Jacob  have  I  loved,  but  Esau  have  I  hated,  Mai.  i.  2. 
 
 OF  THE  JOY  OF  GOD. 
 
 Joy,  which  is  often  attributed  to  God  in  the  scriptures, 
 bears  some  resemblance  to  the  affection  of  joy  in  men  ;  he  may 
 be  said — i.  To  rejoice  and  take  delight  and  complacency  in 
 himself,  in  his  own  nature,  and  the  perfections  of  it ;  so  the 
 Jews  interpret  1  Chro.  xvi.  27.  gladness  in  his  place,  of  joy  in 
 himself,  n.  He  rejoices  and  takes  delight  and  complacency 
 in  his  works,  Psal.  civ.  31.  In  the  works  of  creation,  which, 
 when  he  had  finished,  he  looked  them  over,  and  pronounced 
 them  all  very  good;  and  he  still  appears  to  have  pleasure  in 
 them,  and  delights  in  the  works  of  his  providence,  John  v.  17. 
 particularly  in  the  great  work  of  redemption,  in.  He  may 
 be  truly  said  to  rejoice,  and  take  pleasure  in  his  people,  as  he 
 often  is  ;  they  are  his  Hephzibah,  in  whom  he  delights  ;  his 
 Beulah,  to  whom  he  is  married  ;  and  therefore,  as  a  bride- 
 groom rejoices  over  his  bride,  so  does  the  Lord  rejoice  over 
 them,  Psal.  cxlix.  4.     There  is  a  redundancy,  an  overflow  of 
 
Book  I.  OF  THE  HOLINESS  OF  GOD*  ?9 
 
 it;  it  is  hearty  and  sincere,  is  the  strength  and  security  of  the 
 saints,  and  will  remain  for  ever.  Nehem.  viii.  10.  Zeph.  iii.*- 
 17. 
 
 OF  THE   HOLINESS  OF  GOD. 
 
 Having  considered  those  attributes  of  God  which  bear  a 
 likeness  to  affections  in  men  ;  1  proceed  to  consider  those 
 which  in  them  may  be  called  virtues;  as  holiness,  justice, 
 or  righteousness,  truth,  or  faithfulness ;  I  shall  begin  with  the 
 holiness  ot  God.     And  shew, 
 
 I.  That  it  is  in  God,  that  it  belongs  to  him,  and  what  it  is. 
 The  scriptures  most  abundantly  ascribe  it  to  him  ;  he  is  very 
 frequt  ntly  called  holy,  and  the  holy  one;  Isai.  xl.  25-  Hos.  xi. 
 9.  Holiness  is  the  purity  and  rectitude  of  his  nature  ;  it  is 
 one  of  the  imitable  perfections  of  God,  in  which  he  is  to  be 
 followed  ;  though  it  cannot  be  attained  to,  as  it  is  in  him,  Lev* 
 xi.  44,  45.  1  Pet.  i.  15,  16.  It  is  what  is  called  the  beauty  of 
 the  Lord,  Psal.  xxvii.  4.  God  is  glorious  in  holiness,  Exod.  xv. 
 11.  this  gives  a  lustre  to  all  his  perfections.  He  is  originally 
 holy,  and  is  the  fountain  of  holiness  to  all  rational  crea- 
 tures that  partake  of  it ;  it  is  peculiar  to  him,  yea,  only  in  him, 
 Hannah  says,  in  her  song,  There  is  none  holy  as  the  Lord,  1 
 Sam.  ii.  2.  In  another  song  yet  to  be  sung,  the  song  of  Mo- 
 ses and  the  Lamb,  it  is  said,  Who  shall  not  fear  thee,  O  Lordy 
 and  glorify  thy  name  P  for  thou  only  art  holy,  Rev.  xv.  4. 
 
 II.  The  instances  wherein  and  whereby  the  holiness  of  God 
 is  displayed,  which  are  his  works,  and  actions,  and  proceed- 
 ings towards  his  creatures  ;  God  is  holy  in  all  his  works  ;  or 
 his  holiness  is  manifest  in  them,  and  by  them,  Psal.  cxlv.  17. 
 i.  The  holiness  of  God  the  father  which  is  visible, — l.In  the 
 works  of  creation  ;  for  as  he  made  all  things  by  his  Son,  not  as 
 an  instrument,  but  as  co- efficient  with  them,  so  when  he  over- 
 looked them,  he  pronounced  them  very  good;  which  he  would 
 not  have  done,  had  there  been  any  thing  impure  or  unholy  in 
 them.  2.  In  his  works  of  providence;  which,  though  many 
 ef  them  are  dark  and  intricate  :  there  is  nothing  sinful  in  thertf. 
 
80  OF  THE  JUSTICE,  &c.  OF  GOD; 
 
 3.  In  those  acts  of  grace  which  are  peculiar  lo  him ;  as  in 
 choosing  some  in  Christ  his  Son  to  everlasting  life,  before  the 
 World  began.  The  like  may  be  observed  with  respect  to  other 
 &tts  of  the  Father's  grace;  as  adoption,  pardon,  &c.  n.  The 
 holiness  of  the  Son  of  God.  This  is  to  be  seen  in  all  his  works ; 
 in  giving  himself  to  sanctify  the  church,  and  in  the  execution 
 of  all  his  offices,  ill.  The  holiness  of  the  blessed  Spirit.  This 
 is  visible  in  the  formation  of  the  human  nature  of  Christ,  in 
 the  sanctification  of  the  chosen  of  God,  2  Thes.  ii.  13.  in  cal- 
 ling them  with  an  holy  calling;  in  purifying  their  hearts  by  faith, 
 through  the  sprinkling  of  the  blood  of  Jesus;  in  leading  them 
 in  the  way  of  holiness,  in  which  men,  though  fools,  shall  not 
 err  ;  and  in  carrying  on,  and  perfecting  the  work  of  sanctifica- 
 tion in  them,   u  without  which  none  shall  see  the  Lord." 
 
 OF  THE  JUSTICE  OR  RIGHTEOUSNESS  OF  GOD. 
 
 This  attribute  of  God, 
 
 I.  Belongs  to  him,  and  is  natural  and  essential  to  him.  In- 
 deed, without  this  attribute,  he  would  not  be  ht  to  be  the  gov- 
 ernor of  the  world,  and  the  judge  of  the  whole  earth.  A  lam 
 was  righteous,  but  not  of  himself.  Saints  are  righteous,  not  by 
 their  own  righteousness,  but  by  the  righteousness  of  Christ 
 imputed  to  them.  But  God  is  righteous  in  and  of  himself. 
 Righteousness  in  creatures,  is  according  tc»  some  law,  which 
 is  the  rule  of  it;  but  God  has  no  law  without  himself;  his  na- 
 ture and  will  is  the  law  and  rule  of  righteousnes  to  him> 
 
 II.  I  ^hall  next  consider  the  various  sorts,  or  branches  of 
 righteousness,  which  belong  to  God.  Some  distinguish  it 
 into  righteousnes,  of  words,  and  righteousness  of  deeds. 
 Righteousness  of  words  lies  in  the  fulfilment  of  his  prophecies, 
 and  promises  ;  Righteousness  of  deeds,  is  either  the  rectitude, 
 purity,  and  holiness  of  his  nature  :  or  it  is  a  giving  that  which 
 belongs  to  himself,  and  to  his  creatures,  what  is  each  their  clue. 
 Thus  God  gives  or  takes  to  himself  what  is  his  due  ;  by  making 
 
 !   and  doing  all  things   for  his  own  glorv ;   and  he    gives  to  his 
 creatures  what  is  due  to  them  by  the  laws  ©f  creation.     Jus- 
 
Book  I.  OF  THE  JUSTICE  &c.  OF  GODt  Bl 
 
 tice,  among  men,  is  sometimes  distinguished  into  commuta- 
 tive and  retributive.     Commutative  justice  lies  in  covenants, 
 compacts,  &c.  Retributive  justice  is   a   distribution  either   of 
 rewards  or  punishments  ;  the  one  may  be  called  remunerative 
 justice,  the  other  punitive  justice  ;  and   both  may  be  observ- 
 ed in  God.      1.   Remunerative  justice   or  a  distribution  of 
 rewards  ;  the  rule  of  which  is  not  the  merits  of  men,  bu<  his 
 own  gracious  promise  j   God,  as  Austin  expresses  ir,  "  makes 
 himself  a  debtor,  net  by  receiving  any  thing  from  us,  but  by 
 promising  such  and  such  things   to  us."     God  does  not    i  e- 
 ward  the  works  and  godly  actions  of  men,  as  meritorious  in 
 themselves  ;  but  as  they  are  the  fruits  of  his  own  grace  ;   \\}\o 
 works  in  them  both  to  will  and  to  do  of  his  own  pleasure  ;  an  I 
 therefore  he  is  not  unrighteous  to  forget  th»ir  work  and  labour 
 of  love ;  Heb.  vi.  10,  Moreover,  the  works  according  to  which 
 God  renders  eternal  life,  are  not  mens'  own  personal  works  ; 
 between  which,  and  eternal  life,  there  is  no  proportion  ;  but 
 the  works  of  righteousness   done    by   Christ   as    their  Head 
 and  Representative,  2  Tim.  iv.  8.  n.  Punitive  or  vindictive 
 justice,  belongs  to  God  ;  It  s  a  righteous  thing  with  Godto  render 
 tribulation  to  them  that  trouble  his  people,  2  Thess.  i.  6.  That  pu* 
 nitive,   or  vindictive  justice,   is  essential  to  God,   or  that  he 
 not  only  will  not  let  sin  go  unpunished,  but  that  he  cannot  but 
 punish  sin,  is  manifest,  I.  From  the  light  of  nature  \  Rom.  ii. 
 14, 15.  2.  From  the  word  of  God,  Exod.  xxxiv.  6,  7.  f.  From 
 l^k.  the  nature  of  God,  £Ub.  i.  13.  4.  From  the  nature  of  sin,  and 
 the  demerit  of  it,  5»  From  the  law  of  Gbd  :  the  sanction  of  it, 
 and  the  veracity  of  God  in  it:  6.  From  sin  being  punished  in 
 Christ  the  Surety  of  his  people,  Matt.  xxvi.  39.     But, 
 
 III.  I  shall  next  consider  the  displays  of  the  righteousness 
 of  God  in  his  works  :  and  vindicate  his  justice  in  them  ;  for 
 the  Lord  is  righteous  in  all  his  ways,  Psal.  cxlv.  17.  i.  In 
 his  ways  and  works  of  providence  :  Just  and  true  are  his- 
 ways  ;  he  is  the  Judge  of  ail  the  earth,  who  will  do  ri&ht,  Rev* 
 xv.  3.  ii.  God  is  righteous  in  all  his  ways  and  works  and  acts 
 of  grace  j  in  the  predestination  of  men,  the   choice  of  some, 
 
 i. 
 
 ■ 
 
82  OF  THE  VERACITY  OF  GOD. 
 
 and  the  preteriti.  n  of  others.  While  the  apostle  is  treating 
 on  this  sublime  subject,  he  stops  and  asks  this  question,  Is 
 there  unrighteousness  with  God?  and  answers  it  with  the  ut- 
 most abhorrence  and  detestation,  God  forbid!  Suppose  one 
 hundred  slaves  in  Algiers,  and  a  man  out  of  his  great  gene- 
 rosity, la\s  down  a  ransom-price  for  fifty  of  them,  does  he^ 
 bv  this  act  of  distinguished  goodness  and  generosity,  do  any 
 injustice  to  the  others?  or  can  they  righteously  complain  of 
 him  lor  not  ransoming  them  ? 
 
 OF  THE  VERACITY  OF  GOD* 
 
 % 
 THE  apostle  says,  Let  God  be  true,  and  every  man  a  liar, 
 
 Rom.  iii-  4.  this  must  be  am  m  d  of  him,  whatever  is  said  of 
 
 creatures,  he  is  true,  and  truth  itself. 
 
 I.  God  is  true  in  and  of  himself:  this  epithet  or  attribute, 
 is  expressive,  I.  Of  the  reality  of  his  being;  he  truly  and 
 reall\  exists:  Heb.  xi.  6.  2.  Of  the  truth  of  his  Deity:  he  is 
 the  true  and  the  living  God  ;  so  he  is  often  culled,  2  Chron. 
 xv.  3  Jer  x.  10.  i  1  hess.  i.  9.  in  opposition  to  fictitious  dei- 
 ties. 3.  This  title  includes  the  iruth  and  reality  of  all  his  per- 
 fections ;  what  others  only  appear  to  be,  he  is  really.-— 4.  This 
 mi)  be  predicated  of  each  Person  in  the  Godhead;  the  Father 
 is  the  only  true  God,  John  xvii.  3.  though  not  to  the  exclu- 
 sion ol  the  Son,  who  is  albO  the  true  God  and  eternal  life  ; 
 nor  of  the  holy  Spirit,  who  is  truth  and  who,  with  the  Father 
 and  the  Son,  is  the  one  true  and  living  God.  1  John  v.  20,  6, 
 7. — This  attribute  of  truth  removes  from  the  divine  nature 
 every  thing  imperfect  and  sinful:  it  is  opposed  to  unrighte- 
 ousness, Deut.  xxxii.  4.  it  removes  from  him  all  imputation 
 of  king  and  falsehood  ;  he  is  not  a  man,  that  he  should  lie, 
 :;-  iii-  i,  do  ;  the  Strength  of  Israel  will  ncJt  lie ;  yea,  he  is  God 
 that  cannot  lit  ;  it  is  even  impossible  that  he  should,  Numb, 
 xx'ni.  19.  this  frees  him  from  all  deception,  he  can  neither 
 de  erve  nor  he  de<  eived. 
 
 Conremir^  the  veracity  of  God,  let  the  following  things  be 
 observed — 1.  ibat  it  is  essential  to  him,  it  is  his  very  nature 
 
Book  I.  OP  THE  VERACITY  OF  GOD.  80 
 
 and    essence  j    he    is   truth    itself;    he    is    not    only    called 
 the  God   of   truth,    bat    God    the    truth,     Deut.    xxxii.    4. 
 
 II.  It  is  most  pure  and  perfect  in  him  ;  as  in  him  is  light,  and 
 
 no  darkness  at  all  ;  so  he  is  truth,  and  no  falshood  in  him,  nor 
 
 the  hast  mixture  nor  appearance  of  it.     in.  It  is  first,  chief, 
 
 and  original  in  him ;  it  is  first  in  him,  as  he  is  the  first  cause  ; 
 
 it  is  chief,  as  it  is  perfect  in  him,  and  all  truth  is  originally 
 
 from  him  ;  natural  and  rational  truth,   moral  truth,  spiritual 
 
 truth,  these  are  not  of  men,  but  of  God.     iv.  Truth,  as  in  God, 
 
 is  eternal;  what  is  truth  now,  was   always  truth  with   him  in 
 
 his  eternal  mind  ;  his  word  is  true  from  the  beginning,  or  from 
 
 eternity,  Psal.  cxix.  160       W  ;at  is  true  with  us  to-day,  might 
 
 not  be  true  yesterday,  and  will  not  be  true  to.  morrow,  because 
 
 things  are  in  succession  with  us,  and  are  so  known  by  us ;  but 
 
 not  so  with  God.     v.   It  is  imputable  and  invariable,  as   he 
 
 himself;  God  is  the  same,  true  and  faithful,  yesterday,  to.  day, 
 
 and  for  ever. 
 
 II.  God  is  true  in  his  works ;  or  all  his  works  are  true,  and 
 his  veracity  is  displayed  in  them  ;  and  these  are  either  inter- 
 nal or  external.  1.  Internal  acts  are  within  himself;  some  rela- 
 tive to  himself,  to  the  divine  persons,  their  modes  of  subsist- 
 ing, and  distinction  from  each  other  ;  others  are  relative  to 
 creatures;  his  counsels  of  old,  which  are  faithfulness  and 
 truth;  truly  made,  and  truly  performed,  Isai.  xxv.  1.  n.  Ex- 
 ternal works,  as  the  works  of  creation,  providence,  and  grace, 
 which  are  all  true,  and  real  things  ;  and  in  which  the  veracity 
 of  God  appears,  both  in  making  and  in  continuing  them,  Matt. 
 iv.  8.  Rev.  xiii.  13,  14.  2  Thess.  ii.  9,  10. 
 
 III.  God  is  true  in  his  words  :  in  his  essential  word,  his  Son; 
 he  is  true  in  his  person  and  natures;  true  in  his  unices  ne 
 bears  ;  the  true  lig  .t,  that  lightens  men  in  every  sense  ;  the 
 true  and  only  potentate,  king  of  kings,  and  lord  of  lords.  God 
 is  true  in  his  written  word  ;  the  scriptures  are  the  scriptures 
 of  truth,  even  the  whole  of  them,  Dan.  x.  21.  and  are,  there- 
 fore, to  be  received,  not  as  the  word  of  man,  but  as  in  truth  the 
 word  of  God,  1  Thess.  ii.  13. 
 
OF  THE  FAITHFULNESS  OF  GOD. 
 
 Faithulness  is  an  attribute  that  belongs  to  God  ;  from 
 whence  he  is  denominated  the  faithful  God,  Deut.  vii.  9. ;  an 
 unfaithful  God  would  be  no  God  at  all ;  it  is  great,  like  him- 
 self; yea,  it  is  infinite  ;  Great  is  thy  faithfulness,  Lam.  iii.  23.. 
 1  he  faithfulness  of  God  chiefly  lies  in  the  performance  of  his 
 word  :  and  appears, 
 
 I.  In  the  performance  of  what  he  has  said  with  respect  to 
 the  world  in  general ;  as,  that  it  shall  never  more  be  destroyed 
 by  a  flood  ;  that  the  ordinances  of  heaven,  the  sun,  moon,  and 
 stars,  shall  not  depart ;  that  the  revolutions  of  time,  and 
 seasons  of  the  year,  should  keep  their  constant  course  ;  and 
 from  all  this  it  may  be  strongly  concluded,  that  whatsoever 
 God  has  said  concerning  the  world,  which  is  yet  to  be  fulfil- 
 ed,  shall  be  most  certainly  done;  as  the  judgment  of  it,  the 
 end  and  consummation  of  all  things  in  it,  the  conflagration  of 
 it,  and  the  making  new  heavens  and  a  new  earth,  wherein  will 
 dwell  righteousness,  2  Pet.  iii.  7 — 13. 
 
 II,  The  faithfulness  of  God  appears  in  the  fulfilment  of  what 
 he  has  said  with  respect  to  Christ ;    indeed,  the  faithfulness  of 
 God  is  displayed  in  Christ  as  in  a  mirror,     i.  In  the  perfor- 
 mance of  what  he  has  said  of  him  ;  as  that  he  should  be  of  the 
 seed  of  Abraham,  spring  from  the  tribe  of  Judah,  arise  out  of 
 the  family  of  David,  be  born  of  a  virgin  at  Bethlehem,  and 
 converse  much  in  Galilee,  Gen.  iii.  15.  and  xxii.  18.  and  xlix. 
 10.    2  Sam.  vii,  12,  13.    Mic.  v.  2.   Isai.  vii.  14.  and  ix.  1,  2. 
 all  which   has    been  fully   accomplished.     II.  In  the   perfor- 
 mance of  what  he   said  to  Christ,  or  promised  to  him,   see 
 Psal.  xvi.  10.  Hos.  vi.  2.    1   Cor.  xv.  4.    in.  tk  the  person? 
 pfficc,  and  works  of  Christ.    Moses  was  faithful' in  the  house 
 ol  God,  as  a  servant ;  but  Christ  as  a  Son  over  his  own  house, 
 Heb.  iii.  2 — 6.  and  whose  faithfulness  may  be  observed.  I.  In 
 the   performance  of  his  engagements :   he  engaged   to  be  the 
 Surety  of  his  people  ;  he  engaged  to  be  the  Saviour  and  Re- 
 deemer pi  ti.em  j   he  engaged  to  come  into  the  world,  in  or- 
 
Book  I.        OF  THE  FAITHFULNESS  OF  GOD.  55 
 
 der  to  do  this  work  ;  he  engaged  to  fulfil  the  law,  both  in  its 
 precepts  and  its  penalty  :  he  engaged  to  pay  off  the  debts  of  his 
 people,  which  was  done  to  the  utmost  farthing;  and  has 
 shewn  himself  to  be  the  good  and  faithful  one.  u.  In  his 
 discharge  of  the  truth  reposed  in  him,  which  is  very  large  and 
 great ;  the  Father  hath  given  all  things  unto  his  hand,  John 
 iii.  35.  Yea,  the  glory  of  all  the  divine  perfections,  as  con- 
 cerned in  the  salvation  of  men,  was  entrusted  wiih  Christ; 
 and  he  has  been  faithful  in  things  pertaining  to  God,  as  well 
 as  in  making  reconciliation  for  the  sins  of  the  people  ;  and  in 
 doing  the  one,  he  has  taken  care  of  the  other.  In  the  exerci- 
 ces  of  his  offices  :  in  his  prophetical  office  ;  all  that  he  heard 
 of  the  father  he  made  known  to  his  disciples  ;  John  i.  18.  He 
 is  the  Amen,  and  faithful  Witness,  Rev.  iii.  14.  In  his  priest- 
 ly office,  he  is  faithful  to  him  that  appointed  him  ;  and  rightly 
 bears  the  character  of  a  faithful  high-priest,  Heb.  ii.  17.  And 
 in  the  exercise  of  his  Kingly  office  ;  all  whose  administrations 
 in  it  are  just  and  true  ;  with  great  propriety  is  he  calledya/M- 
 ful  and  true,  since  in  righteousness  he  doth  judge  and  make 
 -war,  Rev.  xv.  3.  and  xix.  11.  Isai.  xi.  5.  In  the  fulfilment  of 
 his  promises,  which  he  made  to  his  disciples  ;  as  that  he  would 
 noc  leave  them  comfortless,  that  they  should  receive  the  gift 
 of  the  holy  spirit ;  that  he  would  be  with  them  in  the  admin- 
 istration of  his  word  and  ordinances  ;  to  the  end  of  the  world, 
 he  makes  his  word  good.  The  faithfulness  of  Christ  may  be 
 observed  in  his  concern  with  the  covenant  of  grace,  and  the 
 promises  of  it :  by  whose  blood  the  blessings  and  promises  of 
 it  are  ratified  and  confirmed*  By  the  fakhfulness  of  Christ  thus 
 manifestly  displayed,  may  be  learned  somewhat  more  of  the 
 attribute  of  faithfulness,  as  it  is  in  God. 
 
 III.  The  faithfulness  of  God  in  the  performance  of  what  he 
 has  said  in  the  covenant,  and  the  promises  of  it:  every  cove- 
 nant God  has  made  with  man,  he  has  been  faithful  in  ;  he 
 made  a  covenant  with  Adam :  Adam  broke  the  covenant ; 
 but  God  was  faithful  to  it.  He  made  a  covenant  with  Noah, 
 and  all  the  creatures ;  and  he  has  faithfully  kept  it.     He  made 
 
72  ©F  THE  SUFFICIENCY  OP  GOD. 
 
 a  covenant  with  Abiaham,  and  he  made  a  covenant  at  Sinai, 
 with  all  the  people  of  Israel.  But  the  grand  and  principle  co- 
 venant, is  the  covenant  of  grace ;  which  God  has  made  in 
 Christ,  and  which  also  he  will  n.-ver  break  ;  there  are  promis- 
 es of  various  sorts,  which  God  has  graciously  made  to  his 
 people,  i.  Some  of  a  temporal  nature ;  for  godliness  and 
 godly  men  have  the  promise  of  iht  life  that  now  is,  of  things 
 belonging  to  it,  as  well  as  of  ihaf  wh  b  is  to  come,  1  Tim,  iv. 
 8.  11.  Others  are  of  a  spiritual  nature  ;  and  the  principal  of 
 these  is,  and  which  is  the  sum  of  the  covenant,  They  sh^ll  be 
 -my  people,  and  I  will  be  their  God,  Jtr.  xxxii.  38.  This  pro- 
 mise is  txpressive  of  their  enjoyment  of  God  here,  and  for 
 evermore  ;  and  he  is  their  shield,  and  exceeding  great  reward  ; 
 their  portion  in  life,  at  death,  and  for  ever  ;  their  all  in  all. 
 The  faithfulness  f  God  appears  in  fulfiling  his  threatening^, 
 as  well  as  hi ;  promises-  As  God  has  threatened  men  with 
 the  burning  of  the  world,  and  the  works  of  it,  and  the  wicked 
 in  it ;  and  damnation  to  all  unbelieving  and  impenitent  sinners, 
 they  may  be  assured  of  it,  and  expect  ir ;  for  as  it  is  most  true 
 and  ma\  be  depended  upon,  that  he  that  bdieveth,  and  is  bap' 
 tistd,  shall  be  saved;  so  ii  i  *  equally  as  true  and  as  surely  to  be 
 depended  on,  lhaihe  that  believe f.h  not,  shall  be  damned,  Mark 
 xvi.  10. 
 
 OF  THE  SUFFICIENCY  AND  PERFECTION  OF 
 
 GOD. 
 
 Three  things  may  be  observed  under  this  attribute, 
 I.  'i  nut  God  is  a  self-sufficient  Being,  and  needs  not  any 
 thing  from  without  himself  to  support  himself,  or  to  make 
 himself  happy.  If  there  was  any  excellency  in  another,  which 
 is  not  in  l>im,  he  would  not  be  infinite,  and  so  not  God.  God  is 
 the  chief  good,  and  therefore  must  have  a  fullness  of  good- 
 1  ness  in  him  sufficient  for  himself,  as  well  as  for  his  creatures  ; 
 he  is  the  Fountain,  creatures,  and  what  they  have,  are  streams  ; 
 and  it  would  be  as  absurd  for  him  -o  need  them,  or  any  thing 
 from  them,  as  for  the  fountain  to  need  its  streams.     As  he 
 
Book  L  OF  THE  BLESSEDNESS  OF  GOU,  87 
 
 do  &  not  stand  in  need  oi  the  creation  in  general,  so  not  of' 
 men  and  angels  in  particular  ;  not  of  men,  nor  of  any  services 
 of  theirs,  which  can  add  nothing  to  his  perfection  and  happi- 
 ness: not  of  their  worship,  for  he  is  not  worshipped 'with  mens3 
 hands  as  though  he  needed  ny  thing.  Can  a  man  be  profit  'able 
 unto  God,  as  he  that  is  xvise  may  be  profitable  to  himself,  or 
 others  I  is  it  any  pleasure  to  the  Almighty  that  thou  art  right* 
 eous  f  or  is  it  gain  to  him  that  thou  makest  thy  ways  perject  t- 
 Job  xxii.  2,3-  * 
 
 II.  God  is  an  all-sufficient  Being,  and  has  enough  within 
 him  elf  to  communicate  to  his  creatures.  I.  In  hk  gifts  of 
 nature  and  providence  ;  for  he  gives  life  and  breath,  and  alt 
 things  to  his  creatures.  Acts  xvii.  25.  A  painter  may  p>5int 
 as  near  to  lite  as  can  be,  and  a  sculptor  may  give  a  statue  its 
 just  features,  and  frame  its  limbs  in  proper  symmetry  and  pro- 
 portion,  but  neither  of  them  can  give  life  and  breath;  God  is 
 sufficient  to  do  this,  and  he  is  sufficient  to  support,  maintain, 
 and  preserve  the  life  he  has  given,  and  does,  as  long 
 as  he  pleases,  Job  x.  12.  n.  God  appears  to  be  all-sufficient 
 in  the  commemications  of  his  grace  ;  he  has  a  sufficiency  of  it 
 to  communicate  at  all  times,  when  his  peopl  are  called  to  ser- 
 vice, ordinary  or  extraordinary,  to  do  or  suffer  for  his  name's 
 sake :  in  times  of  affliction,  temptation,  desertion,  and  in  the 
 hour  of  death,  to  bear  up  under,  and  carry  them  through  all, 
 and  bring  them  safe  to  his  kingdom  and  glory,  John  i.  14,  16. 
 
 III.  God  is  a  perfect  Being  ;  entirely  perfect,  and  wanting 
 nothing.  There  are  some  things  which  are  excellencies  in 
 creatures,  as  the  reasoning  faculty  in  men,  and  faith  in  the 
 christian,  which  properly  speaking,  cannot  be  said  to  be  in 
 God ;  these  are  such  as  would  be  imperfections  in  him  ;  since 
 the  former  supposes  some  want  of  knowledge,  which  the  rea- 
 soning power  is  employed  to  find  out,  and  the  latter  is  but  an 
 obscure  knowledge,  and  proceeds  upon  he  authority  of  ano- 
 ther ;  the  w  nt  of  them  infers  the  highest  perfection. 
 
 OF  THE  BLESSEDNESS  OF  GOD. 
 HE  in  whom  no  perfection  is  wanting,  must  needs  be  com- 
 pletely blessed.     The  blessedness  of  God  may  be  considered, 
 
88  OF  THE  BLESSEDNESS  OF  GOD. 
 
 I.   As  it  is  in  himself;  and  lies  chiefly  in  these  two  things, 
 in  a  freedom  from  all  evils,  and  in  the  possession  of  all  good 
 tilings.     I*  In  a  ireedom  from  all  evils  particularly,  from  sin; 
 and  so  from  all  the  consequences  of  it,  there  is  no  iniquity  in 
 him,  Dcut  xxxiii.  4.  no  darkness  of  this  kind  at  all  to  eclipse 
 his  light,  glory,  and  felicity:  he  is  so  happy  as  not  to  be  tempt- 
 ed with  the  evil  of  sin,  nor  can  be,  James  i.  13.   n.  His  bless- 
 edness Iks  in  the  possession  of  all  good.     He  has  all  good   in 
 him  ;  name  whatsoever  it  may  be  thought  happiness  consists 
 in,  and  it  will  be  found  in  God  in  its  fail  perfection.     Does  it 
 lie  in  grandeur  and  dominion  ?  whh  God  is   terrible  majesty. 
 Does  it  lie  in  wealth  and  riches  ?  The  Gold  is  mine,  andtheSiL 
 ver  is  ?nir.e,  saitfi  the  Lord,  Hag.  ii»  8.     Does  it  lie  in  wisdom 
 and  knowledge  0  the  depth  of  ihe  riches  both  of  the  wisdom  and 
 knowledge  oj  God!  Rom.  xi.  33.   Does  it  lie  in   might,  power, 
 and  strength,   as  Sampson's   excellency  did  ?  Who  is  a  strong' 
 Lord  like  unlo  thee?  Psal.  Ixxxix.  8.\  Does  it  lie  in  pleasure^ 
 a.  hs  rigbi   hand  are  pleasures  fur   evermore,   Psal  xvi.   11. 
 Does  it  lie  in  fame,  his  glory  is  above  the  heavens. 
 
 II.  What  may  serve  further  to  prove  and  illustrate  the 
 blessedness  of  God,  is  that  he  is  the  cause  of  all  blessedness 
 in  his  creatures,  angels  and  men.  Now  if  such  blessedness 
 comes  from  God,  how  blessed  must  he  be  in  himself! 
 
 III.  God  is  his  own  blessednes ;  it   is  wholly  within  him- 
 self. 
 
 IV.  God  is  pronounced,  declared,  and  owned  to  be  blessed, 
 by  all  his  creatures  ;  hence  the  frequent  form  of  blessing  him 
 used,  Bitssed  be  ihe  Lord  God,  &c.  Gen.  ix.  26.  without  all 
 contradiction,  the  less  is  blessed  of  the  greater  ;  the  creature 
 <  i  the  Creator,  and  not  the  Creator  of  the  creature,  this  is 
 done  by  congratulating  his  greatness  and  blessedness,  and 
 praising  him  lor  all  blessings,  temporal  and  spiritual  which, 
 as  they  come  from  him,  are  proofs  of  the  blessedness  that  is 
 in  him.  Here  ends  the  account  of  the  attributes  of  God;  which 
 aW  center  and  terminate  in  his  blesseuncss. 
 
OF  THE  UNITY  OF  GOD* 
 
 HAVING  treated  of  the  attributes  of  God,  I  shall  now 
 proceed  to  prove  that  this  God,  who  is  possessed  of  all  these 
 great  and  glorious  perfections  is  but  one.  As  he  is  a  fool  that 
 says  there  is  no  God,  he  is  equally  so,  who  says  tacre  are 
 more  than  one  ;  and,  indeed,  as  Tertullian  observes,  if  God 
 is  not  one,  he  is  not  at  all.  It  is  a  truth  agreed  on  bv  all,  by 
 Jews  and  Gentiles ;  by  Jewish  doctors,  and  heathen  poets 
 and  philosophers  ;  by  Old  and  New  Testament-saints  ;  by 
 the  holy  angels  ;  and  even  by  the  devils  themselves  ;  it  must 
 be  right  and  well  to  believe  it.     But  I  go  on, 
 
 I.  To  give  the  proof  of  this  doctrine  ;  which  may  be  taken 
 from  express  passages  of  scripture,  both  in  the  0:d  and 
 New  Testament ;  see  Deut.  vi.  4.  Psal.  Ixxxvi.  10.  Mark  xii. 
 29.  Rom.  iii.  30.  I  Tim.  ii.  5.  The  necessary  existence  of 
 God  is  a  proof  of  his  unity.  The  existence  of  God 
 must  be  either  of  necessity,  cr  of  will  and  choice ;  if  of 
 will  and  choice,  then  it  must  be  either  of  the  will  and  choice 
 of  another,  or  of  his  own  ;  not  of  another,  for  then  that  other 
 would  be  prior  and  superior  to  him,  and  so  be  God,  and  not 
 he  ;  not  of  his  own  will  and  choice,  for  then  he  must  be  be- 
 fore himself,  and  be  and  not  be  at  the  same  instant ;  which  is 
 such  an  absurdity  and  contradiction  as  is  not  to  be  endured. 
 It  remains,  therefore,  that  he  necessarily  exists ;  and  if  so, 
 there  can  be  but  one  God.  God  h  the  first  Being,  the  cause 
 of  all  other  Beings;  as  therefore  there  is  but  one  first  Cau^e, 
 there  can  be  but  one  God  ;  there  is  but  one  independent 
 Being,  and  therefore  but  ofte  God;  and  there  can  be  but 
 one  Eternal,  and  so  but  one  God  ;  before  me^  says  he,  there 
 was  no  God  formeaSi  neither  shall  there  be  after  we,  Isai.  xliii* 
 10.  God  is  infinite  and  incomprehensible*  To  suppose  two 
 infinites,  the  one  must  either  reach  unto,  comprehend,  and  in- 
 clude the  other,  or  not ;  if  it  does  not,  then  it  is  not  infinite, 
 and  so  not  God  ;  if  it  does  reach  unto,  comprehend,  and  in- 
 clude the  other,  then  that  which  is  comprehended,  and  includ- 
 ed by  it  is  finite,  and  so  not  God;  therefore  it  is  clear  there 
 
 M 
 
DQ  OF  THE  UNITY  OF  GOD. 
 
 cannot  be  more  infinites  than  one ;  and  if  but  one  infinite, 
 then  but  one  God.  Omnipotence  is  a  perfection  of  God.  To 
 suppose  two  almighties,  either  the  one  can  lay  a  restraint  upon 
 the  other,  and  hinder  him  from  acting,  or  he  cannot,  if  he  can- 
 not, then  he  is  not  almighty,  the  other  is  mightier  than  he;  if  he 
 can,  then  he  on  whom  the  restraint  is  laid,  and  is  hindred  from 
 acting,  is  not  almighty,  and  so  not  God;  and  therefore  there  can 
 bt  but  one  God.  God  is  good  essentially,  originally,  and  inde- 
 rivatively  ;  the  source  and  fountain  of  all  goodness  ;  There  is 
 none  good  but  one,  says  Christ,  that  is,  God,  Matt.  xix.  15% 
 and  therefore  but  one  God.  God  is  a  perfect  being :  now  if 
 there  are  more  gods  than  one,  there  must  be  some  essential 
 difference  by  which  they  are  distinguished  from  one  another, 
 and  that  must  be  either  an  excellency  or  an  imperfection  ;  if 
 the  latter,  then  he  to  whom  it  belongs  is  not  God,  because  not 
 perfect;  if  the  former,  he  in  whom  it  is,  is  distinguished  from 
 all  others  in  whom  it  is  not,  and  so  is  the  one  and  only  God. 
 Once  more,  There  is  but  one  Creator;  one  King  and  Gover- 
 nor of  the  world.  Were  there  more  than  one,  the  greatest 
 confusion  would  be  introduced  subjects  would  not  know 
 ■whom  they  were  to  obey,  and  what  their  duty  to  be  perform- 
 ed by  them.     I  proceed* 
 
 II.  To  explain  the  sense  in  which  this  article  of  one  God  is 
 to  be  understood.  I.  It  is  not  to  be  understood  in  the  Arian 
 sense,  that  there  is  one  supreme  God,  and  two  subordinate  or 
 inferior  ones.  This  is  no  other  than  what  is  the  notion,  of  the 
 better  and  wiser  sort  of  pagans.  Besides,  if  two  subordinate 
 and  inferior  deities  may  be  admitted,  consistent  with  one  God, 
 why  not  two  hundred,  or  two  thousand?  II.  Nor  is  this  arti- 
 cle to  be  understood  in  the  Sabellian  sense,  that  God  is  but 
 one  person  ;  for  though  there  is  but  one  God,  there  are  three 
 persons  in  the  godhead,  which  the  Sabellians  deny ;  who  are 
 so  called  from  one  Sabellius,  who  lived  in  the  middle  of  the 
 third  century  ;  but  of  this  more  hereafter,  in.  Nor  is  this 
 doctrine  to  be  understood  in  a  Tritheistic  sense,  that  is,  that 
 there  are  three  essences  or  beings,  numerically  distinct,  which 
 
Book  L  OF  THE  UNITY  OF  GOD.  91 
 
 may  be  said  to  be  but  one,  because  of  the  same  nature  ;  as  three 
 men  may  be  said  to  be  one,  because  of  the  same  human  nature; 
 but  this  is  to  assert  three  Gods  and  not  one;  this  the  Trinita- 
 rians indeed  are  often  charged  with,  and  they  as  often  deny 
 the  charge.     For  they  assert,  that  there  is  but  one  divine  es- 
 sence; though  there  are  different  modes  of  subsisting  in  it 
 which  are  called  persons;  and  these  possess  the  whole  essence 
 undivided.     And   this  unity  is  not  an  unity  of  parts,   which 
 makes  one  compositum,  as  the  body  and  soul  of  man  do ;  for 
 God  is  a  simple  and  uncompounded  Spirit ;   nor  an  unity  of 
 genus  and  species,   under  which    may  be  many   singulars  of 
 the  same  kind,  but  God  is  one  in  number  and  nature,  and  stands 
 opposed  to  the  polytheism  of  the  heathens,  who  had  gods  ma- 
 ny and  lord?  many,  1  Cor.  viii.  4,  5.  Nor  are  those  passages  of 
 scripture  which  assert  the  unity  of  God  to  be  appropriated  to 
 one  person  only,  to  the  exclusion  of  the  others  :  but  to  be  con- 
 sidered as  including  each. 
 
 The  doctrine  of  the  unity  of  the  divine  Being,  is  of  great 
 importance  in  religion  especially  in  the  affair  of  worship. 
 God,  the  one  only  God,  is  the  object  of  it.  This  is  the  sense 
 of  the  first  and  second  Commands,  which  forbid  owning  any 
 other  God  but  one,  and  the  worship  of  any  creature  whatever, 
 angels  or  men,  or  any  other  creature,  and  the  likeness  of  them  ; 
 which  to  do  is  to  worship  the  creature,  besides,  or  along  with 
 the  Creator.  But  this  hinders  not  but  that  the  Son  and  Spi- 
 rit may  have  acts  of  worship  performed  to  them,  equally  as  to 
 the  Father.  This  doctrine  of  the  unity  of  the  divine  Being, 
 as  it  fixes  and  settles  the  object  of  worship,  so  being  closely- 
 attended  to,  it  guides  the  mind  right  in  the  consideration  of 
 it,  while  worshipping,  without  any  confusion  and  division  in  it  • 
 for  let  the  direction,  or  address,  be  to  which  person  it  may, 
 as  each  may  be  distinctly  addressed;  be  it  to  the  Father,  he 
 is  considered  in  the  act  of  worship,  as  the  one  God,  with  the 
 Son  and  Spirit;  if  the  address  is  to  the  Son,  he  is  consider- 
 ed as  the  one  God,  with  the  Father  and  the  Spirit;  or  if  the 
 address  is  to  the  Spirit,  he  is  considered  as  the  one  God,  \\\% 
 
92  OP  A  PLURALITY  IN  THE  GODHEAD. 
 
 the  Father  and  Sen.  This  doctrine  also  serves  to  fix  and  set- 
 tle the  object  of  our  faith,  hope,  and  love;  and  carries  a'  strong 
 and  powerful  argument  to  promote  unity,  harmony  and  con- 
 cord among  the  saints  ;  for  which  it  is  used  in  Eph,  iv.  3 — 6. 
 
 OF  A  PLURALITY  IN  THE  GODHEAD. 
 
 My  next  work  will  be  to  prove  that  there  is  a  plurality  in 
 the  Godhead  ;  or,  that  there  are  more  persons  than  one,  and 
 that  these  are  neither  more  nor  fewer  than  three ;  or,  that 
 there  is  a  Trinity  of  Persons  in  the  unity  of  the  divine  essence. 
 I  shall,- 
 
 I.  Prove  that  there  is  a  plurality  of  persons  in  the  one  God ; 
 or,  that  there  are  more  than  one.  i.  From  the  plural  names 
 and  epithets  of  God.  His  great  and  incommunicable  name 
 Jehovah,  is  always  in  the  singular  number,  and  is  never  used 
 plurally  ;  the  reason  of  which  is,  because  it  is  expressive  of  his 
 essence,  which  h  but  one  ;  it  is  the  same  with  /  AM  that  I 
 AM;  but  the  first  name  of  God  we  meet  with  in  scripture, 
 and  that  in  the  first  verse  of  it,  is  plural ;  In  the  beginning  God 
 (Elohim)  created  the  heaven  and  the  earthy  Gen.  i.  1.  and 
 therefore  must  design  more  than  one,  at  least  two,  and  yet  not 
 precisely  two,  or  two  only ;  then  it  would  have  been  dual ;  but  it 
 is  plural :  and,  as  the  Jews  themselves  say,  cannot  design  fewer 
 than  three*  The  historian  goes  on  to  make  mention  of  them  ; 
 who,  besides  the  Father,  included  in  this  name,  are  the  Spirit 
 of  God,  that  moved  upon  the  face  of  the  waters,  and  the 
 Word  of  God,  verse  2,  which  said,  Let  there  be  light  and  there 
 was  light ;  and  which  spoke  that,  and  all  things,  out  of  nothing; 
 s<  e  John  i.  1 — 3,  Another  plural  name  of  God  is  Adonim  ; 
 If  I  am  (Adonim)  Lords,  where  is  my  fear?  Mai.  i.  6.  In 
 Dan.  iv.  17.  the  most  high  God  is  called  the  watchers  and  the 
 holy  ones j  This  matter  is  by  the  decree  of  the  watchers,  and 
 the  demand  by  the  word  of  the  holy  Ones.  This  decree  is  ex. 
 pressly  called,  the  decree  of  the  most  High,  v.  24.  so  that  the 
 catchers  and  holy  Ones,  are  no  other  than  the  divine  Persons 
 jty  the  Godhead,     n.  A  plurality  in  the  Deity,  may  be  proved 
 
Book  I.  OF  A  PLURALITY  IN  THE  GODHEAD.       95 
 
 from  plural  expressions  used  by  God  when  speaking  of  him- 
 self, Let  us  make  man  in  our  image,  after  our  likeness,  Gen.  i. 
 25.  the  pronouns  us  and  our,  manifestly  express  a  plurality  of 
 persons.  That  there  were  more  than  one  concerned  in  the 
 creation  of  man,  is  clear  from  Job  xxxv.  10.  Psal.  cxlix.  2. 
 Eccles.  xii.  1.  Isai.  liv.  5.  in  all  which  places,  in  the  original 
 text,  it  is,  my  Makers,  his  Makers,  thy  Creators,  thy  Makers  ; 
 for  which  no  other  reason  can  be  given,  than  that  more  persons 
 than  one  had  an  hand  herein  ;  as  for  the  angels,  they  are  crea^ 
 tures  themselves  ;  nor  can  it  be  reasonably  thought  thai  God 
 held  a  consultation  with  them  about  it  j  for  with  -whom  took  he 
 council?  Isai.  xl.  14.  Nor  is  it  to  be  thought  that  God,  in  the 
 above  passage,  speaks  regio  more,  after  the  manner  of  kings  ; 
 who,  in  their  edicts  and  proclamations,  use  the  plural  number, 
 to  express  their  honour  and  majesty  ;  this  courtly  way  of 
 speaking,  was  not  so  ancient  as  the  times  of  Moses  ;  none  of 
 the  kings  of  Israel  use  it  ;  nor  even  any  of  those  proud  and 
 haughty  monarchs,  Pharoah  and  Nebuchadnezzar  ;  the  first 
 appearance  of  it  is  in  the  letters  of  Artaxerxes,  king  of  Persia, 
 Ezra  iv.  18.  and  vii.  23.  which  might  take  its  rise  from  the 
 conjunction  of  Darius  and  Cyrus,  in  the  Persian  empire.  "  1$ 
 is  a  very  extravagant  fancy,  to  suppose  that  Moses  alludes  to 
 a  custom  that  was  not  (for  what  appears;  in  being  at  that  time, 
 nor  a  great  while  after;"  A  like  way  of  speaking  is  used 
 -concerning  men,  in  Gen.  iii.  22.  And  the  Lord  God  said.  Be- 
 hold the  man  is  become  as  one  of  us. 
 
 God  sometimes  uses  the  plural  ^umberwhen  speaking  of 
 himself,  with  respect  to  s^rrr*  particular  affairs  of  providence, 
 as  the  confusion  of  languages ;  Go  toy  let  us  go  down,  and 
 there  confound  their  language ;  none  but  God  could  confound, 
 it.  In  another  affair  of  providence,  this  plural  way  of  speak- 
 ing is  used  ;  /  heard  the  voice  of  the  Lord,  saying,  Whom  shall 
 I  send,  and  who  will  go  for  us  P  Isai.  vi.  8.  In  Isai.  xli.  21 — 23. 
 Jehovah,  the  King  of  Jacob,  challenges  the  heathens,  and  their 
 gods,  to  brin/  pro  >f  61  their  Deity,  by  prediction  of  future 
 events  j  and  all  along  uses  the  plural  number;  shew  as  xvhdt 
 
94       OF  A  PLURALITY  IN  THE  GODHEAB. 
 
 shall  happen,  that  we  may  consider  them  ;  declare  unto  us  things 
 for  to  come,  that  we  may  know  that  ye  are  gods,  and  that  we 
 may  be  dismayed;  see  also  Isai.  xliii.  9.  And  as  in  the  affairs 
 of  creation  and  providence,  so  in  those  of  grace ;  If  a  man 
 love  me,  he  will  keep  my  words  ;  and  my  Fattier  will  love  him, 
 and  we  will  come  unto  him,  and  make  our  abode  with  him,  John 
 xiv.  23.  in.  A  plurality  of  the  Deity  may  be  proved  from 
 those  passages  of  scripture  which  speak  of  the  angel  of  Jeho- 
 vah, who  also  is  Jehovah ;  now  if  there  is  a  Jehovah  that  is 
 sent,  and  therefore  called  an  angel,  and  a  Jehovah  that  sends 
 there  must  be  more  persons  than  one,  who  are  Jehovah.  The 
 first  instance  of  this  kind  is  in  Gen,  xvi.  7.  In  Gen.  xviii.  2. 
 we  read  of  three  men  who  stood  by  Abraham  in  the  plains  of 
 Mamre,  who  were  angels  in  an  human  form,  as  two  of  them 
 are  expressly  said  to  be,  chap.  xix.  1.  Dr.  Lightfoot  is  of 
 ©pinion,  that  they  were  the  three  divine  persons;  and  scru- 
 ples not  to  say,  that  at  such  a  time  the  Trinity  dined  with 
 Abraham ;  but  the  Father,  and  the  holy  Spirit,  never  assum- 
 ed an  human  form ;  nor  are  they  ever  called  angels :  one 
 was  undoubtedly  a  divine  person,  the  Son  of  God  in  an  hu- 
 man form ;  who  is  expressly  called  Jehovah,  the  Judge  of  all 
 the  earth  13 — 26.  and  to  whom  omnipotence  and  omniscience 
 are  ascribed,  14 — 19.  Now  he  is  distinguished,  being  Jeho- 
 vah in  human  form  on  earth,  from  Jehovah  in  heaven,  from 
 whom  he  is  said  to  rain  brimstone  and  fire  on  Sodom  and  Go- 
 morrah, chap,  xix.  24.  see  also  Gen.  xlviii.  15,  16.  Exod.  iii. 
 2.  Isai.  lxiii.  9.  1  Cor.  x.  9.  and  Zech.  iii.  1.  To  these  may  be 
 added,  all  such  scriptures  which  speak  of  two,  as  distinct  from 
 each  other,  under  the  same  name  of  Jehovah  ;  as  in  Jer.  xxiii 
 5,  6.  and  in  Hos.  i.  7-  where  Jehovah  resolves  he  would  save 
 bis  people  by  Jehovah  their  God. 
 
 II.  That  this  plurality  in  the  Godhead,  is  neither  more  nor 
 fewer  than  three  ;  or,  that  there  is  a  Trinity  of  persons  in  the 
 unity  of  the  divine  essence  ;  this  I  have  before  taken  for  grant- 
 ed, and  now  I  shall  prove  it.  And  not  to  take  notice  of  the 
 name  Jehovah  being  used  three  times,  and  three  times  only, 
 
Book  I.    0$  A  PLURALITY  IN  THE  GODHEAD.  95 
 
 in  the  blessings  of  the  priest,  Numb.  vi.  24 — 2G.  and  in  the 
 praver  of  Daniel,  chap.  ix.  19.  and  in  the  church's  declaration 
 of  her  faith  in  God,  Isai.  xxxiii.  22. 
 
 I  shall  begin  with  the  famous  text  in  i  John  v.  7.  as  giving 
 full  proof  and  evidence  of  this  doctrine  ;  For  there  are  three 
 that  bear  record  in  heaven,  the  Father  the  Word,  and  the  Holy 
 Ghost;  and  these  three  are  one*  This  text  is  so  glaring  a 
 proof  of  the  doctrine  of  the  Trinity,  that  the  enemies  of  it 
 have  done  all  they  can  to  weaken  its  authority,  and  have 
 pushed  hard  to  extirpate  it  from  a  place  in  the  sacred  writings, 
 but  it  is  to  be  traced  up  within  a  hundred  years,  or  less,  to  the 
 writing  of  the  epistle ;  which  is  enough  to  satisfy  any  one  of 
 the  genuineness  of  this  text.  And  there  never  was  any  dispute 
 about  it,  until  Erasmus  left  it  out  in  the  first  edition  of  his 
 translation  of  the  New  Testament:  and  yet  he  himself,  upon 
 the  credit  of  the  old  British  copy,  before  mentioned,  put  it 
 into  another  edition  of  his  translation.  Yea  the  Socinians 
 themselves  have  not  dared  to  leave  it  out  in  their  German 
 Kacovian  version,  A.  C.  1630.  To  which  may  be  added, 
 that  the  context  requires  it.  The  doctrine  of  the  Trinity,  ap- 
 pears, i.  In  the  works  of  creation :  God  the  Father  made 
 the  heavens,  Acts  iv.  24,  27.  the  divine  Word,  or  Son  of 
 God,  was  concerned  in  all  this,  John  i.  2.  And  the  Holy 
 Spirit,  is  said  to  move  upon  the  face  of  the  waters,  Gen.  i.  2. 
 all  three  may  be  seen  together  in  one  text,  Psal.  xxxiii.  6. 
 By  the  word  of  the  Lord  were  the  heavens  made,  and  all  the  host 
 of  them  bii  the  breath  of  his  mouth  ;  where  mention  is  made  of 
 Jehovah,  and  his  Word,  the  eternal  Logos,  and  of  his  Spirit, 
 the  breath  of  his  mouth,  as  all  concerned  in  the  making  of  the 
 heavens,  and  all  the  host  of  them.  u.  A  Trinity  of  persons 
 appears  in  the  works  of  providence.  My  father,  says  Christ, 
 worketh  hitherto,  and  I  work,  John  v.  17.  and  not  to  the  ex- 
 clusion of  the  holy  Spirit,  Isai.  xl.  13,  14..  And  particularly 
 the  three  divine  persons  appear  in  that  remarkable  affair  of 
 providence,  the  deliverance  of  Israel.  Whoever  reads  attentive- 
 ly Isai,  lxiii.  7 — 14.  will  easily  observe,  that  mention  is  made 
 
96       OF  A  PLURALITY  IN  THE  GODHEAD. 
 
 of  Jehovah  ;  and  then  of  the  Angel  of  his  presence  :  and  nexT 
 of  his  holy  Spirit,  in.  The  three  divine  persons  are  to  be 
 discerned  most  clearly  in  all  the  works  of  grace.  The  inspi- 
 ration of  the  scriptures  is  a  wonderful  instance  of  the  grace 
 and  goodness  of  God  to  men,  we  find  all  three  dictating  the 
 writings  David  was  the  penman  oUThe  Spirit  of  the  Lord  spake 
 by  me,  and  his  word  was  in  my  tongue ;  the  God  of  Israel 
 said,  the  Rock  of  Israel  spake  to  me>  2  Sam,  xxiii.  2,  3. 
 where  besides  the  Spirit  of  the  Lord  there  is  the  Father, 
 the  God  of  Israel,  and  the  Son,  the  Rock  of  Israel.  In 
 the  sacred  writings,  the  economy  of  man's  salvation  is 
 clearly  exhibited  to  us,  in  which  we  find  the  three  divine 
 persons,  by  agreement  and  consent,  take  their  distinct  parts  : 
 and  it  may  be  observed,  that  the  election  of  men  to 
 salvation  is  usually  ascribed  to  the  Father;  redemption  or 
 the  impetration  of  salvation,  to  the  Son;  and  sanctification, 
 or  the  application  of  salvation,  to  the  Spirit:  and  they  are  all 
 to  be  met  with  in  one  passage,  1  Pet  i,  2.  Elect  according  to 
 the  foreknowledge  of  God  the  Father,  through  santifi  cation  of  thf 
 Spirit,  unto  obedience  and  sprinkling  of  the  blood  of  Jesus.  The 
 same  may  be  observed  in  2  Thess,  ii.  13.  14.  The  doctrine 
 of  the  Trinity  is  often  represented  as  a  speculative  point,  of 
 no  great  moment;  but,  alas,  it  enters  into  the  whole  of  our 
 salvation,  and  all  the  parts  of  it ;  into  all  the  doctrines  of  the 
 gospel,  and  into  the  experience  of  the  saints,  iv.  A  Trinity 
 of  persons  in  the  Godhead  may  be  plainly  discovered  in  all 
 things  relating  to  the  olfice  and  work  of  Christ,  as  the  Re- 
 deemer and  Saviour  ;  this  is  affirmed  by  himself,  Isai.  xlviii. 
 16.  Xow  the  Lord  God,  and  his  SpirH,  hath  sent  me ;  even  who 
 says,  12,  13.  I  am  the  first  and  the  law,  the  mighty  God  who 
 is  said  to  be  sent  by  Jehovah  the  Lord  God,  and  b\  his  Spirit, 
 in  the  message  to  the  virgin,  mention  is  made  distinctly  of  all 
 the  three  Persons  ;  there  is  the  highest,  the  Son  of  the  highest; 
 and  the  Holy  Ghost,  or  the  power  of  the  highest,  to  whose 
 overshadowing  influence,  the  mysterious  incarnation  is  ascrib- 
 ed, Luke  i.  32,  35.  when  he  was  thirty  years  of  age  he  was 
 baptized  of  John  in  Jordan,  Matt.  lii.  16,  17.   it  was  a  com- 
 
Book  !•  OF  A  PLURALITY  IN  THE  OODHEAD;  9? 
 
 mon  saying  with  the  ancients,  go  to  Jordan,   and  there  learn 
 the  doctrine  of  the  trinity;  /  will  pray  the  Father,  and  he  shall 
 give  you  another  Comforter,  John  xiv.  16.     Here  is  God  the 
 Father  of  Christ,  who  is  prayed  unto,   who  is  one  Person : 
 and  here  is  the  Son  in  human  nature,  praying,  a  second  Per- 
 son, and  then  there  is  another  Comforter  prayed  for,  even  the 
 Spirit  of  truth,  distinct  from  the   Father   and  the  son  ;  the 
 same  may  be  observed  in  verse  26,  and  in  chap.  xv.  26,  and 
 xvi.  7.  Christ  by  his  sufferings  and  death,  obtained  eternal  re- 
 demption for  men.     The  price  that  was  paid  for  it,  was  paid 
 to  God  the  Father :  so  it  is  said,  thou  hast  redeemed  us  to  God 
 by  thy  blood,   Rev.  v.  9.     What  gave    the  price   a  sufficient 
 value  was,  the  dignity  of  his  person,  1  John  i.  7.  and  it  was 
 through   the  eternal  Spirit,  Heb.  ix.   14.  v.     This  truth  of  a 
 Trinity   in   the  Godhead,  shines  in  all  the  acts  of  grace  to- 
 wards or  in  men:  in  the  act  of  justification;  hence  they  are 
 justified  in  the  name  of  the  Lord  Jesus,  and  by  the  Spirit  of  our 
 God,  1  Cor.  vi.  11.  in  the  act  of  adoption;   all  three  appear 
 in  one  text,  respecting  this  blessing  of  grace ;  Because  ye  are 
 sons,  God  hath  sent  forth  the  Spirit  of  his  Son  into  your  hearts, 
 crying  Abba,  Father,  Gal  iv.  6.  Regeneration  is  an  evidence  of 
 adoption ;  all  three  are  mentioned  together  in  Tit.   iii.  4 — (J. 
 Once  more,  their  unction,  or  anointing,   which  they    receive 
 from  the  holy  One,  is  from  God  the  Father,  in  and  through 
 Christ,  and  by  the  Spirit ;  Now  he  which  establisheth  us  with 
 you  in  Christ,  and  hath   anointed  us,  is    God;    who  hath  also 
 sealed  us,  and  given  the  earnest  of  the  Spirit  in  our   hearts,  2 
 Cor.  i,  21,  22,  vi.    It  plainly  appears  there  is  a  Trinity  of 
 persons  in   the   Godhead,   from  the  worship  and  duties  of 
 religion   enjoined  on  good    men.     The  ordinance   of  bap- 
 tism,  is  to  be  administered  in  the  name  of  the  Father,  and 
 of  the    Son,  and  of  the  Holy    Ghost,    Matt,    xxviii.   19.    in 
 Eph.    \.    17.   18.   the    Father  of  Christ   is   prayed   to ;   the 
 Spirit  of  wisdom  is  prayed  for  ;  and  that  for  an   increase  in 
 the  knowledge  of  Christ,  distinct   from  them   both  ;    ani 
 whereas  the  saints  need  an  increase- of  strength,   prayer  i* 
 made  for  them,  that  the  Father  of  Christ  would  strengthen 
 
 N 
 
98  OF  THE  PERSONAL  RELATIONS;  OR 
 
 them  by  his  Spirit  in  the  inward  man,  Eph.  lii.  14—16.  see 
 •Zech.  x.  12.  The  three  divine  Persons  are  plainly  distinguish- 
 ed, in  the  benedictory  prayer  of  the  apostle.  2  Cor.  xiii.  14. 
 The  grace  of  our  Lord  Jesus  Christ,  and  the  love  of  God,  and 
 the  communion  of  the  Holy  Ghost,  be  with  you  all.    Amen. 
 
 OF  THE  PERSONAL  RELATIONS;  OR,  RELA- 
 TIVE PROPERTIES  WHICH  DISTINGUISH 
 'i\  E  THREE  DiVINE  PERSONS  IN  THE  DEITY. 
 
 THE  distinction  between  them  is  not  merely  nominal, 
 which  is  no  distinction  at  .all;  as  when  the  Sabellians  say, 
 God  is  one  Person,  having  three  names,  Father,  Son,  and 
 S;mit  ;  here  is  no  distinction  ;  just  as  when  a  man  has  three 
 names,  they  no  more  distinguish  him  than  one  would. 
 
 I.  Be  it  what  it  may,  which  distinguishes  the  divine  Per- 
 sons, it  must  be  as  early  as  the  existence  or  God  itseli ;  what 
 God  is  now  he  ever  was  ;  he  is  the  eternal  and  immutable  / 
 AM.    Wherefore, 
 
 II.  Whatever  distinguishes  them,  cannot  arise  from,  nor 
 depend  upon  any  works  done  by  them  in  time  :  besides,  the 
 works  of  God  ad  Extra,  or  his  external  works,  are  common  to 
 all  the  three  Persons.  The  works  of  God,  prove  the  Being  of 
 God,  and  illustrate  and  confirm  the  doctrine  oi  a  Trinity  of 
 Persons  in  the  Godhead,  but  had  they  never,  been  wrought,  he 
 would  have  been  just  the  same  as  he  is,  in  his  Being,  Perfec- 
 tions and  persons ;  for, 
 
 III.  His  works  are  arbitrary,  depending  upon  his  pleasure: 
 thus  of  the  works  of  creation  it  is  said,  For  thy  pleasure,  or  by 
 thy  will,  they  are  and  were  created,  Rev.  iv.  11.  if  there  had 
 never  been  a  creature  made,  nor  a  soul  saved,  nor  a  sinner 
 sanctified,  God  would  have  been  the  same  he  is,  three  Persons 
 in  one1  God ;  whereas, 
 
 IV.  What  gives  the  distinction,  be  it  what  it  may,  is  by 
 necessity  ot  nature:  if  the  one  God  necessarily  existed  and 
 the  three  Persons  are  the  one  God,  they  must  necessarily 
 exist;  and  that  which  gives  them  the  distinction,  must  be  ne- 
 cessary also. 
 
Book  I.       RELATIVE  PROPERTIES  IN  THE  DEITY.        99 
 
 V.  This  nature,  which  they  in  common  partake  of,  is  un- 
 divided ;  it  is  not  parted  between  them,  so  that  one  has  one 
 part,  and  another  a  second,  and  another  a  third  ;  nor  that  one 
 has  a  greater,  and  another  a  lesser  part,  which  might  distin- 
 guish them  ;    but  the  whole  fulness  ot  the  Godhead  is  in  each. 
 
 VI.  It  is  the  personal  relations,  or  distinctive  relative  pro- 
 perties, , which  belong  to  each  Person,  which  distinbuish  them 
 one  from  another  ;    as  paternity  in  the  first  Person,  filiation  in 
 the  second,  and,  spiration  in  the  third;  or  more   plainly,  it  is 
 begetting  Psal.  ii.  7.  which  peculiarly  belongs  to   the   first,  it 
 is  being  begotten,   that  is  the  personal   relation,  or   relative 
 property  of  the   second  Person,  John  i.   14,   and  the  relative 
 property,  of  the  third   Person  is,   that  he  is  breathed   bv  the 
 fi  st  and  second  persons  ;   which  very   pertinently   gives   him 
 the  name  of  the  Spirit,  or  breath,    jub  xxxiii.  4.  All  this  will 
 more   manifestly  appear,   by  considering  each  divine   person 
 particularlv,  his  relative   property,  and  name   pertinent   to  it. 
 The  first  Person :  whose  distinctive  relative  property  is  be- 
 getting,   is    very  pertinently   called  the    Father  :   it    is    not 
 wjiat  the  first   Person   does  in  either  of  these  respects,  that 
 entitles  him  to  the  character  of  Father  in  the  Godhead,   and 
 distinguishes  him  from  the   others  ;  but  it   is   his   being  the 
 Father  of  the  second  Person,  or  the  Father  of  Christ,  Gal.  i. 
 1.  Eph.  i.  3.  The   second  Person,  whose  distinctive  relative 
 property  and  character  is,  that  he  is  begotten,  which  is  never 
 said  of  the  other  two  Persons,  and  so  distinguishes  him  from 
 them,  and  gives  him  the  name  of  Son  ?  That  he  is  the  Son  of 
 God,  there  is  abundant  proof;   all  the  three  Persons  bear  tes- 
 timony to  it ;  the  Father  at  the  baptism  and  transfiguration  of 
 Christ,  Matt.  iii.  17.  and  xvii..  5.  see  Psal.  ii.  7.  and  lxxxix. 
 27.   the   Word,  or  Son  of  God  himself,  John  xix.   7.   and 
 v.  1^,  18.  and  x.  30.  Mark   xiv.  61,  62,  John  viii.   13—  18. 
 and  the  Spirit  Matt.  iii.  16,    17.  It  is  testified  and   acknow- 
 ledged by  angels ;  the  good  angels,  Luke  i.  31,  35*  Heb.  i.  6. 
 evil  angels,  the   devils,  Matt.  viii.  29.  Mark  iii.  11.  Luke  iv. 
 41.  by  men  of  all  sorts;  by  good  men,  John  i.  6,  7,  33,  34, 
 49.  Matt.  xvi.  15, 16.  John  vi.  67.  and  xi.  27*  A'cts  viii,  37, 
 
100  OF  THE  PERSONAL  RELATIONS;  OR 
 
 by  bad  men,  Matt,  xxvii.  54.     So  that  he  is  on  all  hands  ac- 
 knowledged and  owned  to  be  the  Son  of  God.     The  Sonship 
 of  Christ  is  an  article  of  the  greatest  importance  in  the  chris- 
 tian   religion  ;    it  was  declared  by  a  voice   from   heaven,    at 
 the  baptism  of  our  Lord,  saying,    This  is  my  beloved  Son,  in 
 ■ivhom  I  am  xvell  pleased.  Matt,  iii.  17.  it  is  mentioned  in  the 
 first  confession  of  faith,  and  as  the  sum  of  it,   Acts  viii.  37. 
 This  was  the  sum  and  substance  of  the  ministry  of  the  apostle 
 Paul,  with  which  he  first  set  out,  and  continued  in,  that  Christ 
 is  the  Son  of  God,  Acts  ix.  20.  2  Cor.  i.  19.  and  indeed,  it  is 
 the  distinguishing  criterion   of  the  christian  religion,    and 
 what  gives  it  the  preference  to  all  others.     The  doctrines  of 
 redemption,  justification,  atonement  and  pardon  of  sin,  depend 
 upon  the  divinity  of  the  Person  of  Christ,  as  the  son  of  God. 
 Gal.  iv.  4.  Rom.  viii.  3,  4.  Heb.  i.  2,  3.  1.  John  i.  7.   I  can- 
 not see   there  is  any  reason  to  object  to  the  use  of  the  phrase 
 eternal  generation,  as  applied  to  the  sonship  of  Christ,  since 
 one  divine   person  is  said  to  beget  Psal.  ii.  7.  and  therefore 
 must  be  a  Father  ;   and  another  divine  person   is  said   to  be 
 begotten,  John  i.  14,  18.  and  therefore  must  be  a  Son. 
 
 It  will  be  granted  that  the  phrases  begetting  and  begotten, 
 as  attributed  to  the  divine  persons  in  the  godhead,  are  used  in 
 reference  to  human  generation;  between  which  and  divine  ge- 
 neration there  is  some  resemblance  ;  as  likeness,  sameness  of 
 nature,  personality,  &c. ;  but  then  care  must  be  taken  to  re- 
 move from  our  minds  every  thing  carnal  and  impure ;  and 
 what  implies  an  imperfection  ;  as  division  of  nature,  multipli- 
 cation of  essence,  priority  and  posteriority,  motion,  mutation, 
 alteration,  corruption,  diminution,  cessation  from  operation, 
 &c.  What  is  objected  in  a  modest  and  decent  way  may  be 
 a* tended  to  ;  the  chief  objections  that  I  have  met  with  are, 
 that  the  sonship  of  Christ  by  generation  makes  him  to  be 
 later  than  the  Father,  to  be  dependent  on  him,  and  subordi- 
 nate to  him ;  or  in  other  words,  that  it  seems  to  be  contrary  to 
 his  eternity,  independence^  and  equality.  Let  us  a  little  con- 
 sider each  of  these  objections,     i.  It  is  urged,  that  he  that  ge- 
 
Book  I.       RELATIVE  PROPERTIES  IN  THE  DEITY.      10 1 
 
 nerates  must  be  before  him  that  is  generated  ;  a  father  that  be- 
 gets must  be  before  the   son  that  is  begotten  by  him;  and 
 putting  the  sonship  of  Christ  on  this  foot,  he  cannot  be  co.eter- 
 nal  with  the  Father,  but  must  have  a  beginning.     This  is  the 
 old  stale  objection  of  Arius  himself.    But  a  little  attention  will 
 set  this  matter  in  a  clear  light:  father  and  son  are  correlates, 
 they  suppose  each  other  ;   a  father  supposes  a  son,  and  a  sou 
 supposes  a  father  ;  they  commence  and  exist  together  ;  let  a 
 man  have  a  first  born  son,  as  soon  as  he  has  one  he  becomes  a 
 father,  and  not  before ;  and  his  son  is  as  earl)  a  son  as  he  is  a 
 father.     There  is  no  priority  nor  posteriority,  no  before  nor 
 after  in  these  relations,     n.  As  to  the  objection  taken  from, 
 dependence,  suggesting  that  the  doctrine  of  Christ's  sonship 
 by  generation,  is  contrary  to  the  independence  of  Christ  as  a 
 divine  person.     Christ  is  God  of  himself,  though  he  is  the 
 son  of  the  father;  as  the  distinct  personality  of  the  Son  of  God 
 arises  from  his  relation  to  his  Father  as  such,  so  the  distinct 
 personality  of  the  Father  arises  from  his  relation  to  his  Son 
 as  such ;  hence  the  distinct  personality  of  the  one  is  no  more 
 dependent  than  the  distinct  personality  of  the  other;  and  both 
 arise  from  their  mutual  relation,     in.  As  to  subordination  and 
 subjection,  and  inequality,  which  it  is  supposed  the  sonship  of 
 Christ  by  generation  implies  ;  it  may  be  answered,  that  what- 
 ever inequality  sonship  may  imply  among  men,  it  implies  no 
 such  thing  in  the  divine  nature.     There  are  various  passages 
 of  scriptures  in  which  Christ,  as  the  Son  of  God,  addresses 
 his  divine  Father,  without  the  least  appearance  of  any  subor- 
 dination or  subjection  to  him,  but  as  his  equal,  as  Jehovah's 
 fellow,  particularly  John  xvii.  24.     Calovius  has  collected  out 
 of  the  writings  of  the  Socinians  no  less  than  thirteen  causes,  or 
 reasons  of  Christ's  sonship ;  some  of  them  are  so  weak  and 
 trifling,  as  not  deserving  to  be  mentioned  ;  and  others  require 
 but  little  to  be  said  to  them  ;  I  shall  take  notice  of  some  of  the 
 principal  ones.     i.  They  say  he  is  called  the  Son  of  God  be- 
 cause  of  the  great  love  of  God  to  him  ;  but  it  is  not  his  love  to 
 him  that  is  the  foundation  and  cause  of  relation  to  him  ;  there 
 
102  OF  THE  PERSONAL  RELATIONS;  OR 
 
 may  be  great  love  where  there   is  no  such  relation  ;   Jonathan 
 loved  David  as  his  own  soul;  but  this  strong  love  bore  to  him, 
 did  not  make  him  nor  denominate  him  his  son.     On  the  other 
 hand,  there  may  be  relation  and  not  love  ;   a  father   may  not 
 love  his  own   son.      n.   Sometimes  they  ascribe   the   sonship 
 of  Christ  to  his  likeness  of  God.     But  the  reason  why  Christ 
 is  called  the  son  of  God,  is  not  because  he  is  like  him,  but  he 
 is  like  him  because  he  is  his  son ;  of  the  same  nature  and  es- 
 sence with  him.     ii^l  At  other  times  they  tell  us  he  is  the  son 
 of  God  by  adoption  ;  oli^which  the  scriptures  give  not  the  least 
 hint.    -To  which  may  be  objected,  that  Christ  is   God's  own 
 son,  who  ever  adopts  an  own  son  ?  besides,  Christ  is   the  be- 
 gotten son  of  God  ;   and  if  begotten,  then  not  adopted  ;  if  he 
 was  his  son  by  adoption,   he  could  not  be  said  10  be  his   only 
 son,  since   he  has  many  adopted  ones.     iv.  The   miraculous 
 conception  and  birth  of  Christ,  or  his  wonderful  incarnation, 
 is  assigned   as   the  reason  of  his  sonship ;    this    is    founded 
 on  Luke  i.  35.  that  holy  Thing  that  shall  be  born  of  thee,  shall 
 be  called  the  Son  of  God.  Now  let  it  be  observed",  that  the  angel 
 does  not    say  the  hoi)  Thing  born  of  the    virgin   should    be, 
 but  should  be  called  the  bun  of  God  ;  the  angel  does  not  pre- 
 dict that  Christ  should  be  called  the  Son  of  God,  because  of 
 his  miraculous  birth  ;   lor  either  he  was  to  call  himself  so,  or 
 others  were  to  call  him  so,  for  this  reason,  which  neither  have 
 lx<  d  ;  or  else  the  angel's  prediction  must  be  false,  which  can. 
 not  be  aefrrmted. 
 
 The  reasons  why  Christ  cannot  be  the  Son  of  God,  on  ac- 
 count oi  his  wonderful  incarnation  are  the  following: — 1.  If 
 so,  then  the  hoi)  Spirit  must  be  the  Father  of  Christ ;  but  the 
 Father  oi  Christ  is,  in  many  places,  distinguished  from  the 
 Spirit,  and  therefore  cannot  be  the  same,  John  xiv.  16,  17,  26. 
 and  xv.  '20.  To  which  may  be  added,  that  the  Spirit  is  called 
 the  Spirit  of  the  Son,  Gal.  iv.  6.  whereas,  if  this  was  the  c;ise, 
 rather  the  Son  should  be  called  the  Son  of  the  Spirit.  2.  If 
 the  incarnation  of  Christ  is  the,  cause  of  his  divine  sonship 
 ih.cn  there  was  no  God  the  Father  of  Christ  under  the  Old 
 
Book  I.       RELATIVE  PROPERTIES  IN  THE  DEITY.       103 
 
 Testament;  but  God  existed  as  the  Father  of  Christ,  before 
 the  foundation  of  the  world;  for  so  early  as  such  he  blessed 
 his  people,  and  chose  them  in  Christ,  Eph.  i.  3,  4.  3.  If  Christ 
 was  the  Son  of  God  with  respect  to  his  human  nature  only, 
 the  distinctive  phrase  accordirg  to  the  flesh,  when  used  in 
 speaking  of  him,  would  be  quite  impertinent ;  for  it  is  never 
 said  of  any  mere  man,  that  he  is  the  son  of  such  an  one  ac- 
 cording to  the  flesh,  Horn.  i.  4.  and  ix.  5.  4.  The  incarnation 
 of  Christ  is  not  the  reason  of  his  being  the  Son  of  God,  but 
 the  manifestation  of  him  as  such,  1  John  i.  1,  2.  In  the  ful- 
 ness of  time  God  sent  forth  his  Son — for  what  ?  not  to  be 
 made  a  Son.  5.  It  is  certain  that  Christ  existed,  as  the  Son 
 of  God,  before  his  incarnation  ;  and  is  spoken  of  in  the  Old 
 Testament  as  such,  Dan.  iii.  25.  Ezek.  xxi.  10.  Prov.  xxx.  4. 
 Heb.  vii.  3.  6.  If  Christ  is  only  the  Son  of  God  as  he  was 
 man,  and  so  cailed  because  made  man,  then  he  would  be  in  no- 
 other  class  of  sonship  than  creatures  be.  v.  Another  cause 
 or  reason  assigned  by  the  Socinians  why  Christ  is  called  the 
 Son  of  God,  is  his  resurrection  from  the  dead  ;  which  cannot 
 be  the  true  reason  of  it;  because — 1.  He  was  the  Son  of  Goxd 
 before  ;  as  has  been  proved,  and  they  themselves  acknowledge  ; 
 for  if  he  was  the  Son  of  God,  through  his  incarnation,  as  they 
 say,  though  wrongly,  then  before  his  resurrection;  and  so  not 
 on  that  account. — 2.  If  he  was  the  son  of  God  on  that  account, 
 he  must  beget  himself,  for  he  raised  himself  from  the  dead, 
 John  ii.  19.  and  x.  13. — 3.  If  so,  his  sonship  must  be  meta- 
 phorical and  figurative,  and  not  proper  ;  whereas,  he  is  often 
 called  God's  own  son,  Rom.  viii.  3,  32. — 4.  On  this  account 
 he  cannot  be  called  the  only  begotten  son  of  God,  since  many 
 of  the  saints  rose  with  him  at  his  resurrection  ;  and  all  men 
 "will  be  raised  at  the  last  day. — 5.  If  the  resurrection  of  the 
 dead  entitles  to  sonship,  then  wicked'men  would  be  the  sons  of 
 God  ;  since  there  will  be  a  resurrection  of  the  unjust  as  well 
 as  of  the  just,  Dan.  xii.  2 — 6.  The  resurrection  of  Christ 
 from  the  dead,  is  only  a  manifestation  of  his  Sonship  ;  he  was 
 declared  to  be  the  Son  of  God  with  power  y  by,  the  resurrection 
 
104  OP  THE  PERSONAL  RELATIONS;  OR 
 
 from  the  dead,  Rom.  i.  4.     vi.  The  last  reason  I  shall  take 
 notice  of,  which  the  Socinians  give  of  the  sonship  of  Christ, 
 is  his  office  as  mediator  ;  they  say  he  is  called  the  son  of  God, 
 because  he  was  sanctified,  or  set  apart  to  his  office,  as  such  ; 
 but  that  Christ  is  not  the  son  of  God,  by  his  office  as  mediator, 
 the  following  reasons  may  be  given. — 1    Because  if  Christ  is 
 the  son  of  God,  not  by  nature,  but  by  office,  then  he  is  only 
 the  son  of  God  in   an  improper  and   metaphorical   sense  : 
 whereas,  he  is  the  Son  of  the  Father  in  truth,  2  John  3,     2. 
 Because  the  mediatorial  office  of  Christ  is  so  far  from  being 
 the  ground  of  his  sonship,  that  it  is  his   sonship  that    is  the 
 ground  of  his  mediatorship.     Thus  in  his  inauguration  into, 
 and  investiture  with  his  kingly  office,  his  father  addressed  him 
 under  this  relative  character:  unto  the  Son  he  saith,  Thy  throney 
 0  God,  is  for  ever  and  ever,  Heb.  i.  8.  and  of  his  consecration 
 to  his  priestly    Office    we    read,    The  Lord  maketh   men  high 
 priests  which  have  infirmity  ;  but  the  word  of  the  oath,  which 
 was  since  the  law,  (the  eternal   council   and  covenant,  made 
 more   clear  and  manifest  since  the  Jaw,  Psal»    ex.  4.)  maketh 
 the  Son  who  is  consecrated  for  evermore  ;    that  is,  not  makes  the 
 Son  a  Son,  but  the  Son  a  priest,   Heb,  vii.  28.  and  with  res- 
 pect to  his  prophetic  office,   previous  to  his  investiture  with, 
 that,  he  was  the  son  of  God ;   No  man  hath  seen  God  at  any 
 time;  the  only  begotten  Son,  which  is  in  the  bosom  of  the  Father ', 
 he  hath  declared  him  ;  John  i.  18.     3.  Because  he  is  frequently 
 distinguished  as  a  son,  from  the  consideration  of  him  in  his 
 mediatorial  office  ;  as  in  the  Eunuch's  confession  of  Faith  ;  I 
 believr  that  Jesus  Christ  is  the  Son  of  God,  Acts  viii.  37.  and 
 in  the  ministry  of  the  apostle  Paul,  who   is   said  to  preach 
 Christ  in  the  synagogues,  that  he  is  the  Son  of  God,  Acts  ix. 
 20.     4.  Because  Christ,  as  mediator,  is  the  servant  of  God  ; 
 and  especially  such  he  appears  in  the  discharge  of  some  parts  of 
 that  his  office;   as  in   his  obedience  and  suffering  death,  see 
 Isai.  xlii.  1.  and  xlix.  3.  and  liii.  11.  Phil.  ii.  7,  8.     If  Christ 
 was  a  son  by  office,  or  as  mediator,  he  would  be  no  other  than 
 a  servant,  as  Moses  was,  only  of  an  higher  rank,  and  a  greater 
 
Book  I.  RELATIVE  PROPERTIES  IN  THE  DEITY,         105 
 
 office.  5.  Because  the  Sonship  of  Christ  is  sometimes  spoken 
 of  as  adding  a  lustre  to  his  office  as  Mediator;  as  wncn  the 
 apostle  says  Seeing  then  that  rue  have  a  great  High  Prie  t  caat 
 is  passed  into  the  heavens,  Jesus  the  Son  of  God,  let  us  hold  fast 
 our  profession^  Heb.  iv.  14.  that  which  makcb  this  High  Priest 
 so  great  an  one,  is  his  being  the  Son  of  God,  not  by  office,  but 
 by  nature  ;  the  Sonship  of  Christ  is  represented  as  putting  a 
 virtue  and  efficacy  into  what  he  has  done  as  Mediator,  and 
 therefore  must  be  distinct  from  his  office  as  such  ;  And  the 
 blood  of  Jtswt  Christ  his  Son,  (there  lies  the  eitfpnasis)  clean- 
 seth  us  from  all  sin,  1  John  i.  7.  6.  Because  the  Sonship  o£ 
 Christ  is  made  use  of  to  express  and  enhance  the  love  of  G  >d^ 
 in  the  gift  of  him  to  the  sons  of  men,  John  iii.  16.  Lastly, 
 if  Christ  is  the  Son  of  God,  and  may  be  called  his  begotten 
 Son,  by  virtue  of  his  constitution  as  a  Mediator,  it  should  be 
 shown,  that  there  is  something  in  that  constitution  which  ii 
 analogous,  to  generation  and  Sonship,  but  what  is  there  in  the 
 first  Person's  appointing  and  constituting  the  second  to  be  a 
 Mediator,  that  gives  him  the  name  of  a  Father  ,?  and  what  b 
 that  in  the  constitution  of  the  second  Person  in  such  an  office, 
 that  gives  him  the  name  of  the  Son,  of  the  only  begotten  Son  t 
 Having  removed  the  chief  and  principal  of  the  false  causes, 
 and  reasons  of  Christ's  Sonship,  assigned  by  the  Sucinians; 
 I  shall  proceed  to  establish  the  true  cause  of  it;  and  settle  it 
 on  its  true  basis  ;  by  assigning  it  to  its  proper  and  sole  cause, 
 his  eternal  generation  by  the  Father ;  which  I  shall  attempt 
 to  do  by  various  passages  of  scripture.  There  are  some  pas- 
 sages of  scripture,  which  have  been  made  use  of  to  prove  the 
 eternal  generation  of  the  Son  of  God,  I  shall  not  insist  upon 
 particularly  Isai.  liii,  8.  Who  shall  declare  his  generation  ? 
 But,  The  text  in  Psal.  ii.,7.  though  some  have  parted  with  it, 
 as  a  proof  of  this  point,  I  choose  to  retain,*  The  Lord  hath 
 said  unto  me,  Thou  art  my  Son  ;  this  day  have  I  begotten  thee; 
 these  words  are  quoted  in  Heb.  i.  5*  to  shtw  th  pre-emi- 
 nence of  Christ  to  the  angels  :  and  as  for  the  date,  this  day, 
 it  may  well  enough  be  thought  to  be  expressive  of  eternity^ 
 
 O 
 
lOfr  OF  THE  PERSONAL  RELATIONS,  &g, 
 
 since  one  day  with  the  Lord  is  as  a  thousand  years.  The 
 text  in  Prov.  viii.  22.  though  a  glorious  proof  or  Christ's 
 eternal  existence,  yet  I  formerly  thought  not  so  clear  an  one 
 of  his  eternal  generation.  But,  upon  a  more  close  consider- 
 ation of  it,  it  appears  to  me  a  very  clear  one  ;  it  may  be  ren- 
 dered here,  the  Lord  begat  me,  and  so  possessed  him  ,  '  s 
 own  Son,  laid  a  claim  to  him,  and  enjoyed  him  as  su«.  .  >jY 
 this  possession  is  not  in  right  of  creation  in  such  sense  as  he 
 is  the  possessor  of  heaven  and  earth,  Gen.  xiv.  £9,22.  but 
 in  right  of  paternity,  in  which  sense  the  word  is  used,  Duet. 
 xxxii.  6.  Wisdom  further  says  of  himself ;  Then  zvas  I  by 
 him,  as  one  brought  up  with  him,  v.  30.  being  begotten  by  him, 
 and  being  brought  forth ;  he  was  brought  up  with  his  father, 
 winch  expresses  the  most  tender  regard  to  him,  and  the 
 utmost  delight  in  him.  To  these  proofs  might  be  added,  all 
 those  scriptures  which  speak  of  Christ  as  the  begotten,  the 
 only  begotten  of  the  Father;  John  i.  14,  18.  and  iii.  16.  1 
 John  iv.  9.  Athanasius  expresses  the  thing  well;  u  How  the 
 Father  begat  the  Son,  I  do  not  curiously  enquire  ;  and  how 
 he  sent  forth  the  Spirit  I  do  not  likewise  curiously  enquire ; 
 but  I  believe  that  both  the  Son  is  begotten,  and  the  Holy  Spi- 
 rit proceeds  in  a  manner  unspeakable  and  impassible."  And 
 3ays  Gregory  Nazianzen,  "  Let  the  generation  of  God  be 
 honoured  in  silence ;  it  is  a  great  thing,  (abundantly  so,) 
 for  thee  to  learn  or  know,  that  he  is  begotten ;  but  how  he  is 
 begotten;  is  not  granted  to  thee  to  understand,  nor,  indeed 
 to  the  angels."  "  It  is  enough  for  me,  says  the  sa^*~  ancient 
 divine  that  I  hear  of  the  Son  ;  and  that  he  is  of  the  Father  ; 
 and  that  the  one  is  a  Father,  and  the  other  a  Son :  and  nothing 
 besides  this  do  I  curiously  enquire  after,  if  you  curiously 
 enquire  into  the  generation  of  the  Son,  and  the  procession  of 
 the  Spirit;  I  also,  in  my  turn,  will  curiously  enquire  of  thee, 
 the  temperament  of  soul  and  body ;  how  thou  art  dust, 
 and  yet  the  image  of  God."  To  close  all ;  this  phrase,  the 
 Son  of  God,  intends  what  is  essential  and  natural  to  him  ;  and 
 suggests  to  us,  that  he  is  the  true  and  natural  Son  of  God; 
 
Book  I.      OP  THE  DISTINCT  PERSONALITY,  &cf  107 
 
 not  a  Son  in  an  improper  and  figurative  sense,  or  not  by  office, 
 but  bv  nature  ;  that,  as  such,  he  is  a  divine  Person,  God,  the 
 true  God,  Heb.  i.  8.  1  John  v. 20.  It  is  to  be  observed,  that  he 
 has  been  concluded  to  be  the  Son  of  God  from  his  divine  per- 
 fections and  works  j  from  his  omniscience,  John  i.  48,  49. 
 from  his  omnipotence,  Matt.  xiv.  33.  and  from  the  marveU 
 Ious  things  that  happened  at  his  crucifixion,  Matt,  xxvii.  54. 
 I  proceed,  to  consider  the  third  Person,  and  his  personal 
 relation;  or  distinctive  relative  property;  which  is,  to  be 
 breathed,  or  to  be  the  breath  of  God  ;  which  is  never  said  of 
 tht  Father  and  Son.  I  shall  treat  of  this  very  briefly,  since 
 the  scriptures  speak  sparingly  of  it.  Breathing  into  Adam 
 the  breath  of  life,  Gen.  ii.  7.  breathing  the  breath  of  spiritual 
 life,  in  the  regeneration  and  conversion  of  men,  Ezek,  xxxvii, 
 9.  John  iii.  8.  the  inspiration  of  the  scriptures,  2  Tim.  iii.  16. 
 receiving  the  Holy  Ghost  through  Christ's  breathing  upon 
 them,  John  xx.  22.  are  symbolical  of,  analogous  to,  and  serve 
 to  illustrate  his  original  character.  Let  none  be  offended, 
 that  the  third  Person  is  called  Spirit  or  Breath,  since  this 
 suggests  not,  a  mere  power,  or  quality,  but  designs  a  Person; 
 so  an  human  person  is  called,  Lam.  iv.  20.  and  here  a  divine 
 Person  ;  to  whom  personal  acts,  and  these  divine,  are  ascri- 
 bed :  such  as  the  establishing  of  the  heavens,  the  making 
 of  man,  the  enditing  of  the  scriptures,  and  filling  the  apostles 
 with  extraordinary  gifts,  Psal.  xxxiii.  6.  Job  xxxiii»  4.  2  Pet.  i; 
 21.  John  xx.  22. 
 
 OF  THE  DISTINCT  PERSONALITY,  AND  DEITY 
 OF  THE  FATHER. 
 
 THOUGH  what  has  been  already  observed,  clearly 
 shews  there  is  a  distinction  of  Persons  in  the  Godhead,  and 
 wherein  that  distinction  lies  ;  vet  other  things  may  be  added, 
 which  will  serve  to  illustrate  and  confirm  it.  I  shall  begin 
 with  the  personality  of  the  Father :  the  word  Person  is  ex- 
 pressly used  of  him  in  Heb.  i.  3.  where  Christ  his  Son,  by 
 whom  he  made  the  worlds,  is  called  the  express  image  of  his 
 person.    The  personality  of  the  Father  may  be  included  from. 
 
108  OP  THE  DISTINCT  PERSONALITY 
 
 those  personal  actions  which  are  ascribed   to  him:    as,— 1. 
 The  creation  of  all  things  is  ascribed  to  him,  Heh.  i.  2.  Eph, 
 
 jii.  9. 2.  The  works  of  providence,  are  attributed  to  him,  in 
 
 distinction  from  his  Son,  though  in  conjunction  with  him, 
 my  Father  worketh  hitherto,  and  1 work,  John  v.  17. — 3.  The 
 mission  of  his  Son  into  the  world  to  be  the  Saviour  of  men, 
 shews  his  distinci  personality  from  him,  Isai  xlviii.  16.1  Pet* 
 j.  2.  Eph,  i.  4.  2  That  the  Father  of  Christ,  as  he  is  a  per- 
 son, so  a  divine  person  will  not  be  doubted  j  and  yet  it  may  be 
 proper  to  say  something  of  it,  and  establish  it:  which  may  be 
 done,  not  only  by  oberving  that  he  is  expressly  and  distinctly 
 called  God,  Rom  xv.  6.  Gal.  i.  1  Phil.  li.  11.  but  this  may  be 
 proved,  I.  From  his  divine  perfections:  God  is  from  everlast- 
 ing to  everlasiing,  without  beginning  and  end  j  so  is  the  Father 
 of  Christ,  Rev.  i.  4.  God  is  immense  and  omnipressent;  such 
 is  ihe  Father  of  Christ,  John  xiv.  23.  and  xyi.  32.  God  is  om- 
 niscient, knows  all  persons  and  things;  and  so  does  the  Father 
 of  Christ,  Matt  xi.  27.  Mark  xiii.  32  God  is  omnipotent,  he 
 can  do  all  things ;  and  so  can  the  Father  of  Christ,  Abba,  Fa. 
 tfier,  sa\s  Chrisr,  all  things  are  possible  unto  thee,  Mark  xvi. 
 56.  Once  mere,  God  is  imputable,  not  subject  to  any  change 
 and  variations  ;  God  the  Father  of  Christ,  is  the  Father  of 
 lights,  with  rvhom  there  is  no  variableness  nor  shadow  of  turning, 
 James  i.  17.  n.  His  Deity  will  appear  from  the  works  which 
 are  ascribed  to  him,  Acts  iv,  24 — -27.  see  Matt.  vi.  26,  32. 
 Eph.  ii.  1.  in  From  the  worship  due  to  him,  and  given  to 
 him  ;  true  worshippers  of  God  worship  the  Father  in  Spirit 
 and  in  truth,  for  the  Father  seeketh  such  to  worship  him,  John 
 iv.  23. 
 
 OF  THE  DISTINCT  PERSONALITY,  AND  DEITY 
 OF  THE  SON. 
 
 Til  AT  the  Son  of  God  is  a  person,  and  a  divine  person 
 distinct  from  the  Father  and  the  Spirit,  cannot  be  doubted  ; 
 for  since  his  Father  is  a  person  and  he  is  the  express  image  of 
 nis  person,  he  must  be  a  person  too.     For  as  Plato  says,  that 
 
Book  I.  AND  DEITY  OF  THE  SON.  109 
 
 which  is  like  must  needs  be  of  the  same  species  with  that  tq 
 which  it  is  like.  Besides  the  distinctive  relation  of  the  son, 
 there  are  many  other  things  which  shew,  or  make  him  appear 
 to  be  a  distinct  person. 
 
 I.  His  being  with  God  as  the  word,  John  i.  1.  he  cannot 
 with  any  propriety  be  said  to  be  with  himself. 
 
 II.  His  being  set  up  from  everlasting  as  mediator,  a  mere 
 name  and  character  could  not  be  said  to  be  set  up,  to  be  co- 
 venanted with,  see  Prov.  viii.  23.  Psalm  lxxxix.  3,  28. 
 
 III.  His  being  sent  in  the  fulness  of  time  to  be  the  Saviour 
 of  his  people,  shews  him  to  be  distinct  from  the  Father,  whose 
 Son  he  is,  and  by  whom  he  was  sent ;  see  Rom.  viii.  3.  Gal, 
 iv.  4. 
 
 IV.  His  becoming  a  sacrifice,  and  making  satisfaction  for 
 the  sins  of  men,  and  so  the  redeemer  and  Saviour  of  them, 
 plainly  declare  his  distinct  personality.  Reconciliation  and 
 atonement  for  sin  are  personal  acts. 
 
 V.  His  ascension  to  heaven,  and  session  at  the  right  hand  of 
 God,  shew  him  to  be  a  person  that  ascended,  and  is  sat  down* 
 The  Lord  said  to  my  Lord,  sit  on  my  right  hand,  Psal.  ex.  1. 
 he  cannot  be  the  same  person  with  him  at  whose  right  hand 
 he  sits,  John  xx.  IT.  Heb.  i.  13. 
 
 VI.  His  advocacy  and  intercession  with  his  fatherT  are  a 
 plain  proof  of  his  distinct  personality.  He  is  said  to  bv  an 
 advocate  with  the  Father,  1  John  ii.  1.  and  therefore  must  be 
 a  person  to  act  the  part  of  an  advocate  ;  he  himseii  says,  I  will 
 pray  the  Father,  and  he  will  give  you  another  Comforter,  mean- 
 ing the  Spirit  of  truth,  as  next  explained,  John  xiv.  16,  17. 
 Now  he  must  be  distinct  from  the  Father  to  whom  he  pravs, 
 for  surely  he  cannot  be  supposed  to  pray  to  himself;  and  he 
 must  be  distinct  from  the  spirit,  for  whom  he  pravs. 
 
 VII.  His  judging  the  world  at  the  last  day,  with  all  the 
 circumstances  thereof;  prove  him  to  be  a  person,  a  divine  per. 
 con,  and  distinct  from  the  Father  and  the  Spirit ;  for  as  for 
 the  Father,  hejadgeih  no  man,  but  hath  committed  all  judgment 
 to  the  Son  John  v.  22. 
 
X  10  OF  THE  DISTINCT  PERSONALITY, 
 
 VIII.  It  is  promised  to  the  saints  that  they  shall  be  with 
 Christ,  where  he  is  ;  he  is  represented  as  the  object  of  their 
 praise,  to  all  eternity  ;  all  which,  and  much  more  shew  him  to 
 be  a  person. 
 
 The  Deity  of  Christ  may  be  next  considered,  and  proved : 
 or,  that  he  is  a  diuine  person,  truly  and  properly  God.  Not  a 
 made  or  created  God,  as  say  the  Arians.  He  was  made  flesh, 
 and  made  of  a  woman  ;  but  not  made  God  ;  for  then  he  must 
 make  himself,  which  is  absurd;  since  without  him  was  not 
 any  thing1  made  that  was  made,  John  i.  3.  Nor  God  by  office, 
 as  say  the  Socinians  ;  for  then  he  would  be  God  only  in  an  ircu 
 proper  sense ;  as  magistrates  are  called  gods;  and  as  there  are 
 called  lords  many,  and  gods  many ;  but  he  is  God  by  nature; 
 as  these  were  not.  This  will  appear — i.  From  the  names 
 which  are  given  to  him ;  he  has  the  same  glorious  names  the 
 most  high  G  m]  has;  as  Ehjeh,  I  AM  that  I  AM,  Exod.  iii. 
 14.  and  Jci-' vah,  P-yi  Ixxxiii.  18.  If  it  can  be  proved  that 
 the  name  Jehovah  is  ?;iven  to  Christ,  it  will  prove  him  to  be 
 the  most  high  over  all  the  earth.  Now  we  are  told  that  God 
 spake  to  Moses,  and  said,  lam  the  Lord  or  Jehovah  ;  Exod. 
 vi.  2,  3.  and  iii.  14.  which  person  that  appeared  to  Moses, 
 must  be  understood,  of  the  Son  of  God.  He,  whom  the  Isra- 
 elites tempted  in  the  wilderness,  is  expressly  called  Jehovah, 
 Exod.  xvii.  7.  and  nothing  is  more  evident  than  that  this  per- 
 son was  Christ,  1  Cor.  x.  9.  he  whom  Isaiah  saw  on  a  throne 
 •is  not  only  called  Adonai,  Isai,  vi.  1.  but  by  the  seraphim, 
 Jehovah,  3.  and  so  by  Isaiah,  5.  which  words  Christ  applies  to 
 himself;  and  observes  that,  those  things  Esaias  said,  when  he 
 saw  his  glory,  and  spoke  of  him,  John  xii.  39 — 41.  There  is 
 a  prophecy  in  Isai.  xl.  3.  The  voice  of  him  that  crieth  in  the 
 wilderness,  Prepare  ye  the  way  of  the  Lord,  or  of  Jehovah, 
 make  straight  in  the  desatt,  an  high  way  for  our  God,  which 
 by  the  evangelist  Matthew,  is  applied  unto,  and  interpreted  of 
 John  the  Baptist,  Matt.  iii.  1- — 3.  wherefore,  the  Jehovah, 
 whose  way  he  was  to  prepare,  could  be  no  other  than  Christ. 
 Moreover,  the  Messiah,  or  Christ,  is  expressly  called,  The 
 
Book  I.  AND  DEITY  OP  THE  SON.  HI 
 
 Lord,  or  Jehovah,  our  righteousness,  in  Jer.  xxiii.  6.  it  being 
 his  work,  as  Mediator,  to  bring  in  everlasting  righteousness* 
 Once  more,  Jehovah  promises  to  pour  forth  the  Spirit  of  grace 
 and  supplication  on  some  persons  described  in  Zech.  xii.  10. 
 and  then  adds,  They  shall  look  on  me,  Jehovah,  whom  thty  have 
 pierced ;  which  was  fulfilled  in  Christ,  when  one  of  the  soldiers 
 wita  a  spear  pierced  his  side,  John  xix.  34,  37.  the  same  words 
 are  referred  to,  and  applied  to  Christ,  Rev.  i.  7.  It  may  be 
 observed  also,  that  in  some  places  of  scripture,  Christ  is  abso- 
 lutely called  God  ;  as  in  Psal.  xlv.  6.  Thy  throne,  0  God,  is 
 for  ever  and  ever ;  where  he  is  distinguished  from  God  his 
 Father,  7.  and  the  words  are  expressly  applied  to  him  as  the 
 Son  of  God,  Heb.  i.  8.  But  unto  the  Son  he  saithy   Thy  throne 
 
 0  Gody  &c  Christ  calls  himself  God  ;  I  am  God  and  there  is 
 none  due;  Isai.  xlv.  22,  23.  which  last  text,  in  connection  with 
 the  other  are,  by  the  apostle  Paul,  applied  to  Christ,  Rom.  xiv. 
 10 — 12.  The  evangelist  John  says,  The  word  was  God,  John 
 i.  14.  Hereby  perceive  we  the  love  of  God,  because  he  laid  down, 
 his  life  for  us,  1  John  lii.  16.  And  Christ  is  not  only  called 
 God  absolutely,  but  with  some  additional  epithets ;  with  pos- 
 sessive pronouns,  as,  our  God,  Isai.  xxv.  9.  and  xl.  3.  your 
 God,  Isai.  xxxv.  4,  5.  their  God,  Luke  i.  16.  my  Lord  and  my 
 God,  by  Thomas,  John  xx.  28.  Now  though  angels,  magi- 
 strates, and  judges,  are  called  gods  in  an  improper  and  meta- 
 phorical sense,  yet  never  called  our  gods,  your  gods,  &c 
 
 Christ  is  said  to  be  Immanuel,  God  with  us,  God  in  our 
 nature,  that   is,    God    manifest   in    the    flesh,    Matt.   i.  22. 
 
 1  Tim.  iii.  16.  Additional  characters  are  given  which 
 shew  him  to  be  truly  and  properly  God;  as,  the  mighty 
 God,  in  Isai.  ix.  6.  and  over  all  God  blessed  for  ever,  Rom. 
 ix.  5.  He  is  called  the  great  God,  Tit.  ii.  13.  the  living 
 God,  Heb.  iii.  12.  to  add  no  more,  he  is  called  the  true  God, 
 in  opposition,  to  all  false  and  fictitious  deities,  1  John  v.  20. 
 ii.  The  Deity  of  Christ  may  be  proved  from  the  divine  per- 
 fections he  is  possessed  o(;.for  in  him  dwells  all  the  fulness  of 
 the  Godhead,  Col.  ii.  9.    Eternity  is  a  perfection  of  God  ;  God 
 
112  OF  THE  DISTINCT  FEfcSONALIT  V,  &c. 
 
 is  from  everlasting  to  everlasting;  Christ  was  not  only  be- 
 fore Abraham,  but  before  Adam,  Rev.  iii.  14.  Omnipre- 
 sence, or  immensity,  is  another  perfection  of  Deity,  Jer.  xxiii. 
 13,  24,  Christ,  as  the  Son  of  God,  was  in  heaven,  in  the  bo- 
 som of  his  Father  ;  when,  as  the  Son  of  man,  he  was  here  on 
 earth,  John  i.  18.  and  iii.,  13.  Omniscience  is  another  divine 
 perfection,  and  most  manifestly  appears  in  Christ;  he  knows 
 ail  tilings,  John  ii.  24,  25.  Heb.  iv.  12.  Rev.  ii.  23.  Omni, 
 potence  is  a  perfection  that  belongs  to  Christ,  and  is  peculiar 
 to  God,  Phil.  iii.  21.  To  observe  no  more,  immutability  be- 
 longs solely  to  God  ;  Christ  is  the  same  to-day,  yesterday, 
 and  for  ever,  Heb.  xiii.  8.  see  Psal.  cii.  26.  compared  with 
 Heb.  i.  12.  and  since  therefore  such  perfections  ol  the  God- 
 head are  in  Christ,  he  must  be  truly  and  properly  God. 
 in.  The  truth  of  Christ's  proper  divinity  may  be  proved  from 
 the  works  done  by  him ;  such  as  the  creation  of  all  things  out 
 of  nothing ;  of  the  whole  world,  and  all  things  in  it,  visible  or 
 invisible,  John  i.  2, 3.  Col.  i.  lg.  and  the  works  of  providence  ; 
 My  Father  worketh  hitherto;  and  I  work,  that  is  with  him, 
 John  v.  17.  The  miracles  Christ  wrought  on  earth  in  a  hu- 
 man nature,  as  they  were  proofs  of  his  Messiahship,  so  of  his 
 Deity.  If  he  was  not  the  mighty  God,  he  could  never  have 
 be  enable  to  have  wrought  the  redemption  of  his  people.  None 
 can  forgive  sin  but  God;  yet  Christ  has  done  it,  and  therefore 
 must  be  God,  Mark  ii.  7—10.  it  is  God  that  justifies  men  from 
 sin,  and  so  does  Christ,  Isai.  liii.  11.  Christ  has  raised  himself 
 from  the  dead,  and  thereby  is  declared  to  be  the  Son  of  God 
 with  power ;  that  is,  truly  and  properly  God,  Rom.  i.  4.  The 
 judgment  of  the  world  is  committed  to  him.  Now  if  he  was 
 not  God,  he  would  never  be  able  to  do  what  he  will  do.  iv.  As 
 a  further  proof  of  the  Deity  of  Christ,  the  worship  given  him 
 both  by  angels  and  men  may  be  observed ;  for  when  he, 
 God's  first  born,  was  brought  into  the  world,  he  said,  Let  all 
 the  angels  of  God  worship  him,  Heb.  i.  6.  is  is  also  the  decla- 
 red will  of  the  divine  Father  of  Christ,  that  all  mn  should 
 hontur  the  Sen,  even  as  they  honour  the  Father.     Men  are  di- 
 
Book  I.    OF  THE  DISTINCT  PERSONALITY,  &c.  1 13 
 
 reeled  to  exercise  faith  and  hope  on  him.  Baptism,  a  solemn 
 ordinance  of  religious  worship,  is  ordered  to  be  administered 
 in  his  name,  equally  as  in  the  name  of  the  Father,  Matt, 
 xxviii.  19.  Prayer,  another  branch  of  religious  worship,  is 
 often  made  to  Christ ;  and  that  not  by  a  single  person  only  as 
 by  Stephen,  in  his  last  moments,  Acts  vii.  58.  but  by  whole 
 churches  and  communities,  1  Cor.  i.  2,  3. 
 
 OF  THE  DISTINCT  PERSONALITY,  AND  DEITY 
 OF  THE   HOLY  SPIRIT. 
 
 What  only  remains  now  to  be  considered,  under  the  ar- 
 ticle of  the  Trinity,  are  the  personality  and  divinity  of  the 
 Holy  Ghost. 
 
 I.  That  he  is  a  Person,  and  not  a  mere  name  and  character, 
 power  or  attribute,  of  God  ;  which  will  appear  by  observing, 
 i.  That  the  description  of  a  Person  agrees  with  him  ;  he  has 
 a  power  of  willing  whatever  he  pleases  ;  All  these  w<rkeih  the 
 one  and  the  self -same  Spirit,  dividing  to  every  man  severally  as 
 he  xvill,  1  Cor.  xii.  11.  that  he  is  an  intelligent  agent,  is  clear 
 from  his  knowing  the  things  of  God,  I  Cor.  ii.  11 .  and  xii.  8. 
 John  xiv.  26,  and  xvi.  13.  Psal.  xciv.  10.  n.  Personal  actions 
 are  ascribed  unto  him  ;  he  is  said  to  be  a  reprover  and  con- 
 vincer  of  men.  He  is  spoken  of  as  a  teacher  ;  he  is  promised 
 as  a  Comforter,  John  xvi.  7.  he  is  one  of  the  three  witnesses 
 in  heaven,  1  John  v.  7.  who  particularly  testifies  of  Christ.  He 
 is  represented  as  making  intercession  for  the  saints,  accord- 
 ing to  the  will  of  God,  Rom.  viii.  26,  27.  and  he  is  often  de- 
 scribed as  an  inhabitant  in  the  saints ;  to  dwell  with  any 
 person,  or  in  any  place,  is  a  personal  action,  and  describes  a 
 person,  in.  Personal  affections  are  ascribed  to  the  Spirit ;  as 
 love,  grief.  &c.  All  which  could  not  be  said  of  him,  was  he 
 not  a  Person.  He  is,  moreover,  said  to  be  lied  unto ;  as  by  An- 
 anias and  Saphira.  Acts  v.  3.  and  to  be  blasphemed,  and  sin 
 ned  against  with  an  unpardonable  sin,  Matt.  xii.  32,  33.  which 
 
 r 
 
£14  OF  THE  DISTINCT  PERSONALITY, 
 
 could  never  be,  nor  with  propriety  be  said,  was  he  not  a  Per- 
 son, and  a  divine  Person  too. 
 
 II.  The  Holy  Spirit  is  not  only  a  Person,  but  a  distinct 
 Person  from  the  Father  and  the  Son.  i.  His  procession  from 
 the  Father  and  the  Son  :  of  his  procession  from  the  Father  ex- 
 press mention  is  made  in  John  xv.  26.  U.  The  mission  of  the 
 Holy  Spirit,  by  the  Father  and  the  Son,  clearly  evinces  his 
 distinct  personality  from  them  ;  of  his  being  sent  by  the  Fa- 
 ther, see  John  xiv.  16,  26.  and  of  his  being  sent  by  the  Son, 
 see  John  xv.  26.  and  xvi.  7.  lit.  The  holy  Spirit  is  called 
 another  Comforter,  John  xiv.  16.  the  Father  of  Christ  is  one, 
 2  Cor.  i.  3,  4.  Jesus  Christ  is  also  a  Comforter  ;  the  Confla- 
 tion of  Israel,  Luke  ii.  25.  the  Holy  Ghost  is  another  C  m- 
 forter.  iv.  The  holy  Spirit  is  represented  as  doing  some 
 things  distinct  from  the  Father  and  the  Son;  particularly,  as 
 directing  into  the  love  of  God,  that  is,  the  Father  ;  and  into 
 a  patient  waiting  for  Christ;  and  so  is  distinguished  from 
 thrrn  both,  2  Thess.  iii.  5.  and  also  as  taking  of  the  things  of 
 Christ,  John  xvi.  14,  15.  So  regeneration,  renovation,  sancti- 
 fies ;i<>n  and  conversion,  are  distinct  things,  and  very  peculiar 
 to  the  Spirit.  V  There  are  soire  distinct  appearances  of  the 
 Spirit,  which  shew  his  distinct  personality  ;  as  at  the  baptism 
 of  Christ,  Matt.  iii.  16,  17.  and  on  the  day  of  Pentecost, 
 vi  The  holy  Spirit  is  represented  as  a  distinct  person  in  the 
 ordinance  of  baptism,  Matt,  xxviii.  19. 
 
 III.  The  Holy  Ghost  is  not  only  a  person,  and  a  distinct 
 person  from  the  Father  and  Son,  but  a  divine  person,  or  truly 
 and  properly  God  :  the  Deity  of  the  Spirit  is  to  be  proved  by 
 the  same  mediums  and  arguments  which  are  to  be  fetched 
 from  the  sam~  sources  as  the  Deity  of  the  Son.  i.  From  he 
 names  which  are  given  unto  him  ;  as  particularly  the  name 
 Jehovah,  Luke  i.  68,  70.  it  was  Jehovah,  the  Rock  and  God 
 of  Israel,  that  spake  to  David ;  and  it  is  clear  that  it  was  the 
 Holv  Ghost  thai  spake  by  him;  for  so  Peter  says,  This  scrip- 
 ture  must  needs  be  fulfilled,  which  the  Holy  Ghost,  by  the  n.outh 
 of  David  spoke  before  concerning  Judss,  2  Sam.  xxiii.  2.  3.   it 
 
Bookl.        AND  DEITY  OF  THE  HOLY  SPIRIT.  H5 
 
 was  Jehovah,  the  Lord  God,  whom  the  Israelites  tempted,  in 
 the  wilderness;  and  this  the  Holy  Ghost  speaks  of  as  done  to 
 himself  Psal.  xcv.  6,  7.  Heb.  iii.  7 — 9.  see  Isai.   lxiii.    10.   it 
 was  Jehovah  that  said  to  Isaiah,  Go  and  tell  th  s  people,  hear  ye 
 indeed  &c.  and  according  to  the  apostle  Paul,  the  same  was  the 
 Holy  Ghost,  Isai.  vi.  8,  9.  Acts  xxviii.  25,  26.  Moreover  the 
 H    y  Spirit  is  very  plainly  called  God  in  scripture,  Acts  v.  3. 
 4.  The  saints  of  God  are  called  the  temple  of  God  and  the  rea- 
 son proving  it  is,  because  the  Spirit  of  God  dwells  in  them, 
 1  Cor.   iii.  16.  and  vi.  19.  20.     Moreover  the  Apostle   gives 
 to  the  Holy  Ghost,  the  divine  names  of  Spirit,  Lord  and  God, 
 when  he  is  speaking  of  the  diversities  of  his  gifts,  administra- 
 tions and  operations  ;  for  of  him  only  is  he  speaking,  by  whom 
 all  these  are,  1  Cor.  xii.  4 — 6.     n.  The  Deity  of  the  Spirit 
 may  be  proved  from  the  perfections  of  God,  which  are  mani- 
 fesdy  in  him,  as  eternity,  Heb.   ix.  14.  Gen.  i.  2.     Omnipre- 
 sence, or  immensity,    Whither  shall  I  go  from  thy  Spirit  P  and 
 whk her  shall  If  ee  from  thy  presence?  Psal.  exxxix.  7.     Om- 
 niscience 1  Cor.  ii.  10,  11.  Omnipotence  is  predicated  of  him, 
 he  is  called  the  power  of  the  Highest,  and  the  finger  of  God. 
 in   The  works  which  are  ascribed  unto  him  are  a  clear  and 
 full  proof  of  his  divinity:  creation,  Job  xxvi.  13.  Psal.  xxxiii. 
 6.  providence,  Isai.  xl.  13,  14.   and  the  enditing  of  the  scrip- 
 ture, 2  Tim  iii.  16.     It  was  the  holy  Spirit  that  formed  the 
 human  nature  of  Christ,  Matt.  i.  20,  the  work  of  grace  in  the 
 heart  is  his  work,   Tit.  iii.  5.   yea,  the  resurrection  of  Christ 
 himself  from  the  dead,  is  attributed  to  the  Spirit  of  holiness  ; 
 and  it  is  by  him  the  Spirit  which  dwells  in  the  saints,   that 
 God  will  quicken  their  mortal  bodies,  Rom.  i.  4.  and  viii.  11. 
 4.  The  worship  which  is  due  to  the  Spirit  of  God,  and  is  given 
 unto  him,  proves  him  to  be  God,  Eph.  ii.  22,  1   Cor.  iii.  16. 
 and  vi.  19.  20.     Baptism  is  administered  in  his  name,  Matt. 
 xxviii.  19.  Swearing,  which  is  another  act  of  worship,  is  made 
 by  the  Spirit,  and  he  is  called  upon  as  a  witness  to  facts,  Rom. 
 ix.  1.     And  prayer,  is  directed  to  him,  as  in  2  Thess.  iii.  5. 
 My  Treatise  on  the  Trinity,  was  written  near  forty  years  ago, 
 
116  OF  THE  DISTINCT  PERSONALITY,  fee. 
 
 and  when  I  was  a  young  man  ;  and  had  I  now  departed  from 
 some  words  and  phrases  then  used  by  me,  it  need  not  at  such 
 a  distance  of  time,  be  wondered  at;  but  so  far  from  it  that 
 upon  a  late  revisal  of  it,  I  see  no  reason  to  retract  any  thing  I 
 Lave  written,  either  as  to  sense  Qr  expjressiqp. 
 
BOOK  II, 
 
 OF  THE  ACTS  AND  WORKS  OF  GOD. 
 
 OF  THE  INTERNAL  ACTS  AND  WORKS  OF  GOD  ;  AND 
 OF  HIS  DECREES  IN  GENERAL. 
 
 THE  acts  and  works  of  God  may  be  distinguished  into 
 internal  and  external.  The  external  acts  and  works  of  God, 
 are  such  as  are  done  in  time,  visible  to  us,  or  known  by  us  j 
 as  creation,  providence,  redemption,  &c.  His  internal  acts 
 and  works,  which  will  be  first  considered,  and  are  what  were 
 done  in  eternity,  are  commonly  distinguished  into  personal 
 and  essential.  Personal  acts  are  such  as  are  peculiar  to  each 
 person.  Essential  acts  are  such  as  are  common  to  them  all, 
 among  these  internal  acts  of  the  mind  of  God,  are  his  purpo- 
 ses and  decrees  ;  and  these  are  purposed  in  himself  Eph.  i.  9. 
 sometimes  they  are  called,  the  thoughts  of  his  heart,  Psal. 
 xxxiii.  11.  Sometimes  the  counsels  of  God,  Isai.  xxv.  1.  and 
 sometimes  decrees,  Dan.  iv.  17.  Zcph.  ii.  2.  sometimes  they 
 are  expressed  by  preordination  and  predestination ;  so  Christ 
 is  said  to  be  foreordained  before  the  foundation  of  the 
 world,  1  Pet.  i.  20,  and  men  are  said  to  be  predestinated  Eph. 
 i.  5,  11.     Now  concerning   these  may  be  observed, 
 
 I.  The  proof  to  be  given  of  them,  that  there  are  decrees 
 and  purposes  in  God.  The  Sovereignty  of  God  over  all,  and 
 his  independency,  clearly  shew,  that  whatever  is  done  in  tim°, 
 is  according  to  his  decrees  in  eternity  ;  if  any  thing  comes  to 
 pass  without  the  will  of  God,  Lam.  iii.  37.  how  is  he  a  sove- 
 reign, if  any  thing  is  by  chance  and  fortune,or  the  mere  effect 
 of  second  causes,  independent  of  the  will  of  God,  then  he  must 
 be  dependent  on  them;  The  immutability  of  God  requires 
 
US  OF  THE  DECREES,  &c. 
 
 eternal  decrees  in  him  concerning  every  thing  that  is  in  time  ; 
 for  if  any  thing  is  done  in  time,  ihat  did  not  fall  under  his  notice 
 and  will  in  eternity,  this  must  be  new  to  him,  and  produce  a 
 change  in  him  ;  or  if  an  after-will  in  time  arises  in  him,  res- 
 pecting any  thing  he  would  have  done,  which  he  willed  not 
 before,  this  argues  a  change  in  him.  The  knowledge  of  God, 
 clearly  proves  and  establishes  the  decrees  of  God  ;  Known 
 unto  God,  are  all  his  xvorks  from  the  beginning,  or  from  eternity, 
 Acts  xv.  18.  Once  more  the  wisdom  of  God  makes  it  ne- 
 cessary that  there  should  be  eternal  purposes  and  decrees  in 
 him  :  can  we  imagine  that  the  all- wise  God,  who  builds  all 
 things,  should  go  about  them  without  preconcerted  measures, 
 and  settled  determinations  concerning  them  rvho  it  •wonder- 
 ful in  counsel,  snd  excellent  in  working.    Isai.  xxviii.  29. 
 
 II.  The  extent  of  the  decrees  and  purposes  of  God,  deserve 
 notice  and  consideration  ;  and  they  reach  to  all  things  that 
 come  to  pass  in  the  world,  from  the  beginning  to  the  end  ot  it. 
 The,  world  and  all  things  in  it,  Rev.  iv.  11.  The  heavens, 
 Psal.  cxlviii.  6.  The  earth,  2  Pet.  iii.  i  — 10.  Job  xxxviiii. 
 10, 11.  The  rain.  Amos  iv.  7,  8.  The  peopling  of  the  world  ; 
 Deut.  xxxii.  8.  the  people  of  Israel,  Gen  xv.  14.  Exod.  xv. 
 17.  The  church  of  G<  d,  in  Us  different  states,  under  the 
 legal  dispensation,  Gal.  iv.  1,»2,  and  under  the  gospel  dispensa- 
 tion. The  persecutions  and  sufferings  of  the  church  of  C.  hrist 
 under  the  ten  Roman  emperors,  signified  b)  ten  days,  R\  v  ii. 
 10.  and  under  Rom.  pap.d,  for  a  time,  and  times,  and  hud  a 
 time;  even  forty  two  months,  or  one  thousand  two  hundred 
 and  sixty  days  or  \ears.  In  ^«ort  every  thing  respecting 
 all  the  individuals  of  the  world,  that  have  been,  are  or  shall 
 [  be  particularly,  all  that  relate  to  the  people  of  God,  as  well 
 their  spiritual  and  eternal,  as  temporal  concerns,  is  settled 
 and  determined, 
 
 III.  The  properties  of  the  purposes  and  decrees  of  God, 
 may  next  be  considered — As  tht  y  are  internal  acts,  they  are 
 i.  immanent  ones  ;  they  are  in  God,  and  remain  and  abide  in 
 him — 2.  The\  are  eternal;  as  God  himself  is  eternal,  so  are 
 thev  ;  for  as  some  divines  express  it,  God's  decrees  are  him- 
 
Book  II.  OF  THE  DECREES  OF  GOD,  &c.  119 
 
 self  decreeing,  and  therefore  if  he  is  from  everlasting  to  ever- 
 lasting, they  are  so  likewise.  3.  The  decrees  of  God  are  most 
 free  "  he  will  have  mercy  on  whom  he  will  have  mercy,"  4. 
 They  are  most  wise  decrees,  as  the  apostle  expresses  it, 
 speaking  of  them  "  a  depth  of  the  riches,  both  of  the  wisdom 
 and  knowledge  of  God  in  them,"  Rom.  xi.  33, — 5.  They  are 
 immutable  and  unalterable  :  they  are  the  mountains  of  Brass, 
 out  of  which  come  forth  the  horses  and  chariots,  the  execu- 
 tioners of  divine  providence.  Zech,vi.  1 — 8.  6.  The  decrees  of 
 God  are.  always  effectual ;  they  cannot  be  frustrated  or  disan- 
 nulled, or  become  of  no  effect ;  For  the  Lord  of  hosts  hath  pur* 
 posed,  and  who  shall  disannul  it  P  and  his  h and  is  stretched 
 out.  a  id  who  shcdl  turn  it  back  P  Isai.  xiv.  27. 
 
 OF  THE  SPECIAL  DECREES  OF  GOD,  RELAT- 
 ING J  O  RATIONAL  CREATURES,  ANGELS, 
 A  \TD  MEN  ;  AND  PARTICULARLY  OF  ELEC- 
 TION. 
 
 THE  special  decrees  of  God,  respecting  rational  crea- 
 tures, commonly  go  under  the  name  of  predestination  ;  this 
 is  usually  considered  as  consisting  of  two  parts,  and  including 
 the  two  branches  of  election  and  reprobation,  both  with  res- 
 pect to  angels  and  men ;  for  each  of  these  have  Jjlace  in  both. 
 Angels  ;  some  of  them  are  called  elect  angels^BpTim-  v.  21. 
 others  are  said  to  be  reserved  in  chains,  2  Pet  ii^!;  Men;  some 
 of  them  are  vessels  of  mercy  ;  and  others  are  the  rest  that  are 
 left  in,  blindness,  Rom.  ix.  22,  23, 1  shall  begin  with, 
 
 I.  The  election  of  angels  ;  of  this  the  scriptures  speak  but 
 sparingly,  and  therefore  the  less  is  necessary  to  be  said  con- 
 cerning it:  there  is  a  similarity  between  their  election  and 
 the  election  of  men  j  though  in  some  things  there  appears  a 
 little  difference, — 1.  The  election  of  angels,  as  well  as  of  men, 
 is  of  God:  they  are  called  the  angels  of  God,  Luke  xii.  8,  9.  2. 
 Their  election,  as  that  of  men,  lies  in  a  distinction  and  sepa- 
 ration from  the  rest  of  their  species  not  only  by  their  charac- 
 ters ;    but  bv  their  state  and  condition.  3.  in  their  election  their 
 
120  0F  ELECTION-. 
 
 were  considered  as  on  an  equal  foot  with  others  not  elected* 
 as  men  are  ;  as  men  are  considered,  when  chosen,  as  in  the 
 pure  mass,  having  done  neither  good  nor  evil,  so  were  angels; 
 4.  their  election,  though  it  is  not  said  to  be  made  in  Christ, 
 as  the  election  of  men  nor  could  it  be  made  in  him,  consider- 
 ed as  Mediator;  yet  they  might  be  chosen  in  him,  as  they 
 seem  to  be,  as  an  Head  of  conservation  ;  as  an  Head  both  of 
 eminence  to  rule  over  them ;  and  of  influence,  to  communi- 
 cate grace  and  strength  to  them  ;  to  confirm  them  in  their  state 
 in  which  they  are ;  for  Christ  is  the  head  of  all  principality 
 and  pozver,  Col.  ii»  10.  5.  Though  the  angels  are  not  chosen 
 to  salvation  as  men  are;  as  that  signifies  a  deliverance  from 
 sin  and  misery;  yet  they  are  chosen  to  happiness,  to  commu- 
 nion with  God  now,  whose  face  they  ever  behold ;  and  to  a 
 confirmed  state  of  holiness  and  impeccability. 
 
 II.  The  election  of  men  to  grace  and  glory,  is  next  to  be 
 considered  ;  and  it  may  be  proper  in  the  first  place  to  take 
 some  notice  of  the  election  of  Christ,  as  man  and  mediator  ; 
 who  is  God's  first  and  chief  elect ;  and  is,  by  wav  of  eminency, 
 called  his  elect ;  Behold  my  servant,  whom  I  upheld,  mine  tied 
 in  whom  my  soul  delighteth,  Isai.  xlii.  1.  and  oftentimes  the 
 chosen  of  God,  Psal.  lxxxix.  3.  Luke  xxiii.  35.  1  Pet.  ii.  4. 
 either, — l.jiL  respects  the  choice  of  the  human  nature  of 
 Christ  to  the  grace  of  umon  with  him  as  the  Son  of  God,  Heb. 
 x-  5.  Psal.  exxxix.  16.  or, — 2.  The  character  of  elect,  as 
 given  to  Christ,  respects  the  choice  of  him  to  his  office  as 
 Mediator  in  which  he  was  set  up,  and  with  which  he  was  in- 
 vested, and  had  the  glory  of  it  before  the  world  began.  He 
 was  first  chosen  and  set  up  as  an  Head  :  and  then  his  people 
 were  chesen,  as  members  of  him,  1  Pet.  i.  18 — 20.  Rom.  iii. 
 25.  Some  are  of  opinion  that  this  doctrine  of  election,  ad- 
 mitting it  to  be  true,  should  not  be  published,  neither  preach- 
 ed from  the  pulpit,  nor  handled  in  schools  and  academies,  nor 
 treated  of  in  the  writings  of  men;  the  reasons  they  give,  are 
 r  ecause  it  is  a  secret,  and  secret  things  belong  to  God  ;  aud 
 because  it  tends  to  fill  men's  minds  with  doubts  about  their 
 
Book  IL  OF  ELECTION.  121 
 
 salvation,  and  to  bring  them  into  distress,  and  even  into  des* 
 pair ;  and  because  some  may  make  a  bad  use  of  it,  to  indulge 
 themselves  in  a  sinful  course  of  life,  and  argue,  that  if  they 
 are  elected  they  shall  be  saved,  let  them  live  as  they  may,  and 
 so  it  opens  a  door  to  all  licentiousness :  but  these  reasons  are 
 frivolous  and  groundless  ;  the  doctrine  of  election  is  no  secret, 
 it  is  written  as  with  a  sunbeam  in  the  sacred  scriptures  ;  a  truly 
 gracious  man  may  know  for  himself  his  election  of  God,  1 
 Thess.  i.  4,  5*  The  first  question  to  be  put  to  a  man  by  him- 
 self, is  not,  am  I  elected  ?  but,  am  I  born  again  ?  am  I  a  new 
 creature  ?  am  I  called  by  the  grace  of  God,  and  truly  con- 
 verted ?  If  a  man  can  arrive  to  satisfaction  in  this  matter,  he 
 can  have  no  doubt  about  his  election  ,-  that  then  is  a  clear  case 
 and  out  of  all  question.  If  the  apostle  thought  himself  bound 
 to  give  thanks  to  God  for  his  choice  of  the  Thessalonians  to 
 salvation  ;  how  much  more  reason  had  he  to  bless  the  God 
 and  Father  of  Christ  for  his  own  election,  as  he  does  2  Thess. 
 ii.  13.  Eph.  i.  3,  4.  With  what  exultation  and  triumph  may  a 
 believer  in  Christ  take  up  those  words  of  the  apostle,  and  use 
 them  with  application  to  himself,  Who  shall  lay  any  thing  to 
 the  charge  of  God's  elect?  Rom.  viii.  33.  yea  our  Lord  Jesus 
 Christ  exhorts  his  disciples,  rather  to  rejoice  that  their  names 
 were  written  in  heaven.  Strange !  that  this  doctrine  should 
 of  itself  lead  to  licentiousness,  when  the  thing  itself,  contained 
 in  it,  is  the  source  of  all  holiness  ;  men  are  chosen,  according 
 to  this  doctrine,  to  be  holy.  How  clearly  and  fully  does  the 
 apostle  Paul  enlarge  on  this  doctrine  of  election  in  Rom.  ix. 
 and  xi.  and  in  Eph.  i,  and  2  Thess.  ii.  and  in  other  places  £ 
 and  since  it  is  so  plentifully  declared  in  the  Bible,  we  need 
 not  be  ashamed  of  it,  nor  ought  we  to  conceal  it.  I  proceed 
 then, 
 
 i.  To  observe  the  phrases  by  which  it  is  expressed  in  scrip- 
 ture. It  is  expressed  by  being  ordained  to  eternal  life,  Acts 
 xiii.  48.  As  many  as  were  ordained  to  eternal  life  believed. — * 
 Some,  in  order  to  evade  the  force  and  evidence  of  these  words- 
 in  favour  of  election,  would  have  them  rendered,  As  many  qf 
 
 <* 
 
122 
 
 OF  ELECTION. 
 
 'were  disposed  for  eternal  life,  believed;  but  this  is  not  agreeable 
 to  the  use  of  the  word  throughout  the  book  of  the  Acts  by  the 
 divine  historian  ;  by  our  translators  it  is  rendered  determined 
 in  Acts  xv.  2   and  appointed  in  chap.  xxii.  10.  and  xxviii.  23. 
 and  here  preordained,  in  the  vulgae  Latin  version,  and  by 
 Arias  Montanus  j  besides,  there  are  no  good  dispositions  for 
 eternal  life  in  men  before  faith;  whatsoever  is  not  of  faith,  is 
 sin  j  and  men,  in  a  state  of  unbelief  and  unregeneracy,  are 
 foolish  and  disobedient.     This  act  of  God  is  also  expressed 
 b)  the  names  of  persons  being  written  in  heaven,  and  in  the 
 Lamb's  book  of  life,  Luke  x.  20.  Heb.  xii.   22.  Phil.  iv.  3. 
 Rev.  xiii*  8.     But  the  more  common  phrases  used  concerning 
 it,  are  those  of  being,  chosen  and  elected,  Eph.  i.  4.  2  Thess. 
 ii.  13.  Rom.  viii.  33.  and  xi.  7.  The  election  treated  of  is  not, 
 ^— 1.  An  election  of  a  nation  to  some  external  privileges,  as  the 
 people  of  Israel,  who  were  chosen  of  God  to  be  a  special  peo- 
 ple above  all  people  on  the  face  of  the  earth ;  as  in  Rom.  ix.  4, 
 5.  but  in  the  same  context  it  is  observed,  that  they  were  not 
 all  Israel,  or  God's  elect,  it  was  only  a  remnant  of  them  that 
 Were  of  this  sort,  which  should  be  eternally  saved. — 2.  Nor  of 
 an  election  to  offices  ;  as  the  sons  of  the  house  of  Aaron  were 
 chosen  to  minister,  in  the  office  of  priests,  to  the  Lord  ;  and  as 
 Saul  was  chosen  to  be  king  over  Israel ;  and  the  twelve  were 
 chosen  to  be  apostles  of  Christ ;   for  there  were  many  in  the 
 priestly  office  very  bad  men  ;  and  Saul  behaved  so  ill,  as  to  be 
 rejected  of  God  from  being  king,  that  is,  from  the  kingdom 
 being    continued    in    his   family ;   and  though    Christ   chose 
 twelve  to  be  his  apostles,  one  of  them  was  a  devil. — 3.  Nor  of 
 an  election  of  whole  bodies  and  communities  of  men,  under 
 the  character  of  churches,  to  the  enjoyment  of  the  means  of 
 grace :  Eph.  i.  4.  is  no  instance  of  this.     Those  who  he  says 
 were  chosen  in  Christ,  were  not  the  Ephesians  only,  but  others 
 also.     The  phrase  of  being  chosen  in   Christ,  is   sometimes 
 used  of  a  single  person,  and  so  is  not   appropriate  to  commu* 
 ti\''<:s  and  churches,  Rom.  xvi.  13.     When  the   apostle  Peter 
 sptaks  of  some  he  writes  to  as  elect,  according  to  the  fore- 
 
Book II.  OF  ELECTION.  123 
 
 knowledge  of  God,  and  as  a  chosen  generation,  1.  Pet.  i.  2.  and 
 ii.  9.  he  does  not  wri  te  to  them,  and  speak  of  them,  as  a  church ; 
 for  he  writes  to  strangers,  scattered  abroad  in  several  coun* 
 tries. — &  Nor  is  this  act  of  election  under  consideration,  to  be 
 understood  of  the  effectual  vocation  of  particular  persons  ; 
 though  that  is  sometimes  expressed  by  choosing  men  out  of 
 the  world,  1  Cor  i.  25,  27.  the  reason  of  which  is,  because  vo- 
 cation  is  a  certain  fruit  and  effect  of  election,  and  is  a  sure  and 
 certain  evidence  of  it ;  For  •whom  God  did  predestinate,  them 
 he  also  called,  Rom.  iii.  30.  But  then  election  and  vocation 
 differ,  as  the  cause  and  the  effect,  the  tree  and  its  fruit>  a  thing 
 and  the  evidence  of  it.  But — 5.  This  is  to  be  understood  of 
 the  choice  of  certain  persons  by  God,  from  all  eternity,  fo 
 grace  and  glory,  %  Thess.  ii.  13.  This  is  the  first  link  in  the 
 golden  chain  of  man's  salvation, 
 
 ii.  The  next  thing  to  be  considered  is,  by  whom  election  is 
 made,  and  in  whom  it  is  made :  it  is  made  by  God,  and  it  is  made 
 in  Christ.  1.  It  is  made  by  God,  as  the  efficient  cause  of  it; 
 God,  who  is  a  sovereign  being,  and  has  a  right  to  do  what  he 
 will  with  his  own  ;  shall  he  be  denied  that  which  ever-  man 
 thinks  he  has  a  right  unto  and  does  \  Do  not  kings  choose 
 their  own  ministers ;  masters  their  servants  ;  and  every  man 
 his  own  favourites,  friends,  and  companions  ?  And  may  not 
 God  choose  whom  he  pleases  to  communion  with  him,  both 
 here  and  hereafter  ;  or  to  grace  and  glory  ?  He  does  this,  and 
 therefore  it  is  called  election  of  God  j  of  which  God  is  the  effi. 
 cient  cause,  1  Thess,  i.  4.  and  the  persons  chosen  are  called 
 God's  elect,  Rom.  viii.  33.  Luke  xviii.  7.  This  act  is,  for  the 
 most  part,  ascribed  to  God  the  Father,  Eph.  i.  3,  4,  Some- 
 times it  is  ascribed  to  Christ,  and  he  takes  it  to  himself,  I  speak 
 not  of  you  all;  I  know  -whom  I  have  chosen,  John  xiii,  18, 
 Nor  is  the  blessed  Spirit  to  be  excluded  ;  for  since  he  has  a 
 place  in  the  decree  of  the  means,  he  must  have  a  concern  with 
 the  Father  and  the  Son  in  the  act  itself,  as  the  efficient  cause 
 of  it.  This  being  the  act  of  God,  it  is  for  ever  ;  unchangea- 
 able  and  irrevocable.     2,  This  act  is  made  in  Christ,  accord- 
 
224  OF  ELECTION. 
 
 ing  as  he  hath  chosen  us  in  him,  Eph.  i.  4.  Election  does  not 
 find  men  in  Christ,  but  puts  them  there  ;  an  open  and  secret 
 being  in  Christ,  differ  in  this,  that  the  one  is  in  time,  and  but 
 a  little  while  ago,  the  other  from  eternity  ;  the  one  is  the  evi- 
 dence of  the  other  j  /  knew  a  man  in  Christ  above  fourteen 
 years  ago,  says  the  apostle,  2  Cor.  xii.  2.  meaning  himself; 
 one  saint  may  be  in  Christ,  before  another ;  Salute  Andron* 
 icus  and  Junta — who  also  were  in  Christ  before  me,  says  the 
 same  apostle,  Rom.  xvi.  7.  they  being  called  and  converted 
 before  he  was  j  but  with  respect  to  electing  grace,  one  is  not 
 before  another, 
 
 in.   The  objects  of  election  are  to  be  next  enquired  after, 
 who    are   men  ;    for  with  such  only  is  now  our  concern  ;  God 
 does  not   choose    propositions,   but   persons  ;  not  characters, 
 but  men,  nakedly  and  abstractly    considered  ;  and  these  not  all 
 men,  but  some,    as  the  nature   of  election,  and  the  very  sense 
 of  the  word  suggests  :   as    in    effectual  vocation,  the  fruit  and 
 evidence  of  it,  men  are  taken  out  of  the  world,  so  in  election, 
 they  are    distinguished   from   others  ;  as  in  redemption    men 
 are  redeemed   out  of  every  kindred,  tongue,  people,  and  na- 
 tion  ;  so  in  election  they  are  chosen   out  of  the  same  :  election 
 and   redemption   are  of  the  same  persons,  and  are  commensu- 
 rate to  each  other  ;  the  number  of  the  chosen  ones  is  not  con. 
 fined  to  any  particular  nation ;  for  God  is  the  God  both  of  the 
 Jews  and  of  the  Gentiles  ;  these  are  but  few  in  comparison,  of 
 the  men  of  the  world,  though  considered  absolutely  by  them- 
 selves, they  are  a  great  multitude,  which  no  man  can  number, 
 Luke  xii.  32.  Rev.  vii.  9.     And  here  is  the  proper  place  to 
 discuss  that  question,  Whether  men  were  considered,  in  the 
 mind  of  God,  in  the  decree  of  election,  as  fallen  or  unfallen  ; 
 as  in  the  corrupt  mass,  through  the  fall ;   or  in  the  pure  mass 
 of  creatureship,  previous  to  it ;  and  as  to  be  created  ?  Some 
 that  think  that  the  latter,  so  considered,  were  the  objects  of 
 election  are  called  Supralapsarians.     And  in  this  wiy  of  con- 
 sidering the  decrees  of  God,  they  think  they  sufficiently  obvi- 
 ate and  remove  the  slanderous  calumny  cast  upon  them,  with 
 
BookIL  OF  ELECTION.  125 
 
 respect  to  the  other  branch  of  predestination,  which  leaves  men 
 in  the  same  state  when  others  are  chosen,  and  that  for  the  glo- 
 ry of  God.  Which  calumny  is,  that  according  to  them,  God 
 made  man  to  damn  him  ;  whereas,  according  to  their  real  sen- 
 timents, God  decreed  to  make  man,  and  made  man,  neither  to 
 damn  him  nor  save  him,  bat  for  his  own  glory  ;  which  end  is 
 answered  in  them,  some  way  or  another.  Again,  they  argue 
 that  the  end  is  first  in  view,  before  the  means :  now  as  the  ^lo- 
 ry of  God  is  the  last  in  execution,  it  mast  be  the  first  in  incenr 
 tion  ;  and  they  add  to  this,  that  if  God  first  decreed  to  create 
 man,  and  suffer  him  to  fall,  and  then,  out  of  the  fall  cnose  some 
 to  grace  and  glory  ;  he  must  decree  to  create  man  without  an 
 end,  which  is  to  make  God  to  do  what  no  wise  man  would ; 
 they  think  also  that  this  way  of  conceiving  and  speaking  of 
 these  things  best  expresses  the  sovereignty  of  God  in  them  • 
 as  declared  in  the  ninth  of  the  Romans.  The  objector  to  the 
 sovereign  decrees  of  God  is  brought  in  saying,  Why  does  he  yet 
 find  fault?  who  hath  resisted  his  will  9  The  answer  to  it  is- 
 taken  from  the  sovereign  power  of  the  potter  over  his  clav. 
 and  this  way  of  reasoning  is  thought  to  suit  better  with  the  in- 
 stance of  Jacob  and  Esau,  the  children  being  not  yet  born,  and 
 having  done  neither  gocd  nor  evil,  that  the  purposes  of  God,  ac- 
 cording to  election,  might  stand,  than  with  supposing  per- 
 sons considered  in  predestination,  as  already  created,  and  in 
 the  corrupt  mass  :  Beza  remarks  that  if  ths  apostle  had  con- 
 sidered mankind  as  corrupted,  he  would  not  have  said,  that 
 some  vessels  were  made  to  honour,  and  some  to  dishonour  • 
 but  rather,  that  seeing  all  the  vessels  would  be  fit  for  dis- 
 honour, some  were  left  in  that  dishonour  j  and  others 
 translated  from  dishonour  to  honour.  They  observe,  that 
 elect  angels,  could  not  be  considered  in  the  corrupt  massr 
 when  chosen  ;  since  they  never  fell,  and  therefore  it 
 is  most  reasonable,  that  as  they,  so  those  angels  that 
 were  not  chosen,  were  considered  in  the  same  pure  mass  of 
 creatureship  ;  so  in  like  manner  men  ;  to  which  they  add  the 
 human  nature  of  Christ,   which  is  the  object  of  election  to  a 
 
126  OF  ELECTION. 
 
 greater  dignity  than  that  of  angels  and  men,  could  not  be  con- 
 sidered in  the  corrupt  mass,  since  it  fell  not  in  Adam,  nor  never 
 came  into  any  corrupt  state;  and  yet  it  was  chosen  out  of 
 the  people,  Psal.  Ixxxix.  19.  and  consequently  the  people  out 
 of  whom  it  was  chosen,  must  be  considered  as  yet  not  fallen 
 and  corrupt.  On  the  other  hand,  those  who  are  called  Sub- 
 lapsarians,  and  are  for  men  being  considered  as  created  ond 
 fallen,  in  the  decree  of  election,  urge  John  xv.  19  /  have  cho* 
 you  out  of  the  world.  Now  the  wot  id  is  full  of  wickedness. 
 They  further  observe,  that  the  elect  are  called  vessels  of  mer- 
 cy ;  which  supposes  them  to  have  been  miserable.  It  is  also 
 said,  that  men  are  chosen  in  Christ  as  Mediator,  Redeeme r, 
 and  Saviour  ;  which  implies,  that  an  offence  is  given  and  taken, 
 andreconciliationisto  be  made.  Iris  moreover, taken  notice  of, 
 that  the  transitus  in  scripture,  is  not  from  election  to  creauon, 
 but  to  vocation,  justification,  adoption,  sanctification,  and  sal- 
 vation. But,  can  vocation  be  supposed  without  creation  ?  It 
 is  thought  that  this  way  of  considering  men  as  fallen,  in  the 
 decree  of  election,  is  more  mild  and  gentle  than  the  other,  and 
 best  accounts  for  the  justice  of  God  ;  since  all  are  in  the  cor- 
 rupt mass,  it  cannot  be  unjust  in  him  to  choose  some  out  of 
 it  to  undeserved  happiness  ;  and  to  leave  others  in  it,  who  per- 
 ish justly  in  it  for  their  sins.  These  are  some  of  the  princi- 
 pal arguments  used  on  both  sides  ;  the  difference  is  not  great, 
 both  agree  in  the  main  and  material  things  in  the  doctrine  of 
 election  ;  as— 1.  That  it  is  personal  and  particular.  2.  That 
 it  is  absolute  and  unconditional.  3.  That  it  is  wholly  owing 
 to  the  will  and  pleasure  of  God.  4.  That  both  elect  and  non- 
 elect  ate  upon  an  equal  foot  in  the  decree  of  predestination. 
 5.  That  it  is  an  eternal  act  in  God,  and  not  temporal;  or 
 which  commenced  not  in  time,  but  from  all  eternity  ;  for  it  is 
 not  the  opinion  of  the  Sublapsarians,  that  God  passed  the  de- 
 cree of  election  after  men  were  actually  created  and  fallen  ;  only 
 that  they  were  considered  in  the  divine  mind,  from  all  eternity, 
 in  the  decree  of  election,  as  if  they  were  created  and  fallen. 
 Calvin  was  for  the  corrupt  mass ;  Beza?  who  was  a  co-pastor 
 
Book II.  OF  ELECTION.  J27 
 
 with  him  in  the  church  at  Geneva,  and  his  successor,  was  for 
 tiv  pure  mass  ;  and  yet  they  lived  in  great  peace,  love,  and 
 harmony.  The  Contra-remonstrams  in  Holland,  when  Armi- 
 nianism  first  appeared  among  them,  were  not  agreed  in  this 
 point ;  but  they  both  united  against  the  common  adversary, 
 the  Arminians.  Dr.  Twiss,  who  was  as  great  a  Supralapsa- 
 rian  as  perhaps  ver  was,  confesses  that  it  was  only  apex  logi- 
 c  '  s  .  point  in  logic  ;  and  that  the  difference  only  lay  in  the 
 ordering  and  arrang  ing  '..h-  decrees  of  God  :  and,  for  my  own 
 part,  T  think  both  may  be  taken  in, 
 
 iv.  The  dare  of  election  is  next  to  he  considered.  And 
 cere  .in  it  is,  that  it  was  before  men  were  born  ;  The  children 
 tiotheing  yet  horn — that  the  purpose  nfGod  according  to  election> 
 might  stand,  Horn.  ix.  11.  Jer.  i.  5.  And  this  also  is  before 
 the  new  birth,  or  before  calling  ;  for  calling  is  the  fruit  and  ef- 
 fect of  election?  the  apostie  says  of  the  Thessalonians,  God 
 hath  from  the  beginning  chosen  you  unto  salvation,  2  Thess.  ii. 
 13.  not  from  the  beginning  of  the  preaching  of  the  gospel  to 
 them  ;  for  that  may  be  preached  among  a  people,  but  not  to 
 their  profit,  Hsrb.  iv.  2.  2  Cor.  ii.  16.  Nor  from  the  begin- 
 ning of  their  conversion  ;  for  that,  is  the  effect  and  evidence- 
 of  election,  Rom.  viii.  30.  see  2  Tim.  i.  9.  Nor  is  this  phrase 
 from  the  beginning,  to  be  understood  from  the  beginning  of 
 time,  or  from  the  creation  ;  as  in  John  viii.  44.  This  choice 
 of  men  to  holiness  and  happiness,  was  made  in  Christ;  before 
 the  foundation  of  the  world,  Eph.  i.  4.  The  book  of  life  of  the 
 lamb,  was  written  as  early,  Rev.  xiii.  8.  and  xvii.  8.  That  this 
 act  of  election  is  an  eternal  act,  or  from  eternity,  may  be  con- 
 cluded, 1.  From  the  foreknowledge  of  God,  which is'eternal. 
 Now  men  are  elected  according  to  the  fore-knowledge  of  God } 
 and  "  whom  he  did  foreknow  he  did  predestinate,"  1  Pet.  i. 
 2.  Rom.  viii.  29.  2.  The  eternity  of  election  may  be  con- 
 eluded  from  the  love  of  God  to  his  people  ;  for  k  is  to  that  it 
 is  owing  ;  elertio  prxsupponit  delectionem,  election  presupposes 
 love,  2  Fhess.  ii.  13.  Now  the  love  of  God  is  an  everlasting 
 love.     3.  It  may  be  argued  from  ihe  covenant  of  grace,  which 
 
128  0F  ELECTION. 
 
 is  an  everlasting  covenant,  from  everlasting  to  everlasting*, 
 2  Sam.  xxiii.  5.  5.  This  appears  from  the  early  preparation 
 of  grace  and  glory  :  grace  was  given  them  in  Christ  before 
 the  world  was,  2  Tim.  i.  9.  6.  From  the  nature  of  the  decrees 
 of  God  in  general,  it  must  appear  that  this  is  eternal :  man's 
 solvation  by  Christ,  it  is  according  to  the  eternal  purpose,  which 
 he  purposed  in  Christ  Jesus  our  Lord,  Eph.  iii.  9 — 11. 
 
 v.  The  impulsive,  or  moving  causes  of  this  act  in  God, 
 were  not, — -1.  The  good  works  of  men;  for  this  act  passed 
 in  eternity,  before  any  works  were  done  ;  Rom.  ix.  11.  Good 
 works  are  what  God  has  preordained,  that  his  chosen  ones 
 should  walk  in  them.  Eph  ii.  10.  and  therefore  the  election  of 
 the  one,  and  the  pre-ordination  of  the  other,  must  be  previous 
 to  them,  and  they  not  the  cause  of  either;  the  same  cannot 
 be  both  cause  and  effect,  with  respect  to  the  same  things, 
 Moreover,  God  docs  not  proceed  according  to  men's  works; 
 nor  are  they  the  moving  causes  to  him,  in  other  acts  of  his 
 grace  ;  as  not  in  the  mission  of  his  son,  1  John  iv.  10.  nor  in 
 vocation,  2  Tim.  i.  9.  nor  in  justification,  Rom.  iii.  20,  28, 
 nor  in  the  whole  of  salvation,  Tit.  iii.  5.  Eph.  ii  8,  9.  and  so 
 not  in  this  first  step  to  salvation,  election  ;  for  then  it  would 
 not  be  of  grace,  2.  Neither  is  the  holiness  of  men,  whether  in 
 principle  or  in  practice,  or  both,  the  moving  cause  of  election 
 to  eternal  life  ;  it  is  an  end  to  which  men  are  chosen  ;  he  hath 
 chosen  us  in  him — that  we  should  be  holy,  Eph.  i.  4.  the  sancti- 
 fccation  of  God's  elect  is  the  object  of  God's  decree ;  is  the 
 thing  decreed,  and  so  cannot  be  the  cause  of  the  decree.  3. 
 Nor  is  faith  the  moving  cause  of  election  ;  the  one  is  in  time, 
 the  other  in  eternity,  it  is  a  consequence  that  follows  upon  it, 
 2nd  is  insured  by  it:  As  many  as  xvere  ordained  to  eternal  life, 
 believed,  Acts  xiii.  48.  if  faith  is  the  moving  cause  of  election, 
 men  might  be  said  rather  to  choose  God  and  Christ,  at  least 
 first,  than  they  to  choose  him  ;  whereas  our  Lord  says,  Tc 
 have  not  chosen  me,  but  I  have  chosen  you.  John  xv.  16.  4.  Nor 
 is  perseverance  in  faith,  holiness,  and  good  works,  the  mov- 
 ing cause  of  election ;  but   the  effect  of  it,  and  what  is  en- 
 
Book  II.  OF  ELECTION.  129 
 
 sured  by  it,  The  truth  of  all  this  might  be  illustrated  and 
 confirmed  by  the  case  of  infants  dying  in  infancy ;  who 
 as  soon  as  they  are  in  the  world,  almost  are  taken  out  of  it. 
 Now  such  a  number  as  they  are,  can  never  be  thought  to  be 
 brought  into  being  in  vain,  God  is  and  will  be  glorified  in 
 them  :  now  though  their  election  is  a  secret  to  us,  and  unre- 
 vealed ;  it  may  be  reasonably  supposed,  yea  in  a  judgment  of 
 charity  it  may  rather  be  concluded,  that  they  are  all  chosen, 
 than  that  none  are,  but  the  election  of  them  cannot  be  owing 
 to  their  faith,  holiness,  obedience,  good  works,  and  perseve- 
 rance, or  to  the  foresight  of  these  things,  which  do  not  appear 
 in  them. 
 
 vi.  The  means  fixed  in  the  decree  of  election,  for  the  exe- 
 cution of  it,  or  in  order  to  bring  about  the  end  intended,  are 
 the  mediation  of  Christ,  and  redemption  by  him,  the  sancti- 
 fication  of  the  Spirit,  and  belief  of  the  truth. 
 
 vu.  The  ends  settled  in  the  decree  of  election  are  both 
 subordinate  and  ultimate  ;  the  subordinate  ones  have  indeed 
 the  nature  of  means  with  respect  to  the  ultimate  one.  So 
 God  is  said  to  predestinate  them  to  be  conformed  to  the  im- 
 age of  his  Son,  to  be  made  like  unto  him,  to  the  adoption  of 
 children,  Eph.  i.  5.  to  be  holy  and  xvitheut  blame,  Eph.  i.  4.  to 
 obedience  and  good  works  1  Pet.  i.  2.  to  obtain  salvation  by  our 
 Lord  Jesus  Christ,  1  Thess.  v.  9.  to  eternal  life,  Acts  xiii.  48. 
 
 Now  all  these  ends,  are  subordinate  ones  to  the  grand  and 
 ultimate  end  of  all,  the  glory  of  God  ;  the  praise  of  the  glory  of 
 his  grace,  Eph.  i.  4 — 6. 
 
 viii.  The  blessings  and  benefits  flowing  from  election  are 
 many,  indeed  all  spiritual  blessings.  1.  Vocation,  Rom.  viii. 
 30.  2  Tim.  i.  9. — 2.  Faith  and  holiness,  3.  Communion  with 
 God,  Psal.  lxv.  4.  4.  Justification,  Rom.  viii.  33.  5.  Adop- 
 tion, Heb.  ii.  13.  14.  John  xi.  52.  6.  Glorification,  Rom.  viii. 
 30. 
 
 ix.  The  several  properties  of  election  may  be  gathered 
 from  what  has  been  said  of  it;  as, — 1.  That  it  is  eternal  $ 
 2.  It  is  free  and  sovereign,  Rom.  ix.  18. — 23.  3.  It  is  abso-' 
 
230  <>F  REJECTION. 
 
 lute  and  unconditional ;  Rom.  ix.  11. — 4.  It  is  complete  and 
 perfect.  5.  It  is  immutable  and  irrevocable,  6.  It  is  special 
 and  particular,  7.  Election  may  be  known  ;  for  to  whomso- 
 ever the  blessings  of  grace  are  applied,  they  must  be  the  elect 
 of  God,  Rom.  viii.  30.  There  are  many  things  objected  to 
 this  doctrine  of  election ;  but  since  it  is  so  clear  and  plain 
 from  scripture,  and  is  written  as  with  a  sun-beam  in  it,  all 
 objections  to  it  must  be  mere  cavil.  It  is  urged,  that  God  is 
 said  to  be  good  to  ail,  and  his  tender  mercies  over  all  his  works, 
 Psal.  cxlv.  9.  ;  but  this  is'to  be  understood  not  of  his  special 
 grace,  but  of  his  providential  goodness,  which  extends  to  the 
 elect  and  non  elect,  the  evil  and  the  good,  the  just  and  the  un- 
 just, Matt.  v.  45.  It  is  observed,  that  Christ  says  he  was  sent 
 not  to  condemn  the  world,  but  that  the  world  through  him 
 may  be  saved,  and  therefore  not  some  only  but  all  -,  but  to  un- 
 derstand this  of  all  die  individuals  in  the  world  is  not  true, 
 because  all  are  not  saved  ;  and  so  this  end  of  Christ's  mission, 
 so  understood,  is  not  answered.  Nor  is  1  Tim.  ii.  4.  any  ob- 
 jection to  this  doctrine.  Who  will  have  all  men  to  be  saved,  and 
 to  come  unto  the  knowledge  of  the  truth;  for  all  men  are  not 
 eventually  saved :  but  the  sense  is,  either,  that  all  that  are 
 saved,  God  wills  to  be  saved  ;  or  that  it  is  his  will  that  men 
 of  all  sorts  and  of  all  nations,  Jews  and  gentiles,  should  be 
 saved  ;   which  agrees  with  the  context  1,  2,  7. 
 
 OF  THE  DECREE  OF  REJECTION,   OF  SOME 
 ANGELS,  AND  OF  SOME  MEN. 
 
 The  doctrine  of  rejecting  some  angels  and  some  men 
 from  the  divine  favour,  is  spoken  of  but  sparingly  in  scripture, 
 yet  clearly  and  plainly  ;  though  chiefly  left  to  be  concluded 
 from  that  of  election. 
 
 I.  The  rejection  of  some  of  the  angels,  which  consists  of 
 two  parts  : — 1 .  non. election,  or  preterition  of  them,  a  pass- 
 ing over  them  or  passing  by  them,  when  others  were  chosen. 
 To  some  angels  God  decreed  to  give,  and  did  give  grace  to 
 confirm  them  in  the  state  in  which  they  were  created  ;  the 
 
Book  II.  OF  REJECTION.  131 
 
 others  were  left  to  the  mutability  of  their  will,  which  is  that 
 weakness  and  folly  the  angels  were  chargeable  with  in  their 
 creation-state,  Job  iv.  18.  hence  of  their  own  free- will  they 
 sinned  and  fell,  and  left  their  habitation,  2  Pet.  ii.  4.  Jude  6. 
 2.  The  appointment  of  them  to  wrath  and  damnation  ;  in  this 
 they  were  viewed  as  sinful,  fallen  creatures  ;  this  decree  is 
 meant  by  their  being  reserved  in  everlasting  chains  under  dark- 
 ness, unto  the  judgment  of  the  great  day,  Jude  6.  2  Pet.  ii.  4. 
 
 II.  The  decree  concerning  the  rejection  of  some  of  the  sons 
 of  men.  We  can  hear  and  read  of  the  non-election  and  rejection 
 of  angels,  and  of  their  pre-ordination  to  condemnation  and 
 wrath,  with  very  little  emotion  of  the  mind :  but  if  any  thing 
 of  this  kind  is  hinted  at,  with  respect  to  any  of  the  apostate 
 sons  of  Adam,  presently  there  is  an  outcry  against  it;  and  all 
 the  above  things  are  suggested.  What  is  the  reason  of  this 
 difference  ?  It  can  be  only  this,  that  the  latter  comes  nearer 
 home,  it  is  partiality  to  ourselves,  our  nature  and  race,  to 
 which  this  is  owing.  But  to  go  on — i.  I  shall  prove  that  there 
 is  a  non-election.  Our  Lord  says,  /  speak  not  of  you  all ;  I 
 know  whom  I  have  chosen,  John  xiii.  IS.  As  election  is  sig- 
 nified by  the  writing  of  names  in  the  book  of  life,  non-electiou 
 is  expressed  by  not  writing  the  names  of  some  there.  Prete- 
 ntion is  God's  passing  by  some  men,  when  he  chose  others : 
 and  in  this  act,  or  part  of  the  decree,  men  are  considered  as  in 
 the  pure  mass  of  creatureship.  Preordination  of  men  to  con- 
 demnation for  sin  ;  and  is  what  is  spoken  of  in  Jude  4.  There 
 are  certain  men  crept  in  unawares,  who  were  before  of  old  or- 
 dained to  this  condemnation  ;  who  are  described  by  the  following 
 characters,  ungodly  men,  turning  the  grace  of  God  into  lacivi- 
 ousness,  and  denying  the  only  Lord  God,  and,  or  even  our  Lord 
 Jesus  Christ.  The  casting  of  the  fury  of  God's  wrath,  in  all 
 the  dreadful  instances  of  it,  is  called,  the  portion  of  a  wicked 
 man  from  God,  and  the  heritage  appointed  unto  him  of  God, 
 Job  xxi.  30.  and  xx.  23 — 29.  and  this  is  the  sense  of  Prov.  xvi, 
 4.  for  the  meaning  of  the  text  is  not,  nor  is  it  our  sense  of  it, 
 as  some  misrepresent  it,  as  if  God  made  man  to  damn  him  ; 
 
132  OF  THE  ETERNAL  UNION,  &c. 
 
 we  say  no  such  thing,  nor  docs  the  text ;  our  sentiment  is,  that 
 God  made  man  neither  to  da  nn  nor  save  him  ;  out  he  made 
 h  ior  his  own  glory,  and  he  will  be  glorified  in  him,  in  one 
 -Way  or  another. 
 
 OF  THE  ETERNAL  UNION  OF  THE  ELECT 
 OF  GOD  UNTO  HLM. 
 
 The  union  of  God's  elect  unto  him,  their  adoption  by  him, 
 justificat-on  before  him,  and  acceptance  with  him,  being  eter- 
 nal, internal    and    immanent    acts  in  God;  I  know  not  where 
 better  to  place  them,  than  next  to  the  decree  of  election,  1  shall 
 consider  the  union  of  the  elect  to  God,  as  it  is  in  its  original, 
 and  as  an  eternal  immanent  act  in  God.     This  bond  of  union 
 is  indissoluble  by  the  joint  power  of  men  and  devils.  The  love 
 of  Christ  to  the  elect,   is  as  early  as  that  of  his  Father's  love 
 to  him  and  them,  and   which,  it  seems,  was  a  love  of  compla- 
 cency and  delight ;  for  before  the  world  was  his  delights  were 
 with  the  sons  of  men,  John  xv.  9.     Now  of  this  union  tiiere 
 are  several  branches,   or  which  are  so  many  illustrations  and 
 confirmations  of  it,  and  all  in  eternity  ;    as,     I.  An  election- 
 union  in  Christ:   this  flows  from  the  love  of  God,  see  Thess. 
 ii.  1 3.      Election  gives  a  being  in  Christ,  how  they  can  be  said 
 to  have  a  being  in  Christ,   and  yet  have  no  union  to  him,    I 
 cannot  conceive,  ii.  There  is  a  conjugal  union  between  Christ 
 and  the  elect,  which  also  flows  from  love,  and   commenced  in 
 eternity.     Though  the  open  marriage-relation  between  Christ 
 and  particular   persons,    takes  place  at  conversion,   and   the 
 more  public  notification  of  it  will  be  when  the  marriage   of  the 
 Lamb   shall   come.     Yet   the  secret  act  of  betrothing  was  in 
 eternity  :    so  Christ  is  said  to  be  the  husband  of  the  Gentile 
 church  before  she  was  in  actual  being,  Isai.  liv.  5.  in.  There 
 is  a  federal  union  between  Christ  and  the  elect,  and  they  have 
 a  covenant-subsistance  in  him  as  their  head  and  representative. 
 The   covenant  was  made  with   Christ  not  as  a  single  person, 
 but  as  a  common  head;   hence  he  is  said  to  be  the  figure  or 
 type  of  him  that  was  to  come,  Rom.  v.  14.  so  the  covenant  of 
 
Book  II.  OF  ADOPTION,  &c;.  133 
 
 grace  was  made  with  Christ  as  the  federal  head  of  his  spiritual 
 offspring ;  and  for  this  reason  a  parallel  is  run  between  them 
 in  Rom.  v.  and  1  Cor  xv.  as  if  they  had  been  the  onlv  two 
 men  in  the  world,  the  one  called  the  first  and  the  other  the 
 second  man,  iv.  There  is  a  legal  union  between  Christ  and 
 the  elect,  the  bond  of  which  is  his  suretyship  for  them,  flow- 
 ing from  his  strong  love  and  affection  to  them.  In  this  respet 
 Christ  and  they  are  one  in  the  eye  of  the  law,  as  the  bonds- 
 man and  debtor  are  one  in  a  legal  sense  ;  so  that  if  one  of  them 
 pays  the  debt  bound  for,  it  is  the  same  as  if  the  other  did. 
 
 OF  OTHKR   ACTS  OF  GOD,  PARTICULARLY 
 ADOPTION    AND  JUSTIFICATION. 
 
 I  shall  here  treat  of  these  doctrines  as  internal  and  im- 
 manent acts,  taken  up  in  the  mind  of  God  from  eternity,  and 
 which  abide  in  his  will;  in  which  they  have  their  compleat 
 esse%  or  being,  as  eternal  election  has.     I  shall  begin, 
 
 I.  With  Adoption,  which  is  no  other  than  his  will  to  adopt 
 the  chosen  ones,  which  is  his  adoption  of  them.     This  agrees 
 with  he  sense  of  the  word  adopto,  from  whence  adoption  comes, 
 which  is  compounded  of  ad  to,  and  opto  to  choose  ;   so  that  by 
 this  option,  or   choice  of  his   they  become  so.     The    Greek 
 word   for   adoption  throughout  the  New  Testament,  signifies 
 putting  among  the  children;  the  phrase  used  by  God,  Jer.  iii.  19. 
 I.  It  did   not   begin   in  time,  but  commenced   from  eternity. 
 1.  It  is  an  act  that  does  not  first  take  place  at  believing;  indeed 
 the  saints  are  all  the  children  of  God  by  faith  in  Christ  Jesus, 
 openly  and  manifestatively,  Gal.  iii.  26.  but  then  it  is  not  faith 
 that  makes  them  children,  but  what  makes  them  appear  to  be 
 so.     2.  Adoption   does  not  first  commence  at  regeneration  ; 
 adoption  and  regeneration  are  two  distinct  blessings.     3.  The 
 act  of  adoption  is  previous  to  any  work  of  the  Spirit  of  God 
 upon  the  hearts  of  his   people  ;    Because  ye  are  sons,  sons 
 already,  sons  by  adopting  grace  ;    God  has  sent  forth  the  Spi- 
 rit of  his  Son  into  your  hearts,  to  cry  Abba  Father,  Gal.  iv.  6. 
 Rom.  viii.  14 — 16. — 4,  Divine  adoption  took  place  before  any 
 
134  OF  ADOPTION 
 
 work  of  Christ  was  wrought  in  time  ;  for  though  the  nature 
 Christ  assumed  was  what  was  in  common  to  all  mankind,  yet 
 he  assumed  it  with  a  peculiar  view  to  the  children  of  God,  Isai. 
 ix.  6.  Heb.  ii.  14,  16.  and  in  consequence  they  must  be  the 
 children  of  God  before  Christ  suffered  and  died.  n.  Adoption 
 is  an  act  of  God's  free  grace  from  all  eternity — 1.  1  he  elect 
 of  God  are  frequently  spo  ken  of  as  given  to  Christ,  and  as 
 coming  to  him  by  faith,  which  is  the  certain  fruit  and  conse- 
 quence of  that  gift;  see  John  xvii.  2 — 24  and  vi,  37.  Now 
 they  were  given  to  Christ  in  the  relation  of  children,  and  there- 
 fore must  be  children  so  early ;  Behold,  i,  arid  my  children 
 -which  God  hath  given  me  Heb.  ii.  13.  2.  They  were  espoused 
 to  Christ  in  eternity  ;  as  has  been  shewn  in  the  preceding 
 chapter ;  espoused  to  the  Son  of  God,  they  became  sons  and 
 daughters  of  the  Lord  God  almighty,  the  King  of  kings. — 
 3.  They  were  taken  by  him  into  the  covenant  of  his  giace  as 
 children,  see  Isai.  ix.  6.  and  li ii-  10.  4.  Predestination  to  the 
 adoption  of  children,  is  mentioned  along  with  election,  as  of 
 the  same  date  with  it,  Eph,  i.  4,  5.  All  these  in  time,  and  to 
 eternity,  serve  only  to  open  and  expand  the  original  act  of 
 God's  will,  in  appointing  and  constituting  them  his  sons  in  an 
 eternity  past. 
 
 II.  Justification  is  an  act  of  God's  grace,  flowing  from  his 
 sovereign  good  will  and  pleasure  :  Tit.  iii.  7".  Rom.  iii.  24.  it  is 
 by  many  divines  distinguished  into  active  and  passive.  Active 
 justification  is  the  act  of  God  ;  it  is  God  that  justifies.  Passive 
 justification  is  the  act  of  God,  terminating  on  the  conscience 
 of  a  believer.  It  is  not  of  this  I  shall  now  treat,  but  of  the 
 former;  which  is  an  act  internal  and  eternal,  taken  i  p  in  the 
 divine  mind  from  eternity,  i.  It  does  not  begin  to  take  place 
 in  time,  or  at  believing,  but  is  antecedent  to  any  act  of  faith. 
 —  1.  Faith  is  not  the  cause,  but  an  effect  of  jus  ification  ; 
 not  the  moving  cause,  that  is  the  free  grace  of  God,  Rom.  iii. 
 24.  nor  the  efficient  cause,  Rom  viii.  33.  nor  the  meritori- 
 ous cause,  that  is  the  obedience  and  blood  of  Christ,  Rom  v. 
 9,  19.  nor  even  the  instrumental  cause  ;  for,   as  Mr.  Baxter 
 
Book  I.         AS  AN  IMMANENT  ACT  OF  GOD.  135 
 
 himself  argues,  "  If  faith  is  the  instrument  of  our  justification; 
 it  is  the  instrument  either  of  God  or  man:  not  of  man,  for 
 justification  is  God's  act;  he  is  tne  sole  Ju^tifier,  Rom.  iii.  26. 
 man  Joih  no*  justify  himself:  nor  of  God,  for  it  is  not  God 
 that  Relieves."  Agreeably  to  this  are  the  reasonings  and  asser- 
 tions of  Tw.sse,  Macovius,  and  others.  2.  Faith  is  the  evidence 
 and  maniiesiation  of  justification,  and  therefore  justification 
 must  be  oeiore  it ;  Faith  is  the  evidence  of  things  not  seen, 
 Heb.  xi.  1.  but  it  is  not  the  evidence  of  that  which  as  yet  is 
 not.  The  righteousness  of  God,  is  revealed  from-  faith  to  faith^ 
 Rom  i.  17.  and  therefore  must  be  before  it  is  revealed,  3. 
 Faith  adds  nothing  to  the  esse,  only  to  the  bene  esse"  of  justifi- 
 cation ;  for  though  we  believe  not,  yet  he  abides  faithful.  But, 
 — 4.  justification  is  the  ooject,  and  faith  the  act,  that  is  con- 
 versauc  with  it ;  what  the  eye  is  to  the  body,  that  faith  is  to 
 the  sotil.  Christ's  righteousness,  is  compared  to  a  robe  or 
 garment;  but  then  as  a  garment  must  be  wrought,  before  it  is 
 put  on,  so  must  the  justifying  righteousness  of  Christ  be, 
 before  it  can  be  put  on  by  faith.  5.  All  the  elect  of  God  were 
 justified  in  Christ,  their  Head  and  Representative,  when  he 
 rose  from  the  dead  ;  hence  when  he  rose,  they  rose  with  him  ■ 
 and  when  he  was  justified,  they  were  justified  in  him  ;  for  he 
 w 'as  deliver 'ed for their  offences ,and 'was  raised  a  gain  for  their  jus* 
 tificat'cori,  Rom.  iv.  25.  see  1  Tim.  iii.  16.  and  this  is  the  sense 
 and  judgment  of  many  sound  and  learned  divines  :  as,  Sand^ 
 ford,  Dr.  Goodwin,  the  learned  Amesius,  Hoornbeck,  Witsius 
 and  others.  II.  Justification  is  not  only  before  faith,  but  it  is 
 from  eternity:  as  may  be  concluded, — 1.  From  eternal  elec- 
 tion ;  Who  shall  lay  any  thing  to  the  charge  of  God's  elect  ? 
 it  is  God  that  justifies,  by  electing  grace  men  were  put  into 
 Christ,  and  were  considered  as  in  him  before  the  foundation 
 of  the  world ;  and  it  they  were  considered  as  in  him,  they 
 must  be  considered  as  righteous  or  unrighteous  ;  not  surely 
 as  unrighteous,  unjustified,  and  in  a  state  of  condemnation; 
 for  there  is  no  condemnation  to  them  which  are  in  Christ,  Rom. 
 viii.  1.  and  therefore  must  be  considered  as  righteous,  and  so 
 justified:   2.  Justification  may  well  be  considered  as  a  branch 
 
136  OF  ADOPTION 
 
 of  election  ;   Wherein,  he  hath  made  us  accepted  in  the  beloved, 
 Eph.  i.  6.  What  is  this   acceptance,  but  justification  in   him? 
 3.  justification  is  a  spiritual  blessing  none    will  deny  ;    and    if 
 the  elect  were  blessed  with  all    spiritual  blessings,    then  with 
 this,  "  We  may  say,  says  Dr.  Goodwin,  of  al!  spiritual  bless- 
 ings in  Christ,  what  is  said  of  Christ,  that  his  goings  forth  are 
 from  ever  lasting  \  4.  Christ  became  a  Surety  for  his  people  Jrom 
 everlasting  ;    and  it  is  a  rule  that  will  hold  good,  as  Macovius 
 observes,  "  that  as  soon  as  one  becomes  a  surety  for  another, 
 the  other  is  immediately  freed,  if  the  surety  be   accepted  ;" 
 5.  the  everlasting  transaction,  the  same  excellent  writer  thinks, 
 is  imported  in  2  Cor.  v.  19.     God  was  in  Christ  reconciling  the 
 world  unto   himself  not  imputing   their  trespasses    unto   them 
 And  the  very  learned  Witsius  is  of  opinion,  "  that  this  act  of 
 God  may  be  called,  the  general  justification  ol  the  elect."     6. 
 It  was   the  will  of  God  from  everlasting,  not  to  punish  sin  in 
 the  persons  of  his  elect,  but  to  punish  it  in  the  person  of  Christ, 
 no  new  will  can  arise  in  God  ;    if  it  was  the  eternal  will  of  God 
 not  to  punish  sin  in  his  people,  but  in  his  Son,  then  they  were 
 eternally  discharged,  7.  It  deserves  regard  and  attention,  that 
 the  saints   under  the   Old   Testament,  were  justified  by  the 
 same  righteousness  of  Christ,  as  those  under  the   New,   and 
 that  before  the  sacrifice  was  offered  up,  the  satisfaction  given, 
 and  the  everlasting  righteousness  brought  in.     Now  if  God 
 could,  and  actually  did,  justify  some,  three  or  four  thousand 
 years  before  the  righteousness  of  Christ  was  actually  brought 
 out ;  why  not  from  eternity  ?  If  there  is  no  difficulty  in  conceiv- 
 ing of  the  one,  there  can  be  none  in  conceiving  of  the  other. 
 There  are  many  objections  made  to  this  truth  j    some  are   so 
 trifling  as  to  deserve  no  notice  ;  a  few  of  the  more  principal 
 ones  I  shall  briefly  answer  and   chiefly  those  made,  for  the 
 most  part,  by  the  learned  Turretine.  i.  It  is  objected  that  men 
 cannot  be  justified  before  they  exist;    they  must   be;   before 
 thev  can  be  justified:   I  answer  whatever  is  in  this  objection, 
 lies  as  strongly  against  eternal  election,  as  against  eternal  jus- 
 tification.    "  Justification  is  a  moral  act,  which  does  not  re- 
 
BookIL        AS  AN  IMMANENT  ACT  OP  GOD.  i$f 
 
 quire  the  existence  of  the  subject  together  with  it :   but  it  h 
 enough  that  it  shall  exist  some   time  or  other.*'     2.  It  is  far- 
 ther objected,  that  if  God's  elect  are  justified  from  eternity, 
 then  they  were  not  only  justified  before  they  themselves  exis- 
 ted, but  before  any  sin  was  committed  by  them  :  and  it  seems 
 absurd  that  men  should  be  justified  from  sins  before  they  were 
 committed,    or  any  charge  of  them   brought   against   them. 
 But  it  is  no  more  absurd  to  say,  that  God's  elect  were  justified 
 from  their  sins  before  they  were  committed,  than  it  is  to  say, 
 that  they  were  imputed  to  Christ,  and  he  died  for  them,   and 
 made  satisfaction  for  them  before  committed  ;   which  is  most 
 certainly  true  of  all  those  that  live,  since  the  coming  and  death 
 of  Christ:   such  that  believe  the  doctrines  of  the  imputation 
 of  sin  to  Christ,  and  of  his  satisfaction  for  it,  ought  never  to 
 make  this  objection  ;  and  if  they  do  they  ought  to  be  fully  con- 
 tent with  the  answer.     The   charge   of  sin  is  not  first  made 
 when  brought  to  the  conscience  of  an  awakened  sinner ;  jus- 
 tice brought   the   charge   against  all  the  elect,  in  the  eternal 
 transactions  between  the  Father  and  the  Son.     3.  It  is  urged 
 that  strictly  and  accurately  speaking,  it  cannot  be  said  that  jus- 
 tification is  eternal,  because  the  decree  of  justification  is  one 
 thing,  and  justification  itself  another:  wherefore,  though  the 
 decree  of  justification  is  eternal,  and  precedes  faith,  that  itself 
 is  in  time  and  follows  it.     To  which  it  may  be  answered  that 
 his  decree,  or  will  to  justify  them,  is  the  justification  of  them, 
 as  that  is  an  immanent  act  in  God ;  which   has  its  complete 
 essence  in  his  will,  as  election  has.     Was  justification,  as  the 
 Papists  say,  by  an  infusion  of  inherent  righteousness  in  men, 
 there  would  be  some  strength  in  the  objection  ;  but  this  is  not 
 the  case,  and  therefore  there  is  none  in  it.     4.  It  is  observed, 
 that  the  apostle,  reckoning  up  in  order,  the  benefits  which  flow 
 from  the  love  of  God  to  the  elect,  in  his  famous  chain  of  sal- 
 vation, sets  vocation  before  justification,  as  something  antece- 
 dent to  it,  Rom.  viii.  SO.  from  whence  it  is  concluded,  tha£ 
 vocation  is  in  order  of  time,  before  justification.     To  which 
 I  reply,  that  the  order  of  things  in  scripture  is  frequently  kfc 
 
 s 
 
138  0F  ADOPTION,  &c. 
 
 ven.'d.  The  Jews  have  a  saying,  that  there  is  nothing  prior 
 anc  .  osterior  in  ihe  law.  Vocation  is  sometimes  placed  before 
 eli  c  ion,  2  Pet.  i.  iO.  on  the  other  hand,  salvation  is  placed  be- 
 fore  vocation*  2  Tim.  i.  9.  Justification  as  a  transient  act, 
 and  declarative,  follows  vocation  ;  but  as  an  immanent  act  in 
 God,  it  goes  before  it.  5.  it  is  affirmed,  that  those  various 
 i  ab-a;:esof  scripture,  where  we  are  said  to  be.  justified  thiough 
 faith  ;  shfiW  that  faith  is  something  prerequisite  to  justifica- 
 tion which  cannot  be  said  if  justification  was  from  eternity. 
 To  v.  hah  the  answer  is,  that  those  scriptures  which  speak  of 
 justification,  through  and  by  faith,  do  not  militate  against, nor 
 disprove  justification  before  faith  ;  the  one  being  an  imma- 
 nent act  in  God  :  the  other  a  transient  declarative  act,  termi- 
 nating on  the  conscience  of  the  believer:  and  this  being  ob- 
 served, obviates  another  objection,  that  if  justification  is  before 
 faith,  then  faith  is  needless  and  useless.  It  is  not  so  ;  it  is  of 
 use  to  receive  the  blessings  of  justification,  and  to  enjoy  the 
 comfort  of  it.  6.  It  is  asserted,  that  justification  cannot  be 
 from  eternity,  but  only  in  time,  when  a  man  actually  believes 
 and  repents  ;  otherwise  it  would  follow,  that  he  who  is  justi- 
 fied, abides  in  death,  1  John  iii.  14.  and  is  of  the  devil,  8.  and 
 in  a  state  of  damnation,  Gal.  v  21.  To  remove  this  seeming 
 difficulty,  let  it  be  observed,  that  the  elect  of  God  may  be  con- 
 sidered under  two  different  heads  Adam  and  Christ ;  and  as 
 related  to  two  covenants  at  one  and  the  same  time.  It  is  no 
 con:radicton  to  say ;  that  the  elect  of  God,  as  in  Adam,  and 
 according  to  the  covenant  of  works  ;  are  under  the  sentence 
 of  condemnation  ;  and  that  as  in  Christ,  and  according  to  the 
 covenaiv  ^f  grace,  they  are  justified.  Jesus  Christ  was  the 
 object  (.5  his  Father's  love  and  wrath  at  the  same  time  :  as  the 
 son  of  God,  he  was  always  the  object  of  his  love;  as  the 
 Surer,  of  his  people,  beai  ing their  sins,  and  suffering  for  them, 
 he  was  the  object  of  his  wuuh,  Psal.  Ixxxix.  38.  7.  It  is  ur- 
 ged what  the  apostle  says,  1  Cor.  vi.  11.  Now  ye  are  justified; 
 as  if  they  were  no*  justified  before;  but  the  word  now  is  not 
 in  the  text ;  and  was  it,  they  might  be  in  foro  Dei  in  the 
 
Bookll.  OF  THE  EVERLASTING  COUNCIL.  139 
 
 court  of  God;  yet  not  mforo  conscienii<?ym  their  own  con- 
 sciences? the  sentence  of  justification  which  will  be  pronoun- 
 ced before  men  and  angels,  at  the  general  judgment,  are  only 
 so  many  repetitions,  or  renewed  declarations,  of  that  grand 
 original  sentence  of  it,  conceived  in  the  mind  of  God  from  all 
 eternity. 
 
 OF  THE  EVERLASTING  COUNCIL  CONCERN- 
 ING THE   SALVATION   OF   MEN. 
 
 Having  treated  of  the  internal  and  immanent  act*  in  the 
 divine  mind,  and  which,  are  eternal ;  I  shall  consider  the  op- 
 erations and  transactions,  among  the  ihree  divine  persons 
 when  alone,  before  the  \v>  r'cl  began,  or  any  creature  was  in 
 being.  I  shall  begin  with  the  council  of  God,  held  between 
 the  three  divine  persons,  Father,  Son,  and  Spirit,  concerning 
 the  affair  of  man's  salvation  before  the  world  was.  And  it 
 will  be  proper  to  enquire, 
 
 I.  In  what  sense,  council,  consultation,  and  deliberation,  can 
 be  ascribed  to  God,  and, — 1.  This  is  not  to  be  understood  as 
 expressive  of  his  being  at  a  loss  in  forming  the  scheme  of  sal- 
 vation. Want  of  knowledge  is  often  the  cause  with  men, 
 and  therefore  they  deliberate  with  themselves,  and  consult 
 with  others;  but  it  is  not  so  with  God.  2.  Consultation  in 
 him  is  not  in  order  to  gain  more  knowledge;  for  his  under- 
 standing is  infinite,  see  Prov.  xi.  14?  and  xxvii.  9.     Nor,— 
 
 3.  Does  a  council  held  between  the  three  divine  persons  sup- 
 pose any  inequality  between  them  ;  usually  indeed  with  men, 
 in  matters  of  moment  and  difficulty,  persons  supposed  to  be  of 
 superior  abilities  are  consulted,  and  their  judgment  taken  ;  as 
 Ahitophel  by  David  :  but  this  is  not  to  be  supposed  here. — 
 
 4.  Nor  is  consultation  in  God  continued,  carried  on,  and  pro- 
 tracted to  any  length,  as  it  often  is  with  men  ;  counsel  with  him 
 is  as  quick  as  thought,  yea,  it  is  no  other  than  his  thought,  and 
 therefore  they  go  together,  Psal.  xxxiii.  11.  When  consul- 
 tation about  the  salvation  of  man  is  ascribed  to  God,  it  is  in- 
 tended to  express  the  importance  of  it ;  to  set  forth  the  xvisdovi 
 
J49  OF  THE  EVERLASTING  COUNCIL. 
 
 pf  God  displayed  herein.  This  being  the  effect  of  a  council 
 between  the  three  divine  persons,  shews  their  unanimity  in  it, 
 Isai.  vj.  8.  Isai.  xiviii.  16.  These  things  being  observed,  I 
 shall  endeavour, 
 
 II.  To  give  some  proof  that  there  was  a  council  between 
 the  divine  persons  concerning  the  salvation  of  men.— -1.  An 
 argument  in  favour  of  this  may  be  drawn  from  the  purpose  of 
 God,  whose  purposes  are  called  his  counsels,  Isai.  xxv.  1. 
 2.  it  appears  there  was  a  consultation  held  about  the  salvation 
 pf  mt  n  from  the  gospel,  which  is  called  the  counsel  of  God, 
 Acts  xx.  27.  and  the  wisdom  of  God,  1  Cor.  ii.  6.  3.  It  may 
 be  concluded,  from  the  consultation,  concerning  the  formation 
 pf  man,  thus  expressed,  And  God  said,  Let  us  make  man  in  our 
 jma  ye.  If  there  was  a  consultation  of  the  divine  Persons  about 
 the  making  of  man  at  first,  then  much  more  about  the  redemp- 
 tion and  salyation  of  him.  But,- — 4.  What  would  put  this 
 matter  out  of  all  doubt,  is  the  sense  of  a  passage  in  Zech.  vi? 
 13.  And  the  council  of  peace  shall  be  between  them  both: 
 pome,  indeed,  interpret  it  pf  the  Kingly  and  Priestly  offices 
 meeting  in  Christ.  Rather  by  the  counsel  of  peace  may  be 
 meant  the  gospel,  Eph.  ii.  17.  but  there  is  another  sense  of 
 them,  embraced  by  learned  men,  to  whose  judgment  I  pay  a, 
 gnat  deference  $  such  as  Heidegger,  De  Djeu,  Cocceius, 
 Witsius,  Dr*  Owen,  and  others,  that  this  respects  the  council 
 concerning  the  peace  and  reconciliation  in  eternity,  between 
 Jehovah  and  the  Branch,  between  the  Father  and  the  Son, 
 who  in  time  was  to  become  man.  5.  That  there  has  been 
 such  a  transaction  between  the  Father  and  the  Son,  which 
 with  propriety  enough  may  be  called  the  counsel  of  peace,  we 
 have  suflicitnt  warrant  from  2  Cor.  v.  19.  God  was  in  Christ 
 reconciling  the  world  unto  himself,  not  imputing  their  trespasses, 
 God  was  in  Christ,  or  with  Christ,  consulting,  contriving  and 
 planning  the  scheme,  not  to  impute  their  sins  unto  them,  but 
 to  Christ.     I  proceed, 
 
 III  To  observe,  that  the  three  divine  Persons,  Father,  Son, 
 •uu,  Spirit,  and  they  only,  were  concerned  in  this  council.-— 
 
Book  II.      OF  THE  EVERLASTING  COVENANT.  141 
 
 1.  Not  angels,  for  they  were  not  then  in  being — 2.  Nor  were 
 men  a  party  in  this  council:  For  who  hath  known  the  mind  of 
 the  Lord,  or  xvho  hath  been  his  counsellor  P  Rom.  xi.  34.  for 
 these  also  were  not  then  in  being.  None  but  the  blessed 
 Three  in  One  were  of  this  council,  and  fit  to  be  of  it ;  the 
 thing  consulted  about  was  nodus  Deo  vindice  dignus,  worthy 
 only  of  God — 1.  Jehovah  the  Father,  the  first  person  in  order 
 of  nature,  though  not  of  time,  may  reasonably  be  supposed  to 
 give  the  lead  in  this  affair.^-2.  Jehovah  the  Sou  himself  says, 
 Council  is  mine,  and  sound  wisdom.  Pro  v.  i.  20.  he  is  called  the 
 Wonderful  Counsellor,  Isai.  ix.  6.  the  angel  of  the  great  council. 
 — 3.  The  holy  Spirit  had  a  concern  in  this  council,  Eph.  i.  17. 
 1  Cor.  xii.  8.  Never  was  such  a  council  held  as  this,  between 
 such  persons,  and  on  such  a  momentous  and  interesting  affair. 
 Which, 
 
 IV.  Is  the  subject  next  to  be  considered  more  particularly 
 and  distinctly.  The  affair  consulted  about,  was  not  the  sal- 
 vation of  men  merely,  but  who  should  be  the  Saviour,  or  be 
 the  author  of  this  salvation.  The  case  stands  thus  :  it  was  in 
 Jenovah  the  Father's  thoughts,  to  save  men  by  his  Son  ;  he, 
 in  his  infinite  wisdom,  saw  he  was  the  fittest  person  for  this 
 work,  and,  in  his  own  mind,  chose  him  to  it ;  and  this  is 
 meant  by  laying  help  on  one  that  is  mighty  ;  finding  David  his 
 servant,  Psal.  lxxxix.  19,  20.  he  moved  it  to  his  son,  who  rea- 
 dily agreed  to  it,  and  said,  Lo,  I  come  to  do  thy  will,  0  God, 
 Heb.  x.  7.  The  pleasure  and  satisfaction  the  three  divine 
 persons  had  in  this  affair,  thus  advised  to,  consulted,  and  ap- 
 proved of,  is  most  clearly  to  be  seen  and  observed  at  our 
 Lord's  baptism,  Matt.  iii.  16,  17.  This  transaction  may,  with 
 great  propriety,  be  called  the  council  of  peace  ;  and  which  is^ 
 sued  in  a  covenant  of  peace,  next  to  be  considered. 
 
 OF  THE  EVERLASTING  COVENANT  OF  GRACE, 
 
 For  the  better  understanding  these  federal  transactions 
 before  the  world  was,  it  may  be  proper  to  consider, 
 
 'I.  The  etymology  and  signification  of  the  words  used  for 
 covenant  in  the  writings  of  the  Old  and  New  Testament,  by 
 
142  OF  THE  EVERLASTING 
 
 which  it  will  appear  with  what  propriety  these  transactions 
 may  be  called  a  covenant.  The  Hebrew  word  for  covenant 
 is  Berith,  which  by  different  persons  is  derived  from  different 
 roots.  There  are  a  set  of  men  called  Hutchinsonians  lately 
 risen  up,  who  derive  the  word  from  Barar.  which  signifies,  to 
 purify,-  and  because  the  word  we  translate  make,  which 
 usually  goes  along  with  covenant,  signifies  to  cut  off,  they  con- 
 tend, that  it  should  be  rendered,  cut  off  the  Purifier,  by  whom 
 they  understand  the  Lord  Jesus  Christ.  Now,  though  it  will 
 be  allowed,  that  Christ  is  sometimes  called  a  Refiner  and  Pu- 
 rifier, Mai.  iii.  3.  yet  not  by  any  word  or  name  derived  from 
 this  root ;  nor  is  it  likely  that  a  Purifier,  or  he  that  purifies, 
 should  be  expressed  by  a  noun  feminine,  as  Beriih  is*  The 
 word  Berith,  covenant,  may  rather  be  derived,  as  it  more  com- 
 monly is,  either  from  Bara ;  which,  in  the  first  sense  of  the 
 word,  signifies  to  create  ;  a  covenant  being  made  with  manias 
 soon  almost  as  he  was  created,  which  covenant  he  transgress* 
 ed,  Hos.  vi.  7.  the  sum  and  substance  of  which  lies  in  those 
 words,  The  seed  of  the  woman  shall  bruise  the  serpent's  head, 
 Gen.  iii.  15.  The  word,  in  a  secondary  sense,  may  signify, 
 to  order  or  dispose  of  things ;  as  in  creation  things  were  dis- 
 posed and  put  in  an  orderly  manner,  and  with  this  may  agree 
 the  words  used  of  a  covenant  in  the  New  Testament,  which 
 signify,  a  disposing  of  things  in  a  covenant  or  testamentary 
 way.  It  is  observed  by  some,  that  the  same  Hebrew 
 word,  in  another  conjugation,  signifies  to  cut  in  pieces  and 
 divide,  and  they  think  that  a  covenant  has  its  name  from  hence, 
 because  it  was  usual  at  making  covenants,  to  slay  creatures  for 
 sacrifice,  and  cut  them  in  pieces,  and  lay  them  by  each  other, 
 and  the  covenanters  to  pass  between  them  ;  of  which  rite  see 
 Gen.  xv.  9,  10,  17.  Jer.  xxxiv.  18.  to  which  way  of  making  a 
 covenant  by  sacrifice,  the  allusion  may  be  in  Psal.  1.  5.  Or 
 the  word  may  be  derived  from  Barah,  which,  among  other 
 things,  signifies  to  eat  food  ;  it  being  usual,  when  covenants 
 were  made  and  confirmed,  for  the  parties  covenanting,  to  eat 
 and  feast  together ;  as  did  Abimelech  and  Isaac,  Laban  and 
 
Book  II.  COVENANT  OF  GRACE.  143 
 
 Jacob,  Gen.  xxvi.  30,  and  xxxi.  46.  and  it  may  be  observed, 
 that  the  Lord's  supper,  which  is  a  feast,  is  a  commemoration 
 or"  the  ratification  of  the  covenant  of  grace,  by  the  blood  of 
 Christ,  and  wherein  and  whereby  the  faith  of  God's  people  is 
 strengthened  and  confirmed,  as  to  their  interest  in  it.  But, 
 after  ali,  it  may  be  best  to  derive  the  word  from  this  root,  as  it 
 signifies  also  to  select  and  choose,  and  which  well  agrees  with  a 
 covenant,  into  which  persons,  of  their  own  will  and  choice 
 enter.  The  word  used  in  the  New  Testament  for  covenant, 
 is  diaiheke,  by  which  word  the.Septuagint  interpreters  almost 
 always  translate  the  Hebrew  word  berith  in  the  Old.  We 
 shall  see  the  use  of  the  word  in  this  sense  hereafter.  It  may 
 not  be  improper  to  observe, 
 
 II.  In  what  sense  the  word  covenant  is  used  in  scripture, 
 which  may  serve  to  lead  into  the  nature  of  it.  And — 1.  It  is 
 sometimes  used  for  an  ordinance,  precept,  and  command;  so 
 the  order  for  giving  the  heave-offerings  to  the  sons  of  Aaron, 
 is  called  a  covenant  of  salt,  Numb,  xviii.  19.  the  law  for  re- 
 leasing servants  has  the  name  of  a  covenant,  Jer.  xxxiv-  13, 
 14.  .and  the  Ten  Commands  are  called  a  covenant,  Deut.  iv. 
 13.  for  whatsoever  God  enjoins  men,  they  are  under  an  obli- 
 gation to  observe,  nor  have  they  right  to  refuse  obedience  to 
 it  ;  and,  indeed,  the  covenant  of  works  made  with  Adam,  was 
 much  of  the  same  nature  —2.  A  covenant,  when  ascribed  to 
 God,  is  often  nothing  more  than  a  mere  promise  j  This  is  mg 
 covenant  with  them,  saith  the  Lord,  my  Spirit  that  is  upon  thee, 
 &c.  Isai.  lix.  21.  hence  we  read  of  covenants  of  promise,  or 
 promissory  covenants;,  Eph.  i;.  12.  This  is  the  promise 
 that  he  hath  promised  us,  the  grand  comprehensive  promise, 
 even  eternal  life,  1  John  ii.  25.  and  which  is  absolute  and  un- 
 conditional. And  so — 3.  We  often  read  of  covenants  of  God 
 only  on  one  side ;  of  this  kind  is  his  covenant  of  the  day  and 
 of  the  night,  Jer.  xxxiii.  20.  which  is  no  other  than  a  promise 
 that  these  should  always  continue,  without  requhing  any  con- 
 dition on  the  part  of  the  creature,  Gen.  viii.  22.  and  the  cove- 
 nant he  made  with  Noah  and  his  posterity,  and  with  every 
 
144  OF  THE  EVERLASTING 
 
 living  creature,  with  which  latter  especially,  there  could  be  ho 
 astipulation,  Gen.  ix.  9— IT.  But— 4.  A  covenant  properly 
 made  between  man  and  man,  is  by  stipulation  and  astipula- 
 tion, in  which  they  make  mutual  promises,  or  conditions,  to 
 be  performed  by  them  ;  whether  to  maintain  friendship  among 
 themselves,  and  to  strengthen  themselves  against  their  com- 
 mon enemies,  or  to  do  mutual  service  to  each  other,  and  to 
 their  respective  posterities  ;  such  was  the  confederacy  between 
 Abraham,  Aner,  Eshcol,  and  Mamre  ;  and  the  covenant  be- 
 tween Abimelech  and  Isaac,  and  between  David  and  Jonathan, 
 Gen.  xiv.  13.  and  xxvi.  12.  1  Sam.  xx.  15,  16,  42.  and  xxiii. 
 18.  Now— 5.  Such  a  covenant,  properly  speaking,  cannot  be 
 made  between  God  and  man  ;  for  what  can  man  restipulate 
 with  God.  But* — 5.  The  covenant  of  grace  made  between 
 God  and  Christ,  and  with  the  elect  in  him,  as  their  Head  and 
 Representative,  is  a  proper  covenant,  consisting  of  stipulation 
 and  astipulation  ;  God  the  Father  in  it  stipulates  with  his 
 Son,  that  he  shall  do  such  and  such  work  and  service  ;  and 
 Christ  the  Son  of  God  restipulates  and  agrees  to  do  all  that  is 
 proposed  and  prescribed,  and,  upon  performance,  expects  and 
 claims  the  fulfilment  of  the  promises  ;  see  Isai.  xlix.  1—6.  and 
 iiii.  10—12.  Psal.  xl.  6 — 8.  John  xvii.  4,  5. 
 
 III.  The  names  and  epithets  given  to  this  federal  transac- 
 tion, or  covenant  of  grace,  between  the  Father  and  Son,  both 
 in  the  scriptures  and  among  men,  may  deserve  some  notice, 
 since  they  may  help  to  give  a  better  and  clearer  idea  of  this 
 transaction — 1.  It  is  called,  a  covenant  of  life,  Mai.  ii.  5. 
 Christ  asked  life  of  his  Father  for  them  in  this  covenant,  and 
 he  gave  it  to  him,  even  length  of  days  for  ever  and  ever  :  see 
 Tit.  i.  2.  2  Tim.  i.  1.  Psal.  xxi.  4 — -2.  It  is  called  a  covenant 
 of  peace,  Mai.  ii.  5.  because  that  was  a  principal  article  con- 
 sidered in  it  ;  it  was  fixed  that  the  Son  of  God,  in  human  na- 
 ture, should  be  the  Peace-Maker.— 3.  It  is  commonly  called 
 by  men,  the  covenant  of  grace  ;  and  properly  enough,  since  it 
 entirely  flows  from,  and  has  its  foundation  in  the  grace  of 
 God  :  the  matter,  sum,  and  substance  of  it  is  grace  j  and  the 
 
Book  II.  COVENANT  OF  GRACE.  145 
 
 ultimate  end  and  design  of  it  is  the  glory  of  the  grace  of  God. 
 —4.  It  is  by  some  divines  called  the  covenant  of  redemption, 
 and  very  truly,  because  the  redemption  of  God's  elect  is  a  prin- 
 cipal article  in  it ;  as  it  was  proposed  to  the  Redeemer,  so  it 
 was  promised  him,  that  upon  the  condition  of  giving  himself, 
 the  redemption  and  ransom-price  for  the  elect,  they  should  be 
 delivered  from  ail  their  sins,  see  Isai.  xlix.  5.  and  lix.  20. 
 Bat  then — 5.  This  covenant  is  the  same  with  the  covenant  of 
 grace  ;  some  divines,  indeed,  moke  them  distinct  covenants  ; 
 the  covenant  of  redemption,  they  say,  was  made  with  Christ 
 in  eternity  ;  the  covenant  of  grace  with  the  elect,  or  with  be- 
 lievers, in  time  ;  but  this  is  very  wrongly  said;  there  is  but 
 on.  covenant  of  grace,  and  not  two,  in  which  the  Head  and 
 3Vf  embers,  the  Redeemer  and  the  persons  to  be  redeemed,  are 
 concerned. 
 
 IV.  The   contracting  parties    concerned  in  this  covenant,1 
 are  next  to  be  considered   more   particularly   and  distinctly. 
 This  covenant  is  commonly  represented  as  if  it  was  only  be- 
 tween the  Father  and  the   Son  ;   but  I  see   not  why  the  holy- 
 Spirit  should  be  excluded,  I  think  there  are  some  traces,  and 
 some  footsteps  of  all  the  three  Persons,  as  concerned  in  it,  in 
 the  dispensation  and  manifestation  of  this  covenant  to  the  peo- 
 ple of  Israel,  Hag.  ii.  4,  5.     However,  as  in  all  covenants  the 
 contracting  parties  are, — ■  1.    Distinct  from  each  other,  so  in 
 this  ;  a  covenant  is  not  of  one,  2.  As  they  are  distinct  Per- 
 sons, so  they  have  distinct  acts  of  will ;  for  though  their  na- 
 ture and  essence   is  but   one,  which  is  common  to  them  all 
 and  so    their  will   but  one,  yet  there   are    distinct   acts  of 
 this  will,  put  forth  by  and  peculiar  to  each  distinct  Person  as 
 the  holy  Spirit  dispenses  his  gifts  and  grace,  the  blessings  of 
 this  covenant,  severally  as  he  will,  1  Cor.  xii.   11.  3.  These 
 contracting  Parties  entered  into  covenant  freely  and  volunta- 
 rily, of  their  own  choice,  as  all  covenanters  do,  or  should-  So 
 it  is  in  this  everlasting  covenant  the  Parties  were  at  entire  li- 
 berty to  enter  or  not  into  it :   the  Father  was  under  no  neces- 
 sity, nor  under  any  obligation  to  save  men  :  nor  was  the  Son 
 compelled  to  enter  into  this  covenant ;   but  knowing  his  ¥m* 
 
 T 
 
146  OF  THE  PART  WHICH  THE 
 
 ther's  will,  voluntarily  engaged  in  it,  and  said,  Lo  I  come  to  do 
 thy  will:  and  as  the  Spirit  freely  bestows  his  grace,  and  the 
 gifts  of  it  in  time,  so  he  freely  engaged  to  do  in  the  covenant 
 in  eternity,  4*  What  they  agreed  in  covenant,  was  what  was  in 
 their  power  to  perform;  if  one  man  enters  into  a  covenant 
 with  another,  and  agrees  to  do  what  is  not  in  his  power,  and 
 which  he  knows  it  is  not,  when  he  enters  into  covenant,  this 
 is  a  fraud  and  an  imposition  on  him,  with  whom  he  cove- 
 nants ;  and  in  course  the  covenant  is  null  and  void.  5.  As 
 in  ail  covenants,  however  the  persons  covenanting  may  be 
 equal- in  other  respects,  yet  in  covenanting  there  is  an  inequa- 
 lity anu  sub  rdination  ;  hence  the  Father,  the  first  Person 
 and  Party  contracting,  is  called  by  his  Son,  his  Lord  and  his 
 God,  a phrase  always  expressive  of  covenant-relationj  see  Psal. 
 xvi.  2.  and  xxii.  1.  and  xl.  8.  and  xlv.  7.  John  xx.  17.  and 
 the  Son,  the  second  Person  and  Party  contracting  is  called  by 
 the  Father  his  servant ;  Thou  art  my  Servant  &c.  Isai.  xlix  3. 
 hence  the  Father  is  said  to  be  greater  than  he,  John  xiv.  28. 
 not  merely  on  account  of  his  human  nature,  about  which 
 there  could  be  no  difficulty  in  admitting  it ;  but  with  respect 
 to  his  covenant-relation  to  him,  and  the  office-capacity  he  has 
 taken  and  sustains  in  it  :  and  the  Spirit,  the  third  person  and 
 contracting  Party,  he  is  said  to  be  sent  both  by  the  Father  and 
 the  Son,  6.  As  in  all  covenants  some  advantages  are  propos- 
 ed unto,  and  expected  by  all  parties  concerned,  so  in  this  ;  as 
 God's  end  in  all  things,  in  nature,  providence,  and  grace  is 
 his  own  glory,  so  it  is  in  this  covenant,  even  the  glory  of  Fa- 
 ther Son,  and  Spirit ;  which  must  be  understood,  not  of  any 
 addition  unto,  or  increase  of  their  essential  glory,  but  of  the 
 manifestation  of  it. 
 
 OF  THE  PART  WHICH  THE  FATHER  TAKES 
 IN  THE  COVENANT. 
 
 THE  several  parts  which  each  contracting  Party  take  in 
 this  covenant,  are  next  to  be  considered.  The  Father,  the 
 first  person  in  the  Trinity,  takes  the  first  place,  and  gives  the 
 
Book  II.    FATHER  TAKES  IN  THE  COVENANT.  147 
 
 lead  in  this  covenant.  All  things  are  of  God,  that  is,  of  God 
 the  Father;  he  planned  the  reconciliation  of  men  in  council, 
 and  proposed  it  in  covenant,  let  us 
 
 I.  Consider  the  work  he  proposed  to  Christ,  which  is  the 
 great  and  only  condition  of  the  covenant,  and  which  he  pre- 
 scribed and  enjoined  him  to  do  ;  which  was, — 1.  To  take  ^ 
 care  and  charge  of  the  chosen  ones  ;  these,  he  put  into  his 
 hands,  the  injunction  was  that  he  should  lose  nothing",  no  part 
 of  them,  not  even  their  dust  in  their  graves,  but  should  raise  it 
 up  again  at  the  last  day,  John  vi.  39.  that  Christ,  in  a  covenant- 
 way,  by  his  own  consent,  was  laid  under  such  an  obligation 
 appears  from  his  own  account,  both  from  what  he  says  in  his 
 intercessory  prayer  ;  those  that  thougavestme  I  have  kept,  and 
 none  of  them  is  lost,  John  xvii.  12.  and  from  what  he  will  say 
 at  the  last  day,  when  they  are  all  brought  in;  Behold  I  and 
 the  children  which  God  hath  given  me,  Heb.  ii.  13.  2.  Whereas 
 these  same  Persons  made  his  care  and  charge,  would  fall  in 
 Adam,  with  the  rest  of  mankind,  he  proposed,  and  enjoined 
 it  as  his  will,  that  he  should  redeem  them  ;  this  work,  is  ex- 
 pressed by  various  phrases,  in  Isai.  xlix.  5,  6.  as  by  bringing 
 Jacob  again  to  him  ;  and  also  this  work  of  Christ  is  expressed 
 by  raising  up  the  tribes  of  Jacob ;  and  by  restoring  the  pre- 
 served of  Israel,  3.  In  order  to  this,  the  Father  proposed  to 
 the  Son  to  assume  human  nature,  in  the  fulness  of  time;  A  body 
 hast  thou  prepared  me,  Heb.  x.  5.  for  it  is  by  this  will,  or  the  do- 
 ing of  it,  that  we  are  sanctified  through  the  offering  of  the  body 
 of  Jesus  Christ  once  for  all,  Heb.  x.  5^-10.  4.  Another  branch 
 of  the  work  assigned  to  Christ,  in  the  covenant,  by  his  Fa- 
 ther, and  to  which  he  agreed,  was  to  obey  the  law  in  the 
 room  and  stead  of  his  people  :  so  with  respect  to  his  pro- 
 phetic office  Christ  says,  The  Father  xvhich  sent  me,  he  gave 
 me  a  commandment  what  I  should  say,  and  what  I  should  speak 
 ——whatsoever  I  speak  therefore,  even  as  the  Father  said  unto 
 me,  so  I  speak,  John  xiii.  49,  50.  And  with  respect  to  his 
 priestly  office,  his  laying  down  his  life  for  his  people  ;  I  have 
 power  to  lay  it  down,  and  I  have  power  to  take  it  up  again)  this 
 
148  OF  THE  PART  WHICH  THE 
 
 commandment  have  I  received  of  my  Father,  John  x.  18.  see 
 chap.  xiv.  31.  And  with  respect  to  his  Kingly  office;  I  will 
 declare  the  decree  j  Psal.  2.  5.  Another  part  of  the  work  pro- 
 posed to  him,  and  enjoined  him  by  his  Father,  was  to  suffer 
 the  penalty  of  the  law,  death  ;  which  must  be  endured,  either 
 by  the  sinner  himself,  the  transgressor  of  the  law,  or  by  his 
 Surety,  Gen.  ii.  17.  hence  Christ  says,  speaking  oi  laving 
 down  his  life  for  the  sheep,  This  commandment  have  I  received 
 of  my  Father,  John  x.  18.  and  hence  his  strfferings  are  called, 
 the  cup  which  his  Father  had  given  him,  John  xviii.  11.  Matty 
 xx.  22.  the  blood  of  Christ  is  called  therefore,  the  bl  od  of 
 the  everlasting  covenant,  Heb.  ix.  15—17.  and  xiii.  20.  6. 
 When  the  Father  signified  in  covenant,  his  dislike  of  the  con- 
 tinuance of  legal  sacrifices  ;  he  strongly  suggested  it  was  his 
 will  that  his  Son  should  become  a  sacrifice  ;  and  it  was  by  his 
 will,  that  his  covenant-people  are  sanctified  through  the1  c Ber- 
 ing up  of  the  body  of  Christ,  Heb.  x.  5 — 10,  Isai.  iui.  10 — 
 12.  And, — 7.  Farther,  it  was  the  will  of  the  Father  in 
 the  covenant,  that  Christ  should  hereby  make  atonement; 
 this  was  the  work  which  was  assigned  him  in  covenant, 
 and  is  marked  out  in  prophecy  for  him  to  do ;  namely, 
 to  finish  the  transgression,  to  make  an  end  of  sin,  and  to  make 
 reconciliation  for  iniquity  Dan.  ix.  24.  8.  In  close  con- 
 nection with  the  former,  his  work  assigned  him  in  cove- 
 nant was,  to  bring  in  everlasting  righteousness,  for  the  jus- 
 tification of  the  elect;  hence  the  church  of  old  could  say, 
 Surely  in  the  Lord  have  I  righteousness  and  strength,  Isai.  xlii, 
 6.  Lastly,  The  work  which  the  Father  proposed  and  pre- 
 scribed to  the  Son  was,  to  feed  the  flock  of  slaughter;  to  which 
 he  replied  T  will  feed  the  flock  of  slaughter  ;  even  all  the  elect 
 of  God,  Zech.  xi.  4,  7. 
 
 II.  On  condition  of  Christ's  engaging  to  do  the  above  work 
 proposed  and  prescribed  to  him,  the  Father  promised  in  the 
 covenant  many  things  ;  some  to  him  personally,  and  others 
 to  the  elect,  whom  he  personated  and  represented.  I.  Some 
 things  to  himself,  respecting  his  work,  assistance  in  it,  &c.  a 
 glory  on  the  nature  in  which  he  should  do  it,  the  honourable 
 
Book  II.  FATHER  TAKES  IN  THE  COVENANT.      149 
 
 offices,  he  should  be  invested  with   in   it,  and  the  numerous 
 offspring  he  should  have.     i.  As  the  work  assigned  him  was 
 to  be   done  in  human  nature,  which  needed  qualifications  for 
 it,  support  under    it,  and    encouragement   of    success  :     all 
 this    was    promised    him,    the    Spirit   should    be   put    upon 
 him,    as   a    Spirit    of    wisdom,    and    of    the   fear  of   God, 
 Isai.    xi.    i,   2,    without     measure,     Psal.    xlv.    7.   and   that 
 whereas    the   human    nature,  in    which    this    work    was    to 
 be   done,   would   be    auended  with   weakness,   with  all   the 
 sinless    infirmities  of    human    nature;     God    promised    to 
 strengthen  him,  and  accordingly,  he  was  the  Man  of  his  right 
 hand,  Psal.   Ixxxix.   21.   so  that  he  failed  not,  nor  was  he  dis- 
 couraged or  broken,  Isai.  xlii.  1,4.  2.  As  he  was  to  do  and  suf- 
 fer much  in  his  human  nature,  so  it  was  promised  him,  that  he 
 should  have  a  very  great  glory  conferred  on  him  in  that  nature 
 the  prophecies  of  the  old   Testamenc,  which  are  founded  on 
 covenant-engagements,  speak,  as  of  the  sufferings  of  Christ, 
 so  of  the  glory  that  should  follow,  Isai.  xlix.  5.  Luke  xxiv.  26. 
 particularly  it  was  promised  him,  that  though  he  should  die 
 and  be  laid  in  the  grave,  yet  that  he  should  not  lie  so  long  as 
 to  see  corruption,  but  be  raised  again  the  third  day,  as  also, 
 that  he    should  ascend  to  heaven,  and  receive   gifts  for  men, 
 Psal.  Ixviii.  18.  Moreover,  it  was  promised  him,  that  in  hu- 
 man  nature  he  should  sit  at  the  right  hand  of  God  ;   a  glory 
 and  honour  which  none  of  the  angels  was  ever  admitted  to; 
 angels,  authorities,  and  powers  being  made  subject  unto  him! 
 Psal.  ex,  1.   lieb.  i.  13.     In  a  word,  it  was  promised  him  in 
 covenant,  that  God  would  divide  him  a  portion  with  the  great; 
 and  that  he  should  divide  the  spoil  with  the  strong,    3.  As  an 
 encouragement  to   Christ  to  engage   in  the   above  work    pro- 
 posed to  him,   in  covenant,  it   was   promised    him,  that  he 
 should  be  invested  with,  and  sustain  several  honourable  offices 
 which  he  should  execute  in  human  natur-  ;   as  that  he  should 
 be  the  great  prophet  of  the  church  ;  not  only  the  minister  of 
 the  circumcision  for  the  truth  of  God  to  the  Jews,  but  be  for  a 
 light  of  the  Gentiles ;   Isai.  xlii.  G.  and  xlix.  6.     It  was  also 
 promised,  and  swore  to   by  an  oath  in  covenant,  that  he 
 
150  OF  THE  PART  WHICH  THE 
 
 should  be  a  Priest;    an  honour  which  no  man  takes  to  him- 
 self, but  he  that  is  called  to  it,  as  was  Aaron  ;    even  Christ 
 glorified  not  himself,  to  be   called  an  High   Priest ;   but   his 
 Father,  Psal.  ex.  4.  Heb.  v.  4.  5.  Likewise,  that  he  should  be 
 King  of  Zion,  of  saints,  over  his  church  and  people,  and  have 
 a  kingdom  very  large,  from  sea   to  sea,   from  the  river  to  the 
 ends  of  the  earth;  of  which  government,  and  the  increase  of 
 it,  there  should  be  no  end  ;  a  dispensatory  kingdom,  besides 
 that  of  nature  and  providence.     Once  more,  God   has   ap- 
 pointed him  in  covenant  to  be  the  Judge  of  quick  and  dead ; 
 and  has  appointed  a  day   in  which  he  will  judge   the  world 
 in  righteousness,   by  that  Man  whom  he  has  ordained,  Acts. 
 x.  42.  and  xvii.  31.     4.  In  consequence  of  fulfilling  the  condi- 
 tion of  the  covenant,  engaging  to  do,   and   doing    the  above 
 work  proposed  in  it ;  it  was  promised  to  Christ,  that  he  should 
 see  his  seed,  and  prolong  his  days,  Isai.  liii.  10.  that  is,  that  he 
 should  have  a  spiritual  offspring,  he  should  be  an  everlasting 
 Father  to  them,  and  they  be  his  everlasting  children  he  was 
 bid  to  ask  of  his  Father  in  covenant,  and  he  would  give  him 
 the  heathen  for  his  inheritance,  and  the  uttermost  p^rts  of  the 
 earth  for  his  possession  ;  which  accordingly  he  asked,  and  has, 
 and  is  well  pleased  with  his  portion,   Isai.    ix.   6.    Psal.   xxii. 
 30.  all   power    in   heaven    and  in   earth  is  given   unto    him, 
 so  that  he  can  order  and  appoint  whatsoever  he  pleases  for  the 
 good  of  his  people,    Kph.  i.  22.  John  xvii.  2.     n.   There  are 
 other  things  which  God  the  Father  promised  in  covenant,  re. 
 specting,  the  persons  for  whom   Christ   was   a  covenantee, 
 And, — i.  It  was  promised,   that  upon  Christ's  engaging   in, 
 and    performing  the    work   of   redemption,   they  should  be 
 delivered  out  of  that  state  of  misery   sin  brought   them  into, 
 even  out  of  the  pit  wherein  is  no  water,  through  the  blood  of 
 the  everlasting  covenant,    Zech.    ix.    11.  2.    That   upon  the 
 faithful  discharge  of  his  office,  as   a  Servant,   particularly  in 
 bearing  the  sins  of  his  people,  they  should  be  openly  justified 
 and  acquitted,  Isai.  liii.  11.     3.  That  all  their  iniquities  should 
 be  forgiven  them,  for  Christ's  sake,  and  their  sins  and  trans- 
 
Book  II.  OF  THE  PART  THE  SON,  &c;  151 
 
 gressions  be  remembered  no  more.  This  is  a  special  and 
 particular  article  in  the  covenant,  to  which  all  the  prophets 
 bear  witness,  Jer.  xxxi.  34.  Acts  x.  43.  4.  that  they  should 
 be  openly  adopted,  and  declared  the  children  of  God,  and  be 
 dealt  with  as  such  ;  that  God  should  be  their  God,  their  Fa- 
 ther, their  Portion  and  inheritance.  Jer.  xxxii.  38.  5.  that 
 they  should  be  regenerated,  and  be  made  willing  in  the  day 
 of  his  power  upon  them,  to  be  saved  by  him,  and  to  serve  him, 
 Deut.  xxxi.  6.  6.  that  they  should  have  knowledge  of  God, 
 as  their  covenant-God  and  Father  j  even  the  least,  as  well 
 as  the  greatest,  be  all  taught  of  God,  as  his  children,  Jer. 
 xxxi.  34 .  So  that  repentance  and  faith  are  not  terms  and  con- 
 ditions of  the  covenant,  but  are  free  grace-gifts  granted,  and 
 blessings  of  grace  promised  in  the  covenant,  and  are  as  sure 
 to  the  covenant-people,  as  any  other  blessings  whatever,  Acts, 
 xi.  18.  7.  It  is  another  promise  in  this  covenant  that  the  law 
 of  God  should  be  put  into  their  inward  parts,  and  written  on 
 their  hearts,  Jer.  xxxi.  33*  8.  It  is  further  promised  by  the 
 Lord,  in  this  covenant,  that  whereas  they  are  weak  and  una- 
 ble to  do  any  thing  spiritually  good  of  themselves,  that  he  will 
 put  his  Spirit  within  them.  9.  Another  article  in  this  cove- 
 nant, respecting  the  chosen  and  covenant-people,  is,  that  they 
 shall  persevere  in  grace,  in  faith,  and  holiness  to  the  end ; 
 this  is  absolutely  promised  in  it,  and  the  faithfulness  of  God 
 is  engaged  to  perform  it;  I  will  put  my  fear  in  their  hearts, 
 that  they  shall  not  depart  from  me,  Jer.  xxxi.  40*  10.  Glory, 
 as  well  as  grace,  is  promised  in  this  covenant ;  This  is  the 
 promise  that  he  has  promised  us,  even  eternal  life,  Tit.  i.  2. 
 
 OF  THE  PART  THE  SON  OF  GOD  HAS  TAKEN  IN 
 THE  COVENANT. 
 
 The  part  which  the  son  of  God  takes,  and  the  place  and 
 office  he  has  in  the  covenant  of  grace,  are  next  to  be  consid- 
 ered.    Christ  has  so  great  a  concern  in  the  covenant,  that  he 
 
152    OF  CHRIST,  AS  THE  COVENANT  HEAD. 
 
 is  said  to  be  the  covenant  itself :  I  will  give  thee  for  a  Covenant 
 of  the  people,  Isai.  xlii.  6.  he  is  the  first  and  the  last  in  it,  the 
 sum  and  substance  of  it ;  he  is  every  thing,  all  in  all  in  it ; 
 all  the  blessings  of  it  are  the  sure  mercies  oi  him,  who  is  Da- 
 vid, and  David's  Son.  He  is  the  representative-Head  of  his 
 people  in  it ;  he  is  the  Mediator,  Surety,  Testator,  and  Mes- 
 senger of  it;  of  ail  which,  more  particularly  and  distinctly 
 hereafter.  Ai  present  I  shall  only  observe  Christ's  assent  to 
 his  Father's  proposals,  which  is  fully  expressed  in  Psal.  xl. 
 6— S.  Heb.  x.  5—10. 
 
 OF  CHRIST,  AS  THE  COVENANT  HEAD  OF 
 THE  ELECT. 
 
 Christ  is  often  said  to  be  the  Head  of  the  church ;  not 
 of  any  particular  congregation  of  saints,  in  this  or  any  other 
 part  of  the  world ;  but  of  the  church  of  the  first-born,  whose 
 names  are  written  in  heaven,  Eph.  i.  22,  23.  and  v.  23.  he  is 
 that  to  them  as  a  natural  head  is  to  a  natural  body,  and  the 
 members  of  it  ;  which  is  of  the  same  nature  with  it,  superior 
 to  it,  communicates  life,  sense,  and  motion  to  it,  as  well  as 
 overlooks  and  protects  it ;  such  an  head  of  influence  is  Christ 
 to  the  Church,  Eph.  iv.  15,  16.  he  is  an  Head  in  a  political 
 sense,  as  a  captain  general  is  head  of  his  army,  and  a  king  is 
 head  of  his  subjects,  Judg.  x.  11.  Hos.  i.  1.1.  and  in  an  econo- 
 mical sense,  as  the  husband  is  the  head  of  the  wife,  and  a  father 
 the  head  of  his  children,  and  a  master  the  head  of  his  servants, 
 and  cf  his  whole  family,  Numb,  i.  4.  Eph.  v.  23,  24.  Isai.  ix. 
 6.  Besides  these,  he  is  the  representative-^^  of  his  church ; 
 all  that  he  engaged  to  do  and  suffer,  was  not  only  on  their  ac- 
 count, but  in  their  name  and  stead  ;  and  all  that  he  received, 
 promises  and  blessings,  were  not  only  for  them,  but  he  receiv- 
 ed them  as  personating  them.  Thus, — 1.  Christ  was  consid- 
 ered in  election  ;  he  was  chosen  a  Head,  and  his  people  as 
 members  in  him,  Eph.  i.  4.  2.  Such  a  relation  Christ  stood 
 in  to  them  in  the  covenant,  that  was  made,  not  with  him  alone, 
 but  with  all  the  elect  of  God,  considered  in  him  as  their  head 
 
Book II.     OF  CHRIST,  AS  THE  COVENANT-HEAD.  155 
 
 and  representative  ;  hence  we  read  of  the  covenant  that  was 
 confirmed  before  God  in  Christ;  when  as  yet  they  had  not  an 
 actual  being,  only  a  representative  one  in  Christ,  Gal.  iii.  17. 
 3  The  promises  of  grace  and  glory,  made  to  the  elect  of  God^ 
 in  covenant,  were  made  to  them,  as  considered  in  Christ  their 
 head  and  representative:  hence  the  promise  of  life  is  said  to 
 be  in  him,  2  Tim.  i.l.  and  indeed,  all  the  promises  are  Yea  and 
 Amen  in  him,  2  Cor.  i.  20.  4.  All  the  blessings  of  grace, 
 and  grants  of  them  in  the  covenant  of  grace,  were  not  in  ac- 
 tual being,  but  only  had  a  representative  one  in  Christ  their 
 head  ;  hence  grace  is  said  to  be  given  therri  in  Christ  Jesus  be- 
 fore the  world  began,  2  Tim.  i.  9.  5.  Christ,  in  the  everlast- 
 ing covenant,  engaged  in  the  name  of  his  people,  to  obey  and 
 suffer  in  their  stead  ;  not  as  a  single  individual  of  human  na° 
 ture,  and  for  himself,  but  as  the  federal  Head  of  his  people, 
 as  representing  them  ;  That  so  the  righteousness  of  the  law 
 might  be  fulfilled  in  us,  Rom.  viii.  4.  insomuch  that  they  may- 
 be truly  said  to  suffer  with  him ;  they  were  all  gathered  to- 
 gether, recollected  in  one  Head,  and  are  said  to  be  crucified 
 hvith  him,  Eph.  i.  10.  6.  When  he  rose  from  the  dead,  he 
 rose  not  as  a  private  Person,  but  as  a  public  Person,  Eph.  ii. 
 5,  6.  Yea,  Christ  is  also  gone  to  heaven,  not  only  as  the  Fore- 
 runner of  his  people,  but  as  their  Head  and  Representative  : 
 and  hence  they  are  said  to  be  made  to  sit  together  in  heavenly- 
 places  in  Christ  Jesus,  Eph.  ii.  6.  7.  The  federal  headship 
 of  Christ,  may  be  argued  and  concluded  from  Adam  being  a 
 federal  head  and  representative  of  all  his  natural  offspring ;  in 
 which  he  was  the  figure  of  him  that  was  to  come,  that  is  Christ; 
 for  it  was  in  that  chiefly,  if  not  solely,  that  he  was  a  figure  of 
 Christ,  Rom.  v.  14.  Now  as  Christ  stands  in  the  relation  of 
 an  head  to  the  electa  he  has  all  things  delivered  into  his  hands; 
 in  honour  to  him,  and  in  love  both  to  him  and  them,  and  for 
 their  good,  Matt.  xi.  27.  and  therefore  their  persons,  gracei 
 and  glory,  must  be  safe  in  him  ;  the  covenant,  and  all  its  bless- 
 ings  and  promisses,  are  sure  in  him,  the  Head  and  Represesii 
 tattve  of  his  people  in  it. 
 
 ft 
 
OF  CHRIST,  AS  THE  MEDIATOR  OF  THE 
 COVENANT. 
 
 Another  relation,  or  office,  which  Christ  bears  in  the  co- 
 venant's that  of  Mediator;  three  times  in  the  epistle  to  the 
 Hebrews  is  he  called  the  Mediator  of  the  new,  or  better  co- 
 venant or  testament,  chap.  viii.  6.  and  ix.  15.  and  xii.  24. 
 The  apostle  Paul  asserts,  that  there  is  one  Mediator  between 
 God  and  men,  the  man  Christ  Jesus,  1  Tim.  ii-  5.  Both  Jews 
 and  Gentiles  have  a  notion  of  a  Mediator  ;  the  Jews  call  the 
 Messiah  the  Mediator,  or  middle  one  ;  Philo  the  Jew,  speaks 
 of  the  most  ancient  word  of  God,  as  a  middle  Person  between 
 God  and  men,  not  unbegotten  as  God,  nor  begotten  as  man, 
 but  the  middle  of  the  extremes,  one  between  both.  The  Per- 
 sians call  their  God  Mithras,  a  Mediator;  and  the  Daemons 
 with  the  heathens,  seem  to  be,  according  to  them,  mediators 
 between  the  superior  gods  and  men ;  but  we  have  a  more  sure 
 word  of  prophecy  to  direct  us  in  this  matter  ;  Christ  is  the 
 one  and  only  Mediator.     It  will  be  proper  to  enquire. 
 
 I.  In  what  sense  Christ  is  the  mediator  of  the  covenant; 
 not  as  Moses,  who  stood  between  God  and  the  people  of  Isra- 
 el, to  sl,ew  them  the  word  of  the  Lord,  Deut.  v.  5.  Christ  in- 
 deed is  the  revealer  and  declarer  of  his  Father's  mind  ;  but 
 this  more  properly  belongs  to  him  as  the  a?igel  or  messenger  of 
 the  covenant,  as  he  is  called  in  Mai.  iii  2.  than  the  Mediator  of 
 it.  Christ  is  a  mediator  of  reconciliation  ;  such  an  one  as  in- 
 terposes between  two  parties  at  variance,  in  order  to  bring 
 them  together,  and  in  some  way  or  other  reconcile  them  to 
 each  other.  A  mediator  is  not  of  one,  of  one  party  ;  for  where 
 there  is  but  one  party,  there  can  be  no  difference,  and  so  no 
 need  of  a  mediator;  but  God  is  one,  he  is  of  one  party,  the 
 off*  nded  parry,  and  man  is  the  other,  the  offending  party ;  and 
 Christ  is  the  mediator  between  them  both  to  bring  them  to- 
 gether :  he  is  the  antitype  of  Jacob's  ladder,  that  reaches  both 
 and  joins  them  together.  And  so  Suidas  a  learned  Grecian, 
 interprets  the  word  for  mediator,  by  a  peace*maker.     Christ 
 
Book  IL       OF  CHRIST  AS  THE  MEDIATOR   &c.  155 
 
 acts  the  part  of  a  mediator,  by  proposing  to  his  Father  to  make 
 satisfaction  for  the  offence  committed,  and  so  appease  injured 
 justice.     Christ  is  a  mediator  of  reconciliation  in  a  way  of 
 satisfaction.    Reconciliation  supposes  a  former  state  of  friend- 
 ship, a  breach  of  that  friendship,  and  a  renewal  of  it;   or  a 
 bringing  into  open  friendship  again.     Man  in  a  state  of  inno- 
 cence was  in  a  state  of  friendship  ;  but  man  being  in  this  hon- 
 our abode  not,  he  was  driven  out  of  his  paradisaical  Eden  ; 
 and  appeared  to  be,  as  all  his  posterity  are,  not  only  at  a  dis- 
 tance from  God,  and  alienation  to  him,  but  enmity  against  him, 
 as  the  carnal  mind  of  man  is  ;   and  in   this  state  the  elect  of 
 God  was  considered,  when  Christ  undertook  in  covenant  to 
 be  the  mediator  of  reconciliation  for  them  ;  and  in  this  condi- 
 tion he  found  them,  when  he  came  to  make  actual  reconcilia- 
 tion for  them  ;  you  that  were  sometimes  alienated  and  enemies  in 
 your    mind  by   wicked  works,  now   hath    be  reconciled,    Col. 
 i.  21.     It  should  be  observed,  that  the  elect  of  God   are  con? 
 sidered  in  the  covenant    of  grace  as  fallen  creatures ;    and 
 that  Christ  being  a  mediator  of  reconciliation   and   satisfac- 
 tion  for  them,    supposes  them  such.      In   the    covenant   of 
 work    there  was  no    mediator;    nor   is   there    any    mediator 
 for  angels,  none  was  provided,  nor  admitted,  for  the    fallen, 
 angels,     they  were  not  spared  ;   and  the  good  angels   needed 
 not  any,  having  never   sinned.     Nor  is  this   reconciliatijn., 
 Christ  is  the  Mediator  of,  as  thus  stated,  any  contradiction  to 
 the  everlasting  love  of  God.     David  had  the  strongest  affec- 
 tion for  his  son  Absalom  as  can  well  be  imagined;  Absalom 
 committed  a  very  henious  offence,  murdered  his  brother  Am- 
 non,  David's  first-born,  and  heir  to  his  crown;   he  fled  from 
 justice,  and  from  his  father's  wrath  :  Joab  became  a  mediator 
 between  them,  first  by  means  of  the  woman  of  Tekoah,  and 
 then    in  his   own  person,  and   succeeded  so  tar  as  to  obtain 
 leave  that  the  young  man  be  called  from  his  exile ;   neverthe- 
 less, David  would  not  admit  him  into  his  presence  until  two 
 years  after ;  yet  all  this  wMte  the  heart  of  David  was  towards, 
 his  son.     It  was  owing  to  the  good  will  and  free  favour  of 
 
l$Qr  OF  CHRIST  ASv  THE 
 
 God,  that  a  Mediator  was  admitted  for  sinful  men ;  and  it 
 appeared  still  greater,  in  providing  one  to  be  a  Mediator  of 
 reconciliation  for  them,  as  made  by  the  blood,  sufferings,  and 
 death  of  Christ.  Reconciliation  is  the  principal  branch  of 
 Christ's  office  in  the  covenant  as  Mediator.  Another  follows, 
 namely:  his  intercession,  or  advocacy,  which  precedes  upon 
 reconciliation  or  satisfaction  made:  If  any  man  sin,  we  have 
 an  advocate  with  the  Father,  Jesus  Christ  the  righteous  ;  and 
 he  is  the  propitiation  for  our  sins,  1  John.  ii.  1,2.  He  is  the 
 angel  of  G  jd's  presence,  who  always  appears  there  for  his  peo- 
 ple, and  ever  lives  to  make  intercession  for  them  ;  he  is  first 
 the  Mediator  of  reconciliation,  and  then  of  intercession. 
 He  is  the  medium  of  acceptance,  both  of  persons  and  services, 
 which  are  only  accepted  in  the  Beloved,  and  become  accepta- 
 ble through  his  prevalent  mediation  and  intercession  ;  and  he 
 is  the  medium  of  conveyance  of  all  the  blessings  of  the  cove- 
 nant of  grace.     The  next  thing  to  be  considered  is, 
 
 11.  The  fitness  of  Christ  for  his  work  and  office,  as  the  Me- 
 diator of  the  covenant ;  as  Dr.  Goodwin  expresses  it,  the  suit 
 of  trespass  was  commenced,  and  ran  in  the  name  of  the 
 Father,  of  the  first  Person  for  the  rest;  it  seems  more  in  cha- 
 racter that  the  Son  should  mediate  with  the  Father,  than  the 
 Father  with  the  Son ;  but  the  principal  fitness  of  Christ  for 
 his  office,  as  Mediator,  at  least  for  the  execution  of  it,  lies  in 
 the  union  of  the  two  natures,  human  and  divine  ;  as  he  par- 
 takes of  both  natures,  he  has  an  interest  in,  and  a  concern  for 
 both  ;  he  \s  fit  to  be  a  Mediator  between  God  and  man.  I.  It 
 was  requisite  that  he  should  be  man — 1.  That  he  might  be 
 related  to  those  he  was  a  Mediator  of;  that  he  might  be  their 
 brother,  their  near  kinsman,  their  Goel,  according  to  the  law, 
 Lev.  xxv.  4a,  49 — 2.  That  sin  might  be  satisfied  for,  and 
 reconciliation  be  irvqde  for  it,  in  the  same  nature  which  sinned  ; 
 ai  the  same  individual  that  sinned  were  not  to  suffer  ;  it 
 seems  reasonable  that  an  individual  of  that  nature  should,  in 
 their  room,  Gen.  ii.  17 — 3.  It  was  proper  that  the  Mediator 
 ihoukl  be  capable  of  obeying  the  law,  broken  by  the  sin  of 
 
Book II.         MEDIATOR  OF  THE  COVENANT.  15? 
 
 man :  as  a  divine  Person  could  not  be  subject  to  the  law ;  had 
 le  assumed  the  angelic  nature,  that  would  not  have  been  ca- 
 pable of  obeying  all  the  precepts  of  the  law,  which  are  required 
 of  men ;  hence  Christ  was  made  of  a  woman,  that  he  might 
 be  made  under  the  law,  Gal.  iv.  4.  Rom.  v.  19. — 4.  It  was 
 meet  the  mediator  should  be  man,  that  he  might  be  capable  of 
 suffering  death  ;  as  God  he  could  not  die,  and  had  he  assumed 
 the  nature  of  an  angel,  that  is  incapable  of  dying ;  yet  the  pe- 
 nalty of  the  law,  death,  was  necessary  to  make  reconciliation  ; 
 it  was  proper  Christ  should  have  somewhat  to  offepj  peace 
 was  to  be  made  by  blood,  and  therefore  a  nature  must  be  as- 
 sumed capable  of  shedding  blood,  see  Heb.  ii.  10—^15.  and  v. 
 9.  and  viii.  3. — 5.  It  was  fit  the  mediator  should  be  "man,  that 
 he  might  be  a  merciful,  as  well  as  a  faithful  High-Priest,  have 
 a  fellow-feeling  with  his  people,  and  sympathize  with  them 
 under  all  their  temptations,  and  succour  and  relieve  them, 
 from  love  and  affection  to  them,  as  their  friend  and  brother, 
 Heb.  ii.  17,  18.— r6.  It  was  necessary  that  he  should  be  holy 
 and  righteous,  free  from  all  sin,  original  and  actual,  that  he 
 might  offer  himself  without  spot  to  God,  Heb.  vii.  26,  and  ix. 
 14.  ii.  It  was  not  enough  to  be  truly  man,  and  an  innocent 
 person  ;  he  must  be  more  than  a  man,  to  be  a  mediator 
 between  God  and  man ;  it  was  requisite,  therefore,  that  he 
 should  be  God  as  well  as  man. — 1.  That  he  might  be  able 
 to  draw  nigh  to  God,  and  treat  with  him  about  terms  of 
 peace  ;  all  which  a  mere  man  could  not  do  ;  and  therefore  it  is 
 with  wonder  said,  Who  is  this  that  engaged  his  heart  to  ap- 
 proach unto  ?ney  saith  the  Lord?  Jer.  xxx.  21.  :  none  but  Jeho- 
 vah's fellow  could  or  dared  to  do  this. — 2.  That  he  might  give 
 virtue  and  value  to  his  obedience  and  sufferings.  Being  God 
 as  well  as  man,  his  righteousness  is  the  righteousness  of  God, 
 and  so  sufficient  to  justify  all  that  believe  in  him,  and  them 
 from  all  their  sins ;  aod  his  blood  is  the  blood  of  the  Son  of 
 God,  and  so  cleanses  from  all  sin,  and  is  a  proper  atonement 
 for  it. — Being  Mediator,  Redeemer,  and  Saviour,  it  naturally 
 and  necessarily  leads  men  to  j>ut  their  trust  and  confidence  in 
 
|58  ^F  CHRIST  AS  THE 
 
 him  ;  whereas,  if  he  were  a  mere  man,  and  not  God,  this  would 
 en;ail  a  curse  upon  them  ;  for  cursed  is  the  man  that  trusteth  in 
 man,  and  make  ih  his  flesh  his  arm,  Jer.  xvii.  5.  It  is  his  dc  lty 
 that  is  the  foundation  of  worship,  God  will  not  give  hits  glory 
 to  another,  Isai.  xlii.  8. 
 
 Nor  is  it  any  objection  to  his  being  a  mediator,  as  to  his 
 divine  nature,  that  then  the  Father  and  the  Spirit  would  be 
 mediators  too,  the  divine  nature  being  common  to  Ehetfi  all; 
 since  it  is  not  in  the  divine  nature,  essentially  considered,  but 
 as  it  subsists  in  the  second  Person,  the  Son  of  God,  that  Cnnst 
 is  Mediator,  and  performs  his  office  :  to  exercise  this  office  in 
 it,  is  no  lessening  and  degrading  of  his  Person,  since  H  is  a 
 glory  that  none  but  a  divine  Person  is  fit  to  bear.  Supposing  a 
 rebellion  in  a  nation,  against  the  king  of  it,  and  this  king  should 
 have  a  son,  who  is  heir  to  his  throne,  and  so  must  be  equally  of- 
 fended with  the  rebels  as  his  father,  and  yet  should  take  upon 
 him  to  be  a  mediator  between  his  lather  ana  the  rebtls,  and 
 make  peace  between  them  ;  where  would  be  the  impropriet  of 
 it,  though  he  himself,  with  the  father,  is  the  party  offended  ? 
 
 The  mediation  of  Christ  thus  stated,  meets  with  and  militates 
 against  two  errors  ;  one,  of  those,  who  say  he  is  only  a  mediator 
 as  to  his  human  nature  ;  and  that  of  others,  who  assert  him  co 
 be  onlv  a  mediator  as  to  his  divine  nature.     Most  certain  it  is, 
 that  there  hre  several  acts  and   works  of  Christ,  as.  mediator, 
 in  which  both  natures  manifestly  appear,  and  are  concerned ; 
 not  to  make  mention  of  the  incarnation  itself.     In  the  obedi- 
 ence of  Christ  both  natures  are  to  be  perceived  ;  .not  only  the 
 human  nature,    in  his  being   obedient  unto   death,  even   the 
 death  of  the  cross  ;  but  the  divine  nature  also ;  or  otherwise, 
 where  is  the  wonder,  that  though  he  was  a  Son,  yet  learned  he 
 obedience  by  the  things  that  he  suffered,  Heb.  v.  8.      In  the  act 
 of  laying  down  his  life  for  men,  both  natures  appear  ;  the  hu- 
 man nature,  which  is  passive  in  it,  and  is  the  life  laid  down  ; 
 the  divine  nature,  or  the  divine  Person  of  Christ,  who  is  ac- 
 tive in  it,  and  laid  down  his  life  of  himself;  and  both  are  to 
 he  observed  in  his  taking  of  it  up  again  ;  his  human  nature,  in 
 
Book II.  MEDIATOR  OF  THE  COVENANT*  159 
 
 hin  body  being  raised  from  the  dead  ;   his   divine  nature  or 
 person,  in  raising  it  up  of  himself.     To  observe  no  more,  the 
 redemption  and  purchase  of  his  people,  is  a  plain  proof  of  both 
 natures  being  concerned  in  his  work.     The  purchase  price  is 
 his  precious  blood,  his  blood  as  man  ;  but  what  gave  virtue  to 
 that  blood,  is,  that  it  was  the  blood  of  him  that  is  God  as  well 
 as  man  ;  and  therefore  God  is  said  to  purchase  the  church  with 
 his  own  blood,  Acts  xx.  28.     III.   It   was  not  only   requisite 
 and  necessary,  that  the  Mediator  should  be  God  and  man,  but 
 that  he  should  be  both  in  one  Person ;  or,  rather,  that  the  hu- 
 man nature  should  be  taken  up,  and  united  to,  and  subsist  in 
 the   person  of  the  Son  of  God.     What  he  assumed  was  not  a 
 person,  but  a  nature,  and  is  called  a  thing,  nature,  seed,  Luke 
 i.  35,   Heb    ii«   16    had  it  been  a  person,  there  would  be  two 
 persons  in  Christ,  and  so  two  mediators,  contrary  to   the  ex- 
 press words  of  scripture,  1  Tim.  ii.  5.  These  two  natures  being 
 in  personal  union,  the  works  and  actions  of  either,  though  dis*. 
 tinct  and  peculiar  to  each,  yet  belong  to  the  whole  Person,  and 
 are  predicated  of  it ;  Hence  it  may  be  observed,  that  Christ  is 
 described   in   one  nature,    by  qualities,   works,   and   actions, 
 which  belong  to  him  in  the  other,  and  is  what  divines   call  a 
 communication  of  idioms,  or  properties  ;  thus  the  Lord  of  glo* 
 ry  is  said  to  be  crucified ;  God  is  said  to  purchase  the  church 
 with  his  blood;  and  the  Son  of  man  is  said  to  be  in  heaven, 
 while  he  was  here  on  earth,  1  Cor.  ii.  8.  Acts  xx.  28.  John  iiL 
 13,  nor  is  it  any  objection  that  two  natures  should  influence 
 one  and  the  same  action,  the  soul  and  body  of  man,  united 
 together,  concur  in   the    performance   of  the   same   action, 
 whether  good  or  bad.     I  shall  enquire, 
 
 III.  How  Christ  came  to  be  the  mediator  of  the  covenant, 
 even  the  mediator  of  reconciliation  in  it ;  this  affair  began 
 with  God  the  Father;  All  things  are  of  God,  that  is,  the  Father, 
 as  appears  by  what  follows,  Who  hath  reconciled  us  to  himself 
 by  Jesus  Christ,  2  Cor.  v.  18,  19.  I  was  set  up  from  everlasU 
 tng,  Prov.  viii.  23.  says  Christ ;  that  is,  by  his  dit-ine  Father  j 
 and  God  not  only  set  him  up  but  set  him  forth,  Rom.  v.  25. 
 
160  OF  CHRIST  AS  THE  MEDIATOR,  Sec. 
 
 and  declared  him  in  prophecy  to  be  the  Prince  of  peace;  the 
 Mediator  acted  as  su«  h,  throughout  the  whole  old  testament- 
 dispensa.  ion :  he  exercised  his  several  offices  then  :  his  Pro- 
 phetic  office,  by  making  known  to  Adam  the  covenant  of  grace, 
 immediately  after  his  fall  ;  his  Kingl\  office,  in  gathering, 
 governing,  and  protecting  his  church,  and  his  Priestly  office, 
 through  the  virtue  of  his  blood  reaching  backward  to  the  foun- 
 dation of  the  world,  and  therefore  said  to  be  the  Lamb  slain 
 so  early,  Rev.  xiii*  8.  the  actual  existence  of  Christ's  human 
 nature  from  eternity,  was  not  necessary  to  his  being  a  Media- 
 tor of  the  covenant ;  it  was  enough  that  he  agreed  in  covenant, 
 to  be  man  in  time.  Some  parts  of  his  work  did  not  require 
 the  actual  existence  of  the  human  nature  ;  he  could  draw  nigh 
 to  God,  as  Jehovah's  fellow  without  it.  It  only  remains 
 now. 
 
 IV.  To  shew  what  a  Mediator  Christ  is,  the  excellency  of 
 him  as  such.  1.  He  is  the  one  and  only  Mediator ;  There  is 
 one  Mediator  between  God  and  many  the  Man  Christ  Jesus ;  the 
 papists  plead  for  other  mediators,  angels  and  saints  departed  i 
 and  distinguish  between  a  Mediator  of  redemption,  and  a  me- 
 diator of  intercession  j  the  former,  they  own,  is  peculiar  to 
 Christ,  the  latter  common  to  angels  and  saints ;  but  there  is 
 no  Mediator  of  intercession,  but  who  is  a  Mediator  of  re« 
 demption  and  reconciliation.  The  instances  produced  are  in« 
 sufficient,  and  respect  either  the  uncreated  angel,  Jesus  Christ 
 himself,  Zech.  i.  12.  Rev.  viii.  3.  or  saints,  ministers,  and 
 members  of  churches  in  the  present  state,  and  not  as  departed, 
 Rev.  v.  8.  and  if,  Rev.  vi.  9.  is  to  be  understood  of  departed 
 Spirits,  it  is  only  an  instance  of  prayer  for  themselves,  and  not 
 for  others.  2.  Christ  is  a  Mediator  of  men  only,  not  of  an- 
 gels ;  good  angels  need  not  any,  and  as  for  evil  angels,  none  is 
 provided  nor  admitted,  as  before  observed.  The  persons  for 
 whom  Christ  acted  as  a  Mediator,  by  means  of  death,  for  the. 
 redemption  of  their  transgressions,  were  such  as  were  called, 
 and  received  the  promise  of  the  eternal  inheritance,  Heb.  ix. 
 15. — 3.  Yet  he  is  the  Mediator  both  for  Jews  and  Gentiles; 
 
Book  II.  OF  CHRIST  AS  THE  SURETY  &e«  IQ% 
 
 and  therefore  both  have  access  to  God  through  the  one  Me- 
 diator, Christ,  Rom.  ix.  23,  24.  and  iii.  29,  30.  4.  Christ  is 
 Mediator  both  for  old  and  new  testament-samts ;  there  is  out 
 one  Mediator  for  both  ;  he  is  the  Foundation  of  the  apostles 
 and  prophets.  5.  Christ  is  a  prevalent  Mediator,  his  media- 
 tion is  always  effectual;  as  for  his  pravers  they  are  alw  .y$ 
 heard  ;  /  knew  that  thou  nearest  me  always^  John  xi.  42» 
 6.  Christ  is  an  everlasting  Mediator,  he  has  an  unchangeable 
 priesthood,  and  he  ever  lives  to  make  intercession  ;  and  whed 
 his  mediatorial  kingdom  will  be  completed,  and  there  will  be 
 no  need  of  him,  either  as  a  Mediator  of  reconciliation  or  inter- 
 cession, at  least  in  the  manner  he  has  been,  and  now  is  Christ 
 may  be  the  medium  of  the  glory  and  happiness  of  his  people 
 to  all  eternity. 
 
 OF  CHRIST  AS  THE  SURETY  OF  THE 
 COVENANT. 
 
 The  Greek  word  for  surety  is  used  but  once  throughout 
 the  whole  new  Testament,  Heb.  vii.  22.  the  word  is  derived 
 either  from  engus,  near,  because  a  surety  draws  nigh  to  one 
 on  behalf  of  another ;  thus  Christ  drew  nigh  to  his  Father,  and 
 became  a  Surety  to  him  for  them,  Jer.  xxx.  21.  or  rather  it 
 is  derived  from  guion  which  signifies  the  hand ;  because  when 
 one  becomes  a  surety,  he  strikes  hands  with  him  ;  a  rite  much 
 used  in  suretyship,  and  is  often  put  f.,r  it,  and  used  as  synony- 
 mous ;  see  Prov.  vi.  1.  and  xvii.  18.  and  xxii.  26.  The  He- 
 brew word  for  surety,  in  the  Old  Testament,  Gen.  xliii.  9° 
 has  the  signification  of  mixing,  because,  as  Stockius  observes, 
 in  suretyship  persons  are  so  mixed  among  themselves,  and 
 joined  together,  that  the  one  is  thereby  bound  to  the  other.  It- 
 may  be  proper  to  consider, 
 
 I.  In  what  sense  Christ  is  the  surety  of  the  covenant.  1.  He 
 is  not  the  Surety  for  his  Father,  to  his  people,  engaging  that 
 the  promises  made  by  him  in  covenant  shall  be  fulfilled  ;  which 
 is  the  Socinian  sense  of  Christ's  suretyship.  Such  is  the  faith, 
 fulness  of  God  that  has  promised,  that  there  needs  no  zuretf 
 
 X 
 
|g2  OF  CHRIST,  AS  THE 
 
 for  him ;  his  faithfulness  is  sufficient,  which  he  will  not  suffer 
 to  fail.  Besides,  though  Christ  is  equal  with  his  Father,  is 
 Jehovah's  fellow,  and  has  all  the  perfections  of  Deity  in  him, 
 yet  he  is  not  greater  than  he ;  he  cannot  give  a  greater  secu- 
 rity than  the  word  and  oath  of  God;  it  is  with  an  ill  grace 
 these  men  advance  such  a  notion  ;  since  they  make  Christ  to 
 be  but  a  mere  man  ;  and  what  dependence  can  there  be  upon 
 him,Jer.  xvii.  5.  what  greater  security  is  it  possible  that  a 
 mere  man  should  give,  than  what  the  promise  of  God  itself 
 gives  ?  Nor,  n.  Is  Christ  in  such  sense  a  Surety,  as  civilians 
 call  a  fidejussor,  or  such  a  surety  that  is  jointly  engaged  with 
 a  debtor,  for  the  payment  of  a  debt.  l.'He  is  not  a  mere  ac- 
 cessory to  the  obligation  of  his  people  for  payment  of  their 
 debts  ;  he  and  they  are  not  engaged  in  one  joint-bond  for  pay- 
 ment ;  he  has  taken  their  whole  debt  upon  himself,  as  the  apos- 
 tle Paul  did  in  the  case  of  Onesimus.  2.  Nor  was  any  such 
 condition  made  in  his  suretyship-engagements  for  his  people, 
 that  they  should  pay  if  they  were  able.  God  the  Father 
 knew  full  well,  that  it  was  impossible  for  them,  in  their  cir- 
 cumstances, ever  to  pay.  Nor  is  such  a  supposition  to  be 
 made,  that  Christ  might  desert  his  suretyship,  withdraw  him- 
 self frpm  it ;  for  from  the  instant  he  became  a  Surety  for  his 
 people,  he  became  a  Servant  to  his  Father,  and  he  called  and 
 reckoned  him  as  such  ;  Thou  art  my  servant,  0  Israel;  behold 
 my  servant  whom  I  uphold,  Isai.  xlix.  3.  4.  Nor  is  it  to  be 
 supposed,  that  Christ  might  not  fulfil  his  suretyship-engage- 
 ments, or  not  make  satisfaction,  as  might  be  expected ;  since 
 if  he  did  not,  it  must  be  either  for  want  of  will,  or  want  of 
 power  ;  not  of  will,  since  the  persons  he  became  a  surety  for, 
 he  bore  the  strongest  affection  to ;  nor  for  want  of  power, 
 since,  as  a  divine  Person,  he  is  the  mighty  God  ;  as  Media- 
 "  tor,  has  all  power  in  heaven  and  in  earth. 
 
 II.  Christ  is  in  such  sense  a  Surety,  as  civilians  call  an  exprom- 
 issor, one  that  promises  out  and  out,  absolutely  engages  to 
 pay  another's  debt;  takes  anothers  obligation,  and  transfers  it 
 
 <■  Mm  self,  and  by  this  act  dissolves  thef  ormer  obligation,  and 
 
Book  II.       SURETY  OF  THE  COVENANT.       163 
 
 enters  into  a  new  one,  which  civilians  call  novation;  though 
 they  do  not  in  every  thing  tally ;  for  the  civil  law  neither  de- 
 scribes nor  admits  such  a  surety  among  men  as  Christ  is ; 
 who  so  substituted  himself  in  the  room  and  stead  of  sinners, 
 as  to  suffer  punishment  in  soul  and  body  for  them ;  but  in 
 some  things  there  is  an  agreement.  1.  Christ,  by  his  surety- 
 ship, has  taken  the  whole  debt  of  his  people  upon  himself.  God 
 the  Father  expected  satisfaction  of  Christ,  and  said,  deliver 
 them  from  going  down  to  the  pit;  I havt found  a  Ransom,  Job 
 xxxiii.  24.  2,  When  Christ  became  a  Surety  for  his  people, 
 their  sins  were  no  longer  imputed  to  them,  but  were  imputed 
 to  Christ,  were  placed  to  his  account,  2  Cor.  v.  19.  Isai.  liii. 
 6.  for, — 3.  The  old  testament-saints  were  reallv  freed  from 
 guilt,  condemnation,  and  death,  before  the  actual  payment  was 
 made  by  Christ  their  Surety  i  yea,  they  were  received  into 
 heaven,  and  actually  glorified,  before  the  suretyship-engage- 
 ments of  Christ  were  fulfilled,  Isai.  xliii.  25.  Heb.  xi.  13—16. 
 4.  It  is  certain  that  the  old  testament-saints  had  knowledge  of 
 the  mediatorial  engagements  of  Christ,  and  prayed  and  plead- 
 ed for  the  application  of  the  benefits  of  them  to  them,  Job. 
 xix.  25.  Psal.  cxix.  122.  Isai.  xxxviii.  14.  And  now  from  this 
 suretyship  of  Christ  arise  both  the  imputation  of  sin  to  Christ, 
 and  the  imputation  of  his  righteousness  to  his  people ;  this  is 
 the  ground  and  foundation  of  both,  and  on  which  the  priestly 
 office  of  Christ  stands,  and  in  virtue  of  which  it  is  exercised, 
 2  Cor.v.  21.  Heb.  vii.  20 — 22.    I  proceed, 
 
 II.  To  consider  what  Christ  as  a  Surety,  engaged  to  do,  ■ 
 1.  He  engaged  to  pay  the  debts  of  his  people,  and  satisfy 
 for  the  wrong  done  by  them ;  this  may  be  illustrated  by  the 
 instance  of  the  apostle  Paul  engaging  for  Onesimus,  If  he  hath 
 wronged  thee,  or  ov*tfi  thee  aught,  put  that  on  my  account ;  I 
 Paul,  have  wriwn  it  with  mine  own  hand,  I  will  repay  it  Phi- 
 lem.'18,  19.  ^  debts  oblige  to  payment,  so  sins  to  punishment; 
 but  Chri^  being  an  infinite  Person.  As  God,  was  able  to  pay 
 off  those  debts,  and  answered  for  those  sins,  and  engaged  to 
 do  it,  and  has  done  it.     There  is  a  twofold  debt  paid  by 
 
|54  W  CHRIST  AS  THE 
 
 Christ,  as  the  Surety  of  his  people  ;  the  one  is  a  debt  of  obe- 
 du  nee  to  the  law  of  God ;  and  the  otner  is  a  debt  of  punish- 
 ment,  incurred  through  failure  of  obedience  in  them  by  pay- 
 ing both  these  debts,  the  whole  righteousness  of  the  law  is 
 fulfilled  in  his  people,  n.  Another  thing  which  Christ  as  a 
 Surety  engaged  to  dp,  was  to  bring  all  the  elect  safe  to  glory ; 
 this  may  be  illustrated  by  Judah's  suretyship  for  Benjamin; 
 thus  expressed  to  his  father,  /  will  be  sitrety  jor  him\  of  my 
 fiands'  alt  thou  require  him  ;  if  I  bring  him  not  unto  thee,  and 
 $e:  him  before  ihee,  then  let  me  btar  the  blame  for  ever,  Gen. 
 xliii.  9.  And  thus  Christ  became  a  Surety  to  his  Father,  for 
 }ris  beloved  Benjamins,  Christ  engaged  to  bring  his  people 
 to  his  Father ;  this  was  the  work  proposed  to  him,  and  which 
 he  agreed  to  do  ;  to  hrmg  Jacob  again  to  him,  and  to  restore 
 th  preserved  of  Lrael,  lsai.  xiix.  5,  6.  to  redeem  them  from 
 ^U  iniquity,  and  bring  them  safe  to  his  Father  in  heaven. 
 
 OF  CHRIST  AS  THE  TESTATOR  OF  THE 
 COVENANT. 
 
 The  covenant  of  grace  is  called  a  testament,  in  allusion  to 
 the  last   will  and  testament  of  men.     And- — 1.   Because  it  is 
 the  will  of  God,  himself,  and  not  another.     A  man's  will  or 
 testament  ought  to  be  voluntary,  or  otherwise  it  is  not  his  own 
 will.     The  covenant,  or  testament  of  God,  is  of  his  own  mak- 
 ing, without  any  influence  from  another.     2.  As  a  will  con- 
 sists of  various  legacies  to  various  persons,  so  does  the  cove- 
 nant of  grace  ;  some  to  Christ,  Psal.  ii.  8.  and  xvi.  6.    as  my 
 Father  h'^h  appointed  unto  me  a  kingdom,  says  he,  Luke  xxii. 
 29-  in  a  testamentary-way,  as  the  word  there  used  signifies. 
 Other  legacies  are  for  the  brethren  of  Christ,  among  whom  he 
 is  the  first  born,  and  so  appointed  principal  heir.     3.  In  wills, 
 what  a  man  dispones  of,  is,  or  should  be,  his  o^n  ;  no  man  has 
 a  power  to  dispose,  nor  ought  to  dispose  of,  whaiis  another's, 
 or  not  his  own ;  or  otherwise,  his  will  is  a  void  will,  *od  such 
 bequests  void  bequests.     All  the  blessings  of  goodness,   the 
 Lord  has  a  sovereign  right  to  dispose  of  as  he  pleases  -9   Is  it 
 
Book  II.  TESTATOR  OF  THE  COVENANT.  165 
 
 not  lawful  for  me,  says  the  Testator  of  the  covenant,  to  do  what 
 
 1  will  with  mine  own?  Is  thine  eye  evil,  became  I  am  good? 
 Matt.  xx.  15.  4.  This  will  or  testament  oi  Jehovah,  is  an  an- 
 cient one,  it  was  made  in  eternity,  before  the  world  began, 
 
 2  Tim.  i.  9.    it  is  sometimes  called  a  new  testament,  because 
 newly  published  j  a  new  and  fresh  copy  of  it  has  been  deliver- 
 ed out  to  the  heirs   of  promise.     5.  It  is  a  will  or  testament 
 that  is  unalterable ;    Though   it  be   but  a  man's  ctvenant,  or 
 testament,  yet  if  it  be  tonfirmed  by  his  own  hand-writing  and 
 seal,    and  especially   by  his  death,   no   man   disannulleth  or 
 aJdeth    thereunto,  Gal.   iii.    15.      The  legacies  in  it  are  the 
 sure  mercies  of  David.     6.  Testaments,   or  wills,  are  gen- 
 erally sealed,   as  well  as  signed :  the   seals  of  God's  will  or 
 testament  are   not  the  ordinances  ;  circumcision  was  no  seal 
 of    the   covenant  of  grace,   nor  is  baptism,    which  is   falsely 
 said  to   come   in  the    room  of  it;  nor  the  ordinance  of  the 
 Lord's  supper:   but  the    seals   are  the    holy    Spirit  of  God, 
 and   the  blood  of  Christ:    properly   speaking,  the  blood   of 
 Christ  is  the  only  seal  of  this  testament,   and  therefore  called 
 the  blood  of  his  covenant,  Zech  ix.  11.  Matt.  xxvi.  28.  Heb. 
 xiii.  20.     7.  To  all  wills  there  are  commonly   witnesses,  and 
 often  three,  and  in  some  cases  three  are  required.     God  him- 
 self, or  the  three  divine  Persons,   became   witnesses  to  it,  the 
 Three  that  bare  record  in  heaven,  the  Father,  the  Word,  and 
 the  holy  Ghost,  1  John  v.   7.      8.  This  will,  or    testament,   is 
 registered  in  the  sacred  writings,  from  thence  the  probat  of  it 
 is  to  be  taken  ;  the  public  notaries,  or  amanuenses,   that  have 
 copied  it  under  a  divine  direction,  are  the  prophets  and  apos- 
 tles ;  hence  the  writings  of  the  one  are  called  the  Old  Testa- 
 ment, and  the  writings  of  the  other  the  New  Testament,  the 
 latter  being  the  more  clear,  full,  and  correct  copy,     The  cove- 
 nant of  grace  having  ihv  nature  of  a  testament,  shews  that  there 
 is  no  astipulation  in  it  on  the  part  of  men  ;  no  more  than 
 there  is  a  astipulation  of  legatees  in  a  will.     Also  it  may  be 
 observed,  that  the  legacies  in  this  testament,  are  owing  to  the 
 good  will  of  the  testator,  and  not  to  any  merit  in  the  legatees : 
 For  if  they  which  are  of  the  law  be  heirs,  faith  is  made  void, 
 
X66  0F  CHRIST  AS  THE  &c. 
 
 and  the  promise  made  of  none  effect ;  If  the  inheritance  be  of  the 
 law,  or  to  be  obtained  by  the  works  of  it,  It  is  no  more  of  prom- 
 ise \  see  Rom.  iv.  14.  Gal.  iii.  18.    Now 
 
 I.  The  Son  of  God,  The  Lord  Jesus  Christ,  may  be  con- 
 sidered as  testator  of  the  covenant  of  grace,  as  it  is  a  will  or 
 testament,  and  which  is  plainly  suggested  in  Heb.  ix.  15~17. 
 for, — 1.  Christ  as  God  has  an  equal  right  to  dispose  of  things 
 as  his  divine  Father,  seeing  all  that  the  Father  has  are  his.- — 
 
 2.  Nothing  is  disposed  of  in  the  covenant,  or  testament,  with- 
 out his  counsel  and  consent;  for  the  counsel  of  peace  was  be- 
 tween them  both,  the  Father  and  the  Son,  which  respected  the 
 salvation  of  men,  and  the  donation  of  grace  and  glory  to  them, 
 
 3.  Nor  was  any  thing  given  in  covenant,  or  disposed  of  in  the 
 will  and  testament  of  God,  but  with  respect  to  the  death  of 
 Christ ;  all  promises  in  covenant  was  on  condition  of  Christ's 
 making  his  soul  an  offering  for  sin,  and  of  pouring  out  his 
 soul  unto  death,  Isai.  liii.  10- — 12.  4.  Whatever  is  given  in 
 this  will,  is  given  to  Christ  first:  I  appoint  unto  you  a  king- 
 dom,  dispose  of  it  to  you  by  will  and  testament,  Luke  xxii.  29. 
 Wherefore. 
 
 II.  The  death  of  Christ  is  necessary  to  put  this  will  in  force 
 to  give  strength  unto  it,  that  it  may  be  executed  according  to 
 the  design  of  the  maker  of  it ;  for  where  a  testament  is,  there 
 must  also  of  necessity  be  the  death  of  the  testator  ;for  a  testament 
 is  of  force  after  men  are  dead,  otherwise  it  is  of  no  strength  at  all, 
 whilst  the  testator  liveth,  Heb.  ix.  16,  17.     It  is  not  the  death 
 of  any,  only  of  the  testator  himself,  that  gives  validity  to  his 
 will,  or  renders  it  executable  ;  the  death  of  Christ  was  neces- 
 sary to  confirm  the  covenant  or  testament,  that  the  legatees 
 might  appear  to  have  a  legal  right  to  what  was  bequeathed  to 
 them,  law  and  justice  being  satisfied  thereby ;  so  that  no  cav- 
 eat could  be  put  in  against  them,  and  no  obstructions  made  to 
 their  claim  of  legacies,  and  their  enjoyment  of  them  ;  and  no 
 danger  of  this   will  being   ever    set   aside  there  is  another 
 concern  and  part  which  Christ  has  in  the  covenant,  and  that 
 is  the  messenger  of  it,  Mai.  iii.  1.  but  as  that  respects  the  ad- 
 ministration of  it,  it  will  be  considered  in  its  proper  place,  af- 
 ter the  fall  of  man- 
 
OF  THE  CONCERN  THE  SPIRIT  OF  GOD 
 HAS  IN  THE  COVENANT  OF  GRACE. 
 
 The  hob  Spirit  was  not  a  mere  by-stander  and  witness  of 
 this  solemn  transaction,  but  was  a  party  concerned  in  it. 
 
 I.  The  third  person,  the  Spirit,  gave  his  approbation  of,  and 
 assent  unto,  every  article  in  the  covenant. — 1.  In  general, 
 what  respected  the  salvation  of  the  chosen  ones :  each  Person 
 took  his  part,  and  that  of  the  Spirit  is  sanctincation  ;  hence 
 called  the  sanctification  of  the  Spirit,  2  Thess.  ii.  13.  1  Pet.  i. 
 2.  The  Spirit  approved  of  the  whole  scheme  of  salvation;  or 
 otherwise  he  would  never  have  taken  a  part  in  it ;  the  Son  of 
 God  came  to  seek  and  save  men,  being  sent  of  God  for  that 
 purpose  ;  in  which  mission  of  him  the  Spirit  joined  ;  Now  the 
 Lord  God,  and  his  Spirit,  hath  sent  me,  Isai.  xlviii.  16.  Whereas 
 it  was  proper  that  the  Son  of  God  should  assume  human  na- 
 ture ;  it  was  approved  of,  and  assented  to  by  the  Spirit ;  as  ap- 
 pears from  his  concern  in  the  incarnation  of  Christ  ;  for  what 
 was  conceived  in  the  virgin  was  the  Holy  Ghost,  Matt.  i.  18,  20* 
 Seeing  it  was  necessary  that  the  Saviour  of  men  should  suf- 
 fer and  die  ;  the  Spirit  declared  his  approbation  of  it,  by  testi- 
 fying beforehand  in  the  prophets,  the  sufferings  of  Christ  and 
 the  glory  that  should  follow ;  it  was  through  the  eternal  Spirit^ 
 he  offered  up  himself  without  spot  to  God,  1  Pet.  i.  11.  Heb. 
 ix.  14*  2.  The  Spirit  of  God  approved  of,  and  assented  to  all 
 the  promises  in  the  covenant;  hence  he  is  called  the  holy  Spirit 
 of  promise,  Eph.  i.  13.  indeed,  he  himself  is  the  great  promise 
 of  the  covenant ;  promised  both  to  Christ  the  Head  and  to 
 his  members,  Matt.  xii.  18.  Isai.  xlii.  1.  and  xliv.  3.  Gal.  iii. 
 14.  he  is  concerned  in  the  application  of  every  promise  to  the 
 elect :  so  that  they,  through  the  Spirit^  wait  far  the  hope  of 
 righteousness,  by  faith,  John  xiv.  26.  Gal.  v.  5.  3.  The  bles- 
 sed Spirit  approved  of,  and  gave  his  assent  to  all  the  grants 
 made  to  Christ,  and  his  people  in  the  covenant;  for  he  takes 
 of  these  in  time*  and  shews  them  to  the  persons  interested  in 
 them,  and  their  interest  therein,  John  xvi.  14.     They  arejits- 
 
158  ©F  THE  CONCERN  THE 
 
 tified  in  the  name  of  the  Lord  Jesus,  and  hy  the  Spirit  of  our 
 God,  1  Cor.  vi.  11.  the  Spirit  takes  the  bioot;  of  Christ,  and 
 sprinkles  it  on  the  conscience,  Heb.  viii.  12.  and  is  called 
 the  Spirit  of  adoption,  2  Cor.  vi.  18.  All  which  abundantly 
 prove  his  approbation  of  it,  and  assent  unto  every  thing  con- 
 tained in  the  covenant  of  grace. 
 
 II.  There  are  many  things  which  the  holy  Spirit  himself 
 undertook  and  engaged  in  covenant  to  do  ;  and  nothing  more 
 strongly  proves  this  than  his  doing  them.     i.  Some  things  he. 
 has  done,  as  he  agreed  to  do,  with  respect  to  Christ ;  he  form- 
 ed the  human  nature  of  Christ ;  the  individual  of  Christ's  hu- 
 man nature  was  produced  by  the  overshadowing  of  the  Holy 
 Ghost,  and  therefore  called  the  holy  thing,  born  of  the  virgin, 
 Psal.  cxxxix.  14 — 16.  Li.ke  i  35.     The  Spirit  filled  the  same 
 human  nature  with  his  gifts  and  graces  without  measure,  for 
 the  discharge  of  his  office,  Isai.  xi.  1 — '3.  he  descended  upon 
 him  as  a  dove  at  his  baptism  ;  the  performance  of  miracles, 
 was  by  the  Spirit  of  God,  Matt.  xii.  28.     ii.  There  are  other 
 things  he  has  done   as  he  agreed  to  do,  with  respect  to  men  in 
 a  public  office  and  capacity ;  as  the  prophets  of  the  old  Testa- 
 ment, whom  he  inspired  to  speak  and  write  as  they  did,  2  Pet. 
 i.  21.  and  the  apostles  of  the  New,  Heb.  ii.  3.4.  and  ordinary 
 ministers  of  the  word  in  all  succeeding  generations,  with  gifts 
 and  grace  suitable  to  their  office  j  and  it  is  he  that  makes  the 
 word  preached  by  them  effectual  to  the  conviction  and  conver- 
 sion of  sinners,  and  to  the  comfort  and  edification  of  saints ; 
 and  whereby  he  conveys  himself  into  the   hearts  of  men,  1 
 Thess.  i.  5,  6.     He  is — 1.  A  Spirit  of  conviction  ;  he  convin- 
 ces of  sin,  of  righteousness,  and  of  judgment,  John  xvi.  9. — 
 2.  A  Spirit  of  regeneration  and  renovation  ;  hence  we  read  of 
 the  renezving  of  the  holy  Spirit,  Tit.  iii.   15 — 3.   A    Spirit  of 
 faith,  2  Cor.  iv.  14.— *-4.  A  Comforter,  under  which  character 
 he  is  often  spoked  of,  and  promised  by  Christ. — 5.  A  Sancti- 
 fierj   if  any  are  sanctified,  it  is  by  the   Spirit  of  God.     He  is 
 the  Spirit  of  strength  to  the  saints,  to  enable  them  to  exercise 
 grace,  and  to  perform  duties. 
 
OF  THE  PROPERTIES  OF  THE  COVENANT 
 OF  GRACE. 
 
 I  shall  close  the  account  of  the  covenant  of  grace,  with 
 the  epithets  or  properties  of  it. 
 
 L  It  is  an  eternal  covenant ;  not  merely  as  to  duration,  but 
 as  to  the  original  of  it  ;  it  bears  date  from  eternity.  Nor  is  it 
 any  objection  to  it,  that  it  is  sometimes  called  the  second  and 
 new  covenant,  Heb.  viii.  7,  8,  13.  for  it  is  so  called,  not  with 
 respect  to  the  covenant  of  works,  but  the  distinctions  of  first 
 and  second,  respect  the  different  administrations  of  the  same 
 covenant  of  grace  in  time. 
 
 II.  The  covenant  of  grace  is  entirely  free ;  grace  is  the 
 moving  cause  of  it :  God  was  not  induced  to  make  it  from 
 any  motive  and  condition  in  men.  The  several  parties  enter- 
 ed freely  into  it.  The  act  on  which  it  proceeds  is  called  the 
 election  of  grace,  Rom.  xi.  5.  6.  the  matter  of  the  covenant  is 
 of  grace,  2  Tim.  i.  9.  The  end  of  making  it  is  the  glory  of 
 the  grace  of  God. 
 
 III.  This  covenant  is  absolute  and  unconditional ;  the  cove- 
 nant  of  works  is  conditional.  Some,  indeed,  make  it  to  be  a 
 conditional  covenant,  and  faith  and  repentance  to  be  the  con- 
 ditions of  it.  But  if  these  were  conditions  of  the  covenant,  to 
 be  performed  by  men  in  their  own  strength,  in  order  to  be  ad- 
 mitted into  it,  and  receive  the  benefits  of  it ;  they  would  be  as 
 hard,  and  as  difficult  to  be  performed,  as  the  condition  of  the 
 covenant  of  works,  since  faith  requires,  to  the  production  of 
 it,  almighty  power,  even  such  as  was  put  forth  in  raising 
 Christ  from  the  dead,  Eph.  i.  19,  20.  and  though  God  may 
 give  men  means,  and  time,  and  space  of  repentance,  yet  if  he 
 does  not  give  them  grace  to  repent,  they  never  will. 
 
 IV.  The  covenant  of  grace  is  perfect  and  complete,  want* 
 ing  nothing  ;  it  is  ordered  in  all  things ;  and  if  in  ail  things, 
 nothing  can  be  wanting  in  it,  2  Sam.  xxiii.  5.  It  is  full  of 
 precious  promises ;  promises  of  all  sorts,  promises  of  things 
 temporal,  spiritual,  and  eternal ;  so  that  there  is  nothing  that  $ 
 
 Y 
 
270  OF  THE  COMPLACENCY  AND  DEITY 
 
 believer  stands  in  need  of,  nor  any  state  nor  condition  he  can 
 come  into,  but  there  is  a  promise  of  what  he  wants,  and  which 
 is  suitable  to  him,  1  Tim.  iv.  8.  Heb.  xiii.  5,  6.  It  is  full  of  rich 
 blessings  of  grace  ;  even  of  all  salvation,  and  all  the  parts  of  h% 
 Sam.  xxxiii.  5. 
 
 V.  It  is  an  holy  covenant  ;  so  it  is  called,  Luke  i.  72.  The 
 contracting  parties  in  this  covenant  are,  the  holy  Father,  and 
 the  holy  Son,  and  the  holy  Spirit,  with  respect  to  whom  this 
 epithet  is  thrice  expressed  in  Isai.  vi.  3.  see  Psal.  cxi.  9.  the 
 matter  of  it  is  holy  ;  the  promises  of  it  are  holy,  Psal.  cv.  42. 
 the  blessings  of  it  are  holy  ;  they  are  called  the  sure  mercies 
 of  David,  Isai.  iv.  3.  and  the  holy  things  of  David, 
 Acts  xiii.  34.  and  nothing  can  more  strongly  engage  to  a  con- 
 cern for  holiness  of  heart  and  life,  than  the  promises  of  the. 
 covenant ;  see  2  Cor.  vi.  18.  and  vii.  1.  to  enable  us  to  walk 
 in  his  statutes,  keep  his  judgments,  and  do  them,  Jer.  xxxi. 
 33.  and  xxxii.  39,  40. 
 
 VI.  It  is  a  sure  covenant,  firm  and  immovable,  more  im- 
 movable than  rocks  and  mountains  ;  they  may  depart,  but  this 
 covenant  shall  never  depart,  2  Sam.  xxiii.  5.  Once  have  I 
 sworn  by  my  holiness  that  I  will  not  lie  unto  David* 
 
 VII.  It  is  frequently  called  an  everlasting  covenant,  2  Sam. 
 xxiii.  5.  Isai.  liv.  3.  Heb.  xiii.  20.  It  is  a  covenant  that  will 
 never  be  antiquated,  nor  give  way  to,  nor  be  succeeded  by 
 another  ;  the  covenant  of  works  is  broken,  and  has  been  suc- 
 ceeded by  an  administration  of  the  covenant  of  grace  ;  and  that 
 first  administration  being  not  faultless,  but  deficient  with  re- 
 spect to  clearness  and  extensiveness,  is  waxed  old,  and  vanish- 
 ed away,  and  has  given  place  to  a  new  administration  of  it; 
 which  will  continue  unto  the  end  of  the  world. 
 
 OF  THE  COMPLACENCY  AND  DELIGHT  GOD  HAD  IN 
 HIMSELF,  AND  THE  DIVINE  PERSONS  IN  EACH 
 OTHER,  BEFORE  ANY  CREATURE  WAS  BROUGHT 
 INTO  BEING. 
 
 Having  finished  what  I  had  to  say  concerning  the  in- 
 ternal acts  of  God,  I  thought  it  might  be  proper  to  observe  the 
 
Book  II.  GOD  HAD  IN  HIMSELF.  If  1 
 
 complacency,  delight,  and  satisfaction  God  had  in  himself,  in 
 his  own  nature  and  perfections,  before  any  creature  existed  ; 
 and  would  hare  had,  if  none  had  ever  been  brought  into  be- 
 ing ;  and  especially  the  mutual  delight  and  complacency  each 
 divine  person  had  in  one  another,  when  alone,  in  a  boundless 
 eternity,  and  all  of  them  had  in  the  chosen  vessels  of  salvation. 
 I.  The  complacency,  delight  and  satisfaction,  which   the 
 divine  Being  had  in  himself,  in  his  own  nature  and  perfec- 
 tions, before  the  existence  of  any  creature.     God  is  a  most 
 perfect  being,  entire  and  wanting  nothing ;  he  is  El-shaddai, 
 God  all-sufficient ;  the  perfections  of  God  are,  indeed,  display- 
 ed in  the  creatures  in  a  glorious  manner  ;   but  then  these  dis- 
 plays are  made  not  for  his  own  sake,  but  for  the  sake  of  others; 
 nor  does  he  need  the  worship  and  obedience  of  angels  or  men ; 
 nor  does  he   receive  any  additional   pleasure  and   happiness 
 from  them  ;  what  are  the  highest  and  loudest  praises  of  angels, 
 to  him  who  is  exalted  above  all  blessing  and  praise;  or  the 
 prayers  and  petitions  of  indigent  creatures  ?  the  benefit  from 
 them  is  to  them,  and  not  to  him  ;  what  is  all  the  righteousness, 
 and  what  are  the  best  works  done  by  men  to  him ;   Is  it  any 
 pleasure  to  the  Almighty  that  thou  art  righteous?  or  is  it  gain 
 to  him  that  thou  makest  thy  ways  p.  rfectP  If  thou  be  ri^hteous> 
 -what  givest  thou  him  ;  or  what  receiveth  he  of  thine  hand?  Can 
 a  man  by  all  this  be  psofitable  to  God  f  No,  he  cannot ;  when 
 the  best  of  men  have  done  all  they  can,  they  must  own  they 
 are  but  unprofitable  servants,  with  respect  to  him.     Who  hath 
 first  given  to  him,  and  it  shall  be  recompensed  to  him  again ;  for 
 of  him,  and  through  him,  and  to  him  are  all  things P  Job  xxii. 
 2,  3.  and  xxxv.  7.  Luke  xvii.  10.  Rom.  xi.  35,  36.     He  had 
 infinite  delight,  pleasure,  and  complacency  in  himself,  before 
 any  creature  was  made,  and  would  have  had  the  same,  if  they 
 had  never  been. 
 
 II.  As  Jehovah  took  delight  and  pleasure  in  himself,  in  hrs 
 
 own  nature,  and  the  perfections  of  it,  so  in  the  intternal    nd 
 
 eternal  acts  of  his  mind  ;  Known  unto  God   are  all  his  works, 
 
 from  eternity \  Acts  xv.  18.  and  he  delighted  in  them,  as  he 
 
172  OF  THE  COMPLACENCY  AND  DEITY 
 
 saw  them  in  himself;  they  stood  all  before  him  in  his  view, 
 as  if  reall)  in  execution;  nor  does  the  execution  of  them  add 
 any  new  joy  and  pleasure  to  him.  But  what  I  would  chiefly 
 attend  unto  is, 
 
 III.  The  delight  and  complacency  which  each  divine  Per- 
 son had  in   one  another,  before   any   creature  was   in  being  ; 
 with  respect  to  two  of  the  divine  Persons,  this  is  strongly  ex- 
 pressed in  Prov.  viii.  30.      Then  I  was  by  him,  as  we  brought 
 up  with  him,  and  I  was  daily  his  delight,  rejoicing  always 
 before  him:   when  all  this  was,  may  be  learned  from  the  pro- 
 ceeding verses ;  when  there  were  no   depths,   no  fountains 
 abounding  with  water ;  before  the   mountains  were   settled, 
 while  as  yet  he   had  uot   made  the   earth,  &c.  verse  24—29. 
 and  the  third  Person  is"  not  to  be  excluded.     I.  The   delight 
 and  complacency  of  the  Father  in  the  Son,  is  declared  in  the 
 following  expressions  ;  Then  I  was  by  him,  from  eternity,  or 
 before  the  world    was  ;    !,  a  person   I,    a  divine   Person,    I 
 Wisdom,  &c.  J^hn  sptaks  of  this  and  much  in  the  same  lan- 
 guage, chap.  i.   1.  In  thf  beginning  was   the  Word,  and  the 
 Word  was  with  God,  ar.d  the  Word  was  God ;  he  is  said  to  be 
 in  the  bosom  of  the  Father,  John  i.  18.  he  was  the  dear  Son  of 
 his   love;  partly  be  :anse  of  his  likeness  to   him,  being,    the 
 express  image  of  his  Person  ;  and  partly  because  of  the  same 
 nature  with  him,  having  the  same  perfections :    he  was  also 
 his  delight,  considered  in  his  office  as  Mediator;  Behold  my 
 Servant,  whom  I  uphold;   mine  Elect,  in  whom  my  soul  de'ight- 
 eth,  Isai.  xlii.   J.       He  delighted   in   the   foreviews  of  that 
 obedience  to  his  will  his  Son  should  yield.     II.    The  Son  of 
 God  also  had  ihe  same  delight  and  pleasure  in  his  divine  Fa- 
 ther ;  before  the  world  was  ;  with  what  exultation   does  he 
 repeat  the  words  of  his  Father  to  him,  declaring  this  relation ; 
 The  Lord  hath  said  unto  me,  and  that  was  in  eternity,  Thou 
 art  my  Son,  this  day  have  lb, gotten  thee  Psal.  ii.  7.  to  accom- 
 plish the  salvation  of  his  people,  which  was  the  joy  set  before 
 him\   and  he  rejoi  ed  in    the  foreviews  of  his   Father  being 
 glorified  by  it,  and  of  his  own  glory  upon  it,  John  xiii.  31,  32, 
 
Bookll.  <*0D  AND  IN  HIMSELF.  175 
 
 and  xvii.  1 — 5.  in.  Though  the  third  Person,  the  holy  Spi- 
 rit, is  not  mentioned  in  the  passage  in  Proverbs  ;  yet  the  Spi- 
 rit, as  he  is  of  the  same  nature  with  the  Father  and  the  Son 
 always  took  infinite  delight  in  his  own  nature  and  perfections  ; 
 and  as  he  was  privy  to  all  the  thoughts,  purposes,  and  counsels 
 of  God  which  are  the  deep  things  he  searches  and  reveals,  iv. 
 This  mutual  delight  and  complacency  which  each  Person 
 had  in  one  another,  lay  in  and  arose  from  the  perfect  know* 
 ledge  they  had  of  each  other  ;  As  the  Father  knoweih  mes  says 
 Christ,  so  know  I  the  Father,  John  x.  15,  and  the  Spirit 
 knows  them  both,  and  the  things  that  are  in  them,  1  Cor,  ii, 
 10,  11.  and  hence  arises  mutual  love  to  each  other;  the  Fa- 
 ther loves  the  Son,  and  the  Son  loves  the  Father,  John  iii.  35. 
 and  v.  20.  and  xiv.  31.  and  the  Spirit  proceeding  from  them 
 both,  loves  them  both.     Moreover, 
 
 IV.  The  three  divine  Persons  had  from  eternity,  and  be- 
 fore any  creature  was  in  actual  being,  the-  utmost  delight  and 
 complacency  in  the  elect  of  God,  and  in  the  foreviews  of  their 
 salvation  and  happiness.  The  joy  and  delight  of  the  Son  in 
 them  are  stronglv  expressed  in  Prov.  viii.  3i.  Rejoicing  in  the 
 habitable  part  of  his  earth,  and  my  delights  were  wiih  the  sons 
 of  men ;  then  was  the  Son  of  God  rejoicing  in  the  habit- 
 able part  of  the  ea  th  ;  in  the  foreviews  of  those  spots  of 
 ground,  houses  and  cottages,  where  it  was  known  the  cho- 
 sen vessels  of  mercy  would  dwell ;  as  lovers  express  their 
 love  to  the  objects  of  their  affection  by  sa-  irig  ihey  love  the 
 ground  on  which  they  tread  ;  so  Christ  having  loved  his  peo- 
 ple with  a  love  of  complacency  and  delight,  rejoiced  in  the 
 foresight  of  those  parts  of  the  habitable  world,  where,  he  saw 
 their  habitations  would  be  :  the  church  of  God  on  earth,  may 
 be  called  the  habitable  part  of  his  earth,  being  the  dwelling- 
 place  which  he  has  chosen  for  himself  as  such,  and  where  he 
 delights  to  dwell,  and  they  were  from  everlasting  his  Hephzi- 
 bah  and  Beulah.  Some  respect  may  be  had  to  the  new  earth, 
 or  the  second  Adam's  earth  ;  in  which  only  righteous  persons 
 will  dwell ;  and  where  the  tabernacle  of  God  will  be  with  men. 
 
174  OF  THE  COMPLACENCY  AND  DEITY  &c. 
 
 In  the  views  of  this  the  Son  of  God  was  rejoicing  before  the 
 world  was  ;  and  in  time  expressed  his  desire  of  it ;  as  may  be 
 concluded  from  his  frequent  appearances  in  an  human  form, 
 before  his  incarnation,  as  precludiums  of  it.  Now  not  only 
 the  Son  of  God  took  delight  and  complacency  in  the  elect  of 
 God,  before  the  world  was  ;  but  the  Father  and  Spirit  also  ; 
 2  Thess.  ii.  13.  Eph.  i.  4.  Thus  we  see  what  delight  and 
 complacency,  satisfaction  and  happiness,  God  had  in  himself 
 before  any  creature  existed  ;  and  would  have  continued  the 
 same,  if  none  had  ever  been  created  ;  and  the  whole  furnishes 
 an  answer  to  those  curious  questions,  if  it  is  proper  to  make 
 them  ;  What  was  God  doing  in  eternity  ?  what  did  his  thoughts 
 chiefly  run  upon  then  ?  and  wherein  lay  his  satisfaction,  de- 
 light, and  happiness  ? 
 
BOOK  III. 
 
 OF  THE  EXTERNAL  WORKS  OF  GOD. 
 
 OF  CREATION  IN  GENERAL. 
 
 Having  considered  the  internal  and  eternal  acts  of  the 
 divine  mind,  I  proceed  to  consider  the  external  acts  of  God. 
 I  shall  begin  with  the  work  of  creation,  which  is  what  God 
 himself  began  with;  and  shall  consider  the  following  things 
 concerning  it. 
 
 I.  What  creation  is.  Sometimes  it  only  signifies  the  natu- 
 ral production  of  creatures,  by $$4*eration  and  propagation; 
 the  birth  of  persons,  in  the  common  course  of  nature,  is  called 
 the  creation  of  them,  Ezek.  xxi.  30.  and  xxviit.  14.  Eccles. 
 xii  1.  Sometimes  it  designs  acts  of  providence,  in  bringing 
 about  affairs  of  moment  and  importance  in  the  world  ;  as  when 
 it  is  said,  I  form  the  light,  and  create  darkness.  It  is  to  be  un- 
 derstood of  prosperous  and  adverse  dispensations  of  providence, 
 Isai.  lv.  7.  So  the  renewing  of  the  face  of  the  earth,  and  re- 
 production of  herbs,  plants,  &c.  is  a  creation,  Psal.  civ.  30.  And 
 the  renewing  of  the  world,  in  the  end  of  time  is  called  a  crea- 
 ting new  heavens  and  a  new  earth,  Isai.  lxv.  17.  Sometimes 
 it  intends  the  doing  something  unusual  and  wonderful;  such 
 as  the  earth's  opening  its  mouth,  Numb.  xvi.  30.  the  wonder- 
 ful protection  of  the  church,  Isai.  iv.  5.  and  particularly  the 
 incarnation  of  the  Son  of  God,  Jer.  xxxi.  22.  To  observe  no 
 more,  creation  may  be  distinguished  into  mediate  and  imme- 
 diate ;  mediate  creation  is  the  production  of  beings,  by  the 
 power  of  God,  out  of  pre-existent  matter,  so  God  is  said  to 
 create  great  whales  and  other  fishes,  which,  at  his  command, 
 
176         ©F  CREATION  IN  GENERAL. 
 
 the  waters  brought  forth  abundantly;  and  he  created  men, 
 male  and  female;  and  >et  man,  as  to  his  body,  was  made  of 
 the  dust  of  the  earth,  and  the  woman  out  of  the  rib  of  man, 
 Gen.  i.  21,  27.  and,  indeed,  all  that  was  created  on  the  five 
 last  days  of  the  creation,  was  made  out  of  matter  which  before 
 existed,  though  indisposed  of  itself  for  such  a  production. — 
 Immediate  creation  is  the  production  of  things  out  of  nothing, 
 as  was  the  work  of  the  first  day,  the  creating  the  heavens  and 
 the  earth,  the  unformed  chaos,  and  light  commanded  to  arise 
 upon  it,  Gen.  i.  1—3.  These  are  the  original  of  things  ;  so 
 that  all  thing  ultimately  are  made  out  ot  nothing,  Heb.  xi.  3. 
 it  cannot  be  conceived  otherwise,  than  that  the  world  was 
 made  out  of  nothing :  for,  if  nothing  existed  from  eternity,  but 
 God,  there  was  nothing  existing,  out  of  which  it  could  be 
 made  ;  to  say  it  was  made  out  of  pre-existent  matter,  is  to  beg 
 the  question  ;  besides,  that  pre-existent  matter  must  be  made 
 by  him  ;  for  he  has  created  all  things  <  Rev*  iv.  11.  and  if  all 
 things,  nothing  can  be  e3^jflj|Jed ;  and  certainly  not  matter ; 
 be  that  visible  or  invisible,  one  of  them  it  must  be ;  and  both 
 the  one  and  the  other  are  created  of  God,  Col.  i.  16.  and  this 
 matter  must  be  made  out  of  nothing,  so  that  it  comes  to  the 
 same  thing,  that  all  things  are  originally  made  out  of  nothing. 
 Besides,  there  are  some  creatures,  and  those  the  most  noble, 
 as  angels  and  the  souls  of  men,  which  are  immaterial,  and 
 therefore  not  made  out  of  matter,  and  consequently  are  made 
 out  of  nothing ;  and  if  these,  why  not  others  ?  and  if  these  and 
 others,  why  not  all  things,  even  matter  itself? 
 
 II.  The  objects  of  creation  are  all  things,  nothing  excepted 
 in  the  whole  compass  of  finite  nature  ;  Thou  hast  created  all 
 wings,  and  for  thu  pleasure,  or  by  thy  wilL  they  are  and  were 
 created,  Rev.  iv.  11.  these  are  comprehended  by  Moses  under 
 the  name  of  the  heavens  and  the  earth,  Gen.  i.  1.  and  more 
 fully  by  the  apostles,  Acts  iv.  24.  and  still  more  explicitly  by 
 the  Angel,  Rev.  x.  6.  i.  The  heavens  and  all  in  them  ;  these 
 are  often  represented  as  made  and  created  by  God,  Psal.  viii. 
 3«  and  xix.  1.  and  cii.  25.     They  are  spoken  of  in  the  plural 
 
Book  III.  OF  CREATION  IN  GENERAL.  17  f 
 
 number,  for  there  are  certainly  three;  we  read  of  a  third  hea- 
 ven, 2  Cor.  xii.  2,  4.  this  is, — 1.  The  heaven  of  heavens;  the 
 habitation  of  God,  where  angels  dwell,  and  where  glorified 
 saints  will  be  in  soul  and  body  to  all  eternity.  Now  this  is  a 
 place  made  and  created  by  God,  1  Kings  viii.  27.  it  is  where 
 the  angels  are,  who  must  have  an  ubi,  some  where  to  bejn  ;  and 
 here  bodies  are,  which  require  space  and  place,  as  those  of 
 Enoch  and  Elijah,  and  the  human  nature  of  Christ,  here 
 the  bodies  of  those  are,  who  rose  at  the  time  of  his  resurrec- 
 tion ;  and  all  the  bodies  of  the  saints  will  be  to  all  eterni- 
 ty :  this  is  by  Christ  distinguished  as  the  place  of  the  blessedj 
 from  th.it  of  the  damned,  John  xiv.  2,  3.  Luke  xvi.  26.  It  is 
 called  a  city  whose  builder  and  maker  is  God,  Heb.  xi.  10.  for 
 he  that  built  all  things  built  this.  2.  There  is  another  hea- 
 ven, lower  than  the  former,  and  may  be  called  the  second, 
 and  bears  the  name  of  the  starry  heaven,  because  the  sun,  and 
 moon,  and  stars  are  placed  in  it :  Look  towards  heaven,  and 
 tell  the  stars,  Gen  xv.  5.  this  reaches  from  the  moon,  to  the 
 place  of  the  fixed  stars.  Now  this,  and  all  that  in  it  are,  were 
 created  by  God,  Gen.  i.  16.  3.  There  is  another  heaven,  low- 
 er than  both  the  former,  and  may  be  called  the  aerial  heaven, 
 Gen.  vii.  3,  23.  This  wide  expanse,  or  firmament  of  heavens 
 is  the  handy-work  of  God,  and  all  things  in  it;  not  only  the 
 fowls  that  fly  in  it,  but  all  the  meteors  gendered  there  ;  as  rain, 
 snow,  thunder  and  lightning.  Hath  the  rain  a  father  P  Job. 
 xxxvii.  6.  in.  The  earth  and  all  that  is  therein,  Gen.  i.  2,  9, 
 10.  as  this  was  made  by  God,  so  all  things  in  it ;  the  grass, 
 the  herbs,  the  plants,  and  trees  upon  it ;  the  metals  and  min- 
 erals in  the  bowels  of  it,  gold,  silver,  brass,  and  iron  ;  all  the 
 beasts  of  the  field,  and  "  the  cattle  on  a  thousand  hills ;" — < 
 in.  The  sea,  and  all  that  is  in  that;  when  God  cleaved  an  hol- 
 low in  the  earth,  the  waters  he  drained  of  it,  he  gathered 
 unto  it ;  and  gave  those  waters  the  name  of  seas,  Gen.  i.  10. 
 Psal.  xcv.  5.  the  marine  plants  and  trees,  and  all  the  fishes 
 that  swim  in  it  great  and  small,  innumerable,  Psal.  civ.  25,26* 
 That  the  planets  are  so  many  worlds  as  our  earth  is,  and  that 
 
 z 
 
178  OF  CREATION  IN  GENERAL. 
 
 tkt  fixed  stars  are  so  many  suns  to  worlds  unknown  to  us^  are 
 but  the  conjectures,  however  probable,  of  modern  astronomers* 
 
 ill.  The  nexc  thing  to  be  enquired  into  is,  When  creation 
 began  ?  this  was  not  in  eternity,  but  in  time;  an  eternal  crea- 
 ture is  the  greatest  absurdity  imaginable ;  In  the  beginning 
 God  created  the  heavens  and  the  earth ,  Gen.  i.  1.  And  thou,  Lord 
 in  the  beginning  hast  laid  the  foundation  of  the  earth,  &c>  Heb. 
 i.  10.  Some  Plilosophers,  and  Aristotle  at  the  head  of  them, 
 have  asserted  the  eternity  of  the  world,  but  without  any  rea- 
 son. To  say  the  world,  or  matter,  was  co-eternal  wiih  God, 
 is  to  make  that  itself  God ;  for  eternity  is  a  perfection  peculi- 
 ar to  God  ;  and  where  one  perfection  is,  all  are  :  what  is  eter- 
 nal, is  infinite  and  unbounded  ;  and  if  the  world  is  eternal,  it 
 is  infinite  ;  and  then  there  must  be  two  infinites,  which  is  an 
 absurdity  not  to  be  received.  Besides,  if  eternal,  it  must  ne- 
 cessarily exist ;  or  exist  by  necessity  of  nature ;  and  so  be 
 self-existent,  and  consequently  God  ;  yea,  must  be  indepen- 
 dent of  him,  and  to  which  he  can  have  no  claim,  nor  any 
 power  and  authority  over  it;  whereas  according  to  divine 
 revelation,  and  even  the  reason  of  things,  all  things  were  ac- 
 cording to  the  pleasure  of  God,  or  by  his  will,  Rev.  iv,  11. 
 and  therefore  must  be  later  than  his  will,  being  the  effect  of  it. 
 And  as  the  world  had  a  beginning,  and  all  things  in  it,  it  does 
 not  appear  to  be  of  any  great  antiquity ;  it.  has  not,  as  yet  run 
 out  six  thousand  years :  according  to  the  Greek  version,  the 
 age  of  the  world  is  carried  fourteen  or  fifteen  hundred  years 
 higher;  but  the  Hebrew  text  is  the  surest  rule  to  go  by:  as 
 for  the  accounts  of  the  Egyptians,  Chaldeans,  and  Chinese, 
 which  make  the  original  of  their  kingdoms  and  states,  many 
 thousand  of  years  higher  still:  these  are  only  vain  boasts,  and 
 fabulous  relations,  which  have  no  foundation  in  true  history. 
 The  origin  of  nations,  according  to  the  scriptures,  which  ap- 
 pears to  be  the  truest;  and  the  invention  of  arts  and  sciences, 
 and  of  various  things  necessary  to  human  life  ;  as  of  agricul- 
 ture the  bringing  up  of  cattle  ;  making  of  various  utensils  of 
 brass  and  iron,  for  the  various  businesses  of  life  ;  and  the  find- 
 
Book  III.  OF  CREATION  IN  GENERAL  179 
 
 ing  out  of  letters  ;  with  many  other  things,  which  appear  to  be 
 within  the  time  the  scripture  assigns  for  the  creation:  plainly 
 shew  it  could  not  be  earlier,  since  without  these,  men  could 
 not  be  long:  nor  does  any  genuine  history  give  an  account  of 
 any  thing  more  early,  nor  so  early  as  the  scriptures  do  ;  2nd 
 therefore  we  may  safely  conclude,  that  the  origin  of  the  world 
 as  given  by  that,  is  true  ;  for  .if  the  world  had  been  eternal,  or 
 of  so  early  a  date  as  some  kingdoms  pretend  unto,  something 
 or  other  done  in  those  ancient  times,  would  have  been,  some 
 way  or  other  transmitted  to  posterity.  Trie  time  and  season 
 of  the  year  when  the  world  was  created,  some  think  was  the 
 vernal  equinox,  or  spring  of  the  year,  when  plants  and  trees 
 are  blooming;  and  have  observed,  in  favour  of  this  notion, 
 that  the  redemption  of  man  was  wrought  out  at  this  time  of 
 the  year,  which  is  a  restoration  of  the  world.  Others  think 
 the  world  was  created  in  the  autumnal  equinox,  when  the  fruits 
 of  the  earth  are  ripe,  and  in  their  full  perfection  ;  which  seems 
 more  probable  :  and  certain  it  is,  that  some  nations  of  old,  as 
 the  Egyptians  and  others  began  their  year  at  this  time  ;  as 
 did  the  Israelites,  before  their  coming  out  of  Egypt ;  and  it 
 may  be  observed,  that  the  feast  of  ingathering  the  fruits  of  the 
 earth,  is  said  to  be  in  the  end  of  the  year ;  and  when  a  new 
 year  begun  5  see  Exod.  xii.  2.  and  xxiii.  16.  But  this  is  a  mat- 
 ter of  no  great  moment. 
 
 IV.  The  author  of  creation  is  God,  and  he  only,  Isai.  xl. 
 28.  and  xlii.  5.  and  xii  v.  24.  Jer.  x.  11.  and  more  divine  per- 
 sons than  one  were  concerned  in  this  work,  for  we  read  of  cre- 
 ators and  makers  in  the  plural  number,  Eccl.  xii.  1„  Jobxxxv. 
 10.  Psal.  cxlix.  2.  Isai.  liv.  5.  and  a  plural  word  for  God  is 
 made  use  of  at  the  first  mention  of  the  creation,  Gen.  i.  1. 
 And  this  work  of  creation  was  wrought  by  God  without  any 
 other  cause,  principal  or  instrumental ;  not  principal,  for  then 
 that  would  be  equal  with  God  ;  nor  instrumental,;  since  crea- 
 tion is  a  production  of  things  out  of  nothing,  there  was  noth- 
 ing for  an  instrument  to  operate  upon  ;  and  since  it  was  an 
 instantaneous  action,  done  in  a  moment,  there   could  be  no 
 
180  OF  CREATION  IN  GENERAL. 
 
 opportunity  of  using  and  employing  one :  besides,  this  in- 
 strument must  be  either  God  or  a  creature;  not  God,  because 
 it  is  supposed  to  be  distinct  from  him,  and  to  be  made  use  of 
 by  him;  and  if  a  creature,  it  must  be  used  in  the  creation  of 
 itself,  which  is  an  absurdity;  for  then  it  must  be  and  not  be 
 at  the  same  moment ;  nor  could,  nor  can  creative  power  be 
 communicated  to  a  creature;  this  would  be  to  make  finite  in- 
 finite, and  so  another  God,  which  cannot  be  ;  this  would  be  to 
 make  God  to  act  contrary  to  his  nature,  to  deny  himself,  which 
 he  cannot  do  ;  and  to  destroy  all  distinction  between  the  crea- 
 ture and  the  creator,  and  to  introduce  and  justify  the  idolatry 
 of  the  heathens,  who  worshipped  the  creature  besides  the  cre- 
 ator. 
 
 V.  The  manner  and  order  of  the  creation:  it  was  done  at 
 once  by  the  mighty  power  of  God,  by  his  all  commanding 
 will  and  word,  He  spake  and  it  was  done,  he  commanded  audit 
 stood  fast,  PsaL  xxxiii.  9.  Though  God  took  six  days  for  the 
 creation  of  the  world,  the  work  of  every  clay,  and  every  par- 
 ticular work  in  each  day,  were  done  in  a  moment :  on  the 
 first  day  by  the  word  of  the  Lord  the  heavens  and  the  earth 
 were  at  once  made,  and  light  was  called  into  being.  On  thfc 
 second  day  the  firmament  of  heaven.  On  the  fourr.h  day  he 
 made  the  sun,  moon  and  stars.  On  the  filth  day,  in  one  mo- 
 ment of  it,  he  bid  the  waters  bring  forth  fowls,  and  in  another 
 moment  of  it,  created  great  whales,  and  fishes;  on  the  sixth 
 day,  in  one  moment  of  it,  he  ordered  the  earth  to  bring  forth 
 living  creatures  ;  and  in  another  moment  on  the  same  day,  he 
 created  man  after  his  image ;  and  in  another  moment  on  the 
 same  day,  he  created  the  woman  out  of  the  rib  of  man.  Thus 
 God  proceeded  from  things  less  perfect  to  those  more  perfect, 
 and  from  inanimate  creatures  to  animate  ones,  and  from  irra- 
 tional creatures  to  rational  ones  :  when  he  had  finished  his 
 works  he  pronounced  them  all  very  good.  There  remains 
 nothing  more  to  be  observed  but, 
 
Book  III.  OF  THE  CREATION  OF  ANGELS.  181 
 
 VI.  The  end  of  the  creation  of  all  things:  and  1.  The  ultimate 
 end  is  the  glory  of  God,  Prov.  xvi.  4.  particularly  his  infinite 
 and  almighty  power,  Rom.  i.  20.  Jer.  xxxii.  17.  Men  are  call- 
 ed upon  by  the  Psalmist  to  give  thanks  to  God  because  he  is 
 good ;  and  the  principal  things  instanced  in,  are  the  works  of 
 creation  ;  see  Psal.  xxxiii.  5.  and  cxxxvi.  1,  4,  &c.  to  all 
 which  may  be  added,  the  rich  display  that  is  made  of  the 
 wisdom  of  God,  Prov.  iii.  19,  20.  2.  The  subordinate  end  is 
 the  good  of  man,  Isai.  xiv.  12,  18.  particularly  the  world  and 
 all  things  were  made  for  the  sake  of  God's  chosen  people  ;  in 
 \v  ch,  as  on  a  stage  and  theatre,  the  great  work  of  their  re- 
 el mption  and  salvation  was  to  be  performed  in  the  most  pub- 
 lic manner  ;  and  they  have  the  best  title  to  the  world,  even  the 
 present  world,  Christ  being  theirs,  1  Cor.  iii.  22.  23,  Psal.  xxiv. 
 1.  as  well  as  the  new  heavens  and  the  new  earth  are  for  their 
 sakes,  2  Pet.  iii.  13.  yea  the  angels  of  heaven  are  created  for 
 their  use  and  service  ;  they  are  all  ministering  spirits,  sent  forth 
 t-  .mister  for  them  who  are  heirs  of  salvation,  Heb.  i.  14. 
 v  reform  upon  the  whole  it  becomes  us  to  glorify  God  our 
 creator,  a:!d  to  put  our  trust  in  him. 
 
 OF  THE  CREATION  OF  ANGELS. 
 
 Though  the  creation  of  angels  is  not  expressly  mentioned 
 in  the  account  of  the  creation  by  Moses,  yet  it  is  implied  in 
 it  for  the  heavens  include  all  that  are  in  them :  Moses  in 
 do;  ing  the  account  of  the  creation,  observes,  Thus  the  heavens 
 and  the  earth  were  finished,  and  all  the  host  of  them,  Gen.  ii.  1. 
 Now  of  the  hosts  of  heaven,  the  angels  are  the  principal  part, 
 Dan.  ix.  334  Luke.  ii.  13.  and  therefore  must  have  been  cre- 
 ated within  the  six  days  ;  on  what  particular  day  is  not  cer- 
 tain, whether  on  the  first,  second,  third,  or  fourth ;  all  have 
 been  pitched  upon  by  one  or  another ;  most  probably  the  first, 
 on  which  day  the  heavens  were  created.  Though  angels  have 
 not  bodies,  and  so  are  not  in  place  circumscriptive!)' :  yet,  as 
 they  are  creatures,  they  must  have  an  ubi,  a  somewhere  in 
 \yhich  they  are  definitively ;   so  that  they  are  here,  and  not 
 
182         OF  THE  CREATION  OF  ANGELS. 
 
 there,  and  much  less  every  where  :  it  is  most  reasonable  there- 
 fore to  conclude,  that  God  made  the  heavens  first,  and  then 
 the  angels  to  dwell  in  them.  The  angelic  spirits  were 
 made  altogether ;  for  all  those  morning- stars,  ihe  sons  of  God, 
 were  present,  and  shouted  at  the  foundation  of  the  earth  ;  and 
 all  the  host  of  heaven  were  made  by  the  breath  of  God,  Job. 
 xxxviii.  7.  Psal.  xxxiii.  6.  their  numbers  are  many  ;  a  multi- 
 tude, Luke  ii.  13.  twelve  legions,  Matt.  xxvi.  53.  in  Dan.  vii. 
 10.  a  thousand  thousands ;  which  number  is  greatly  exceeded 
 in  the  vision  John  saw,  Rev.  v.  11.  an  innumerable  company, 
 Heb.  xii.  22.  Concerning  these  excellent  creatures  c£  God, 
 the  following  things  may  be  observed. 
 
 I.  Their  names  :*as  for  proper  names,  though  there  are  ma- 
 ny of  them  in  the  Apocryphal,  and  Jewish  writings,  yet  in  the 
 sacred  scriptures  but  few,  perhaps  no  more  than  one,  and  that 
 is  Gabriel,  the  name  of  an  angel  sent  with  dispatches  to  Dan- 
 iel, Zacharias,  and  to  the  virgin  Mary,  Dan.  viii.  16.  and  ix. 
 21.  Luke  i.  19.  26.  for  as  for  Michael,  the  Archangel,  he 
 seems  to  be  no  other  than  Christ.  The  names  and  epithets  of 
 angels,  are  chiefly  taken  from  their  nature,  Elohim  is  their 
 principal  one,  translated  gods,  Psal.  xcvii.  7.  Because  sent  with 
 messages  from  God,  and  because  God's  vicegerents,  for  a  like 
 reason  they  have  the  names  of  thrones,  dominions,  principali- 
 ties and  powers,  Col.  i.  16.  If  the  text  in  Job.  xxxviii.  7.  is  to 
 be  understood  of  angels,  it  furnishes  us  with  other  names  and 
 titles  of  them ;  as  morning  stars,  and  sons  of  God.  They  some- 
 times have  the  name  of  men  given  them  ;  because  they  have 
 appeared  in  an  human  form  ;  such  were  two  of  those  who  ap- 
 peared like  men  to  Abraham,  and  afterwards  to  Lot;  and  two 
 others  seen  by  the  women  at  Christ's  sepulchre,  Gen.  xviii.2. 
 and  xix.  1,5,  8.  Luke  xxiv.  4.  The  more  common  name  is 
 that  of  angels,  or  Messengers. 
 
 II.  The  nature  of  angels,  which  is  expressed  by  the  word 
 spirits ;  so  good  angels  are  called  spirits,  and  ministering  spi- 
 rits, Heb.  i.  7.  14.  and  evil  angels,  unclean  spirits,  Matt.  x.  1. 
 Luke  x.  17,  20.     It  is  difficult  with  us  to  form  any  idea  of  a 
 
Book  III.     OF  THE  CREATION  OF  ANGELS.        183 
 
 spirit ;  we  rather  know  what  it  is  not,  than  what  it  is  ;  A  spirit 
 hath  not  flesh  and  bones,  as  ye  see  me  have,  says  Christ,  Luke 
 xxiv.  39.  was  it  corporeal,  a  legion  of  spirits  could  never  have 
 a  place  in  one  man  ;  nor  penetrate  and  pass  through  bodies, 
 through  doors  bolted  and  barred,  as  these  angelic  beings  have  ; 
 they  are  possessed  of  great  agility,  and  with  great  swiftness 
 and  speed  descend  from  heaven,  on  occasion  ;  as  Gabriel  did, 
 who  flew  swiftly,  as  swift  as  light  from  the  sun,  or  lightening 
 from  the  heavens  ;  they  are  invisible,  and  among  the  invisible 
 things  created  by  the  Son  of  God.  Once  more,  being  incor- 
 poreal and  immaterial,  they  are  immortal;  they  do  not  con- 
 sist of  parts,  of  matter  capable  of  being  disunited  or  dissolved. 
 G  jd,  who  only  has  immortality  originally  and  of  himself,  has 
 conferred  immortality  on  the  angelic  spirits ;  and  though  he 
 can  annihilate  them,  he  will  not. 
 
 III.   The  qualities  and  excellencies  of  angels  may  be  next 
 considered  ;  and  they  are  more  especially  three,  holiness,  wis- 
 dom or  knowledge,  and  power. — 1.  Holiness  ;  they  are  called 
 holy  angels,  Mark  viii.  38.     They  are  subject  to  the  same 
 laws  and  rules  of  morality  snd  righteousness  that  men  are  ; 
 for  they  do  his  commandments,  hearkening  to  the  voice  of  his 
 word,  Psal.  ciii.   20. — 2.  Wisdom  and  knowledge ;  it  is  an 
 high  strain  of  compliment  in  the  woman  of  Tekoah  to  David ; 
 My  Lord  is  wise,  according  to  the  wisdom  of  an  angel  of  God; 
 to  know  all  things  that  are  in  the  earth,  2  Sam.  xiv.  20.  They 
 know  much  of  God,  being  always  in  his  presence,  and  behold- 
 ing his  face  ;  and  much  of  men,  of  wicked  men,  on  whom,  by 
 divine  direction,  they  inflict  the  judgments  of  God ;  and  of 
 good  men,  the  heirs  of  salvation,  to  whom  they  are  ^ent,  as 
 ministering  spirits  :  they  know  much  of  the  mysteries  of  pro- 
 vidence, and  of  the  mysteries  of  divine  grace,  Matt.  xxiv.  36. 
 — 3.  Power  is  another  excellency  of  the  angels  ;  they  are  call- 
 ed mighty  angels,  and  are  said  to  excel  in  strength;  2  Thess.  i. 
 7*  Psal.  ciii.  20.  they  are  capable,  indeed,  under  a  divine  in,, 
 fluence,  of  holding  the  four  winds  of  heaven  ;  and  of  restrain- 
 ing hurtful  things  ;  they  have  power,  when  they  have  leave, 
 
284  0F  THE  CREATION  OF  ANGELS* 
 
 or  are  ordered  to  smite  the  bodies  of  men  with  diseases ;  as 
 the  men  of  Sodom  with  blindness,  yea,  with  death  itself,  as 
 seventy  chousand  Israelites,  on  account  of  David's  numbering 
 the  people  ;  and  a  hundred  and  forty-five  thousand  Assyrians 
 in  one  night,  as  they  lay  encamped  against  Jerusalem. 
 Herod  the  king,  being  smitten  by  an  angel,  was  eaten  of 
 worms,  and  died. 
 
 IV.  Their  office  and  employment.  I.  With  respect  to  God  ; 
 their  work  is  to  praise  him,  to  celebrate  the  glory  of  his  perfec- 
 tions ;  Praise  ye  him,  all  his  angels,  Psal.  cxlviii.  2.  and  their 
 work  also  lies  in  keeping  the  commandments  of  God,  and  to 
 do  his  will  in  heaven  and  in  earth,  Zech.  vi.  4,  5.  n.  With 
 respect  to  Christ,  on  whom  they  are  said  to  ascend  and  de- 
 scend, as  they  did  on  Jacob's  ladder,  a  type  of  him,  Gen. 
 xxviii.  12.  John  i.  51.  they  attended  at  the  incarnation;  they 
 had  the  care  and  charge  of  him  in  his  state  of  humiliaionj 
 when  he  had  fasted  forty  days  they  came  and  ministered  food 
 unto  him,  Matt.  iv.  11.  and  one  of  them  attended  him  in  his 
 agony  in  the  garden,  Luke  xxii.  43.  they  were  present  at  his 
 resurrection,  Matt,  xxviii.  2.  Luke  xxiv.  4,6,  23.  they  accom- 
 panied him  at  his  assension  to  heaven,  Psal.  lxviii.  17,  18. 
 Acts  i.  10,  11.  1  Tim.  iii.  1G.  and  by  them  he  will  be  attended 
 at  his  second  coming,  2  Thess.  i.  7.  Luke  ix.  26.  in.  With 
 respect  to  the  saints,  to  whom  they  are  sent  as  ministering 
 spirits  :  instances  of  which  are — 1.  Preserving  them  in  their 
 infant  state,  which  is  what  the  apostle  means  when  he  says, 
 that  God  separated  him  from  his  mothers  womb,  Gal.  i.  15.  which 
 providence  may  be  thought  to  be  chiefly  executed  by  the  minis- 
 try of  Angels.  Though  it  is  not  certain,  yet  some  scriptures 
 countenance,  Matt,  xviii.  10.  Act  xii.  15.  that  every  one  has  his 
 guardian  angel,  since  sometimes  more  angels  are  deputed  to 
 one,  and  sometimes  but  one  to  many  ;  yet  doubtless  saints 
 from  their  birth  are  under  the  care  of  angels. — 2.  Providing 
 food  for  them  when  in  want  of  it,  as  an  angel  dressed  food 
 for  the  prophet  Elijah,  and  called  upon  him  to  arise  and  eat, 
 Matt,  iv.  11.  Psal.  lxxviii.  25.  1  Kings  xix.  5 — 8. — 3.  Keep- 
 ing off  diseases   fr  j  n   them.   He  shall  deliver    thee  from   the 
 
Book  III.  OF  THE  CREATION  OF  ANGELS;  18  5 
 
 noisome  pestilence — neiihsr  .shall  any  plague  come  nigh  thy 
 diveJ  ng  ;  for  hd  shall  give  his  angels  charge  over  thsey  &a 
 Psal.  xci.  3,  7,  11.^—4.  Directing  arid  protecting  in  journies* 
 G  n.  xxiv.  7,  27,  48.  so  Jacob  as  he  was  travelling,  was  met 
 by  the  angel-  of  God,  who  divided  themselves  into  two  hosts 
 for  his  guard.— 5  Keeping  from  dangers  and  helping  out  of 
 them;  Lot  and  his  family  were  in  danger  of  being  destroyed 
 in  Sodom  the  angels  laid  hold  on  their  hands,  Gen.  six.  15 — i 
 17.  the  preservation  of  Snadrach,  Meshech,  and  Abednego, 
 in  the  furnace  of  fire,  and  of  Daniel  in  the  lions'  den,  is  ascrib- 
 ed to  angels,  Dan.  iii.  28.  and  vi.  22.  the  opening  of  the 
 doors  of  the  prison  where  the  apostles  were,  and  setting  them 
 free  ;  and  the  deliverance  of  Peter  from  prison,  were-  done  by 
 angels,  Acts  v.  19,  20.  and  xii.  7,  10.  With  respect  to  things 
 spiritual — 1.  Angels  have  been  employed  in  revealing  the 
 mind  and  will  of  God  to  men.  They  attended  at  mount  Sinai, 
 Beut.  xxxii.  2.  An  angel  published  the  gospel,  Luke  ii.  10« 
 11.  An  angel  made  known  to  Daniel  the  time  of  the  Mes- 
 siah's coming,  Dan.  viii.  16 — 19.  And  an  angel  was  sent  to 
 signify  to  the  apostle  John,  the  things  that  should  come  to 
 pass  in  his  time,  and  in  all  ages  to  the  end  of  the  world,  Rev* 
 i.  1. — 2.  Though  the  work  of  conversion  is  the  sole  work  of* 
 God,  yet  as  he  mikes  use  of  instruments  in  it,  as  ministers  of 
 the  word,  why  may  he  not  be  thought  to  make  use  of  angels  ? 
 This  is  certain,  they  are  acquainted  with  the  conversions  of 
 sinners,  Luke  xv.  7*  10.— 3.  They  are  useful  in  comforting 
 the  saints  when  in  distress  ;  as  they  strengihened  and  comfort- 
 ed Christ  in  his  human  nature,  when  in  an  agony,  so  they  com* 
 fort  his  members,  as  they  did  Daniel,  when  in  great  terror,  and 
 the  apostle  Paul,  in  a  tempest,  Dan.  ix.  23.  Acts  xxvii.  23,  24* 
 If  evil  angels  are  capable  of  suggesting  terrible  and  uncom- 
 fortable things,  good  angels  are  surely  capable  of  suggesting 
 comfortable  things.  For— 4.  They  greatly  assist  in  repell-* 
 ing  the  temptations  of  Satan  ;  for  if  they  oppose  themseh  es  to^ 
 and  have  conflicts  with  evil  angels,  with  respect  to  things  poli- 
 tical and  civil,  the  affairs  of  kingdoms  and  states,  in  which  the 
 interest  and  church  of  Christ  are  concerned,  see  ©an.  x.  13$ 
 
 \  A 
 
Ig5  OF  THE  CREATION  OF  MAN. 
 
 20.  Rev.  xii.  7*  they,  no  doubt,  bestir  themselves  in  opposition 
 to  evil  spirits,  when  they  tempt  believers  to  sin,  or  10  despair, 
 Eph.  vi.  12.  Zi-ch.  Hi.  1,  2,  3,  4 — 5.  They  are  exceeding 
 useful  to  saints  in  their  dying  moments ;  they  carried  the  soul 
 of  Lazarus  into  Abraham's  bosom,  Luke  xvi.  22^  and  thus 
 Elijah  was  carried  to  heaven,  soul  and  body,  in  a  chariot  of 
 fire,  and  horses  of  fire,  which  were  no  other  than  angels,  2 
 Kings  ii.  11 — 6.  Angels,  as  they  will  attend  Christ  at  his 
 second  coming,  so  they  will  be  made  use  of  by  him,  to  gather 
 the  risen  saints  from  the  four  quarters  of  the  world,  Matt.  xiii. 
 40,  41.  and  xxiv.  31.  From  the  whole  it  appears,  that  angels 
 are  creatures,  and  so  not  to  be  worshipped,  Col.  ii.  18.  the 
 angels  themselves  refuse  and  forbid  it,  Rev.  xix.  10.  and  xxiu 
 8,  9.  yet,  notwithstanding,  they  are  to  be  loved,  valued,  and 
 esteemed  by  the  saints,  see  1  Cor.  xi*  10.  it  is  no  small  part 
 of  their  gospel-privileges,  for  which  they  should  be  thankful, 
 thai  they  are  come  to  an  innumerable  company  of  angels,  Heb. 
 i.  14.  and  xii.  22. 
 
 OF  THE  CREATION  OF  MAN. 
 
 Man  was  made  last  of  all  the  creatures,  being  the  chief  and 
 master-piece  of  the  whole  creation  on  earth.  He  is  a  compen- 
 dium of  the  creation,  and  therefore  is  sometimes  called  a  mi- 
 crocosm, a  little  world,  the  world  in  miniature.  Man  was 
 made  on  the  sixth  and  last  day  of  the  creation,  and  not  before  ; 
 nor  were  there  any  of  the  same  species  made  before  Adam, 
 who  is  therefore  called  the  first  man  Adam.  What  puts  this 
 out  of  all  question,  with  those  that  believe  the  divine  revela- 
 tion, is,  that  it  is  expressly  said,  that  before  Adam  was  form- 
 ed, there  was  not  a  man  to  till  the  ground.  Gen.  ii.  5.  Man 
 was  made  alter,  and  upon  a  consultation  held  concerning  his 
 creation  ;  Let  us  make  man,  Gen.  i.  25.  which  is  an  address,  not 
 to  second  causes,  nor  is  it  an  address  to  angels ;  but  the  address 
 Was  made  by  Jehovah  th  Father,  and  the  consultation  was 
 held  b\  h  m  with  the  other  iwo  divine  Persons  in  the  Deity, 
 the  Son  and  Spirit ;  a  like  phrase  see  in  chap.  iii.  22.  and  xi. 
 7.  Isai.  vi>  a.     The  following  things  may  be  observed, 
 
Book  III.  OF  THE  CREATION  OF  MAN.  187 
 
 I.  The  author  of  his  creation,  God  ;  So  God  created  man. 
 Gen.  i.  27.  for  we  are  all  his  offspring,  and  therefore  are  exhort- 
 ed to  remember  our  Creator,  Eccles.  xii.  1.  or  Creators-,  even 
 Father,  Son,  and  Spirit;  hence  we  read  of  God  our  Maker s, 
 in  various  passages  of  scripture,  Job  xxxv.  10.  Psal.  cxlix.  2. 
 Isai.  liv.  5»  It  is  pretty  remarkable  that  the  word  created 
 should  be  used  three  times  in  one  verse,  where  the  creation  of 
 man  is  only  spoken  of;  as  it  should  seem  to  point  out  the 
 three  divine  persons  concerned  therein,  Gen.  i.  27. 
 
 II.  The  constituent  and  essential  parts  of  man,   created  by 
 God  which  are  two,  body  and  soul;    these  appear  at  his  first 
 formation  ;  the  one  was  made  out  of  the  dust,  the   other  was 
 breached  into  him  ;  and  so  at  his  dissolution,  the  one    returns 
 to  the  dust  from    whence  it  was;  and  the  other  to  God  that 
 gave  it.     1.  The  body  which  is  a  most   wonderful  structure  ; 
 every  muscle,  vein,  and  artery,  yea,  the  least  fibre  is  set  in   its 
 proper  place,  to  answer  its  designed  end  ;  and  all  in  just  sym- 
 metry and   proportion  :    to  enter  into  a  detail  of  particulars, 
 more  properly  belongs  to  anatomy  ;  that  art  is  now   brought  to 
 such  a  degree  of  perfection,  that   by  it  most  amazing  discove- 
 ries are  made  in  the  structure  of  the  human  body  ;    as  the  cir- 
 culation of  the  blood,&c  so  that  it  may  well  be  said  of  our  bo- 
 dies, as  David  said  of  his,  lamfearfdly  a.id  wonderfully  made, 
 Psal.  exxxix.  14.     The  erect  posture  of  the  body  is  not  to  be 
 omitted,  by  which  man  is  fitted  and  directed  to  look    upward 
 to   the   heavens,  to  contemplate   the  glory   of  God.     In  the 
 Greek  language  man  has  his  name,  Anthropos,  from  turning 
 and  looking  upwards.     The  bodv  of  mun  was  originally  made 
 immortal ;   not  that  it  was  so  of  itself;  but  God,  who  only  has 
 immortality,   conferred  it  on  the  body  of  man.     It  is  most 
 clear  from  the  word  of  God,  that  death  did  not  arise  from  a 
 necessity  of  nature,  but  from  sin;  it  is  expressly  said,  the  body 
 is  dead  because  of  sin,  Rom.  v.   12,   15.     n.   The  soul  is  the 
 other  part  of  man  created  by  God  ;   it  is  an  inhabitant  of  the 
 body,  dwells  in  it,  as  in  a  tabernacle,  and  exists  in  a  separate 
 state  after  it ;  all  which  shew  it  is  a  substance,  or  subsistence 
 
188 
 
 OF  THE  CREATION  OF  MAN. 
 
 Of  itself.     It  is  not  a  corporal  but  a  spiritual  substance  ;   not  % 
 body  as  Tertullian,  and  others  have  thought  ;    but  a  sphit,  as 
 it  is  often  called  in  scripture,   Eccles.  xii.    7»  Matt.  xxvi.   41. 
 Acs  vii.  £9.     The  souls  of  men  are  called  the   spirits  of  all 
 flesh,  to  distinguish  them  from  angelic  spirits,  Numb.  xvi.  22. 
 The  body  may  be  killed  by  men,  but  not  the.  soul.  Some  have 
 been,  and  are  ot  opinion  that  the  souls  of  men  are  ex   traduce^ 
 as    Tertullian.     But  if  souls  are  by   natural  generation    front 
 their  immediate  parents,  they  must  be  derived   either  from 
 their  bodies,  or  from  their  bodies  and  souls,  or  from  their  souls 
 only  j  not  from  their  bodies,  for  then  they  would  be  corpore- 
 al, whereas  they  are  not  j  not  from  both  bodies  and  souls ;  for 
 then  they  would  be  partly   corporeal,   and  partly  incorporeal, 
 which  they  are  not ;  not  from  their  souls  only,  for  as  an  angel 
 is  not  generated  by  an  angel,  so  not  a  soul  by  a  soul.    Besides, 
 jf  the  souls  of  men  are  derived  from  the  souls  of  parents,  it 
 is  either  from  a  part  of  them,  or  from  the  whole  ;    not  from  a 
 part,  for  then  the  soul  would  be  panablc  and  divisible,  as  mat- 
 ter is,  and  so  not  immaterial ;  and  as  not  a  part,  so  neither  can 
 their  whole  souls  be  thought  to  be  communicated  to  tht  m,  for 
 then  they   would  have   none,  and  perish  ;    to  such  absurdities 
 is  this  notion  reducible.      Besides,  what  is  immaterial,  as  the 
 soul  is,  can  never  be  educed  out  of  matter  ;  if  the  soul  is  gen- 
 erated out  of  the  matter  of  parents,  then  it  is,  and  must  be  ma- 
 terial;  and  if  material,   then  coruptible ;    and  if  corruptible, 
 then  mortal.     But  what  puts  this  matter  out  of  doubt  is,  the 
 distinction  the  apostle  makes  between  tht  fathers  of  our  fleshy 
 and  the  Father  of  Spirits  Ht  b.  xii.  9. 
 
 III.  i  he  difference  of  sex  in  which  man  was  created,  is 
 mule  and  em  ale,  Gen.  i.  27.  Adam  was  formed,  then  Evey 
 1  rim.  ii.  13.  Man  is  a  social  creature,  and  therefore  God 
 in  his  wisdom  thought  it  not  proj-er  that  he  should  be  alone, 
 but  provided  a  help-mate  for  him,  to  be  a  partner  and  compan- 
 ion with  him,  in  civil  and  religious  life.  There  were  but  one 
 male  and  one  female,  at  first  created,  and  which  were  joined 
 fpgetiier  in  marriage  by  the  Lord  himself,  to  teach,  that  hut 
 
Book  111.  o?  THE  CREATION  OF  MAN- 
 
 18!) 
 
 one  man  and  one  woman  v^|y  are  tobe  joined  together  at  one 
 time  in  lawful  wedlock:  these  i.,0i  male  and  iemale,  first  cre- 
 ated, were  made  after  the  same  imafe~  ;  for  the  word  man,  in- 
 cludes bodi  man  and  woman  ;  and  Adam  was  a  name  com- 
 mon to  them  both  in  their  creation,  and  when  said  to  be  made 
 after  the  image  of  God,  Gen.  i.  26,  27.  and  v.  1,2.  which 
 image,  as  will  hereafter  be  seen,  lies  much  in  righteousness 
 and  holiness.  Bat  they,  Adam  and  Eve,  sought  out  many  in- 
 ventions, sinful  ones,  and  so  lost  their  righteousness.  Which 
 leads  on  to  consider, 
 
 IV.  The  image  of  God  in  which   man   was   created  ;   God 
 said*  Let  us  make  man  in  our  own  ima^e,  and  after  our  hktness, 
 
 so  God  created  man  in  hits  oxun  image,   Gen.  i.   26-   27. 
 
 "Whether  image  and  likeness  are  to  be  distinguished,  as  the 
 one  respecting  the  substantial  form  of  man,  his  soul;  the  other 
 certain  accidents  and  qualities  belonging  to  him  ;  or  whether 
 they  signify  the  same  is  not  very  material  ;  the  latter  stems 
 probable  ;  since  in  Gen.  i.  27.  where  image  is  mentioned, 
 likeness  is  omitted;  and,  on  the  contrary,  in  Gen.  v.  1.  the 
 word  likeness  is  used,  and  image  omitted.  He  is  not  in  such 
 sense  the  image  of  God,  as  Jesus  Christ  the  son  oi  God  is  who 
 is  the  express  image  of  his  Father's.  Person.  Though  there  was 
 in  him  some  likeness  and  resemblance  of  some  oi  the  ptiiec- 
 tions  of  God  ;  which  are  called  his  imi.ahle  on.s,  and  by  some 
 communicable  ;  as  holiness,  righteousness,  wisdom,  &c,  yet 
 these  perfections  are  not  really  in  him,  only  some  laint  shad- 
 ows of  them  ;  the  renewed  and  spiritual  image  or  God,  in  re- 
 generate persons,  is  called  a  partaking  of  the  divine  nature^ 
 2  Pet.  i.  4.  that  is  wrought  in  them,  and  impressed  on  them, 
 which  bears  some  resemblance  to  the  divine  nature.  The  seat 
 of  the  image  of  God  in  man,  is  the  whole  man,  both  body  and 
 soul ;  wherefore  God  is  said  to  create  man  in  his  image ;  not 
 the  soul  only,  nor  the  body  only;  but  the  whole  man,  Gen.  i. 
 27.  and  v.  1.  at  the  resurrection  of  the  dead,  the  saints  will 
 most  fully  appear  to  bear  the  image  of  the  heavenly  One,  1  Thes. 
 v.  23.  i.  The  first  man  was  made  in  the  image  of  God  in 
 his  body  in  some  respect;  hence  this  is  given  as  a  reason  why 
 
190  OF  THE  CREATION  OF  MAN, 
 
 the  blood  of  a  man's  body  is  not  tpx^^i  because,  In  the 
 image  of  God  made  he  man,  Qf»1?  1X«  6-  There  is  something 
 divine  and  majestic  in  the  countenance  of  man,  in  comparison 
 of  brute  creatures.  And  it  may  be  observed,  that  the  perfec- 
 tions of  God,  many  of  them,  are  represented  by  the  members 
 of  the  human  body  ;  as  his  all-seeing  providence  by  eyes  ;  his 
 attention  to  the  petitions  of  his  people,  by  ears,  open  to  their 
 cries  ;  and  his  power  to  deliver,  by  an  arm  and  hand  ;  and  his 
 pleasure  and  displeasure,  by  his  face  being  towards  good  men, 
 and  against  bad  men.  I  see  no  difficulty  in  admitting  that  the 
 body  of  Adam  was  formed  according  to  the  idea  of  the  body 
 of  Christ  in  the  divine  mind,  and  which  may  be  the  reason,  at 
 least  in  part,  of  that  expression  :  Behold,  the  man  is,  or  ra- 
 ther was  as  one  of  us.  n.  The  principal  seat  of  the  image  uf 
 God  in  man,  is  the  soul.  And  this  appears, — 1.  in  the  na- 
 ture of  the  soul,  which  is  spiritual,  immaterial,  immortal,  and 
 invisible,  as  God  is.  Moreover,  the  soul  carries  some  shadow 
 of  likeness  to  God  in  its  powers  and  faculties.  2.  The  image 
 of  God  in  the  soul  of  man,  of  the  first  man  particularly,  appear- 
 ed in  the  qualities  of  it ;  especially  in  its  wisdom,  and  under- 
 standing, and  in  its  righteousness  and  holiness,  Eccles.  vii»29. 
 3.  The  image  of  God  in  the  whole  man,  soul  and  body,  or  in 
 his  person,  lay  in  his  immortality,  natural  to  his  soul,  and  con- 
 ferred on  his  body ;  and  also  in  his  dominion  over  the  crea- 
 tures. 4.  This  image  lay  too  in  the  blessedness  of  man,  in 
 his  original  state ;  for  as  God  is  God  over  all  and  blessed,  and 
 is  the  blessed  and  only  Potentate  ;  so  man,  in  a  lower  sense, 
 was  blessed  above  all  the  creatures.  Adam's  knowledge  was 
 natural  knowledge  ;  his  holiness  and  righteousness,  natu- 
 ral holiness  and  righteousness ;  the  covenant  made  with  him, 
 a  natural  covenant;  the  communion  he  had  with  God,  was  in 
 a  natural  way  ;  and  all  his  benefits  and  blessings  natural  ones  ; 
 but  believers  in  Christ  are  blessed  with  all  spiritual  blessings 
 in  him,  and  have  a  spiritual  image  enstamped  upon  them, 
 which  can  never  be  lost ;  and  into  which  they  are  changed 
 from  glory  to  glory,  till  it  becomes  perfect. 
 
OF  THE  PROVIDENCE  OF  GOD. 
 
 Providence  of  which  we  are  now  about  to  treat,  must  be 
 considers  ;s  distinct  from  foresight,  foreknowledge,  and  pre- 
 destination i  which  all  respect  some  act  in  the  divine  mind  in 
 eternity  ;  this  may  be  called  eternal  providence ;  but  provi- 
 dence in  time,  which  is  what  is  now  under  consideration,  and 
 may  be  celled  actual  providence,  is  the  execution  of  whatsoever 
 God  has  rsreknown  and  determined ;  Who  worketh  all  things 
 after  che  counsel  of  his  will,  Eph.  i.  11.  The  wise  man  says, 
 There  is  a  time  to  every  purpose  under  the  heaven;  whatever  is 
 done  under  the  heavens  in  time,  there  was  a  purpose  for  it  in 
 eternity,  Eccles.  iii.  1 — 11.  Purpose  and  providence,  exactly 
 tally  and  answer  to  each  other;  the  one  is  the  fulfilment  of  the 
 other;  Surely,  as  I  have  thought,  saith  the  Lord,  so  shall  it 
 come  to  pass  ;  and  as  I  have  purposed,  so  shall  it  stand,  Isai* 
 xvi.  24. 
 
 The  providence  of  God  is  not  only  expressed  in  scripture, 
 by  his  sustaining,  upholding,  and  preserving  all  things;  but 
 by  his  looking  down  upon  the  earth,  and  the  inhabitants  of  it, 
 Psal.  xiv.  2.  It  may  be  argued  from  the  senses  which  he 
 imparts  to  men.  He  has  placed  the  eyes  and  the  ears  in  the 
 head  of  the  human  body,  to  look  out  after  and  listen  to  what 
 may  turn  to  the  advantage  or  disadvantage  of  the  members  of 
 the  body ;  hence  the  Psalmist  reasons,  He  that  planted  the  ear, 
 shall  he  not  hear  f  he  that  formed  the  eye,  shall  he  not  see  f 
 
 The  words  provide  and  providing,  are  sometimes  used  of 
 men  in  general,  and  of  masters  of  families  in  particular,  who 
 are  to  provide  things  honest  in  the  sight  of  all  men,  both  for 
 themselves,  and  for  all  under  their  care  ;  and,  If  any  provide 
 not  for  his  own,  he  is  worse  than  an  infidel,  Rom.  xii.  17.  1 
 Tim.  v.  8.  which  provision  may  give  us  an  idea  of  the  provi- 
 dence of  God  ;  in  that  branch  of  it  particularly,  which  concerns, 
 the  provision  which  he,  as  the  great  master,  of  his  family, 
 makes  for  it  ;  The  eyes  of  all  wait  upon  thee,  and  thou  givest 
 them  their  meat  in  due  season,  &?c.  P*al.  cxlv.  15,  15.  even  the 
 
l%2  OF  THE  PROVIDENCE  OF  GOD\ 
 
 very  ravens  and  iheir  young,  such  mean  and  worthless  crea- 
 tui  es,  arc  provided  for  by  him  ;  Who  provideth  for  the  raven 
 his  food,  whin  his  young  ones  cry  unto  God?  Job  xxxviii.  41. 
 Providence,  with  the  heathens  was  reckoned  as  a  deity,  is  re- 
 presented like  a  good  housewife,  or  mistress  of  a  family,  ad- 
 min^tcrmg  to  the  wnole  universe,  and  was  pictured  like  a 
 grave  elderly  matron  ;  this  is  one  of  the  titles  of  trie  goddess 
 Minerva. 
 
 The  providence  of  God  is  expressed  by  his  care  of  his  crea- 
 tures i  Duh  God  take  care  of  oxen  P  1  Cor.  ix.  9.  It  is  particu- 
 larly said  ot  the  land  oi  Canaan,  that  it  was  a  land  which  the 
 Lord  car eth  for  ;  from  one  end  of  the  year  to  the  other,  Deut. 
 xi.  12.  God's  sustentation  of  the  world,  his  government  of 
 it,  the  view  and  notice  he  takes  of  it,  the  provision  he  makes 
 for  ail  creatures  in  it,  and  his  care  of,  and  concern  for  them  j 
 this  is  providence.     I  shall  proceed, 
 
 I.  To  prove  a  divine  providence,  by  which  all  things  are 
 upheld,  governed,  guided,  and  directed.  I.  This  appears  from 
 the  light  of  nature.  Hence  the  heathens  held  a  providence? 
 all  nations,  even  the  most  barbarous  ;  all  the  sects  of  the  phi- 
 losophers owned  it,  but  one,  the  Epicureans,  and  that  from  a 
 foolish  notion  that  it  was  unworthy  of  God,  and  affected  his 
 happiness.  Pythagoras,  Plato,  the  Stoics,  Seneca,  Menedemus, 
 the  philosopher,  all  were  advocates  for  the  doctrine  of  provi- 
 dence. Chrysippus  and  Cicero  wrote  on  the  same  subject 
 also.  Paul,  in  a  discourse  of  his  before  the  philosophers  at 
 Athens,  concerning  God  and  his  providence,  produces  a  pas- 
 sage from  Aratus,  one  of  their  own  poets,  in  proof  of  the 
 same  ;  We  are  also  his  offspring,  Acts  xvii.  28.  n. 
 Divine  providence  may  be  concluded  from  the  Being  of 
 God  ;  the  same  arguments  that  prove  the  one,  prove  the 
 other  ;  if  there  is  a  God,  there  is  a  providence  ;  and  if 
 there  is  a  providence,  there  is  a  God  ;  these  mutually  prove 
 each  other  ;  wherefore,  when  the  Psalmist  had  observed,  that 
 the  fool  said  in  his  heart,  there  is  no  God,  he  imm  diatelv  ob- 
 serves the  providence  of  God;    The  Lord  looked  down  from 
 
Book  III.  OF  THE  fROVlDEfcCE  OF  GOD;  193 
 
 the  heaven  upon  the  children  of  men,  Psal.  xiv.  1,  2.  Those 
 who  allow  there  is  a  God,  must  confess  that  he  does  some- 
 thing, and  something  famous  and  excellent ;  and  nothing  is 
 more  excellent  than  the  administration  of  the  world.  To  me, 
 savs  Lucilius,  he  that  does  nothing,  seems  entirely  not  to  be, 
 to  have  no  being.  The  oracle  of  Apollo,  at  Miletus,  calls 
 providence  the  first-born  of  God  :  and  it  is  easy  to  observe, 
 that  the  Lord  puts  the  idolatrous  heathens  upon  proving  the 
 truth  of  the  deities  they  worshipped,  by  acts  of  providence,  see 
 Isai.  xli.  22,  23.  lii.  The  providtnce  of  God  may  be  argued 
 from  the  creation  of  the  world ;  as  the  Being  of  God  may  be 
 proved  from  thence,  so  the  providence  of  God.  God,  the 
 great  builder  of  all  things,  does  not  act  by  them  as  an  architect, 
 that  builds  an  house  arid  has  no  farther  concern  with  it,  but 
 leaves  it  to  stand  or  fall  of  itself ;  or  that  builds  a  ship,  and  has 
 nothing  more  to  do  with  it ;  he  takes  the  government  of  it,  and 
 steers  and  directs  it ;  without  his  support  and  government  of 
 it,  it  could  not  long  subsist :  besides,  there  must  be  some  ends 
 for  which  it  is  created  ;  which  ends  it  cannot  attain  and  an- 
 swer of  itself ;  but  must  be  directed  and  influenced  by  the 
 Creator  of  it.  iv.  The"  perfections  of  God,  and  the  display  of 
 them,  make  a  providence  necessary,  particularly  his  power* 
 wisdom,  and  goodness  :  since  God  has  created  the  World,  had 
 he  not  supported  it,  but  left  it  to  chance  and  fortune,  it  would 
 have  seemed  as  if  he  could  not  have  supported  it ;  since  he 
 made  it  with  some  views,  and  to  answer  some  ends,  had  it  not 
 been  guided  by  him,  to  answer  these  ends  where  had  been! 
 his  wisdom  j  and  to  make  a  world  of  creatures,  and  then  ne* 
 gleet  them,  and  take  no  care  of  them,  where  would  have  been 
 his  goodness  ?  v.  It  may  be  concluded  from  the  worship  of 
 God  ;  which  this  is  a  powerful  inducement  to,  and  the  ground 
 of.  Hence  Cicero  could  say,  "  There  are  some  philosophers, 
 (meaning  the  Epicureans)  who  suppose  that  God  takes  no 
 care  of  human  affairs;  but,  says  he,  if  this  is  true,  what  piety 
 ean  there  be  ?  what  sanctity  ?  what  religion  V9  They  are  the 
 libertines  of  the  age,  who  in  any  period  deny  the  providence' 
 
 B   B 
 
194  OF  THE  PROVIDENCE  OF  GOD. 
 
 or  God ;  such  were  those  of  that  cast  among  the  Jews,  who 
 said,  The  Lord  hath  forsaken  the  earth  ;  and  the  Lord  seeth 
 not,  Ezek.  ix.  9.  Zeph.  i.   12.     vi.  The  settled  and  constant 
 order  of  things,  from  the  beginning  of  the  world  to  this  time, 
 clearly  evince  a  divine  Providence  ;  the  ordinances  of  the 
 heavens,  of  the  sun,  moon,  and  stars,  have  never  departed 
 from  their  stated  and  fixed  order  and  appointment ;  nor  the 
 covenant  of  the  day  and  of  the  night  ever  been  broken,  Jer. 
 xxxi.  35*     Every  year,  in  the  winter. season,  grass,  herbs,  and 
 plants,  wither  and  seem  to  die  ;  when,  in  the  returning  spring, 
 which  never  fails  to  come,  there  is  a  reproduction  of  all  these, 
 a  sort  of  a  new  creation  of  them  ;    Thou  sendest  forth   thy 
 Spirit ;  and  they  are  created,  and  thou  renewest  the  face  of  the 
 ■earth,  Psal.  civ.  30.     To  all  which  maybe  added,  the  constant 
 succession  of  men  in  all  ages ;   One  generation  passeth  away 
 and  another  generation  cometh.     All  which  can  never  be  with- 
 out an  all-wise  disposing  Providence,     vn.  Were  there  not  a 
 supporting  and  superintending  providence  concerned  in   the 
 world,  and  the  things  of  it,  all  would  soon  fall  into  confusion 
 and   destruction.     If  God,  that   has   hung   the   earth   upon 
 nothing,  let  go  his  hold,  it  would  drop  into  its  original  chaos, 
 it  would  soon  and  easily  be  dissolved,  did  not  the  Lord  bear 
 i>p  the  pillars  of  it.     viii.  The   many  blessings  of  goodness, 
 the  daily  benefits  and  favours,  which  are  continually  bestowed 
 by  God  on  bis  creatures,  manifestly  declare  his  providence  : 
 he  has  not  left  himself  without  this  witness  of  it  his  provdential 
 goodness  in  any  age  to  any  people,     ix.  The  judgments  of 
 God  in  the- earth,  at  different  periods  of  time,   are  a  demon- 
 stration of  the  providence  of  God.     Who  can  believe  that  the 
 universal   deluge,  and  saving  eight  persons  only  in    an  ark, 
 were  the  effects  of  chance,  and  that  the  burning  of  Sodom  and 
 Gomorrah,  was  by  accident,  as   a  common  fire  is  sometimes 
 raid  to  be  ?  7'he  same  maybe  observed  of  the  captivities  of  the 
 Israelites,  the  destruction  of  their  neighbours,  the  Moabites, 
 Edomites,  &c.  so  that  the  name  of  one  of  them  is  not  to  be 
 found  in  the  worlds  as  was  foretold  ;  when  they,  though  scat. 
 
Book  III.  OF  THE  PROVIDENCE  OF  GOD.  195 
 
 tered  up  and  down  in  it,  are  yet  preserved.  God  is  known  by 
 the  judgments  which  he  executeth,  Psal.  ix,  16.  x.  The  fears 
 of  punishment  and  hopes  of  reward  in  men,  shew  the  consci- 
 ousness they  have  of  the  notice  God  takes  of  them  and  their 
 actions,  which  is  one  branch  of  providence.  Their  fears  de- 
 clare their  sense  of  a  divine  Being,  why  else  were  some  of  the 
 Roman  Caesars,  as  Augustus,  Tiberius,  and  Caligula,  so  ter- 
 ribly frighted  at  thunder  and  lightening?  Verily  he  is  a  God 
 that  judgetb  in  the  earth,  Psal.  lviii.  11. 
 
 II.  I  proceed  to  observe  some  distinctions  which  have  been 
 used  by  some,  and  may  be  useful  to  explain  and  confirm  the 
 doctrine  of  providence,  i.  Providence  may  be  considered  as 
 immediate  and  mediate,  Immediate  providence,  is  what  is  ex- 
 ercised by  God,  without  the  use  of  any  mean,  over  and  above 
 means,  and  what  means  cannot  reach  unto.  Yea,  God's  works 
 are  sometimes  contrary  to  the  nature  of  things,  of  means,  and 
 second  causes  ;  as  when  he  caused  waters  which  naturally  flow, 
 to  rise  up  and  become  heaps  ;  and  the  Sun,  which  naturally 
 goes  forth  and  forward  as  a  giant  to  run  his  race,  to  stand  still, 
 as  in  the  days  of  Joshua ;  and  to  go  back  ten  degrees  on  the 
 dial  of  Ahaz,  in  the  times  of  Hezekiah.  He  suffered  not  fire 
 to  singe  the  garments  of  Daniel's  three  companions,  when 
 cast  into  a  furnace  of  fire  j  and  caused  lions,  naturally  voraci- 
 ous, to  shut  their  mouths,  and  not  touch  Daniel,  when  cast  in- 
 to their  den.  Midiate  providence  is  what  is  exercised  in  the 
 use  of  means,  or  by  them  ;  he  sometimes  makes  use  of  means 
 to  produce  great  and  noble  effects,  which  are  unlikely  ;  as  when 
 with  a  small  army,  he  gives  victory  over  a  large  one.  Some- 
 times he  makes  proper  means  ineffectual  to  answer  the  end  of 
 them ;  what  seems  more  for  the  safety  of  a  country  than  a 
 well  mounted  cavalry,  and  a  well  disciplined  and  numerous  ar- 
 my ?  and  yet  these  are  vain  things  for  safety.  Ordinarily,  God 
 works  by  means.  There  is  a  chain  of  second  cause  than  de- 
 pend upon  the  first;  the  Lord  hears  the  heavens,  and  the  hea- 
 vens hear  the  earth,  and  the  earth  hears  the  corn,  and  the  wine, 
 and  the  oil,  and  they  hear  Jezreel.  Hos.  ii.  21.  22.   He  es;e^ 
 
|90  OF  THE  PROVIDENCE  OF  GQD. 
 
 cises  his  providence  commonly  by  the  use  of  means,  to  shew 
 men  that  they  are  to  make  use  of  means,  and  not  Might  them  ; 
 no,  not  even  when  events  are  certain  to  them  ;  as  the  cases  of 
 Hezekiah,  and  Paul's  mariners  shew,  Isai.   xxxviii.  21.  Acts 
 xxvii.  31.  ii.  Providence  may  be  considered  both  as  ordinary 
 and  extraordinary — Ordinary  providence,  is  what  is  exercis- 
 ed in  the  common  course   of  means,  and  by  the  chain   of  se- 
 cond causes.  From  this  law,  fire  burns,  and  sparks  flv  upward;' 
 heavy  bodies  descend,  and  light  ones  ascend.     Extraordinary 
 providence,  is  that  in  which  God  goes  out  of  his  common  way, 
 and  which. consists  of  miraculous  operations  ;  as  when  he  or- 
 dered rotks  <o  be  smitten,  and  waters  gushed  out ;  and  rained 
 manna  near   forty  years  in  a  wilderness,     in.    Providence 
 may  be  considered  as  univeral  and  singular-,  or,  as  gtneralsmd 
 particular.     Universal  or  general  providence,  is  what  is  con- 
 cerned with  the  whole  world,  and  all  things  in  it.     A  singu- 
 lar or  particular  providence,  is  concerned  with  every    indivi- 
 dual, and  especially  with  rational  creatures  and  their  actions. 
 Most  certain  it  is,  that  God,  not  only  in  his  providence  is  con- 
 cerned for  the  world  in  general,  but  for  all  individuals  in  it  ; 
 every  star,  Isai  xl.  26.  the  cattle  on  a  thousand  hills,  and  even 
 a  span  ow,  Matt.  x.  29.     iv.   Providence  may    be  considered 
 as  both  common  and  special  Common  providence  is  that  which 
 belongs  to  the  whole  world  ;  God  is  good  to  all,  and  his  tender 
 worries  a.re  over  all  his  xvorks,  Psal.   cxlv.  9.     Special  provi- 
 dence is  what  concerns  the  <  hurch  of  God  in  all  ages.     The 
 Jewish  Church,  under  the  former  dispensation;  and  the  chris- 
 tian church  under  the  gospel.   God,  as  the  God  of  providence, 
 is  the  Saviour   and  Preserver   of  all   men  ;  but  especially  of 
 them  that  believe,  1  T"<m.  iv.  10.  v.  Providence  may  be  consid- 
 ered as  real  and  mr.r<il :    real,  is  what  concerns  things,  and  the 
 essence  of  them,  b\  which  they  are  sustained  and  preserved. 
 Moral  providence,  or  what  is  commonly  called  God's   moral 
 government  of  the  world,  respects  rational  creatures,   angels 
 and  men  ;  a  reasonable  service  is  required  of  reasonable  crea* 
 Jures*     I  shall  next  observe, 
 
Book  III.  OF  THE  PROVIDENCE  OF  GOD.  197 
 
 III.  The  author  of  providence,  the  efficient  Cause  of  it,  and 
 the  instruments  made  use  of  by  him  in  the  administration  of 
 it.  Elihu  puts  such  a  question  as  this,  Who  hath  disposed  the 
 whole  world P  Job  xxxiv.  13.  the  answer  to  it  must  be,  All 
 things  are  of  him,  in  creation  ;  and  all  things  are  through  him 
 in  providence  ;  and  all  things  are  to  him  directed  and  ordered 
 to  his  glory,  Rom.  xi.  36.  My  father  worketh  hitherto,  not  in 
 creation  j  for  the  works  of  creation  were  finished:  but  in  pro- 
 vidence. Our  Lord  addresses  his  Father  as  the  Lord  of  hea- 
 ven and  earth  ;  and  adds,  Ml  things  are  delivered  unto  me  of 
 my  Father,  to  subserve  the  ends  of  his  mediatorial  kingdom  in 
 a  providential  way,  Matt.  xi.  25.  Christ,  the  Son  of  God,  is 
 equally  concerned  with  his  divine  Father  in  the  work  of  pro- 
 vidence ;  for  whatsoever  thing's  he  (the  Father)  doth,  those  al. 
 so  doth  th  Son  likeivise,  John  v.  17,  19.  Nor  is  the  holy  Spi- 
 rit to  be  excluded  from  the  work  of  providence  j  the  renovation 
 and  reproduction  of  things,  every  returning  spring  are  ascrib- 
 ed to  him  ;  Thou  sendest  forth  thy  Spirit^  and  they  are  created; 
 thou  renewest  the  face  of  the  earth,  Psal.  civ  30.  tht  govern- 
 ment of  the  world,  and  the  ordering  and  disposing  of  all  things 
 in  it,  are  attributed  to  him,  wUhout  the  counsel  and  direction 
 of  o  hers  ;  Who  hath  directed  ih?  Spirit  of  the  Lord,  &?c,  or, 
 being  n-s  counselkr,  hath  taught  fcmP  &?c.  Isai.  xl.  13,  14. 
 The  instruments  God  makes  use  of  in  the  administration  of 
 providence  are  many. 
 
 I.  Angels,  good  and  bad.  Good  angels  are  the  ministers, 
 of  God;  These  are  the  four  spirits  *f  tfce  heavens,  wkkh  go 
 forth  from  standing  before  the  Lord  of  all  the  e  rth,  they  are 
 ministering  Spirits,  sent  forth  to  minister  for  them  who  are  heirs 
 of  salvation,  set  Psal.  ciii,  19,20.  Zech.  vi.  5.  Heb.  i.  t4. — 
 Evil  angels  are  also  sometimes  employed  ;  they  were  made 
 use  of  in  the  plagues  of  Egypt;  for  the  Psalmist  says,  God 
 cast  upon  the  Egyptians  the  fierceness  of  his  anger,  wrath  and 
 indignation,  by  sending  evil  angels  among  them,  Psal.  Ixxviii. 
 49.  An  evil  spirit  offered  himself  to  be  a  lying  spirit  in  the 
 mouths  of  AhaVs  prophets,  which  he  had  leave  to  be,  1  Kings 
 
198  OF  THE  PROVIDENCE  OF  GOD, 
 
 xxii.  21 — 34.  Satan  obtained  leave  from  the  Lord  to  destroy 
 the  substance,  family,  and  health  of  Job  ;  and  put  it  into  the 
 heart  of  Judas  Iscariot  to  betray  his  Lord. 
 
 II.  Kings,  princes,  and  civil  magistrates,  good  and  bad, 
 have  been,  and  are,  instruments  in  the  hands  of  God,  Rom. 
 xiii.  1,  4. 
 
 III.  Ministers  of  the  word,  and  masters  of  families,  are,  in 
 their  respective  stations,  instruments  in  the  execution  of  the 
 affairs  of  providence. 
 
 IV.  Even  irrational  creatures  are  employed  in  providence 
 to  execute  some  parts  of  it ;  the  beasts  of  the  field,  the  fowls  of 
 the  air,  and  the  fishes  of  the  sea,  being  at  the  back  and  com- 
 mand of  the  great  creator  of  them.  The  noisome  beast  is  one 
 of  God's  judgments;  not  only  creatures  of  such  bulk  and 
 strength  have  been  made  use  of  in  providence,  but  even  the 
 meanest  and  most  minute ;  as  flies,  frogs,  and  locusts,  the  lat- 
 ter is  called  the  Lord's  army,  and  his  great  camp,  which  some- 
 times have  a  commission  to  destroy  a  whole  country,  Jo- 
 el ii.  11. 
 
 V.  Inanimate  creatures,  the  several  meteors  in  the  air,  are 
 under  the  direction  of  providence,  and  subservient  to  it.  God 
 has  his  treasures  of  snow  and  hail,  which  he  sometimes  plays 
 upon  the  inhabitants  of  the  earth;  every  meteor  in  the  hea- 
 vens does  his  will ;  Fire  and  hail,  snow  and  vapour,  stormy 
 ivind fulfilling  his  word,  Psal.  cxlviii,  8.  Whatever  good  or 
 evil  come  to  the  children  of  men,  by  any  and  all  of  these  instru- 
 ments, are  not  to  be  attributed  to  them,  but  to  the  God  of 
 providence,  Riches  and  honour  come  of  thee,  says  David,  1  Chron. 
 xxix  12.  in  like  manner  Job  through  the  providence  of  God, 
 became  the  greatest  man  in  the  East  for  worldly  substance,  as 
 well  as  other  things  ;  by  the  same  providence  he  lost  all ;  and 
 though  the  Sabeans  and  Chaldeans  were  the  instruments  of  it ; 
 he  does  not  impute  it  to  them,  nor  to  Satan,  who  instigated 
 them  to  it ;  but  to  the  Lord,  Job.  i.  21. 
 
 VI.  The  several  parts  and  branches,  or  acts  of  providence, 
 of  which  it  consists,  are  next  to  be  considered  ;   and  they  are 
 
Book  III.  OF  THE  PROVIDENCE  OF  GOD.  199 
 
 chiefly  these  two,  conservation,  or  preservation  of  all  things 
 created,  and  the  government  of  them  ;  or  the  wise  and  order- 
 ly disposal  of  them,  to  answer  the  ends  for  which  they  are^ 
 made  and  preserved.  Conservation  of  creatures,  and  the  sus- 
 tentation  of  them,  in  their  being  ;  which  is  expressed  by,  Thou 
 preservest  them  alU  Nehim.  ix.  6. — Upholding  all  things  by  the 
 word  cf  his  power,  Heb.  u  2,  3. — By  him  all  things  consistf 
 Col.  i.  16,  17.  1.  that  the  sustentation  and  preservation  of 
 the  creatures  in  their  being,  is  of  God,  and  must  be  so,  may  be 
 proved.  1.  From  the  nature  and  perfections  of  God,  particu- 
 larly his  independence,  Rom.  xi.  36.  If  creatures  could  or 
 do  support  and  preserve  themselves  in  their  being,  they  would 
 be  independent  and  then  there  would  be  more  independents 
 than  one.  2.  From  the  nature  of  creatures,  which  is  to  be 
 dependent  on  the  Creator;  he  that  gives  them  life  and  breath, 
 gives  them  all  things  for  the  support  and  preservation  thereof, 
 he  holdeth  our  sad  in  life,  Acts  xvii,  25,  28.  Job  x.  12.  Psal. 
 lxvi.  9.  3.  From  the  weakness  of  creatures  to  support  and 
 preserve  themselves.  There  is  no  man  that  hath  pozver  over 
 the  Spirit,  to  r  etain  the  Spirit ;  neither  hath  he  power  in  the 
 day  of  death,  to  keep  it  off  from  him  ;  there  is  no  discharge  in 
 that  xvar,  Eccles,  viii.  8.  Men  cannot  preserve  their  cattle, 
 in  which  the  chief  substance  of  some  men  lies;  could  they, 
 these  would  always  be  in  good  plight  and  case,  and  stand,  and 
 never  fail ;  their  sheep  would  continue  to  bring  forth  thou- 
 sands,  and  their  oxen  would  be  always  strong  to  labour,  Psal. 
 xlix.  7,  9.  and  cxliv.  13,  14.  4.  The  same  power  that  was  put 
 forth  in  creation,  is  required  and  is  necessary  for  the  preser- 
 vation of  the  creatures  made,  Rom.  i.  20.  Heb.  i.  3.  5.  Were 
 God  to  withdraw  his  supporting  hand  and  preserving  power 
 and  influence,  creatures  would  soon  come  to  destruction  and 
 perish  ;  the  whole  fabric  of  the  world  would  at  once  fall  to 
 pieces  ;  The  earth,  and  all  the  inhabitants  of  it,  are  dissolved, 
 that  is,  they  would  be,  were  it  not  for  what  follows,  /  bear  up 
 the  pillars  of  it,  Psal.  lxxv.  3.  Job  was  sensible  of  this,  that 
 he  was  held  in  life  by  the  hand  of  God  ;  he  therefore  desires 
 
200  OF  THE  PROVIDENCE  OF  GOD; 
 
 he  would  let  loo^e  his  hand,  and  then  he  knew  he  should  drop 
 and  die,  for  which  he  was  solicitous,  Job  vi.  9.  6.  The  whole 
 world  is  a  building,  and  God  is  the  architect  of  it ;  He  that 
 built  all  things  is  God;  but  this  building  differs  from  any  build- 
 ing ->f  man*  A  man  may  erect  an  edifke,  and  when  he  has 
 done,  leave  it  to  itself,  to  stand  or  fall ;  and  it  does  stand  with- 
 out him,  and  oftentimes  subsists  many  years  after  the  architect 
 is  dead.  But  God,  the  great  architect,  has  not  only  put  to- 
 gether the  world,  but  has  made  the  very  matter  of  which  it 
 consists,  and  for  the  support  of  that  his  almighty  power  that 
 created  it,  is  requisite  and  necessary.  7.  Every  creature  is 
 made  for  some  end.  The  Lord  hath  made  all  things  for  him- 
 self for  his  own  glory,  Prov.  xvi.  4.  wherefore  it  may  be 
 strongly  concluded,  that  he  will,  as  it  is  necessary  he  should, 
 preserve  them,  that  such  an  end  may  be  answered,  as  it  is,  in 
 fact  ;  All  thy  works  shall  praise  thee,  0  Lord!  Psal.  cxlv.  10. 
 
 II.  To  what  and  to  whom  this  preservation  extends  and 
 reaches.  It  includes  all  the  creatures  God  has  made  ;  0  Lord, 
 thou  preservest  man  and  beast,  Psal.  xxxvi.  6.  yea*  every  other 
 creature.  1.  Some  of  the  individuals  of  the  creation  are  sus- 
 tained and  preserved,  as  they  were  from  the  beginning  j  the 
 prima  materia^  the  first  matter,  of  which  all  things  were  made, 
 still  continues  ;  for  matter  is  never  annihilated,  though  it  pass- 
 es into  different  forms  and  figures,  A  new  star*  so  called, 
 because  not  seen  before,  sometimes  appears,  but  no  one  is  lost. 
 The  heavens  God  has  established  by  his  understanding  and 
 power,  so  that  they  remain  as  they  were  ;  and  though  it  is  said 
 they  shall  perish  wax  old  as  a  garment,  and  as  a  vesture  be  chang- 
 ed and  folded,  Prov.  iii.  19.  Psal.  cii.  25,  2G.  Heb.  i.  11,  12. 
 yet  as  a  garment  folded  up  still  remains,  though  in  a  different 
 form ;  so  the  heavens  will  not  perish,  as  to  matter  and  sub- 
 stance. Angels  and  the  souls  of  men,  are  preserved  in  bting, 
 as  they  were  first  created  ;  angels  die  not,  nor  do  the  souis  of 
 men,  when  their  bodies  do,  but  survive  them,  and  live  in  a  se- 
 parate state  till  the  resurrection. 
 
BookllL  OF  THE  PROVIDENCE  OF  GOD.  201 
 
 2.  some  of  the  individuals  of  creatures,  which  are  subject  to 
 corruption  and  death,  are  yet  preserved,  as  long  as  it  is  the 
 pleasure  of  God  ;  as  the  beast  of  the  field  and  the  bodies  of 
 men;  for  he  preserveth  mart  and  beast,  Psal.  xxxvi.  6.  One 
 generation  pacscth  away,  and  another  generation  cometh,  but  the 
 earth  abidelh  forever,  and  is  full  of  inhabitants,  Eccles.  i.  4. 
 The  other  branch  of  providence  is  government ;  if  a  man 
 comes  into  a  house,  or  a  school,  cr  a  court  of  judicature,  and 
 takes  notice  of  the  order,  manner,  and  discipline  of  things  ob- 
 served therein,  he  must  conclude  within  himself,  there  is  some 
 one  who  presides  there,  and  who  is  obeyed  ;  and  much  mure 
 in  such  motions,  in  which  there  is  never  any  failure, 
 
 i.  Inanimate  creatures  are  governed,  and  guided,  and  di- 
 rected by  the  providence  of  God,  to  do  those  things  fur  which 
 they  were  created,  and  so   answer  the  ends  of  their  creation. 
 
 ii.  Animate  creatures,  but  irra:ional,  are  governed,  guided, 
 and  directed  in  pr;viGtncce,  by  an  instinct  of  na.urt,  placed 
 in  them  by  their  Creator,  to  such  actions  as  are  agreeable  to 
 their  nature,  and  from  which  they  scar c<  jv  .  swerv<  ;  tnus 
 w*uu  what  art  and  skid  do  birds  buih;  eheir  nests  ?  that  little 
 creature  the  ant  provides  its  meat  in  tne  summer  ;  the  conies 
 are  but  a  feeble  folk,  yet  are  so  wise  as  to  make  their  houses 
 in  the  rocks.  Birds  of  passage,  as  the  stork,  the  turtle,  ihe 
 crane,  and  the  swallow,  know  the  appointed  times  of  their  go- 
 ing and  coming,  and  exactly  observe  them,  Jer.  viii.  7.  Mul- 
 titudes of  instances  of  this  kind  might  be  given.  lii.  Ration- 
 al creatures,  as  angels  and  men,  are  governed  in  a  moral  way, 
 by  a  law,  which  for  substance  is  the  same  to  both,  according 
 to  their  different  nature  and  circumstances.  I  proceed  to 
 consider, 
 
 V.  The  object  of  providence ;  which  is  the  whole  uni° 
 verse,  all  the  creatures  of  it,  and  whatever  is  done  in  it.  I.  The 
 whole  inanimate  creation.  1.  The  luminaries  of  the  heavens. 
 The  sun  daily  sheds  its  benign  influences  on  the  earth  to  make 
 it  fruitful  ;  hence  we  read  of  precious  fruits  brought  forth  by 
 the  sun,  Deut,  xxxiii.  14.     He  commandeth  the  sun,  and  it  w 
 
 .    cc  / 
 
2QS  ^F  THE  PROVIDENCE  OF  GOD. 
 
 eth  ?iot,  or  is  not  seen  for  days  together ;   he  causes  it  to  go 
 down  at  noon,  as  it  seems  to  do  in  an  eclipse,  and  darkens  the 
 earth,  in  a  dear  day,  Job  ix.7.The  stars  in  their  courses  fought 
 a^  ainst  Sisera,  Judg.  v.  20.  they  are  of  use,  in  providence,  to 
 mariners  on  the  mighty  waters.     2.  The   meteors  in  the  hea- 
 vens are   under  the   direction  of  providence  ;   He  b  ndeth   up 
 the  waters  in  his  thick  clouds,  and  the  cloud  is  not  rent  under 
 them,  Job   xxvi.  8.   amazing  it  is,  that  such  a  body  of  water 
 should  be  wrapped  up  in  so  thin  a  garment  as  a  cloud ;  Elihu 
 asks  Job,  Can  any  Understand  the  spreading  of  the  clouds  f  Dost 
 thou  know  the  balancings  of  the  clouds,  the  wonder  ous  work  of 
 him  zih  ch  is  perfect  in  knowledge  ?  Job  xxxvii.   16.  how  such 
 vast  bodies  move  on  evenly  from  place   to  place,  and  fall  on 
 those  parts  where  in  providence   they  are  directed.     3.   1  he 
 winds  are  also  at  the  disposal  of  providence ;   he  commands 
 and  raises  the  stormy  wind,  and  causes  it  to  subside,    Psal. 
 exxxv.  7.  a  clear  proof  of  the  Deity  of  our  Lord  ;    who  rebu- 
 Iced  the  winds  and  sea,  and  there  was  a  calm.  Rain  is  a  won- 
 derful blessing  of  providence,  and  falls  by  divine  direction, 
 sometimes  on  one  part  of  the  earth,  and  sometimes  on  another, 
 as  God  pi  ases  to   dispose   of  it,    Amos  iv.  7,  8.     Thunder^ 
 and  lightening  are  of  God ;    Canst  thou  thunder   with  a  voice 
 like  him  P  Job  xl.  9.     4.  The  providence   of  God  is  not  only 
 concerned  with  things  inanimate  in  the  heavens,  but  also  in 
 the  earth,  the  several  metals  and  minerals  there  ;  such  as  gold, 
 silver,  brass,  iron,  &c.    1  here  is  a  vem  for  silver,  and  a  place 
 
 for  ,  old iron  is  taken  out  of  the  earth,  and  brass  is  i>  o  en 
 
 out  of  the  si  on  es,  Job.  xxviii.  1,  2.  he  gives  them  to  whom  he 
 pleases,  and  as  much  of  them  as  seems  meet  to  him  ;  and  di- 
 rects men  how  to  employ  them,  and  improve  them  in  trade 
 and  commerce,  and  in  arts  and  manufactories.  5.  The  sea, 
 as  well  as  all  that  are  therein,  is  at  his  command  ;  this  unruly 
 and  unwieldy  creature  is  managed  by  him,  at  his  pleasure,  as 
 easily  as  an  infant  by  its  nurse,  n.  Animate  creatures,  or 
 creatures  with  life  j  though  they  have  only  either  a  vegetative 
 life,  or  a  sensitive,  animal  life,  are  under  the  care  of  divine 
 
Book  III,  OF  THE  PROVIDENCE  OF  GOD.  203. 
 
 providence.     As  every  spire  of  grass  proclaims  a  God   so  it 
 also  declares  a  providence,   Consider  the  lilies  of  the  field,  how 
 they  grow,  they  ioil  not,  neither  do  they  spin,  Matt.  vi.  28 — 30, 
 Other  creatures  that  live  a  sensitive,  animal  life,  are  cared  for 
 in  providence  ;  Hegiveth  to  the  beast  his  food,  and  to  the  young 
 ravens  that  cry,  Psal.  cxlvii.  9.  Behold  the  fowls  of  the  air,  for 
 they  sow  not,  neither  do  they  reap,  nor  gather  into  burns  ;  yet 
 your  i  heavenly  Father  feedeih  them,  Matt.  vii.  26.  The  Stoics, 
 said,  Dii  magna  curant^  parva  negligunt;  the  gods  take  care 
 of  great  things,  but  neglect  small  ones:   but  if  they  are  not 
 unworthy  of  his  creation,  they  cannot  be  unworthy  of  his  pro- 
 vidence,    in.  Rational  creatures,  angels  and  men,  are  more 
 especially  the  objects  of  Divine  providence,    Good  angels  are 
 directed  by  his  providence,  Dan.  iv.  35.     Evil  angels  are  un- 
 der restraints,  Job  i.  1 1,  12.     Men  have  their  life  and  breath, 
 and  all  things,  from  God  ;  the  providence  of  God  is  concern- 
 ed, 1.  In  the  production  of  them  into  being.  With  respect  to  the 
 time  when,  place  where,  and  persons  of  whom  he  is  born, 
 Eccles.  iii.  1,  2.  Acts  xvii.  26.   How  wonderful  does  the  pro- 
 vidence of  God  appear  in  the  case  of  a  new-born  infant,  that 
 when  it  cannot  help  itself,  nor  tell  its  wants,  care  is  taken  that 
 such  things  should  be  done  for  it  in  that  instant  which  are  ne- 
 cessary, Ezek.  xvi.  4.  and  that  as  it  has  been  marvelously  fed. 
 and    nourished,   in  the   dark  cell  of  nature,  as  soon  as  it  is 
 brought  to  the  light,  the  mothers  breasts  are  filled  with  milk, 
 to  which  it  has  a  natural  desirse  ;   and  her  heart  is  filled  with 
 tenderness  for  it,  to  do  all  that  is  in  her  power  for  it,  and  rather 
 suffer  herself,  than  that  should  want;  this  is  all  owing  to  divine 
 providence.     2.  The  providence  of  God  attends  men  in  every 
 stage  of  life  into  which  they  come.    Some  take  to  agriculture, 
 or  husbandry,  in  one  branch  of  it  or  another;  some  to  mechanic 
 trades,  and  manufactories  of  different  sorts  ;   in  all  which  the 
 providence  of  God  greatly  appears  ;    for  as  it  is  in  the  natural 
 body,  If  the  whole  body  were  an  eye,  xvhere  were  the  hearing  P  if 
 the  whole  were  hearing,  where  were  the  smelling  P    So  it  is  in 
 the  body  politic.     The  marriage-state  of  life,  into  which  mos 
 
204  OF  THE  PROVIDENCE  OF  GOD. 
 
 men  enter,  is  too  important  an  affair  to  escape  the  providence 
 of  God;   there  is  more  truth  in  that  common  saying,  than 
 many  are  aware  of,  that  marriages  are  made  in  heaven,  Gen. 
 xxiv.  14— 27.  Ruth  iv.  13,  14.     When    persons  are  setup  in 
 business  their  success  depends  on  providence,  Psal.  exxvii.  2. 
 Prov.  x.  4,   22.     it  is  an  observation  worthy  of  the  wisest  of 
 men;  the  Lord  maketh  poor  and maketh  rich.  All  afflictions  of 
 whatever  son,  are  under  the  direction  of  providence,  be  they 
 persona]  or  family,  or  crosses,  losses,   and  disappointments  in 
 trade  and  business,  they  are  all  sent,  and  set,  and  bounded  by 
 the  proviclene*    of  God,  Job.  v.  6.  and  xxiii.  14.  he    carries 
 from  the  womh,  even  to  old  age  and  hoary  hairs,  Psal.  lxxi. 
 9,  18.     The  teim  of  life,  as  it  is  fixed   by  God,  it  is  finished 
 by  providence;  some  die  a  violent,  and  ethers,  for   the  most 
 part  a  natural  death;  some  in   the  prime  of  life,  others  in  old 
 ,   son)     suddenly,  and  in  their  full  strength,  whilst  others 
 dr-jg  on  a  tedious  life,  and  consume  and  pine  away  gradually. 
 Nor  can  the  term  pf  life  be  protracted  beyond   the  bounds  of 
 days,  months,  and  years,  which  God  has  fixed,  nor  be  shorten- 
 ed, as  not  to  be  reached  unto.  Job.  xiv.  5.  When  some  are  said 
 not  to  live  out  half  their  days, ;  these  live  out  all  the  days  they 
 arc;  designed  in  providence  to  live  ;  and  yet  live  but  half  those 
 which,  according  to  their  own,  and  the  expectations  of  their 
 friends,  and  according  to  the  common  term  of  life  ;  threescore 
 years  aud  ten,  it  might  be  supposed  they  would  have  lived; 
 so  (hat  if  a  person  dies   under  five   and  thirty  years  of  age, 
 he  may  be  said  to  live  not  half  the  days  of  man,  though  he 
 has  lived  all  the  da\  s  that  were  allotted  to  him  in  providence. 
 There  is  a  special  providence,  which  is  concerned  with  the 
 people  of  God  in  particular  ;  God  is  the  Saviour  of  all  men,  in  a 
 provid.  ntial  way,  but  especially  those  of  that  believe,  1  Tim.  iv. 
 10.  Pc-al.  xxxiii.  18.     Many  are  the  instances  on  divine  re- 
 cord, of  the  special  providence  of  God  respecting  the  saints  ; 
 as  Abraham  and  Sarah,  Gen.  xxii.  Jacob,  Joseph,  and  David. 
 But  besides  those  instances,  and  many  others,  there  is  a  spe- 
 cial providence  that  attends  all  the  people  of  God.     2.  Before 
 
Book  III.  OF  THE  PROVIDENCE  OF  GQD.  205 
 
 conversion,  even  as  soon  as  they  are  born ;  this  is  what  the 
 apostle  seems  to  mean  in  Gal.  i.  15.  Though  it  is  not  the  only 
 nor  the  principal  thing,  that  may  be  intended  in  2  Tim.  i.  9.  yet 
 it  seems  to  be  part  of  the  sense  of  it,  and  not  to  be  excluded 
 from  it  ;  Who  hath  saved  us,  and  called  us ;  since  the  people 
 of  God  are  often  saved  from  many  imminent  dangers,  to 
 which  their  lives  are  exposed  before  conversion;  atu  so  are 
 saved  before  called,  and  saved  to  be  called.  2.  At  conversion  ; 
 as  effectual  calling  itself  is  according  to  the  purpose  of  God, 
 as  to  time,  place,  and  means  ;  so  the  providence  of  God  is  con- 
 cerned in  the  bringing  of  it  about  agreeable  thereunto ;  there 
 is  a  time  fixed  for  it,  called  the  time  of  life,  and  the  time 
 of  love  j  the  time  being  come  for  the  conversion  of  the  woman 
 of  Samaria,  and  for  the  call  of  Zaccheus,  Christ  must  needs 
 go  through  Samaria  and  Jericho,  when  it  does  not  appear 
 he  had  any  reason  to  go  through  either,  but  on  those  accounts. 
 The  place  where  conversion  shall  be  made  is  also  fixed,  Acts 
 xviii.  10.  wherefore  the  prov'dence  of  God  is  often  remarkably 
 concerned  either  in  bringing  the  gospel  to  such  places,  as  it 
 was  brought  to  Philippi,  for  the  sake  of  the  conversion  of  Ly- 
 dia  and  her  houshold,  and  of  the  jailor  and  his,  Acts  xvi.  6, 
 he.  or  in  bringing  persons  to  the  places  where  the  gospel  is, 
 and  casting  them  under  the  sound  of  it.  Onesimus  ran  away 
 from  his  master,  was  taken  up  and  cast  into  the  same  prison 
 where  the  apostle  Paul  was,  and  by  him  was  begotten  in  his 
 bonds,  Philem.  10.  And  as  the  gospel  is  the  ordinary  means 
 of  conversion,  how  providentially  are  some  persons  brought 
 under  it,  and  converted  by  it,  led  by  curiosity  to  hear  it,  or 
 with  a  malignant  spirit  to  scoff  at  it,  oppose  and  persecute  it ; 
 and  ministers,  how  providentially  are  they  directed  to  insist 
 on  such  a  subject,  to  say  such  things,  and  drop  such  expres- 
 sions, and  which,  perhaps  they  thought  not  of  before,  which, 
 accompanied  with  a  divine  power,  issue  in  conversion.  Thus 
 Austin,  losing  his  subject,  and  digressing  from  it,  fell  upon  the 
 error  of  the  Manichees,  which  proved  the  conversion  of  a 
 great  man  of  that  heresy.  3.  After  conversion  the  providence 
 of  God  appears,  as  well  as  before,  in  preserving  his  people 
 
206  OF  THE  PROVIDENCE  OF  GOD. 
 
 from  many  evils  and  dangers;  angels  are  ministering  spirits  to 
 them,  have  the  charge  of  them,  encompass   about  them,   and 
 protect  them,  Psal.  xci.   11.  in  providing    fur  their  temporal 
 good;  in  directing  them  in  all  their  ways;  in  delivering  them 
 out  of  their  afflictions;  and  in  being  their  God  and  gui fit  even 
 unto  death,  Rom.  viii.  28.     iv.  The  providence   of   God   is 
 concerned   in  all  actions  ;    in   everv    thing    that   is   done   in 
 the  world,  from  the  beginning  to  the   end  of  it.     Goa  is  a 
 God  of  knowledge,  and  by  him  actions  arc  weighed,  1  bam.  ii. 
 3.     1.  All  natural  actions,  which  are  common  or  peculiar  to 
 every  creature,  as  flying  to  the  fowls,  swimming  to  fishes,  walk- 
 ing to  men  and  beasts  ;  all  muscular  motion  is  of  God.     2.  All 
 necessary  actions  ;   such  as  either  arise  from  the  necessitv  of 
 nature,  or  are  so  by  the  ordination  and  appointment  of  God. 
 Some  are  so  by  the  necessity  of  nature  ;   as  waters  naturally 
 and  necessarily  descend  and  flow  ;  and  fire  naturally  and  neces- 
 sarily burns  what  is  combustible,  when  put  to  it;   and  heavy 
 things  descend,  and  light  things  ascend  ;  that  they  are  under 
 the  direction  of  providence,  is  clear,  because  they  are  some- 
 times controuled  by  it  ;    so  the  waters  rose  up  and  stood  on 
 an  heap  in  the  Red  sea,  and  the  river  of  Jordan,    and  made 
 dry  land  for  the  Israelites  to  pass  through.     The  nature  of 
 fire  was  so  restrained  in  Nebuchadnezzar's  furnace,   that  it 
 did  not  so  much  as  singe  or  scent  the  clothes  of  the  three  com- 
 panions of  Daniel,  cast  into  it.     Other  things  are  necessary  by 
 the   appointment  of  God ;   so  for  instance,   the  sufferings  of 
 Christ  being  by  the  determinate  council  of  God,  were  neces- 
 sary ;  so  likewise  offences  must  come.     3.  All  free  and  volun- 
 tary actions,  which  depend  upon  the  free  will  of  man  are  un- 
 der the  direction  of  the  providence  of  God.     The  thoughts, 
 purposes,  schemes  and  determinations  of  the  will  of  men, 
 than  which  nothing  is  more  free  ;  yet  these  are  under  the  in- 
 fluence of  divine  providence.     What  more  free  and  arbitrary 
 than  the  heart,  mind  and  will,  of  a  sovereign  despotic  prince; 
 yet  the  king's  heart  is  in  the  hand  of  the  Lord,  as  the  rivers 
 of  water,  he  turneth  it  whithersoever  he  will;  as  resolute  and 
 determined  as  it  may  be,  it  is  in  the  hand  of  God ;  and  it  is 
 
Book  III.  OF  THE  PROVIDENCE  OF  GOD.  207 
 
 in  his  power  to  turn  it  as  easily  as  canals  of  water  may  be  cut 
 by  a  gardner  to  water  his  garden  ;  or  as  the  river  Euphrates 
 was  cut  by  Cyrus,  and  its  course  diverted,  and  its  waters  drain- 
 ed, so  that  he  could  march  his  army  into  the  midst  of  Babylon, 
 through  which  it  ran.  4.  All  contingent  actions,  or  such  as 
 are  called  chance  matters,  these  fall  under  the  divine  provi- 
 dence. What  may  seem  more  a  contingency,  or  matter  of 
 chance,  than  shooting  of  a  bird  flying,  and  fetching  it  to  the 
 ground  ?  when  a  bow  is  drawn,  or  a  piece  presented  and  lev- 
 ellc  d,  how  mfcenain  is  it,  whether  it  hits  the  bird  or  no  ;  and 
 yet  One  sparrow  shall  not  fall  on  the  ground,  that  is,  be  shot, 
 and  drop  on  the  ground,  wlhout  your  Father ;  without  his 
 knowledge,  will,  and  providence,  Matt.  x.  29.  and  what  is 
 more  contingent  than  the  killing  of  a  man,  unawares,  as  it  is 
 described,  Deut.  xix.  4,  5.  and  yet  the  providence  of  God  is 
 so  far  concerned,  in  such  an  affair,  that  God  is  said  to  deliver 
 such  a  man  into  the  hand  of  his  neighbour,  Exod.  xxi.  13. 
 What  we  call  accidental  death,  is  providential:  what  can  be 
 thought  more  a  chance-matter,  than  the  casting  of  a  lot,  how 
 it  will  issue;  and  yet  the  issue,  which  is  of  God,  is  certain: 
 The  lot  is  cast  into  the  lap,  hut  the  whole  disposing  thereof  is  of 
 the  Lord.  Prov.  xvi.  33*  The  list  lot  mentioned  in  scripture  is 
 that  which  was  cast  on  the  account  of  Achan,  who  had  stolen 
 a  Babylonish  garment,  and  a  wedge  of  Gold,  to  find  out  which, 
 Joshua  had  recourse  to  a  lot ;  and  in  the  whole  process,  how 
 remarkable  is  the  providedce  of  God,  which  directed  to  the 
 tribe,  to  the  family,  to  the  household,  and  to  the  guilty  person, 
 Josh.  vii.  16 — 20.  The  next  lot,  was  that  which  was  cast  for 
 the  division  of  the  land  of  C-inaan,  to  the  tribes  of  Israel,  and 
 which  fell  exactly  agreeable  to  the  prophecies  of  Jacob  and 
 Moses :  thus,  for  instance,  it  is  suggested  in  both  of  them, 
 that  the  tribe  of  Zebulon  should  have  its  situation  by  the  sea, 
 Gen.  xlix.  1 3.  The  third  lot  we  read  of  was  that  cast  by  Saul, 
 to  find  out  the  person  that  had  sinned,  on  whose  account  no 
 answer  was  returned  by  the  Lord,  to  an  enquiry  made,  and 
 Saul  desired  a  perfect  lot  might  be  gives*  between  the  people^ 
 
208  OF  THE  PROVIDENCE  OF  GOD. 
 
 and  him  and  Jonathan  ;  it  was  cast  and  the  people  escaped  \ 
 it  was  cast  again,  and  it  fell  on  Jonathan,  who  had  tasted  ho- 
 ney that  day,  contrary  to  the  charge  and  oath  of  Saul,  xiv» 
 70 — 43.  Once  more,  Jonah  fleeing  from  the  presence  of  the 
 Lord,  took  shipping  at  Joppa,  for  Tarshish,  when  a  tempest 
 arose  and  endangered  the  ship*  and  frighted  the  mariners,  who 
 supposed  it  was  for  some  evil  done  by  some  among  them,  and 
 therefore  cast  lots  to  find  out  the  person,  and  ths  lot  fell  on  Jo- 
 nah, whom  God  in  his  providence  had  provided  a  fish  to 
 swallow,  when  cast  into  the  sea,  Jonah  i.  7 — -17.  v.  All 
 actions  and  things  done  in  the  world  and  among  men,  wheth- 
 er good  or  evil,  are  under  the  direction  of  providence ;  or  that 
 is  some  way  or  other  concerned  in  them.  Good  actions* 
 Those  are  of  God,  the  fountain  of  all  goodness ;  there  is  no 
 good  thing  in  fallen  man  naturally,  and  therefore  no  good 
 thing  comes  out  of  him,  nor  is  any  good  thing  done  by  him. 
 But  of  this  more,  when  we  come  to  treat  of  the  doctrine  of  effi- 
 cacious Grace.  There  are  many  evil  things  done  in  the  world, 
 in  which  the  providence  of  God  is  concerned  ;  and  these  are 
 of  two  sorts,  the  evil  of  calamities,  and  the  evil  of  sin. 
 
 1.  The  evils  of  calamities,  &c.  and  these  are  either  more 
 public  or  more  private.  More  public,  such  are  the  calamities 
 and  distresses  on  nations  and  kingdoms,  and  bodies  of  n  n, 
 and  which  are  never  without  the  providence  of. God;  Irrdke 
 peace  and  create  evil-,  I  the  Lord  do  all  these  things,  Isai.  xlv. 
 7.  In  this  sense  are  we  to  understand  the  prophets  when  he 
 &ays,  Shall  there  be  evil  in  the  city,  and  the  Lord  hith  not  done 
 it  ?  Amos  iii.  6.  he  means  any  public  calamity,  affliction  and 
 distress.  Where  is  now  Thebes  with  its  hundred  gates,  and 
 Babylon  with  its  broad  walls,  and  the  famous  Persepolis,  and 
 Jerusalem  the  joy  of  the  whole  earth  ?  it  cannot  be  thought 
 that  these  cities  came  to  destruction  without  the  concern  of 
 providence  :  where  are  the  famous  monarchies  which  made 
 such  a  figure  in  the  world,  the  Babylonian,  Persian,  Gre- 
 cian and  Roman,  of  which  the  latter  only  has  a  name,  and 
 that  is  all?  the  fall  of  these,  according  to  divine  prediction,  has 
 
Book  III.  OF  THE  PROVIDENCE  OF  GOD;  20$ 
 
 been  accomplished  by  divine  providence,  famine  is  one   of 
 God's  arrows   shot  out  of  the  bow  of  providence,  Amos  iv.  6« 
 Hag.  i.  11.  and  pestilence  is  another  concerning  which  he  says, 
 I  will  send  or  I  have  sent  the  pestilence  among  them,  Jer.  xxix. 
 17.  Amos  iv.  10.  Other  calamities  are  of  a  more  private  nature 
 and  are  either  inflicted  on  wicked  men  by  way  of  puni.shnvnt 
 for   sin  ;  wherefore  should  a  living  man  complain,  a  man  for 
 the  punishment  of  his   sins  P  Lam.   iii.  39.  or  they  are  inflicted 
 ©n  good  men  in  love,  arid  as  fatherly  corrections  and  chasn ce- 
 ments ;for  whom  the  Lord  loveth,  he  chasteneth,  and  scour ge<b 
 every  son  that  he  reciiveth,  Heb.   xii.  6;    wicked  men,  though 
 they   prosper  are  not  so  happy  as  they  may  be  thought  to  be; 
 for  as  our  Lord  says,   A  man's  life,  that  is  the  happiness  of  it, 
 consisteth  not  in  the  abundance  of  the  things  which  he  possess  thi 
 Luke  xii.  15.  Some  have  much,  and  have  not  a  power  to  make 
 use  of  it,   either  for  their  own  comfort  or  the  good  of  others  ; 
 and   where  is  the  difference,  between  having   and  not  hav- 
 ing it  ?   others   on  the   contrary   are  profuse  and  extravagant, 
 and  live  very  luxurious  and  debauched  lives,  and  bring  upon 
 themselves  painful  or  nauseous  diseases,  and  distress  of  mind: 
 so  that  they  have  neither  ease  of  body  nor  peace  of  conscience, 
 but  racking  pain  and  dreadful  remorses  ;  some,  their  abundance 
 will  not   suffer  them   to  sleep,   either  through  fear  of  losing 
 what   they  have  by  thieves,  &c.  or  through  care,  contriving 
 schemes  to   encrease  it;  and   some,  envy  seizes  them  and 
 gnaws  upon  themj  and  they  cannot  enjoy  themselves  because 
 a  neighbour   exceeds  them  in  grandeur  and  wealth.  A  good 
 man,   though    afflicted,  is  not  so  unhappy  as  is  imagined  ;  he 
 has   more  peace,  than  the  wicked   rich  man  in  all  his  abun- 
 dace;  see  Psal.  xxxvii.  16.  Prov. xv.  16.  IT.  besides, the  good 
 man,    though  poor  in  one   sense,    is  rich  in  a  better  ;    he  is 
 possessed  of  the  riches  of  grace,  and  is  entitled  to  the  riches 
 of  glory.     Hereafter  the  wicked  rich  man,  will  have  his  evil 
 things ;   and  Lazarus,  the  afflicted    man  will  have  his  good 
 things  ;  the  one  will  be  tormented,  and  the  other  comforted  ;• 
 and   then  justice  will   shine  in  its  true  lustre   and  glory, 
 
 B  9 
 
210  OF  THE  PROVIDENCE  OF  GOD. 
 
 2.  There  are  the  evils  of  fault,  or  sinful  actions,  from  which  the 
 providence  of  God  is  not  to  be  excluded.     This  is  the  greatest 
 difficulty  to  be  met   with  in  the  article  of  providence.     There 
 are  two  things  to  be  set  down  for  certain  and  eternal   truths 
 whether  we  are  capable  of  reconciling  them  to  our  own  satis- 
 faction and  that  of  others,  or  not;  the  one  is,  that  God  is  not 
 and  cannot  be  the  author  of  sin  ;  the  other  is,  that  the  provi- 
 dence   of  God  has  a  concern  with  and  in  all  sinful  actions  in 
 some   sense  or  another.  That  God  is  not  the  author  of  sir*  is 
 most  certain,  there  is  nothing  sinful  in  his  nature  ;  wherefore 
 let  no  man  sayy  when  he  is  ttmptedy  lam  tempted  '  tf Go d,  James 
 i.  13.  and  on  the  other  hand,  to  exclude  the  providence  of  God 
 from  all  concern  in  the  sinful  actions  of  men,  is  contrary  to  the 
 independency  of  God,  in  whom  all  live  and  move  and  have 
 their  being,  moreover  to  exempt  the  providence  of  God  from 
 all  concern  in  all  sinful  action,  or  in  actions  to  which  sin  is  an- 
 nexed, would  be  to  banish  providence,  in  a  good  measure,  out 
 of  the  world  ;  Let  the  following  things  be  observed  for  the  set- 
 tling of  this  point,  and  the  removing  of  the  above  difficulty, — 
 1.   God  supports  men   in  their  being,  whilst  they  are  sinning. 
 He  could  have  struck  Ananias  and  Sapphira  dead,  before  they 
 committed  the  sin  they  did  ;  but  he  did  not. — 2.   God  in  in- 
 numerable instances,  does  not  hinder  the  commission  of  sin, 
 when  he  could  do  it,  if  he  would  :  that  he  can  do  it  is  certain,  be- 
 cause he  has  done  it ;  he  withheld  Abimclech,  Gen.  xx.  6.  and 
 he  that  withheld  Abimelech,  could  have  withheld  Adam,  and 
 any  of  his  sons  from  sinning,  whom  he  has  not.  He  restrained 
 Laban  from  hurting  Jacob,  as  Laban  himself  owned  ;  and  hin- 
 dered Baalam  from  cursing  Israel,  which  he   would  gladly 
 have   done.     And  so  God  could  prevent  the    innumerable 
 sins  of  men,  which  yet  he  does  not*     We,  as  creatures  are 
 bound  to  hinder  all  the  evil  we  can ;  but  God  is  under  no 
 such  obligation. — 3.  God  permits  sin  to  be  done,  or  suffers  to 
 be  in  his  providence.     This  is  the  language  of  scripture ;  Who 
 in  time  past  suffered  all  nations  to  walk  in  their  own  ways; 
 and  these  ways  were  sinful  ones,  Acts  xiv.  16.     This  permis- 
 
Book  III.  OF  THE  PROVIDENCE  OF  GOD.  211 
 
 sion  is  not  a  connivance  at  sin ;  nor  a  concession  or  grant  of 
 it;  much  less  does  it  express  any  approbation  of  it;  nor  is  it 
 barely  a  leaving  men  to  the  liberty  of  their  wills,  to  do  as  they 
 please  ;  as  Moses  suffered  the  Jews  to  put  away  their  wives 
 when  they  pleased  ;  as  though  he  were  careless  and  indifferent 
 about  it :  nor  is  it  a/mere  naked  permission,  but  a  voluntary  one, 
 4.  God  is  represented  as  active  in  things  relative  to  it,  he  not 
 only  suffers  men  to  walk  in  their  sinful  ways,  but  he  gives 
 them  up  to  their  own  hearts*  lusts;  he  gives  them  over  to  a  re- 
 probate mind,  to  do  those  things  which  are  not  convenient;  he 
 sends  them  strong  delusions,  that  they  may  believe  a  lie,  Psal. 
 Ixxxi.  12.  Rom.  i.  28.  2  Thess.  ii.  11*  Joseph's  brethren  sold 
 him  into  Egypt,  but  God  sent  him  thither.  5.  It  will  be  pro- 
 per to  distinguish  between  an  act,  and  the  obliquity  of  it ;  every 
 action  as  an  action,  a  natural  one,  is  of  God,  the  first  Mover; 
 but  the  obliquity  and  irregularity  of  the  action,  as  it  swerves 
 from  the  rule  of  God's  Law,  is  from  man :  this  is  sometimes 
 illustrated  by  divines,  in  such  an  instance  as  this.  The  sun  in 
 the  firmament,  when  it  exhales  a  nauseous  scent  from  a  dung- 
 hill, is  the  cause  of  the  exhalation ;  but  it  is  not  the  cause 
 of  the  ill  scent  of  it,  that  arises  from  the  dunghill  itself.  So, 
 6.  God  in  his  providence,  may  put  in  the  way  of  persons,  things 
 that  are  good  in  themselves ;  which  may  give  an  opportunity, 
 and  be  the  occasion  of  drawing  out  the  corruptions  of  men's 
 hearts ;  thus  God  in  his  providence  directed  Joseph  to  dream? 
 and  tell  his  dreams,  which  drew  upon  him  the  envy  of  his 
 brethren  ;  and  God  put  it  into  the  heart  of  Jacob  to  send  him 
 to  visit  them  in  the  fields,  where  they  were  feeding  their  flocks, 
 and  gave  them  an  opportunity  to  form  and  execute  evil  against 
 him.  God  gives  to  some  men  wealth  and  riches,  and  these 
 are  the  occasions  of  much  sin  to  them.  He  gives  a  law  which 
 forbids  men  to  sin,  but,  as  the  apostle  says,  Sin  taking  occasion 
 hy  the  commandment,  wrought  in  me  all  manner  of  concupiscence^ 
 Rom.  vii.  8.  The  gospel  also  sent  to  men,  is  the  occasion  of 
 stirring  up  the  corruption  of  their  nature,  their  pride  and  pas- 
 sions, to  an  opposition  to  it3  and  it  becomes  the  savour  ofdeatb 
 
2\%  OP  THE  PROVIDENCE  OF  GOD. 
 
 %into  death  unto  them,  2  Cor.  ii.  16,  &c.  7.  The  concern  of  prov-? 
 itlence  about  sinful  actions  further  appears  in  limiting  and  set- 
 ting bounds  ;  as  to  the  waves  of  the  sea,  saying,  hitherto|shalt 
 thou  come,  and  no  further.  Thus  Joseph's  brethren  were  re- 
 strained by  the  over-ruling  providence  of  God;  their  first  scheme 
 was  to  put  him  to  death  ;  this  was  disconcerted  by  Reuben, 
 who  proposed  putting  him  into  a  pit,  and  let  him  starve  there; 
 fr  m  this  also  they  were  diverted  by  a  motion  of  Judah's,— 
 8.  God,  in  the  affairs  of  providence,  is  to  be  considered  as  the 
 Kector  and  Governor  of  the  world,  and  the  Judge  of  the  whole 
 earth ;  and  in  this  branch  of  it,  respecting  sin,  which  he  pverT 
 rules  either  for  the  punishment  of  those  who  commit  it,  or  of 
 others,  or  else  for  good  ;  he  sometimes  punishes  one  sin  with 
 another.  Plato  says,  a  licence  to  sin,  is  the  greatest  punish- 
 ment of  sin.  Sometimes  God  over-rules  the  sins  of  men  for 
 good;  as  the  sin  of  Adam,  for  the  glorifying  of  his  per- 
 fections; the  crucifixion  of  Christ  for  the  salvation  of  men, 
 and  Joseph's  being  sold  into  Egypt,  for  the  saving  many  per- 
 sons alive,  Gen.  1.  20.  To  conclude  this  article  of  providence, 
 let  it  be  observed,—- 1.  That  all  the  providences  of  God  are 
 executed  in  the  wisest  manner  ;  though  they  may  not  some- 
 times appear  clear  to  us,  0  the  depth  of  the  riches,  &c.  Rom.xi; 
 33.  2.  Thev  are  all  done  in  the  most  holy  and  righteous  man- 
 ner, The  Lord  is  righteous  in  all  his  ways,  and  holy  in  all  his 
 works,  Psal.  cxlv.  17.  3.  They  are  executed  with  power  ir- 
 resistable  ;  they  are  immutably  performed,  according  to  the 
 unchangeable  will  of  God,  who  works  all  things  in  providence 
 after  the  counsel  of  his  will ;  he  does  what  he  pleases.  Where- 
 fore, we  should  give  to  him  the  glory  of  all ;  observe  with  won» 
 <ler  and  gratitude,  the  several  steps  of  it,  respecting  ourselves 
 and  others  ;  and  put  our  trust  in  him  for  things  temporal  and 
 spiritual ;  and  at  all  times  cast  our  care  upon  him,  who  cares 
 for  us  ;  seeing  it  is,  and  always  will  be,  well  with  the  righte* 
 ©us,  in  time  and  to  all  eternity. 
 
OF  THE  CONFIRMATION  OF  THE  ELECT,  AND 
 THE  FALL  OF  THE  NON.ELECT  ANGELS. 
 
 Whereas  there  was  a  distinction  made  between  them,  of 
 elect  and  non  elect,  as  has  been  shewn  in  a  preceding  chapter. 
 I  shall  take  notice, 
 
 I.  Of  the  confirmation  of  the  elect  angels.  Now  the  gov- 
 ernment of  rational  creatures  is  in  a  moral  way  by  giving  a 
 law  to  them,  as  the  rule  of  their  obedience  ;  and  such  a  law 
 was  given  to  angels,  not  of  a  positive  nature,  nor  a  law  in  the 
 form  of  a  covenant ;  but  it  was  a  law  implanted  in  their  na- 
 ture, the  same  in  substance  with  the  moral  law  written,  so  far 
 as  the  precepts  of  it  are  suitable  to  spiritual  substances  ;  for 
 such  of  them,  and  so  much  of  them,  as  relate  to  the  body  and 
 to  corporeal  actions,  cannot  agree  with  angels  who  are  incor- 
 poreal. The  obedience  of  angels  was  due  to  God,  and  could 
 merit  nothing  of  him  ;  nor  was  their  confirmation  owing  to 
 the  merits  of  Christ.  But  to  the  free  favour  and  good  will  of 
 God  choosing  them  to  a  state  of  holiness  and  happines  ;  and 
 to  his  putting  them  under  the  care  and  charge  of  Christ,  as  the 
 Head  of  all  principality  and  power,  1  Tim.  v.  21.  In  this 
 state  of  constant  obedience  and  perfect  holiness,  they  are  im- 
 mutably fixed  by  the  will  of  God,  as  appears  by  their  enjoy- 
 ment of  the  presence  of  God  perpetually,  they  are  called  the  an- 
 gels of  heaven;  their  constant  and  perfect  obedience  to  the  will 
 of  God,  is  made  the  pattern  of  obedience  to  it  in  men,  Matt. 
 vi.  10.  The  consummate  happiness  of  the  saints  at  the  resur- 
 rection, being  like  to  theirs ;  which  supposes  them  to  have  con- 
 tinued in  their  original  state.  At  the  second  coming  of  Christ, 
 he  shall  descend  from  heaven  with  his  mighty  angels  ;  the 
 wicked  will  be  tormented  with  fire  and  brimstone  in  their  pre- 
 sence ;  and  consequently  the  holy  angels  will  be  free  from  that 
 torment. 
 
 II.  The  next  remarkable  event  respecting  angels,  is  the  sin 
 and  fall  of  the  non-elect  angels.  The  heathens  seem  to  have 
 Jiad  some  notion  of  the  fall  of  the  evil  angels ;  for  Plutarch 
 
214  OF  THE  FALL  OF 
 
 speaks  of  demons  or  devils,  as  expelled  by  the  gods,  and  fallen 
 from  heaven.  These  angels,  in  their  original  estate  of  crea- 
 tion, were  in  a  capacity  of  obeying  the  law  that  was  given 
 them  ;  the  estate  they  are  now  in,  is  not  that  in  which  they 
 were  made  ;  it  is  expressly  said  of  them,  that  they  kept  not 
 their  Jirst  estate,  and  abode  not  in  the  truth,  Jude  6.  which 
 supposes  a  better  estate  than  what  they  are  now  in ;  but  being 
 left  to  the  freedom  of  their  will,  which  was  mutable,  they  sin- 
 ned and  fell,  to  which  fall  of  theirs,  our  Lord  has  respect, 
 when  he  says,  I  beheld  Satan,  as  lightening,  fall  from  heaven, 
 Luke  x.  18.  Now  concerning  this  the  following  things  may 
 be  enquired  into.  i.  What  was  the  sin  of  the  angels,  by  which 
 they  fell  ?  this  cannot  be  said  with  precision,  the  scriptures 
 being  silent  about  it;  yet  it  is  generally  supposed,  and  it  is 
 probable  from  the  scriptures,  that  their  sin  was,  1.  Pride  ; 
 and  which  seems  probable  from  1  Tim.  iii.  6,  Not  «  novice, 
 lest  being  lifted  up  with  pride,  he  fall  into  the  condemnation  of 
 the  devil;  being  guilty  of  the  same  sin,  he  is  in  danger  of  the. 
 same  condemnation,  pride  goes  before  destruction,  Prov.  xvh 
 18.  They  might  first  begin  with  contemplating  their  own  per- 
 fections and  excellences  j  as  their  wisdom,  knowledge, 
 strength,  &c.  which  might  issue  in  an  over- weening  opinion 
 of  themselves.  This  may  be  thought  to  be  confirmed  from 
 the  manner  in  which  they  tempted  our  first  parents  to  rebel 
 against  God  ;  Te  shall  be  as  gods,  knowing  good  and  evil,  Gen. 
 iii.  5.  as  also  by  all  the  methods  they  have  since  taken  to  get 
 themselves  worshipped  as  gods,  2  Cor.  iv.  4.  1  Cor.  x.  20. 
 Satan  has  prevailed  upon  the  poor  Indians,  both  eastern  and 
 western,  to  worship  him  openly  as  a  devil ;  and  nothing  can 
 be  a  greater  instance  of  his  pride,  arrogance,  and  impudence, 
 than  the  proposal  he  made  to  Christ,  to  give  him  all  the  king- 
 doms of  this  world,  if  he  would  but  fall  down  and  worship 
 him.  2.  Some  have  thought  that  envy  was  the  sin  of  the  devils 
 by  which  they  fell ;  led  thereunto  by  a  saying  in  the  Apocry- 
 phal book  of  Wisdom,  Chap.  ii.  24.  By  the  envy  of  the  devil% 
 death  entered  into  the  world:  envy  and  pride  are  inseparable  \ 
 
Book  III.  THE  NON-ELECT  ANGELS.  215 
 
 the  apostle  joins  these  sins  together,  James  iv,  5,  6.  the  angels 
 might  envy  the  superior  power  and  excellencies  of  God  him- 
 self. And  especially  they  might  be  envious  at  the  Son  of 
 God,  who  they  might  understand,  would  in  time  assume  hu- 
 man nature  ;  though  the  end  and  design  of  it  they  might  not 
 know  ;  and  that  in  that  nature  he  would  sit  at  the  right  hand 
 of  God,  which  they  were  not  admitted  to*  Satan  always 
 sought  to  oppose  Christ  in  his  person  and  offices ;  and  hence 
 he  set  up  antichrist,  whose  doctrines  are  doctrines  of  devils. 
 3.  Unbelief  may  also  be  taken  into  the  account  of  the  sin  oi 
 the  angels ;  they  must  disbelieve  the  eternal  power  of  God,  and 
 his  truth  and  faithfulness  to  his  word,  or  they  would  not  have 
 dared  to  have  sinned  against  him  ;  indeed  their  sins  seem  to 
 be  a  complication  of  iniquity  ;  of  pride,  envy,  and  unbelief.— < 
 ii.  There  are  several  questions  commonly  asked,  relative  to 
 the  fall  of  angels  ;  to  which  a  short  answer  may  be  returned  ; 
 as,  1.  How  and  by  what  means  they  came  to  fall?  they  had 
 no  tempter  ;  there  were  no  creatures  in  being  capable  of  tempt- 
 ing them  to  sin  :  this  is  always  spoken  of  as  their  own  volun- 
 tary act  and  deed.  It  is  very  probable,  that  one  of  them  fa- 
 mous above  the  rest  for  wisdom  and  strength,  might  begin 
 the  apostacy,  and  others  followed  his  example.  2.  It  is  some- 
 times asked,  When  the  angels  fell  ?  to  which  may  be  answered, 
 Not  before  the  sixth  day  of  the  creation ;  for  on  the  sixth  day, 
 when  all  the  creatures  were  made  :  God  saw  every  thing  thai 
 he  had  made,  and  beheld  it  was  very  good.  However,  certain 
 it  is,  that  the  fall  of  angels  was  very  early :  since  the  devil  is 
 called  a  murderer  from  the  beginning,  John  viii.  44.  3.  This 
 question  is  sometimes  put,  What  number  of  the  angels  fell  ? 
 This  cannot  be  said  with  any  precision  ;  some  have  thought 
 that  as  many  fell  as  stood  ;  grounding  it  on  a  passage  in  Ezek. 
 xli.  18.  where  it  is  said,  that  on  the  wall  of  the  temple  were 
 carved,  cherubim  and  palm-trees,  a  palm-tree  between  a  che- 
 rub and  a  cherub ;  by  cherubim  they  understand  angels,  and 
 by  palm-trees  good  men,  said  to  flourish  like  the  palm-tree; 
 and  who  are  supposed  to  fill  up  the  places  of  fallen  angels 
 
216  OF  THE  FALL  OF  THE  k6 
 
 but  such  a  sense  of  the  text  cannot  easily  be  established.-*— 
 Others  have  thought,  that  not  so  many  fell  as  stood ;  since 
 evil  angels  are  never  said  to  be  innumerable,  as  the  good  an- 
 gels are,  Heb.  xii.  22.  Others  fancy  that  a  third  part  of  the 
 angels  fell,  this  they  take  from  Rev*  xii.  4.  where  the  dragon 
 is  said  to  draw  with  his  tail  the  third  part  of  the  stars  of  hea* 
 ven.  It  is  certain  that  not  a  few  of  the  angels,  but  many  of 
 them  fell ;  so  many  possessed  one  man  as  to  be  called  a 
 legion,  which  consisted  of  some  hundreds  :  yea,  it  seems  there 
 are  various  kinds  of  them,  our  Lord  says,  this  kind goeth  not 
 out  but  by  prayer  arid  fasting,  Matt.  xii.  24,  26.  hi.  The 
 state  and  condition  into  which  the  angels  were  brought  bysin* 
 may  next  be  considered*  They  were  originally  angels  of 
 light;  full  of  light,  knowledge,  and  understanding,  but  by  sin- 
 ning  are  become  angels  of  darkness.  They  were  once  pure 
 and  holy  creatures,  but  through  their  sin  and  fall,  became  un- 
 clean spirits,  Matt.  xiii.  38.  Once  they  were  lovers  of  God* 
 and  of  their  fellow-creatures,  but  now  at  enmity  to  God,  and 
 all  that  is  good,  and  spiteful  and  malicious  to  mankind.  Sa- 
 tan is  called  emphatically  the  enemy,  iv.  Their  punishment; 
 and  which  is  both  of  loss  and  sense  ;  they  have  lost  the  favour 
 and  presence  of  God,  and  they  sensibly  feel  his  wrath  and  in- 
 dignation on  them  ;  the  apostle  Peter  says,  they  were  cast 
 down  to  hell,  2  Pet.  ii.  4.  but  where  that  is,  it  is  not  easy  to 
 say  ;  very  probably  upon  their  ejection  outot  heaven,  they  fell 
 down  into  the  air,  since  Satan  is  said  to  be  the  prince  of  the 
 power  of  the  air*  Eph.  ii.  2.  from  whence  by  divine  permis- 
 sion they  descend  and  patrol ;  they  do  not  seem  to  have 
 their  lull  punishment  inflicted  on  them  ;  or  are  not  yet  in  full 
 torment,  as  may  be  learned  from  their  words  to  Christ,  Art 
 thou  come  hither  to  torment  us  before  our  time  f  Matt.  viii.  29. 
 ;*nd  are  said  to  be  reserved  unto  judgment,  and  unto  thejudg* 
 merit  of  the  great  day  ;  when  their  full  sentence  will  be  pro- 
 nounced upon  them. 
 
 *  It  was  a  notion  of  the  Chaldeans,  that  the  air  ft  full  of  Daemons,  Leail 
 Proem,  ad.  Vit.   Philos.  p.  5 
 
OF  MAN  IN  A  STATE  OF  INNOCENCE* 
 
 Having  considered  the  first  and  principal  e\.  ents  of  provi~ 
 dence  respecting  angels,  I  shall  proceed  to  consider  such  as 
 respect  man. 
 
 I.  His  being  placed  in  the  garden  of  Eden,  as  an  inhabi- 
 tant to  dwell  in,  for  the  support  of  his  animal  life  ;  and  for  his 
 exercise  in  the  culture  and  dressing  of  it.  i.  As  his  habita- 
 tion ;  And  the  Lord  God  planted  a  garden  eastward  in  Eden  ; 
 and  there  he  put  the  man  whom  he  had  formed,  Gen.  ii.  8» 
 Though  Adam  was  heir  and  lord  of  the  whole  world,  yet 
 there  was  one  particular  spot  more  excellent  than  all  the  rest, 
 assigned  him  for  his  residence  ;  even  as  a  king  of  a  large 
 country  has  his  royal  seat,  palace,  and  court  in  some  particu- 
 lar part  of  it:  this  garden  of  Eden  was  not  the  whole  world, 
 as  some  have  thought :  this  is  clear  from  the  man  being  said 
 to  be  put  into  it  when  created,  which  shews  that  he  was  form- 
 ed without  it :  we  read  of  aland  that  was  at  the  east  of  it;  see 
 Gen.  iv.  16.  It  is  called  the  garden  of  God;  any  spot  that 
 was  uncommonly  fruitful  and  delightful,  is  compared  unto 
 it,  Gen.  xiii.  10.  Where  this  garden  was,  cannot  be  said  with 
 any  certainty,  whether  in  Armenia,  Assyria,  or  in  Judea  % 
 most  probably  it  was  in  Mesopotamia,  since  we  read  of  an 
 Eden  along  with  some  places  in  that  country,  Isai.  xxxvii.  12; 
 However,  it  was  so  delightful  a  spot,  at  its  first  plantation,  that 
 the  church  of  Christ  is  compared  unto  it,  and  is  called,  in  al- 
 lusion to  it,  a  garden  inclosed— and  her  plants,  an  orchard,  or 
 paradise  of  pomegranates,  Cant.  iv.  12,  13.  Moreover,  it  was 
 an  emblem  of  the  heavenly  state,  which  is  therefore  called 
 paradise,  Luke  xxiii.  43.  u.  Adam  was  put  into  the  gaidett 
 of  Eden  for  the  support  of  his  animal  life,  where  grew  trees, 
 not  only  pleasant  to  the  sight,  but  good  for  food  ;  and  Adam 
 was  allowed  to  eat  of  them  all  excepting  one,  Gen.  ii.  16,  17. 
 There  are  two  trees  particularly  taken  notice  of;  the  treeoflife? 
 in  the  midst  of  the  garden,  and  the  tree  of  knowledg  e  of  good 
 and  evil:  the  former  is  so  called,  because  with  the  other  trees 
 «?f  the  garden,  it  was  a  means  of  maintaining  Adam's  animal 
 
218  OF  MAN  IN  A  STATE  OF  INNOCENCE. 
 
 life,  and  perhaps  the  chief  means  of  it :   it  was  a  token  that 
 Adam  had  his  natural  life  from  God,  the  God  of  his  life  ;  and 
 that  it  depended  upon  him,  and  that  he  might  expect  the  con- 
 tinuance of  it  so  long  as  he  kept  his  state  of  integrity :  it  was 
 also  an  emblem  of  Christ,  who  is  therefore  called  the  tree  of 
 life,  Rev.  xxii.  2.     There  was  another  tree,  called  the  tree  of 
 knowledge,  of  good  and  evil,  what  that  tree  was,  cannot  be  said ; 
 it  is  generally  supposed  to  be  the  apple  tree,  founded  upon  a 
 passage  in  cant.  viii.  5*     It  had  its  name,  not  from  any  virtue 
 it  had  of  ripening  the  rational  powers  of  man,  and  of  encreas- 
 ing  and  improving  his  knowledge,  as  say  the  Jews,  who  take 
 Adam  to  be  but  a  great  baby,  an  infant  in  knowledge ;  where- 
 as his  knowledge  of  God,  and  of  things  natural  and  moral,  was 
 very  great :  and  besides  had  he  wanted  knowledge,  this  tree 
 could  not  be  the  means  of  accelerating  and  increasing  it,  since 
 he  was  forbid  to  eat  of  it.  But  it  was  so  called,  either  because 
 God  hereby  tried  and  made  known,  whether  Adam  would 
 obey  his  will  or  not ;  or  eventually,  since  Adam  knew  by  sad 
 experience,  what  the  good  was  he  had  lost,  and  might  have  en- 
 joyed,    in.  Adam  was  put  into  the  garden  of  Eden  to  dres  it 
 and  to  keep  it,  Gen  ii.  15.  for  the  culture  of  it.  This  was  a  pro- 
 per exercise  for  man  in  his  state  of  innocence  j  for  it  was  never 
 the  will  of  God  that  men  should  in  any  state  live  an  idle  life. 
 Yet  the  work  of  man  in  the   garden,  was  without  toil  and  fa- 
 tigue, he  did  not  eat  his  bread  with  the  sweat  of  his  brow,  as 
 after  his  fall ;  but  his  service  in  it  was  attended  with  the  ut- 
 most delight  and  pleasure ;  nor  was  it  at  all  dishonourable  to 
 him,  nor  inconsistent  with  the  high,  honourable,  and  happy 
 estate  in  which  he  was.     iv.  What  added  to  the  delight  and 
 fruitfulness  of  the  garden  of  Eden,  was  a  river  that  went  out 
 of  it  to  water  it ;  which  was  parted  into  four  heads  or  branch- 
 es^ the  names  of  which  were  Pison,  Gihon,  and  Hiddekel  or 
 Tigris,   and    Euphrates ;   symbols  of  the  gospel,  and  of  the 
 everlasting  love  of  God* 
 
 II.  Another  remarkable  event  in  providence,  relating  to  the 
 honour  of  man  in  his  state  of  innocence,  is  the  bringing  of  all 
 
Book  III.        OF  THE  LAW  GIVEN  TO  ADAM  &e.  219 
 
 the  creatures  to  him  to  give  names  unto  them,  and  whatsoever 
 names  he  gave  them  they  were  called  by,  Gen.  ii.  19.  The 
 creatures  being  brought  unto  him  for  such  a  purpose,  whether 
 by  the  ministry  of  angels,  or  by  an  instinct  in  them,  was  put- 
 ting him  into  the  possession  of  them,  as  being  their  lord  and 
 proprietor. 
 
 III.  Another  providential  event,  and  which  shews  the  care 
 of  God  over  Adam,  and  his  concern  for  him,  is  providing  an 
 help-mate  for  him,  and  a  partner  with  him,  in  civil  and  religi- 
 ous things,  man  being  a  sociable  creature,  and  whereas  no 
 suitable  one  could  be  found  among  the  creatures,  he  cast  the 
 man  into  a  deep  sleep,  and  took  out  a  rib  from  him,  and  of 
 that  made  a  woman,  brought  her  to  him,  and  joined  them  to- 
 gether in  marriage  ;  which  shews  that  marriage  is  honourable, 
 being  instituted  in  paradise,  and  not  at  all  inconsistent  twith 
 the  pure  state  of  man  in  innocence  ;  it  was  also  typical  of  the 
 marriage  of  Christ,  the  second  Adam,  and  his  church,  see  Eph. 
 v.  31,  32. 
 
 OF  THE  LAW   GIVEN    TO    ADAM,    AND    THE 
 COVENANT  MADE   WITH  HIM  IN  HIS  STATE 
 OF  INNOCENCE. 
 
 I  shall  endeavour  to  shew  what  that  law  was,'  that  it 
 was  in  the  form  of  a  covenant,  and  that  Adam  was  a  federal 
 head  in  it. 
 
 I.  The  law  given  him  was  both  of  a  natural  and  positive  kind. 
 The  natural  law,  or  law  of  nature,  given  to  Adam,  was  con- 
 '  created  with  him  ;  imprinted  in  his  nature  from  the  begin- 
 ning of  his  existence;  which  appears  from  the  remains  of  it 
 in  the  hearts  of  all  men  ;  and  from  the  inscription  of  this  law, 
 in  a  spiritual  and  evangelic  manner,  on  regenerate  persons, 
 Jer.  xxxi.  33.  It  is  comprised  in  these  two  precepts,  to  which 
 it  is  reduced  by  Christ,  Thou  shalt  love  the  Lord  thy  God  with 
 all  thy  heart;  and  thou  shalt  love  thy  neighbour  as  thyself.  Be- 
 sides, this  natural  law,  there  were  others  of  a  positive  kind.  In 
 all  dispensations  there  have  been  ordinances  of  divine  service^ 
 
220  OF  THE  LAW  GIVEN  TO  ADAM 
 
 there  now  are,  and  there  were  under  the  former  dispensation, 
 and  so  in  a  state  of  integrity.  The  eating  of  the  fruit  of  a  cer- 
 tain tree,  is  not  the  only  positive  law  of  God;  however,  it  is 
 certain  that  was  one,  which  was  given  as  a  trial  of  man's 
 obedience.  Be  it  what  it  may,  in  which  God  is  disobeyed,  it 
 matters  not ;  and  by  so  much  the  lesser  that  is  which  is  for- 
 bidden, by  so  much  the  greater  is  the  sin  of  disobedience,  the 
 more  aggravated,  and  the  more  inexcusable. 
 
 II.  This  law  given  to  Adam,  taken  in  its  complex  view,  as 
 both  natural  and  positive,  was  in  the  form  of  a  covenant ;  so 
 %he  law  given  to  the  people  of  Israel  from  mount  Sinai,  is  also 
 called  a  covenant,  Exod.  xxiv.  7,  and  Deut.  v.  1 — 3.  yea,  the 
 covenant  of  grace  is  called  a  law,  Psal.  xi  8.  The  law  given 
 to  Adam,  is  expressly  called  a  covenant,  as  it  should  seem  in 
 Hos.  vi.  7.  but  theyy  like  men,  (or  like  Adam)  have  transgres- 
 sed the  covenant.  Besides,  the  terms  by  which  the  positive 
 Jaw  given  to  Adam  is  expressed,  manifestly  imply  a  covenant; 
 as  that  if  he  eat  of  the  forbidden  friiit,  he  should  surely  die  ; 
 which  implies,  that  if  he  abstained  from  it,  he  should  surely 
 live.  To  which  may  be  added,  the  distinction  of  two  cove- 
 nants of  grace  and  works,  called  the  law  of  faith,  and  the  law 
 of  works:  and  a  twofold  righteousness  and  obedience  yielding 
 to  the  one,  and  to  the  other,  the  righteousness  whichsis  of 
 faith,  and  the  righteousness  which  is  of  the  law,  Gal.  iv.  24. 
 Rom.  iii.  27.  for  without  the  law  of  Adam,  as  a  covenant,  two 
 covenants  cannot  be  fairly  made  out.  This  covenant  is  by  di- 
 vines called  by  various  names,  as  a  covenant  of  friendship,  a 
 covenant  of  nature,  and  the  covenant  of  innocence;  it  is  fre- 
 quently called  a  legal  covenant,  the  covenant  of  works,  as  the 
 scripture  calls  it,  the  law  of  works,  and  it  sometimes  has  the 
 name  of  the  covenant  of  life,  from  the  promise  of  life  in  it. 
 
 III.  As  in  all  covenants  there  are  contracting  parties,  so  in 
 thi*.  God  is  one  of  the  parties  in  this  covenant ;  nor  was  it 
 unworthy  of  God  to  enter  into  a  covenant  with  Adam  ;  for  if 
 it  was  not  unworthy  of  God  to  make  a  covenant  of  conserva- 
 tion, with  Noah j  a  covenant  of  circumcision  with  Abraham, 
 
Book  III.  IN  HIS  STATE  OF  INNOCENCE.  221 
 
 and  a  covenant  of  royalty  with  David ;  men  in  a  fallen  state  ; 
 it  could  not  be  unworthy  of  God  to  make  one  with  Adam 
 in  his  perfect  state  ;  yea,  even  since,  on  the  behalf  of  his  people, 
 he  makes  a  covenant  with  the  beasts  of  the  field,  the  fowls  of 
 the  air,  and  the  creeping  things  of  the  ground,  Hos.  ii.  18. 
 The  other  contracting  party  was  Adam  ;  who  gave  a  full  and 
 hearty  assent  to  what  was  proposed  to  him.  The  stipulation 
 on  the  part  of  God,  was  proposing  and  promising  good,  on 
 condition  of  obedience.  The  stipulation,  or  astipulation  on 
 the  part  of  man,  was  his  free  and  full  consent  to  yield  the  obe- 
 dience proposed,  in  expectation  of  the  promise  fulfilled ;  as 
 appears  from  what  Eve  said  to  the  seipent,  tempting  her;  God 
 hath  said,  ye  shall  not  eat  of  it,  neither  shall  ye  touch  it,  lest  ye 
 die,  Gen.  iii.  3.  which  shews  that  she  and  her  husband  believ- 
 ed what  God  had  said  ;  though  it  should  be  observed,  that 
 man  was  not  left  to  his  liberty  ;  it  was  not  at  his  option, 
 whether  he  would  assent  to  the  proposal  in  the  covenant,  and 
 the  condition  of  it  ;  obedience  was  due  to  God,  whether  he 
 promised  him  any  thing  or  not.  The  obedience  required  of 
 man  in  this  covenant  was  personal;  it  was  to  be  performed  in 
 his  own  person,  and  not  by  another  for  him.  It  was  perfect 
 obedience  that  was  required  of  him,  both  as  to  parts  and  as  to 
 degrees;  it  was  to  be  yielded  to  all  the  commandments  of 
 God,  without  exception,  and  it  was  to  be  perpetual ;  it  was  not 
 to  be  done  for  a  time  only,  but  always ;  life,  and  the  continu- 
 ance of  it,  depended  on  it;  otherwise,  if  a  stop  was  made  in 
 it,  the  law  condemned,  and  the  man  became  accursed ;  Cursed 
 is  every  one  that  continueth  not  in  all  things  written  in  the 
 book  of  the  law  to  do  them,  Gal.  iii.  10.  So  that  man  was 
 bound  by  it  for  ever,  as  a  law  ;  but  as  considered  as  the  con- 
 dition of  a  covenant,  it  was  to  be  yielded  to  as  such,  until  man 
 was  confirmed  in  his  estate,  as  the  angels  are ;  and,  as  some 
 divines  think,  until  he  had  children  arrived  to  an  age  capable 
 of  obeying  or  sinning. 
 
 IV.  The  law  given  to  Adam,  as  it  had  the  nature  of  a  cove- 
 cant,  it  contained  a  promise  in  it,  and  had  a  sanction  annexed 
 
222  OP  THE  *-AW  GIVEN  TO  ADAM 
 
 to  it.  i.  It  contained  a  promise;  which  was  a  promise  of  life, 
 of  natural  life  to  Adam,  and  of  a  continuation  of  it  so  long  as 
 he  should  observe  the  condition  of  it ;  just  as  life  was  promised 
 to  the  Israelites,  and  a  continuance  in  it,  in  the  land  of  Canaan, 
 so  long  as  they  should  observe  the  law  of  God  ;  for  neither  the 
 law  of  Moses,  nor  the  law  of  nature,  made  promise  of  any 
 other  than  of  a  natural  life.  Some  divines,  and  these  of  great 
 name  and  figure  in  the  churches  of  Christ,  think,  and  indeed 
 it  is  most  generally  received,  that  Adam  continuing  in  his  obe- 
 dience, had  a  promise  of  eternal  life.  I  cannot  he  of  that  mind. 
 There  is,  indeed,  an  ambiguity  in  the  phrase  eternal  life ;  if 
 no  more  is  meant  by  it,  than  living  for  ever  in  his  present  life  ; 
 it  will  not  be  denied ;  but  if  by  it  is  designed  such  a  state  of 
 glory  and  happiness,  which  saints  shall  enjoy  in  heaven  to  all 
 eternity;  that  must  be  denied  for  the  following  reasons: — 
 1.  Adam's  covenant  was  but  a  natural  covenant;  and  which 
 was  made  with  a  natural  man,  and  which  covenant  promised 
 no  supernatural  blessing,  neither  grace  nor  glory  ;  for  as  for 
 spiritual  blessings,  these  the  elect  are  blessed  with  only  in 
 heavenly  places  in  Christ,  Eph.  i.  3.-— 2.  It  was  in  another 
 covenant  more  early  than  that  of  Adam's,  in  which  eternal 
 life  was  promised  and  secured.-^.  Eternal  life  is  only  through 
 Christ  as  the  Mediator ;  he  came  to  open  the  way  of  it,  that 
 we  might  have  life,  and  that  more  abundantly, — 4.  If  eternal 
 life  could  have  been  by  Adam's  covenant,  it  would  have  been 
 by  works  ;/or  that  covenant  was  a  covenant  of  works  ;  and  if 
 by  works,  then  not  of  grace.  Eternal  life  is  no  other  than 
 consummate  salvation  in  the  future  state ;  and  that  it  is  said 
 to  be  of  grace,  and  denied  to  be  of  works  ;  see  Rom.  vi.  23. — 
 5.  Life  and  immortality,  or  an  immortal,  eternal  life,  and  the 
 way  to  it  are  only  brought  to  light  by  the  gospel,  2  Tim.  i.  10. 
 r^-6.  There  is  no  proportion  between  the  best  works  of  man, 
 even  sinless  obedience,  and  eternal  life  wherefore,  though  the 
 threatening  of  death  to  Adam,  contains  in  it  eternal  death,  it 
 does  not  follow,  that  the  promise  of  life  includes  eternal  life: 
 since  though  eternal  death  is  the  just  wages  and  demerit  of 
 
Book  III.  IN  HIS  STATE  OF  INNOCENCE.  223 
 
 sin  ;  yet  eternal  life  is  not  the  wages  and  merit  of  the  works  of 
 men.  n.  The  sanction  of  the  law  and  covenant  made  with 
 Adam,  was  death  j  In  the  day  thou  eatest  thereof  thou  shah 
 surely  die,  Gen.  ii.  17.  which  includes  death  corporal,  spiri- 
 tual or  moral,  and  eternal. — 4«  A  corporal  death,  which  lies 
 in  a  separation  of  soul  and  body  ;  as  this  was  threatened,  so 
 the  sentence  of  it  was  pronounced  on  the  day  man  eat  of  the 
 tree;  Dust  thou  art,  and  to  dust  thou  shah  return,  Gen.  iii.  19. 
 — 2.  A  spiritual,  or  rather  moral  death  seized  upon  him  j 
 which  lies  in  a  separation  of  the  soul  from  God,  and  commu- 
 nion with  him. — 3.  An  eternal  death,  which  consists  in  a  sepa- 
 ration of  soul  and  body  from  God  :  in  a  loss  of  the  divine  pre- 
 sence, and  in  a  sense  of  divine  wrath. 
 
 V.  In  this  covenant  Adam  acted  not  as  a  private  person  for 
 himself  only,  but  as  a  federal  head  and  representative  of  his 
 whole  posterity  j  in  this  he  was  alone  j  Eve  was  not  a  federal 
 head  with  him,  he  was  alone,  before  an  help-mate  was  found 
 for  him.  That  in  the  covenant  with  him  he  was  the  federal 
 head  of  them,  appears — 1.  From  Adam  being  a  figure  or  type 
 of  him  that  was  to  come  ;  that  is  of  Christ,  Rom.  v.  14.  Ngw 
 in  what  was  Adam  a  type  of  Christ,  but  in  his  being  the  fede- 
 ral head  of  his  posterity  ?— ^2.  From  Adam  being  called  the 
 first  man,  and  the  first  Adam,  and  described  as  natural  and 
 earthly,  in  distinction  from  whom,  Christ  is  called  the  second 
 man,  and  the  last  Adam,  and  described  as  spiritual,  and  the 
 Lord  from  heaven  ;  and  these  are  represented  as  if  the  only 
 two  men  in  the  world,  because  the  two  heads  of  their  respec- 
 tive offspring. — 3.  From  the  threatening  taking  place  upon 
 the  sin  of  Adam,  not  on  himself  only,  but  on  all  his  succeed- 
 ing offspring ;  through  his  offence  death  reigned  over  them, 
 and  judgment  came  upon  them  all  to  condemnation,  and  by 
 his  disobedience,  they  were  made,  accounted,  and  charged  as 
 
 sinners,  Rom.  v.  12—19 i.  It  was  no  unusual  thing  with 
 
 God  to  make  covenants  with  men,  and  their  posterity,  unborn  j 
 thus  God  made  a  covenant  with  Noah,  and  all  that  should 
 descend  from    him  ;    and    with  Abraham,  and  his  natural 
 
224  &F  THE  SIN  AND  FALL  OF  MAN. 
 
 seed ;  and  the  covenant  at  Horeb,  with  the  children  of  Israel, 
 was  not  only  with  them  that  were  then  present,  and  on  the 
 spot,  but  with  those  that  should  be  descendants  of  them. — ■ 
 5-  Nor  have  any  of  Adam's  posterity  reason  to  complain  of 
 such  a  procedure;  since  if  Adam  had  stood  in  his  integrity, 
 they  would  have  partook  of  all  the  blessed  consequences  of 
 his  standing,  and  enjoved  all  the  happiness  that  he  did.— * 
 6.  Since  God,  in  his  infinite  wisdom,  thought  proper  that  men 
 should  have  an  head  and  representative  of  them,  in  whose 
 hands  their  good  and  happiness  should  be  placed  ;  who  so  fit 
 for  it  as  the  first  man,  the  common  parent  of  mankind,  made 
 after  the  image  of  God  so  wise,  so  holy,  just,  and  good  ?  could 
 it  have  been  possible  for  all  men  to  have  been  upon  the  spot 
 at  once,  and  it  had  been  proposed  to  them  to  choose  an  head 
 and  representative  for  themselves  ;  who  would  they,  who  could 
 they  have  chosen  but  the  first  man,  that  was  their  natural  pa- 
 rent, of  whose  blood  they  were  made ;  and  who,  they  might 
 reasonably  think,  had  the  most  tender  affection  for  them,  and 
 would  take  the  greatest  care  of  them,  and  of  their  good,  put 
 into  his  hands  ?  so  that  it  is  reasonable  to  conclude,  they 
 would  all  to  a  man  have  united  in  the  choice  of  him. — 7.  To 
 silence  all  complaints  and  murmurings,  let  it  be  observed,  that 
 what  God  gave  to  Adam,  as  a  federal  head,  he  gave  it  in  a 
 way  of  sovereignty ;  that  is,  he  might,  and  might  not  have 
 given  it ;  he  was  not  obliged  to  it;  it  was  his  own  that  he  gave 
 and  therefore  might  choose  whom  he  pleased  in  whose  hands 
 to  deposit  it;  and  who  can  say  to  him,  What  doest  thou  ? 
 
 OF  THE  SIN  AND  FALL  OF  MAN. 
 
 L  I  shall  consider  the  persons  sinning,  the  sarnie  t© 
 whom  the  law  was  given,  and  with  whom  the  covenant  was 
 made ;  the  common  parents  of  mankind,  Adam  and  Eve ; 
 first  Eve  and  then  Adam  ;  for  Eve  was  first  in  the  transgres- 
 sion, and  then  Adam;  though  Adam  was  formed  first,  Eve 
 sinned  first.  I.  Eve;  she  was  beguiled  and  deceived  by  the 
 old  serpent  the  devil,  to  eat  of  the  forbidden  fruit,  by  which 
 
Book  III.       OF  THE  SIN  AND  FALL  OF  MAfc.  22§ 
 
 she  sinned  and  fell  from  her  original  state.  Her  sin  lay  in  giv- 
 ing credit  to  what  the  serpent  said,  Te  shall  not  surely  die;  in 
 direct  opposition  to  the  word  of  God,  Thou  shalt  surely  die. 
 The  fruit  being  of  so  lovely  an  aspect,  so  good  for  food,  and 
 having  such  a  virtue  in  it  as  to  make  wiser,  at  once  there 
 sprung  up  in  her,  the  lust  of  the  flesh,  the  lust  of  the  eyey  and 
 the  pride  of  life ;  hence  she  inwardly  sinned,  before  she  eat  of 
 the  forbidden  fruit.  Much  the  same  progress  may  be  observ- 
 ed in  her  sinning,  which  the  apostle  James  observes  of  sin  in 
 common,  James  i.  15.  When  she  came  to  Adam,  held  it  up 
 to  him  to  look  at,  as  most  lovely  to  behold,  and  commended 
 the  deliciousness  of  it ;  and  no  doubt  used  the  same  argu- 
 ments with  hipk  to  eat,  the  serpent  had  made  use  of  with 
 her,  he  hearkened  to  her,  eat  of  it,  and  sinned  also.  For, 
 ii.  That  Adam  sinned  as  well  as  Eve,  is  most  certain  ;  for 
 though  it  is  said,  Adam  was  not  deceived;  the  meaning  is,  that 
 he  was  not  first  deceived  ;  when  she  is  said  to  be  in  the  trans- 
 gression, the  sense  is,  that  she  was  in  the  transgression  first  j 
 we  read  of  Adatn's  transgression,  Rom.  v*  14.  His  sin  lay  in 
 hearkening  to  his  wife,  to  her  solicitations  and  requests,  upon 
 which  it  is  put,  Gen.  iii.  17.  Some  think  that  he  was  not  de* 
 ceived  by  her ;  that  he  knew  what  he  did,  and  what  would  be 
 the  consequence  of  it ;  he  sinned  with  his  eyes  open  j  but  from 
 a  vehement  passionate  love  and  affection  for  her  ;  because  he 
 would  not  grieve  her ;  and  that  she  might  not  die  alone,  he 
 chose  to  eat  and  sin  and  die  with  her :  but  then  this  was  all 
 very  criminal.  However,  Adam  sinned,  and  his  sin  is  more 
 taken  notice  of  than  the  sin  of  Eve.  In  Adam  all  died  ;  for 
 he  being  the  federal  head  of  all  his  posterity,  he  sinned 
 not  as  a  single  private  person,  but  as  the  common  head  of  ail 
 mankind,  1  Cor.  xv.  21,  22. 
 
 II.  How  creatures  so  wise  and  knowing,  so  holy,  just,  and 
 good  j  made  after  the  image  and  likeness  of  God,  came  to  sin 
 as  they  did,  deserves  an  enquiry  :  To  what  could  their  sin 
 and  fall  be  owing  ? — i.  Not  to  God ;  he  forbid  it ;  was  dis- 
 pleased with  it ;  and  resented  it  to  the  highest  degree.     Let  m 
 
 F  F 
 
226  OF  THE  SIN  AND  FALL  OF  MAN. 
 
 a  little  consider  what  concern  God  had  in  this  affair.  1.  What 
 
 he   did  not  do. — 1.  He  did  not  restrain  the  serpent   from 
 
 tempting  ;  nor  withhold  man  from  sinning.  Satan,  full  of  spite 
 
 and  malice,  and  moved  with  envy  at  the  happiness  of  man, 
 
 most  freely  and  voluntarily  entered  into  a  scheme  to  destroy 
 
 him  ;  and  our  first  parents,  with  the  full  consent  of  their  wills^ 
 
 and  without  any  force  upon  them,  took  and  eat  the  forbidden 
 
 fruit. — 2.  God  did  not  withdraw  any  favour  from  man  he  had 
 
 bestowed  upon  him,  nor  any  power  and  strength  to   stand 
 
 which  he  had  given  him  ;  for  when  God  does  any  thing  of 
 
 this  kind*  it  is  by  way  of  punishment  for  a  preceding  sin  or 
 
 sins ;  but  no  such  punishment  could  be  inflicted  on  Adam, 
 
 because  as  yet  he  had  not  sinned j  but  God  left,  him  in  the  full 
 
 possession  of  all  the  powers  and  abilities  he  had  conferred 
 
 upon  him  ;   so  that  he  could  have  stood  if  he  would.     Now 
 
 these  negative  acts  of  God  couid  never  make  him  chargeable 
 
 with  being  the  author  of  Adam's  sin  and  fall.     2.  There  are 
 
 other  things  which  God  did  do,  or  which  are  ascribed  unto 
 
 him,  relative  to  this  affair. — -1.  He  foreknew  the  sin  and  fall 
 
 of  Adam ;  if  God  foreknew  the  most  trivial  and  contingent 
 
 events  that  befal  any  of  his  creatures;  then  surely  such  an 
 
 event  as  the  fall  of  Adam  ;  now  God*s  fore-knowledge  of 
 
 things   future  flows   from   the  determinations    of   his    will. 
 
 Wherefore — -2.  God  pre-determined  the  fall  of  Adam  ;  this 
 
 fell  under  his  decree,  as  all  things  do  that  come  to  pass  in  the 
 
 world  j  but  then  neither  the  fore-knowledge  of  God,  nor  any 
 
 decree  of  God,  laid  Adam  under  a  necessity  of  sinning  ;   it  is 
 
 true,  there  arises  from  hence  a  necessity  of  immutability,  that 
 
 is,  that  the  things  God  has  decreed  should  unchangeably  come 
 
 to  pass,  but  not  a  necessity  of  co-action  or  force  ;  as  Judas  and 
 
 the  Jews  sinned  freely,  the  one  in  betraying,  the  other  in  put- 
 
 ing  Christ  to  death;  so  Adam  sinned  freely  without  force  or 
 
 compulsion,  notwithstanding  any  decree  of  God  concerning 
 
 him ;  so  that  these  do  not  make  God  at  all  chargeable  with 
 
 being  the  author  of  his  sin ;  he  and  he  alone  was  the  author  of 
 
 h.*-3.  God  permitted  or  suffered  Adam  to  sin  and  fall  j  he 
 
Book  III.       OF  THE  SIN  AND  FALL  OF  MAN,  227 
 
 willed,  and  he  did  not  will  the  sin  of  Adam,  in  different  re- 
 spects; he  did  not  will  it  as  an  evil,  but  as  what  he  would 
 overrule  for  good,  as  a  great  good — 4.  There  was  a  con- 
 course of  divine  providence  attending  this  action.  Every 
 action,  as  an  action  is  from  God  ;  but  the  obliquity,  irregulari- 
 ty, and  sinfulness  of  the  action  is  from  the  creature.  5.  God 
 may  be  said,  by  planting  a  garden,  and  that  particular  tree,  of 
 the  knowledge  of  good  and  evil  in  it,  and  by  forbidding  him  to 
 eat  of  that  fruit,  to  afford  an  occasion  of  sinning  to  Adam; 
 but  had  he  not  a  right,  as  the  Lord  of  the  whole  world,  to 
 plant  a  garden  ;  and  as  a  sovereign  Lord,  to  plant  what  tree  he 
 pleased  in  it,  and  to  forbid  the  eating  of  it,  without  being  bla- 
 med for  it  ?  especially  when  he  gave  to  Adam  a  power  to 
 abstain  from  it,  had  he  made  use  of  it;  and  God  can  no  more 
 on  this  account  be  chargeable  with  being  the  author  of  Ad- 
 am's sin,  than  by  giving  wealth  and  riches  to  a  wicked  man, 
 which  are  occasions  of  his  sinning,  by  his  consuming  them  on 
 his  lusts,  ii.  The  concern  that  Satan  had  in  this  affair  may  next 
 be  considered ;  and  what  he  did  was  not  by  force  or  compul- 
 sion, but  by  persuasion;  he  acted  the  part  of  a  tempter, 
 and  from  thence  he  has  that  appellation,  Matt.  iv.  3.  Sa'an 
 shewed  great  craftiness  and  cunning  throughout  this  whole  af- 
 fair ;  in  making  use  of  the  serpent,  the  most  subtle  of  all  crea- 
 tures, which  could  easily  creep  into  the  garden  unobserved, 
 which  some  other  creatures  could  not ;  and  it  might  be  a  very 
 lovely  creature  to  look  at,  adorned  with  beautiful  spots,  and  of 
 a  bright  shining  golden  colour,  as  such  creatures  in  those  parts 
 are  said  to  be :  what  might  make  her  still  more  fond  of  it, 
 was  its  faculty  of  speaking;  whereby  she  could  converse 
 with  it  about  indifferent  things.  Satan's  cunning  also  appear- 
 ed in  going  to  work  with  our  first  parents  so  early  ;  as  also 
 making  his  attack  on  Eve  first,  and  when  she  was  alone, 
 and  her  husband  not  with  her,  to  aid  and  assist,  counsel  and 
 protect  her.  He  begun,  seemingly,  with  owning  the  authori- 
 ty of  Qod,  and  that  he  had  power  to  forbid  the  use  of  any  of 
 the  trees  of  the  garden  ;  and  only  questioned  whether  he  hac} 
 
228  ©p  THE  NATURE,  &c 
 
 done  so  or  not :  they  must  surely  misunderstand  him,  and 
 mistake  his  meaning:  and  after  this  and  more  conversation, 
 the  woman  began  to  doubt  whether  God  had  said  so  or  not. 
 Thus  they  sinned  and  fell,  not  through  any  force  and  compul- 
 sion, bur  through  the  temptaiion  of  Satan,  and  his  seduction, 
 in.  The  sin,  fall,  and  ruin  of  man  were  of  himself.  It  was 
 not  through  ignorance  and  want  of  knowledge  that  Adam  fell, 
 he  was  created  after  the  image  of  God,  one  part  of  which  lay 
 jn  wisdom  and  knowledge.  Nor  was  it  through  a  defect  of  ho- 
 liness and  righteousnes  in  him  ;  for  God  made  man  upright, 
 endowed  him  with  rectitude  and  holiness  of  nature;  but  as  he 
 was  made  mutable,  which  he  could  not  otherwise  be,  he  was 
 left  to  the  mutability  of  his  will,  and  so  sinned.  Should  it  be 
 said,  Why  did  God  make  man  mutable  ?  it  might  as  well  be 
 asked,  Why  did  he  not  make  him  God?  for  immutability,  in 
 the  strict  sense  of  it,  is  peculiar  to  God.  Should  the  question 
 be  altered,  Why  did  not  he  confirm  him  in  the  state  in  which 
 he  was  created,  as  he  confirmed  the  elect  angels  ?  Is  this  good 
 divinity  ?  The  truest  answer  is,  that  it  did  not  so  seem  good  in 
 his  sight.  To  shew  his  sovereignty,  he  confirmed  the  elect 
 angels :  but  did  not  confirm,  as  not  the  rest  of  the  angels,  sq- 
 neither  man.   And  this  should  satisfy. 
 
 OF  THE  NATURE,  &c.  OF  THE  SIN  OF  MAN. 
 
 First,  the  nature  of  it  may  be  learned  in  some  measure 
 from  the  names  it  goes  by  ;  it  is  called  sin,  and  the  sin,  the 
 grand  sin,  the  first  and  fountain  of  all  sin  among  men,  Rom. 
 v.  12.  It  is  called  a  transgression,  v.  14.  a  transgression  of 
 the  law,  as  every  sin  is  defined,  1  John  iii.  4.  It  is  called 
 disobedience,  Rom.  y.  19.  disobedience  to  the  will  of  God, 
 and  to  his  law ;  and  as  obedience  to  God  is  well  pleasing  to 
 him  ;  so  disobedience,  in  any  case,  is  highly  resented  by  him. 
 It  is  often  called  th  offence,  it  being  in  its  nature,  and  in  all 
 its  circumstances,  very  offensive  to  God,  and  abominable  in 
 his  sight. 
 
 II.  The  aggravations  of  this  sin  were,  the  place  where  it 
 NP^as  committed, and  the  fimrwhen,  with  other  things,  i.  With 
 
Book  III.  OP  THE  SIN  OF  MAN.  229 
 
 respect  to  place',  it  was  committed  in  the  garden  of  Eden. 
 Had  it  been  in  a  remote  part  of  the  world,  or  in  a  desert  where, 
 this  tree  grew,  and  where  scarce  anything  else  was  to  be  had  ; 
 it  would  in  some  measure  have  extenuated  the  crime  ;  but  in 
 a  garden,  where  he  had  enough  of  every  thing,  it  was  a  vtry 
 aggravated  crime  ;  and  by  how  much  the  less  that  was  which 
 was  forbidden  him,  by  so  much  the  greater  was  his  crime  in 
 not  abstaining  from  it;  n.  With  respect  to  the  time  when  it 
 was  committed  ;  that  is,  how  long  after  the  creation  of  our  first 
 parents.  This  cannot  be  precisely  determined  :  some  make 
 the  time  after  it  too  long,  and  others  too  short.  Some  think 
 that  the  first  Adam  kept  his  state  of  integrity  as  long  as  the 
 second  Adam  lived  here  on  earth ;  but  this  is  a  mere  fancy. 
 Some  have  supposed  that  he  fell  on  the  tenth  day  of  Septem- 
 ber, and  they  suppose  the  creation  of  the  world  began  with 
 that  month ;  so  that  as  Adam  was  created  on  the  sixth  day, 
 his  standing  could  be  no  longer  than  three  or  four  days  ;  and 
 this  is  supposed  for  no  other  reason,  but  because  the  Jtws  in 
 after  times,  had  their  grand  feast  on  that  day.  Others  are  of 
 opinion,  that  he  fell  the  same  day  he  was  created ;  but  the  text 
 on  which  it  is  founded  will  not  support  it,  Psal.  xlix.  12. 
 However,  it  must  be  very  early  that  man  fell,  since  Satan  is 
 said  to  be  a  murderer^/rom  the  beginning,  John  viii.  44.  Now 
 this  was  an  aggravation  of  Adam's  sin,  that  he  should  be  guil- 
 ty of  it  so  soon.  in.  The  sin  of  Adam  was  a  complicated 
 one  ;  he  sinned  against  light  and  knowledge,  when  he  was  in 
 full  power  to  have  resisted  the  temptation  :  it  was  the  height 
 of  ingratitude  to  his  Maker,  and  a  want  of  thought,  of  care, 
 concern,  and  affection  for  his  posterity,  with  whose  all  he  was 
 intrusted.  Some  have  laboured  to  make  it  appear,  that  Adam 
 by  his  sin  transgressed  the  whole  Decalogue,  or  the  law  of  the 
 ten  commandments,  and  no  doubt  but  many,  the  most,  if  not 
 all  were  broken. 
 
 III.  The  sad  effects  and  consequences  of  this  sin.  I.  A  loss 
 of  original  righteousness  followed  upon  it.  This  wns  si^nifl- 
 dd  by  the  nakedness  of  our  first  parents,  which  was  immedi- 
 
230  OF  THE  NATURE,  &c. 
 
 ately  perceived  by  them  after  their  fall.  n.  Guilt  on  the  con- 
 sciences of  our  first  parents  presently  appeared,  and  th.;?  in  an 
 endeavour  to  hide  themselves  from  the  presence  of  God, 
 among  the  trees  of  the  garden.  Fear  followed  upon  a  consci- 
 ousness of  guilt  in  Adam;  I  zvas  afraid,  &c  as  there  is  in 
 every  man  more  or  less,  a  fearful  looking  for  of  judgment  and 
 indignation.  Through  guilt,  shame,  and  fear,  Adam  hid  him- 
 self, but  to  no  purpose  ;  there  is  no  fleeing  from  the  presence 
 of  God,  and  yet  such  a  notion  possesses  his  posterity,  Rev. 
 vi.  15—17.  in.  Loss  and  want  of  knowledge  and  understand- 
 ing, were  soon  perceived  in  him.  The  last  instance  of  hiding 
 himself,  betrays  his  ignorance  and  folly,  as  if  the  trees  in  the 
 garden  could  secure  him  from  the  sight  and  vengeance  of  the 
 Almighty  ;  instead  of  gaining  the  knowledge  he  unlawfully 
 sought  after,  he  lost  much  of  what  he  had ;  his  posterity  are  re- 
 presented as  foolish,  ignorant,  and  devoid  of  understanding ; 
 There  is  none  that  under  standeth,  Rom.  iii.  11.  iv.  Our  first 
 parents,  upon  their  sinning,  were  immediately  obnoxious  to 
 the  curse  of  the  law,  and  it  was  pronounced  on  them,  along 
 with  the  serpent.  Adam  upon  his  sinning,  was  at  once  stript 
 of  the  immortality  of  the  body,  which  God  had  bestowed  on  it, 
 and  became  mortal :  a  spiritual  or  moral  death  seized  upon 
 all  the  powers  and  faculties  of  his  soul ;  and  eternal  death  is 
 the  just  wages  of  sin,  which  is  no  other  than  the  wrath  of  God 
 revealed  against  all  unrighteousness,  and  which  comes  upon 
 the  children  of  disobedience,  Eph.  ii.  3.  This  is  the  grand 
 curse,  the  flying  roll  in  Zechariah's  vision,  that  goes  over  the 
 whole  face  of  the  earth,  and  cuts  off  the  sinner  on  this,  and  on 
 the  other  side ;  and  which  the  wicked  will  hear  at  last  denoun- 
 ced on  them,  Go  ye  cursed !  But  the  righteous  will  be  saved 
 from  it,  because  Christ  has  redeemed  them  from  the  curse  of 
 the  law,  and  delivered  them  from  wrath  to  come.  v.  Ejection 
 out  of  paradise  is  another  thing  which  followed  on  the  sin  of 
 Adam  ;  So  he  drove  out  the  man,  Gen.  iii.  24.  there  are  many 
 other  effects  of  the  sin  and  fall  of  Adam  j  as  general  corruption 
 and  depravity  of  all  the  powers  and  faculties  of  the  soul :  the 
 
Book  III.  OF  THE  IMPUTATION  OF  &c.  231 
 
 members  of  the  body  yielded  as  instruments  of  unrighteous- 
 ness ;  a  propensity  and  proneness  to  all  that  is  sinful  ;  a  disin- 
 clination to  all  that  is  good,  yea,  an  aversion  to  it ;  an  inability 
 to  do  any  thing  that  is  spiritually  good :  this  is  what  we  com- 
 monly call  the  corruption  and  depravity  of  nature,  the  effect  of 
 the  first  sin  of  Adam.  This  is  the  pandora,  from  whence  have 
 sprung  all  spiritual  maladies,  and  bodily  diseases  ;  all  disasters, 
 distresses,  mischiefs,  and  calamities. 
 
 OF  THE  IMPUTATION  OF  ADAM'S  SIN 
 TO  HIS  POSTERITY. 
 
 Two  things  follow  on  Adam's  sin  with  respect  to  his  pos. 
 terity  ;  the  imputation  of  the  guilt  of  it  to  them,  and  the  cor- 
 ruption of  nature  derived  to  them  from  it.  I  shall  begin  with 
 the  first,  which  is  expressed  in  very  strong  terms,  Rom.  v.  19. 
 For  as  by  one  man's  disobedience,  many  "were  made  sinners,  so  by 
 the  obedience  of  one  shall  many  be  made  righteous.  To  set  this 
 doctrine  in  the  best  light  I  can,  I  shall  observe  the  act  of  diso- 
 bedience, by  which  men  are  made  sinners. — Who  they  are 
 that  are  made  sinners  by  it. — In  what  sense  they  are  made  so 
 through  it. 
 
 I.  The  act  of  disobedience;  whose  it  is,  and  what.  i.  Whose 
 it  is :  It  is  sometimes  expressed  by  one  that  sinned  ;  and  more 
 than  once  called,  the  offence  of  one,  Rom.  v.  15.  and  yet  more 
 clearly,  By  one  man  sin  entered;  and  is  called  one  man's  of- 
 fence, and  one  man's  disobedience,  12 — 19.  The  common  pa- 
 rent of  all  makind  is  expressed  by  name  ;  this  offence  and  dis- 
 obedience is  called  the  transgression  of  Adam  ;  and  so  1  Cor. 
 xv.  22.  in  Adam  all  die.  2.  What  this  disobedience  was,  ap- 
 pears from  what  has  been  already  said,  it  was  disobedience  to 
 the  law  and  will  of  God,  in  eating  the  fruit  which  he  had  for- 
 bid ;  so  disbelieving  the  word  of  God,  and  giving  credit  to  the 
 serpent.  It  was  this  one  act  of  disobedience,  by  which  Adam's 
 posterity  were  made  sinners.  No  sooner  had  Adam  committed 
 this  first  sin,  by  which  the  covenant  with  him  was  broke,  but 
 he  ceased  to  be  a  covenant-head;  he  was  no  more  in  a  capaci- 
 
232  OF  THE  IMPUTATION  OP 
 
 ty  of  yielding  sinless  obedience;  and  so  could  not  procure  lite 
 for  himself  and  his  ;  wherefore  he  no  longer  standing  as  a  fed* 
 eral-head  to  his  posterity,  they  had  no  more  concern  with  his 
 after  sins,  than  with  his  repentance  and  good  works,  both  of 
 which,  no  doubt  were  performed  by  him ;  yet  by  his  repen- 
 tance they  are  not  reckoned  repenting  sinners  ;  nor  are  his 
 good  works  accounted  to  them. 
 
 II.  Who  they  are  that  are  made  sinners  by  the  disobedience 
 of  Adam.  They  are  said  to  be  many  ;  not  only  Adam  and 
 Eve,  who  were  transgressors,  and  so  became  guilty  and  pol- 
 luted sinners,  but  even  all  their  posterity,  descending  from 
 them  by  ordinary  generation,  were  made  sinners  hereby,  As 
 hy  one  man,  sin  entered  into  the  world,  and  death  by  sin  ;  and  so 
 death  passed  upon  all  men,  for  that  or  in  whom  all  have  sinned, 
 Rom.  v.  12.  By  the  offence  of  one,  judgment  came  upon  all  men 
 to  condemnation,  v.  IS.  I  say,  all  descending  from  him  by  or- 
 dinary generation,  are  made  sinners  by  his  sin,  and  none  else. 
 Had  God  made  more  worlds  than  one,  and  worlds  of  men  too  ; 
 yet  as  these  would  not  have  descended  from  Adam,  they  would 
 have  had  no  concern  in  his  sin  :  had  God  raided  up  children  to 
 Abraham  out  of  stones,  which  he  could  have  done ;  yet  such 
 so  raised  up  in  such  a  miraculous  mannner,  and  not  descend- 
 ing from  Adam,  could  not  be  affected  with  his  sin ;  and  for  a 
 like  reason  the  human  nature  of  Christ  must  be  excepted  from 
 any  concern  in  it.  Christ  was  an  head  to  Adam,  as  he  was  cho- 
 sen in  him,  given  to  him  in  covenant  to  be  redeemed  and  sa- 
 ved by  him;  but  Adam  was  no  head  to  him ;  1 he  head  of 
 Christ  is  God,  and  he  only,  1  Cor.  xi.  3. 
 
 III.  In  what  sense  Adam's  posterity  are  made  sinners  by 
 his  disobedience.  Not  by  imitation,  as  say  the  Pelagians  ; 
 men  may  become  more  sinful  by  imitation,  but  they  do  not  at 
 first  become  sinful  by  it.  But  this  cannot  be  the  case  here  ; 
 for. — 1.  Death  the  effect  of  Adam's  sin,  and  the  punishment 
 inflicted  for  it,  takes  place  on  such  who  never  sinned  after  the 
 similitude  of  Adam* s  transgression,  Rom.  v.  14.  namely,  in- 
 fants dying  in  their  infancy.     Now  since  death,  which  is  the 
 
Book  III.  ADAM'S  SIN  TO  HIS  POSTERITY.  233 
 
 punishment  of  sin,  takes  place  on  them,  that  supposes  guilt,  or 
 otherwise  punishment  could  not  injustice  be  inflicted  on  ihem ; 
 and  as  they  are  not  made  sinners  by  Adam's  sin  through  imita- 
 tion of  it,  they   must  become    guilty,  or  be  made   sinners   in 
 some  other  way.     2.  Death,  the  effect  of  Adam's  sin,  and  the 
 punishment   of  it,  takes  place  on   such  as  never  he  ard  of  it; 
 and  consequently  cannot  be  made  sinners  by  it,  tnrough  imi* 
 tation  of  it.    They  that  are  without  law,  perish  withouc  law* 
 being  sinners  ;  and  therefore  as  they  cannot  be  made  sinners 
 by  Adam's  sin,  through  imitation  of  it,  they  must  be  made  so 
 another  way  ;  see  Rom.  ii.  12—15.     3.  This  sense   makes  a 
 man  no  more  a  sinner  by  Adam's  disobedience,  than  he  is  by 
 the  disobedience  of  his  immediate  parents,  or  an)  other  whose 
 ill  examples  he  follows.     Adam    seems  to  be  too  remote  an 
 ancestor  to  imitate  ;  more  likely  immediate  parents  ;  and  yet 
 children  do  not  follow  the  examples  of  their  parents,  bad  or 
 good.     Indeed,  sin   in   general  does  not  come  by  imitation; 
 but  it  is  from   a  corrupt  nature;   and  there   are   many   sins 
 which  are  never  seen  committed,  yet  are  committed  by  those 
 who  never  saw  them;   as  murder,  acts  of  uncleanness,   &c„ 
 Did  Cain  sin  by  imitation  when  he  murdered   his  brother? 
 Did  Lot's  daughters  sin  by  imitation  when  thev  conirived  to 
 commit  incest  with  their  father?     It  is  possible  that  defects 
 in  nature  may  meet  in  one  man,  so  as  he  was  born  blind,  deaf* 
 and  dumb  ;  and  not  capable  of  seeing  and  hearing,  and  know- 
 ing what  sins  are  committed,  and  yet  be  as  vicious  as  any  of 
 the  sons  of  Adam.     Nor  is  the  sense  of  the  phrase,  a  made 
 sinners  by  one  man's  disobedience,"  what  the  more  modern 
 Pelagians  and  Arminians  give   into ;    that  bv  a  metonomy  of 
 the  effect,  sin  being  put  for  the  punishment  of  it,  men  becoine 
 sufferers,  or  are  obnoxious  to  dea'.h,  and  suffer  death  on  the 
 account  of  Adam's   disobedience  :  this  is  to  depart  from  the- 
 common  and  constant  sense  of  this   word,  sinners.     Nor  can 
 any  instance  be  given  of  the  apostles  use  of  the  word  in  this 
 sense,  either  in  the  context  or  elsewhere,  it  always  signifying 
 a  sinful,  guilty,  and  defiled  creature  ;   one  that  is  guilty  of  * 
 
234.  OF  THE  IMPUTATION  OF 
 
 Crime,   and  obnoxious  to  death  for  it ;   it  is  contrary  to  the 
 apostles  scope  and  design  in   the  context,   which  was  to  shew 
 how  death  came  into  the  world,  namely,  by   sin.     Besides,  it 
 is  granting  us  too  much  for  themselves  ;  it  makes  their  cause 
 indefensible,  for  if  men  are  obnoxious  to  death,   even  though 
 but  a  corporal  death,  they  must  have  a  concern  in  it,  and  be,  in 
 some  way  or  other,  guilty  of  it ;  or  such  a  punishment,  in  jus- 
 tice, could   not  be  inflicted  on  them.     What  greater  punish- 
 ment is  there  among  men,  for  the  most  enormous  crime,  than 
 death  ?  And  why  should  men  suffer  death  for  Adam's  sin,  of 
 which  they   are  in  no  sense  guilty.     Nor  is  the  sense  of  the 
 phrase* M  made  sinnersjby  one  mans  disobedience,"  that  Adam's 
 posterity  derive  a  corrupt  nature  from  him,   through  his  sin  f 
 this  is  indeed  a  truth,  but  not  the  truth  of  this  passage ;  it  is 
 true  that  all  men  are  made  of  one  man's  blood,  and  that  blood 
 tainted  with  sin*     But  then  there  is  a  difference  between  be- 
 ing   made  sinners,  and  becoming  sinful,  the  one  respects  the 
 guilt,  the   other   the   pollution    of  nature ;  the  one  is  previ- 
 ous to  the  other,  and  the  foundation  of  it ;  men  receive  a  cor- 
 rupt nature    from  their  immediate  parents,  but  they  are  not 
 rnade  sinners  by  any  act  or  acts  of  their  disobedience  :  It  re- 
 mains that  the   posterity  of  Adam  are   only   made    sinners 
 through  the  imputation  of  his  disobedience  unto  them.  .This 
 imputation  is  not  to  be  considered  in  a  moral  sense,  as  the  ac- 
 tion of  a  man  committed  by  himself,  whether  good  or  bad,  is 
 adjudged  and  reckoned  unto  him  as  his  own,  whether  in  a  way 
 of  prarse  or  dispraise;  as  the  zealous  good  work  of  Phineas* 
 in  slaying  two  persons  in  the  very  act  of  sin,  was  counted  un- 
 to him  for  righteousness  ;  that  is,  was  judged,  reckoned,  and 
 esteemed  a  righteous,  worthy,  and  commendable  action  ;  but 
 in  a  forensic,  judicial,  and  law-sense,  as  when  one  man's  debts 
 are  in  a  legal  way  plated  to  the  account  of  another,  as  if  they 
 were   his,  though   not  personally   contracted  by  him.     This 
 sense  is  to  be  confirmed  and  illustrated, — 1.  From  the  signi- 
 fication of  the  word  used,  Katestathtsan,  constitutes  in  a  judi- 
 cial way,  just  as  Christ  was  made  sin,  or  a  sinner  by  fmputa* 
 
Book  III.  ADAM'S  SIN  TO  HIS  POSTERITY.  235 
 
 lion,  by  the  constitution  of  God,  as  if  he  had  committed  the 
 sins,  though  he  had  not ;  and  not  imputing  the  trespasses  to 
 them,  though  they  were  the  actual  transgressors.  2.  From 
 its  being  the  disobedience  of  another,  by  which  men  are  made 
 sinners,  and  therefore  they  can  in  no  oiher  way  be  made  sin- 
 ners by  it;  than  by  the  imputation  of  it  to  them,  3.  From  the 
 punishment  inflicted  on  persons  for  it.  The  punishment  threat- 
 ened  to  Adam  in  case  of  disobedience  to  the  law  and  will 
 of  God,  was  death,  Gen.  ii.  17.  be  that  condemnation  to  a  cor* 
 poral,  or  to  a  moral,  or  to  an  eternal  death,  to  any  or  all  of 
 them,  it  supposes  them  guilty  of  that  offence,  and  that  ihe 
 guilt  of  that  offence  is  made  over  to  them,  and  reckoned  as 
 theirs,  which  can  only  be  done  by  imputation  ;  or  they  cannot 
 be  righteously  condemned  and  punished  for  it  in  either  sense. 
 4.  That  this  is  the  sense  of  the  clause,  made  sinners  bu  (he  dis- 
 ebedience  of one \  appears  from  the  opposite  clause  ;  so  by  the 
 obedience  of  one  sha'l  many  be  made  righteous*  now  the  many 
 ordained  to  eternal  life,  for  whom  Christ  died,  and  whom  he 
 justified,  are  made  righteous,  or  are  justified  only  through  the 
 imputation  of  hisrighteousness  to  them,  and  he  is  made  sin  by 
 the  imputation  of  their  sins  to  him,  2  Cor.  v.  21.  In  like 
 manner  are  Adam's  posterity,  or  all  men  made  sinners  through 
 the  imputation  of  his  disobedience  to  them.  It  is  no  objec- 
 tion, that  Adam's  disobedience  or  sin  is  not  now  in  act;  as 
 soon  as  it  was  committed  as  an  act,  it  ceased;  and  therefore 
 not  to  be  imputed.  The  same  may  be  objected  to  the  obedi- 
 ence of  Christ.  The  sins  of  the  saints  before  the  coming  of 
 Christ,  ceased  to  be  in  act  as  soon  as  committed  ;  and  yet 
 Christ  died  for  the  redemption  of  transgressions  that  were  un- 
 der the  first  Testament,  and  the  sins  of  all  the  people  of  God 
 were  laid  upon  him  by  imputation.  Though  this  imputation 
 is  God's  act,  it  makes  him  no  more  the  author  of  sin,  than  the 
 imputation  of  Christ's  obedience,  makes  God  the  author  of 
 that  obedience  ;  as  not  God,  but  Christ,  is  the  author  of  the 
 obedience  imputed  ;  so  not  God,  but  Adam,  is  the  author  of 
 that  disobedience  imputed  to  his  posterity ;  nor  is  this  doc^ 
 
236  OF  THE  CORRUPTION 
 
 tri   e  chargeable  with  cruelty  and  injustice.     Subjecting  chil- 
 dren to  penahies  for  the  sins  of  their  parents,  is  justified  by  the 
 laws,  customs,  and   usages  of  all  nations,  who  make  treason, 
 punishable   in  the  posterity  of  men.      A   nobleman    when  he 
 commits  treason  against  his  sovereign,  is  not  only  striptof  his 
 titles,  honour,  ana  estates  himself,   but  his   children  are  also, 
 and  reduced  to  poverty  and  misery,   until  the  attainder  is  ta- 
 ken off.     And  if  treason  against  an  earthly  king  is  punishable 
 in  this  manner,  then  much  more  treason  against   the   King  of 
 kings,  and    Lord  of  lords,  as  Adam's  sin  was.     The  text  in 
 Ezec.   xviii.  2 — A.  is  not  to  the  purpose  ;    that  the  proverb, 
 The  father's  have  eaten  sour  grapes,  and  the  children's  teeth  are 
 $j:  on  tdg*',  should  be  no  more  used  in  Israel,  but  the  soul  that 
 sins  should  die;  since  this  speaks  not  a  word  of  Adam  ;  but 
 of  good  men,  and  just  men,  that  do  not  follow  their  father's  evil 
 wavs,  and  so  shall  not  be  punished  for  any  sins  of  theirs,   and 
 is  restrained  to  a  certain  case  and  time.   The  case  of  the  man 
 born  blind,  is  also  quite  impertinent,  since  that  also  respects 
 not  Adam's,  sin,  but  the  sin  of  man  and  his  parents,  and  a  par- 
 ticular disaster,  blindness.     To  close  this  point,  let  it  be  ob- 
 served, that  the  ground  of  the  imputation  of  Adam's  sin  to  his 
 posteritv,  is  not  his  being  the  natural  head,  but  the  ground  is 
 the  federal  headship  of  Adam  ;  that  Adam  stood  in  this  rela- 
 tion, has   been  proved  in  a  former  chapter,    and   vindicated 
 frotti  exceptions  to  it. 
 
 OF  THE  CORRUPTION  OF  HUMAN  NATURE. 
 
 I.  I  shall  prove  that  there  is  such  a  depravity  and  cor- 
 ruption of  mankind.  I.  The  heathens  themselves  have  ack- 
 nowledged and  lamented  it ;  they  assert,  that  no  man  is  born 
 without  sin  ;  that  there  is  a  fatal  portion  of  evil  in  all  when 
 born,  and  that  the  cause  of  viciositv  is  rather  from  our  first 
 parents,  and  from  first  principles,  than  from  ourselves  ;  Cicero 
 particularly  laments  that  men  should  be  brought  into  life  by 
 nature  as  a  step- mother,  with  a  naked,  frail,  and  infirm  body, 
 and  with  a  mind  or  soul  prone  to  lusts. — 2.  Revelation  asserts 
 
Book  III.  OF  HUMAN  NATURE.  237 
 
 it;  the  scriptures  abound  with  testimonies  of  it,  see  Job  xiv. 
 A.  John  iii.  6.  Rom.  iii.  9.  Gen.  vi.  5.  Jer.  xvii.  9.  Matt.  xv. 
 t9. — 3.  Reason  confirms  it,  that  so  it  must  be  ;  that  if  a  tree 
 is  corrupt,  it  can  bring  forth  no  other  than  corrupt  fruit ;  that 
 if  the  root  of  mankind  is  unholy  the  branches  must  be  so  too, 
 — 4-.  All  experience  testifies  the  truth  of  this  ;  no  man  was 
 ever  born  into  the  world  without  sin  ;  no  one  has  ever  been 
 exempt  from  this  contagion  and  defilement  of  nature,  there  is 
 none  that  doeth  good,  no  not  one*  Rom.  iii.  10.  of  all  the  mil- 
 lions of  men  that  have  proceeded  from  Adam  bv  ordinary  ge- 
 neration, not  one  has  been  found  without  sin, — 5  The  neces- 
 sity of  redemption  by  Christ,  and  of  regeneration  bv  the 
 Spirit  of  Christ,  shews  that  men  must  be  in  a  corrupt  state, 
 or  there  would  have  been  no  need  of  these.  Regeneration 
 and  sanctification  are  absolutely  necessary  to  a  man's  enjoy- 
 ment of  erernal  happiness  ;  except  a  man  is  born  again,  he  (an- 
 not  see  the  kingdom  of  God;  and  without  holiness  no  man  shall 
 see  the  Lord,Jr)hn  iii.  3.  Heb.  xii.  14.  but  what  occasion  would 
 there  have  been  for  man's  being  born  again,  or  having  a  new 
 or  supernatural  birth,  if  he  was  not  defiled  bv  his  first  and  na- 
 tural birth ;  or  of  being  sanctified,  if  he  was  not  unholy  and 
 unclean. 
 
 II.  The  names  by  which  this  corruption  of  nature  is  ex- 
 pressed in  scripture  deserve  notice,  since  they  not  onlv  serve 
 to  give  more  light  into  the  nature  of  it,  but  also  to  confirm  it; 
 it  is  often  called  sin  itself,  Rom.  vii.  8,  &c.  It  has  the  name 
 of  indwelling  sin  ;  the  apostle  speaks  of  it  as  such  with  respect 
 to  himself,  sin  that  dwdleth  in  me,  Rom.  vii.  17.  it  is  not  what 
 comes  and  goes,  or  is  only  a  visitor  now  and  then,  but  an  in- 
 habitant, and  a  very  troublesome  one  ;  it  is  like  the  spreading 
 leprosy  in  the  house,  which  was  not  to  be  cured  until  the 
 house  was  pulled  down.  It  is  said  to  be  the  law  of  sin,  and  a 
 law  in  the  members ;  which  has  force,  power,  and  authority 
 with  it,  Rom.  vii.  23.  Sometimes  it  is  called  the  body  of  sin% 
 because  it  consists  of  various  parts  and  members,  as  a  body- 
 does;  it  is  an  aggregate,  or  an  assemblage  of  sins,  and  in- 
 
238  OF  THE  CORRUPTION 
 
 eludes  all  in  it,  Rom.  vi.  6.  Sometimes  it  goes  by  the  name 
 of  the  old  man ,  because  it  is  the  effect  of  the  poison  of  the  old 
 serpent ;  it  is  near  as  old  as  the  first  man ;  and  is  as  old  as 
 every  man  in  whom  it  is,  Eph.  iv.  22.  Very  often  it  is  called 
 flesh,  because  it  is  propagated  by  the  flesh,  and  is  carnal  and 
 corrupt,  and  is  opposed  to  the  spirit  or  principle  of  grace, 
 which  is  from  the  Spirit  of  God.  Once  more,  it  is  named  lust 
 or  concupiscence ;  which  is  sin  itself,  and  the  mother  of  ail  sin  ; 
 it  consists  of  various  branches,  called  fleshy  lusts,  and  worldly 
 kists,  the  lust  of  the  flesh,  the  lust  of  the  eyes,  and  the  pride 
 of  life,  The  Jews  commonly  call  it,  the  evil  figment,  or  ima- 
 gination. 
 
 III.  This  corruption  of  nature  is  universal.  I.  With  re- 
 spect to  the  individuals  of  mankind.  This  corruption,  im- 
 mediately upon  the  sin  of  our  first  parents,  took  place.  Their 
 immediate  offspring  took  the  contagion  from  them  ;  the  first 
 man  born  into  the  world,  Cain,  the  corruption  of  nature  soon 
 appeared  in  him  ;  nor  could  he  be  easy  until  he  had  shed  his 
 brother's  blood,  which  he  did  t  and  though  Abel  is  called 
 righteous  Abel,  as  he  was,  through  the  righteousness  of 
 Christ,  yet  he  was  not  withont  sin  ;  or  otherwise,  why  did  he 
 offer  sacrifice,  and  by  faith  looked  to  the  sacrifice  of  Christ, 
 which  was  to  be  offered  up  to  make  attonement  for  his  sins, 
 and  those  of  others  ?  In  the  room  of  Abel,  whom  Cain  slew, 
 God  raised  up  another  seed  to  Adam,  whom  he  begot  in  his 
 own  likeness,  after  his  image  j  not  in  the  likeness  and  image 
 of  God.  The  posterity  of  this  man,  and  of  Cain,  peopled  and 
 filled  the  whole  world  before  the  flood.  The  account  given 
 of  them  is  this,  that  the  earth  was  corrupt  through  them  ;  and 
 that  the  imagination  of  the  thoughts  of  man's  heart  was  only 
 evil  continually,  Gen.  iv.  25.  As  for  the  inhabitants  of  the 
 new  world,  who  sprung  from  Noah  and  his  three  sons,  who 
 descended  in  a  right  line  from  Seth,  much  the  same  is  said  of 
 them,  Gen.  viii.  21.  In  short,  all  nations  of  the  earth  were  a 
 seed  of  evil  doers,  a  people  laden  with  iniquity  ;  They  are  cor- 
 rupt fcfc.  Psal.  xiv.  1—3.  see  Horn.  iii.  9—12.     The  conten- 
 
Book  III.  OF  HUMAN  NATURE.  2-39 
 
 tions  and  wars  which  have  been  in  the  world,  in  all  ages,  are 
 a  strong  and  continued  proof  of  the  depravity  of  human  na- 
 ture ;for  these  come  of  lusts  that  war  in  the  members,  James 
 iv.  1.  Look  over  th^  histories  of  all  ages,  and  of  all  nations 
 in  them,  and  you  will  find  them  full ;  all  events  which  have 
 risen  from  the  pride,  ambition, and  lusts  of  men;  even  among 
 the  people  of  God :  such  that  say  they  have  no  sin,  deceive 
 themselves,  and  the  truhis  not  in  them.  n.  This  corruption 
 of  nature  is  general,  with  respect  to  the  parts  of  man,  to  all 
 the  powers  and  facuhies  of  his  soul,  and  to  the  members  of 
 his  body.-— 1.  To  the  powers  and  faculties  of  the  soul  of  man, 
 his  heart  is  deceitful  and  desperatel)  wicked  ;  yea,  the  ima- 
 gination of  the  thoughts  of  his  heart,  the  very  substratum  of 
 thought ;  the  understanding  is  darkened  through  the  blind- 
 ness and  ignorance  that  is  in  it  ;  the  affections  are  inordinate, 
 run  in  a  wrong  channel,  and  are  fixed  on  wrong  objects. — 
 2.  All  the  members  of  the  body  are  dc  filed  with  it ;  the  tongue 
 is  a  world  of  iniquity  itself,  and  defiles  the  whole  body  ;  the 
 several  members  of  it  are  used  as  instruments  of  unrighteous- 
 ness, Rom.  iii.  as  the  throat,  lips,  mouth,  and  feet,  all  employ- 
 ed in  the  service  of  sin. 
 
 IV.  The  time  when  the  corruption  of  nature  takes  place  in 
 man  ;  the  lowest  date  of  it  is  his  youth  j  The  imagination  of 
 mans  heart  is  eviljrom  his  youth,  Gen.  viii.  21.  This  depra- 
 vity of  nature  is  in  some  passages  carried  up  higher,  even  to 
 man's  birth  ;  The  wicked  are  estranged  from  the  womb  ;  They 
 go  astray  as  soon  as  they  be  born,  speaking  lies,  Psal.  Iviii.  3. 
 even  such  as  are  born  of  religious  parents,  have  a  religious 
 education,  and  become  religious  themselves,  are  called  trans- 
 gressors from  the  womb *T  Isai.  xlviii.  8.  David  carries  the 
 pollution  jf  his  nature  still  higher,  when  he  says  ;  Behold  1 
 was  shapen  in  iniquity  ;  and  in  sin  did  my  mother  conceive  me, 
 Psal  li.  5.  He  does  not  say,  my  sin,  and  my  iniquity,  though 
 it  was  his,  being  his  nature  *  but  sin  and  iniquity,  in  being  what 
 was  common  to  him  with  the  rest  of  mankind,  and  therefore 
 must  design  the  original  corruption  of  his  nature.     To  this 
 
240  OF  THE  CORRUPTION 
 
 sense  of  the  words  it  is  objected  that  David  speaks  only  of  his- 
 mothers  sin  ;  and  broad  hints  are  given  that  her  sin  was  the 
 sin  of  adultery.     This  shews  how  much  the  advocates  for  the 
 purity  of  human  nature  are  pinched  with  this  passage.    Noth- 
 ing of  this  kind  is  suggested  in  the  sacred  writings,  but  on  the 
 contrary,  that  she  was  a  pious  and  religious  person  ;  David  va- 
 lued himself  upon  his  relation  to  her,  and  pleads  to  be  regard- 
 ed for  her  sake,  Psal.  lxxxvi.  16.     Besides,  if  this   had   been 
 the  case,  David  would  have  been  illegitimate  ;  and  by  a  law  in 
 Israel,  would  have  been  forbid  entering  into  the  congregation 
 of  the  Lord,  and  could  not  have  bore  any  office  in  the  church 
 or  state ;  nor  did  it  answer  the  design  and  scope  of  David  to 
 expose  the  sins  of  others,  especially  his  own  parents,  whilst  he 
 is  confessing  and  lamenting  his  own;   nor  does  the  particle  in 
 belong  to  his  mother,  but  to  himself;  the  sense  is  not,  that  his 
 mother  being  in  sin,  or  that  she  in  and  through  sin,  conceived 
 him ;  but  that  he  was   conceived  being  in  sin,   or  that  as  soon 
 as  the  mass  of  human  nature  was  shaped  and  formed  in  him^ 
 and  soul  and  body  were  united  together,  he  was  in  sin,  and  sia 
 in  him ;  or  he  became  a  sinful  creature.     It  is  further  urged, 
 that  David  speaks  not  of  other  men,  only  of  himself.     But 
 that  all  mankind  are  corrupted  in  the  same  manner,  other  pas^ 
 sages  are  full  and  express  for  it,  Job.  xiv.  4.  John  iii.  6.  Psal. 
 Iviii.  3.  Eph.  ii.  3.     And  if  David,  a  man  so  famous  for  ear- 
 ly   piety  and  religion,  one  after  God's  own  heart,  whom  he 
 raised  up  to  fulfil  his  will,  was  tainted  with  sin  in  his  original 
 formation,  then  surely  the  same  must  be  true  of  all  others  ; 
 who,  after  him,  can  rise  up  and  say,  it  was  not  so  with  him  ? 
 Lastly,  some  will  have  these  words  to  be  figurative,  and  hy- 
 perbolical, and  only  mean,  that  he   had  often  sinned  from  hi6 
 youth  ;  but  men,  in  confessing  sin,  do  not  usually  exaggerate 
 it,  but  declare  it  plainly,  ingenuously,  just  as  it  is  ;  and  indeed 
 the  sinfulness  of  nature,  cannot  well  be  hyperbolized. 
 
 V.  The  way  and  manner  in  which  the  corruption  of  nature 
 is  conveyed  to  men,  as  to  become  sinful  by  it* — 1.  It  cannot 
 be  of  God,  or  by  infusion  from  him,  he  is  of  purer  eyes  thaji 
 
Book  III.  OF  HUMAN  NATURE.  24 1 
 
 to  behold  it.   Some  of  the  ancient  heretics  fancied,  there  were 
 two  first  principles,  or  beings ;  the  one  good,  and  the  other 
 evil:  but  this  is  to  make  two  first  causes,  and  so  two  gods.— ■ 
 2.  Nor  can  it  be  by  imitation  of  parents,  either  first  or  immedi- 
 ate ;  there  are  some  who  never  sinned  after  the  similitude  of 
 Adam's  transgression,  and  yet  die  :  there  are  many  born  into 
 the  world   who    never  knew    their   immediate   parents,   and 
 therefore  could  not  imitate  them.     Some  their  fathers  die  be- 
 fore they  are  born ;  and  some  lose  both  parents  before  capable 
 of  imitation  ;  and  if  the  taint  is  at  their  formation,  and  be  tore 
 their  birth,  it  is  impossible  to  be  by  imitation.     3.  Nor  does 
 this  come  to  pass  through  souls  being  in  a  pre- existent  state. 
 Some  of  the  heathen  philosophers,  as  P}  thagoras  and  Plato, 
 held  a  pre-existence  of  souls,  before  the  world  was  ;  and  which 
 notion  was  adopted  by  Origen.     Some  think  this  notion  was 
 embraced  by  some  of  the  Jews  in  Christ's  time,  and  even  by 
 some  of  his  followers  ;  as  is  urged  from  John  ix.    1—3.  but 
 then  it  is  not  allovve  dof  by  him.  And  some  modern  christians 
 have  imbibed  the  same  Heathenish  and  Jewish  notion,  but 
 without  any  colour  of  reason  or  scripture   authority.     4.   Nor 
 is  this  to  be  accounted  for  by  the  traduction  of  the  soul  from 
 immediate  parents ;  or  by  the  generation  of  it,  together  with 
 the  body  from  them.     Austin  was  once  inclined  to  this ;    but 
 it  is  so  big  with  absurdities,  as  has  been  seen  in  the  preceding 
 chapter,  that  it  cannot  be  admitted.     That  this  corruption  of 
 nature  is  conveyed  by  generation,  seems  certain,  see  John  iih 
 6.  for  since  nature  is  conveyed  in  that  way,  the  sin  of  nature 
 must  come  also  in  like  manner,     But  how  to  account  for  this, 
 consistent  with  the  justice,  holiness,  and  goodness  of  God,  is 
 a  difficulty,  and  is  one  of  the  greatest  difficulties  in  the  whole 
 scheme  of  divine  truths.     Some  have  thought  it  more  advisa- 
 ble to  sit  down  and  lament  this  corruption,  and  consider  how 
 we  must  be  delivered  from  it,  than  to  enquire  curiously  in 
 what  way  and  manner  it  comes  into  us  ;   as  a  man  that  is  fall- 
 en into  a  pit,  does  not  so  much  concern  himself  how  he  came 
 Into  it,  as  how  to  get  out  of  it,  and  to  be  cleansed  from  the, 
 
 H    H 
 
242  OF  THE  CORRUPTION 
 
 filth  he  has  contracted  in  it.  But  a  sober  enquiry  into  this 
 matter,  with  a  due  regard  to  the  perfections  ot  God,  the  sa- 
 cred scriptures,  and  the  analogy  of  faith,  may  be  both  lawful 
 and  laudible.  i.  Let  it  be  observed  then,  that  the  contagion 
 of  sin  does  not  take  place  on  the  body  apart,  nor  on  the  soul 
 apart;  but  upon  both  when  united  together,  and  not  before. 
 The  body,  antecedent  to  its  union  to  a  rational  soul,  is  no 
 other  than  an  animal,  like  other  animals :  and  is  not  a  sub- 
 ject either  of  moral  good  or  moral  evil;  as  it  comes  from  a 
 corrupt  body,  and  is  of  a  corruptible  seed,  it  has  in  it  the 
 ecdsof  many  evils,  as  other  animals  have,  according  to  their 
 (  iture  :  but  then  these  are  natural  evils,  not  moral  ones  ;  as  the 
 savageness,  fierceness,  and  cruelty  of  lions,  bears,  wolves,  &c 
 But  when  this  body  comes  to  be  united  to  a  rational  soul,  it 
 beccmes  then  a  part  of  a  rational  creature,  it  comes  under  a 
 law,  and  its  nature  not  being  conformable  to  that  law,  its  na- 
 ture, and  the  evils,  viciosities  of  it,  are  formally  sinful.  Should 
 it  be  said,  that  matter  cannot  operate  on  spirit ;  this  may  be 
 sooner  said  than  proved.  How  easy  is  it  to  observe,  that  when 
 our  bodies  are  indisposed  through  diseases  and  pain,  what  an 
 effect  this  has  upon  our  minds  ;  from  the  temperament  and 
 constitution  of  the  body,  many  incommodities  and  disadvan- 
 tages arise  unto  the  soul  i  to  what  passion,  anger  and  wrath, 
 are  men  of  a  sanguine  complexion  subject  ?  and  to  what  is 
 insanity  owing,  but  to  a  disorder  in  the  brain?  as  by  thoughts 
 in  the  mind  motions  are  excited  in  Jhe  body,  whether  sinful, 
 civil,  or  religious  ;  so  motions  of  the  body  are  often  the  means 
 and  occasion  of  exciting  thoughts  in  the  mind.  n.  It  is  not 
 fact  that  souls  are  now  created  by  God  pure  and  holy  ;  that  is, 
 as  Adam's  soul  was  created,  with  original  righteousness  and 
 purity;  with  a  propensity  to  that  which  is  good,  and  with  pow- 
 er to  do  it.  But  they  are  created  with  a  want  of  original 
 righteousness  and  holiness ;  without  a  propensity  to  good, 
 and  without  power  to  perform  ;  and  a  reason  will  be  given 
 presently,  why  it  is  so,  and  why  it  should  be  so.  Such  a  cre- 
 ation may  be  conceived  of,  without  any  injury  to  the  perfec- 
 
Book  III.  OF  HUMAN  NATURE.  243 
 
 tions  of  God.  That  the  souls  of  men  should  be  now  so  created 
 it  is  just  and  equitable,  as  will  appear  by  the  following  consid- 
 erations: Adam's  original  righteousness  was  not  personal,  but 
 the  righteousness  of  his  nature;  he  had  it  not  as  a  private  sin- 
 gle person,  but  as  a  public  head,  as  the  root,  origin,  and  parent 
 of  mankind.  It  was  but  just  that  they  should  be  deprived,  as 
 he  of  the  glory  of  God  ;  and  in  the  room  of  it,  unrighteous- 
 ness and  unholiness  take  place.  To  all  this  agrees,  what  a 
 learned  author  well  observes,  "  God  is  to  be  considered  by  us, 
 not  as  a  Creator  only,  but  also  as  a  Judge  ;  he  is  the  Creator  of 
 the  soul,  as  to  its  substance ;  in  respect  to  which  it  is  pure 
 when  created.  Moreover,  God  is  a  Judge,  when  he  creates 
 a  soul,  as  to  this  cirsumstance  ;  namely,  that  not  a  soul  simply 
 is  to  be  created  by  him  ;  but  a  soul  of  one  of  the  sons  of  Adam  s 
 in  this  respect  it  is  just  with  him  to  desert  the  soul,  as  to  his 
 own  image,  lost  in  Adam ;  from  which  desertion  follows  a 
 want  of  original  righteousness  ;  from  which  want,  original  sin, 
 itself  is  propagated."  God  in  this  proceeds  according  to  the 
 original  law  of  nature,  fixed  by  himself;  which  according  to 
 the  invariable  course  of  things,  appears  to  be  this,  with  respect 
 to  the  propagation  of  mankind.  That  when  matter  generated, 
 is  prepared  for  the  reception  of  the  soul ;  as  soon  as  that  pre- 
 paration is  finished,  that  very  instant  a  soul  is  created,  and 
 ready  at  hand  to  be  united  to  it,  and  it  is.  Now  the  law  for 
 the  propagation  of  mankind  by  natural  generation  was  given 
 to  Adam  in  a  state  of  innocence,  and  as  sosn  as  created,  7/z- 
 crease  and  multiply ;  he  after  this  corrupted  and  defiled  the 
 whole  frame  of  his  nature,  and  that  of  all  his  posterity.  Is  it 
 reasonable,  that  because  man  has  departed  from  his  obedience 
 to  the  law  of  God,  that  God  should  depart  from  his  original 
 law,  respecting  man's  generation  ?  It  is  not  reasonable  he 
 should,  nor  does  he,  nor  will  he  depart  from  it :  this  appears 
 from  cases,  in  which,  if  in  any,  he  could  be  thought  to  do  so  ; 
 as  in  the  case  of  insanity,  which  infects  a  man's  blood  and 
 family,  and  becomes  a  family  disorder,  and  yet  to  put  a  stop 
 1Q  this,  God  does  not  depart  from  the  order  of  things  fixed  by 
 
244  OF  ACTUAL  sins 
 
 him  ;  and  so  in  the  case  of  such  who  are  unlawfully  begotten,, 
 in  adulen  or  fornication  ;  when  what  is  generated  is  fit  to  re- 
 ceive the  soul,  there  is  one  prepared  and  united  to  it.  A  man 
 steals  a  quantity  of  wheat,  and  sows  it  in  his  field ;  nature 
 proceeds  according  to  its  own  laws,  fixed  by  the  God  of  na- 
 ture i  rhe  earth  receives  the  seed,  though  stolen  into  its  bosom, 
 cherishes  it,  and  throws  it  out  again,  and'a  plentiful  crop  is  pro- 
 duced. And  shall  nature  act  its  part,  and  not  the  God  of  na- 
 ture I  The  rather  he  will  go  on  in  this  constant  course,  that 
 the  sin  of  men  might  be  manifest,  and  that  sin  be  his  punish- 
 ment:. It  is  by  the  just  ordination  of  God,  that  things  are  as 
 they  be, .  Here  we  should  rest  the  matter ;  in  this  we  should 
 acquiesce ;  and  humble  ourselves  under  the  mighty  hand  of 
 God. 
 
 OF  ACTUAL  SINS  AND  TRANSGRESSIONS. 
 
 From  the  sin  of  Adam  arises  the  corruption  of  nature, 
 with  wh  ch  all  mankind  are  infected;  and  from  the  corruption 
 of  nature,  or  indwelling  sin,  arises  many  actual  sins  and  ini- 
 quities ;  which  are  called  in  scripture,  The  works  of  the  flesh  ; 
 the  lusts  of  the  flesh,  Eph.  ii.  3.  the  deeds  of  the  body,  Rom. 
 viii.  13.  the  deeds  of  the  old  man,  Col.  iii.  9.  corrupt  fruit, 
 brought  forth  by  a  corrupt  tree,  Matt.  vii.  16 — 20.  Actual 
 sins  are  the  birth  of  corrupt  nature,  When  hist  hath  conceived, 
 it  bringethjert?  s'n,  James  i.  15.  Out  if the  h  art,  as  from  a 
 fountain,  proceed  evil  thoughts,  fcrV.  Matt.  xv.  19.  Actual  sins 
 are  deviations  from  the  law  of  God;  for  sin  is  the  transgres- 
 sion of  the  law,  1  John  iii.  4.  Actions,  as  natural  actions,  are 
 no  sinful ;  but  an  action  is  denominated  good  or  bad,  from 
 its  agreement  or  disagreement  with  the  law  of  God  ;  it  is  the 
 irregularity,  obliquity,  and  abberation  of  the  action  from  the 
 rule  of  the  divine  law,  that  is  sin.  When  we  distinguish  ac- 
 tual sins  from  original  sin,  we  do  not  mean  thereby  that  origi- 
 nal sin  is  not  actual.  The  first  sins  of  Adam  and  Eve  were 
 actual  sins,  transgressions  of  the  law  of  God;  Eve  was  in  the 
 transgression;   that  is  guilty  of  an  act:   we  read  of  Adam's 
 
Book  III.  AND  TRANSGRESSIONS,  245 
 
 transgression,  which  designs  the  first  sin  he  committed.  And 
 original  sin,  as  derived  from  the  sin  of  our  first  parents,  is  also 
 actual.  But  actual  sins  are  second  acts,  that  flow  from  the 
 corruption  of  nature.  My  business  is  not  now  to  enlarge  on 
 particular  sins,  by  explaining  the  nature,  and  shewing  the  evil 
 of  them;  which  more  properly  belongs  to  another  part  of  my 
 scheme  that  is  to  follow,  c\vn  Practical  Divinity.  I  shall 
 therefore  only  treat  or  actual  sins  wry  briefly  ,  in  a  doctrinal 
 way,  by  giving  the  distribution  of  sins  into  their  vaiious  sorts 
 and  kinds,  reducing  them  to  proper  classes,  and  ranging  them 
 under  their  respective  heads. 
 
 I.  With  respect  to  the  object  of  sin,  it  may  be  distinguished 
 into  sins  against   God  ;   sins  against  others,    our  neighbours, 
 friends,  and  those  in  connection  with  us  ;  and  against  ourselves, 
 for  which  distinction  there   seems  to  be  some  foundation   in 
 S?.m.  ii.  25.  If  one  man  sin  againsr  another,  the  judge  shall  judge 
 him;   but  if  a  man   sin   against   the  Lord,   who   siuJl  i  air  eat 
 for  him? — -1.  There  are  some  sins  thai  are  more  immediately 
 and  directly  against  God.     The  sins  of  David  against  Uriah, 
 are  confessed  by  him  to  be  against  the  Lord  }    Against  xhee% 
 Thee  only,  have  I  sinned,  Psa\.  Ii.  4.     Bur  there  are  some  sins 
 more  particularly  nointed  at  him  ;  Their  tongues  a>id  their  do- 
 ings are  against  the  Lord,   Isai.  iii.  8.     Such    are  they  as  Eli. 
 phaz  describes,  who  stretch  out  their  bands  against  God,  Job. 
 xv.  25,   26.  their  carnal  minds    being  at  enmit)  against  God. 
 Particularly  sins   against  the  first  table  of  the   law,   are    sins 
 against  God;  such  as  atheism,  blasphemy  of  his  name,  Idola- 
 try :  Taking  the  name  of  God  in  Vain :   Want  of  love  to  God, 
 and  of  fear  of  him,  no  regard  to  his  worship,  private  and  pub- 
 lic ;   a  profanation  of  the  day  of  worship,  and  a  neglect  of  the 
 ordinances  of  divine  service.     2.   Sins  against  others,  are  the 
 violations  of  the  second  table  of  the  law  ;  as  disobedience  to 
 parents,  murder,  unchastity,  and  taking  away  a  man's  proper- 
 ty, privately  or  publicly,  by  force  or  fraud.     3.  There  are  sins 
 against  a  man's  self  j  fornication,  1  Cor.  vi.  18.    Drunkenness 
 and  Suicide ;   no  man  has  a  right  to  dispose  of  his  own  life ; 
 
246  0F  ACTUAL  SINS 
 
 God  is  the  giver,  or  rather  lender,  of  it,  and  he  only  has  a  right 
 to  take  it  away. 
 
 II.  With  respect  to  the  subject  of  sin,  it  may  be  distin- 
 guished into  internal  and  external  ;  sins  of  heart,  lip  and  life  ; 
 
 or  of  thought,  word  and  action 1.   Internal  sins,  sins  of  die 
 
 heart ;  the  plague  of  sin  begins  there,  it  is  thus  summed  up 
 by  the  apostle,  the  lust  of  the  flesh,  the  lust  of  the  eye,  and  the 
 pride  of  life,  1  John  ii.  15. 
 
 Errors  in  the  mind,  come  under  this  sort  of  sins,  2.  Sins 
 of  the  lip,  or  of  words,  which  are  external,  openly  pro- 
 nounced! whether  respecting  God  or  man,  and  one  another; 
 as  all  blasphemy,  evil  speaking,  cursing,  lying,  obscene  and  un- 
 chaste words,  all  bitterness,  wrath,  anger,  clamour  and  evil 
 speaking  ;  all  foolish  talking  and  jesting,  which  are  not  con- 
 venient ;  yea  every  idle  word  comes  into  the  account  of  sin, 
 and  will  be  brought  to  judgment ;  see  Eph.  iv.  25,  &c.  3.  Out- 
 ward actions  of  the  life  and  conversation  ;  a  vain  conversation, 
 a  course  of  sin,  the  garment  spotted  with  the  flesh,  right  eye 
 and  right  hand-sins,  and  all  that  the  members  of  the  body 
 are  used  as  instruments  in  the  commission  of. 
 
 III.  With  respect  to  the  parts  of  sin  :  they  may  be  divided 
 into  sins  of  omission  and  sins  of  commission  ;  a  foundation 
 for  it  is  in  Matt,  xxiii.  23.  and  xxv.  42 — 44.  and  both  these 
 sorts  of  sins  are  very  strongly  expressed  in  I.sai.  xliv.  22 — 24. 
 Sins  of  omission  are  against  affirmative  precepts,  sins  of  com- 
 mission are  against  negative  precepts,  doing  what  is  forbidden 
 to  be  done  ;  see  James  iv.  17. 
 
 IV.  Sin  may  be  distinguished  by  the  principle  from  whence 
 it  arises.  Some  sins  arise  from  ignorance,  as  in  the  princes 
 of  the  world,  that  crucified  the  Lord  of  life  and  glory  ;  the 
 sins  of  others  are  presumptuous  ones,  see  Luke  xii.  47,  48. 
 Some  sins  are  through  infirmity  of  the  flesh,  which  men  are 
 betrayed  into  through  the  deceitfulness  of  sin,  which  is  the 
 case  oftentimes  of  the  people  of  God. 
 
 V.  Sins  may  be  distinguished  by  the  degrees  of  them  into 
 lesser  and  greater  j  some  are  more  aggravated  than  others, 
 
Book  III.  AND  TRANSGRESSIONS.  247 
 
 with  respect  to  the  objects  of  them  and  with  respect  to  time 
 and  place  when  and  where  they  are  committed,  with  other 
 cii  mstances;  some  are  like  motes  in  the  eye,  others  as 
 beams.  Our  Lord  has  taught  us  this  distinction,  not  only  in 
 Matt.  vii.  3 — 5.  John  xix.  11.  This  appears  from  the  differ- 
 ent degrees  of  punishment  of  sin  his  doctrines  taught,  and  his 
 miracles  wrought,  and  repented  not,  that  it  would  be  more 
 tolerable  for  Tyre,  Sidon,  Matt.  xi.  20 — 24.  According  to 
 the  laws  of  Draco,  all  sins  were  equal.  Not  such  are  the 
 laws  of  God  ;  nor  such  the  nature  of  sin  according  to  them. 
 
 VI.  Sins  may  be  distinguished  by  their  adjuncts.  As — 
 1.  Into  secret  and  open  sins.  Secret  sins  are  such  as  are  se- 
 cretly committed,  or  sins  of  the  heart ;  which  distinction  may 
 be  observed  in  Psal.  xix.  12,  13.  Others  are  done  openly 
 before  the  sun,  1  Tim.  v.  24.  2.  The  papists  distinguish  sin 
 into  venial  and  mortal :  which  cannot  be  admitted  without  a 
 limitation,  or  restriction  \  for  though  all  sin  is  venial  or  par- 
 donable, through  the  blood  of  Christ ;  none  is  pardonable  in  its 
 own  nature  ;  all  sin  is  mortal,  and  deserving  of  death.  Yet — 
 3.  Sin  may  be  distinguished  into  remissible  and  irremissible. 
 All  the  sins  of  God's  people  are  remissible,  and  are  actually 
 remitted.  On  the  other  hand,  all  the  sins  of  abandoned  sin- 
 ners that  live  and  die  in  final  impenitence  and  unbelief,  are 
 irremissible;  He  that  made  them  will  not  have  mercy  on  themi 
 to  forgive  their  sins  ;  and  he  that  formed  them  will  shew  them 
 no  favour,  Isai.  xxvii.  11.  There  is  one  sin  which  is  com- 
 monly called,  the  unpardonable  sin,  which  is  the  sin,  or  blas- 
 phemy, against  the  Holy  Ghost ;  and  of  which  it  is  expressly 
 said,  that  it  shall  not  be  forgiven,  neither  in  this  world,  nor  in 
 the  world  to  tome,  Matt.  xii.  31.  But  not  every  sin  against 
 the  Holy  Ghost  is  here  meant.  It  lies  in  the  denial  of  the 
 great  and  fundamental  truth  of  the  gospel,  salvation  by  Jesus 
 Christ,  in  all  its  branches.  Atonement  and  justification  be- 
 ing  denied  to  be  by  Christ,  there  can  be  no  pardon ;  for  there 
 will  be  no  more  shedding  of  blood,  nor  another  sacrifice  for 
 sin  ;  therefore,  there  remains  nothing  but  a  fearful  looking 
 for  of  judgment,  and  indignation,  to  come  on  such  persons. 
 
24$  OF  THE  PUNISHMENT  OF  SIN. 
 
 m 
 
 '  Upon  all  which  may  be  observed,  from  what  a  small  be* 
 ginning,  as  tht  sin  of  our  first  parents  might  seem  to  be,  what 
 great  things  have  arisen;  what  a  virtue  must  there  be  in  vhe 
 blood  of  Christ,  to  cleanse  from  such  sins  as  these,  and  all  of 
 them!  And  how  great  is  the  superabounding  grace  of  God, 
 that  where  sin  has  thus  abounded,  grace  should  superabound ! 
 
 OF  THE  PUNISHMENT  OF  SIN. 
 
 In  this  article  I  have  nothing  to  do  with  men  as  elect  or 
 non-elect;  but  as  they  are  all  the  fallen  race  of  Adam.  My 
 concern  is  with  men  considered  in  Adam,  as  the  head  of  the 
 covenant  of  works,  and  the  representative  of  all  mankind. 
 Punishment  of  sin,  original  and  actual,  may  be  considered  as 
 temporal  and  eternal ;  both  in  this  life,  and  that  which  is  to 
 come.  T^ere  is  an  everlasting  punishment  into  which  the 
 wicked  go  after  death  ;  and  there  is  a  punishment  in  this  life ; 
 Wherefore  should  a  living  man  complain,  a  man  for  the  punish- 
 ment of  his  sin  ?  Lam.  iii.  37.  that  is  for  punishment  in  the- 
 present  state. 
 
 I.  Temporal  punishment,  or  punishment  in  this  life,  is  due 
 to  sin  ;  and  this  is  both  inward  and  outward,  or  of  soul  and  bo- 
 day,     i.    Punishment  inward,  or  of  the   soul,  lies,— 1.   In  a 
 loss  of  the  image  of  God  upon  it;  There  is  none  righteous,  no 
 not  one,  Rom.  iii.  10,  23.     2.  In  a  loss  of  the  freedom  of  will, 
 and  of  power  to  do  good.     Man  has  not  lost  the  natural  lib- 
 erty of  his  will  to  things  natural ;  but  the  moral  liberty  ot  his 
 will  to  things  moral :  his  free  will  is  a  slave  to  his  lusts ;  he  is 
 a  home. born   slave.     3.    In  a  loss  of  knowledge  of  divine 
 things;   his  understanding  is  darkened  with  respect  to  them; 
 he  is  darkness  itself.     4.  In  a  loss  of  communion  with  God. 
 Adam  sinned,  and  was  drove  out  of  Paradise,  and  all  his  sons 
 are  alienated  from  a  life  and  fellowship  with  him.     5.  In  be- 
 ing destitute  of  hope,  and  subject  to  horror  and  black  despair* 
 The  sinful  soul  of  man  is  hopeless  and  helpless,     n.  Outward 
 punishments  of  the  body,  or  what  relate  to  the  outward  things 
 of  life,  are  as  follow  :—» 1.  Loss  of  immortality  of  the  body 
 
feook  III.  OF  THE  PUNISHMENT  OF  SIN.  249 
 
 The  body  is  dead,  or  is  become  mortal,  because  of  sin,  Rom. 
 viii.  10  and  it  is  liable,  on  the  same  account,  to  various  disea- 
 ses. 2.  Labour  of  body,  with  toil,  fatigue,  and  weariness,  is 
 another  penal  effect  of  sin.  Man  is  born  to  labour  as  the 
 sparks  fly  upward  ;  so  the  word  ma_y  be  rendered,  Job  v.  T. 
 And  it  ma*>  be  observed,  that  the  punish  i  ent  pronounced  on 
 Eve,  thac  her  conception  and  sorrow  should  be  multiplied  ; 
 and  that  in  sorrow  she  should  bring  forth  children,  is  continu- 
 ed in  her  daughters  j  some  of  the  greatest  calamities  and  dis- 
 tresses in  life,  are  described  and  expressed  by  the  pains  of  a 
 woman  in  travail.  3.  Loss  of  dominion  over  the  creatures, 
 is  another  sort  of  punishment  of  sin.  Adam  had  a  grant  over 
 all  the  creatures,  and  these  were  in  subjection  to  him,  Bui  by 
 sin  man  lost  his  power  over  them.  4.  The  many  distresses 
 in  person,  in  family,  and  in  estate,  are  the  penal  effects  of  sin  ; 
 the  curses  of  the  law,  for  the  transgression  of  it,  come  upon 
 men,  and  on  what  they  have  ;  in  the  city,  and  in  the  field  ;  in 
 basket,  and  in  store  ;  in  the  fruit  of  their  body,  and  of  t'  eir 
 land  ;  in  the  increase  of  their  kine,  and  flocks  of  sheep  ;  when 
 these  are  affected,  and  there  is  a  failure  in  them,  i  is  for  sin. 
 5.  Public  calamities  are  to  be  considered  in  this  light,  as  pun- 
 ishments of  sin  ;  as  the  drowning  of  the  old  world  ;  the  burn- 
 ing of  Sodom  and  Gomorrah  ;  the  captivities  of  the  Jews ;  the 
 destruction  of  other  nations  and  cities  j  the  devastations  made 
 by  wars,  famines,  pestilences,  earthquakes,  &c. 
 
 II.  Thtre  is  an  eternal  punishment  of  sin,  in  the 
 world  to  come  foreven  This  takes  place  in  part  on 
 wicked  men  as  soon  as  soul  and  body  are  separated ;  the 
 wicked  rich  man  whtn  he  died,  in  hell  lift  up  his  eyes  being  in 
 torment.  This  punishment  will  be  both  of  loss  and  sense  ;  it 
 will  lie  in  an  eternal  separation  from  God,  and  will  be  poured 
 forth  like  fire ;  and  both  are  expressed  in  that  sentence,  Depart 
 from  me  ye  cursed,  into  everlasting  fire,  Matt.  xxv.  41.  The 
 reasons  of  the  eternal  duration  of  punishment  for  sin,  are,  be- 
 cause it  is  committed  against  an  infinite  and  eternal  being. 
 Besides,  the  wicked  in  the  future  state,  will  always  continue 
 
 I    I 
 
250  O*  THE  PUNISHMENT  OF  SIN. 
 
 sinning :  to  which  may  be  added,  that  there  will  be  no  repen- 
 tance for  sin  there,  no  pardon  of  it,  no  change  of  state  ;  He 
 that  is  unjust ,  let  him  be  unjust  still,  £s?c.  Rev.  xxii.  11.  But  of 
 this  more  hereafter.  The  reason  why  this  punishment,  to 
 which  all  are  subject,  is  not  inflicted  on  some,  is  because  of  the 
 suretyship-engagements  of  Christ  for  them,  and  his  perfor- 
 mance of  those  engagements ;  whereby  he  endured  all  that 
 wrath  and  punishment  due  to  their  sins  in  their  room  and 
 stead,  and  so  delivered  them  from  it,  which  otherwise  they 
 were  exposed  unto  ;  the  dawn  of  which  distinguishing  grace 
 the  next  Part  of  this  work  will  open  and  display. 
 
BOOK  I. 
 
 OF  THE  ACTS  OF  THE  GRACE  OF  GOD 
 IN  TIME, 
 
 OF  THE  MANIFESTATION  AND  ADMINISTRA- 
 TION OF  THE  COVENANT  OF  GRACE. 
 
 I  AM  now  come  to  the  dawn  of  grace  to  fallen  man,  to 
 the  breakings  forth  and  application  of  the  covenant  of  grace, 
 and  the  blessings  of  it  to  the  spiritual  seed  of  Christ  among 
 the  posterity  of  Adam, 
 
 I  have  considered  the  covenant  of  grace,  as  it  was  a  com- 
 pact in  eternitv,  and  now  I  shall  consider  the  administration, 
 of  that  covenant  in  the  several  periods  of  time,  from  the  be- 
 ginning of  the  world  to  the  end  of  it.  The  Covenant  of 
 Grace  is  but  one  and  the  same  in  all  ages,  of  which  Christ  is 
 the  substance.  The  patriarchs  before  the  flood  and  after,  be- 
 fore the  law  of  Moses  and  under  it,  before  the  coming  of 
 Christ,  and  all  the  saints  since,  are  saved  in  one  and  the  same 
 way,  even  by  the  grace  of  our  Lord  Jesus  Christ ;  and  that  is 
 the  grace  of  the  covenant,  exhibited  at  different  times,  and  in 
 divers  manners*  Though  the  covenant  is  but  one,  there  are 
 different  administrations  of  it ;  particularly  two,  one  before 
 the  coming  of  Christ,  and  the  other  after  it ;  which  lay  the 
 foundation  for  the  distinction  of  the  first  and  second,  the  old 
 and  the  new  covenant,  observed  by  the  author  of  the  epistle 
 to  the  Hebrews,  chap.  viii.  7,  8, 13 — ix.  1,  15.  The  one  we 
 commonly    call  the    Old  Testament-dispensation,  and    th$ 
 
252  OF  THE  MANIFESTATION 
 
 other  the  New  Testament-dispensation ;  for  which  there 
 seems  to  be  some  foundation  in  2  Cor.  iii.  6,  14.  Heb.  ix.  15. 
 these  two  covenants,  or  rather  the  two  administrations  of  the 
 same  covenant,  are  allegorically  represented  by  two  women, 
 Hagar  and  S  irah,  he  bond-woman  and  the  free,  Gal.  iv.  22 — 
 26.  wriich  fitly  describes  the  nature  and  difference  of  them. 
 Before  i  proceed  any  farther,  1  shall  just  point  out  the  agree- 
 ment and  disagreement  of  those  two  administrations  of  the 
 covenant  of  grace. 
 
 I,   The  agreement  there  is  between  them. — 1.  They  agree 
 in    the  efficient  cause,  God :   /  have  made  a  covenant,  Psal. 
 lxxxix.  3,  34.  whenever  any  exhibition  of  this  covenant  was 
 made  to  any  of  the  patriarchs,  as  to  Abraham,  David,  &c.  it 
 is  ascribed  to  God,  Gen.  xvii.  2.  2  Sam.  xxiii.  5.  the  new  ad- 
 ministration of  it,  runs  in  this  form,  /  will  make  a  new  cove- 
 nant, 8fc.  Heb.  viii.  8. — 2.   In  the  moving  cause,   the  sove- 
 reign mercy  and  free  grace  of  God,  and  therefore  it  is  called, 
 the  mercy  promised  to  the  fathers  in  his  holy  covenant,  Luke  i. 
 72. — 3.  In  the  Mediator,  who  is  Christ ;  there  is  but  one  Me- 
 diator of  the  covenant  of  grace,  let  it  be  considered  under 
 what  dispensation  it  will ;  signified  by  the  expiatory  sacrifices, 
 under  the  law ;  the  Shiloh,  the  peaceable  One,  and  the  Peace- 
 Maker,  the  living  Redeemer  of  Job,  and  of  all  believers  under 
 the  Old  Testament.     There  is  but  one  Mediator  between  God 
 and  man,  the  Man  Christ  Jesus ;  and  he  is  the  Mediator  of  the 
 new  covenant,  1  Tim.  ii.  5. — 4.  In  the  subjects  of  these  cove- 
 nants, jpt  administrations  of  covenants  of  grace,  the  elect  of 
 God,  to  whom  the  blessings  of  it  are  applied,  Eph.  j.  3,  4. — . 
 5.  In  the  blessings  of  it  ;  they  are  the  same  underj^th  admi- 
 nistrations.    Salvation  and  redemption  by  Christ  is  the  great 
 blessing  held  forth  and  enjoyed  under  the  one   as   under  the 
 other.  2  Sam.  xxiii.  5.  Heb.  ix.  15.     Justification,  Isai.  xlv. 
 24,  25.      Forgiveness  of  sin,  Psal.  xxxii.  1,  5.     Regeneration, 
 Deut.  xxx.  6.     Eternal  life  were  made  known  in  the  writings 
 of  tl  e  Old  Testament,  as  well  as  in  those  of  the   New,  Job 
 jx$,  26,  27.  John  v.  39.    In  a  word,  they  and  we  eat  the  same 
 
Book  L  OF  THE  COVENANT  OF  GRACE.  253 
 
 spirirual  meat,  and  drink  the  same  spiritual  drink,   1   Cor. 
 x.  3,  4. 
 
 II.   In  some  things  there  is  a  disagreement  between  these 
 two  administrations  of  the  covenant  of  Grace. — 1.  Under  the 
 firs,  administration  saints  looked   forward  to  Christ  that  was 
 to  come  ;  under  the  second  and  new  administration,  believers 
 look  backwards  to  Christ  as  being  come. — 2.  There  is  a  greater 
 clearness  and  evidence  of  things  under  the  one  than  under  the 
 other;  the  law  was  only  a  shadow  ;  whereas,  believers  under 
 trre  present  dispensation,  with  open  face,  with  faces  unveiled, 
 behold,  as  in  a  glass,  the  glory  of  the  Lord,  2  Cor.  iii.  13,  18- 
 then  it  was  night,  now   broad  day. — 3.  There  is  more  of  a 
 spirit  of  liberty,  and  less  of  bondage,  under  the  one,  than  un- 
 der the  other ;  saints  under  the  one  differed  little  from  ser- 
 vants, but  under  the  other  are  Christ's  freemen. —  t.  There  is 
 a  larger,  and  more  plentiful  effusion  of  the  Spirit,  and  of  his 
 gifts  and  graces.     Grace,  in  all  its  fulness,  and  truth*  in  all  its 
 clearness  and  evidence,  are  come  by  Jesus  Christ,  John  i    17. 
 — 5.    The  latter   administration  of  the  covenant  exitnds  to 
 more  persons  than  the  former.     The  Gentiles  were  strangers 
 to  the  covenants  of    promise,  but  now  the  blessing  of  Abra- 
 ham is  come  upon  them,  Eph.  ii.  12 — 5.  The  present  admi- 
 nistration of  the  covenant  of  grace,  will   continue  to  the  end 
 of  the  world ;  it  will  never  give  way  to,  nor  he  succeeded  by 
 another. — 7.  The  ordinances  of  them  are  different.    The  first 
 covenant  had  ordinances  of  divine  service  ;  but  those  were  at 
 best  but  typical  and  shadowy,  other  ordinances  now  take  place, 
 Heb.  ix.  1,  10.  and  xii.  27. — 8.  Though  the  promises  and  bless- 
 ings of  grace  under  both  administrations  are  the  same,  yet  they 
 are  differently  exhibited  ;   under  the  former  dispensation,  not 
 only  more  darkly  and   obscurely,  but  by  earthly  things,  as  by 
 the  land  of  Canaan  ;   but  under  the  latter,  more  clearly,  more 
 spiritually,  unclogged  of  all  conditions,  and  so  called  better 
 promises ;    God   having  provided   for  new  testament  saints, 
 some  better  thing,  at  least  held  forth  in  a  better  manner ;  that 
 old  testament  saints  might  not  be  made  perfect  without  them, 
 Heb.  vii.  22* — viii.  6.  and  xi.  40. 
 
OF  THE  MANIFESTATION  OF  THE  COVE. 
 NANT  OF  GRACE  IN  THE  PATRIARCHAL 
 STATE. 
 
 I  shall  begin  with  the  adminstration  of  it  under  the  first 
 testament,  as  reaching  from  the  fall  of  Adam  to  the  coming 
 of  Christ. 
 
 I.  The  period  from  Adam  to  Noah.  And  those  in  this 
 period  to  whom  the  covenant  of  grace,  and  the  blessings  of  it 
 were  manifested  and  applied,  were,  Our  first  parents  them- 
 selves, Adam  and  Eve,  and  that  boch  by  words  and  actions. 
 By  words,  and  these  spoken  not  directly  to  ihem,  nor  by  way 
 of  promise  to  them  j  but  to  the  serpent,  Gen.  iii.  IS.  Though 
 these  words  are  short  and  obscure,  yet  they  contain  some  of 
 the  principal  articles  of  faith  and  doctrines  of  the  gospel.  The 
 grace  of  the  covenant,  and  the  blessings  of  it,  were  manifest- 
 ed and  applied  to  our  first  parents,  by  certain  actions  and 
 things  done  ;  as  by  the  Lord  God  making  coats  of  skin,  which 
 were  emblems  of  the  robe  of  righteousness  ;  and  those  coats 
 being  made  of  the  skins  of  slain  beasts,  very  probably  slain 
 for  sacrifice,  may  have  respect  to  the  sacrifice  of  Christ.  The 
 cherubim,  and  flaming  sword,  placed  at  the  East  of  the  garden 
 of  Eden,  to  keep  the  way  of  the  tree  of  life  ;  shewed  that  God 
 in  succeeding  ages,  would  raise  us  a  set  of  prophets,  under 
 the  old-testament,  and  apostles  and  ministers  of  the  gospel  uu- 
 der  the  new-testament,  who  should  hold  forth  the  word  of 
 light  and  life ;  and  should  shew  to  men  the  way  unto  the  tree 
 of  life.  Abel  the  Son  of  Adam,  is  the  next  person  to  whom 
 an  exhibition  of  the  covenant,  and  of  the  grace  of  it,  was  made. 
 A  hint  was  given  in  the  serpent's  curse,  that  there  would  be 
 two  seeds  in  the  world,  the  seed  of  the  serpent,  and  the  seed 
 of  the  woman  ;  this  distinction  took  place  in  the  first  two  men 
 that  were  born  into  the  world.  Abel  is  called  righteous  Abel, 
 not  by  his  own  righteousness,  but  by  the  righteousness  of  faith  ; 
 By  faith  Abel  offered  unto  God  a  more  excellent  sacrifice ',  &c. 
 Heb.  xi.  4.     His  sacrifice  was  a  more  excellent  one;  not  only 
 
Book  I.  OF  THE  COVENANT  OF  GRACE.  255 
 
 as  to  its  kind,  being  a  lamb,  typical  of  the  Lamb  of  God ;  but 
 as  to  the  manner  in  which  it  was  offered,  by  faith.  The  envy  of 
 his  brother  towards  him,  was  a  type  of  the  envy  of  the  Jews, 
 who  w-;re  in  some  sense  the  brethren  of  Christ.  Abel  was  a 
 type  of  Christ  also  in  his  Intercession;  tor  as  he  being  dead, 
 yet  speake'h,  so  Christ  thougii  he  be  dead,  ever  lives  to 
 make  intercession.  Seth,  the  other  seed  appointed  in  the 
 room  of  Abel,  whom  Cain  slew,  is  not  to  be  overlooked ;  since 
 the  appointment  of  him  was  of  grace,  and  to  fill  up  the  place 
 or  righteous  Abel,  as  an  effect  of  divine  grace,  and  the  dis~ 
 plays  of  it,  Men  began  to  call  upon  the  name  of  the  Lord,  Gen* 
 iv.  26.  Bing  more  numerous,  families  joined  together,  and 
 set  up  public  worship :  they  called  themselves  the  sons  of 
 God,  in  distiction  from  the  sons  of  men,  the  irreligious,  pro- 
 fane and  idolatrous.  Enoch  is  the  only  person  in  this  period 
 besides,  who  is  taken  notice  of  for  the  grace  of  God  bestowed 
 on  him  ;  though,  no  doubt,  there  were  thousands  also  who  were 
 made  partakers  of  it.  He  had  a  testimony  that  he  pleased 
 God  ;  enjoyed  much  communion  with  him,  and  was  even  fa- 
 voured with  a  spirit  of  prophecy  \  he  foretold  a  future  judg- 
 ment, and  the  coming  of  Christ  to  it.  As  Abel  was  a  type  of 
 Christ  in  his  low  estate,  in  his  sufferings  and  death,  Enoch 
 was  a  type  of  him  in  his  ascension  to  heaven  j  for  God  trans- 
 lated him  from  earth  to  heaven ;  so  Christ  when  he  had  fin- 
 ished his  work,  ascended  to  his  God. 
 
 II.  The  next  period  of  time  in  which  an  exhibition  of  the 
 covenant  of  grace  was  made,  is  that  from  Noah  to  Abraham* 
 and  Noah  is  the  principal  person  taken  notice  of  in  it.  i.  In 
 his  person,  both  in  his  private  and  public  capacity.  He  found 
 grace  in  the  eyes  of  the  Lord ;  he  was  an  heir,  Heb.  xi.  7.  b}* 
 the  faith  of  Christ.  He  was  a  preacher  while  he  was  preparing 
 the  ark,  here  on  earth,  but  without  success,  1  Pet.  iii.  19,  20. 
 2.  There  was  a  display  of  the  grace  of  God  in  the  ark  which 
 Noah  was  directed  to  make  ;  which  may  be  considered  either 
 as  an  emblem  of  the  church  of  God  ;  or  else  as  a  type  of 
 Christ,  the  cover  and  shelter  from  the  storm  of  divine  wrath. 
 
256  OF  THE  COVENANT  OF  GRACE. 
 
 3.  The  sacrifice  of  Noah,  after  he  came  out  of  the  ark,  was 
 typical  of  the  sacrifice  of  Christ,  both  with  respect  to  the  mat- 
 ter of  it,  clean  creatures  ;  and  also  with  respect  to  the  accept- 
 ance of  it ;  God  smellcd  a  sweet  savour,  Eph.  v.  2.  4.  The 
 covenant  made  with  Noah,  though  it  was  not  the  special  co. 
 venant  of  grace,  being  made  with  him  and  all  his  posterity, 
 and  even  with  all  creatures;  yet  as  it  was  a  covenant  of  pre- 
 servation, it  was  a  covenant  of  kindness  and  goodness  in  a 
 temporal  way.  The  rain-bow,  the  token  of  it,  shewed  it  to  be 
 a  covenant  of  peace  5.  Noah's  blessing  of  Shem  is  not  to  be 
 omitted ;  Blessed  be  the  Lord  God  of  Shem  i  in  which  is  a  dia- 
 p'av  of  covenant-grace,  which  always  runs  in  this  stile,  I  will 
 be  their  God.  Noah  foretold  spiritual  blessings  of  grace  which 
 should  be  enjoyed  by  his  posterity  in  future  time  ;  God  shall 
 enlarge  Japhet,  and  he  shall  dwell  in  the  tents  of  Shem  s  Gen.  ix. 
 2G,  27.  The  above  prophecy  has  been  iuifilkd,  and  will  be 
 more  complctly  in  the  latter  day. 
 
 III.  The  next  period  of  time  in  which  an  exhbition  was 
 made  of  the  covenant,  and  of  the  grace  of  it  is  that  from  Abra- 
 ham to  Moses.  Abraham  believed  in  the  Lord,  and  he  counted  it 
 to  him  for  righteousness,  Gen.  xv.  6.  not  the  act  ol  faith,  but 
 the  object  of  it,  what  he  believed  in,  th<  Lord  and  his  right- 
 eousness ;  for  what  was  imputed  to  him,  is  imputed  to  all  that 
 believe  in  Christ,  Rom.  iv.  2,  &c.  To  which  may  be  added, 
 that  the  gospel  was  preached  <o  Abraham  ;  the  good  news  of 
 his  spiritual  seed,  those  that  walk  in  the  steps  of  his  faith, 
 whether  Jews  or  Gentiles,  being  blessed  with  all  spiritual 
 blessings  in  the  Messiah,  who  should  spring  from  him,  Gal. 
 iii.  8.  But  what  more  especially  deserve  attention,  are  the 
 several  appearances  of  God  unto  Abraham,  and  the  manifes- 
 tations of  the  covenant  of  grace  then  made  unto  him.  The 
 first  appearance  was  at  the  time  of  his  call  from  his  idolatrous 
 country  and  kindred,  Gen.  xii.  t — 3.  The  next  appearance 
 of  God  to  him  I  shall  take  notice  of,  for  I  propose  not  to  c  n- 
 sider  every  one,  is  that  which  is  recorded  in  G<  ♦xv.  1.  where 
 in  a  vision  God  said  unto  him,  lam  thy  shield  and  thy  exceeding 
 
Book  I.  IN  THE  PATRIARCHAL  STATE.  257 
 
 great  reward.  Another  appearance  of  God  to  Abraham  was, 
 when  he  was  ninety  nine  years  of  age,  Gen.  xvii.  1.  when  he 
 said  to  him,  As  for  me,  behold  my  covenant  is  -with  thee,  and 
 thou  shall  be  a  father  of  many  nations*  Once  more,  the  Lord 
 appeared  to  him  in  the  plains  of  Mamre  ;  and  admitted  him  to 
 stand  before  him,  and  commune  with  him.  All  which  shew- 
 ed him  to  be  a  friend  of  God,  and  interested  in  the  covenant 
 of  his  grace,  Gen.  xviii.  3.  At  the  time  of  the  offering  up  of 
 his  son  Isaac^  he  appeared  to  him,  and  made  a  farther  manifes- 
 tation of  the  covenant  of  grace  in  that  important  article  ;  In 
 thy  seed  shall  all  the  nations  of  the  earth  be  blessed,  Gen.  xxii. 
 14 — 18.  Not  to  omit  the  interview  Abraham  had  with  Mel- 
 chizedek  :  It  may  be  our  Lord  has  respect  to  this  intervievt, 
 when  he  says,  Abraham  saw  my  day,andxvns  glad',  saw  him 
 an  the  promise,  and  saw  him  in  this  type,  John  viii.  56.  Isaac, 
 the  Son  of  Abraham,  is  the  next  instance  of  covenant-grate  in 
 this  period  of  time  ;  the  same  covenant  of  grace  that  was  exhi- 
 bited to  Abraham,  was  manifested  to  Isaac  in  the  same  words, 
 Gen.  xxvi.  3,  4.  w  ho  was  himself  an  eminent  type  of  Chr  st, 
 the  proi  ised  Seed.  Though  Isaac  died  not,  yet  he  was 
 reckone  by  Abraham  as  dead;  who  accounted  that  God  w  s 
 able  to  ra'se  him  from  the  dead ;  from  whence  also  he  received 
 him  in  a  figure,  Hcb.  xi.  19.  a  ram  caught  in  a  thicket  being 
 shewn  him,  and  which  he  offered  in  his  room.  Jacob,  the  son 
 of  Isaac,  is  another  instance  in  whom  there  was  a  displa-  of 
 covenant-grace,  in  the  period  of  time  between  Abraham  and 
 Moses.  He  and  Esau  were  brothers,  twins,  and  if  either  Esau 
 had  ;he  precedence;  yet  before  their  birth  it  was  noufied  to 
 Rebekah,  that  the  elder  should  serve  the  younger,  Gen.  xxv. 
 23.  which  the  apostle  makes  use  of  to  illustrate  and  exemplify 
 the  grace  of  God  in  election,  Rom.  ix.  11.  &?c.  The  same- 
 covenant  of  grace  that  was  manifested  to  Abraham  and  Isaac, 
 was  repeated  and  made  known  to  Jacob,  Gen.  xxviii.  13. 
 Christ  also  was  represented  to  him  by  a  ladder  whose  top 
 reached  to  heaven,  John  i.  51.  The  Messiah  was  prophesi- 
 ed of  by  him,  under  the  name  of  Shiloh.     Within  this  ^erioi 
 
 K    K 
 
258         OF  THE  COVENANT  OF  GRACE 
 
 of  time,  about  the  time  the  children  of  Israel  were  in  Egypt, 
 and  before  the  times  of  Moses,  lived  Job,  and  his  three  friends, 
 who,  though  they  were  not  of  Israel,  but  of  the  race  of  Esau, 
 yet  the  covenant  of  grace,  and  the  blessings  of  it  were  known 
 to  them,  as  a  pledge  and  earnest  of  what  would  be  done  in  af- 
 ter times.  How  many  articles  of  faith,  and  doctrines  of  grace, 
 are  contained  in  those  words  of  his;  I  know  that  my  Redeemer 
 liveth  !  &c  How  gloriously  does  Elihu  speak  of  the  great 
 Redeemer  as  the  Messenger  of  the  covenant,  the  uncreated 
 Angel,  Christ.  And  as  a  ransom  found  in  council  and  cove- 
 nant ;  a  proper  Person  to  give  his  life  a  ransom  for  men,  Job. 
 xxxiii.   23,24. 
 
 OF  THE  MANIFESTATION  OF  THE  COVE- 
 NANT  OF  GRACE  UNDER  THE  MOSAIC 
 DISPENSATION. 
 
 I  shall  now  consider  it  as  exhibited  in  Moses's  time,  and 
 unto  the  times  of  David  and  the  prophets  ;  and  shall  begin, 
 
 I.  With  Moses,  who  was  a  great  man  of  God  ;  Had  ye  be~ 
 lieved  Moses,  says  Christ  to  the  Jews,  ye  would  have  believed 
 me,  for  he  wrote  of  me,  John  v.  46.  Moses  was  an  eminent 
 type  of  Christ  in  whom  the  grace  of  Christ,  and  of  the  cove- 
 nant was  eminently  displayed.  The  apostle  in  Heb.  iii.  runs 
 the  parallel  between  Moses  and  Christ.  As  a  mediator,  Deut 
 v.  5.  a  prophet ;  see  Deut.  xviii.  15.  Matt.  xvii.  5.  a  priest, 
 Exod.  xxix.  1.  a  king  and  a  lawgiver,  Deut.  xxxiii.  4,  5.  and 
 a  deliverer  or  redeemer  of  the  people  of  Israel,  out  of  that 
 state  of  bondage  in  which  they  were  in  Egypt,  Acts  vii.  35. 
 There  were  many  things  done  by  him,  and  under  him,  and  in 
 his  time,  which  exhibited  and  shewed  forth  the  covenant  of 
 grace,  and  the  things  contained  in  it.  It  may  be  sufficient  to 
 instance  in  three  or  four  of  them,  which  were  pro-tempore,  or 
 of  ]nnger  continuance,  and  were  either  stated  ordinances,  or 
 extraordinary  works  of  providence,  which  typified  spiritual 
 things.  The  Passover,  which  was  instituted  at  the  time  of  Is- 
 raels going  out  of  Egypt*  was  kept  by  faith  j  not  only  of  deliv- 
 
Book  I.  IN  A  PATRIARCHAL  STATE:  259 
 
 erancefrom,  Egyptian  bondage,  but  in  the  faith  of  a  future  re- 
 demption and  salvation  by  Christ;  hence  he  is  called  Christ 
 our  passover,  1  Cor.  v.  T.  The  Manna  was  another  type  of 
 Christ ;  that  was  typical  bread,  Christ  is  the  true  bread  ;  hence 
 Christ  speaking  of  the  manna,  and  of  himself,  says,  My  Father 
 giveth  you  the  true  bread  from  heaven,  John  vi.  32.  meaning 
 himself,  the  truth  of  the  type  ;  the  manna  was  only  a  shadow, 
 Christ  is  the  substance,  the  solid  and  substantial  food,  signifi- 
 ed by  it,  and  therefore  is  called  the  hidden  Manna,  which 
 every  believer  in  Christ  has  a  right  to  eat  of,  and  does  ;  so 
 the  old  and  new  testament  saints,  all  eat  of  the  same  spiritual 
 meat,  1  Cor.  x.  3.  The  water  out  of  the  rock  the  Israelites 
 drank  of  in  the  wilderness,  was  another  emblem  and  represen- 
 tative of  Christ  and  his  grace  ;  hence  called  spiritual  drink,  and 
 the  rock  a  spiritual  rock;  and  that  rock  was  Christ,  1  Cor.  x.  4. 
 The  brazen  serpent  was  another  figure  of  Christ  and  his  grace. 
 The  Israelites  being  smitten  with  fiery  serpents,  of  which  ma- 
 ny died ;  Moses  was  ordered  by  the  Lord  to  make  a  fiery  ser- 
 pent of  brass,  and  set  it  on  a  pole,  that  whoever  was  bitten 
 might  look  unto  it  and  live  ;  which  was  done  accordingly,  and 
 the  promised  effect  followed,  Numb.  xxi.  6 — 9.  Our  Lord 
 takes  notice  of  this  very  significant  type  himself,  and  applies 
 it  to  himself,  John  iii.  14.  Besides  Moses,  there  were  others 
 in  his  time,  in  whom  the  grace  of  the  covenant  was  re- 
 markably displayed  and  manifested ;  particularly  Aaron  his 
 brother,  called  the  saint  of  the  Lord,  the  holy  one,  with 
 whom  were  the  Urim  and  Thummim,  Deut.  xxxiii.  8.  a  type 
 of  Christ,  in  whom  all  lights  and  perfections  are.  Joshua,  the 
 successor  of  Moses,  was  also  a  type  of  Christ,  and  in  him 
 the  grace  of  Christ,  and  the  covenant  was  evidently  displayed. 
 Their  names  agree,  both  signify  a  Saviour  ;  Joshua  is  called 
 Jesus,  Heb.  iv.  3.  Christ,  our  spiritual  Joshua,  gives  spiritual 
 rest  here,  and  eternal  rest  hereafter.  The  scarlet  thread 
 which  Rahab  the  harlot  was  ordered  by  the  spies  in  the  times 
 of  Joshua,  to  bind  at  her  window,  was  an  emblem  of  the  blood 
 of  Christ,  by  which  are  peace  pardon,  righteousness,  and  sal- 
 
260  OF  THE  COVENANT  OF  GRACE 
 
 vation  for  the  chief  of  sinners  ;  for  Gentile  sinners,  as  well  as 
 Jews.  Th  re  were  after^appearances  of  Christ  to  others,  in 
 this  period  of  time,  as  to  Manoah  and  his  wire,  who  declared 
 to  them  his  name  was  Pele,  a  Wonder,  or  Wonderful,  which 
 is  ore  of  the  names  of  Christ,  Isai.  ix.  6.  and  to  Gideon,  Sam- 
 uel, and  others,  I  shall  take  no  further  notice  of. 
 
 OF  THE  COVENANT  OF  GRACE  AS  MANI- 
 FESTED FROM  THE  TIMES  OF  DAVID  TO 
 THE  COMING  OF   CHRIST. 
 
 I  shall  next  consider  it  as  more  clearly  in  the  times  of 
 David,  and  by  succeeding  prophets,  to  the  coming  of  Christ. 
 I.  With  David,  who  was  a  prophet,  and  by  whom  the  Spi- 
 rit ol  God  spake  concerning  Christ,  and  the  covenant  of  grace 
 made  with  him,  2  Sam.  xxiii.  2,  &c.  Not  only  the  covenant 
 of  royalty,  concerning  the  succession  of  the  kingdom  of  Israel 
 in  iiis  tamily  ;  but  the  special  covenant  of  grace,  in  which  his 
 own  salvation  lay  ;  a  covenant  ordered  in  all  things  and  sure, 
 and  an  everlasting  one,  2  Sam.  xxiii.  5.  He  was  an  eminent 
 type  of  Christ,  who  is  therefore  often  called  by  his  name, 
 Ezck.  xxxiv.  23,  24.  Hos.  iii.  5.  In  his  person,  in  the  come- 
 liness of  it  ;  in  his  character  and  employment,  as  a  shepherd  ; 
 in  his  rfticcs,  of  prophet  and  king;  in  his  afflictions  and  per- 
 secutions ;  and  in  his  wars  and  victories.  Great  light  and 
 knowledge  he  had  of  things  respecting  Christ  and  his  grace, 
 as  the  Buok  of  Psalms,  written  by  him,  under  divine  inspira- 
 tion, aburdantly  shews. 
 
 IE  Solomon,  the  Son  of  David,  and  his  successor  in  the 
 kingdom,  had  not  only  the  covenant  of  royalty  established 
 with  him,  but  the  special  covenant  of  grace  was  made  with 
 him,  or  made  known  unto  him  ;  /  will  be  his  Father,  and  he 
 shall  be  my  Son,  2  Sam.  vii.  14.  He  was  both  a  preacher  and 
 a  king  of  Israel ;  and,  no  doubt,  a  good  man,  notwithstanding 
 his  tall ;  his  prayer  at  the  dedication  of  the  temple  shews  it; 
 a&  well  as  his  being  the  amanuensis  of  the  holy  Spirit,  in  va- 
 iious  wridngs  :  an  eminent  type  he  was  of  Christ,  who  is 
 
Book  III.  IN  THE  TIMES  OF  DAVID,  kc.  261 
 
 therefore  called  Solomon,  Cant.  iii.  7.  The  Book  of  Canti- 
 cles, written  by  Solomon,  is  a  rich  display  of  the  glories  and 
 excellencies  of  Christ,  of  his  great  love  to  his  church,  and  of 
 the  covenant-blessings  of  grace  bestowed  upon  her.  Pass  we 
 on  now, 
 
 III.   To  the  prophets  who  lived  in  the  succeeding  reigns  of 
 the   kings  of  Israel  and   Judah  ;   as    Isaiah,   Jeremiah,  &c. 
 These — I.  Speak  much  of  the  covenant  of  grace  as  a  covenant 
 of  life  and  peace,  Mai.  ii.  5.  Isai.  liv.  10.   as  an  everlasting 
 one,  Isai.  iv.  3.  and  liv.  10.  of  the  persons  who  engaged  and 
 entered   into  it.     II.   The   prophets    in   this   period   of  time 
 speak  very  p.air.ly  of  the  blessings  of  the  covenant  of  grace, 
 even  more  plainly  and  fully  than  heretofore. — 1.  Of  the  bless- 
 ing of  pardon  of  sin  through  Christ.     They  speak  of  it  as  be- 
 longing to  God,   and  him  only,   even  every  act  of  it,   and  as 
 flowing  from  his  mercv  ;  on  which  account  there  is  none  like 
 unto  him,  Mic.  vii.  18.  and  of  his  being  abundant  in  it,  Isai. 
 i.  18.  they  speak  of  it  as  founded  upon  the  sufferings  of  Christ, 
 and  redemption,  reconciliation,  atonement,  and  satisfaction 
 procured  thereby,  Z  ch.  .iii.  9.    Isai.  xliv,  22. — 2.  The  bless- 
 ing of  justification  by   the    righteousness  of   Christ;   which, 
 though  a  doctrine  more  clearly  revealed  under  the  gospeKdis- 
 pensation,  yet  is  witnessed  by  the  law  and  prophets,  Kom.  iii. 
 21,  22.  Dan.  ix.  24. — 3.  The  blessing  of  adoption  is  another 
 covenant-blessing,  spoken  of  by  the  prophets,  Jer.  iii.  19.  and 
 xxxi.  20.     And  though  the  saints  under  the  former  dispensa- 
 tion for  the  most  part  had  not  such  a  measure  of  the  spirit  of 
 adoption,  as   unaer  the  New  Testament,  yet  some  of  them 
 had   a  strong  assurance  of  their  interest  in    God,  as  their 
 Father:  Doubtless  thou  art  our  Father,  Isai.  lxiii.  16. — 4.  Sal- 
 vation, spiritual  and  eternal,  in  general,  is  the  great  blessing 
 of  the  covenant  of  grace,  and  this  the  prophets  enquired  after, 
 and  diligently  searched  into  and  spoke  of;  of  the  author  of  it, 
 Isai.  xlix.  6.  the  nature  of  it,  Isai.  xlv.  17,  22.  and  the  time 
 when  it  should  be  wrought  out,  1  Pet.  i   10,  11.     in.  There 
 are  various  things  relating  to  Christ,  his  person,  office,  and 
 
262  OF  THE  ABROGATION 
 
 grace,  which  are  copiously  and  frequently  spoken  of  by  the 
 prophets  in  this  period  of  time  ;  as  his  incarnation,  to  us  a  child 
 is  born,  Isai.  ix.  6.  The  place  of  his  birth,  Mic.  v.  2.  some 
 things  following  it,  Jer.  xxxi.  15.  Hos.  xi.  1.  his  state  of  hu- 
 miliation, sufferings,  and  death,  which  are  particularly  descri- 
 bed in  Isai.  liii.  his  being  sold  for  thirty  pieces  of  silver  by 
 one  of  his  disciples,  forsaken  by  them  all,  and  his  side  pierced 
 with  a  spear,  Zech.  xi.  12,  13.  xii.  10.  and  xiii.  7.  The  pro- 
 phets also  speak  of  the  time  of  his  coming  and  of  his  suffer- 
 ings ;  Daniel  fixes  the  exact  time  of  them,  from  a  date  given, 
 Dan.  ix.  24,  26.  So  true  it  is  what  our  Lord  says,  that  the 
 law  and  the  prophets  were  until  John  ;  which  finishes  the  Old 
 Testament-dispensation,  and  the  old  administration  of  the  co- 
 venant of  grace* 
 
 OF  THE  ABROGATION  OF  THE  OLD  COVE- 
 NANT, AND  THE  INTRODUCTION  OF  THE 
 NEW. 
 
 When  we  speak  of  the  Abrogation  of  the  Covenant,  this 
 is  to  be  understood  not  of  the  covenant  of  grace,  at  to  the  mat- 
 ter and  substance  of  it ;  but  with  respect  to  the  form  of  the 
 administration  of  it  only  :  in  order  to  set  this  in  its  true  and 
 proper  light. 
 
 I.  Let  it  be  observed  that  it  never  was  designed  that  the  first 
 administration  of  the  covenant  of  grace  should  continue  al- 
 ways in  that  form.  i.  It  was  only  intended  to  continue  for  a 
 certain  time,  called,  The  time  of  reformation,  Heb.  ix.  10. 
 ii.  The  ancient  form  of  the  administration  of  the  covenant  of 
 grace,  in  a  course  of  time,  was  limited  to  a  certain  people  in  a 
 certain  country,  worshiping  at  a  certain  place,  and  sacrificing 
 on  the  same  altar.  The  word,  worship,  and  service  of  God, 
 peculiarly  belonged  to  the  Jews,  which  was  their  distinguish- 
 ed priviledge  above  all  the  nations  of  the  world,  Rom.  iii.  1, 
 2.  and  ix.  4.  Now  such  a  state  of  things  was  never  designed 
 to  continue  always ;  Shiloh,  the  Messiah,  was  to  be  set  up  as 
 an  ensign  to  the  Gentiles,  and  incense  to  be  offered  to  it  in 
 
Book  I.  OF  THE  OLD  COVENANT.  265 
 
 every  place,  Isai.  xi.  10.  Mai.  i.  11.  The  people  of  all  nations 
 could  never  be  convened  into  one  country,  and  worship  at  one 
 place,  and  sacrifice  on  one  altar,  in.  It  is  expressly  foretold 
 that  there  would  be  a  new  covenant,  or  a  new  administration 
 of  it  j  in  that  he  saith,a  new  covenant,  he  hath  made  the  first  oldy 
 Heb.  viii.  8. — 13.  Christ's  coming  into  the  world  to  offer  up 
 himself  a  sacrifice  for  the  sins  of  his  people,  v/as  virtually  say- 
 ing, that  God  would  have  legal  sacrifices  no  longer  offered  up, 
 and  would  no  more  accept  of  them.  And  Daniel  expressly 
 says,  that  the  Messiah  would  cause  the  sacrifice  and  Hie  obla- 
 tion to  cease,  Dan.  ix.  27.  And  the  Jews  themselves  say, 
 "  that  all  sacrifices  will  cease  in  time  to  come,  and  in  the 
 time  of  their  vainly   expected   Messiah,   but  the  sacrifice  of 
 
 praise." 
 
 The  ark  was  something  very  remarkable  in  the  former  dis- 
 pensation ;  in  it  was  the  Decalogue  ;  it  was  a  token  of  the  di- 
 vine presence,  and  a  type  of  Christ.  Now  of  this  it  is  fore- 
 told, that  there  would  be  a  time  when  is  should  be  no  more, 
 and  should  not  be  so  much  as  thought  of  any  more,  Jer.  iii.  16. 
 The  ecclesiastical,  as  well  as  civil  state  of  the  Jews,  was  to  be 
 shaken  and  removed ;  the  one  is  signified  by  the  shaking  of 
 the  heaven,  as  the  other  by  the  shaking  of  the  earth,  in  Hag. 
 ii.  6.  which  the  apostle  explains  of  the  removing"  of  things 
 shaken,  that  those  things  which  cannot  be  shaken  may  remain^ 
 Keb,  xii.  26,  27.  It  was  foretold  that  prophecy  should  be 
 sealed  up,  finished,  and  cease,  Dan.  ix.  24.  all  the  visions  and 
 prophecies  of  the  Old  Testament  were  to  have,  and  had  their 
 accomplishment  in  Christ. 
 
 II.  There  are  reasons  to  be  given  why  the  first  covenant 
 should  and  must  cease,  i.  It  was  a  typical  covenant ;  and  serv- 
 ed to  the  example  and  shadow  of  heavenly  things,  Heb.  viii.  4* 
 5. — ix.  23.  n.  It  was  a  faulty  covenant,  and  therefore  it  was 
 proper  it  should  give  way  to  a  new  and  better  covenant ;  For 
 if  that  first  covenant  had  been  faultless,  then  should  no  place  have 
 sought  for  the  second,  Heb.  viii.  7.  8.  1.  It  did  not  exhibit 
 Christ  present,  only  in  figure,  in  promise,  and  in  prophecy. — • 
 
264  €>F  THE  ABROGATION 
 
 2.  The  sacrifices  then  offered  were  imperfect ;  for  some  sins 
 there  were  no  sacrifices  appointed,  as  for  Sabbath-breaking, 
 murder,  aduhery.,  &c.  and  those  that  were  appointed,  couid 
 not  really  take  away  sin,  Heb.  ix.  13.  14.  3.  There  was  but 
 a  small  measure  of  the  gifts  and  graces  bestowed  on  men  un- 
 der the  first  covenant :  the  communication  was  made,  for  the 
 most  part,  only  to  Israelites,  to  a  remnant,  according  to  the 
 election  of  grace.  4.  It  was  a  state  of  darkness  and  obscurity 
 under  that  covenant ;  it  was  like  a  night-season,  m  which  lamps 
 are  lighted,  and  torches  used  ;  such  was  the  sure  word  of  pro- 
 phecv  ;  it  was  like  a  light  or  lamp  in  a  dark  place. 45.  It  was 
 a  state  of  bondage  ;  this  covenant  was  signified  by  Hagar  the 
 bond- woman,  and  by  mount  Sinai,  which  gendered  to  bon- 
 dage, and  answered  to  Jerusalem,  as  it  was  in  the  apostle's 
 time.  Such  a  number  of  laws  and  ordinances  being  given 
 them,  to  the  breach  of  which,  death  was  annexed  without  mer- 
 cy ;  and  they  so  liable  to  break  them,  they,  through  fear  of 
 death,  were  all  their  life-time  subject  to  bondage,  Gal.  iv.  24, 
 25.  Heb.  ii.  15  in.  The  rites  and  ceremonies  by  which  this 
 covenant  was  greatly  administered,  are  by  the  apostle  called, 
 weak  and  beggarly  elements  ;  and  being  weak  and  unprofita- 
 ble, there  was,  therefore,  a  disannulling  of  them,  Heb.  vii.  18, 
 19.  which  leads, 
 
 III.  To  the  abrogation  of  the  first  covenant,  or  of  the  ad- 
 ministration of  it ;  it  is  expressed  by  breaking  down  the  mid- 
 dle wall  of  partition,  Eph.  ii.  14 — 16.  by  a  disannulling  of  the 
 commandment,  Col.  ii.  16,  17.  by  a  blotting  out  the  hand 
 writing  of  ordinances,  Col.  ii.  14.  and  by  the  fleeing  away,  and 
 disappearance  of  shadows ;  to  this  the  church  has  respect, 
 Cant.  ii.  17.  Now  the  abrogation  of  the  first  and  old  cove- 
 nant, was  made  gradually  ;  that  which  dtcayeth  and  waxeth 
 old,  is  ready  to  vanish  away,  Heb.  viii.  13.  It  began  to  decay, 
 and  there  were  some  symptoms  of  a  decay  of  it  at  the  Baby- 
 lonish captivity;  and  though  after  a  term  of  years  there  was  a 
 return  of  the  people  to  their  own  land,  and  the  temple  was  re- 
 built, and  worship  restored ;    yet,   the  ark,  and  many  other 
 
Book  I.  OF  THE  OLD  COVENANT 
 
 26S 
 
 things  were  wanting  ;   great  declensions  there  w*re,  both  in 
 doctrine   and  worship  ;   the  sect  of  the  Pharisees  arose,  and 
 set  up  their  own  traditions  upon  a  level  tfith  the  written  word  ; 
 and  great  confusion  was  in  the  priesthood.    John  the  Baptist* 
 the  forerunner  of  Christ,  came  and  proclaimed  the  near  ap- 
 proach of  the  Messiah  ;  he  declared,  that   the  kingdom  of  hea- 
 ven was  at  hand,   Matt.  iii.  2.  and  directed  the  people  to  be- 
 lieve on  Christ,  who  was  to  come,  John  i.  29.     At  the  death 
 of  Christ,  of  right,  though  not  in  fact,  all  ceremonies   ceased. 
 Through  the  influence  of  Judaizing  teachers  over  weak  minds, 
 it  was  thought   advisable  to  continue  the  use  of  some  of  the 
 ceremonies,  at  least  for  a  time  ;  after  it  was  known,  by  Peter 
 and  others,  that  they  were  no  longer  in  force  ;   yet  the  saints 
 were  exhorted  to  stand  fast  in  the  liberty  wherein  Christ  had 
 made  them  free,  and  not  be  entangled  with  the  yoke  of  bon- 
 dage.    Still  the  carnal  Jews  continued  them,  and  even  sacrifi- 
 ces, until  the  destruction  of  Jerusalem,  which  put  an  end  to 
 them;    for  according  to  the  law  of  God,  no  sacrifice  might  be 
 offered  but  at  Jerusalem,  and  upon  the   altar  there  ;    so  that 
 when  the  city,  temple,  and  altar  were  destroyed,  they  ceased 
 to  offer  any  sacrifice,  and  never  have  offered  any  since  j  where- 
 by that  prophecy  is  remarkably  fulfilled  ;  The  children  of  Isra* 
 el  shall  abide  many  days  "without  a  sacrifice,  Hos.  iii*  4.  as  they 
 have  for  seventeen  hundred  years,  and  still  do.     This  being 
 the  case, 
 
 IV.  The  new  covenant,  or  the  new  administration  of  the 
 covenant  of  grace,  took  place  ;  and  as  the  one  was  gradually 
 removed,  the  other  was  gradually  introduced  ;  and  this  ob- 
 servation will  serve  to  reconcile  the  different  sras  fixed  by 
 different  persons,  for  the  beginning  of  the  new  dispensation  ; 
 some  placing  it  at  the  birth  of  Christ,  others  at  the  ministry  of 
 John  the  Baptist ;  others  at  the  death  of  Christ,  and  his  resur- 
 rection from  the  dead ;  and  others  at  his  ascension,  and  the 
 effusion  of  the  holy  Spirit  on  the  day  of  Pentecost;  whereas 
 these  were  so  many  gradual  manifestations  of  it.  The  new  ad- 
 ministration lies  in  the  following  things,    i.  In  an  exhibition 
 
 L    L 
 
266  ®P  T^E  LAW  OF  GOD> 
 
 of  Christ  as  come,  and  as  become  the  author  of  eternal  sat* 
 vation  ;  This  is  a  .faithful  saving,  fcfc.  1  Tim.  i.  15.  n.In 
 a  more  clear  and  Extensive  ministration  of  the  gospel ; 
 it  first  began  to  be  spoken  hy  Christ  in  the  clearest  and 
 fullest  manner  it  possibly  could  be;  and  is  made  knezvn 
 to  all  ra'.o?is\  for  the  obedience  of  faith,  Kcm,  xv.  25? 
 26.  in  In  a  freedom  from  bondage  and  servitude  ;  from 
 the  rigorous  exaction  of  the  law,  as  a  covenant  of  works ;  (rom 
 the  yoke  of  the  ceremonial  law,  and  from  the  judicial  laws, 
 as  peculiar  to  the  J  ws :  this  is  the  glorious  liberty  of  the 
 children  of  Gor.  iv.  In  a  large  communication  of  the  gifts  and 
 and  graces  of  the  Spirit;  of  extraordinary  gifts;  of  common 
 and  ordinary  ones,  to  fit  men  for  the  ordinary  ministry  of  the 
 Word  ;  and  of  the  special  graces  of  the  Spirit,  in  a  greater  de- 
 gree to  saints  in  common.  Though  John  was  greater  than  the 
 prophets,  the  least  in  this  kingdom  of  heaven,  or  gospel-dis- 
 sation,  is  greater  than  he,  Matt.  xi.  11.  V.  In  ordinances 
 more  spiritual  than  the  o»dinances  of  divine  service  under 
 the  first  covenant  were,  which  are  called  carnal  ones  ;  these 
 arc  Baptism  and  the  Lord's  supper*  Now  the  former  admin- 
 istration of  the  covenant  was  carried  through  the  various  peri- 
 ods of  time  from  the  first  exhibition,  after  the  fall  of  Adam,  to 
 the  first  coming  of  Christ ;  *>o  this  second  and  new  administra- 
 tion of  the  covenant  is  carried  through  various  successive  pe- 
 riods,: under  his  second  coming. 
 
 OF  THE  LAW  OF  GOD. 
 
 The  word  law  is  variously  used,  sometimes  for  a  part  of 
 the  scriptures  only,  the  Pentateuch,  or  five  books  of  Moses  ; 
 as  when  it  is  mentioned  in  the  division  of  the  scriptures  by- 
 Christ,  Luke  xxiv.  44.  and  along  with  the  prophets,  as  distinct 
 from  them,  John  i.  45.  sometimes  for  all  the  books  of  the  Old 
 Testament,  which  in  general  go  by  the  name  of  the  law,  as  does 
 the  book  of  Psalms  on  that  account,  as  ihe  places  quoted  out 
 of  it,  or  referred  to  in  it,  shew,  John  x.  34. — xii.  34.xv.  25. 
 sometimes  it  signifies  the  doctrine  of  the  scriptures  in  general, 
 
Book  I.  OF  THE  LAW  OF  GOD.  267 
 
 both  legal  and  evangelical,  Psal.  xix.  7.  and  the  doctrines  of 
 the  gospels  in  particular,  even  ihe  doctrine  of  the   Ms  si  ah, 
 Isai.  ii.  3.  and  xlii.  4.  called  in  the  New  Testamtnt  the   law, 
 or  doctrine  of  faith,  Rom.  iii.  27.  and  sometimes  it  signifies 
 the  whole  body  ol  laws,  given  from  G  >d  by  Moses  to  the  chil- 
 dren of  Israel,  as  distinct  from  ihe  g  >spel  of  the  grace  of  God, 
 John  i.  17.  and  which  may  be  distinguished  into  the  laws  cere- 
 monial, judicial,  and  moral. 
 
 I.  The  ceremonial  law,  of  which  little  need  be  said,  since 
 much  has  been  observed  concerning  it  already.  This  law  was 
 a  shadow  of  good  things  to  come  by  Christ. 
 
 II.  The  judicial  law,  which  respects  the  political  state,  or 
 civil  government  of  the  Jews,  and  consists  of  statutes  and 
 judgments,  according  to  which  the  judges  in  Israel  determin- 
 ed all  causes  brought  before  them,  and  passed  sentence;  in 
 which  sentence  the  people  were  to  acquiesce,  Qeut.  xvii.  8 
 — 11.  1:  mty  be  required,  whether  th^  judicial  laws,  or  the 
 laws  respecting  the  Jewish  polity,  are  now  in  force  or  not,  and 
 to  be  observed  or  not  ?  which  may  be  resolved  by  distinguish- 
 ing between  them  ;  there  were  some  that  were  peculiar  to  the 
 state  of  the  Jews  ;  these,  with  others  ceased  when  the  Jewish 
 polity  did,  and  are  not  oiaJi  ig  on  other  nations.  Bat  then 
 there  were  other  judicial  laws,  which  were  founded  on  the 
 light  of  nature,  on  reason,  and  on  justice  and  equit\ ,  and  these 
 remain  in  full  force  ;  and  they  must  be  wise,  as  well  as  righte, 
 ous  laws,  which  were  made  by  God  himself,  their  King  and 
 Legislator,  as  they  are  said  to  be,  Deut.  iv.  6,  8. 
 
 III.  The  moral  law,  which   lies   chiefly  in  the  Decalogue, 
 
 or  Ten   Commandments,  hxod.  xx.  3 17.  and   which  our 
 
 Lord  has  reduced,  even  both  tables  of  the  law,  to  tw  1  capital 
 ones,  love  to  God,  and  love  to  our  neighbour,  Matt.  xxii. 
 36 — 40.  as  the  apostle  has  reduced  the  commands  of  the 
 second  table  to  one,  that  is,  love,  which  he  calls  the  fulfilling 
 of  the  law,  Rom.  xiii.  9,  10.  I  shall  consider,  1.  The  author 
 and  giver  of  this  law;  God  was  the  Author  and  Maker  o,  it; 
 Moses  the  , giver  and  minister  of  it  from  God ;  it  was  God 
 
268  OF  THE  LAW  OF  GOD. 
 
 that  first  spoke  the  Ten  Words,  or  Commands,  to  the  children 
 of  Israel.     It  was  not  delivered  as  a  pure  covenant  of  works, 
 though  the  self-righteous  Jews  turned  it  into  one,  and  sought 
 for  life  and  righteousness  by  it ;  and  so  it  gendered  to  bon- 
 dage, and  became  a  killing  letter;  nor  a  pure  covenant   of 
 grace,  though  it  was  given  as  a  distinguishing  favour  to  the 
 people  of  Israel,  Deut.  iv.  6.  8.  Rom.  ix.  4.  and  much  mercy 
 and  kindness  are  expressed  in  it  ;  and  it  is  prefaced  with  a 
 declaration  of  the  Lord  being  the  God  of  Israel,  who  had,  of 
 his  great  goodness  brought  them  out  of  the  land  of  Egypt. 
 ii.  The  epithets  of  this  law,  or  the  properties  of  it,  may  be 
 next  considered  ;  such  as  the  scriptures  expressly  give  to  it ; 
 and  which  will  lead  into  the  nature  and  quality  of  it:  As,  1. 
 That  it  is  perfect.     The  law  of  the  Lord  is  perfect.   PsaL  xix. 
 7.  which  is  true  of  the  moral  law,  by  which  men  come  to 
 know  what  is  that  good,  and  acceptable,  and  perfect  will  of 
 God,  Rom.   xii.  2,      2.  It  is  spiritual;   We  know  that  the  law 
 is  spiritual,  says  the  apostle,  Rom.  vii.  14       The  law  reaches 
 to  the  thoughts  and  intents  of  the  heart,  and  the  affections  of 
 the  mind,  and  forbids  and  checks  all  irregular  and  inordinate 
 motions  in  it,  and  the  lusts  of  it;  the  assistance  of  the  Spirit 
 of  God  is  necessary  to  the  observance  of  it;    and  God  in 
 covenant  has  promised  his  people,  that  he  will  put  his  spirit 
 "within  them,  and  cause  them  to  walk  in  his  statutes,  and  keep 
 his  judgments,  and  do  them,  Ezek.  xxxvi.  27.     3.   7  he  law  is 
 holy ;  so  it  is  said  to  be,  Rom.  vii.  12, ;  the  matter  of  it,  or 
 what  it  requires,  is  holy  -r  and  it  directs  to  live  holily,  soberly, 
 righteously,  and  godly,  in  this  evil  world.     4.  It  is  also  just, 
 as  well  as  holy  and  good,  Rom.  vii.  12.     5*  The  law  is  good; 
 the  Author  of  it  is  good  ;  the  law  is  material!}  good  ;  and  it  is 
 also  profitably  good  ;  not  to  God,  for  when  men  have  done  all 
 they  can,  they  are,  with  respect  to  Gcd,  unprofitable  servants, 
 Luke  xvii.  10.  but  to  men,  Tit.  ill-  8.     The  law  is  good,  if  a 
 man  use  it  lawfully,  1  Tim.  i.  8.     It  is  used  unlawfully  when 
 men  seek  to  obtain  life  and  righteousness  by  it;  but  it  is  law- 
 fully used  when  obeyed  in  faith,   from  a  principal  of  love, 
 
Book  I.  OF  THE  LAW  OF  GOD.  _  26  9 
 
 which  leads  me  to  consider,  in.  The  use  of  the  law  both  to 
 sinners  and  saints.     To  sinners.    1.  To  convince  of  sin.     Sin 
 is  a  transgression  of  the  law,  by  which  it  is  known  that  it  is 
 sin,  being  forbidden  by  the  law  ;  By  the  law  is  the  knowledge 
 of  sin,     2.  To  restrain  from  sin.     3.  To  condemn  and  punish 
 for  sin;   for  sinners  it  is  made  and  against  them  it  lies,   to 
 their  condemnation,  unless  justified  in  Christ,  1  Tim.  i.  9,  10. 
 It  is  of  use  to  saints.     1.  To  point  out  the  will  of  God  unto 
 them  ;  what  is  to  be  done  by  them,  and  what  to  be  avoided. 
 2.   To  be  a  rule  of  life  and   conversation  to  them.      David 
 says,  Thy  word  is  a  lamp  unto  my  feet,  and  a  light  unto  my 
 path,  Psal.  cxix.  105.     3.  It  is  as  a  glass;  in  which  a  believer, 
 by  the  light  of  the  Spirit  of  God,  may  see  his  own  face,  what 
 manner  of  man  he  is.     I  have  seen  an  end  of  all  perfection, 
 says  David  ;  thy  commandment  is  exceeding  broad.    Hence, 
 4.    They  are  led  to  prize   and  value  the  righteousness   of 
 Christ,  since  by  it  the  law  is  magnified  and  made  honourable. 
 Now,  iv.  The  law  of  God  continues  under  the  present  dis- 
 pensation for  the  said  uses :   Christ  came  not  to  destroy,  but 
 to  fulfil  it.     1.  It  does  not  continue  as  a  covenant  of  works; 
 for  it  never  was  in  the  power  of  man  since  the  fall  to  perform 
 the  conditions  of  such  a  covenant.     2.  Nor  does  it  continue 
 as  to  the  form  of  administration  of  it  by  Moses ;  it  is  now  no 
 longer  in  his  hands,  nor  to  be  considered  as  such ;  the  whole 
 Mosaic  economy  is  broke  to  pieces,  and  at  an  end.     3.  It 
 continues  not  as  a  terrifying  law  to  believers,  who  are  not 
 come  to  mount  Sinai,  and  are  under  that  stormy  and  terrible 
 dispensation;  but  they  are  come  to  mount  Sion,  and  to  all 
 the  privileges  of  a  gospel  church  state.    4.  Nor  is  it  a  cursing 
 and   condemning  law  to  the  saints.     As  sinners  and  trans- 
 gressors of  it,  they  are  subject  to  its  curses;   but  Christ  has 
 redeemed  them  from  the  curse  of  the  law,  being  made  a  curse 
 for  them.     5.  Yet  it  continues  as  a  rule  of  walk  and  conversa- 
 tion to  them,  as  before  observed  ;  and  is  to  be  regarded  by 
 them  as  in  the  hands  of  Christ ;  by  whom  it  is  held  forth  as 
 
2-7®  OF  THE  GOSPEL. 
 
 King  and  Lawgiver,  in  his  church.    Believers  are  not  without 
 laxv  to  God>  but  under  the  law  to  Christ,  1  Cor.  ix.  21. 
 
 OF  THE  GOSPEL. 
 
 Grace  and  truth,  the  word  of  grace  and  truth,  the  gospel, 
 came  by  Jesus  Christ,  in  a  clearer  and  fuller  manner  than -it 
 had  been  made  known  before.  Concerning  which  the  follow- 
 ing things  may  be  noted  : 
 
 I.  The  name  and  signification  of  it.  The  Greek  word 
 euangeliojiy  used  for  it  throughout  the  New  Testament,  signi- 
 fies, a  good  message,  good  news,  glad  tidings  j  such  the 
 gospel  is  j  a  message  of  good  news  fn  m  God ;  su<  h  was  the 
 gospel  Christ  was  anointed  to  preach,  and  did  preach,  even 
 good  tidings,  Luke  iv.  18.  Isai.  lxi.  1.  and  which  his  ministers 
 bring,  whose  feet  are  beautiful  upon  the  mountains,  Acts  xiii. 
 .32,  33.  The  Hebrew  word  used  for  the  gospel,  and  the 
 preaching  of  it,  signifies  good  tidings  also.  When  the  angei 
 proclaimed  the  birth  of  Christ  to  the  shepherds,  he  is  said, 
 to  bring'  good  tidings  of  great  joy  to  all  people*  Luke  ii.  10,  11. 
 Our  English  word  gospel,  is  of  a  Saxon  derivation  ;  in  which 
 language,  spel  signifies  speech  j  and  so  gospel  is  either  good 
 speech,  which  carries  in  it  the  same  idea  with  the  Greek  and 
 Hebrew  words ;  or  God's  speech,  which  he  has  spoken  by 
 his  Son,  by  his  prophets,  and  by  his  ministers. 
 
 Now  this  word  is  variously  used  ;   sometimes  it  is  put  for 
 the  history  of  Christ's  birth,  life,  and  actions;  such  are   ihe 
 Gospels    according   to    Matthew,    Mark,    Luke,    and   John. 
 Mark  begins  his  history  thus:    The  beginning  of  the  Gospel  of 
 Jesus  Christ  the  Sen  of  God,  Mark  i.  1.    Sometimes  the  gospel 
 is  to  be  taken   in  a  large  sense,   as  including  the  word  and 
 ordinances,  Matt,   xxvii.   19,   23.    Maik   xvi.  15,    16.      And 
 sometimes  strictly,  for  the  doctrine  of  peace,  pardon,  righteous- 
 ness, and  salvation  by  Christ.    Hence,  1.  The  gospel  is  called, 
 the  gospel  of  salvation,  the  word  of  salvation,  and  salvation 
 itself,   Eph.  i.   13.  Acts  xiii.  2(5-  and  xxviii.  28.     n.  It  is 
 called,  The  gospel  of  the  grace  of  God,  Acts  xx.24.  because 
 
Book  I.  OF  THE  GOSPEL.  271 
 
 salvation,  from  first  to  last,  is  all  of  grace,  and  not  of  works, 
 Eph.  ii.  8.  in.  It  is  called,  The  gospel  of  peace,  the  word 
 of  reconciliation,  the  word  preaching  peace  by  Christ,  Eph. 
 vi.  15.  2  Cor.  v.  *9.  Acts  x.  36.  iv.  It  is  called,  The  gospel 
 of  the  kingdom,  Matt.  iv.  23.  because  it  treats  both  of  the 
 kingdom  of  grace  here,  and  uf  the  kingdom  of  glory  here- 
 after  J   hn  iii.  5.  Matt.  v.  20. 
 
 II.  1  he  anchor  and  origin  of  the  gospel — 1.  It  ij  not  of 
 man,  sa\s  the  apostle,  I  neither  received  it  of  men;  nor 
 was  I  taught  it.  Gal.  i.  11,  12.  2.  The  gospel  is  from  hea- 
 ven ;  it  comes  from  God,  Fadier,  Son,  and  Spirit,  from  God 
 the  Father,  and  is  th<-r«  fore  called  the  gospel  of  God  ;  that  is, 
 the  Father  concerning  his  S  n  Jesus  Christ,  Rom.  1—3.  It 
 comes  also  from  Christ,  the  Son  of  God  j  and  is  called  the 
 gospel  of  his  S  m,  Rom.  i.  9—16. 
 
 III.  The  effects  of  the  gospel  when  attended  with  the  pow*- 
 er  and  Spiric  of  God.  1.  The  regeneration  of  men,  who  are 
 said  to  he  born  again  by  the  word  of  God,  1  Pet.  i.  23.  Hence, 
 ministers  of  the  gospel  are  represented  as  spiritual  fathers, 
 1  Cor.  iv.  15.  2.  It  is  called  the  Spirit  which  giveth  life,  and 
 is  said  to  be  the  savour  of  life  unto  life,  2  Cor.  ii.  16.  3.  The 
 gospel  is  frequently  spoken  of  as  light,  a  great  light,  a  glorious 
 light,  Psal.  cxix.  130.  4.  §y  it  faith  in  Christ  comes;  hence 
 among  other  reasons,  it  is  called  the  word  of  faith,  Rom,  x. 
 8 — 17.  5.  It  is  called  the  word  of  righteousness,  and  the 
 ministration  of  righteousness,  Heb.  v.  13.  2  Cor.  iii.  9.  6.  It 
 affords  spiritual  food,  and  is  the  means  of  feeding  and  nour- 
 ishing souls  unto  everlasting  life,  Heb.  v.  13,14.  7.  Another 
 effect  of  it  in  gracious  souls  i%  it  yields  much  spiritual  peace 
 and  comfort;  when  Philip  preached  Christ  and  his  gospel  in 
 Samaria,  there  was  great  joy  in  that  city,  Acts  viii.  5 — 8. 
 
 IV.  The  properties  of  the  gospel — 1.  It  is  but  one,  there 
 k  not  another,  as  the  apostle  says,  Gal.  i.  6,  7.  2.  It  is  call  d 
 from  the  objects  of  it,  the  gospel  of  the  circumcision,  and  the 
 gospel  of  the  uncircumcision,  Gal.  ii.  7.  3.  It  is  a  glorious 
 gospel;   so  it  is  called  in  2  Cor.  iv.  4.  it  has  a  glory  in  it  eX- 
 
272  OF  THE  GOSPEL. 
 
 ceeding  that,  of  the  law ;  the  glory  and  the  person  of  Christ  is 
 held  forth  in  great  splendour  and  brightness.  4.  It  is  an  ever- 
 lasting gospel,  which  is  the  epithet  given  it  in  Rev.  xiv.  6. 
 
 V.  I  shall  close  this  chapter  with  a  brief  answer  to  some  que- 
 ries relating  to  faith,  repentance,  and  good  works ;   as  to  what 
 they   belong,   whether  to  law  or  gospel.     I.  Whether  faith  is 
 a  duty  of  the  moral  law,  or  is  to  be  referred  to  the  gospel?  to 
 which  it  may  be  snswered,  that  as  the  law  is  not  of  faith,   so 
 faith  is  not  of  the  law.  For  special  faith  in  Christ  as  a  Saviour, 
 or  a  believing  on  him  to  the  saving  of  the  soul,  the  law  knows 
 nothingof,  nor  does  it  make  it  known,  n.  Whether  repentance 
 is  a  doctrine  of  the  law  or  of  the  gospel?  the  answer  to  which 
 is,  that  such  who  sin,  ought  to  repent  of  sin ;  this  God  has  com- 
 manded, the  law  of  nature  teaches  ;    s.nd  so  far  as  this  is  to  be 
 considered  a*  a  duty  incumbent  on  men,  it  belongs  to  the  law, 
 as  all  duty  does  ;  but  repentance  which  has  salvation  annexed 
 to  it,  is,  as  is  faith,  a  blessing  of  the  covenant  of  grace  ;  agrant 
 from  God,  a  gift  of  Christ  as  a  Saviour,  2  Cor.  vii.  10.     And 
 so  is  a  doctrine  of  the  gospel.     The  apostle  Paul,  who  was  a 
 most  evangelical  preacher,  divides  his  whole  ministry  in  these 
 two    parts;  Repentance  towards  God,  and  faith   towards  our 
 Lord  Jesus  Christ,   Acts  xx.  21.     in.  Whether  good  works 
 belong  to  the  gospel,  or  to  the  law  ?   or  rather,  whether  there 
 j  are  any  works  that  belong  to  the  gospel  distinct  from  the  law? 
 to  which  may  be  replied,   That  the   gospel  taken  in  a  large 
 sense,  includes  both  the  doctrines  and  ordinances  of  the  gos- 
 pel :  but  strictly   taken,  is  a  pure  declaration  of  grace,  a  mere 
 promise  of  salvation  by  Christ.     All  duty  and  good  works  be- 
 long to  the  law ;  promise  and  grace  belong  to  the  gospel;   the 
 works  of  the  law,  and  the  grace  of  tic  gospel,   are  always  op- 
 posed to  each  other,  Rom.  iii.  20 — 28.  Eph.  ii.  8. 
 
BOOK  II. 
 
 OF  THE  GRACE  OF  CHRIST,  AS  EX- 
 PRESSED IN  HIS  STATES  OF  HUMI- 
 LIATION AND  EXALTATION,  AND 
 IN  THE  OFFICES  EXERCISED  BY 
 HIM  IN  THEM. 
 
 OF  THE  INCARNATION  OF  CHRIST. 
 
 The  Incarnation  of  the  Son  of  God  is  the  mistery  of  God- 
 iiness,  and,  without  controversy,  great,  1  Tim.  iii.  16.  It  is 
 the  basis  of  the  christian  religion ;  a  fundamental  article  of  it; 
 and  without  the  belief  of  it  no  man  can  be  a  christian  ;  Every 
 spirit  that  confessed  that  Jesus  Christ  is  come  in  the  flesh,  is 
 efGid;  And  every  spirit  that  confesseth  not  that  Jesus  Christ 
 is  came  in  the  fleshy  is  not  of  God,  1  John  iv.  2,  3.  The  hea- 
 thens had  some  faint  notions  of  it.  Confucius  said,  that  the 
 Word  would  be  made  flesh ;  several  of  the  deities  and  heroes,, 
 of  the  heathens,  Greeks  and  Romans,  are  represented  as  having 
 no  father.  Now  whatever  notion  the  heathens  had  of  an  incar- 
 nate God,  was  the  broken  remains  of  a  revelation  their  ances- 
 tors were  acquainted  with.     I  shall  consider, 
 
 I.  The  subject  of  the  incarnation,  or  the  divine  Person  that 
 became  incarnate.  The  evangelist  John  says  it  was  the  Word, 
 the  essential  Word  of  God  ;  The  Word  was  made  flesh,  end 
 dwelt  among  us,  John  i.  14.  The  divine  Person  who  came  in 
 the  flesh,  or  became  incarnate,  is  always  distinguished   from 
 
 M  M 
 
274  OP  THE  INCARNATION 
 
 the  Father,  as  being  sent  by  him,  God  sending  his  Son,  &c.  Roflu 
 viii.  3.  And  again,  God  sent  forth  his  Son  made  of  a  woman, 
 Gal.  iv.  4.  The  Logos,  the  Word  and  Son  of  God,  who  is 
 made  flesh,  or  become  incarnate,  is  not  to  be  understood  of 
 the  human  soul  of  Christ ;  for  this  Word  was  in  the  beginning 
 with  God,  that  is,  was  with  him  from  all  eternity ;  whereas 
 the  human  soul  of  Christ  is  one  of  the  souls  that  God  has  made, 
 a  creature,  a  creature  of  time.     I  proceed, 
 
 II.  To  observe,  in  what  sense  the  Word,  or  Son  of  God, 
 was  made  flesh*  It  will  be  proper  to  enquire,  both  what  is 
 meant  by  flesh,  and  what  by  being  made  flesh,  i.  By  flesh  is 
 meant,  not  a  part  of  the  human  body  ;  but  a  whole  individual 
 of  human  nature,  consisting  of  soul  and  body;  as  when  it  is 
 said,  There  shall  no  flesh  be  justified  in  his  sight;  and  again, 
 That  no  flesh  should  glory  in  his  presence,  Rom.  iii.  20»  Such 
 acts  as  being  justified  and  glorying,  can  never  be  said  of  the 
 flesh  or  body  *  abstractly  considered  ;  but  of  the  whole  man.— 
 I.  He  took  a  true  body,  not  a  mere  phantom,  spectre,  or  ap- 
 parition, as  some  fancied.  His  body  is  called  j  the  body  of  his 
 flesh,  his  fleshly  body,  Col.  i.  22.  to  distinguish  it  from  the  to- 
 ken of  his  body  in  the  supper;  and  from  his  mystical  body, 
 the  church:  all  his  actions,  and  what  is  said  of  him  from  his 
 birth  to  his  death,  and  in  and  after  it,  shew  it  Was  a  true  body 
 he  assumed.  2.  Christ  assumed  a  reasonable  soul,  with  his  true 
 body,  which  make  up  the  nature  he  took  upon  him.  The 
 Ariars  deny  that  Christ  has  an  human  soul ;  they  say,  that 
 the  Logus,  or  the  divine  nature  in  him,  iuch  a  one  as  it  is, 
 supplied  the  place  of  an  human  soul.  But  Christ  asserts,  that 
 he  had  a  soul ;  and  which,  he  says,  was  exceeding  sorrowful. 
 Had  he  not  an  human  soul,  he  would  not  be  a  perfect  man ; 
 he  could  not  be  in  all  things  like  us  ;  being  deficient  in  that 
 which  is  the  most  excellent  and  most  noble  part  of  man.  He 
 had  an  human  understanding,  Luke  ii.  52.  and  human  will, 
 John  vi.  38.  and  human  affections,  as  love,  Mark  x.  21.  and 
 joy,  Luke  x.  21.  n.  In  what  sense  the  word,  or  Son  of  God, 
 was  made  flesh,  and  so  became  incarnate.    By  the  incarnation 
 
BookL  OF  CHRIST.  275 
 
 nothing  is  added  to,  nor  altered  in  the  divine  nature  and  per- 
 sonality of  Christ.  God  the  Word  or  Son,  became  manifest 
 in  the  flesh,  so  that  both  natures,  divine  and  human,  are  uni- 
 ted in  one  Person.  The  Nestorians  so  divided  and  separated 
 these  natures,  as  to  make  them  distinct  and  separate  Persons, 
 which  they  are  not,  but  one.  And  the  Eutychians,  running 
 into  the  other  extreme,  mixed  and  confounded  the  natures  to- 
 gether ;  just  as  two  sorts  of  liquors,  mixed  together,  make  a 
 third  different  from  both.  But  this  is  to  make  Christ  neither 
 truly  God,  nor  truly  man.  This  union  of  natures  is  such,  that 
 though  they  are  closely  united,  and  not  divided,  yet  they 
 retain  their  distinct  proper  ties  and  operations;  as  the  di- 
 vine nature  to  be  uncreated,  infinite,  omnipresent,  impassi- 
 ble, &c. 
 
 III.  The  causes  of  the  incarnation,  are  efficient  and  moving,  or 
 to  whom  and  what  it  is  to  be  ascribed;  and  the  final  cause,  for 
 the  sake  of  whom,  and  what.  1.  The  efficient  cause  of  it,  God, 
 Father,  Son,  and  Spirit ;  all  the  three  Persons  have  a  concern 
 in  it,  it  being  a  work  ad  extra.  The  Father,  Heb.  x.  5.  The 
 Son,  Heb.  ii.  14,  16.  The  Holy  Ghost,  Luke  i.  35.  2.  The 
 moving  cause  of  the  incarnation  of  Christ,  is  the  love  of  the 
 Father,  and  of  the  Son,  to  mankind.  God  so  loved  the  world, 
 that  he  gave  his  only  begotten  Son,  John  iii.  16.  The  grace 
 of  our  Lord  Jesus  Christ  is  well  known ;  who,  though  rich  in 
 his  divine  Person,  became  poor  in  human  nature,  to  make  his 
 people  rich,  Phil.   ii.  6 — S.     3.  The  final  cause  was  for  the 
 
 sake  of  the  elect  of  God.     But  of  this  more  hereafter. 
 
 IV.  The  parts  of  the  incarnation  are  to  be  next  considered, 
 conception  and  nativity,  i.  Conception:  this  is  a  most 
 wonde/ful,  abstruse,  and  mysterious  affair;  and  which  to 
 speak  of  is  very  difficult.  1.  This  conception  was  by  a  vir- 
 gin :  Behold,  a  virgin  shall  conceive  and  bear  a  Son!   2.  This 
 
 conception  was  through  the  power  and  influence  of  the  Holy 
 Ghost  overshadowing  the  virgin.  3.  It  was  a  nature,  and  not 
 a  person  that  Christ  assumed  ;  it  is  called  the  holy  Thing, 
 
 and  not  a  person  ;  The  seed  of  Abraham,  or  the  nature  of  the 
 
276  ©F  THE  INCARNATION 
 
 seed  of  Abraham.  I  shall  farther  observe  some  things  con- 
 cerning the  union  of  the  two  natures,  which  took  place  at  the 
 conception;  and  of  the  effects  of  it.  i.  Of  the  union  itself; 
 concerning  which  let  it  be  observed,  1.  That  though  Christ, 
 by  assuming  the  human  nature,  united  it  to  his  divine  Per- 
 son ;  yet  there  is  a  difference  between  assumption  and  union  ; 
 assumption  is  only  of  one  nature  ;  union  is  of  both.  2.  This 
 union  is  hypostatical,  or  personal,  not  an  union  of  persons  ; 
 but  of  two  natures  in  one  person.  3.  This  is  an  union  of  na- 
 tures; but  not  a  communication  of  one  nature  to  another.  The 
 properties  of  each  nature  remain  distinct.  4.  This  union  lies 
 in  making  the  personality  of  the  Word,  common  to  the  human 
 nature  ;  or  giving  it  a  subsistence  in  the  Person  of  the  Word 
 or  Son  of  God.  Hence  it  is  called,  The  Son  of  God,  Luke  i. 
 35.  5.  This  union  is  indissoluble,  John  ii.  19.  It.  The 
 effects  of  this  union,  both  with  respect  to  the  human  nature, 
 and  to  the  Person  of  Christ.  WTith  respect  to  the  human 
 nature:  1.  Pre-eminence  to  all  other  individuals  of  human 
 nature.  2.  Perfect  holiness  and  impeccability.  3.  A  commu- 
 nication of  habitual  grace  to  it  in  the  greatest  degree.  4.  A 
 very  high  and  glorious  exaltation  of  it,  after  his  death  and 
 resurrection  from  the  dead. 
 
 With  respect  to  the  Person  of  Christ,  the  effects  of  this 
 union  are,  1.  A  communication  of  idioms,  or  properties,  as 
 the  ancients  express  it.  Hence  we  read  of  God  purchasing 
 the  church  with  his  blood ;  and  on  the  other  nand,  the  Son  of 
 man  is  described  by  a  property  which  belongs  to  the  divine 
 naiure,  which  is  to  be  omnipresent,  John  iii.  13.  2.  A  com- 
 munion of  office,  and  of  power  and  authority  to  exercise  it 
 in  both  natures  ?  thus  by  virtue  of  this  union  Christ  bears  the 
 office  of  Mediator,  and  exercises  it  in  both  natures  ;  there  is 
 one  Mediator  between  God  and  man,  the  Man  Christ  Jetusy 
 1  Tim.  ii.  5.  5.  A  communion  of  operations  in  both  natures, 
 to  the  perfecting  of  the  same  work  ;  which,  therefore,  may  be 
 called  the*»dr:c,  or  he  work  oi  the  God-man;  there  being  a 
 concurrence  of  both  natures  in  the  perfuiiuance  of  it;  which, 
 
Book  I.  OF  CHRIST.  277 
 
 when  done,  is  ascribed  to  his  Person.  4.  The  adoration  of  the 
 Person  of  Christ,  having  both  natures  united  in  him,  is  ano- 
 ther effect  of  this  union.  The  human  nature  of  Christ  is  not 
 the  formal  object  of  worship  j  it  is  a  creature.  But  then  the 
 divine  Person  of  Christ  having  that  nature  in  union  with  him, 
 is  worshipped,  Heb.  i.  6.  It.  The  birth,  or  nativity  of  Christ, 
 the  other  part  of  the  incarnation,  is  next  to  be  considered, 
 i.  Of  whom  born ;  of  a  virgin,  of  the  house  of  David,  and  of 
 the  tribe  of  Judah.  1.  Of  a  virgin  :  this  was  hinted  at  in  the 
 first  promise  of  the  seed  of  the  woman ;  and  is  fully  ex- 
 pressed by  Isaiah  :  A  virgin  shall  conceive  and  bear  a  Son. 
 2.  Christ  was  born  of  a  virgin  of  the  house  of  David;  as  in 
 Luke  i.  27.  and  is  therefore  called  the  Son  of  David,  and 
 ot  the  tribe  of  Judah.  It  is  manifest,  as  the  apostle  says, 
 that  our  Lord  sprung  from  the  house  of  Judah,  Heb.  vii.  14. 
 2.  The  birth  of  Christ,  or  his  coming  into  the  world,  was 
 after  the  manner  of  men  ;  he  was  the  common  time  in  his 
 mother's  womb  ;  for  it  is  said,  the  days  were  accomplished  that 
 she  should  be  delivered*  3.  The  pia  e  of  his  birth  was  Bethle- 
 htm,  according  to  the  prophecy  in  Mic.  v.  2.  Matt.  ii.  4 — 6. 
 Bethlt  hem  signifies  the  house  of  bread ;  a  fit  place  for  the 
 Messiah  to  be  born  in,  who  is  the  bread  that  came  down  from 
 I  heaven,  and  gives  life  unto  the  world.  4.  The  time  of  his 
 birth  was  as  it  was  fixed  in  prophecy  ;  before  the  sceptre,  or 
 civil  government,  departed  from  Judah.  It  was  at  the  time 
 pointed  at  in  Daniel's  weeks,  Dan.  ix.  24.  &c.  The  exact 
 year  is  not  agreed  on  by  chronologers  ;  but  it  was  about,  or  a 
 little  time  before  or  after  the  four  thousandth  year  of  the 
 world ;  nor  can  the  season  of  the  year,  the  month  and  day  in 
 which  he  was  born,  be  ascertained.  The  vulgar  account 
 seems  not  probable  ;  the  circumstance  of  the  shepherds  watch- 
 ing iheir  flocks  by  night,  agrees  not  with  the  winter  season. 
 However,  it  was  in  the  fulness  of  time ;  in  time,  and  not 
 before  time. 
 
 V.   The  ends  of  Christ's  incarnation  are  many  ;  there  is  a 
 cluster  of  them  in  the  song  of  the  angels  at  his  birth  ;  Glory 
 
278  OF  THE  INCARNATION 
 
 to  God  in  the  highest ;  and  on  earth  peace,  good  will  towards 
 men,  Luke  ii.  14.  Particularly,  Christ  became  man  that  he 
 might  be  our  Goel,  our  near  kinsman,  and  might  have  a  right 
 to  redeem  us  j  and  that  he  might  be  a  Mediator,  a  Priest,  a 
 Prophet,  and  a  Ruler  ;  and  so  sit  and  reign  upon  the  throne 
 ©f  his  father  David. 
 
 OF  CHRIST'S  STATE  OF  HUMILIATION. 
 
 Christ's  state  of  humiliation  began  at  his  incarnation,  and 
 was  continued  through  the  whole  of  his  life  unto  death,  which 
 is  fully  and  clearly  expressed  in  a  few  words  in  Phil.  ii.  7,  8. 
 he  made  himself  of  no  reputation,  &c. 
 
 I.  The  humiliation  of  Christ  took  place  at  his  incarnation. 
 i.  It  appeared  both  in  his  conception  and  birth.  It  may  be 
 observed, — 1.  That  he  was  born  of  a  woman,  which  very 
 phrase  is  expressive  of  meanness,  Job  xiv.  1.  2.  Born  of  a 
 poor  woman  ;  for  though  his  mother,  the  virgin,  was  of  the 
 house  of  David,  of  that  illustrious  family,  yet  when  that  family 
 was  become  very  low,  like  a  tree  cut  down  to  its  roots,  she 
 was  obliged  to  lay  her  new  born  infant  in  a  manger.  The  of- 
 fering of  the  poorer  sort  at  her  purification  was  hers.  3.  He 
 was  born  in  a  poor  country  village,  John  i.  46.  4.  The  nature 
 Jie  was  born  in  had  all  the  sinless  infirmities  of  human  nature  ; 
 into  such  a  low  estate  and  condition  did  Christ  come.  n.  The 
 humiliation  of  Christ  appeared  in  all  the  stages  of  life.  He 
 was  an  infant  of  days,  he  grew  in  body  as  children  do ;  and 
 his  reasoning  faculties  opened  gradually,  he  increased  in  wis. 
 dom&s  well  as  in  stature^  Luke  ii.  40,  52.  It  seems  as  if  he  was 
 brought  up  to  the  mechanical  business,  Is  not  this  the  carpen- 
 ter P  Mark  vi.  3.  His  whole  life,  until  he  was  thirty  years  of 
 age,  was  a  life  of  obscurity :  what  astonishing  humility  is 
 this,  that  the  Son  of  God  in  human  nature,  should  be  in  the 
 world  thirty  years  running,  and  scarce  be  known  at  all  by  the 
 inhabitants  of  it.  in.  The  public  life  of  Christ  began  at  his 
 baptism,  for  by  that  he  was  roude  manifest  in  Israel.  Yet  his 
 submission  to  the  ordinance  itself  was  an  instance  of  his  hu- 
 
Book  I.  OF  CHRIST.  .  279 
 
 miliation  ;  his  coming  many  miles  on  foot,  from  Galilee  to 
 Jordan,  to  John  to  be  baptized  of  him,  is  a  proof  of  it. 
 
 II.  Immediately  after  his  baptism,  Christ  was  harrassed 
 with  the  temptations  of  Satan ;  which  was  another  branch  of 
 his  humiliation  and  low  estate  he  came  into  ;  for  he  suffered 
 being  tempted;  and  he  was  tempted  in  all  points  like  as  we  arey 
 Heb.  ii.  18.  and  iv.  15.  The  first  temptation  was  by  putting 
 an  if  upon  the  Sonship  of  Christ ;  If  thou  be  the  Son  of  God; 
 though  there  could  be  no  doubt  made  of  this,  since  a  testimo- 
 ny of  it  from  heaven  had  just  been  given;  and  the  devils  them- 
 selves have  acknowledged  it,  Luke,  iv.  41.  Thus  the  chil- 
 dren of  God  are  sometimes  tempted  to  call  in  question  their 
 sonship,  because  of  inward  corruptions  and  outward  afflic- 
 tions. The  second  temptation  was,  after  he  suffered  him  to 
 take  him  to  the  city  of  Jerusalem,  and  place  him  on  the  pin- 
 nacle of  the  temple,  to  cast  himself  down  from  thence  ;  in  or- 
 der to  give  proof  of  his  divine  Sonship,  in  a  public  manner, 
 before  the  inhabitants  of  Jerusalem  ;  by  which  he  might  sug- 
 gest it  would  gain  him  great  credit  and  esteem.  In  like  man- 
 ner the  children  of  God  are  often  tempted  by  Satan  to  destroy 
 themselves ;  which  shews  the  similarity  between  Christ's 
 temptations  and  theirs.  The  third  temptation  was,  after  the 
 devil  had  taken  Christ  by  his  permission,  to  an  exceeding 
 high  mountain,  and  had  shewed  him,  by  a  diabolical  and  false 
 representation  of  things  to  the  sight,  all  the  kingdoms 
 of  the  world,  and  the  glory  of  them;  alluring  him  with 
 a  promise  of  these  to  fall  down  and  worship  him :  but  yet 
 he  got  the  victory  over  them  all.  v.  Christ's  humiliation  ap- 
 peared in  the  reproaches,  indignities,  and  persecutions  he  en- 
 dured from  men.  Sometimes  his  enemies  upbraided  him 
 with  the  meanness  of  his  decent;  with  his  illiberal  education, 
 and  the  illiterateness  of  his  followers:  sometimes  they  attack- 
 ed his  moral  character,  and  affirmed  they  knew  him  to  be  a 
 sinner.  They  not  only  rejected  him  as  the  Messiah  ;  but 
 sought  to  take  away  his  life  ;  sometimes  by  having  him  to  the 
 brow  of  an  hill,  to  cast  him  down  headlong;   and  at  other 
 
280  OF  THE  ACTIVE  OBEDIENCE 
 
 times  they  took  up  stones  to  stone  him.      vi.   There   was  a 
 very  great  degree  of  meanness   and  poverty  which  appeared 
 throughout  the  whole  life  of  Christ,  both  private  and   public, 
 2  Cor.  viii.  9.  He,  who  was  Lord  of  all  became  poor,  to  make 
 us   beggars  rich;    the  foxes,  and  the  birds  of  the  air,  enjoyed 
 more  than  he  did,  Matt.  viii.  20.    He  lived  upon  the  contribu- 
 tions of  some  good  women,  Luke,  viii.  2,  3.      When  the    col- 
 lectors of  the  tribute  came  10  him  for  the  tribute-money,  he 
 had  none  to  pay  them,  but  ordered  Peter  to  take  up  a  fish,  and 
 out  of  that  a  piece  of  money,  Matt,  xviii.  24 — 27.     At  his 
 death  he  had  nothing  to  leave  to  his  mother  for  her  support. 
 Nor  had  he  any  tomb  of  his  own,  but  was  laid  in  one  belong- 
 ing to  another,     vn.  Upon  the  whole,  it  clearly  appears  that 
 Christ  indeed  humbled  himself  and  made  himself  of  no  reputa- 
 tion, as  in  Phil.  ii.  7,  8.  or  emptied  himself 
 
 OF  THE  ACTIVE   OBEDIENCE   OF    CHRIST   IN 
 HIS  STATE  OF  HUMILIATION. 
 
 Tke  humiliation  of  Christ  may  be  seen  in  his  obedience 
 to  God,  through  the  whole  course  of  his  life,  even  unto  death  ; 
 in  order  to  which, 
 
 I.  He  took  upon  him  the  form  of  a  servant,  and  really  be» 
 came  one  ;  he  appeared  very  diligent  and  constant  ;  nor  did 
 he  leave  working  till  he  had  completed  the  whole,  justly  did 
 he  obtain  the  character  of  God's  rghieous  Servsnt,  Isai.  xi.  5. 
 
 II.  When  Christ  took  upon  him  the  form  of  a  Servant,  he 
 Was  subject  to  the  law  of  God  :  hence  these  two  things  are 
 joined  together,  as  having  a  close    connection  with  each  other ; 
 
 M*de  of  a  woman  ;  made  under  the  law,  Gal.  iv.  4.  1.  Christ 
 was  made  under  the  judicial,  or  civil  law  of  the  Jews ;  he  was 
 by  birth  a  Jew,  and  is  called  one,  Zech.  viii.  23.  to  this  law  he 
 submitted, —l.  That  it  might  appear  he  was  of  the  nation  of 
 the  Jews.  2.  That  t  might  be  manifest  that  he  came  before 
 the  Jewish  poliiy  was  at  n  end  ;  as  it  was  foretold  he  should, 
 3.  To  teach  his  followers  subjection  to  civil  magistrates. 
 n.  Christ  was   made  under  the  ceremonial  law,  he  was  cir- 
 
Book II.  OF  CHRIST.  28 1 
 
 cumcised  when  eight  days  old,  it  was  his  custom  constantly 
 to  attend  synagogue  worship  ;  and  it  was*  one  of  the  last  ac- 
 tions of  his  lire,  to  keep  the  passover  v*ith  his  disciples.  Now 
 he  became  subject  to  this  law.  1.  Because  it  looked  to  him, 
 and  centred  in  him.  2.  He  was  made  under  this  law,  in  or- 
 der to  fulfil  it.  -3.  Ke  was  made  under  it,  that  by  fulfilling  it 
 he  might  abolish  it,  in.  Christ  was  made  under  the  moral 
 la-.v  ;  under  this  lie  was  as  a  man  :  thy  law  is  within  my  heart, 
 Psal.  xl.  7,  8.  1.  He  was  made  under  it,  in  order  to  fulfil  the 
 precepts  of  it;  and  which  he  perfectly  obeyed.  2.  He  submit- 
 ted to  the  penal  p*.irt  of  the  lav/  ;  Christ  therefore  as  the  sub- 
 stitute of  his  people,  became  obedient  to  death,  even  the  death 
 of  the  cross.  3.  All  this  he  became  and  did,  to  fulfil  the  law 
 in  their  roorm 
 
 III.  Christ  taking  upon  him  the  form  of  a  servant,  was 
 obedient  throughout  the  whole  course  of  his  life.  I.  There  is 
 the  obedience  of  Christ  to  men  :  to  his  earthly  parents  ;  par- 
 ticularly to  his  mother  j  to  civil  magistrates,  he  is  called,  the 
 Servant  of  rulers,  Isai.  xlix.  7.  II.  There  is  the  obedience  of 
 Christ  to  God  ;  there  are  many  things  in  which  Christ  was 
 obedient  to  God,  which  do  not  come  into  the  account  of  his 
 obedience  for  the  justification  of  men;  as,  ii  The  miraculous 
 actions  which  were  performed  by  him  :  these  were  done  ta 
 prove  his  proper  Deity,  and  his  being  the  true  Messiah;  yet 
 are  no  part  of  that  obedience  by  which  men  are  made  righte- 
 ous. 2.  His  obedience  in  the  ministration  of  the  gospel.  3.  His 
 obedience  to  the  ceremonial  law,  which  he  was  under,  as  has 
 been  shewn  j  and  to  which  he  yielded  obedience  ;  of  which 
 many  instances  have  been  given,  but  this  is  no  part  of  our  jus- 
 tifying righteousness  ;  for  the  greater  number  of  those  that 
 are  made  righteous  by  Christ's  obedience,  were  never  under 
 this  law  ;  and  so  under  no  obligation  to  yield  obedience  to  it. 
 But,  4.  It  is  Christ's  obedience  to  the  moral  law,  and  is 
 what  all  men  are  subject  to,  and  for  lack  of  which  obedience, 
 Christ  has  yielded  a  perfect  one,  concerning  which  may  be 
 observed,  i.  The  qualifications  and  capacity  of  Christ  to  yield 
 
 N    N 
 
i>8il  OF  THE  PASSIVE  OBEDIENCE* 
 
 perfect  obedience  to  the  law.— 1.  His  assumption  of  human 
 nature.  2.  He  was  "made  under  the  law,  for  this  purpose.  3.  He 
 had  a  pure  and  holy  nature,  quite  conformable  to  the  holy  law 
 of  God.  4.  Was  possessed  of  a  power  of  free-will  to  that  which 
 is  holy,  just,  and  good,  agreeable  to  the  law  of  God.  5.  He 
 had  a  natural  love  to  righteousness,  and  an  hatred  of  sin,  Psal. 
 xlv.  f.  ii.  His  actual  performance  of  it;  the  moral  law  con- 
 sists of  two  tables,  and  both  have  been  exactly  observed  and 
 obeyed  by  Christ.  I.  The  first  table  of  the  law;  which  includes 
 — -1.  Love  tc  God.  2.  Faith  and  trust  in  God.  3.  The  whole 
 worship  of  God.  4.  Honour  and  reverence  of  the  name  of 
 God.  5.  Sanctification  of  the  sabbath,  n.  The  second  table 
 of  the  law  ;  which  includes,—!.  Honouring  of  parents,  2. 
 Love  to  our  neighbour  as  one's  self.  3.  Doing  all  good  to  men 
 4.  As  all  malice,  impurity,  and  evil  concupiscence,  are  forbid 
 in  this  table  of  the  law  ;  none  of  these  appeared  in  Christ;  no, 
 not  the  least  shadow  of  them  so  that  the  law,  in  both  its  ta- 
 bles, was  precisely  obeyed  by  him.  m.  The  obedience 
 which  Christ  yielded  to  the  law,  has  these  peculiar  excellen- 
 cies in  it. — 1.  It  was  voluntary,  Heb.  x.  7.  2.  It  is  perfect, 
 3.  It  excels  the  obedience  of  men  and  angels.  4.  It  was 
 wrought  out  in  the  room  of  his  people.  5.  It  is  the  measure 
 and  matter  of  the  justification  of  them  that  believe  in  him, 
 Rom.  v.  19.  6.  It  is  an  obedience  well-pleasing  in  the  sight 
 of  God. 
 
 OF  THE  PASSIVE  OBEDIENCE  OF  CHRIST. 
 
 As  Christ  had  received  a  commandment  from  his  Father 
 to  lay  down  his  life,  as  well  as  to  take  it  up  again  ;  he  readily 
 and  voluntarily  obeyed  that  commandment ;  and  this  is  what 
 rs  sometimes  called  his  passive  obedience* 
 
 I.  I  shall  observe  what  the  sufferings  of  Christ  were  which 
 he  endured.  They  were  foretold  by  the  prophets  ;  and  the 
 apostles  said  no  other  things  than  what  Meses  and  the  prophets 
 did  say,  that  Christ  should  suffer,  &?c.  Acts  xxvi.  22,  23.  The 
 twenty-second  Psalm,  and  fifty-third  of  Isaiah,  and  ninth  of 
 
Book  II,  '  OF  CHRIST.  283 
 
 Daniel,  are  illustrious  prophecies  of  his  sufferings,  and  which 
 have  had  their  exact  accomplishment,     i.  The  things  prepara- 
 tory to  his  death,  and  which  led  on  to  it,  and  issued  in  it  were, 
 1.  The  conspiracy'  of  the  chief  priests  and  elders  to  take  away 
 his  life,  Matt.  xxvi.  3,  4.     2.  The  offer  of  Judas  Iscarict  to 
 them,  to  betray  him  into  their  hands.    3.  After  Christ  had  eat 
 his  last  passcver  with  his  disciples,  he  went  into  a  garden,  and 
 prayed  that,  if  possible,  the  cup  might  pass  from  him  ;  and  the 
 agony  he  was  in  was  so  great,  and  the  pressure  on  his  mind 
 so  heavy,  and  so  much  iiffected  his  body,  that  his  sweat  was, 
 as  it  were,  great  drops  of  blood  falling  to  the  ground,  Matt- 
 xxvi-    38,   39.      4.   Judas   knowing  the   place   where   Christ 
 resorted  to,  and  where  he  now  was,  came   with  a  band  of 
 soldiers,  and  with  a  kiss  he  betrayed  him  to  them;  who  laid 
 hold  on  him,  bound  him  as  a  malefactor,  and  had  him  to  Caia- 
 phas  the  high  priest.     5.  In  whose  palace  he  endured  much: 
 some  spat  in  his  face,  and  buffetted  him,  and  others  smote  him 
 xvith  the  palms  of  their  hands.     6.  Still  more  he  endured  in 
 the  hall  of  Pilate  the  Roman  governor.     He  was  accused  of 
 sedition,  he  was  scourged,  and  was  delivered  to  the  Roman 
 soldiers,  who  used  him  extremely  ill ;  who  platted  a  crown  of 
 thorns,  and  put  it  upon  his  head,  put  a  reed  in  his  right  hand, 
 and  on  him  a  soldier's  coat,  as  fit  apparel  for  a  king;  and  then 
 when  they  had  sated  themselves  with  sport,  led  him  forth  to  be 
 crucified  :  which  leads  me  to  consider,  n.  The  death  itself  he 
 died.   He  was  obedient  to  the  death  of  the  cross.  This  kind  of 
 death  was  a  shameful  one,  a.  servile  one,  and  a  painful  and  cruel 
 one,  as  the  thing  itself  speaks ;  to  have  the  whole  body  stretched 
 to  the  uttermost;  the  hands  and  feet,  those  sensible  parts  of 
 it,  pierced ;  and  to  have  the  weight  of  the  body  depending  ou 
 them!    it  was   so   cruel,  that  the  most  humane   among  the 
 Romans,  wished  to  have  it  disused,    even  to  servants;  and 
 the  more  mild  and  gentle  of  the  emperors  would  order  persons 
 to  be  strangled  before  they  were  nailed  to  the  cross :  it  was 
 also  reckoned  an  accursed  death. 
 
 There  were  several  circumstances  which  attended  the  death 
 of  Christ,  which  made  it  more  ignominious  and  distressing  $ 
 
284  OF  THE  PASSIVE  OBEDIENCE,  kc 
 
 as  the  place  where  he  suffered,  Golgotha,  so  called  from  the 
 skulls  oi  malefactors  executed  there.  Here  he  was  crucified 
 between  two  thieves*  Instead  of  a  cup  of  wine  with  frankin- 
 cense, they  gave  Christ  vinegar  mixed  with  gall.  They  parted 
 his  garments,  and  cast  lots  upon  his  vesture  ;  by  which  it 
 seems  that  he  was  crucified  naked,  the  more  to  expose  him  to 
 shame  and  contempt.  He  endured  the  trial  of  cruel  mock- 
 ings  ;  and  for  three  hours  together,  whilst  he  was  on  the  cross, 
 there  was  darkness  over  all  ihe  land.  And  when  this  was 
 over,  he  quickly  gave  up  the  ghost.  Lee  it  be  observed,  that 
 Christ  was  put  to  death  in  thejlesh;  as  the  apostle  expresses  it, 
 1  Pet.  Hi.  18.  that  is,  in  the  body;  that  only  suffered  death  ; 
 not  his  soul,  that  died  not;  but  was  commended  into  the 
 hands  of  his  divine  Father:  nor  his  Deity,  or  divine  nature, 
 which  was  impassable,  and  not  capable  of  suffering  death. 
 The  death  of  Christ  was  real,  not  in  appearance  only,  as 
 some  of  the  ancient  heretics  affirmed.  And  lastly,  his  death 
 was  voluntary  ;  he  gave  himself  freely  to  be  a  sacrifice. 
 
 Now,  besides  this  corporal  death  which  Christ  endured, 
 there  was  a  death  in  his  soul,  though  not  of  it,  which  answered 
 to  a  spiritual  and  an  eternal  death.  The  sorrows  of  hell 
 compassed  him  about.  Eternity  is  not  of  the  essence  of 
 punishment ;  and  only  takes  place  when  the  person  punished 
 cannot  bear  the  whole  at  once,  as  that  cannot  be  sustained  by 
 a  finite  creature,  it  is  continued  ad  infinitum  ;  but  Christ  being 
 an  infinite  Person,  was  able  to  bear  the  whole  at  once;  and 
 the  infinity  of  his  Person  abundantly  compensates  for  the 
 eternity  of  the  punishment. 
 
 II.  Let  us  next  enquire  into  the  cause,  reason,  and  occasion 
 of  the  sufferings  and  death  of  Christ ;  and  how  he  came  to 
 undergo  them.  l.  With  respect  to  God,  and  his  concern  in 
 them.  To  trace  this  we  must  go  back  as  far  as  the  eternal 
 purposes  of  God.  The  moving  cause  of  all  was,  the  great 
 love  he  bore  to  his  chosen  ones  in  Christ,  u.  With  respect 
 to  Christ,  we  must  have  recourse  to  the  council  and  covenant 
 of  grace  and  peace ;  in  which  the  plan  of  salvation  was  form- 
 
Book  II.  OF  THE  BURIAL,  &c,  285 
 
 ed  upon  his  death,  in.  With  respect  to  Satan,  it  arose  from 
 that  old  enmity  that  was  between  him  and  the  woman's  seed, 
 iv.  With  respect  to  men;  these  acted  from  different  motives : 
 Judas  from  covetousness,  the  Jews  from  envy,  Pilate  to  con- 
 tinue an  interest  in  the  affections  cf  the  Jews,  and  retain  the 
 good  will  of  the  Roman  emperor,  v.  But  the  true  causes  and 
 reasons  why  it  was  the  pleasure  of  God,  and  the  will  of  Christ 
 that  he  should  suffer,  were  their  sins  and  transgressions;  to 
 make  satisfaction  for  them. 
 
 III.  The  effects  of  the  sufferings  and  death  of  Christ,  are 
 many.  i.  The  redemption  of  his  people  from  sin,  from  Satan, 
 and  from  the  wrath  to  come,  Heb.  ii.  10.  n.  Reconciliation, 
 Rom.  v.  10.  rn.  Pardon  of  sin,  Matt.  xxvi.  28.  iv.  Justi- 
 fication, Rom.  v.  9.  v.  In  short,  complete  salvation,  vi.  In 
 all  which" the  glory  of  God  is  great ;  the  glory  of  his  mercy, 
 grace,  and  goodness ;  the  glory  of  his  wisdom,  truth,  and 
 faithfulness ;  the  glory  of  his  power,  and  the  glory  of  his 
 justice  and  holiness. 
 
 IV.  The  properties  of  Christ's  death  and  sufferings.  I. 
 They  were  real,  and  not  imaginary,  n.  They  were  volun- 
 tary ;  he  freely  surrendered  himself,  in.  They  were  neces- 
 sary, iv.  They  were  efficacious,  or  effectual  to  the  purposes 
 for  which  they  were  endured,  v.  They  are  expiatory  and 
 satisfactory* 
 
 OF  THE  BURIAL  OF  CHRIST. 
 
 The  last  degree  of  Christ's  humiliation,  and  which  it  end- 
 ed  in,  is  his  being  laid  in  the  grave.  This  is  one  of  the  arti- 
 cles of  the  christian  faith,  that  he  was  buried,  according  to  the 
 scriptures,  1  Cor.  xv.  4.  Wherefore  it  will  be  proper  to  ob- 
 serve, 
 
 I.  That  Christ  was  to  be  buried,  according  to  the  scripture 
 prophecies  and  types,  i.  Scripture  prophecies  ;  which  are 
 the  following.  1.  Psal.  xvi.  10.  For  thou  wilt  not  leave' my  soul 
 in  htlL     Some  understand  this  text  of  his  descent  into  hell ; 
 
286  OF  THE  BURIAL 
 
 but  it  is  certain,  that  the  soul  of  Christ,  upon  its  separation 
 from  his  body,  went  not  to  hell,  but  to  heaven.  Now  this 
 prophecy  manifestly  implies  that  Christ's  dead  body  sould  be 
 laid  in  the  grave,  though  it  should  not  be  left  there  ;  and 
 and  though  it  should  not  lie  there  so  long  as  to  be  corrupted. 
 2.  Another  passage  is  in  Psal.  xxii.  15.  Thou  hast  brought  me 
 into  the  dust  of  death.  3.  Some  take  the  words  in  Isai.  xi.  10. 
 to  be  a  prophecy  of  Christ's  burial ;  And  his  rest  shall  be  glo- 
 rious.  The  vulgate  Latin  version  of  the  words  is,  His  grave 
 shall  be  glorious.  4.  Isai.  liii.  9.  And  he  made  his  grace  zvith 
 the  wicked,  and  zvith  the  rich  in  his  death.  The  general  sense 
 of  the  words  may  be  this,  that  after  his  death  both  rich  men 
 and  wicked  men  were  concerned  in  his  burial,  and  were  about 
 his  grave,  n.  There  was  a  scripture-type  of  his  burial,  and 
 which  our  Lord  himself  takes  notice  of;  for  as  Jonas  zvas 
 three  days  and  three  nights  in  the  whale's  belly,  so  shall  the  Son 
 of  man  be  three  days  and  three  nights  in  the  heart  of  the  earth. 
 Matt.  xii.  40. 
 
 II.  As  Christ  should  be  buried  according  to  prophecy  and 
 type,  so  in  fact  he  was  buried,  as  all  the  evangelists  relate  ; 
 from  the  whole  we  learn, — 1.  That  the  body  being  begged 
 of  Pilate  by  Joseph  of  Arimathea,  a  rich  man,  it  was  taken 
 down  from  the  cross,  and  was  wrapped  or  wound  about  in  fine 
 clean  linen,  as  was  the  manner  of  the  Jews ;  see  John  xi.  44. 
 2.  Nicodemus,  another  rich  man,  brought  a  mixture  of 
 myrrh  and  aloes,  about  an  hundred  pounds  weight ;  which 
 spices,  along  with  the  linen  clothes,  were  wound  about  the 
 body  of  Christ.  3.  The  body  being  thus  enwraped  was  laid  in 
 Joseph's  own  tomb,  a  new  one,  in  which  no  man  had  been  laid  ; 
 and  this  was  cut  out  of  a  rock.  It  was  a  new  tomb  in  which 
 Christ  was  laid  ;  which  was  so  ordered  in  providence,  that  it 
 might  not  be  said  that  not  he  but  another  man  rose  from  the 
 dead.  Moreover,  his  tomb  was  hewn  out  in  the  rock,  and  this 
 prevented  any  such  objection  to  be  made  to  the  resurrection  of 
 Christ,  that  the  apostles  through  some  subterraneous  passages, 
 got  to  the  body  of  Christ  and  tpok  it  away.     4-  The  tomb  in 
 
Book  II.  OF  CHRIST.  287 
 
 which  Christ's  body  was  laid  was  in  a  garden  ;  nor  was  it  un- 
 usual for  great  personages  to  have  their  sepulchres  in  a  garden, 
 and  there  to  be  buried.  Manasseh  and  Amon  his  son,  kings 
 of  Judah,  were  buried  in  a  garden,  2  Kings  xxi.  18,  19. 
 Christ's  sufferings  began  in  a  garden,  and  the  last  act  of  his 
 humiliation  was  in  one.  A  garden  is  a  place  where  fruit  trees 
 grow,  and  fruit  is  in  plenty  ;  and  may  direct  us  to  think  of  the 
 fruits  of  Christ's  death,  burial,  and  resurrection.  5.  The  per- 
 sons concerned  in  the  burial  of  Christ,  and  attended  his  grave, 
 were  many  and  of  divers  kinds,  and  on  different  accounts  ;  the 
 persons  principally  concerned  in  the  interment  of  him,  were 
 Joseph  of  Arimathea  aud  Nicodemus,  both  rich  men.  That 
 it  might  appear,  that  though  Christ  was  loaded  with  the  re- 
 proaches of  the  multitude  of  the  people  of  all  sorts,  yet  he  had  ■ 
 some  friends  among  the  rich  and  honourable.  There  were 
 some  women  also  who  attended  his  cross,  and  continued  sit- 
 ting over  against  the  supulchre.  Here  the  power  and  grace 
 of  God  were  seen  spiriting  and  strengthening  the  weaker  ves- 
 sels to  act  for  Christ,  and  shew  their  respect  to  him,  when  all 
 his  disciples  forsook  him  and  fled;  and  this  conduct  of  the 
 women  was  a  rebuke  of  theirs.  Besides  these,  there  were  the 
 Roman  soldiers,  who  were  placed  as  a  guard  about  the  sepul- 
 chre ;  and  which  not  only  gave  proof  of  the  truth  of  his  death, 
 and  of  the  reality  of  his  burial ;  but  also  of  his  resurrection  ; 
 though  they  were  tampered  with  to  be  an  evidence  against  it. 
 The  continuance  of  Christ  in  the  grave,  was  three  days  and 
 three  nights ;  that  is,  three  natural  days,  or  parts  of  them  ; 
 which  answered  the  type  of  Christ's  burial,  Jonas,  who  lay  so 
 long  in  the  belly  of  the  whale,  Matt.  xii.  40.  Christ  was  buri- 
 ed on  the  sixth  day,  and  so  lay  in  the  grave  part  of  that  natu- 
 ral day,  and  the  whole  seventh  day,  another  naturalday,  and 
 rose  again  on  the  first  day,  and  so  must  lie  a  part  of  that  day 
 in  it ;  and  in  like  manner,  and  no  longer,  it  may  reasonably  be 
 supposed,  Jonas  lay  in  the  whale's  belly. 
 
 III.  The  ends,  uses,  and   effects  of  Christ's  burial,  require 
 some  notice.     1.  To  fulfil   the   prophecies,   and  type  before 
 
288  OF  THE  RESURRECTION 
 
 mentioned  ,  for  as  this  was  predicted  of  him,  it  was  necessary 
 it  should  be  fulfilled  in  him.  2.  To  shew  the  truth  and  reality 
 of  his  death.  3.  That  it  might  appear,  that  by  his  death  and 
 sacrifice,  he  had  made  full  satisfaction  for  sin  ;  his  body  be- 
 ing taken  down  from  the  cross,  and  laid  in  the  grave,  was  a 
 token  that  the  curse  was  at  an  end,  agreeably  to  the  law,  in 
 Deut.  xxi.  23,  4.  To  sanctify  the  grave,  and  make  thai  easy 
 and  familiar  to  the  saints,  and  take  off  the  dread  and  reproach 
 of  it.  Christ  pursued  death,  the  last  enemy,  to  his  last  quar- 
 ters and  strong  hold,  the  grave  ;  and  drove  him  out  from 
 thence,  and  snatched  the  victory  c%t  of  She  hand  of  the  grave  ; 
 so  that  believers  may,  with  pleasure,  go  and  see  the  place 
 where  the  Lord  lay.  For, — 5.  In  Christ's  burial,  all  the  sins 
 of  his  people  are  buried  with  him  ;  as  the  old  man  was  cruci- 
 Jied  with  him  ;  that  the  hody  cf  sin  might  be  destroy  td,  Rom. 
 vi.  6.  6.  This  is  an  instance  of  the  great  humiliation  of  Christ, 
 not  only  to  be  brought  to  death,  but  to  the  dust  of  death.  But 
 though  he  died  once,  he  will  die  no  more  ;  death  shall  have  no 
 more  dominion  over  him  ;  though  whilst  he  was  in  the  grave 
 it  had  dominion  over  him  ;  now  he  is  loosed  from  the  ccrds 
 and  pains  of  death,  and  lives  forevermore.  having  the  keys  of 
 hell  and  death. 
 
 OF  THE  RESURRECTION  OF  CHRIST  FROM 
 THE  DEAD. 
 
 Having  gone  through  Christ's  state  of  humiliation,  I  pass 
 on  to  his  estate  of  exaltation  ;  which  immediately  took  place 
 on  the  ending  of  the  former ;  these  two  are  closely  connected 
 by  the  apostle,  Phil.  ii.  6 — 10.  The  several  steps  and  instan- 
 ces of  his  exaltation  are,  his  resurrection  from  the  dead,  as- 
 cension to  heaven,  session  at  the  right  hand  ef  God,  and  his 
 second  coming  to  judge  the  world  at  the  last  day.  I  shall  be- 
 gin with  the  first  of  these. 
 
 I.  I  shall  first  consider  the  prophecies  and  types  of  Christ's 
 resurrection  from  the  dead,  and  how  they  have  been  fulfilled. 
 i.  Scripture  prophecies  ;  and  the  apostle  Paul  takes  notice  of 
 stveral  of  them  in  one  discourse  of  his,  in  Acts  xiii,  33 — 35. 
 
Bookll.  OF  CHRIST;  289 
 
 1.  A  passage  in  Psal.  ii.  7*  Thou  art  my  Son,  this  day  have  I 
 begotten  tfoe*  The  sense  is  that  by  his  resurrection  from  the 
 dead,  he  would  be  declared,  as  he  was,  to  be  the  Son  of  God 
 with  power;  and  the  truth  of  his  divine  Sonship  confirmed 
 thereby*  2.  Another  prophecy  of  Christ's  resurrection,  is 
 in  Psal.  xvi.  10.  which  is  produced  both  by  the  apostle  Peter, 
 and  by  the  apostle  Paul,  as  foretelling  the  resurrection  of 
 Christ,  Acts  ii.  31.  and  xiii.  35 — 37.  3.  Another  scripture 
 quoted  by  the  apostle  Paul,  Acts  xiii.  34.  as  referring  10  the 
 resurrection  of  Christ,  and  as  a  proof  of  it,  is  in  Isai.  lv.  3. 
 I  will  give  you  the  sure  mercies  of  David  \  by  David  is  meant 
 Christ,  as  he  often  is  called  in  prophecy,  and  by  his  mercies, 
 the  blessings  of  the  covenant  of  grace,  which  are  with  him. 
 4.  There  is  another  passage,  foretelling  the  resurrection  of 
 Christ  in  Isai.  xxvi.  19.  Thy  dead  men  shall  live,  together  with 
 my  dead  body  shall  they  arise  ;  or  if  the  words  are  to  be  ren- 
 dered, As  my  dead  body ;  or  as  sure  as  my  dead  body  shall 
 they  arise ;  either  way  they  predict  the  resurrection  of 
 Christ's  dead  body;  which  is  the  exemplar,  earntst,  and 
 pledge  of  the  resurrection  of  the  saints.  5*  Another  prophe- 
 cy of  the  resurrection  of  Christ,  and  of  its  being  on  the  third 
 day,  is,  as  is  generally  understood,  in  H03.  vi.  2.  After  txvo 
 days  will  he  revive  us,  £s?c.  II.  Scripture-types  ;  some  of 
 which  are,  1.  Types  of  the  thing  itself  in  gvneral,  or  at  least 
 thought  to  be  so ;  as  the  first  Adam's  awaking  out  of  a  deep 
 sleep;  the  deliverance  of  Isaac:  the  budding  and  blossoming  of 
 Aaron's  dry  rod;  the  living  bird  let  fly  ;  and  the  scapegoat, 
 let  go  in  the  wilderness,  when  the  other  taken  with  it  was 
 slain.  2.  Others  are  types  of  the  time  of  it  in  particular  ;  as 
 well  as  of  the  thing  itself;  as  the  rescue  of  Isaac  from  the 
 jaws  of  death,  on  the  third  day  ;  the  preferment  of  Joseph  iri 
 Pharaoh's  court,  on  the  third  year  from  his  being  cast  into 
 prison  by  Potiphar:  but  the  principal  type  of  all,respecting  this 
 matter,  is,  that  of  the  deliverance  of  Jonas. 
 
 II.  As  it  was  foretold  that    Christ   should  rise  ,  and  that 
 #n    the   third  day ;   accordingly    he    did ;    of   which  there 
 
 0  o 
 
290  Of  THE  RESURRECTION 
 
 were  many  witnesses  and  full  evidence.  As, — The  testimony 
 of  angels,  and  the  women  that  came  to  the  sepulchre,  Matt, 
 xxviii.  2.  5,  6.  Even  the  soldiers  that  guarded  the  sepulchre, 
 were  witnesses  of  Christ's  resurrection ;  Christ  was  seen  of 
 many  men,  even  of  many  hundreds.  Now  the  apostles  were 
 witnesses  chosen  before  of  God  for  this  purpose,  Acts  x.  41. 
 and  are  to  be  credited ;  for^I.  There  were  such  who  knew 
 Christ  full  well,  who  had  not  only  a  glance  or  two  of  him  ; 
 but  he  was  seen  by  them  ai  certain  times,  for  the  space  of  for- 
 ty daysj  Acts  i.  3.  2.  They  were  men  not  over  credulous, 
 though  the  women  that  had  been  at  the  sepulchre,  gave  such  a 
 plain  account  of  things,  with  such  striking  circumstances  ;  yet 
 their  words  seemed  to  them  as  idle  tales,  and  they  believed  them 
 not.  3.  The  disciples  were  men  of  holy  lives,  it  may  be  said 
 of  them,  what  the  apostle  Paul  says  of  himself,  that  in  simpli- 
 city and  godly  sincerity,  they  had  iheir  conversation  in  the 
 world.  4.  They  could  have  no  sinister  end,  or  any  worldly  ad- 
 vantage in  view,  they  risqued  their  credit  and  reputation,  and 
 exposed  themselves  to  the  severest  sufferings,  and  most  cruel 
 death,  1  Cor.  xv.  29 — 32.  The  Holy  Ghost  himself  is  a  witness 
 of  it,  by  the  miracles  which  were  wrought  under  his  influence, 
 that  is,  with  miracles,  signs,  and  wonders,  and  mighty  deeds, 
 ■gave,  witness  of  the  resurrection  of  the  Lord  Jesus  Christ,  Acts. 
 v.  30—32. 
 
 III.  The  manner  of  Christ's  rising  from  the  dead,  comes 
 next  to  be  considered.— 1.  It  was  in  his  body  ;  when  Christ 
 said  destroy  this  temple,  and  in  three  days  I  will  raise  it  up  ; 
 the  eVangelist  observes,  that  he  spoke  of  the  temple  of  his  ho  dy, 
 
 John  it*  19- 21.  2.  It  was  the  same  body  that  was  raised  that 
 
 died,  as  appears  from  the  print  of  the  nails  in  his  hands,  and 
 ihe  mark  in  his  side  made  by  the  spear,  Luke  xxiv.  39,  40. 
 3.  It  was  raised  immortal,  clear  of  all  former  infirmities,  as 
 weariness,  hunger,  thirst,  &c.  4.  It  was  raised  very  glorious  ; 
 being  crowned  with  glory  and  honour,  his  body  is  a  glorious 
 one,  according  to  which  the  bodies  of  the  saints  will  be  fash- 
 ioned, at  the  resurrection  of  the  just,  Phil.  iii.  21.  5.  Yet  it 
 has  the  Same  essential  parts  and  properties  of  a  body  it  ever 
 
Book  II.  OF  CHRIST.  291 
 
 had,  it  is  circumscribed  by  space  ;  was  received  up  into  heaven, 
 and  there  retained,  and  will  be  retained,  until  the  restitution 
 of  all  things.  6.  And  lastly,  the  resurrection  ot  Christ  was 
 attended  with  wonderful  events  j  as  with  an  earthquake,  and 
 with  a  resurrection  of  m  any  of  the  saints,   Matt  xxvii.  52,  53 
 
 IV.  The  causes  of  the  resurrection  qf  Christ  from  die  dead, 
 deserve  notice  ;  it  is  frequently  ascribed  to  God,  without  any 
 distinction  of  persons,  Acts  ii.  24,  32.  yet  being  a  work  ad 
 extra,  all  the  three  divine  persons  were  concerned  in  it,  as  in 
 Eph.  i.  17—20.  John  ii.  19,  21.  Rom.  viii.  11. 
 
 V.  The  effects  of  Christ's  resurrection  from  the  dead,  or 
 the  ends  to  be  answered  by  it.  1.  With  respect  to  God,  the 
 chief  end  of  ail,  was  his  glory,  j  for  CKrist  was  raised  from 
 the  dead  by,  some  read  it,  to  the  glory  of  the  Father,  Rom. 
 vi.  4.  tnat  is,  to  the  glory  of  God  the  Father,  Phil.  ii.  11.  to  the 
 glory  of  his  perfections  ;  as  particularly,  his  truth  and  faithful- 
 ness, his  power  and  justice,  n.  With  respect  to  Christ — -1. 
 Hereby  is  given  further  proof  of  his  proper  Deity,  and  divine 
 Soi'.ship.  2.  By  this  it  is  a  clear  case,  that  Christ  has  done  his 
 work  as  the  Surety  of  his  people.  3.  This  shews  that  he  has 
 got  the  victory  over  death  and  the  grave  ;  he  has  done  wnat 
 he  ifsolved  to  do  ;  0  death,  I  will  be  thy  plague  !  0  grave,  I 
 will  be  thy  destruction  I  so  thatlthe  believer,  in  a  view  of  inter- 
 est in  a  risen  Saviour,  may  triumph,  and  say,  0  death,  where 
 is  thy  sting  P  0  grave,  where  is  thy  victory  P  Hos.  xiii.  14.  1 
 Cor.  xv.  55*  4.  It  was  necessary  that  Christ  should  rise  from 
 the  dead,  in  order  to  enter  into  the  glory  promised  him,  1 
 Pet.  i.  11.  21.  in.  With  respect  to  his  people;  the  power  of 
 Christ's  resurrection  it  great;  the  effects  of  it  are  many,  Phil, 
 iii.  1Q. — 1.  The  blessings  of  the  covenant  of  grace  in  general 
 are  enjoyed  by  the  saints,  in  virtue  of  it,  Rom.  v.  10. — 2. 
 Justification  in  particular,  is  observed  as  one  special  end,  He 
 was   delivered  for  our   offences,  and  was  raised  again  for  our 
 
 justification*  3.  Regeneration  is  another  effect  of  Christ's  re- 
 surrection ;  they  are  quickened  in  regeneration,  in  conse- 
 quence and  virtue  of  his  resurrection,  to  which  it  is  acribed. 
 
292  OF  THE  ASCENSION 
 
 1 .  Pet.  i.  3.  4.  The  resurrection  of  the  saints  at  the  last  day, 
 is  the  fruit  and  effect  of  Christ's  resurrection,  and  which  is  en- 
 sured by  it.  Christ's  resurrection  being  certain,  the  resurrec- 
 tion of  the  saints  is  also. 
 
 OF  THE  ASCENSION  OF  CHRIST  TO  HEAVEN. 
 
 Christ  himself  gave  hints  of  it  to  his  disciples,  even  before 
 his  death,  as  well  as  after  his  resurrection;  What  and  if  ye 
 shall  see  the  Son  of  man  ascend  up  where  he  was  before  ? 
 John  yi.  62.     It  was  also  pre- signified. 
 
 I.  By  scripture-prophecies  ;    1.  A  passage  in  Psal.  xlvii.  5. 
 God  is  gone  up  withMka  shout ;   the  Lord  with  the  sound  of  a 
 trumpet,     lie  ascended  amidst  the  shouts    and  acclamations 
 of  angels;  and  the  rather,  since    he  went  up  as  a  triumphant 
 Conqueror,  over  ail  his  and  our  enemies;   leading  captivity 
 captive,     ii.  The  words  of  the  Psalmist,  in  Psal.  ex.  1.    The 
 Lord  said  unto  my  iMrd^  Sit  thou  at  my  right  hsndy  fcfe.  plainly 
 imj  1  ,  t  ie  ascension  of  Christ  to  heaven  ;  for  unless  he  ascen- 
 ded to  heaven,  how  could  he  sit  down  at  the  right  hand  of  God 
 there,      in.  The  vision   Daniel   had  of  the  Son  of  man,  in 
 chap*   vil-    13,  14.    is  thought  by  some  to  have  respect  to  the 
 ascension  of  Christ  to  heaven  ;  he  is  undoubtedly  meant  by 
 one  ike  unto  the  Son  of  man.     Though  this  vision  will  have 
 a    farther  accomplishment   at  the  second    coming  of  Christ. 
 iv.  The  prophecy  in  Mic.  ii.  13.  may  be  understood  as  refer- 
 ring to  this  matter  ;    The  breaker  is   come  up   before  them  >, 
 at  his  ascension  he  broke  up,  and  broke  his  way  through  the 
 region  of  the   air,  and    through  legions  of  devils  ;  at  the  head 
 of  those  that  were  raised  with  him  when   he  rose,  angels  and 
 men  shouting  as  he  passed  along,    v.  What  most  clearly  fore- 
 told the  ascension    of  Christ  to  heaven,  is   in  Psal.  lxviii.  18. 
 vh  ch    is,   by  the  apostle   Paul,  quoted  and  applied  to  the  as- 
 cension of  Christ,  Eph.  iv.  8 — 10.  and  all  the  parts  of  it  agree 
 Vf'vh  him  ;   he   is  spoken  of  in  the  context,  in  the  words  both 
 fjefore  and  after. 
 
Book  II.  OF  CHRIST.  293 
 
 II.  The  ascension  of  Christ  was  pre-signified  by  the  scrip- 
 ture-types; personal  ones,  as  those  of  Enoch  and  Elijah, 
 The  one  in  the  times  of  the  patriarchs,  before  the  flood,  and 
 before  the  law ;  the  other  in  the  times  of  the  prophets,  after 
 the  flood,  and  after  the  law  was  given.  More  especially  the 
 high  priest  was  a  type  of  Christ,  when  he  entered  into  the 
 holiest  of  all  once  a  year  with  blood  and  incense.  The 
 ark  in  which  the  two  tables  were,  was  a  type  of  Christ, 
 who  is  the  fulfilling  end  of  the  law  for  righteousness ;  and  the 
 bringing  up  of  the  ark  from  the  place  where  it  was,  to  mount 
 Zion.  As  it  was  foretold  by  prophecies  and  types,  that  Christ 
 should  ascend  to  heaven,  so  it  is  matter  of  fact ;  concerning 
 which  may  be  observed,  I.  The  evidence  of  it ;  as  the  angels  of 
 God,  who  were  witnesses  of  it.  The  eleven  apostles  were  to- 
 gether, and  others  with  them,  when  this  great  event  was, 
 Luke  xxiv.  33 — 5i.  When  he  had  ascended  to  heaven,  and 
 was  set  down  on  the  right  hand  of  God,  he  was  seen  by  Ste- 
 phen, the  proto-martyr,  and  by  the  apostle  Paul,  Acts,  vii.  55, 
 56.  Acts  xxvi.  16.  The  extraordinary  effusion  of  the  Spirit, 
 on  the  day  of  Pentecost,  is  a  proof  of  Christ's  ascension  to 
 heaven,  Acts  ii.  33.  for  before  this  time,  the  Spirit  was  not 
 given  in  an  extraordinary  manner ;  because  Jesus  was  not  yet 
 glorified,  ii.  The  time  of  Christ's  ascension,  which  was  for- 
 ty days  from  his  resurrection,  which  time  he  continued  on 
 earth,  that  his  disciples  might  have  full  proof,  and  be  at  a  cer- 
 tainty of  the  truth  of  his  resurrection,  in.  The  place  from 
 whence,  and  the  place  whither  Christ  ascended,  may  next  be 
 considered.  1.  The  earth  on  which  he  was  when  he  became 
 incarnate  ;  the  particular  spot  of  ground  from  whence  he  as- 
 cended, was  mount  Olivet,  as  appears  from  Actsi.  12.  2.  The 
 place  whither  he  ascended  was  heaven,  even  the  third  heaven ; 
 hence  Christ  is  often  said  to  be  carried  up  into  heaven,  taken 
 up  into  heaven  towards  which  the  disciples  were  gazing  as  he 
 went  up  ;  from  whence  he  is  expected,  and  from  whence  he 
 will  descend  at  the  last  day.  iv.  The  manner  of  Christ's  as- 
 cension, or  in  what  sense  he  might  be  said  to  ascend ;   not 
 
OJJ4  OF  THE  ASCENSION 
 
 figuratively,  as  God  is  sometimes  said  to  go  down  and  to  go  up, 
 Gen.  xi.  6.  and  Gen.  xvii.  22.  which  must  be  understood,  not 
 of  any  motion  from  place  to  place  ;  nor  was  it  in  a  visionary 
 way,  as  the  apostle  Paul  was  caught  up  into  the  third  heaven; 
 but  really,  visibly,  and  locally :  this  ascension  of  Christ  was  a 
 real  motion  of  his  human  nature,  which  was  visible  to  the 
 apostles,  and  was  by  change  of  place,  even  from  earth  to  hea- 
 ven, v.  The  cause  or  causes  of  Christ  ascension  ;  it  was  a 
 of  almighty  power  to  cause  a  body  10  move  upwards  with  such 
 swiftness,  and  to  such  a  distance;  it  is  ascribed  to  the  power 
 God,  by  which  he  is  said  to  be  lifted  up  and  exalted,  Acts  ii. 
 33.  and  v.  31.  and  therefore  it  is  sometimes  passively  expres- 
 sed, that  he  was  carried  up,  taken  up,  and  received  up  into 
 heaven ;  and  sometimes  actively,  as  done  by  himself;  so  God 
 •went  up  with  a  shout ;  see  Acts  ii.  10.  The  procuring  or 
 meritorious  cause  of  it  was  the  blood  of  Christ,  by  which  he 
 made  full  satisfaction  to  divine  justice,  and  obtained  eternal 
 redemption  for  his  people  ;  hence  it  it  said  by  his  own  blood  ; 
 ht  entered  in  once  into  the  holy  pla<0,  having  obtained  eternal 
 redemption  for  us,  Heb.  :x.  12.  The  instrumental  or  minis- 
 tering causes,  were  the  cloud  and  the  attending  angels. 
 vi.  The  effects  of  Christ's  ascension,  or  the  ends  to  be  an- 
 swered, and  which  have  been  answered,  are,  I.  To  fulfil  the 
 prophecies  and  types  concerning  it,  and  particularly  that  of  the 
 high-priest's  entering  into  the  holiest  of  all.  2.  To  take  upon 
 him  more  openly  the  exercise  of  his  kingly  office :  to  this  pur- 
 pose is  the  parable  of  the  nobleman,  Luke  xix.  12.  3.  To  re- 
 ceive gifts  from  men,  both  extraordinary  and  ordinary ;  and 
 this  end  has  been  answered,  he  has  received  them,  and  he  has 
 given  them.  4»  To  open  the  way  into  heaven  for  his  people, 
 and  to  prepare  a  place  for  them  there  ;  he  has  by  his  blood 
 entered  into  heaven  himself,  and  made  the  way  into  the  holi- 
 est of  all  manifest ;  given  boldness  and  liberty  to  his  people  to 
 enter  thither  also,  and  is  gone  beforehand  to  prepare  by  his 
 presence  and  intercession  a  mansion  of  glory  for  them  in  his 
 Father's  house.     5.   To  assure  the  saints  of  their  ascension 
 
Book  II.  OF  THE  SESSION  &cr  29  S 
 
 also  j  for  it  is  to  his  God  and  their  God,  to  his  Father  and  their 
 Father,  that  he  is  ascended  ;  and  therefore  they  shall  ascend 
 also,  and  be  where  he  is,  and  be  glorified  together  with  him  ; 
 and  all  this  is  to  draw  up  their  minds  to  heaven,  to  seek  things 
 above,  where  Jesus  is. 
 
 SESSION  OF  CHRIST  AT  THE  RIGHT  HAND 
 OF  GOD. 
 
 I  shall  treat  this  article  much  in  the  same  manner  as  the 
 former. 
 
 I.  Shew  that  it  was  foretold  in  prophecy,  that  Christ  should 
 sit  at  the  right  of  God  ;  hence  it  may  be  thought,  that  in  pro- 
 phetic language,  and  by  anticipation,  he  is  called  the  man  of 
 6tdys  right  hand,  Psal.  Ixxx.  17.  The  words  were  spoken 
 by  Jehovah  the  Father,  to  his  Son,  in  the  everlasting  council 
 and  covenant  of  grace  ;  even  to  him  who  was  David's  Adon, 
 or  Lord ;  Christ  himself  also  foretold  it,  that  he  should  sit 
 down  at  the  right  hand  of  God  ;  Hereafter  shall  ye  see  the  Son 
 of  man  sitting  on  the  right  hand  of  Power ,  Matt.  xxvi.  64. 
 
 II.  It  is  a  fact :  Christ  is  set  down  at  the  right-hand  of 
 God,  and  the  above  prophecies  are  fulfilled ;  the  evidences  of 
 this  fact  are, — 1.  The  effusion  of  the  Spirit  on  the  day  of  Pen- 
 tecost, after  Christ  had  ascended  and  took  his  place  at  the 
 right-hand  of  God,  having  received  of  the  Father,  the  promise 
 of  the  Holy  Ghost,  he  hath  shed  forth  this  which  ye  noiu  see  and 
 hear,  says  the  apostle,  Acts  ii.  33.  2.  Stephen,  the  proto-mar- 
 tvr,  while  he  was  suffering,  was  an  eye-witness  of  this  ;  he 
 saw  him  standing,  at  the  right  hand  of  God  ;  having  risen  up, 
 as  it  were,  from  his  seat,  to  shew  his  resentment  at  the  usage  ^ 
 his  servant,  Acts  vii.  55,  56.  I  shall, 
 
 III.  Endeavour  to  explain  this  article,  and  shew  what  is 
 meant  by  it ;  what  by  the  right-hand  of  God  ;  and  what  by  sit- 
 ting at  it;  how  long  Christ  will  sit  there  ;  and  what  the  use 
 and  benefits  of  his  session  there  are  to  his  people,  i.  What  is 
 meant  by  the  right  hand  of  God,  at  which  Christ  is  said  to 
 sit.  This  is  variously  expressed;  sometimes  by  the  right-hand 
 
296  OF  THE  SESSION 
 
 of  the  throne  of  God ;  sometimes  by  the  right-hand  of  the 
 Majesty  in  the  heavens;  and  elsewhere,  by  the  right-hand  of 
 the  Majesty  on  high,  Heb.  xii.  2.  and  viii.  1.  and  i.  3.  By 
 Majesty,  is  meant  God  himself;  by  his  Throne,  heaven  and 
 may  be  put  for  him  that  sits  upon  it;  the  right-hand  of  God  is 
 not  to  be  taken  in  a  literal  sense,  but  figuratively,  and  signi- 
 fies the  power  of  God,  and  the  exertion  of  that,  Psal.  lxxxix. 
 1G.  and  cxviii.  16.  n.  What  is  meant  by  Christ's  sitting  at 
 God's  right-hand.  1.  It  is  expressive  of  great  honour  and  dig* 
 nity ;  the  allusion  is  to  kings  and  great  personages,  who,  to 
 their  favourites,  and  to  whom  they  would  do  an  honour,  when 
 they  come  into  their  presence,  place  them  at  their  right-hand 
 1  Kings  ii.  19.  in  allusion  to  which,  the  queen,  the  church,  is 
 said  to  stand  on  the  right-hand  of  Christ,  Psal.  xlv.  9.  2.  ft  is 
 expressive  of  his  government  and  dominion  over  all ;  for  this 
 phrase  of  sitting  at  the  right-hand  of  God  is  explained  by 
 reigning  or  ruling;  for  it  follows,  in  the  original  text,  asex- 
 planitive  of  it ;  Rule  thou  in  the  midst  of  thine  enemies,  Psal. 
 ex.  2.  and  so  the  apostle  interprets  it,  in  1  Cor.  xv.  25.  3.  Sit- 
 ting at  the  right  hand  of  God,  supposes  Christ  has  done  his 
 work,  and  that  to  satisfaction,  and  with  acceptance :  as  the 
 work  of  redemption,  Heb.  ix.  12.  the  work  of  making  atone- 
 ment for  sin,  Heb.  i.  3.  and  the  Work  of  bringing  in  an  ever- 
 lasting righteousness,  for  the  justification  of  his  people,  Rom* 
 iv.  25.  4.  Sitting  at  God's  right-hand,  supposes  ease  and  rest 
 from  labour  ;  for  Christ,  upon  his  resurrection  and  ascension 
 to  heaven,  came  into  the  presence  of  God  ;  in  whose  presence 
 is  fulness  of  joy,  and  at  whose  right  hand  are  pleasures  for 
 evermore  ;  and  when  he  was  made  glad  with  the  light  of  his 
 countenance  ;  and  when  having  entered  into  his  rest,  he  ceas- 
 ed from  his  works,  as  God  did  from  his,  at  creation,  Psal.  xvi. 
 11.  Heb.  iv.  10.  5.  Sitting  denotes  continuance;  Christ  sits  as 
 a  priest  upon  his  throne,  and  abides  continually,  the  priests  un- 
 der the  law  did  not  abide  continually,  by  reason  of  death. 
 Which  leads,  ill.  To  observe  how  long  Christ  will  sit  at  the 
 right  hand  of  God  ;    namely,  until  his  enemies  are  put  under 
 
Book  II.  OF  THE  PROPHETIC  OFFICE,  &c%  297 
 
 his  feet,  and  made  his  footstool.  Some  are  subdued  already ;  as 
 sin,  which  is  made  an  end  of;  the  devil,  who  is  destroyed  ;  and 
 the  world,  which  is  overcome  by  him ;  others  remain  to  be 
 destroyed  :  as  the  man  of  sin,  and  son  of  perdition,  who  will  be 
 destroyed  with  the  breath  of  his  mouth  ;  the  anti-christian 
 kings,  who  will  be  gathered  to  the  battle  at  Armageddon,  and 
 slain,  the  beast,  and  the  false  prophet,  who  will  be  cast  into 
 the  burning  lake.  iv.  The  use  of  Chrises  session  at  the  right 
 hand  of  God  to  his  people,  and  the  benefits  and  blessings 
 arising  from  thence  to  them,  are,  1.  Protection  from  all  their 
 enemies.  2.  In  consequence  of  this,  freedom  from  fear  of 
 all  enemies,  1  Cor.  xv.  25—27.  3.  The  perpetual  and  preva- 
 lent intercession  of  Christ,  on  the  behalf  of  his  chosen  ones,  is 
 another  benefit  arising  from  his  session  at  the  right  hand  of 
 God  ;  there  he  sits  as  their  high  priest;  and  being  made  high- 
 er than  the  heavens,  ever  lives  to  make  intercession  for  them. 
 
 4.  Hence  great  encouragement  to  come  with  boldness  and  free- 
 dom to  the  throne  of  grace;  and  to  set  our  affections  on 
 things  in  heaven,  and  not  on  things  on  earth,  Heb.  iv.  14 — 16. 
 
 5.  This  raises  the  expectation  of  the  saints,  with  respect  to 
 Christ's  second  coming;  which  is  another  branch  of  Christ's 
 exaltation.  But  that  I  shall  reserve  to  treat  of  in  a  more  pro- 
 per place. 
 
 OF  THE  PROPHETIC  OFFICE  OF  CHRIST. 
 
 His  office  in  general  is  that  of  Mediator,  which  is  but  one; 
 the  branches  of  it  are  three  fold,  his  Prophetic,  Priestly,  and 
 Kingly  offices ;  all  which  are  included  in  his  name,  Messiah, 
 or  Christ,  the  anointed  ;  prophets,  priests,  and  kings,  being 
 anointed,  when  invested  with  their  several  offices  ;  as  Elisha 
 the  prophet,  by  Elijah  ;  Aaron  the  priest,  and  his  sons,  by 
 Moses  ;  Saul,  David,  and  Solomon  kings  of  Israel :  these 
 offices,  seldom,  if  ever,  met  in  one  Person ;  Melchizedek  was 
 king  and  priest,  but  not  a  prophet ;  Aaron  was  prophet  and 
 priest,  but  not  a  king;  David  and  Solomon  were  krngs  and 
 prophets,  but  not  priests  :  the  greatest  appearance  of  thtm  was 
 
 P  P 
 
098  OF  THE  PROPHETIC  OFFICE 
 
 in  Moses,  but  whether  all  together  is  not  so  clear ;  but  in 
 Christ  they  all  meet.  The  case  and  condition  of  his  people 
 required  him  to  take  upon  him,  and  execute  these  offices. 
 They  are  dark,  blind,  and  ignorant,  and  need  a  prophet  to 
 enlighten  them  ;  they  are  sinful,  guilty  creatures,  and  need  a 
 priest  to  make  atonement  for  them  ;  in  their  unconverted  state 
 they  are  enemies  to  God,  and  disobedient  to  him,  and  need  a 
 powerful  prince  to  subdue  them;  and  in  their  converted  state 
 are  weak  and  helpless,  and  need  a  king  to  rule  over  them,  pro- 
 tect and  defend  them.  It  may  be  observed,  that  these  offices 
 are  executed  by  Christ  in  the  order  in  which  they  are  here 
 placed.     I  shall  begin  With  his  prophetic  office. 
 
 I.  It  was  foretold  that  Christ  should  appear  in  the  character 
 of  a  prophet,  and  therefore  was  expected  by  the  Jews  as  such; 
 hence  when  they  saw  the  miracles  he  wrought,  they  said, 
 This  is  of  a  truth,  that  Prophet,  &?c.  John  vi.  14.  I  will  raise 
 them  up  a  Prophet  from  among  their  brethren  like  unto  thee9 
 Deut.  xviii.  15.  18.  The  qualifications  of  Christ  for  his  pro- 
 phetic office,  were  also  foretold  ;  which  lie  in  the  gifts  and 
 graces  of  the  Spirit,  which  he  received  without  measure. 
 The  Spirit  of  the  Lord  God  is  upon  me,  because  the  Lord  hath 
 anointed  me  to  preach  good  tidings  unto  the  meek,  Isai.  lxi.  1.  from 
 which  passage  of  scripture  Christ  preached  his  first  sermon, 
 at  Nazareth  ;  and  having  read  the  text,  said,  This  day  is  this 
 scripture  fulfilled  in  your  ears,  Luke  iv.  16 — 21.  There  are 
 also  several  names  of  Christ,  by  which  he  is  called  in  the  Old 
 Testament,  which  refer  to  his  prophetic  office,  as  a  messen- 
 ger, an  interpreter,  one  among  a  thousand.  He  goes  by  the 
 name  of  Wisdom,  and  Prov.  viii.  1 .  is  called  a  Councellor,  Isai. 
 ix.  6*  a  Teacher,  Isai.  xlii.  4.  a  Speaker,  Isai.  1.  4.  a  Light  to 
 lighten  the  Gentiles,  Isai.  xlii.  6.  And  likewise,  a  Witness  of 
 the  people,  Isai.  Iv.  4. 
 
 II.  The  evidence  and  proof  of  Jesus  being  that  Prophet 
 that  was  to  come*  are  the  miracles  which  were  wrought  by 
 him  ;  upon  Chrises  working  the  miracle  of  feeding  five  thou- 
 sand persons  with,  five  loaves  and  two  small  fishes ;  some  of 
 
Book  II.  OF  CHRIST.  5299 
 
 the  Jews  that  saw  the  miracle,  were  convinced,  and  said, 
 This  is  of  a  truth  that  Prophet  that  should  come  into  the  world, 
 John  vi.  14.  And  upon  his  raising  from  the  dead  the  widow's 
 son  of  Nairn,  as  he  was  carrying  to  the  grave,  they  said,  A 
 great  Praphet  is  risen  up  among  us,  Luke  vii.  16.  So  Nico- 
 demus  was  convinced  that  Christ  was  a  Teacher  from  God> 
 from  his  miracles,  John  iii.  2.  He  frequently  appeals  to  his 
 miracles,  not  only  as  proofs  of  his  Deity,  but  of  his  Messiah- 
 ship. 
 
 III.  The  parts  of  the  prophetic  office  executed  by  Christ; 
 and  which  Ia3<,  I.  In  foretelling  future  events ;  as  he  is  God  om- 
 niscient, he  knew  all  things  future,  even  the  more  contingent, 
 and  a>d  foretel  them  ;  as  of  a  colt  tied  at  a  certain  place.  More 
 particularly,  Christ  foretold  his  sufferings  and  death  ;  and  the 
 kind  and  manner  of  it,  crucifixion,  Matt.  xx.  18,  19.  When 
 the  time  drew  nigh  for  the  execution  of  the  scheme  Judas  had 
 formed,  Christ  said  to  his  disciples  with  him,  He  is  at  hand 
 that  doth  betray  me;  and  immediately  Judas  appeared  with  a 
 great  .nultitude,  John  xiii.  18.  21,  Christ  fore.old  the  be- 
 haviour of  his  disciples  towards  him,  upon  his  being  appre- 
 hended j  his  resurrection  from  the  dead,  on  the  third  day. 
 He  predicted  the  destruction  of  Jerusalem  ;  the  signs  going 
 before  it,  its  distresses,  and  what  followed  upon  it,  Matt. 
 xxiv.  which  in  every  particular  was  accomplished,  as  the  his- 
 tory of  Josephus  abundantly  shews.  To  observe  no  more,  the 
 Book  of  the  Revelation  is  a  prophecy  delivered  by  Christ  to 
 Jonn  concerning  all  that  were  to  befal  the  church  and  world, 
 so  far  as  the  church  was  concerned  with  it,  from  the  resur- 
 rection of  Christ  to  his  second  coming.  II.  Another  part  of 
 the  prophetic  office  of  Christ  lay  in  the  ministration  of  the 
 word  ;  which  is  sometimes  in  scripture  called  prophecy,  not 
 only  in  interpreting  the  law,  but  in  preaching  the  gospel ;  and 
 with  such  wisdom,  prudence,  and  eloquence,  as  never  man 
 spake,  John  vii.  46.  and  with  such  gracefulness  as  was  aston- 
 ishing to  those  that  heard  him,  Luke  iv.  22.  and  this  part  of 
 ,his  prophetic  office  lay  not  only  in  the  external  ministry  of  the 
 
300  OF  THE  PRIESTLY  OFFICE 
 
 word,  but  in  a  powerful  and  internal  illumination  of  the  mind, 
 in  opening  the  heart,  as  Lydia's  was,  to  attend  to  the  things 
 spoken. 
 
 IV.  The  time  when  this  office  was  executed  by  Christ ;  and 
 it  may  be  observed,  that  this  office  may  be  considered  as  exe- 
 cuted either  immediately  or  midiately.  1.  Immediately,  by- 
 Christ,  in  his  own  Person,  by  himself;  and  this  was  here  on 
 earth,  in  his  state  of  humiliation.  2.  Mediately,  by  his  Spirit, 
 and  bv  the  prophets  of  rhc  Old  Testament,  and  by  ihe  apostles 
 and  ministers  of  the  New  ;  and  in  this  sense  he  exercised  the 
 office  of  a  Prophet  both  before  and  after  his  state  of  humilia- 
 tion. 1.  Before  his  incarnation:  he  did  indeed  sometimes 
 personally  appear  in  an  human  form,  and  preached  the  gospel 
 to  men,  as  to  our  first  parents  in  the  garden  of  Eden,  imme- 
 diately after  their  fall.  Under  the  name  of  the  Angel  of  the 
 Lord,  and  very  probably  in  an  human  form,  he  appeared  to 
 Abraham,  and  preached  the  gospel  to  him,  saying,  In  thy  seed 
 shall  all  the  nations  of  the  earth  be  blessed,  Gen.  xxii.  15 — 18. 
 He  was  with  the  thousands  of  angels  at  mount  Sinai,  Acts  vii. 
 38.  Noah  was  a  preacher  of  righteousness,  even  of  the  righte- 
 ousness of  faith  ;  and  Christ  preached  in  him,  and  by  him,  to 
 those  who  were  disobedient  in  the  times  of  Noah;  the  same 
 who  in  the  times  of  the  apostle  were  spirits  in  prison,   1  Pet. 
 
 5ii.  is 20.     2.    Christ  continued  to  exercise   his  prophetic 
 
 office,  after  his  state  of  humiliation  was  over,  he  appeared  to 
 his  disciples,  expounded  to  them  the  scriptures  concerning 
 himself,  and  renewed  their  commission  to  preach  and  baptize, 
 and  promised  his  presence  with  them,  and  with  their  succes- 
 sors to  the  end  of  the  world. 
 
 OF  THE  PRIESTLY  OFFICE  OF  CHRIST. 
 
 I.  Chrit  was  to  be  a  Priest ;  this  was  determined  on  in 
 the  purposes  and  decrees  of  God  :  God  sent  him  forth  protheco, 
 fore-ordained  him,  to  be  a  propitiation,  Rom.  iii.  25.  He  was 
 verily  fore-ordained  before  the  foundation  of  the  world,  1  Pet.  i. 
 18-— 20.     In  the  prophecies  of  the  Old  Testament  Christ  is 
 
BookIL  OF  CHRIST.  301 
 
 spokenof  as  a  Priest.  Some  think  be  is  meant  in  1  Sam.  ii.  35. 
 the  characters  agree  with  him;  however  it  is  certain,  David, 
 under  divine  inspiration,  had  knowledge  of  the  above  divine 
 transactions,  in  which  the  Son  of  God  was  constituted  a  priest, 
 and  spoke  of  him  as  such,  Psal.  xi.  6,  7.  and  ex.  4.  but  still 
 more  plainly  in  Zech.  vi.  12,  13.  where  the  Messiah  is  said 
 to  be  a  priest  upon  his  throne.  He  sometimes  appeared  in  the 
 habit  of  a  priest,  clothed  in  linen. 
 
 There  were  several  types  of  Christ  as  a  priest ;  among  these 
 the  first  and  principal  was  Melchizedek,  king  of  Salem,  and 
 priest  of  the  most  high  God  ;  he  was  a  t\pe  of  Christ  in  his 
 person,  and  the  eternity  of  it  ;  in  h'i3  offices,  his  name  was 
 Melchizedek,  king  of  righteousness  ;  and  his  tide,  king  of 
 Salem,  that  is,  peace,  agrees  with  Christ ;  Christ's  perpetual 
 never  changing  priesthood  is  shadowed  out  by  his  being  a 
 priest,  after  the  power  of  an  endless  life,  Heb.  vii.  1G.  Aaron 
 the  high  priest  was  an  eminent  type  of  Christ,  though  Christ 
 was  not  of  the  same  tribe  with  him  in  his  priesthood,  in  the 
 unction  of  him  when  installed  into  his  office  ;  in  his  habit  and 
 several  vestments  with  which  he  was  clothed  ;  but  especially 
 in  the  sacrifices  which  he  oflfered,  whi^h  were  all  typical  of 
 the  sacrifice  of  Christ ;  and  his  entrance  into  the  most  holy 
 place,  bearing  the  names  of  the  children  of  Israel  in  the 
 breast  plate  of  judgment  on  his  heart ;  in  carrying  in  the  burn- 
 ing coals  and  incense,  when  the  blood  of  slain  beasts.  Indeed 
 all  the  sacrifices  offered  up  from  the  beginning  of  the  world, 
 were  all  typical  of  the  sacrifice  of  Christ  our  great  high  priest. 
 
 II.  Christ  is  come  in  the  flesh,  and  is  come  as  an  high 
 priest,  for  which  he  was  abundantly  qualified,  being  both  God 
 and  man.  i.  As  man;  he  is  Mediator  according  to  both 
 natures,  hut  the  mediator  is  particularly  said  to  be  the  man 
 Christ  Jesus,  1  Tim.  ii.  5.  he  became  man,  and  was  made  in 
 all  things  like  unto  his  brethren,  persons  of  that  nature  elect; 
 that  he  might  be  fit  to  be  a  priest,  and  officiate  in  that  office, 
 and  that  he  might  be  a  merciful  and  faithful  high  priest  in  thmgs 
 pertaining  to  God>  the   glory  of  the  divine  perfections,   and 
 
302  OF  THE  PRIESTLY  OFFICE 
 
 particularly  his  justice  ;  to  make  reconciliation  for  the  sins  of  the 
 people,  Heb.  ii.  17.  Christ  being  man,  is  taken  from  among 
 men,  and  ordained  for  men,  as  the  priests  of  old  were ;  and 
 being  man  he  had  something  to  offer  lor  them  ;  by  being  man 
 he  has  another  qualification  of  a  priest,  which  is  to  be  compas- 
 sionate to  persons  in  ignorance,  difficulties  and  distress;  to 
 which  may  be  added,  that  Christ's  human  nature  is  holy,  is 
 suitable  for  us,  since  he  cculd,  as  he  did,  offer  himself  with- 
 out spot  to  God.  ii.  As  God,  or  a  divine  person,  being  the 
 great  God,  he  was  able  to  be  a  Saviour,  and  to  work  out  a 
 great  salvation ;  and  being  an  infinite  person,  could  make 
 infinite  satisfaction  for  the  sins  of  men. 
 
 III.  Christ  has  executed,  and  is  executing,  and  will  continue 
 
 to  execute,  his  priestly  office ;   the  parts  of  which  are  more 
 
 principally  offering  sacrifice,  making  intercession,  and  blessing 
 
 his  people,     i.  Offering  a  sacrifice.     It  may  be  enquired,   1. 
 
 Who  is  the  sacrificer  ?    Christ  is  altar,  sacrifice,  and   priest. 
 
 He  offered  up  himself  unto  God — He  gave  himself  an  offering 
 
 and  sacrifice,  Esfc.  Heb.  ix.  14.    2,  What  it  was  he  offered  ?  or 
 
 what  was  the  sacrifice  1    Not  slain  beasts  ;   their  blood  could 
 
 not  take  away  sin ;  it  was  his  flesh  he  gave  for  the  life  of  the 
 
 world ;  and  it  was  his  soul  that  was  made  an  offering  for  sin  j 
 
 and  all  as  in  union  with  his  divine  Person.    3.  To  whom  was 
 
 the  sacrifice  offered  ?  It  was  offered  to  God,  as  it  is  often  aaid 
 
 to  be  ;  to  God,  against  whom  sin  is  committed.  Christ  was  set 
 
 forth  and  appointed  to  be  the  propitiation  for  sin,  to  declare 
 
 the  righteousness  of  God,  and  give  it  satisfaction,  Rom.  iii. 
 
 25.    4.  For  whom  was  the  sacrifice  offered  ?  Not  for  himself; 
 
 he  needed  none,  as  did  the  priests  under  the  law  :   nor  for 
 
 angels ;  the  elect  angels  needed  no  sacrifice,  and  evil  angels 
 
 were  not  spared ;  but  for  his  church,  his  sheep,  his  children. 
 
 He  died  for  the  ungodly,  or  they  must  have  died.     5.  What 
 
 the  nature,  excellency,  and  properties  of  this   sacrifice   of 
 
 Christ?    It  is  a  sufficient  sacrifice,  Heb.  x.  1 — 14.     It  was  an 
 
 unblemished  sacrifice,  as  all  under  the  law  were  to  be,  which 
 
 was  typical  of  this.    This  sacrifice  was  vluntary ;  Christ  gave 
 
Book  II.  OF  THE  INTERCESSION  kc.  305 
 
 himself  an  offering;  he  laid  down  his  life  freely;  he  shewed 
 no  reluctance,  but  was  brought  as  a  iamb  to  the  slaughter,  &c. 
 Isai.  liii.  7.  It  was  but  one  offering,  and  but  once  offered  up. 
 Wherefore  in  the  Lord's  supper,  which  is  only  a  commemora- 
 tion of  this  sacrifice,  there  is  no  reiteration  of  it ;  it  is  not  an 
 offering  up  ageir*  the  body  and  blood  of  Christ,  as  the  papists 
 in  their  mass  pretend  ;  that  has  been  done,  once  done,  and  it  is 
 nee  Jed  no  more.  What  are  the  ends  and  uses  of  this  sacrifice, 
 and  the  blessings  which  come  by  it  ?  Christ  is  come  an  High 
 priest  of  good  things  to  come,  Heb.  ix.  11.  His  sacrifice  is  a 
 full  expiation  of  sin  ;  his  sanctified  ones  he  has  perfected  for- 
 ever; they  are  perfectly  redeemed,  justified,  pardoned,  and 
 saved  ;  peace  is  made  for  them  by  the  blood  of  his  cross,  Rom. 
 v.  10.  In  a  word,  eternal  salvation  is  the  fruit  and  effect  of 
 this  sacrifice. 
 
 OF    THE  INTERCESSION  OF  CHRIST. 
 
 Another  branch  of  Christ's  priestly  office,  is  his  interces- 
 sion :  this  may  be  considered,  by  shewing, 
 
 I.  That  Christ  was  to  be  an  Intercessor,  or  was  to  make 
 intercession  for  his  people :  When  Christ  was  called  to  the 
 office  of  a  priest,  and  invested  with  it,  which  was  done  in  the 
 council  and  covenant  of  grace  ;  he  was  put  upon  making  re. 
 quest  on  the  behalf;  he  is  bid  to  ask  them  of  his  Father,  as 
 his  portion  and  inheritance,  to  be  possessed  and  enjoyed  by 
 him  ;  which  is  promised  him  on  making  such  a  request,  as  he 
 did,  and  they  were  given  him,  Psal.  ii.  8.  John  xvii.  6.  and 
 he  not  only  asked  them,  but  life  for  them,  spiritual  and 
 eternal  life,  with  all  the  blessings  and  comforts  of  life  ;  which 
 upon  asking,  were  given  ;  God  gave  him  the  desires  of  his 
 heart,  and  did  not  withhold  the  request  of  his  lips  :  all  bles- 
 sings were  bestowed  upon  his  chosen  in  him  ;  and  grace 
 which  is  comprehensive  of  all  blessings,  were  given  them  in 
 him,  before  the  world  began,  Eph.  i.  3.  2  Tim.  i.  9.  and  this 
 asking,  or  requesting,  is  a  species  of  Christ's  intercession,  and 
 an  early  instance  of  it,  and  of  his  success  in  it  ;  and  a  speci- 
 men of  what  was  to  be  done  by  him  hereafter.     The  interces- 
 
304  OF  THE  INTERCESSION 
 
 sion  of  Christ  was  spoken  of  in  prophecy,  in  the  books  of  the 
 Old  testament;  Elihu,  in  Job  xxxiii.  23.  speaks  of  him  as  an 
 advocate,  in  Psal.  xvi,  4.  which  is  a  Psalm  concerning  Christ  j 
 two  sorts  of  persons  are  spoken  of;  one  who  are  called  saints, 
 in  whom  was  all  Christ's  delight ;  another  sort  hastened  af-* 
 ter  another  god,  another  saviour,  and  not  Christ :  concern- 
 ing whom  he  says,  I  will  not  take  up  their  names  unto  mv  lips, 
 as  the  words  in  John  xvii.  9.  I  pray  for  them;  I  pray  not  for 
 the  world]  but  what  most  clearly  foretels  the  intercession  of 
 Christ,  and  is  a  prophecy  of  it,  is  a  passage  in  Isar  liii.  12. 
 And  made  intercession  for  the  trangressors.  The  types  of 
 Christ's  intercession  are  mam.  It  is  said  of  Abel,  that  he,  be- 
 ing  dead,  yet  speakeths  Heb.  xi.  4.  Melchizedek  prayed  for 
 Abraham,  that  he  might  be  blessed,  with  blessings  both  in 
 heaven  and  on  earth  ;  so  Christ  prays  and  intercedes  for  his 
 people.  Abraham  likewise  was  a  type  of  Christ  in  his  inter- 
 cession, when  he  interceded  for  Sodom  and  Gomorrah. 
 Aaron  being  a  good  spokesman,  was  a  type  of  Christ,  who  has 
 the  tongue  of  the  learned,  and  can  speak  well  on  the  behalf  of 
 his  distressed  ones.  Particular!}  the  entrance  of  the  high  priest 
 once  a  year,  with  the  blood  of  beasts,  with  a  censer  of  burning 
 coals,  and  an  handful  of  incense,  was  an  eminent  type  of 
 Christ's  entrance  into  heaven,  and  his  intercession  there. 
 
 II.  Christ  is  an  intercessor;  he  has  executed,  is  executing, 
 and  will  continue  to  execute  this  office ;  the  enquiries  to  be 
 made  concerning  it  are,  I.  Where,  when,  and  in  what 
 manner  his  intercession  has  been  and  is  performed.  1.  Be- 
 fore his  incarnation :  that  he  then  interceded,  and  was  a  Me- 
 diator between  God  and  man,  is  evident  from  that  access  to 
 God  which  was  then  had.  Daniel  prayed  to  be  heard  for  the 
 Lord's  sake,  that  is,  for  Christ's  sakt ,  Dan.  ix.  17.  We  have 
 an  instance  of  Christ's  intercession  for  the  people  of  tht-  Jf  ws, 
 when  in  distress,  who  is  represented  as  an  Angel  among  the 
 myrtle  trees  in  the  bottom  ;  signifying  the  low  estate  the  Jews 
 were  in  ;  and  as  interceding  and  pleading  with  God  for  them  ; 
 And  the  Lord  answered  the  angel  that  talked  with  me,  zvith 
 
Book  II.  OF  CHRIST;  305 
 
 good  and  comfortable  wor ds  ;  his  intercession  was  acceptable, 
 prevalent,  and  succeeded,  Zech.  i.  11 — ^-13.     But  a  moreciear 
 and  full  instance  of  Christ's  intercession  for  his  people  in  dis- 
 tress,  through  sin,  is  in  chap.  iii.  1 — 4.     2.  Christ  acted  as  in- 
 tercessor in  his  state  of  humiliation.     We   often  read  oi  his 
 praying  to   God,   and  sometimes  a  whole  night  together :  at 
 other  times  we  find  him  praying  for  particular  persons  ;  as  at 
 the  grave  of  Lazarus;  and  for  Peter  particularly,  Luke  xxii. 
 32.     He  prayed  for  all  his  disciples,  John  xvii.    which  is  a 
 specimen  of  his  intercession  in  heaven.     3.  Christ  is  now  in- 
 terceding in  heaven  for  his  people ;  he  is  gone  to  heaven,  en- 
 tered there,  and  is  set  down  at  the  right  hand  of  God  ;   where 
 he  ever  lives  to  make  intercession,  Rom.  viii.  34.  Heb.  vii* 
 25.  and  which  is  performed,  perhaps  not  vocally*  as  on  earth  j 
 nor  as  litigating  a  point  in  a  court  of  judicature  ;  but  by  ap- 
 pearing in  the  presence  of  God  there  for  his  people*     Christ 
 intercedes,  not  as  asking  a  favour,  but  in  an  authoritative  way^ 
 declaring  it  as  his  will,  on  the  foot  of  what  he  has  done  and 
 suffered,  that  so  it  should  be  ;   a  specimen  of  this  we  have  in 
 the  finishing  blessing  of  all,  glorification,  John  xvii.  24.  Christ 
 performs  this  his  office  also  by  offering  up  the  prayers  and 
 praises  of  his  people,  which  become  acceptable  to  God  through 
 the  sweet  incense  of  his  mediation  and  intercession,  Rev.  viii. 
 3,4.  Heb.  xiii.    15.   1  Pet.  ii.  5.     n.  The  next  thing  to  be 
 considered  is,  what  Christ  makes  intercession  for  more  par- 
 ticularly ?  for  the  conversion  of  his  unconverted  ones  ;  Neither 
 pray  I  for  those  alone,  says  he,  meaning  his  disciples  that  were 
 called,  but  for  them  also  which  shall  believe  on  me  through  their 
 word,  John  xvii.   20.  and  for  the  comfort  of  those  that  are 
 convinced  of  sin  ;  particularly  for  discoveries  and  applications 
 of  pardoning  grace  and  mercy  ;  If  any  man  sin,  we  have  art 
 advocate  with  the  Father,  for  strength  for  his  people  to  bear  up 
 under  temptations.     Lastly,  he  intercedes  for  their  glorifica- 
 tion ;   one  principal  branch  of  which  will  lie  in  b*  holding  his 
 glory,  John  xvii.  24.   ill.  The  persons  Christ  makes  interees* 
 sion  for,  are  the  same  with  those  of  election,  redemption,  and 
 
306  O*  CHRIST'S  BLESSING 
 
 effectual  catling ;  to  whom  Christ  is  a  propitiation,  for  them  he 
 is  an  advocate,  John  xvii.  9.     The  high  priest  bore   upon  his 
 heari,  in  the  breast  plate  of  judgment,  only  the  names  of  the 
 children  of  Israel.  As  Christ  died  for  such,  yea,  the  chief  of  sin- 
 ners calls  them  by  his  grace,  and  rtceives  them  into  fellowship 
 with    himself,  it  is  no  wonder  that  he  should  pray  and  inter- 
 Cede  for  them.  I  v.  The  excellent  properties  and  use  of  Christ's 
 intercession.     Christ  is  an  only  intercessor ;    There  is  but  one 
 Mediator  between  God  and  men,  the  man  Christ  Jesus,  1  Tim. 
 ii#  5*     He  is  mighty  to  plead,  thoroughly  v>  pit-ad  the  cause  of 
 his  people  ;  and  having  the  tongue  of  the  learned,  can  speak 
 well  for  them.     He  is  a  prevalent  advocate   and  intercessor ; 
 he  is  always  heard ;  he  was  when  on  earth,  and  is  now  in  heaven; 
 his  mediation  is  always  acceptable  and  ever  succeeds,   John 
 xj.  41,  42.   and  he  performs   this  his  brace  freely ;  he  never 
 rejects   anv  case   put   into    his   hands.      His   intercession   is 
 perpetual;  though  he  was  dead  he  is   alive,  and  lives  forever- 
 more  ;  aitd  he  ever  lives  to  make  intercession  for  them  that 
 tome  unto  God  by  him,  Heb.  vii.  25. 
 
 OF   CHRIST'S  BLESSING  HIS  PEOPLE  AS  A 
 PRIEST. 
 
 I.  That  Christ  was  to  bless  his  people  ;  this  was  promised, 
 and  prophesied  concerning  him,  and  was  prefigured  in  types 
 of  1  im.  I  It  was  promised  to  Abraham,  that  in  his  seed  all 
 the  nations  of  the  earth  should  be  blessed,  and  this  promise 
 was  renewed  to  Isaac,  Gen.  xxvi.  4.  and  again  to  Jacob,  Gen. 
 kxviii.  14.  the  apostle  interprets  and  explains  the  phrase ; 
 iK  In  the  seed  shall  All  the  kindreds  of  the  earth  be  blessed ;" 
 unto  you  first,  God  having  raised  up  his  Son  Jesus,  sent  him  to 
 ileus  you,  fcfc;  Acts  iii;  25,26.  n.  Christ's  blessing  his  people, 
 was  prefigured  in  Melchizedek,  the  type  of  him,  and  of  whose 
 order  he  was.  This  illustrious  person  met  Abraham  return- 
 ing from  the  slaughter  of  the  kings,  And  blessed  him,  and  said, 
 Blessed  be  Abnh  m  of  the  most  high  God,  possessor  of  heaven  and 
 earth.  Gen.  xiv.  19. 
 
Book  II.  HIS  PEOPLE  AS  A  PRIEST  307 
 
 II.  Christ  has  blessed  his  people,  does  bless  them,  and  will 
 continue  to  bless  them :  he  blessed  them  under  the  Old  Tes- 
 tament ;  and  after  he  had  offered  himself  a  sacrifice,  and  was 
 risen  from  the  dead,  and  before  his  ascension  to  heaven  j  He 
 lift  up  his  hands  and  blessed  his  disciples,  &c,  Luke  xxiv.  50, 
 51.  i  Qnserve  the  qualifications  of  Christ  to  biess  his  peo- 
 ple, his  fitness,  ability,  and  sufficiency  for  such  a  work.  1.  As 
 he  is  Gou,  or  a  divine  Person,  he  must  be  able  to  bless,  blessed- 
 ness is  a  perfection  of  Deity.  Now  Christ  is  over  all,  Godf 
 blessed  far  ever,  Rom.  ix.  5.  and  able  to  do  exceeding  abundant- 
 ly above  all  that  we  ask  or  think,  Eph.  lii.  20.  2.  Christ,  as 
 Mediator,  has  a  fitness,  ability,  and  sufficiency  to  biess  his  peo- 
 ple ;  as  such,  God  has  made  him  most  blessed  for  evermore.  &c, 
 Fsal.  xxi.  3- — 6.  Who  can  doubt  of  his  ability  to  bless  hi* 
 people  with  deliverance  from  sin,  Satan,  the  law,  since  he  has 
 obtained  eternal  redemption  for  them  ?  or  with  a  justifying 
 righteousness  ;  since  he  is  become  the  end  of  the  law  ;  or  with 
 spiritual  peace,  since  he  has  made  peace  by  the  blood  of  his 
 cross  ?  or  with  salvation,  since  he  is  able  to  save  to  the  utter- 
 most all  that  come  unto  God  by  him  ?  u.  The  persons  who 
 are  blessed.  1.  All  that  are  blessed  of  the  Father  are  blessed 
 by  Christ,  Come,  ye  blessed  of  my  Father,  Eph.  i.  3  Matt.  xxv. 
 34.  2.  All  that  are  chosen  of  Qod  in  Christ  are  blessed  by 
 him,  otherwise  there  would  be  no  strength  nor  force  in  the 
 triumphant  challenge  of  the  apostle,  Rom.  viii.  33.  34.  3.  All 
 that  are  given  to  Christ  by  the  Father  are  blessed  by  him  ;  he 
 confers  grace  on  them,  keeps  them  by  his  power,  and  gives 
 unto  them  eternal  life,  John  xvii.  2. — 12,24— 4t  All  the  cov- 
 enant-ones are  blessed  by  Christ.  The  covenant  of  Grace  is 
 ordered  in  all  things  and  sure  ;  and  Christ,  the  mediator  of  it 
 gives  them  the  sure  mercies  of  David.  5.  All  the  spiritual 
 Israel  of  God,  the  elect  of  God  among  all  nations,  are  the 
 seed  of  Israel  that  are  justified  in  Christ,  and  saved  in  the 
 Lord  with  an  everlasting  salvation,  in.  The  blessings  Christ 
 blessed  his  people  with,  some  of  which  are  as  follow.— 
 1.  With  a  justifying  righteousness  ;  this  is  a  great  blessing  : 
 
908  OP  THE  KINGLY  OFFICE 
 
 David  describes    The  blessedness  of  the  man  to  whom  God  im- 
 puteth  righteounees  without  Works,  Rom.  iv.  6.     2.  With  the 
 pardon  of  their  sins,  which  is  another  great  blessing  ;  Blessed 
 is  the  man  whose  transgressions  is  forgiven,  Psal.  xxxii.   I. 
 3.  Christ  blesses  his  people  with  the  adoption  of  children  :  John 
 i.  i  2.-^-4 .  Those  are  blessed  by  Christ  with  regeneration  and 
 conversion  by  his  Spirit  and   grace  through  the  ministration 
 of  his  gospel,  Acts  iii.  26.     5.  The    same  persons   are  bles- 
 sed with   the   Spirit,  shed  on  them,  through    Christ,   their 
 Saviour.     6.   The   Lord  blesses  his  people   with  peace,  Psal. 
 xxix.  11.     T.  He  blesses  them  with  the  gospel,  the  ordinances 
 of  it,  and  the  privileges  of  his  house.     8.  And  lastly,   Christ 
 blesses  his  people  with  eternal  life  and  happiness,  according 
 to  his  promise  he  will  come  and  take  them  to  himself,  iv.  The 
 nature  and  excellencies  of  these  blessings.— 1.  They  are  cove- 
 nant  blessings.     2.   They  are  spiritual  blessings,  Eph.  i.  3. 
 3.  1  hey  are  iolid  and  substantial  ones  ;  blessings   indeed  such 
 as  J abez  prayed  for  ;   saying,  0  that  thou  wouldest  blessme  in- 
 deed I  1  Chron.  iv.  10.    4.  They  are  irreversible  blessings  ;  the 
 blessing  with    which    Isaac  blessed  Jacob,  was   confirmed  by 
 him  with  a  resolution  not  to  alter  it :  without  repentance,  Rom. 
 3d.  29.     5.  These  blessings  are  eternal ;  whatever  is  done  in 
 this  way  of   Christ  blessing  his  people  is  for  ever,  Eccles.  iii. 
 14. 
 
 OF  THE  KINGLY  OFFICE  OF  CHRIST- 
 
 Christ  is  King  in  a  two-fold  sense  :  he  is  a  king  by  nature 
 as  he  is  God,  he  is  God  oyer  all ;  as  the  Son  of  God,  he  is  heir 
 of  all  things  j  he  has  a  two- fold  kingdom,  the  one  natural,  es- 
 pennal,  universal  and  common  to  him  with  the  other  divine 
 persons ;  the  kingdom  of  nature  and  providence  is  his,  what 
 he  has  a  natural  right  unto,  and  claim  upon  ;  it  is  essential  to 
 him  as  God  ■,  besides  this,  t'nere  is  another  kingdom  that  be- 
 longs to  Christ  as  God  man  and  Mediator  ;  this  is  a  special, 
 limited  kingdom ;  this  concerns  only  the  elect  of  God,  hence 
 
Book  II.  OF  CHRIST.  SQ9 
 
 the  title  and  character  of  Christ  with  respect  to  them  is,  King 
 of  saints  ;  this  kingdom  and  government  of  his  is  what  is  put 
 into  his  hands  to  dispense  and  administer,  and  may  be  called  a 
 dispensatory,  delegated  government. 
 
 I.  I  shall  shew  that  Christ  was  to  be  a  King  ;  1.  That  he 
 was  to  be  a  King,  appears  by  the  designation  of  him  by  hisFa- 
 ther  to  this  office;  I  hive  set  my  King-  upon  my  holy  hill  of 
 Zion,  says  Jehovah,  Psal.  ii.  6.  he  appointed  a  kingdom  to 
 him  which  is  observed  by  Christ ;  Iaprrint  unto  you  a  king' 
 dom,  as  my  Father  hath  appointed  unto  me,  Luke  xxii.  he  was 
 invested  with  the  office  of  a  King,  and  was  considered  as  such; 
 Unto  the  Son  he  saith,  Thy  throne,  0  God,  is  for  ever  and  ever * 
 Heb.  i.  8.  1 1.  It  appears  from  the  types  and  figures  of  Christ, 
 in  his  kingly  office  Melchizedek  was  a  type  of  him  ;  so  was 
 David,  hence  Christ,  his  antitype,  is  often,  with  respect  to  the 
 Jews,  in  the  latter  days,  called  David  their  King,  Jer.  xxx.  9- 
 Ezek.  xxxiii.  23.  Solomon  also  was  a  type,  hence  Christ,  is 
 frequently  called  Solomon,  and  King  Solomon,  and  who, 
 speaking  of  himself,  says,  a  Greater  than  Solomon  is  here^ 
 Matt.  xii.  42.  in.  This  still  more  fully  appears,  that  Christ 
 was  to  be  a  King,  by  the  prophecies  concerning  him,  in  this 
 respect ;  as  in  the  very  first  promise  or  prophecy  of  him,  that 
 the  seed  of  the  woman,  meaning  Christ,  should  break  the  ser» 
 pent's  head  ;  that  is,  destroy  the  devil,  and  all  his  works  ;  which 
 is  an  act  of  Christ's  kingly  power.  Balaam  foretold,  that  there 
 should  come  a  Star  oat  of  Jacob,  and  a  Sceptre,  that  is  a  Seep, 
 tre-bearer,  a  King,  should  rise  out  of  Israel,  Numb.  xxiv.  17. 
 which  prophecy,  coming  to  the  knowledge  of  the  magi,  upon 
 the  appearance  of  a  new  star,  led  them  to  take  a  journey  into 
 Judea,  to  enquire  after  the  birth  of  the  King  of  the  Jews.  In 
 Isaiah,  ix.  6,  7.  it  is  said,  that  the  government  should  be  upon 
 his  shoulders;  to  the  same  purpose  is  another  prophecy  in 
 Jeremiah,  chap,  xxiii.  5,  6.  To  which  may  be  added,  another 
 Rejoice  greatly,  0  daughter  of  Zion — behold  thy  King  cometk 
 unto  theey  Zech.  ix..  9.  the  angel  that  brought  the  news  to  thfc 
 
OF  THE  KINGLY  OFFICE 
 310 
 
 virgin  Mary,  foretold  that  the  Lord  God  would  give  unto  him  the 
 throne  of  his  Father  David;  Luke  i.  32,  33. 
 
 II.  proceed  to  shew,  that  Christ  is  a  King.  i.  Christ  was  a 
 King  before  his  incarnation,  during  'he  Ola  Testament  dis- 
 pensation;  as  such  he  is  acknowledged  by  the  church  iii  the 
 times  of  Isaiah  ;  The  Lord  is  our  Judge;  the  Lord  i$  our 
 Lawgiver;  the  Lord  is  our  King,  lsai.  xxxiii.  22.  ar<u  x/tvi. 
 13.  ii.  Christ  was  King  in  his  state  of  incarnation;  he  .vas 
 born  a  King,  as  the  wise  men  understood  it.  Christ  himself 
 acknowledges  as  much,  when  he  was  asked  by  Pilate,  whether 
 he  was  a  king?  he  answered  in  a  manner  which  gave  assent 
 unto  it,  John  xviii.  36,  37.  He  began  his  ministry  with  giv- 
 ing notice,  that  the  kingdom  of  heaven  was  at  hand,  Na  thanjjel 
 made  the  following  noble  confession  of  faith  in  him,  Thou  art 
 the  King  of  Israel !  John  i.  49»  The  oisciples,  in  so  many 
 words,  said,  Blessed  be  the  King  that  cometh  in  the  name  of  the 
 Lord,  Matt.  xxi.  4 — 9.  It  is  true  indeed,  in.  Upon  his  as- 
 cension to  heaven,  he  was  made  both  Lord  and  Christ,  Acts  ii. 
 36.  not  but  that  he  was  both  Lord  and  Christ  before  ;  but  ;hen 
 he  was  declared  to  be  so,  and  made  more  manifest  as  such. 
 He  received  the  promise  of  the  Spirit;  sent  his  apostles  forth 
 into  all  the  world,  preaching  his  gospel  with  great  success  ; 
 and  went  forth  by  them  with  his  bow  and  arrows,  conquering 
 and  to  conquer,  lv.  All  the  rites  and  ceremonies  used  ai  the 
 inauguration  of  kings,  and  their  regalia,  are  to  be  fount'  with 
 Christ.  Were  kings  anointed?  as  Saul,  David,  and  Solomon 
 were,  so  was  Christ ;  /  have  set,  or  as  in  the  Hebrew  text,  J 
 have  anointed  my  King  upon  my  holy  hill  of  Zion,  Psal.  ii.  6. 
 Were  kings  crowned  at  the  time  of  their  inauguration  ?  so  was 
 Christ  at  his  ascension  to  heaven,  he  was  then  crowned  with 
 glory  and  honour.  Do  kings  sometimes  sit  on  thrones  when 
 in  state  ?  Isaiah,  in  vision,  saw  the  Lord  sitting  on  a  throne, 
 high  and  lifted  up,  when  he  saw  the  glory  of  Christ,  and  spake 
 of  him.  Do  kings  sometimes  hold  sceptres  in  their  hands, 
 as  an  ensign  of  their  royalty?  so  does  Christ;  his  sceptre  is  a 
 sceptre  of  righteousness,  Psal.  xlv.  6.     Do  kings  sometimes 
 
Book  II.  .  OF  CHRIST.  311 
 
 appear  in  robes  of  majesty  ana  stale?    Christ  is  arrayed  with 
 m  jescy  itself;   The  Lord  riegntth,  he  is  clothed  with  majesty ,  ! 
 Psai.  xciii.  1. 
 
 lit.  Having  shewn  that  Christ  was  to  be  a  King,  and  is 
 on<  ;  I  shall  next  consider  the  exercise  and  administration  of 
 the  kingly  office  by  him;  and  observe,  1.  His  qualifications 
 for  it  Divid  who  well  knew  what  was  requisite  to  a  civil 
 re?  \  or  governor  says,  He  that  ruleth  over  men,  must  be  just; 
 an:'  this  he  said  with  a  view  to  the  Messiah,  as  appears  by 
 w*-; ai  follows,  z  Sam.  xxin.  3,  4.  One  of  the  characters  of 
 Zson's  King,  by  which  he  is  described,  is  just,  Jer.  xxiii.  5, 
 6.  A  king  should  be  as  wise  as  an  angel  of  God  ;  and  such 
 is  tlavid's  Son  and  Antitype,  the  Messiah;  on  whom  rests 
 the  Spirt  t  of  wisdem  aud  understanding,  of  council  and  of 
 Anewledge)  to  which  may  hi-  added,  the  spirit  of  might  rests 
 upon  him,  l«ui<  xi.  2.  he  has  power  and  authority  ;  yea,  he  is 
 the  Lord  God  omnipotent.  The  next  enquiry  is,  II.  Who 
 art  hu  supers  ?  a  king  is  a  relative  term,  and  connects  sub- 
 jects; a  king  without  subjects,  is  no  king.  Christ  is  said  to 
 be  King  of  Israel;  to  reign  over  the  house  of  Jacob ;  to  be  set 
 King  :,pon  the  holy  hill  of  Zion;  and  to  be  King  of  saints,  Luke 
 i.  33.  Psal.  li.  6.  Rev.  xv.  4.  hi.  The  form  and  manner  of 
 Chi  l^t's  executing  his  kingly  office  ;  which  is  done  externally, 
 anc  internally.  I.  Externally,  by  the  word  and  ordinances, 
 and  church  discipline.  1.  By  the  ministry  of  the  word  ;  which 
 is  his  sceptre  he  holds  forth  ;  it  is  the  rod  of  his  strength  he 
 sends  out  of  Zion,  and  which  is  the  power  of  God  unto  salva- 
 tion to  them  that  believe  ;  it  is  the  rule  and  standard  of  their 
 fai  h  and  practice;  the  maga  charta  which  contains  all  their 
 privileges,  and  which  he  as  their  King,  inviolably  maintains. 
 2.  By  the  administration  of  ordinances;  as  baptism;  Christ, 
 in  virtue  of  that  power  in  heaven  and  earth,  which  he  received 
 as  King  of  saints,  issued  out  a  command,  as  to  preach  the 
 gospel,  so  to  bapiize.  The  Lord's  Supper  is  another  of  the  ordi- 
 nances kept  by  the  church  at  Corinth,  as  delivered  to  them; 
 and  which  he  suggests  was  to  be  observed  throughout  his 
 
^12  OF  THE  KINGLY  OFFICE 
 
 kingdom,  to  the  end  of  the  world.  Public  Prayer  in  the  house 
 of  God,  is  another  appointment  in  Christ's  kingdom,  the 
 church ;  and  which  was  attended  to  by  the  first  christians* 
 Singing'  of  psalms,  hymns,  and  spiritual  songs,  in  a  public 
 manner,  in  the  churches,  is  another  ordinance  of  Christ,  en- 
 joined them,  Eph.  v.  19>  and  in  doing  which,  they  express 
 their  joy  and  gladness  in  Zion's  King.  3.  In  the  exercise  of 
 church  discipline  j  about  which,  Christ,  as  King  in  his  church., 
 has  given  orders  and  directions.  4.  For  the  execution 
 and  due  performance  of  all  this,  the  ministry  of  the  word, 
 administration  of  ordinances,  and  exercise  of  church  dis- 
 cipline, Christ  has  appointed  officers  in  his  church  and  king- 
 dom; whom  he  qualifies  and  empowers  for  such  purposes, 
 Eph.  iv.  12.  ii.  The  kingly  office  of  Christ  is  exercised 
 internally,  1.  In  the  conversion  <*f  his  people;  which  is  no 
 other  than  a  rescue  of  them  out  of  the  hands  of  those  who 
 have  usurped  a  dominion  over  them.  Whilst  in  a  state  of 
 nature,  other  lords  have  dominion  over  them,  sin  reigns  in 
 their  mortal  bodies. ,  Satan,  the  prince  of  the  power  of  the 
 air,  works  in  them ;  but  Christ  being  set  up  as  an  ensign  to 
 the  people,  they  flock  unto  him,  and  enlist  themselves  under 
 his  banner,  and  become  volunteers,  in  the  day  of  his  power, 
 and  declare  themselves  willing  to  endure  hardness,  as  good 
 soldiers  of  Christ ;  when  they  are  clad  by  him  with  the  whole 
 armour  of  God,  and  become  more  than  conquerors.  2. 
 Christ's  kingly  office  is  further  exercised,  in  the  protection 
 and  preservation  of  his  people  from  their  enemies.  They  are 
 protected  and  preserved  from  sin ;  not  from  the  indwelling 
 and  actings  of  it  in  them ;  but  from  its  dominion  and  damning 
 power ;  and  the  grace  that  is  wrought  in  them  is  preserved, 
 and  its  reigning  power  is  continued  and  confirmed.  They  are 
 protected  by  him  from  Satan ;  not  from  his  sssaults  and 
 temptations,  to  which  the  most  eminent  saints  are  exposed, 
 but  from  being  destroyed  by  him.  Christ  is  able  to  succour 
 them,  and  knows  how  to  deliver  them  out  of  temptation,  and 
 bruises  Satan  under  their  feet.     In  short,  he  protects  thein 
 
Book  II.  OF  CHRIST.  313 
 
 from  every  enemy  ;  and  from  the  last  enemy,  death  ;  not  from 
 dying  a  corporal  death,  but  from  the  sting  of  it ;  and  frpm  it 
 as  a  penal  evil  ;  and  from  a  spiritual  death  ever  more  taking 
 place  in  them ;  and  from  an  eternal  death,  which  shall  have 
 no  power  over  them.  3.  Christ's  kingly  office  appears  to  be 
 exercised  in  the  utter  destruction  of  the  said  enemies  of  his 
 people.  He  came  to  destroy  Satan  and  his  works.  He  has 
 also  overcome  the  world;  so  that  it  could  not  hinder  him  from 
 doing  the  work  he  came  about :  and  he  gives  his  people  that 
 faith  by  which  they  overcome  it  also.  iv.  The  properties  of 
 Christ's  kingdom  and  government ;  shewing  the  nature  and 
 excellency  of  it.  1.  It  is  a  spiritual,  not  carnal,  earthly,  and 
 worldly,  My  kingdom,  says  Christ,  is  not  of  this  world,  John 
 xviii.  36.  Though  it  is  in  the  world,  it  is  not  of  it ;  its  original 
 is  not  from  it ;  it  is  not  founded  on  maxims  of  worldly  policy; 
 it  is  not  established  by  worldly  power,  nor  promoted  and 
 increased  by  worldly  means,  nor  attended  with  worldly  pomp 
 and  grandeur.  The  true  Messiah  was  neither  to  destroy  his 
 enemies  with  carnal  weapons  j  but  smite  them  with  the  rod  of 
 his  mouth*  and  consume  them  with  the  breath  of  his  lips,  his 
 gospel ;  nor  to  save  his  people  by  bow,  by  sword,  by  horses 
 and  horsemen  ;  but  by  himself,  his  righteousness  and  sacrifice* 
 His  throne  is  spiritual,  he  reigns  in  the  hearts  of  his  people  by 
 faith ;  his  sceptre  is  a  spiritual  sceptre ;  his  subjects  are 
 spiritual  men,  born  of  the  Spirit,  and  savour  the  things  of  the 
 Spirit  of  God ;  they  are  spiritual  promises  Christ  makes  to 
 them,  to  encourage  them  in  their  obedience  to  him ;  and  spir* 
 itual  blessings  and  favours  are  bestowed  upon  them  by  him. 
 2.  Christ's  kingdom  is  a  righteous  one ;  just  and  true  are  his 
 ways,  who  is  King  of  saints.  3.  Christ's  kingdom  is  a  peace- 
 able kingdom  ;  he  is  the  Prince  of  peace;  his  gospel,  which  is 
 his  sceptre,  is  the  gospel  of  peace;  h.s  subjects  are  s  >ns  of 
 peace.  4.  Christ's  kingdom  is  gradually  carried  on  :  so  it 
 has  been  from  the  first;  it  has  met  with  some  stops  in  some 
 periods,  yet  it  has  revived  again  ;  as  at  the  reformation  ;  and 
 will  hereafter  be  extended  from  sea  to  sea ;  and  the  internal 
 
 R   R 
 
{314  OF  THE  SPIRITUAL  REIGN 
 
 kingdom  of  Christ  in  the  hearts  of  his  people  is  gradually 
 carried  on,  until  it  arrives  to  the  fulness  of  the  stature  of 
 Christ.  5*  Christ's  kingdom  is  durable;  of  his  government 
 there  will  be  no  end  ;  his  throne  is  for  ever  and  ever;  he  will 
 reign  oyer  the  house  of  Jacob  evermore;  his  kingdom  is  an 
 everlasting  kingdom.  The  Babylonian  monarchy  gave  way 
 to  the  Persian  and  Median,  and  was  succeeded  by  that ;  the 
 Persian  to  the  Grecian  ;  and  the  Grecian  to  the  Roman:  but 
 Christ's  kingdom  will  stand  for  ever  ;  the  gospei  is  an  ever- 
 lasting gospel,  the  word  of  God,  which  abides  for  ever:,  and 
 the  ordinances  of  baptism,  and  the  Lord's  supper,  are  to  be 
 administered  until  the  steond  coming  of  Christ* 
 
 OF  THE  SPIRITUAL  REIGN  OF  CHRIST* 
 
 There  are  two  remarkabe  periods  of  time  yet  to  come  ;  in 
 Which  Christ  will  exercise  his  kingly  office  in  a  more  visible 
 and  glorious  manner  ;  the  one  may  be  called,  the  spiritual  reign 
 and  the  other  his  personal  reign  ;  it  is  the  former  of  these  that 
 will  now  be  attended  to  ;  and  which  is  no  other  than  the  pres- 
 ent reign  continued  ;  and  which  will  be  administered  in  the 
 same  manner :  but, 
 
 I.  With  greater  purity,  and  to  a  greater  degree  of  perfection 
 both  as  to  doctrine  and  practice.,  r.  The  kingdom  of  Christ 
 will  be  carried  on  by  the  ministry  of  the  word,  as  now,  and  in 
 this  the  spiritual  reign  will  differ  from  the  personal  one,  in 
 which  there  will  be  no  ministry  of  the  word,  all  the  saints  be- 
 ing in  a  perfect  state  but  in  the  spiritual  reign  it  will  bepreach- 
 
 €(jv t.  With  more   light  and  clearness  than  now.     The  light 
 
 of  the  present  time  is  fitly  described  as  being  neither  clear  nor 
 dark.  It  is  one  day,  a  remarkable  uncommon  day ;  known  to 
 the  Lord,  how  long  it  will  last,  and  to  him  only  ;  and  at  even- 
 ing time,  when  a  greater  darkness  may  be  expected  to  be  com- 
 ing on,  it  shall  be  light,  Zech.  xiv.  6,  7*  a  blafce  of  light  shall 
 break  out,  and  that  to  such  a  degree,  that  the  light  of  the  moon, 
 shall  be  seven-fold,  as  the  light  of  seven  days  collected  togeth- 
 er. 2,  The  gospel  will  be  preached  with  greater  consistence  $ 
 
Book  II,  OF  CHRIST.  315 
 
 a  principal  fault  in  the  present  ministry  of  the  word  is  inconsis- 
 tent ;  not  only  in  different  ministers,  but  in  the  same  minis- 
 ter at  different  times,  and  even  in  the  same  discourse  ;  buc  the 
 ministry  of  the  word  then  will  be  all  of  a  piece.  3.  There  will 
 be  an  agreement  in  the  ministers  of  it  ;  now  they  clash  with 
 one  another,  scarce  two  persons  think  and  speak  the  same 
 thing;  but  in  the  spiritual  reign  the  watchman,  Christ's  min- 
 is .f-.s,  shall  see  eye  to  eye.  4.  There  will  be  one  doctrine  of 
 fuiio  which  will  be  preached,  one  religion  professed  by  all  that 
 name  ehe  name  of  Christ,Zech.  xiv.9 — 5. The  gospel  will  have 
 a  greater  spread  than  now  ;  at  present  it  lies  in  a  narrow  com-? 
 pas^.  chiefly  in  the  isles  ;  but  hereafter  evangelical  knowledge 
 will  be  encreased  ;  the  earth  shall  be  full  of  it  6.  The  gospel 
 w  ill  be  preached  with  greater  success  ;  there  will  be  no  more 
 such  complaints,  as  who  hath  believed  our  report?  the  power 
 pi  God  will  go  along  with  the  word,  to  the  conversion  of  mul- 
 .  tudetfj  the  church  shall  break  forth  on  the  right  hand  and  on 
 the  left,  and  her  seed  shall  inherit  the  Gentiles,  Isai.  xlix.  18. 
 20.  i,  The  same  ordinances  will  be  administered  in  the 
 ual  eign  ay  now;  the  ordinances  of  baptism  and  the 
 supper  will  be  celebrated  j  for  they  are  to  continue  till 
 Z  i&t's  second  coming  and  personal  appearance,  Matt,  xxviii. 
 ;  ;.  20.  1  Cor.  xi.  26.  but  not  as  they  are  commonly  adminis- 
 tered now,  but  as  they  were  first  delivered  ;  clear  of  all  inno- 
 vation and  corruption  ;  we  shall  no  more  hear  of  that  absurd 
 notion  of  transubsLantiation,  or  of  the  bread  and  wine  in  the 
 ordiaance  of  the  supper  being  transubstantiated  into  the  very 
 body  and  blood  of  Christ ;  nor  of  withholding  >he  cup  from  the 
 lait,  ;  nor  shall  we  hear  any  more  of  the  childish  practice  of 
 infant  sprinkling  ;  the  ordinance  of  baptism  will  be  adminis- 
 tered only  to  its  proper  subjects,  believers  in  Christ,  and  in  its 
 proper  manner,  by  immersion,  in.  The  same  discipline  will 
 be  observed  in  the  churches  of  Christ  as  now;  only  with  grea- 
 ter strictness.  Churches  will  be  formed  and  governed  upon  the 
 plan  they  were  in  the  times  of  the  apostles. 
 
316  OF  THE  SPIRITUAL  REIGN 
 
 II.  The  spiritual  reign  of  Christ  will  be  more  large  and 
 ample  than  noiv  it  is  ;  it  will  reach  all  over  the  world,  i .  The 
 first  step  towards  the  increase  and  enlargement  of  Christ's 
 kingdom,  will  be  the  destruction  of  antichrist ;  who,  in  the  pro- 
 phecy of  Daniel,  is  spoken  of  as  a  little  horn,  Dan.  vii.  20—- 
 26.  and  xi.  45.  In  the  New  Testament  he  is  called,  the  man 
 of  sin,  because  extremely  wicked  ;  and  the  son  of  perdition, 
 because  not  only  deserving  of  it,  but  shall  certainly  come  into 
 it.  In  the  book  of  Revelation,  he  is  described  by  two  beasts 
 one  rising  out  of  the  sea,  the  other  out  of  the  earth  ;  signi- 
 fying his  two-fold  capacity,  civil  and  ecclesiastical ;  and  his  two- 
 fold power,  temporal  and  spiritual :  great  things  are  ascribed 
 to  him,  and  said  to  be  done  by  him  ;  who  shall  continue  long, 
 but  at  last  go  into  perdition  j  see  Rev.  xiii.  and  xvii.  8—16. 
 The  reign  of  antichrist  is  fixed  in  prophecy,  for  a  certain  time 
 in  Daniel  vii.  25.  for  a  time,  and  times,  and  the  dividing  of 
 time ;  that  is,  for  three  years  and  a  half;  the  same  with  forty- 
 two  months,  and  one  thousand  two  hundred  and  sixty  days  ; 
 which  are  so  many  years  :  but  when  these  will  end,  cannot  be 
 said  with  any  precision,  because  it  is  difficult  to  settle  the  be- 
 ginning of  his  reign  ;  could  that  be  done,  it  would  easily  be 
 known  when  it  would  end  :  however,  what  is  said  of  the  ruin  of 
 antichrist,  will  be  fulfilled  by  the  Lord  in  his  own  time,  n, 
 The  next  step  to  the  increase  and  enlargement  of  Christ's 
 kingdom  and  government  in  the  world,  will  be  the  conversion 
 of  the  Jews,  which  will  follow  upon  the  destruction  of  anti- 
 christ. There  are  many  prophecies  that  speak  of  their  con- 
 version ;  as  that  they  shall  be  born  at  once,  and  shall  seek  the 
 Lord  their  God,  and  David  their  king,  and  this  will  be  uni- 
 versal ;  all  Israel  shall  be  saved,  the  whole  nation  shall  be  born 
 at  once,  suddenly.  In  the  reign  of  the  late  king,  and  within 
 our  knowledge  and  memory,  was  a  very  surprizng  event  res- 
 pecting this  people,  yet  little  taken  notice  of  ;  a  Bill  was  brought 
 into  our  British  Parliament  to  naturalize  them  ;  I  thenthought 
 in  "my  own  mind  it  would  never  pass;  God  would  not  suffer 
 it  in  providence,  being  so  contrary  to  scripture-revelation  and 
 
Book  II.  OF  CHRIST.  31?' 
 
 prophecy,  and  the  state  of  that  people,  in  which  they  are  to 
 continue  until  their  conversion  ;  but  the  Bill  did  pass  to  my 
 great  astonishment,  not  knowing  what  to  think  of  prophecy, 
 and  of  what  God  was  about  to  do  in  the  world,  and  with  that 
 people.  But  lo  !  the  Bill  was  repealed,  and  that  before  one 
 Jew  was  naturalized  upon  it  ;  and  then  all  difficulties  were  re. 
 moved,  and  it  apptared  to  be  the  will  of  God,  that  an  attempt 
 should  be  made,  and  that  carried  into  execution  as  near  as 
 possible,  without  crossing  purposes,  and  contradicting  prophe- 
 cy ;  and  to  let  us  see  what  a  watchful  eye  the  Lord  keeps  upoa 
 the  counsels  of  men,  and  that  there  is  no  counsel  against  the 
 Lord  ;  and  that  the  Jews  must  remain  a  distinct  people  until 
 the  time  of  their  conversion.  These  two  sticks,  J^ws  and 
 Gentiles,  will  become  one ;  but  it  will  be  in  and  by  the  hand 
 of  the  Lord  ;  it  will  not  be  effected  by  Acts  of  Parliament,  but 
 by  works  of  grace  upon  the  souls  of  men  ;  the  Jews  will  never 
 be  naturalized  until  they  are  spiritualized  j  and  when  they  are, 
 they  will  return  to  their  own  land  and  possess  it,  being  assist- 
 ed, as  they  will  be,  by  Protestant  princes,  who  will  drive  out 
 the  Turk,  and  establish  them  in  it ;  this  will  be  another  addi- 
 tion to  the  kingdom  of  Christ,  m.  By  this  means,  a  way  will 
 be  opened  for  the  great  spread  of  the  gospel  in  the  Eastern  na- 
 tions, and  for  the  enlargement  of  Christ's  kingdom  there ;  the 
 river  Euphrates,  which  will  be  dried  up  ;  an  emblem  of  the  ut- 
 ter destruction  of  the  Ottoman  empire  ;  whereby  way  will  be 
 made  for  the  kings  of  the  East  ;  or  for  the  gospel  being  car- 
 ried into  the  kingdoms  of  the  East  ;  not  only  in  Turkey,  but 
 Tartary,  Persia,  China,  and  the  countries  of  the  great  Mogul; 
 which,  upon  the  passing  away  of  the  second,  or  Turkish  wee, 
 the  kingdoms  of  this  world,  those  vast  kingdoms  just  mention- 
 ed, will  become  the  kingdoms  of  our  Lord,  and  of  his  Christ, 
 Rev.  xvi.  12.  and  xi.  14,  15.  And  now  will  the  fulness  of  the 
 Gentiles  be  brought  in;  and  those  vast  conversions  made 
 among  them,  prophesied  of  in  Isai.  lx.  Now  will  be  the  time 
 when  the  kingdom,  and  dominion,  and  greatness  of  the  king- 
 dom under  the  whole  heaven,  shall  be  given  to  the  people  of 
 
318  OF  THE  SPIRITUAL  REIGN  OF  CHRIST. 
 
 the  saints  of  the  most  High,  Dan.  ix.  27.  Yet  such  will  be  the 
 spirituality  of  this  state,  that  it  will  be  a  counterbaunce  to  the 
 grandeur  and  riches  of  it,  so  that  ti.e  saints  shall  not  be  hurt 
 thereby  ;  as  in  the  times  of  Constantme  ;  which  leads  me  fur- 
 ther to  observe, 
 
 III.  That  the  reign  of  Christ  in  this  state,  will  be  more 
 spiritual  than  now;  from  whence  it  has  its  name-  I.  Ihere 
 will  be  more  plentiful  effusions  of  the  Spirit  of  God  upon  min- 
 isters and  churches,  in  this  state;  the  wilderness  of  the  tien- 
 tiles  shall  become  a  fruitful  field,  Isai.  xxxiii.  15.  n.  i  he 
 saints  in  general  will  be  more  spiritualized  than  now  ;  they 
 will  have  more  spiritual  frames  of  soul ;  there  will  be  less  of 
 that  frothiness,  vanity,  and  emptiness,  which  now  too  often  ap- 
 pear in  them  ;  they  will  frequently  meet  together,  and  sp.ak 
 often  one  to  another,  about  di vine,  spiritual,  and  experimental 
 things,  in.  The  graces  of  the  Spirit  ol  God  will  be  more  in 
 exercise.  The  grace  of  love  will  be  the  distinguishing  char- 
 acter of  this  state;  and  which  will  answer  to  its  name,  Phila- 
 delphia, which  signifies  brotherly  love.  iv.  There  will  be 
 abundance  of  peace  in  this  reign,  evtn  of  outward  peace  ;  no 
 more  wars,  nor  rumours  of  wars  ;  swords  and  spears  will  be 
 beaten  into  plough  shares  and  pruning  hooks,  and  war  shall 
 be  learnt  no  more.  Wolves,  and  leopards,  and  bears,  shall  be 
 as  tame  as  lambs,  kids,  and  calves ;  and  shall  feed  and  lie 
 down  together,  v.  There  will  be  a  great  degree  of  holiness 
 in  all  saints,  of  every  class  and  rank  ;  all  the  Lord's  people 
 will  be  righteous  ;  Every  pot  in  Jerusalem^  and  in  Judta.  that 
 is,  every  member  of  the  church,  ihull  he  holiness  unto  the  Lord; 
 in  his  sight,  and  to  his  glory  ;  yea,  holiness  to  the  Lord  shall  be 
 -upon  the  bells  of  the  horses. 
 
Book   III. 
 
 OF  THE  BLESSINGS  OF  GRACE  WHICH 
 COME    BY  CHRIST,   AND    OF   THE 
 D( j(  T    INKS  IN  WHICH  THEY  ARE 
 HELD  FORTH. 
 
 OF  REDEMPTION  BY  CHRIST. 
 
 I.  I  shall  settle  the  meaning  of  the  word  ;  and  shew 
 what  it  supposes,  includes,  and  is  designed  by  it.  Our  Eng- 
 lish word  Redemption,  is  from  the  Latin  tongue,  and  signi- 
 fies, buying  again;  the  obtaining  of  something  by  pa\  ing  a 
 proper  price  for  it f  sometimes  the  simple  verb  agorazo  to  buy, 
 is  used,  1  Cor.  vi.  20.  Sometimes  the  compound  word  ex* 
 agorazo,  is  used  j  which  signifies,  to  buy  again,  or  out  of  the 
 hands  of  another,  as  in  Gal.  iii.  13.  In  other  places  lutroo  is 
 used,  or  Others  derived  from  it ;  which  signifies,  the  deliver- 
 ance of  a  slave,  or  captive,  from  his  thraldom,  by  paying  a 
 ransom  price  for  him,  1  Pet.  i.  18.  There  are  various  typi- 
 cal redemptions,  and  that  are  of  a  civil  nature,  which  may 
 serve  to  illustrate  our  spiritual  and  eternal  redemption  by 
 Christ,  i.  The  deliverance  of  the  people  of  Israel  out  of  their 
 captivities.  The  deliverance  of  the  people  of  Israel  out  of 
 Egypt  was  a  very  special  and  remarkable  type  of  redemption 
 by  Christ,  out  of  a  worse  state  of  bondage  than  that  of  Egypt. 
 II.  The  ransom  of  the  people  of  Israel,  when  numbered,  was 
 typical  >f  the  ransom  by  Christ  j  which  was  made  by  paying 
 half  a  shekel,  called  the  atonement  money  for  their  souls,  and 
 
320  0¥  REDEMPTION 
 
 which  was  paid  alike  for  a  rich  man,  as  a  poor  man  ;  whereby 
 they  were  preserved  from  any  plague  among  them,  Exod. 
 Xxx.  12 — 16.  Christ's  people  are  all  redeemed  from  their 
 sins,  and  with  the  same  price,  the  price  of  his  blood.  m.The 
 buying  again  of  an  Israelite,  waxen  poor,  and  sold  to  another, 
 by  any  near  akin  to  him  ;  is  a  lively  representation  of  the  pur- 
 chase and  redemption  of  the  Lord's  poor  people,  Lev.  xxv. 
 47 — 49.  who,  in  a  state  of  nature  are  poor,  and  wretched  and 
 miserable  ;  when  such  was  the  grace  of  Christ,  who,  though 
 rich,  for  their  sakes  became  poor,  that  they,  through  his  pov- 
 erty might  be  made  rich.  Only  Christ,  the  near  Kinsman  of 
 his  people,  can  do  this,  and  has  done  it.  iv.  The  delivery  of 
 a  debtor  from  prison,  by  paying  his  debts  for  him,  is  an  em- 
 blem of  deliverance  and  redemption  by  Christ :  Christ  has 
 cleared  the  whole  score,  in  consequence  of  which  is  proclaim- 
 ed, in  the  gospel,  liberty  to  the  captives,  v.  The  ransoming 
 of  persons  out  of  slavery,  by  paying  a  ransom  price  for  them, 
 serves  to  give  an  idea  of  the  redemption  of  the  Lord's  people 
 by  Christ;  I  have  found  a  ransom,  Job.  xxxiii.  4.  In  which 
 there  is  an  allusion  to  a  custom  in  the  Eastern  countries,  to 
 put  their  slaves  in  an  evening  into  a  pit,  where  they  are  close 
 shut  up  till  the  morning,  and  then  taken  out,  to  be  put  to  their 
 slavish  employments ;  but  not  delivered,  unless  a  sufficient 
 ransom  is  given  for  them  and  such  is  the  blood  of  the  cove- 
 nant. These  views  of  redemption,  plainly  point  out  to  us  the 
 following  things,  with  respect  to  the  Lord's  people,  l.  That 
 they  are,  previous  to  th^ir  redemption,  and,  which  that  sup* 
 poses,  in  a  state  of  captivity  and  bondage.  All  having  sin- 
 ned, judgment,  or  the  judicial  sentence,  came  upon  all  men  to 
 condemnation  in  a  legal  way.  n.  That  redemption  by  Christ 
 is  a  deliverance  from  this.  It  is  a  redemption  from  sin,  origi- 
 nal and  actual,  Tit.  ii.  14.  from  avenging  justice,  on  account 
 of  sin;  from  the  guilt  and  dominion  of  sin  ;  it  is  a  deliver- 
 ance from  the  law,  and  from  eternal  death  and  wrath  to  tome, 
 in.  That  redemption  by  Christ  is  such  a  deliverance,  as  that  it 
 is  setting  persons    quite  free,  and  at  entire  liberty.    This  will 
 
Bbok  III.      OF  THE  CAUSES  OF  REDEMPTION  &c.  321 
 
 have  its  full  completion  on  all  accounts,  when  the  saints  shall 
 be  delivered  from  every  degree  of  bondage,  into  the  glorious 
 liberty  of  the  children  oi  God. 
 
 OF   THE    CAUSES    OF    REDEMPTION  BY 
 CHRIST. 
 
 I.  The  moving  cause  of  it,  or  from  whence  it  springs  and 
 flows  ;  and  thai  is  the  everlasting  love  of  God  ;  God  so  loved  the 
 zvorld,  that  he  gave  his  only  begotten  Son  ;  In  this  was  mani- 
 fested the  love  of  God,  &?c.  1  John  iv.  9. 
 
 II.  The  procuring  cause,  or  Author  of  redemption,  is 
 Christ,  the  Son  of  God  ;  he  was  appointed  to  it,  and  assented 
 to  it.  I.  If  it  be  asked,  how  Christ  came  to  be  the  Redeemer  r 
 it  may  be  answered  as  the  love,  grace  and  mercy  of  God  the 
 Father  moved  him  to  resolve  upon  redemption,  and  appoint 
 his  Son,  and  call  him  to  this  work ;  so  like  love,  grace,  and 
 mercy  wrought  in  the  heart  of  the  Son  of  God  to  accept  of 
 this  call,  and  engage  in  this  work  ;  in  his  love,  and  in  his  pity, 
 he  redeemed  them,  as  he  did  Israel  of  old,  Isai.  lxiii.  9.  he  said 
 I  will  ransom  them,  I  will  redeem  them;  as  from  the  grave  and 
 death,  so  from  every  other  enemy,  Hos.  xiii.  14.  n.  The  fit- 
 ness of  Christ  to  be  a  Redeemer  of  his  people  is  worthy  of  no- 
 tice. Now  Christ's  fitness  for  the  work  of  redemption,  lies 
 in  his  being  God  and  man  in  one  person ;  he  is  Immanuel, 
 God  with  us,  God  in  our  nature  ;  and  so  fit  to  be  a  mediator  be- 
 tween God  and  man.  As  man,  he  could  be  made  under  the 
 law,  and  so  capable  of  yielding  obedience  to  it,  As  God  he 
 would  be  zealously  concerned  for  the  glory  of  the  divine  per- 
 fections, and  secure  the  honour  of  them,  in  the  redemption 
 wrought  out  by  him.  in.  The  means  by  which  redemption 
 is  wrought  out  by  Christ  j  and  that  is  by  his  blood,  his  life, 
 to  which  it  is  often  ascribed,  1  Pet.  i.  18,  19.  Christ,  as  he 
 had  the  full  disposal  of  his  oon  life,  freely  gave  his  life  a  ran- 
 som price  ;  Hay  down  my  life  for  the  sleep,  says  he,  I  lav  it 
 down  of  myself,  Matt,  xx.28.  John.x.  15,  18.  a  great  emphasis 
 h  put  upon  this,  that  the  price  with  which  men  are  redeemed, 
 
 S  S 
 
;12£  OF  THE  CAUSES  OF  REDEMPTION  &<J. 
 
 is  the  precious  blood  of  Christ,  1  Pet.  i.  18,  19.  for  if  he  had 
 any  sin  in  him,  he  could  not  have  been  a  redeemer  from  sin. 
 Now  this  price  is  paid  into  the  hands  of  God,  whose  justice  is 
 offended,  whose  law  is  broken,  and  who  is  the  lawgiver,:  that  is 
 able  to  save  and  to  destroy.  It  was  not  paid  into  the  hands  of 
 Satan,  or  any  other  enemy  j  for  their  power  was  only  an  usur- 
 pation j  he  had  no  legal  right  to  hold  them  captives ;  and 
 therefore  the  delivery  of  them  out  of  his  hand,  is  by  power 
 and  not  by  price  t  but  the  justice  of  God  had  a  legal  right  to 
 shut  them  up,  and  detain  them  as  prisoners,  till  satisfaction  is 
 given;  and  therefore  redemption  from  avenging  justice, 
 which  is  proptrly  the  redemption  that  is  by  Christ,  is  by  a 
 price  paid  to  justice  for  the  ransom  of  them,  m.  The  final 
 cause,  or  causes,  or  ends,  for  which  redemption  was  wrought 
 out  and  obtained  by  Christ  in  this  way  ;  and  they  are  these. 
 1.  That  the  justice  of  God  might  be  satisfied  in  the  salvation 
 of  a  sinner,  Rom.  iii.  25,26.  2.  That  the  people  of  God 
 might  be  reconciled  unto  him,  and  have  peace  with  him,  and 
 joy  through  believing  in  Christ,  Rom.  v.  10,11.  3.  Ano- 
 ther end  of  redemption  by  Christ  is,  that  they  might  enjoy 
 the  blessing  of  adoption;  for  so  it  is  said,  that  God  sent  his  Son 
 to  redeem  them  that  were  under  the  law,  that  %ve  might  receive  the 
 adoption  of  Sons,  Gal.  iv.  4,  5.  4.  The  sanctification  of  God's 
 elect,  is  another  end  of  redemption  by  Christ ;  Who  gave  him* 
 self  for  them,  that  he  might  redeem  them  from  all  iniquity  ;  and 
 purify  unto  himself  a  peculiar  people,  zealous  of  good  works^ 
 Tit.  ii.  14,  and  again,  Christ  is  said  to  love  the  church,  and 
 give  himself  for  it,  a  ransom  price  for  it,  that  he  might  sanctify 
 and  cleanse  it,  Eph.  v.  25.  26.  In  a  word,  Christ  has  redeem- 
 ed them  from  the  curse  of  the  laxv,  being  made  a  curse  for  themf 
 thai  the  blessing  of  Abraham,  even  all  the  blessings  of  the  co- 
 venant of  grace,  in  which  Abraham  was  interested,  might 
 •come  on  them  through  Jesus  Christ,  Gal.  3..  14.  6.  And  lastly, 
 the  subordinate  end  of  redemption,  is  the  everlasting  salvation 
 of  God's  elect,  and  their  eternal  life  and  happiness  ;  and  the 
 ultimate  end,  is  the  glory  of  God,  of  his  grace  and  justice,  and 
 of  all  the  perfections  of  his  nature. 
 
OF  THE  OBJECTS  OF  REDEMPTION. 
 
 The  objects  of  redemption  come  next  under  consideration. 
 The  inspired  writers  seem  to  delight  in  using  the  pronoun  usy 
 when  speaking  of  the  death  of  Christ,  and  redemption  by  it, 
 thereby  pointing  at  a  particular  people,  as  the  context  shews : 
 Christ  died  for  uss — God  delivered  him  up  for  us  all, — who  gave 
 himself  for  us, — that  he  might  redeem  us,—rhath  redeemed  us 
 unto  God  by  thy  blood,  Rom.  v.  8.  and  viii.  32.  Tit  ii.  14. 
 Rev.  v.  9.  That  the  objects  of  redemption  are  a  special 
 people,  will  apppear  by  the  following  observations. 
 
 I.  The  objects  of  redemption  are  such  who  are  the  objects 
 of  God's  love  ;  for  redemption,  as  has  been  observed,  flows 
 from  the  love  of  God  and  Christ. 
 
 II.  The  objects  of  election  and  redemption  are  the  same : 
 Who  shall  lay  any  thing  to  the  charge  of  God's  elect  f — It  is 
 Christ  that  died  I  died  for  the  elect  j  so  the  same,  us  all,  for 
 whom  God  delivered  up  his  Son,  are  those  whom  he  fore- 
 knew, and  whom  he  predestinated ;  and  whose  calling,  justi- 
 fication and  glorification  are  secured  thereby,  Rom.  viii.  30— 
 33.  and  the  same  us,  who  are  said  to  be  chosen  in  Christ, 
 before  the  foundation  of  the  world,  have  redemption  in  him 
 through  his  blood,  Eph.  i.  4*— 7.  Election  and  redemption 
 are  of  equal  extent. 
 
 III.  Those  for  whom  Christ  has  died,  and  has  redeemed 
 by  his  blood,  are  no  other  than  those  for  whom  he  became  a 
 surety.  Christ  was  the  surety  of  the  better  testament,  and  of 
 course  became  a  surety  for  those,  and  for  no  other,  than  those 
 who  were  interested  in  that  covenant.  They  are  the  Lord's 
 Benjamins,  the  sons  of  his  right  hand,  his  beloved  sons,  that 
 Christ,  the  antitype  of  Judah,  laid  himself  under  obligation,  to 
 bring  safe  to  glory  and  present  them  to  his  divine  Father. 
 
 IV.  The  objects  of  redemption  are  described  by  such 
 characters  as  show  them  to  be  a  special  and  distinct  people ; 
 particularly  they  are  called,  the  people  of  God  and  Chiist, 
 Isai.  Hii.  8.  he  shall  save  his  people  from  their  sins,  Matt.  i.  21* 
 
324  OF  THE  OBJECTS 
 
 Now  though  all  men  are,  in  a  sense,  the  people  of  God,  as. 
 they  are  his  creatures,  and  the  care  of  his  providence  ;  yet 
 they  are  not  all  redeemed  by  Christ ;  because  those  that  are 
 redeemed  by  Christ,  are  redeemed  out  of  every  people-,  and 
 therefore  cannot  be  every  or  all  people,  Rev.  v.  9. 
 
 V.  The  objects  of  redemption ;  or  those  for  whom  Christ 
 laid  down  his  life  a  ransom  price,  are  described  as  sheep  ;  and 
 who  are  represented  as  distinct  from  others,  who  are  not  his 
 sheep,  John  x.  15 — 29. 
 
 VI.  The  objects  of  redemption,  are  the  sons  of  God ;  re- 
 demption and  adoption  belong  to  the  same  persons  ;  according 
 to  the  prophecy  of  Caiaphas,  Christ  was  to  die,  not  for  die 
 nation  of  the  Jews  only,  but  to  gather  together  in  oney  the 
 children  of  God  that  were  scattered  abroad  throughout  the 
 Gentile  world,  John  xi-  52. 
 
 VII.  The  objects  of  redemption,  are  the  church  and  spouse 
 of  Christ;  it  is  the  church  he  has  loved,  and  given  himself  as 
 a  sacrifice  and  ransom  price  for,  Thy  Maker  is  thine  Husband; 
 and  thy  Redeemtr  the  holy  one  of  Israel!  isai.  liv.  5.  What 
 may  be  farther  necessary,  will  be  to  produce  some  reasons,  or 
 arguments,  against  universal  redemption ;  and  to  give  answer' 
 to  such  scriptures  as  are  brought  in  favour  of  it,  i.  I  shall 
 give  some  reasons,  or  produce  some  arguments  against  the 
 universal  scheme  of  redemption.  And,  the  first  set  of  argu- 
 ments shall  be  taken  from  hence,  that  universal  redemption 
 reflects  highly  on  the  perfections  of  God.  1.  The  universal 
 scheme,  greatly  reflects  on  the  love  of  God  to  men.  What 
 kind  of  love  must  that  be,  which  does  not  secure  the  salvation 
 of  any  by  it?  What  sort  of  love  must  this  be  in  God,  not  to 
 spare  his  Son,  but  deliver  him  up  to  death  for  all  the  indivi- 
 duals of  mankind,  for  their  redemption  ;  and  yet,  to  multitudes 
 of  them,  does  not  send  so  much  as  the  gospel?"  2.  The 
 universal  scheme,  highly  reflects  on  the  wisdom  of  God. 
 Where  is  his  wisdom  in  forming  a  schema,  in  which  he  fails 
 of  his  end  ?  Should  it  be  said,  that  the  failure  is  owing  to  some 
 men's  not  performing  the  conditions  of  their  redemption  re- 
 
Book  IIL  OF  REDEMPTION.  S25 
 
 required  of  them  ;  it  may  be  observed,  either  God  did  know,  or 
 did  not  know,  that  these  men  would  not  perform  the  conditions 
 required  :  if  he  did  not  know,  this  ascribes  want  of  knowledge 
 to  him:  if  he  did  know  they  would  not  perform  them,  where 
 is  his  wisdom,  to  provide  the  blessing  of  redemption,  which 
 he  knew  beforehand,  would  be  of  no  service  to  them  ?  3.  The 
 universal  scheme,  highly  reflects  on  the  justice  of  God.  If 
 Christ  died  for  the  sins  of  all  men,  and  the  punishment  of  their 
 sins  is  inflicted  on  him,  and  bore  by  him,  and  yet  multitudes 
 of  them  are  everlastingly  punished  for  them,  where  is  justice? 
 If  Christ  has  paid  the  debts  of  all  men,  can  it  be  just  with 
 God  to  arrest  such  persons.  4.  The  universal  scheme,  reflects 
 on  the  power  of  God.  If  Christ  has  redeemed  all  men,  and 
 all  men  are  not  saved,  it  must  be  either  from  want  of  will  in 
 God  to  save  them,  or  from  want  of  power  :  not  from  want  of 
 will ;  for,  according  to  this  scheme,  it  is  the  will  of  God  that 
 every  individual  man  should  be  saved :  it  must  be  therefore 
 for  want  of  power;  and  so  he  is  not  omnipotent.  5.  The 
 universal  scheme,  reflects  on  the  immutability  of  God,  of  his 
 love  and  of  his  counsel:  God,  in  the  scripture,  says,  lam  the 
 Lora7^  J  change  not,  &V.  Mai.  iii.  6.  Yet,  according  to  this 
 scheme,  he  is  sometimes  in  one  mind,  and  sometimes  in  ano« 
 ther;  sometimes  his  mind  is  to  save  them,  at  another  time 
 his  mind  is  to  damn  them.  6.  The  universal  scheme,  disap- 
 points God  of  his  chief  end,  and  robs  him  of  his  glory.  If 
 men,  any  of  them  who  are  redeemed,  are  not  saved,  so  far 
 God  loses  his  end. 
 
 Another  set  of  arguments  against  universal  redemption, 
 might  be  taken  from  its  reflecting  on  the  grace  and  work  of 
 Christ :  whatever  obscures,  or  lessens  the  grace  of  Christ  in 
 redemption,  or  depreciates  his  work  as  a  Redeemer,  can 
 never  be  true.  1.  The  universal  scheme,  reflects  on  the  love 
 and  grace  of  Christ.  What  sort  of  love  is  that,  to  love  men 
 to  such  a  degree  as  to  die  for  them,  and  yet  withhold  the 
 means  of  grace  from  multitudes  of  them.  2.  The  universal 
 scheme,  refleets  upun  the  work  of  Christ.     Either  he  has 
 
326  OF  THE  OBJECTS  OF  REDEMPTION. 
 
 made  satisfaction  for  every  man,  or  he  has  not :  if  he  has, 
 then  they  ought  to  be  set  free,  and  fully  discharged,  and  not 
 punishment  inflicted  on  them,  or  their  debts  exacted  of  chem. 
 If  he  has  not  made  satisfaction  by  redeeming  them,  this 
 lessens  the  value  of  Christ's  work,  and  makes  it  of  no  use, 
 and  ineffectual.  3.  According  to  the  universal  scheme,  the 
 death  of  Christ,  with  respect  to  multitudes,  for  whom  he  is 
 said  to  die,  must  be  in  vain.  If  he  paid  a  ransom  for  all,  and 
 all  are  not  ransomed,  the  price  is  given  to  no  purpose.  4.  The 
 universal  scheme,  separates  the  works  of  Christ,  the  work  of 
 redemption,  and  the  work  of  intercession  ;  and  makes  them  to 
 belong  to  different  persons ;  for  his  advocacy  is  founded  upon 
 his  propitiatory  sacrifice.  Now  those  for  whom  he  prays  and 
 intercedes,  are  not  all  men,  himself  being  witness  ;  I  pray  for 
 them;  I  pray  not  for  the  world,  John  xvii.  9.  Yet,  according 
 to  the  universal  scheme,  he  died  for  them  for  whom  he 
 would  not  pray  j  which  is  absurd  and  incredible.  5.  if  Christ 
 died  for  all  men,  and  all  men  are  not  saved,  Christ  will  not 
 see  the  travail  of  his  soul  and  be  satisfied,  as  was  promised 
 him,  Isai.  tiii. 
 
 Other  arguments  against  universal  redemption,  may  be 
 taken  from  the  uselessness  of  it  to  great  numbers  of  men.  1. 
 To  those  whose  sins  are  irremissible ;  whose  sins  will  never 
 be  forgiven,  neither  in  this  wTorld,  nor  in  that  which  is  to 
 come,  Matt.  xii.  31,  32.  Christ  cannot  be  thought  to  die  for 
 such.  2.  Redemption,  if  for  all,  must  be  useless  to  those  who 
 never  were  favoured  with  the  means  of  grace.  3.  The  uni- 
 versal scheme,  affords  no  encouragement  to  faith  and  hope  in 
 Christ.  According  to  the  universal  scheme,  men  may  be 
 redeemed  by  Christ,  and  yet  not  saved,  but  eternally  perish: 
 what  hope  of  salvation  can  a  man  have  upon  such  a  scheme? 
 Which  is  most  eligible  of  the  two  schemes,  that  which 
 makes  the  salvation  of  some  certain,  or  that  which  leaves  the 
 salvation  of  all  precarious  and  uncertain ;  which  though  it 
 asserts  a  redemption  of  all,  yet  it  is  possible  none  may  be 
 saved.  4.  Hence,  even  to  those  who  are  redeemed  and  saved, 
 
Book  III.  Op  SCRIPTURE  WHICH  SEEM  &c.  327 
 
 it  lays  no  foundation  for,  nor  does  it  furnish  with  any  argu- 
 ment to  engage  to  love  Christ,  to  be  thankful  to  him,  and  to 
 praise  him  for  the  redemption  of  them ;  since  the  difference 
 between  them  and  others  is  not  owing  to  the  efficacy  of  Christ's 
 death,  but  to  their  own  wills  and  woiks  ;  that  they  are  saved 
 from  destruction,  if  ever  they  are,  according  to  this  scheme ; 
 thev  can  not  indeed  sing  the  song  of  praise  to  the  Lamb,  for 
 their  redemption,  saying,  Thou  art  worthy,  for  thou  wast  slain, 
 and  hast  redeemed  us,  &c. 
 
 OF  THOSE  PASSAGES  OF  SCRIPTURE  WHICH 
 SEEM  TO  FAVOUR  UNIVERSAL  REDEMP- 
 TION. 
 
 The  several  passages  of  scripture,  which  are  usually 
 brought  in  support  of  it,  may  be  divided  into  three  classes. — 
 Such  in  which  the  word*  all  and  every  one,  are  used,  when  the 
 death  of  Christ,  and  the  benefits  of  it  are  spoken  of.  Those 
 in  which  the  words  world,  and  the  whole  world,  occur,  where 
 the  same  subjects  are  treated  of.  And, — Those  that  seem  to 
 intimate,  as  if  Christ  died  for  some  that  may  be  destroyed  and 
 perish. 
 
 I.  Such  in  which  the  words  all,  and  every  one,  are  used, 
 when  the  death  of  Christ,  and  the  benefit  of  it,  particularly 
 redemption  and  salvation  b}?  him,  are  spoken  of.  i.  The  de- 
 claration of  the  angel  in  Luke  ii.  10,  11.  Behold  I  bring  good 
 tidings  of  great  joy,  which  shall  be  to  all  people,  &?c.  not  to  all 
 the  people  of  the  world,  many  of  whom  never  heard  of  it;  nor 
 to  all  the  people  of  the  Jews,  who  did  hear  of  it ;  not  to  He- 
 rod the  King,  and  to  the  Scribes  and  Pharisees,  and  to  manyv 
 at  least,  of  the  inhabitants  of  Jerusalem  ;  for  when  he  and  they 
 heard  the  report  the  wise  men  of  the  east  made,  of  the  birth  of 
 the  King  of  the  Jews,  Herod  was  troubled,  and  all  Jerusalem 
 -with  him,  Matt.  ii.  3.  but  to  all  the  people  of  God  and  Christ; 
 for  he  shall  save  hispeople  from  their  sins.  1 1.  The  account  giv- 
 en of  John's  ministry,  and  the  end  of  it  ;  That  all  men  through 
 him,  might   believe.  John  i.  7.  from   whence  it  is  concluded, 
 
328  OF  SCRIPTURE  WHICH  SEEM 
 
 that  11  men  are  bound  to  believe  that  Christ  came  to  save 
 them.  But  John's  ministry  only  reached  to  the  Jews  ;  and 
 the  report  he  made  of  Christ,  they  were  bound  to  believe, 
 was,  not  that  he  died  for  them  ;  as  yei  he  had  not  died  ;  but 
 that  he  was  the  Messiah.  The  Indians  who  have  never 
 heard  of  Christ,  are  not  bound  to  believe  in  him ;  nor  will 
 they  be  condemned  for  their  unbelief;  but  for  their  sins 
 against  the  light  of  nature,  they  have  been  guilty  of  j  see  Rom. 
 x.  14.  and  ii.  12.  lit.  The  words  of  Christ  in  John  xii.  32. 
 And  I,  if  I  be  lifted  up  from  the  earth  will  draw  ail  men  to  me  ; 
 are  expressive  of  the  death  of  Christ,  and  of  the  manner  of  it, 
 crucifixion ;  which  would  be  the  occasion  of  drawing  a  great 
 number  of  persons  together,  as  is  usually  at  executions; 
 Though  rather  this  is  to  be  understood  of  the  great  multitude  of 
 souls  who  should  be  gathered  to  Christ  through  the  ministry  of 
 the  word :  but  this  is  not  true  of  all  and  every  individual 
 person  ;  for  there  were  multitudes  then,  as  now,  who  have  no 
 will  to  come  to  Christ,  and  are  never  wrought  upon  by  the 
 grace  of  God,  or  drawn  by  it*  It  may  be  observed  that  at 
 this  time,  when  Christ  spoke  these  words,  there  were  certain 
 Greeks  that  were  come  to  the  feast.  Our  Lord's  suggests, 
 the  time  was  at  hand  when  he  should  be  lilted  up,  as  an  en- 
 sign in  the  ministry  of  <he  word,  when  the  Gentiles  in  great 
 numbers  should  flock  unto  him.  iv.  The  passage  of  the  apos- 
 tle in  Rom.  v.  18.  By  the  righteousness  of  one,  the  free  gift  came 
 upon  all  men  unto  justification  of life  ;  is  undoubtedly  meant  of 
 the  righteousness  of  Christ  called  the  free  gift ;  but  then  this 
 does  not  come  upon,  or  is  imputed,  to  every  individual  son 
 and  daughter  of  Adam;  for  then  they  would  be  all  justified 
 by  it.  But  there  is  a  world  of  ungodly  men,  a  multitude  of 
 them  that  will  be  condemned,  Jude  4.  1  Cor.  xi.  32.  What 
 will  set  this  matter  in  a  clear  light  is,  that  Adam  and  Christ, 
 throughout  the  whole  context,  are  to  be  considered  as  two  co- 
 venant heads,  having  their  respective  seed  and  offspring  under 
 them;  the  one  as  conveying  sin  and  death  to  all  his  natuial 
 seed,  and  the  other  as  conveying  grace,  righteousness,  and  life 
 
Book  III.      TO  FAVOUR  UNIVERSAL  REDEMPTION.         329 
 
 to  all  its  spiritual  seed.  v.  The  parallel  place  in  1  Cor.  xv.  22a 
 As  in  Adcim  all  die,  so  in  Christ  shall  alt  be  made  alive;  which 
 is  similar  to  the  preceding  in  some  respect.  Though  these 
 words  have  no  respect  at  all  to  justification  of  life,  but  to  the 
 resurrection  of  the  dead,  as  by  man  came  death,  by  man  came 
 also  the  resurrection  of  the  dead;  as  death  came  by  the  first 
 Adam,  the  resurrection  of  the  dead  comes  by  the  second 
 Adam.  But  though  all  shall  be  made  alive  or  raised  from  the 
 dead,  by  Christ ;  only  the  members  of  his  body  shall  be 
 raised  to  everlasting  life  ;  others  will  be  raised  to  shame  and 
 everlasting  contempt,  vi.  1  he  text  in  2  Cor.  v.  14,  15.  is 
 sometimes  brought  as  a  proof  of  Christ's  dying  for  all  men 
 in  an  unlimited  sense;  if  one  died  for  all,  then  were  all 
 dead;  now  let  it  be  observed,  that  in  the  supposition,  if  one 
 died  for  all,  the  word  men  is  not  used :  it  is  not  all  men, 
 but  all,  and  may  be  supplied,  all  the  sheep^  all  the  sons  whom 
 he  brings  to  glory.  Let  it  be  further  observed,  that  the 
 same  persons  Christ  died  for^  for  them  he  rose  again :  if  he 
 rose  for  the  justification  of  all  men,  then  all  would  be  justifi- 
 ed ;  whereas  they  are  not.  vu,  The  words  in  1  Tim.  ii.  4. 
 Who  will  have  all  men  to  he  saved,  &rc.  It  is  certain  that  al? 
 that  are  saved,  it  is  the  will  of  God,  they  should  be  saved;  but 
 if  it  was  the  will  of  God  that  every  individual  of  mankind 
 should  be  saved,  they  would  be  saved  ;  for  who  hath  resisted 
 his  will  ?  It  is  easy  therefore  to  understand  by  all,  some  of  all 
 sorts,  as  the,  word  all  must  be  understood  in  many  places,  par- 
 ticularly in  Gen.  vii.  14.  and  this  sense  agrees  with  the  con- 
 text, in  which  the  apostle  exhorts  that  prayers  and  thanksgiv* 
 ings  be  made  for  all  men.  Though  it  is  best  of  all  to  under- 
 stand this  of  the  Gentiles,  vin.  Another  passage  in  the  same 
 context^  in  which  Christ  is  said  to  give  himself  a  ransom  for 
 all ;  but  this  cannot  be  understood  of  all  and  every  individual 
 man ;  for  then  all  would  be  ransomed,  or  else  the  ransom 
 price  must  be  paid  in  vain  ;  but  of  many,  as  it  is  expressed  by 
 Christ,  Matt.  xx.  28.  and  particularly  of  the  Gentiles  as  be- 
 fore, ix.  Another  passage  in  the  same  epistle  is  sometimes 
 brought  in  favour  of  the  general  scheme,  1  Tim.  iv.  10. 
 where  God  is  said  to  be  the  Saviour  of  all  men ;  but  the  pas* 
 
330  OF  SCRIPTURES  WHICH  SEEM 
 
 sage  is  to  be  understood  of  God  the  Father,  and  of  temporal 
 salvation  by  him.  His  providence  is  extended  in  a  special 
 manner  towards  those  that  trust  and  believe  in  him  ;  he  leads 
 them  about  by  his  wisdom,  and  keeps  them  as  tenderly  as  the 
 apple  of  his  eye*  x;  So  the  words  of  the  apostle,  in  1  Tit.  ii. 
 11,  12.  For  the  grace  of  God  that  bringeth  salvation,  hath  ap- 
 peared to  all  men  ;  but  it  is  not  said,  that  this  grace  brings 
 salvation  to  all  men,  but  only  to  Us,  to  whom  the  gospel  of 
 the  grace  of  God  comes  with  power;  for  that  is  to  be  under- 
 stood by  it;  not  the  grace  and  love  of  God,  in  his  own  heart, 
 towards  men  :  this  had  been  like  a  candle  lighted  up  in  a 
 small  part  of  the  world,  in  Judea  ;  but  now  as  it  was  like  the 
 sun  in  its  meridian  glory,  it.  Likewise  what  the  author  of 
 the  epistle  to  the  H  brews,  says,  chap  ii»  9.  That  he  (Christ) 
 by  the  grace  of  God-  should  taste  death  for  every  man ;  but  the 
 word  man  is  not  in  the  text ;  it  is  only  for  every  one ;  and  is 
 to  be  interpreted  and  supplied,  by  the  context,  for  every  one  of 
 the  sons  Christ  brings  to  glory,  lO.  for  every  one  of  the  bre- 
 thren whom  he  sanctifies,  11.  and  for  every  one  of  the  mem- 
 bers of  the  church.  Besides,  the  words  may  be  rendered, 
 that  he  should  taste  of  every  death,  of  every  kind  of  death, 
 which  it  was  proper  he  should,  in  bringing  many  sons  to  glo- 
 ry, 10.  and  as  he  did;  of  the  death  of  afflictions  ;  of  corporal 
 death  ;  and  of  spiritual  and  eternal  death,  xii.  One  passage 
 more,  is  in  2  Pet.  iii.  9.  God  is  long-suffering  to  us-ward,  not 
 willing  that  any  should  perish  ;  but  that  all  should^  come  to  re- 
 pentance.  This  cannot  be  understood  of  every  individual  of 
 every  individual  of  mankind  ;  for  certain  it  is,  that  God  is 
 willing  that  some  should  perish  ;  What  if  God  willing,  &rV. 
 Rom.  ix.  22.  Nor  is  it  true,  that  it  is  the  will  of  God  that 
 all  men  should  have  repentance  unto  life,  for  then  he  would 
 give  it  to  them.  The  key  to  this  text,  lies  in  the  phrase,  to 
 us-ward,  to  whom  God  is  long  suffering ;  these  design  a  socie- 
 ty, to  which  the  apostle  belonged,  and  not  all  mankind,  who 
 are  distinguished  in  the  context,  from  scoffers  and  mockers, 
 that  would  be  in  the  last  days,  3,  4.  and  are  described  by  the 
 character  of  beloved* 
 
Book  III.         TO  FAVOUR  UNIVERSAL  REDEMPTION.     331 
 
 II.  A  second  class  of  scriptures,  which  may  seem  to  favour, 
 and  are  sometimes  brought  in  support  of  the  universal 
 scheme,  are  such  in  which  the  words  world,  and  the  whole 
 world  are  used  ;  when  the  death  of  Christ,  and  the  benefits  of 
 it,  are  spoken  of.  i.  The  words  of  John  the  Bapiist  to  his 
 hearers,  in  John  i.  29.  Behold  the  Lamb  of  God  which  taketh 
 away  the  s bis  of  the  zvorld  /  which  are  to  be  understood  nei- 
 ther of  original  sin,  which  is  common  to  the  whole  world; 
 but  is  not  taken  away,  with  respect  to  all :  nor  of  the  actual 
 transgressions  of  every  person  ;  which  is  not  true  in  fact,  1 
 Tim.  v.  24.  they  are  the  sins  of  many,  and  not  all,  which  have 
 been  made  to  meet  on  Christ  ri.  The  words  of  Christ  him- 
 self, in  John  iii.  16.  God  so  loved  the  world,  that  he  gave  his 
 only  begotten  Son,  &c.  But  all  the  individuals  in  tne  world 
 are  not  loved  by  God  in  such  a  manner,  since  many  will  go 
 into  everlasting  punishment ;  but  by  the  world,  is  meant  the 
 Gentiles  ;  whosoever  believes,  be  he  of  what  nation  soever, 
 shall  be  saved  with  an  everlasting  salvation  .  in.  The  words 
 of  the  Samaritans  to  the  woman  of  Samaria,  in  John  iv.  42. 
 We  knozv  that  this  is  indeed  the  Christ,  the  Saviour  of  the 
 world,  of  Gentiles  as  well  as  Jews.  iv.  The  words  of  our 
 X.ord  in  his  discourse  abom  himself,  as  the  bread  which  givT 
 eth  life  unto  the  world;  now  no  more  can  be  designed  by  the 
 world,  than  those  who  are  quickened  by  this  bread  applied 
 unto  them,  since  even  the  gospel,  which  exhibits  the  heavenly 
 manna,  and  holds  forth  Christ,  the  bread  of  life,  is  to  some  the 
 saviour  of  death  unto  death,  whilst  to  others  it  is,  the  saviour 
 cf  life  unto  life,  2  Cor.  ii-  16.  v.  The  words  of  the  apostle, 
 an  2  Cor.  v.  19.  God  was  in  Christ  reconciling  the  zvcrlduntQ 
 himself:  these  are  the  same  with  us,  in  the  preceding  verse, 
 which  were  a  special  and  distinct  people,  by  various  iircum- 
 stances  in  the  context  it  seems,  that  by  the  zvorld  the  Gentiies 
 are  meant,  vi.  The  famous,  and  well-known  text  in  this 
 controversy,  is  1  John  ii.  2.  where  Christ  is  said  to  be,  the  pro- 
 pitiation for  the  sins  of  the  zvorld.  Now  let  it  be  observed, 
 that  these  phrases,  all  the  world,  and  the  zvhole  world,  are  often 
 
332  OF  SCRIPTURES  WHICH   SEEM 
 
 in  scripture  to  be  taken  in  a  limited  sense  ;  as  in  Luke  ii.  1. 
 that  all  the  world  should  be  taxed;  and  in  Rom.  i.  8.  it  can 
 only  design  the  christians,  when  the  gospel  is  said  to  be  in  all 
 the  zuorld,  and  bring-  forth  fruit,  Col.  i.  6.  it  can  only  intend 
 true  believers  in  Christ,  and  when  it  is  said,  all  the  world 
 wondered  after  the  beast.  Rev.  xiii.  3.  at  that  same  time,  thtre 
 were  saints  he  made  war  with.  As  John  was  a  Jc  w,  he  spake 
 in  the  language  of  the  Jews,  who  frequently  in  their  writings, 
 use  the  phrase  the  whole  world,  in  a  limited  sense  :  sometimes 
 it  only  signifies  a  large  number  of  people  *  ;  sometimes  a  raa. 
 jority  of  their  doctors  f  ;  sometimes  a  congregation  J:  or  a 
 whole  synagogue  § ;  and  sometimes  very  few  ||  :  John  was  a 
 Jew,  and  wrote  to  Jews;  and  in  the  text  speaks  of  them,  and 
 of  the  Gentiles,  as  to  be  distinguished  ;  and  therefore  says  of 
 Christ,  he  is  the  propitiation  for  our  sins  ;  and  not  for  our  only, 
 for  the  sins  of  us  Jews  only  ;  but  for  the  sins  of  the  whole 
 world.  Nothing  is  more  common  in  Jewish  writings,  than  to 
 call  the  Gentiles  the  world,  the  whole  world,  and  the  nations 
 of  the  world  ;  as  they  are  by  the  apostle  Paul,  in  distinction 
 from  the  Jews,  Rom.  xi.  12 — 15. 
 
 III.  Another  class  of  scriptures,  which  may  seem  to  favour 
 the  universal  scheme,  and  are  usually  brought  in  support  oi  it, 
 are  such  which  it  is  thought,  intimate  that  Christ  died  for 
 some  that  may  be  destroyed  and  perish,  i.  The  first  passage 
 is  in  Rom.  xiv.  15.  Destroy  not  him  with  thy  meat  for  whom 
 Christ  died:  which  can  never  design  eternal  destruction;  for 
 none  but  God  can  destroy  soul  and  body  in  hell,  Matt.  x.  28. 
 But  the  passage  is  to  be  understood  of  the  destruction  of  a 
 weak  brother's  peace  and  comfort,  through  the  imprudence 
 use  of  things  indifferent,  and  is  to  be  taken  in  the  same  sense 
 as  the  phrase  in  20,for  meat  destroy  not  the  work  of  God. 
 II.  A  similar  passage,  and  to  be  understood  in  much  the  same 
 manner,   is   in    1    Cor.  viii.   12.   And  through  thy  knowledge 
 
 *  T.  Bab  Yoma.  fol.  71.  2  +  Ibid  Bava  Metzia,  fol.  33.  2.  \  Ibid. 
 Megillah.fol.22.  2.  §Ibid.  Horaiot.fol.  33  2.  ||  Vid.  Mill.  Form.  TaU 
 cr.ud.  p,  41,  42. 
 
Booklll.      TO  FAVOUR  UNIVERSAL  REDEMPTION.;        333 
 
 shall  thy  weak  brother  perish,  jor  whom  Christ  died  f  which 
 intends,   not   the  perishing  of  his  immortal  soul,  for  then  the 
 death  of  Christ  would  be  so  far  in  vain  ;  and  not  be  a  securi- 
 ty from   condemnation ;    contrary  to  Rom.    viii.    33.   but   in- 
 tends,  the    perishing  of  his  peace  for  a  time  :  through  the  im- 
 prudent use   of  christian   liberty,  in  those   who  had  stronger 
 faith  and  greater  knowledge,  of  which  they  should  be  careful, 
 a  weak  brother  is  as  near  and  dear  to  Christ,  since  he  died  for 
 him,   as    a  stronger  brother  is.     in.  Another  passage  urged 
 for  the  same  purpose,  is  in  2  Pet.    ii.  1.  which  speaks  of  false 
 teachers  that   should   be    among  the  saints,  who  would  bring 
 in    damnable  heresies,  denying  the  Lord  that  bought  them,  £^c. 
 from  whence  it  is  concluded,  that  such  as  are  bought  by  Christ 
 may  be  destroyed;  but  Christ  is  not  here  spoken  of,  but  God 
 the   Father  ;    and    of  h'm    the  word  despotes  is  always  used, 
 when  applied  to   a   divine    Person,  and  not  of  Christ.     The 
 huying,    spoken  of  in  the  text,  respects  temporal  deliverance, 
 particularly  the  redemption  of  Israel    out  of  Egypt ;  who  are 
 therefore  called,  a  purchased  people,  Exod.  xv.  16.  The  phrase 
 is  borrowed    from  Deut.  xxxii.  6.  where,  to  aggravate  the  in- 
 gratitude of  the  people  of  Israel,  it  is  said,  Is  not  he  thy  Father 
 that  hath  bought  thee?  And  this  is  not  the  only  place  Peter  re- 
 fers to   in    this  chapter;  see  verse  12,  and  13.  compared  with 
 Deut.   xxxii.    5.     From  what  has  been  observed  concerning 
 redemption ;   the    nature    and  properties  of  it  may  be  learnt. 
 1.  That  it  is  agreeable  to  all  the  perfections  of  God  :  it  springs 
 from  his  love,  it  is  planned  and  conducted  by  his  infinite  wis- 
 dom, it  is  wrought  out   to   declare  his  justice  and  all  the  per- 
 fections of  God  meet  in  if,  mercy  and  truth,  peace  and  righte- 
 ousness :   the  glory  of  all  his  attributes  is  great,  in  the  redemp- 
 .  tion  and   salvation   of  his  people.     2.   It  is  what  a   creature 
 could  obtain,  neither  by  poxver  nor  by  price-,  not  by  power,  he 
 eould  not   have  loosed  the  fetters  of  sin  ;  nor  by  price,  for  the 
 infinite   justice  of  God   being   offended  by  sin,   required  an 
 infinite  satisfaction.     3.  The  redemption  obtained  by  Christ, 
 resides  in  him,  as  the  subject  of  it,  who  is  the  author  of  it;  In 
 
334  OF  THE   SATISFACTION  OF  CHRIST. 
 
 him  we  have  redemption,  through  his  blood,  Eph.  i.  7.  4.  It 
 is  special,  they  that  are  redeemed,  are  redeemed  out  of  every 
 kindred,  tongue,  people,  and  nation.  5.  It  is  a  plenteous  one, 
 full  and  complete,  by  it  men  are  brought,  not  into  a  mere  sal- 
 vable  state;  but  are  actually,  and  to  all  intents  and  purposes, 
 saved  by  it.  6.  It  is  eternal,  Heb.  ix.  12.  so  called,  in  dis- 
 tinction from  the  typical  and  temporary  expiations,  by  die 
 blood  of  slain  beasts,  which  could  not  take  away  sin,  and  in 
 distinction  from  temporary  redemption  and  salvation  ;  as  oi  the 
 people  of  Israel  out  of  Egypt  and  Babvlon  ;  and  because  it 
 extends,  as  to  ages  past,  ana  was  a  redemption  of  transgres- 
 sions and  of  transgressors,  that  were  under  the  first  testament ; 
 so  to  ages  to  come. 
 
 OF  THE  SATISFACTION  OF  CHRIST. 
 
 Though  the  word  satisfaction  is  not  syilabically  expressed 
 in  scripture,  as  used  in  the  doctrine  under  consideration,  the 
 thing  is  abundantly  declared  in  it;  which  yet  Socinus  denies  ; 
 though  he  himself  owns,  that  a  thing  is  not  to  be  rejected,  be- 
 cause not  expressly  found  in  scripture  ;  for  he  says,  it  is  enough 
 with  all  lovers  of  truth,  that  the  thing  in  question  is  confirmed 
 by  reason  and  testimony.  What  Christ  has  done  and  suffered 
 may,  with  propriety,  be  called  satisfaction  ;  God  is  said  to  be 
 well-pleased  for  Christ's  righteousness-sake,  being  answerable 
 to  the  demands  of  law  and  justice;  the  sacrifice  of  Christ,  is 
 said  to  be  of  a  sweet-smelling  savour  to  God;  because  it  has 
 expiated  sin,  that  is,  made  satisfaction  for  it,  and  taken  it 
 away. 
 
 I.  The  necessity  of  satisfaction  to  be  made  for  sin,  in  order 
 to  the  salvation  of  sinners ;  for  without  satisfaction  for  sin, 
 there  can  be  no  salvation  from  it.  If  two  things  are  grant<  d, 
 which  surely  must  be  easily  granted,  satisfaction  for  sin  will 
 appear  necessary  : — 1.  That  men  are  sinners  ;  and  every  trans- 
 gression and  disobedience  will  receive,  a  just  recompence  of 
 reward;  that  is,  righteous  judgment  and  punishment,  either 
 in  the  sinner  himself,  or  in  a  surety  for  him,  Heb.  ii.  2.  2. 
 The  other  thing  to  be  taken  for  granted  is,  that  it  is  the  will 
 
Book  III.  OF  THE  SATISFACTION  OF   CHRIST.  335 
 
 of  God  to  save  sinners.  Now  it  is  certain,  that  God  has  or- 
 dained to  eternal  life,  vessels  of  mercy,  afore  prepared  for 
 glory,  for  whose  salvation  a  provision  is  made,  and  Christ 
 appointed  to  be  the  author  of  it. 
 
 Some  have  affirmed,  that  God  could  forgive  sin,  and  save 
 sinners  without  a  satisfaction  ;  and  this  is  said,  not  only  by 
 Socinians,  but  by  some  others,  as  Twisse,  Dr.  Goodwin, 
 Rutherford,  Sec  who  own  that  a  satisfaction  is  made,  and  the 
 fitness  and  expedience  of  it ;  but  then  this  is  giving  up  the 
 point;  for  if  it  is  fitting  and  expedient  to  be  done,  it  is  neces- 
 sary ;  for  whatever  is  fitting  to  be  done  in  the  affair  of  salva- 
 tion, God  cannot  but  do  it,  or  will  it  to  be  done.  It  is  not 
 indeed  proper  to  limit  the  holy  One  of  Israel,  or  lay  a  restraint 
 on  his  power ;  yet  it  is  no  ways  derogatory  to  the  glory  of  his 
 power,  nor  is  it  any  impeachment  of  it,  to  say  there  are  some 
 things  he  cannot  do  ;  for  not  to  be  able  to  do  them  in  his  glo- 
 ry. If  any  other  method  could  have  been  taken,  consistent 
 with  the  will  of  God,  the  prayer  of  Christ  would  have  brought 
 it  out;  Father  if  it  be  possible,  let  this  cup,  of  suffering  death, 
 pass  from  me:  and  then  adds,  not  my  will,  but  thine  be  done ! 
 what  that  will  was,  is  notorious  ;  see  Heb.  x.  5 — 10.  It  may  be 
 said,  this  is  to  make  God  weaker  than  man;  one  man  can  for- 
 give another  the  debts  that  are  owing  to  him.  But  it  should 
 be  observed,  that  sins  are  not  pecuniary  debts,  and  to  be  re- 
 mitted as  they  are  ;  they  are  not  properly  debts,  only  so  called 
 allusively;  if  they  were  proper  debts,  they  might  be  paid 
 in  their  kind,  one  sin  by  committing  another,  which  is  absurd  ; 
 but  they  are  called  debts,  because  as  debts,  oblige  to  payment, 
 these  oblige  to  punishment.  Sin  are  criminal  debts,  and  can 
 be  remitted  no  other  way.  God,  therefore,  in  this  affair,  is  to 
 be  considered  not  merely  as  a  creditor,  but  as  the  Judge  of  all 
 the  earth.  Though  one  man  may  forgive  another  a  private 
 offence,  committed  against  himself,  as  it  is  an  injury  to  him, 
 yet  he  cannot  forgive  one  as  it  is  an  injury  to  the  common- 
 wealth. Sin  is  crimen  Ust  Majes talis,  a- crime  committed 
 against  the  majesty  of  God;  it  disturbs  the  universe,  of  which 
 
^3$  of  Ae  satisfaction     ^f  f1  lv0,i. 
 
 he  is  Governor,  and  tends  to  shake  and  overthrow  his  moral 
 government  of  the  world  ;  and  therefore  requires  satisfaction, 
 and  an  infinite  one.  To  forgive  sin,  without  a  satisfaction, 
 does  not  accord  whh  the  perfections  of  God.  1*  Not  with  his 
 justice  and  holiness  :  God  is  a  consuming  fire  ;  and  as  fire  na- 
 turally burns  combustible  matter,  so  it  is  natural  to  God  to  pun- 
 ish sin.  ii.  To  forgive  sin,  without  satisfaction  for  it,  does 
 not  agree  with  his  veracity,  with  respect  to  his  holy  and  righte- 
 ous law ;  this  law  has  a  sanction  annexed  to  it,  and  the  sanc- 
 tion is  nothing  less  than  death,  than  death  eternal.  Now  the 
 truth  of  God  is  engaged  to  see  this  sanction  established,  and 
 threatening  executed  either  upon  the  transgressor  himself, 
 or  upon  a  surety  for  him.  in.  The  wisdom  of  God  makes  it 
 necessary  that  sin  should  not  be  forgiven,  without  a  satisfac- 
 tion ;  for  it  is  not  the  wisdom  of  any  legislature,  to  suffer  the  law 
 not  to  take  place  in  a  delinquent ;  it  is  always  through  weak- 
 ness that  it  is  admitted,  either  through  fear,  or  through  favour 
 and  affection.  The  all- wise  Lawgiver  can  never  be  thought 
 to  act  such  a  part :  besides,  the  scheme  of  men's  peace  and 
 reconciliation  by  Christ,  is  represented  as  the  highest  act  of 
 wisdom,  known  to  be  wrought  by  God?  but  where  is  the  con- 
 sumate  wisdom  of  it,  if  it  could  have  been  in  an  easier  way  ? 
 iv.  Nor  does  it  seem  so  well  to  comport  with  the  great  love 
 and  affection  of  God,  to  his  Son  Jesus  Christ,  said  to  be  his 
 beloved  Son,  the  dear  Son  of  his  love  ;  to  send  him  into  this 
 world  in  the  likeness  of  sinful  flesh — to  be  vilified  and  abused 
 by  the  worst  of  men^-to  be  buffeted,  lashed,  and  tortured,  by 
 a  set  of  miscreants — and  to  put  him  to  the  most  cruel  and 
 shameful  death;  if  sin  could  have  been  forgiven  without  all 
 this,  by  a  hint,  a  nod,  a  word  speaking ;  Thy  sins  are  forgiven 
 thee,  and  thou  shalt  be  saved  !  Where  is  the  greatness  of 
 this  love,  if  salvation  could  have  been  done  in  another  way. 
 The  several  sacrifices  of  the  Jews,  they  were  directedto  un- 
 der the  former  dispensation,  plainly  shew  the  necessity  of  a 
 satisfaction  for  sin.  But  if  God  could  forgive  sin  without  any 
 satisfaction  at  all,  why  not  forgive  it  upon  the  foot  of  those 
 sacrifices  ?       \  tJ    lu  ,.^^KC..  <jk<y  fcfcc  him  n  ^  *cs  y-aCT  fe" 
 
Book  III.  OF  CHRIST;  33? 
 
 II.   The  ground  and  foundation  of  satisfaction  for  sin  by 
 Christ,  and  the  cause  and  spring  of  it.     First,  The  ground 
 and  foundation  on  which  it  is  laid,  are  the  council  and  cove- 
 nant of  grace,   and   the   suretyship   engagements  of  Christ 
 therein,     i.   The  scheme  of  making  peace  with  God,  or  of 
 appeasing  divine  justice,  and  of  making  reconciliation  for  sin, 
 that  is,  satisfaction  for  it,  was  planned  in  the  everlasting  coun- 
 cil; which,  from  thence  is  called,  the  council  of  peace,  Zech. 
 vi.     As  early  as  the  council  of  peace  was  held,  and  the  above 
 method  was  concerted  and  agreed  to,  or  Christ  became  a 
 Surety  for  his  people,  so  early  were  their  sins  imputed  to  him, 
 and  he  became  responsible  for  them  ;  and  this  laid  the  founda* 
 tion  of  his  making  satisfaction  for  sin.     For,  n.  The  sc!  erne 
 drawn  in  council,  was  settled  in  covenant;   which,  on  that 
 account,  is  called  the  covenant  of  peace,  Isai.  liv.  10«  Mai.  ii.  5* 
 in  which  covenant  Christ  was  called  to  be  a  Priest.    Now  the 
 principal  business  of  a  priest  was  to  make  reconciliation  and 
 atonement  for  sin,  for  the  sake  of  this,  Christ  was  called  to 
 this  office ;  and  it  was  signified  to  him  in  covenant,  that  he 
 should  not  offer  such  sacrifices  and  offerings  as  were  offered 
 up  under  the  law,  which  could  not  take  away  sin.     Though 
 Christ  was  a  Priest,  he  never  offered  any  legal  sacrifice  ;  but 
 when  any  thing  of  this  kind  was  necessary  to  be  done  for 
 persons  he  was  concerned  with,  he  always  sent  them  to  carry 
 their  offerings  to  a  priest.     Now  as  this  whole  scheme  was 
 drawn  in  council,  and  settled  in  covenant,  it  was  proposed  to 
 Christ,  and  he  readily  agreed  to  it,  and  became  the  surety  of 
 the  covenant,  the  better  testament ;  and  engaged  to  assume 
 human  nature,  to  do  and  suffer  in  it,  all  that  the  law  and 
 justice  of  God  could  require,  and  should  demand  of  him,  in 
 the  room  and  stead  of  sinners,  in  order  to  make  full  satisfac- 
 tion for  their  sinsj  of  which  the  above  things  are  the  ground 
 and  foundation.     Now,  ill.  There  is  nothing  in  this  whole 
 transaction  that  is  injurious  to  any  person  or  thing,  or  that  is 
 chargeable  with  any  unrighteousness,  but  all  is  agreeable  to 
 tfce  rules  of  justice  aod  judgment.     1.  No  injury  is  done  to 
 
i38  OF  THE  SATISFACTION 
 
 Christ  by  his  voluntary  substitution  in  the  room  and  stead  of 
 sinners,  to  make  satisfaction  for  their  sins ;  for  as  he  was 
 able,  so  he  was  willing  to  make  it.     Besides,  he  had  a  right 
 to  dispose  of  his  own  life ;  and  therefore  in  laying  it  down 
 did  no  injustice  to  any.     Nor  is  the  human  nature  of  Christ  a 
 loser  but  a  gainer  by  his  sufferings  and  death ;  for  having  fin- 
 ished his  work,  he  is  glorified  with  the  glory  promised  him  in 
 covenant  before  the  world  was ;  is  crowned  with  glory  and 
 honour,  highly  exalted  above  every  creature,  has  a  place  at 
 the  right  hand  of  God,  where  angels  have  not.     2.  Nor  is 
 there  any  unjust  thing  done  by  God  throughout  this  whole 
 transaction  ;  there  is  no  unrighteousness  in  him.    The  person 
 sent  to  do  this  work,  and  who  was  given  up  into  the  hands  of 
 justice,  and  not  spared,  was  one,  God  had  a  property  in,  he 
 was  his  own  Son  j  and  who  being   their  surety,  and  having 
 engaged  to  pay  their  debts,  it  could  be  no  unrighteous  thing 
 to  make  a  demand  or  satisfaction  for  them.     When  God  has 
 visited  the  iniquities  of  fathers  upon  the  children,  there  is  the 
 relation  of  fathers  and  children,  and  the  fathers  are  punished 
 in  the  children,  as  being  parts  of  them  ;  thus  Ham,  the  son  of 
 Noah,  was  the  transgressor,  but  the  curse  was  denounced  and 
 fell  on  Canaan  his  son,  and  Ham  was  punished  in  him ;  when 
 David  numbered  the  people,  and  so  many  thousands  suffered 
 for  it,  here  was  a  relation  of  king  and  subjects,  who  were  one 
 in  a  civil  sense,  and  the  one  were  punished  for  the  other. 
 Thus  Christ  and  his  people  are  one,  both  in  a  natural  sense, 
 being  of  the  same  nature,  and  partakers  of  the  same  flesh  and 
 blood ;  and  so  satisfaction  for  sin  was  made  in  the  same  nature 
 that  sinned.     3.   Nor  is  there  any  injury  done  to  the  law  of 
 God.   The  law  is  so  far  from  being  a  looser  by  the  change  of 
 persons  in  giving  it  satisfaction,  that  it  is  a  great  gainer;  the 
 laxv  is  magnified  and  made  honourable ;  more  honourable  by 
 Christ's  obedience  to  it,  than  by  the  obedience  of  the  saints 
 and  angels  in  heaven;  and  is  made  more  honourable  by  the 
 sufferings  of  Christ,  it  bearing  the  penal  sanction  of  it,  than  by 
 all  the  sufferings  of  the  damned  in  hell  to  all  eternity.    Second- 
 
Book  III.  OF  CHRIST.  339 
 
 ly,  The  causes,  spring,  and  source  of  satisfaction.  1.  So  far 
 as  God  the  Father  was  concerned  in  it,  he  may  be  said  to  be 
 an  efficient  cause  of  it,  and  his  love  the  moving'  cause ;  All 
 things  are  of  God,  who  hath  reconciled  us  to  himself  by  Jesus 
 Christ,  2  Cor.  v.  18.  n.  In  like  manner  Christ  may  be  con. 
 sidered  as  an  efficient  cause,  and  his  love  as  a  moving  cause 
 in  this  affair ;  he  came  into  the  world  to  die  for  sinners,  and 
 redeem  them  to  God  by  his  blood ;  Hereby  perceive  we  the 
 love  of  God,  that  is,  of  God  the  Son,  because  he  laid  down  hh 
 life  for  us,  1  John  iii.  16? 
 
 III.  The  matter  of  satisfaction,  is  no  other  than  Christ's 
 fulfilling  the  whole  law,  in  the  room  and  stead  of  sinners  s 
 this  was  what  he  undertook,  and  has  fulfilled  it.  1.  By  obey- 
 ing the  precepts  of  it,  and  answering  all  that  it  requires.  I)oes 
 it  require  an  holy  nature  ?  it  has  it  in  him,  who  is  holy,  harm- 
 less, and  undefiled ;  does  it  require  perfect  and  sinless  obedi- 
 ence ?  it  is  found  in  him,  who  always  did  the  things  which 
 pleased  his  Father.  Nor  is  it  any  objection  to  this  doctrine 
 that  Christ,  as  man,  was  obliged  to  yield  obedience  to  the  law 
 for  himself,  which  is  true  ;  but  then  it  should  be  observed, 
 that  as  he  assumed  human  nature,  or  became  man,  for  the  sake 
 of  his  people  to  us,  or  for  us,  a  child  is  born ;  so  it  was  for 
 their  sake  he  yielded  obedience  to  the  law.  Besides,  though 
 he  was  obliged  to  it  as  man,  yet  he  was  not  obliged  to  yield 
 it  in  such  a  state  and  condition  as  he  did ;  in  a  state  of  humi- 
 liation ;  obedience  to  the  law  in  such  a  low  estate  was  quite 
 voluntary,  n.  Christ  has  fulfilled  the  law  and  satisfied  it,  by 
 bearing  the  penalty  of  it  in  the  room  of  his  people,  which  is 
 death  of  every  kind,  Rom.  vi.  23.  Thus,  by  doing  and  suffer- 
 ing all  that  the  law  and  justice  of  God  could  require,  he  made 
 a  proper,  full,  and  adequate  satisfaction,  so  that  nothing  more 
 in  point  of  justice,  could  be  required. 
 
 IV.  The  form,  or  manner  in  which  satisfaction  was  made 
 by  Christ ;  these  are  the  phrases  by  which  it  is  expressed  in 
 scripture,  i.  By  bearing  the  sins  of  his  people,  which  we 
 £rst  read  of  in  Isai.  liii.  Jl,  12.  he  bare  the  sin  of  many ;  he 
 
£4Q  OF  THE  SATISFACTION 
 
 lifted  them  up,  he  took  them  off  of  his  people,  and  took  them 
 apon  himself.     He  shall  bear  their  iniquities,  as  a  man  bears 
 and  carries  a  burden  upon  his  shoulders  ;  hence  the  use  of  the 
 phrase  in  the  New  Testament,   Hebrews  ix.  28.     Christ  was 
 once  offered  to  bear  the  sins  of  many  ;  His  own  self  bare  our  sins 
 in  his  &wn  body  on  the  tree  I  1  Pet.  ii.  24.     Now  his  bearing 
 sin,  supposes  it  was  upon  him  ;   in  him  is  no  sin,  1  John  iii. 
 5.  but  sin  was  put  upon  him,  as  the   sins  of  Israel  were  put 
 upon   the   scape   goat,  by   Aaron.      This   phrase    of  laying 
 sin  on  Christ,  is  expressive  of    the  imputation  of  it  to  him  y 
 Fcr  he  hath  made  him  to  be  sin  for  us,  that  is,  by  imputation,  in 
 which  way  we  are  made  the  righteousness-  of  God  in  him.   What 
 Christ  bore,  being  laid  on  him,  and  imputed  to  him,  were  sins,, 
 all  sorts  of  sin,  original  and  actual ;  sins  of  every  kind,  open 
 and  secret,  of  heart,   lip,  and  life.     Bearing  sin,  supposes  it 
 to  be  a  burden  ;  and,  indeed,  it  is  a  burden  too  heavy  to  bear 
 by  a  sensible  sinner  s   when  sin  is  charged  home  upon  the  con- 
 science, and  a  saint  groans.,  being  burdened  with  it,  what  must 
 that  burden  be,  and  how  heavy  that  Christ  bore.     He  bore  it, 
 and  bore  it  away  ;  he  removed  the  iniquity  of  his   people  in 
 one  day ;    and  that  as   far  as  the  East   is   from  the   West. 
 ii.  The   form  and  manner  in  which  Christ  made  satisfaction 
 for  sin.l.    By  dying  for  the  sins  of  his  people  ;  this  the  apostle 
 represents    as    the    first  and  principal  article  of  the  christian 
 faith,  that  Christ  died  for  our  sins,  according  to  the  scriptures, 
 1.  Cor.  xv.  3.  He  was  wounded  for  our  trunsgressions,  bruis- 
 ed for  our  iniquities,  and  stricken  for  the  transgressions  of  his 
 people,  Dan.  ix.  26.  Isai.  Ii  ii-  5 — 8.     2.  By  dying  for  sinners, 
 as  their  substitute,  in  their  room  ;  so  the  several  Greek  parti- 
 cles, anti,  uper,  peri,  used  in  this  phrase,  and  others  equiva- 
 lent to  it,  signify  a  surrogation,  a  substitute  of  one  for  another, 
 as  in  divers  passages  in  the  New  Testament ;  see  IVlatt.  ii.  21. 
 and  v.    38.  Christ  gave    his  life  a  ransom  for  many,   in  the 
 stead  of  many,  Matt.  xx.  28.     The   prophecy  of  Caiaphas 
 wa  ,  That  one  man  should  die  for  the  people,  in  the  stead  of 
 #hem>  John  xi.  50.     While  we  were  yet  sinners  Christ  diedf&r 
 
Book  III.  OF  CHRIST.  341 
 
 us,  in  our  room  and  stead,  Rom.  v.  6 — 8.  Again,  Christ  also 
 hath  once  suffered  for  sins,  the  just  for  the  unjust,  in  the  room 
 of  the  unjust,  1  Pet.  iii.  18.  This  is  the  greatest  instance  of 
 love  among  men,  That  a  man  lay  down  his  life  for,  in  the 
 room  and  stead  of  his  friend,  John  xv.  13.  Such  was  the 
 love  of  Christ  to  his  church,  that  he  gave,  delivered  himself 
 to  death  for  her,  Eph  v.  25. 
 
 V.  The  effects  of  satisfaction  made  by  Christ,  or  the  ends 
 that  were  to  be,  and  have  been  answered  by  it.  i.  The  finish- 
 ing and  making  an  entire  end  of  sin,  Dan.  ix.  24.  not  that  the 
 being  of  sin  was  removed  thereby  ;  for  that  remains  in  all  the 
 justified  and  sanctified  ones,  in  this  life,  put  the  damning  pow- 
 er of  it;  it  will  be  seen  no  more  by  the  eye  of  avenging  jus- 
 tice, ii.  In  virtue  of  Christ's  satisfaction  for  sin,  his  people 
 are  brought  into  an  open  state  of  reconciliation  with  God  ;  he 
 declares  himself  pacified  tozvards  them,  for  all  that  they  have 
 done,  Ezek.  xvi.  63.  in.  Sin  being  atoned  for,  and  made  an 
 end  cf,  an  everlasting  righteousness  is  brought  in,  which  ac- 
 quits them  from  sin,  and  entitles  them  to  eternal  life.  iv.  Im- 
 munity from  all  evils  ;  that  is,  from  all  penal  evils,  both  in  this 
 life,  and  in  that  to  come.  The  Judge  will  be  their  Friend  and 
 Saviour,  and  it  will  be  well  wiih  them  to  all  eternity,  v.  With 
 respect  to  God,  the  effects  of  Christ's  satisfaction  is  the  glori- 
 fying of  his  justice.  There  are  many  objections  made  to  this 
 important  doctrine,  and  article  of  faith;  some  of  the  principal 
 of  which  are  as  follow:  1.  It  is  suggested,  as  if  the  doctrtine 
 of  satisfaction  is  inconsistent  with  the  mercy  of  God ;  but  the  at- 
 tributes of  mercy  and  justice  accord  together,  in  the  same  di- 
 vine nature;  Gracious  is  the  Lord  and  righteous;  yea,  our 
 God  is  merciful,  Psal.  cxvi.  5.  2.  It  is  objected  that  pardon 
 of  sin,  upon  the  foot  of  a  full  satisfaction  for  it,  cannot  be  said 
 to  be  free:  but  eclipses  the  glory  of  God's  free  grace  in  it; 
 but  both  are  expressed  in  one  verse,  as  entirely  agreeing  to- 
 gether ;  In  whom,  Christ,  we  have  redemption  through  his 
 blood,  the  forgivness  of  sin,  according  to  the  riches  oj  his  grace, 
 Eph.  i,  7,     Though  it  cost  Christ  much  blood,  his  life,,  and' 
 
342  OF  THE  SATISFACTION  OF  CHRIST. 
 
 the  sufferings  of  his  death,  to  make  satisfaction  for  sin,  and  to 
 procure  forgiveness  by  it;  it  cost  us  nothing,  it  is  all  free 
 grace  to  us.  Besides,  grace  in  scripture  is  only  opposed  to 
 the  works  of  men,  and  satisfaction  by  them ;  and  not  to  the 
 work  of  Christ,  and  to  his  satisfaction.  3.  It  is  pretended 
 that  this  scheme  of  pardon,  upon  the  foot  of  satisfaction,  makes 
 the  love  of  Christ  to  men,  to  be  greater  than  the  love  of  the 
 Father:  whereas  the  love  of  both  is  most  strongly  expressed 
 in  this  business  of  Christ's  satisfaction  ;  the  Father  in  giving 
 his  Son,  the  Son  in  giving  himself.  4.  It  is  said,  that  if  Christ 
 is  a  divine  Person,  he  must  be  a  party  offended  by  sin  ;  and  if 
 he  has  made  satisfaction  for  it,  he  must  have  made  satisfac- 
 tion to  himself;  which  is  represented  as  an  absurdity.  But 
 in  case  of  public  satisfaction,  for  a  public  offence  to  a 
 commuity,  of  which  he  is  a  part  j  he  may  be  said,  by  mak- 
 ing satisfaction  to  the  whole  body,  to  make  satisfaction  to 
 himself  without  any  absurdity.  A  member  of  parliament, 
 having  violated  the  rules  and  laws  of  the  house,  when  he 
 makes  satisfaction  for  the  same  to  it,  he  may  be  said  to 
 make  satisfaction  to  himself,  being  a  member  of  it.  It  is  pos- 
 sible to  a  lawgiver  to  make  satisfaction  to  his  own  law  broken, 
 and  so  to  himself,  as  the  lawgiver :  thus  Zaleuous,  a  famous 
 legislator,  made  a  law  which  punished  adultry  with  the  loss 
 of  both  eyes  ;  his  own  son  first  broke  this  law,  and  in  order 
 that  the  law  might  have  full  satisfaction,  and  yet  mercy  shewn 
 to  his  son,  he  ordered  one  of  his  son's  eyes,  and  one  of  his 
 own  to  be  put  out ;  and  so  he  might  satisfy  his  own  law,  and 
 to  make  satisfaction  to  himself,  the  lawgiver.  But  in  the 
 case  before  us,  the  satisfaction  made  by  Christ,  is  made  to  the 
 justice  of  God,  subsisting  in  the  divine  nature,  common  to  «A 
 the  three  Persons.  5.  Once  more,  it  is  said  that  this  doctrine 
 of  Christ's  satisfaction  for  sin,  weakens  men's  obligation  to 
 duty,  and  opens  a  door  to  licentiousness.  But  this  is  so  far 
 from  being  true,  that,  on  the  contrary,  it  strengthens  the  obli- 
 gation, and  excites  a  greater  regard  to  duty. 
 
OF  PROPITIATION,   ATONEMENT,  AND 
 RECONCILIATION. 
 
 Though  the  word  satisfaction  is  not  syllabically  used, 
 there  are  words  and  terms  equivalent  to  it,  and  synonymous 
 with  it;  as  propitiation,  atonement,  and  reconciliation  :  it  may 
 be  proper  to  explain  these  terms 
 
 I.  Propitiation:  the  first  time  we  meet  with  this  word, 
 as  applied  to  Christ,  is  in  Rom.  iii.  25*  Whom  G$d  hath  set 
 forth  to  be  a  propitiation ;  either  to  be  the  author  of  propitia* 
 tion  ;  for  whose  sake,  and  on  account  of  what  he  was  to  do 
 and  suffer,  God  would  be  propitious  to  men :  or  else  to  be  the 
 propitiatory  sacrifice  for  sin.  Expiatory  sacrifices  were  under 
 the  law,  typical  of  the  expiatory  and  propitiatory  sacrifice  of 
 Christ ;  and  as  God  in  them,  smelled  a  sweet  savour  of  rest, 
 as  types  of  Christ ;  so  his  sacrifice  was  an  offering  of  a  sweet 
 smelling  savour  to  him.  The  word  used  in  the  above  text,  hiU 
 asterion,  is  the  same  which  the  Greek  version  of  Exod.  xxv.  12* 
 and  which  the  apostle,  in  Heb.  ix.  5:  uses  of  the  mercy  seat} 
 was  an  emblem  of  his  mercy  and  justice  shining  in  the  atone- 
 ment made  by  Christ;  a  glimpse  of  this  the  poor  publican  had 
 when  he  said  God  be  merciful,  hilastheti,  propitious  to 
 me  a  sinDer !  or  be  merciful  to  me,  through  the  propitiation  of 
 the  Messiah.  Now  Christ  was  set  forth  to  be  the  propitiation 
 in  the  purposes  and  decrees  of  God  ;  he  was  fore-ordained  to 
 be  the  Lamb  slain  ;  he  was  set  forth  in  the  promises  and  pro* 
 phecies  spoken  of  by  all  the  holy  prophets  that  were  from  the 
 beginning  of  the  world ;  he  was  set  forth  in  the  types  and 
 shadows  of  the  law ;  and  he  has  been  set  forth  in  the  fulness 
 of  time,  in  human  nature,  in  which  he  was  manifested  to  take 
 away  sin. 
 
 There  are  two  other  places  where  Christ  is  spoken  of  as 
 hilasmos,  the  propitiation  ;  and  these  are  in  the  first  epistle  of 
 the  apostle  John,  in  one  of  them,  chap.  iv.  10.  it  is  said,  God 
 sent  his  Son  to  be  the  propitiation  for  our  sins  ;  and  in  the  other 
 it  is  said,  chap.  ii.  2.  And  he  is  the  propitiation  for  our  sins;  the 
 
344  OF  ATONEMENT. 
 
 sins  both  of  Jews  and  Gentiles ;  for  which  he  has  become  a 
 propitiatory  sacrifice. 
 
 II.  The  word  atonement,  though  often  used  in  the  Old 
 Testament,  of  typical  sacrifices,  making  expiation  of  sin,  and 
 which  signifies  to  cover,  is  but  once  used  in  the  New  Testa- 
 ment, Rom.  v*  1 1.  By  xuhom  we  have  received  the  atonement. 
 The  word  used  property  signifies  reconciliation  ;  and  so  it  is 
 elsewhere  translated,  Lev.  vi.  30.  atonement  and  reconcilia- 
 tion for  sin,  design  the  same  thing,  and  both  satisfaction  for 
 it.     Which  leads  to  observe, 
 
 III.  The  word  reconciliation  is  frequently  used  with 
 respect  to  this  doctrine;  all  things  are  of  God,  Who  hath 
 reconciled  us  to  himself  by  Jesus  Christy  2  Cor.  v.  18.  This 
 may  be  further  illustrated,  i.  By  observing  the  character  of 
 the  persons  reconciled  ;  they  are  said  to  be  enemies  in  their 
 minds  by  wicked  works ;  which  is  expressive,  1.  Of  the  inter* 
 nal  enmity  there  is  in  their  minds  and  hearts ;  the  carnal  mind, 
 as  every  man's  mind  is  naturally  carnal,  is  not  only  an  enemy, 
 "but  enmity  itself,  against  God,  Rom.  viii.  7.  to  the  Being  of 
 God,  wishing  there  was  no  God,  to  the  purposes  and  decrees 
 of  God,  which  they  cannot  bear,  and  to  which  they  insolently 
 reply  ;  and  to  the  providences  of  God,  which  they  charge  with 
 inequality  and  unrighteousness  to  Christ ;  and  to  his  gospel,  to 
 the  Spirit,  to  his  Person,  whom  they  know  nc*%nor  can  receive  ; 
 and  to  the  saints.  Paul,  a  chosen  vessel  of  salvation,  was, 
 Whilst  unregenerate,  exceeding  mad  against  the  saints.  2. 
 There  is  an  external  enmity,  which  appears  by  wicked  works 
 and  sinful  actions  openly  committed.  3.  Men  are  not  only 
 enemies  internally,  and  externally  to  God,  but  there  is  an 
 enmity  on  the  part  of  God  to  them  ;  there  is  a  law  enmity,  or 
 an  enmity  declared  in  the  law  against  them.  If  there  had 
 been  no  other  enmity  than  what  is  in  the  hearts  of  men  against 
 God,  there  would  have  been  no  need  of  the  sufferings  and 
 death  of  Christ  to  make  reconciliation ;  but  there  was  a  law 
 enmity  on  the  part  of  God,  and  his  justice,  which  required 
 she  death  of  Christ  to  take  it  away.  There  was,  in  some  sensc^ 
 
Book  III.  OF  RECONCILIATION  34# 
 
 a  reciprocal  enmity  between  God  and  men>  which  made  a  recon- 
 ciliation necessary;  which  will  further  appear,  n.  By  observ- 
 ing what  reconciliation  signifies  and  imports.  Reconciliation 
 between  man  and  man,  supposes  a  former  state  of  friendship 
 subsisting  between  them,  a  breach  of  that  friendship,  and  a 
 renewing  and  restoring  of  it :  and  there  is  something  like  it 
 in  reconciliation  between  God  and  man.  Man,  in  his  primaeval 
 state,  was  in  strict  friendship  with  God;  but  man  abode  not 
 long  in  this  state  ;  sin,  that  whisperer  and  make- bate,  soon 
 separated  chief  friends. 
 
 But  here  we  must  proceed  warily,  and  observe  some  things 
 to  prevent  mistakes  and  misreprentations;  for  perhaps  there 
 is  not  one  thing  in  the  whole  scheme  of  evangelical  truths 
 more  difficult  rightly  to  fix  than  this.  It  should  be  considered, 
 that  properly  speaking  there  are  no  passions  nor  perturbations 
 of  mind  in  God.  When  displeasure,  anger,  provocation,  re- 
 sentment, &c.  are  ascribed  to  him,  it  must  be  understood  after 
 the  manner  of  men.  Nor  are  we  to  imagine  there  is  any 
 change  in  God  as  in  men,  who  are  sometimes  friends,  then 
 enemies,  and  then  friends  again ;  he  changes  not,  there  is  no 
 variableness  nor  shadow  of  turning  in  him.  The  reconcilia- 
 tion made  by  Christ  was  not  to  the  love  of  God,  which  was 
 never  lost,  but  to  the  justice  of  God,  offended  by  sin,  Heb.  ii.^ 
 17.  in.  The  means  by  which  this  reconciliation  is  made, 
 are  the  bloodshed  and  death  of  Christ;  he  only  is  the  recon- 
 ciler and  peace-maker  ;  a  sinner  cannot  make  peace  with  God 
 or  reconciliation,  that  is,  satisfaction  for  his  sins  ;  not  by  his 
 'works  of  righteousness,  which  are  impure  and  imperfect;  nor 
 by  repentance,  which  the  law  does  not  admit  of,  nor  is  it  any 
 satisfaction  to  it ;  nor  by  faith,  for  that  does  not  make,  only 
 receives  the  atonement  made  by  Christ  •  nor  by  the  death  of 
 the  sinner  himself.  The  Jews  having  lost  the  true  notion  of 
 the  atonement  by  the  Messiah,  fancy  that  a  man's  death  atones 
 for  his  sins ;  but  it  is  a  false  notion,  there  is  no  other  way  of 
 peace  but  by  the  death  of  the  Son  of  God. 
 
 X    X 
 
OF  THE  PARDON  OF  SIN. 
 
 The  doctrine  of  pardon,  properly  follows  the  doctrine  of 
 satisfaction  j  for  pardon  of  sin  proceeds  upon  satisfaction 
 made  for  it.  Forgiveness  of  sin,  under  the  law,  followed  upon 
 typical  atonement  for  it :  four  times,  in  one  chapter,  it  is  said, 
 the  priest  shall  make  atonement  for  sin,  and  it  shall  be  for- 
 given, and  as  often  in  the  next  chapter,  Lev.  iv,  v.  and  in  other 
 places.  This  doctrine  is  of  pure  revelation  ;  it  is  not  to  be 
 known  by  the  light  of  nature ;  As  many  as  have  sinned  without 
 law,  shall  also  perish  without  law,  Rom.  ii.  1 2.  Nor  is-  this  a 
 doctrine  of  the  law,  which  gives  not  the  least  hint  of  pardon, 
 nor  any  encouragement  to  expect  it ;  As  many  as  have  sinned 
 in  the  law,  shall  be  judged  by  the  law,  condemned  without  any 
 hope  of  pardon,  Rom.ii.  12.  Nor  does  the  law  regard  a 
 man's  repentance,  nor  admit  of  any  ;  He  that  despised  Moses's 
 law,  died  without  mercy !  Heb.  x.  28.  But  the  doctrine  of 
 pardon  is  a  pure  doctrine  of  the  gospel,  Luke  xxiv.  47.  Con- 
 cerning which  may  be  observed, 
 
 I*  The  proof  may  be  given  of  it,  that  there  is  such  a  thing 
 as  a  pardon  for  sin  :  this  is  asserted  in  express  words  by  Da- 
 vid ;  There  is  forgiveness  with  thee,  Psal.  cxxx.  4.  and  by 
 Daniel,  To  the  Lord  our  God  belong  mercies  and  forgivenesses  y 
 full  and  free  pardon  of  sin,  Dan.  ix.  9.  It  is  a  blessing  pro- 
 vided and  promised  in  the  covenant  of  grace,  Heb.  viii.  12. 
 it  is  in  the  gracious  proclamation  the  Lord  has  made  of  his 
 name,  Exod.  xxxiv,  7.  Christ  is  exalted  to  he  a  Prince  and  a 
 Saviour,  to  give  repentance  unto  Israel,  and  forgiveness  ofsins^ 
 Acts  v.  23.  and  it  is,  by  his  orders,  published  in  the  gospel; 
 to  which  may  be  adJed,  the  numerous  instances  of  it;  as  of 
 the  Israelites,  and  of  David,  Manasseh,  and  of  Saul  the  blas- 
 phemer, the  persecutor,  and  injurious  person.  It  is  in  this 
 way  God  would  have  his  people  comforted,  Isai.  xl.  1,  2. 
 Matt.  ix.  2. 
 
Book  III.  OF  THE  PARDON  OF  SIN,  347 
 
 II.  The  phrases  by  which  the  pardon  of  sin  is  expressed, 
 and  which  will  serve  to  lead  into  the  nature  of  it.  1.  By  lift- 
 ing it  up,  and  taking  it  away  ;  Blessed  is  he  whose  transgress 
 sion  is  forgiven;  the  Hebrew  word,  is  lifted  up,  taken  off 
 from  him,  and  carried  away,  Psal.  xxxii.  1.  Sin  lies  upon 
 the  sinner,  and  lays  him  under  obligation  to  punishment,  un- 
 less it  is  taken  off;  and  it  lies  upon  the  conscience  of  an 
 awakened  sinner,  as  a  burden  too  heavy  for  him  to  bear; 
 and  which  is  taken  away  by  the  application  of  the  blood  of 
 Christ,  ii.  By  the  covering  of  it ;  Blessed  is  he  whose  sin  is 
 covered,  Psal.  xxxii.  1.  Thou  hast  forgiven  the  iniquity  of  thy 
 people;  thou  hast  covered  all-  their  sin,  Psal.  lxxxv.  2.  Sin  is 
 something  impure  nauseous,  and  abominable  in  the  sight  of 
 God,  and  must  be  covered  out  of  sight ;  this  cannot  be  done 
 by  any  thing  of  man's  ;  not  by  his  righteousness,  Their  webs 
 shall  not  become  garments,  neither  shall  they  cover  themselves 
 with  their  works,  Isai.  lix.  6.  Sin  is  only  covered  by  Christ, 
 whose  atonement  is  the  purple  canopy  in  the  chariot  of  the 
 covenant  of  grace,  under  which  his  people  ride  safe  to  glory, 
 in.  By  a  non-imputation  of  it;  Blessed  is  the  man  to  whom 
 the  Lord  imputeth  not  iniquity  !  Psal.  xxxii.  2,  does  not  reck- 
 on it,  or  place  it  to  his  account  iv.  By  a  blotting  of  it  out: 
 In  such  language  David  prays  for  the  forgiveness  of  sin ; 
 Blot  out  my  transgressions — and  blot  out  mine  iniquities*  Psal. 
 Ii.  1 — 9.  Isai.  xliii.  25.  which  language  is  used,  either  in  allu- 
 sion to  the  crossing  of  debt  books,  drawing  a  line  over  them  ; 
 or  to  the  blotting  out  of  a  man's  hand  writing  to  a  bond  or 
 note,  obliging  to  payment  of  money  ;  hence  the  phrase  of 
 blotting  out  the  hand  zuriting  of  ordinances  that  was  against 
 us,  Col.  ii.  14.  v.  By  a  non-remembrance  of  it ;  And  their 
 iniquities  zvill  I  remember  no  more  I  Heb.  viii.  12.  Isai.  xliii. 
 25.  God  forgives  and  forgets,  vi.  By  making  sin,  or  rather 
 sinners,  white  as  snow ;  so  David  prays,  Wash  me,  and  I  shall 
 be  whiter  than  snow  /  Psal.  Ii.  7.  Isai.  i.  18. 
 
 III.  What  sins  are  pardoned,  l.  For  quality ;  they  are  call- 
 ed trespasses  ;  every  kind  and  sort  of  sin,  if.  For  quantity ; 
 all  trespasses,  sins,  and  transgressions  are  forgiven,  Col.  ii.  13* 
 
&48  OF  THE  PARDON  OF  SIN. 
 
 Psal.  ciii.  3.  Original  sin,  and  all  actual  sins,  which  spring 
 from  thence;  S'une  are  more  secret,  some  more  open,  some 
 lesser,  others  greater,  more  daring  and  presumptuous  :  some 
 sins  of  commission,  other  sins  of  omission  ;  but  all  are  for- 
 given ;  and  not  only  daily  failings  and  infirmities,  but  all  back- 
 slidings,  revohings,  and  partial  apostacies. 
 
 IV*    The   causes  of  the  pardon  of  sin.      i.  The   efficient 
 Cause  is  God,  and  not  to  any  creature,  angels  or  men,      1.  It 
 jsnot  in  the  power  of  men  to  forgive  sin;  one  man  may   for- 
 give another  an  offence,  as  committed  against   himself,  but 
 not  as  committed  against  God ;  saints  ought  to  forgive  one 
 another's  offences  that  arise  among  them;  as  God  for  Christ's, 
 .sake,  has  forgiven  them,  Eph.  iv.  32.  Col.  ii.  13.     Ministers 
 can  remit  sin  ministerially  and  declaratively.  but  not  authori- 
 tatively ;  no  man  that  goes  under  the  name  of  a  priest,  or  a 
 minister  of  the  word,  has  a  power  of  absolution,  or  has  au- 
 thority to  absolve  men  from  their  sins :  all  that  a  true  and 
 faithful  minister  of  the  gospel  can  do,  is  to  preach  remission 
 of  sins  in  the  name  of  Christ;    and  to  declare,  that  whoever 
 repent  of  their  sins  and  believe  in  Christ,  shall  receive  the 
 forgiveness  of  them ;  and  which   declaration  of  theirs,  God 
 abides  by  and  confirms;  and  whose  sins,  in  this  sense,  they  re- 
 mit, they  are  remitted,  John  xx.  23.  2.  There  is  nothing  a  man 
 has,   or  can  do,  by  which  he  can  procure  the  pardon  of  *in, 
 either  for  himself,  or  for  others  ;  no  man   by   his  riches  and 
 the  multitude  of  his  wealth,  can  give  to  God  a  ransom  for  him- 
 self, or  for  his  brother,   make    atonement  and  satisfaction  for 
 sin,  and  obtain  the  pardon  of  it;  Riches  profit  not  in  the  day 
 of  wrath.     Nor  is  pardon   procured  by  repentance ;    they  are 
 both  gifts  of  grace ;  and  though  given  to  the  same   persons, 
 the  one  is  not  the  cause  of  the  other.     The  tears  the  woman 
 a  sinner,  shed,  and  with  which  she  washed  Christ's  feet,  were 
 not  shed  to  procure  the  pardon  of  her  sins,  but  flowed  from  a 
 
 sense  of  pardoning  love  manifested  to  her,  Luke  vii.  37 4J% 
 
 "rSfor  is  pardon  procured  by  faith,  as  the  cause  of  it;  faith  does 
 
Book  IIL  OF  THE  PARBON  OF  Sl#  &4S 
 
 not  obtain  it  by  any  virtue  of  its  own,  but  receives  it  as  ob- 
 tained by  the  blood  of  Christ,  Acts  x.  43.  Nor  is  it  procured 
 $y  a  submission  to  the  ordinance  of  water  baptism :  for 
 though  the  three  thousand  are  directed  to  be  baptised  in  the 
 name  of  Christ,  for  the  remission  of  sins  ;  and  Saul  was  advised 
 by  Ananias,  to  arise,  and  be  baptised,  and  wash  away  his  sins, 
 yet  the  meaning  is  not,  as  if  remission  of  sin  was  to  be  obtain- 
 ed by  baptism,  or  sinners  to  be  cleansed  from  them  by  it ;  but 
 that  by  means  of  this  ordinance,  they  might  be  led  to  the  suf- 
 ferings, death,  and  bloodshed  of  Christ.  3  God  can  only 
 forgive  sin  ;  it  is  his  sole  prerogative  ;  it  belongs  to  him,  and 
 to  no  other,  Mark  ii.  7.  This  appears  from  the  nature  of  sin 
 itself.  Besides,  if  there  was  any  other  that  could  forgive 
 sin,  then  there  would  be  one  equal  to  God;  whereas,  Wko 
 is  a  God  like  unto  H'imx  that  par doneth  iniquity?  Mic.  vii.  18. 
 4.  Yet  all  the  three  Persons,  Father,  Son,  and  Spirit,  have  a 
 coucerninit;  the  Father  made  an  early  provision  for  this 
 blessing;  Christ  as  the  Advocate  of  his  people  calls  for  it; 
 and  the  holy  Spirit  pronounces  the  sentence  of  it,  in  the  con- 
 science, n.  The  impulsive  moving  cause  of  pardon,  is  the 
 sovereign  grace  and  mercy  of  God,  through  Christ,  Eph.  i. 
 7.  Luke  i.  77,  78.  lit.  The  meritorious  cause  of  it,  is  the 
 blood  of  Christ,  Heb.  ix.  14.  1  John  i.  7. 
 
 V.  The  effects  of  pardon,  that  is,  when  applied,  are,  i  .  Peace 
 of  conscience  ;  a  peace  that  passeth  all  understanding,  and  is 
 better  experienced  than  expressed,  n.  Cheerfulness  of  spi- 
 rit: when  the  Lord  says,  Be  of  good  cheer,  thy  sins  arc  for- 
 given thee  I  cheerfulness  takes  place ;  that  countenance  that 
 looked  dejected,  smiles ;  and  the  bones  that  were  broken,  re- 
 joice, in.  Comfort  of  soul;  Speak  ye  comfortably  to  Jeru- 
 salem; cry  unto  her,  that  her  iniquity  is  pardoned.'  Isai.  xh 
 1,  2.  iv.  Access  to  God  with  boldness  and  confidence,  through 
 the  blood  of  Jesus:  a  sou!  has  a  boldness  to  enter  into  the  holi- 
 est of  all.  v.  Attendance  on  divine  worship,  with  pleasure  and 
 delight -.this  flows  from  a  sense  of  forgiveness  of  sin,  and  is 
 one  end  of  it ;   There  is  forgiveness  rvith  thee,  thai  thou  mayest 
 
350  OF  THE  PARDON  OF  SIN. 
 
 be  feared,  that  is,  worshipped  ;  for  fear  is  put  for  worship,  both 
 inward  and  outward;  and  especially  denotes  serving  the  Lord 
 with  reverence,  Heb.  ix.  14.  vi.  Love  to  God  and  Christ  is 
 raised  and  increased ;  the  poor  woman  in  the  gospel  loved 
 much,  many  sins  having  been  forgiven  her,  Luke  vii.  47. 
 vii.  Evangelical  repentance,  and  the  exercise  of  it,  arc  much 
 influenced  by  pardon  of  sin  being  applied :  faith  first  looks  to 
 Christ,  and  beholds  pardon  through  him  ;  and  then  evangeli- 
 cal mourning  and  repentance  follow  upon  it,  Zech.  xii.  10. 
 vi  it.  Thankfulness  of  soul  for  such  mercy  :  than  which  there 
 cannot  be  a  greater,  Psal.  ciii.  2,  3.  Think  with  what  grati- 
 tude and  thankfulness,  a  condemned  malefactor,  just  ready  to 
 be  executed,  receives  his  pardon  from  the  king!  with  that,  and 
 much  more,  souls,  sensible  of  sin,  the  demerit  of  it,  and  dan- 
 ger by,  receive  pardon  of  all  their  sins,  through  the  blood  of 
 Christ,  from  the  King  of  kings. 
 
 VI.  The  properties  of  pardon,  i.  It  is  an  act  of  God's  free 
 grace;  it  is  according  to  the  riches  of  it ;  that  is  the  plenty  of 
 it,  which  is  abundantlv  displayed  in  it;  and  according  to  the 
 multitude  of  his  tender  mercies,  mercy  being  richly  shewn 
 forth  in  it,  Psal.  li.  1.  it.  It  is  a  point  of  justice  ;  If  we  con- 
 fess our  sins,  he  faithful  and  just  t9  forgive  us  our  sins, 
 1  John  i.  9.  in.  It  is  a  complete  act ;  it  is  a  forgiveness  of  all 
 the  sins  and  trespasses  of  God's  people,  not  one  is  left  unfor- 
 given  ;  and  it  is  done  simul  and  semel,  together  and  at  once; 
 through  the  manifestation  and  application,  may  be  made  at 
 different  times,  as  wanted  by  believers,  i  v.  It  is  an  act  that 
 will  never  be  repealed;  it  is  one  of  those  gifts  of  grace  which 
 are  without  repentance  :  sins  are  removed  from  the  pardoned 
 sinner,  as  far  as  the  East  is  from  the  West ;  God  has  cast 
 them  into  the  depths  of  the  sea,  and  will  never  fetch  them  up 
 again,  v.  It  is  one  of  the  chief  articles  of  faith,  and  blessings 
 of  grace  ;  it  stands  the  first  of  those  benefits,  on  account  of 
 which,  the  Psalmist  called  upon  his  soul  to  bless  God  for, 
 Psal.  ciii.  2,  3. 
 
Book  III.  OF  THE   PARDON  OF  SIN.  351 
 
 VII.  Answer  some  questions,  relating  to  pardon  of  sin  ; 
 which  do  not  so  naturally  fall  under  any  of  the  above  heads, 
 l.  Whether  any  sin  is  venial  or  pardonable  in  its  own  nature, 
 and  does  not  deserve  eternal  death  ?  The  reason  of  this 
 question  is  the  distinction  the  Papists  make  between  venial 
 and  mortal  sins.  There  is  a  difference  of  sins,  some  are  grea- 
 ter, others  lesser;  see  John  xix.  11.  yet  every  sin  is  mortal^ 
 or  deserving  of  death  :  every  sin  is  committed  against  God, 
 and  is  objectively  infinite,  it  is  a  breach  of  his  law,  and  every 
 disobedience  to  that  has  a  just  recompence  of  reward,  he  that 
 off-nds  in  one  point,  is  guilty  of  all.  in  Whether  any  sin  will  be 
 forgiven  in  the  world  to  come  ?  The  reason  of  this  question 
 is,  because  it  is  said  of  the  sin  against  the  Holy  Ghost,  that  it 
 shall  not  be  forgiven,  neither  in  this  world,  nor  in  the  -world  to 
 come ;  the  mining  of  the  expression  is,  that  it  shall  never  be 
 forgiven;  it  is  a  phrase  expressive  of  endless  duration, -hat 
 that  sin  shall  always  remain  unpardonable,  and  does  not 
 suppose  any  thing  concerning  other  sins;  and  therefore  the 
 answer  to  be  returned  to  the  question  is,  that  there  will  be  no 
 forgivness  of  any  sin  at  all  in  the  other  world.  As  for  the  sins 
 of  God's  people,  the  remission  of  them  is  perfect ;  and  as  for 
 others,  the  door  will  be  shut.  in.  Whether  the  sins  ofpar-*^ 
 doned  ones  will  be  made  known  and  exposed  to  others  in  the 
 day  of  judgment?  I  think  not ;  my  reasons  are  because  none 
 but  their  good  works  are  taken  notice  of  in  Matt.  xxv.  because 
 it  does  not  seem  consistent  with  the  nature  of  pardon  ;  pardon 
 of  sin  is  expressed  by  a  covering  of  it;  it  is  a  blotting  them 
 as  a  cloud  ;  and  when  a  cloud  is  broke  to  pieces  and  scattered 
 it  can  never  be  collected  together  any  more ;  the  church  will 
 now  descend  from  heaven  as  a  bride  adorned  and  prepared 
 for  her  husband,  and  it  seems  quite  out  of  all  character,  that 
 he  should  suffer  her  faults,  failings,  sins,  and  transgressions 
 to  be  exposed  on  her  wedding-day.  iv.  Whether  it  is  now 
 the  duty  of  saints  to  pray  for  the  pardon  of  sin?  prayer  itself 
 is  a  moral  duty,  and  incumbent  on  all,  Acts  viii.  22.  But 
 this  comes  not  up  to  the  question,  which  is3  whether  pardoned 
 
a5g  OF  JUSTIFICATION. 
 
 sinners  should  pray  for  the  pardon  of  sin  i  to  which  it  may  be 
 answered,  that  either  these  pardoned  ones  have  a  comfortable 
 sense  and  perception  of  the  pardon  of  their  sins,  or  they  have 
 not ;  if  they   have,  they  have  no  need,  at  present  at  least,  to 
 pray  even  for  the  manifestation  of  it,  if  they   have  not  a  com- 
 fortable view  of  it,  which   is  sometimes  the  case  of  pardoned 
 ones,  as    it  was  of  the  church  when  she  said,  We  have  trans. 
 Pressed  and  rebelled,  thou  hast  not  pardoned,  Lam.  hi.  42.  they 
 will  then  see  it  both  their  duty  and  interest,  Christ  has  direct- 
 ed to  make  a  daily  petition  of  it,  that  when  we  pray  that  God 
 would  give  us  day  by  day  our  daily  bread,  that  he  would  also 
 forgive  us  our  sins,  Luke  xi.  3.4.  so  David  prayed,  for  thy 
 name-'s.sake,  0  Lord,  pardon  mine  iniquity,  for  it  is  great, 
 Psal.   xxv.    11.  so   Daniel   prayed  for  himself  and  others,  O 
 Lord  hear,  0  Lord  forgive,  Dan.  ix.  19. 
 
 OF  JUSTIFICATION. 
 Pwdos  of  sin,  and  justification  from  it,  are  very  closely 
 ■connected  ;    the  one   follows  upon  the  other ;  according  to  the 
 position  of  them  in  some  passages  of  scripture,  pardon  u  first 
 and  justification   next;  as  in  Acts   xiii.  38,  39.  and  xxv. .18. 
 Though  these  are  not  to  be  separated,  yet  they  are  to  be  dis- 
 tinguished ;  and  I  should  choose  to  consider  them,  not  as  d.s- 
 tinctparts  of  the  same  thing, but  as  distinct  blessings  of  grace  ; 
 for  though  pardon  and  justification  agree  in  some  things,  in 
 others  they  differ.     In   some  things  they  agree.     I.  In   he.r 
 efficient  cause,   God ;  Mark  ii.  7.  Ron.,  in.  30.     , I.  In  heir 
 L^cause.thefreegraceofGod,   EPh.  .    7      in.  In  the. 
 procuring  cause,  the  blood  of  Christ.     .  v.  In  toe  object,  of  it 
 the  same  persons  that  are  pardoned  are  justified,  Rom.  .v.6_ 
 8      v.  In  their  commencement  and  completion;  pardon  and 
 justification  commence  together,  and  both  arc  finished  at  once, 
 and  are   not  carried  on  in  a  gradual   and  progressive  way,  as 
 sanctification  is,  Acts  xiii.  39.       vi.  In  the  manner  of  actual 
 mjoying  them,  which  is  in  a  way  of  receiving,  and  that  by 
 
Book  III,  OF  JUSTIFICATION.  353 
 
 faith,  Rom.  v*.  1 — 18.  But  though  they  agree  in  these  things, 
 in  others  they  differ,  i.  Pardon  is  of  men  that  are  sinners, 
 and  who  remain  such,  and  may  be  called  so,  though  pardoned 
 sinners  ;  but  justification  is  a  pronouncing  persons  righteous, 
 as  if  they  had  never  sinned,  n.  Pardon  takes  away  sin  from 
 the  sinner  but  does  not  give  him  a  righteousness,  as  justifica- 
 tion does  j  pardon  takes  away  the  filthy  garments;  but  it  is 
 justification  that  clothes  with  change  of  raiment,  Zech.  iii.  4. 
 in.  Pardon  frees  from  punishment,  and  an  obligation  to  it, 
 as  it  takes  fcway  guilt;  The  Lord  hath  put  axvay  thy  sin;  thou 
 shalt  not  die,  2  Sam.  xii.  13.  but  does  not  entLle  to  everlasting 
 life,  happiness,  and  glory:  that  justification  does,  Tit  iii  7* 
 iv.  More  is  required  for  justification  than  for  pardon;  the 
 blood  of  Christ  was  sufficient  to  procure  pardon,  and  did  pro- 
 cure it :  but  to  the  justification  of  a  sinner,  the  holiness  or  the 
 human  nature  of  Christ,  the  perfect  obedience  of  his  life,  are 
 and  must  be  imputed,  v.  The  righteousness  of  Christ,  by 
 which  men  are  justified,  is  the  fulfilling  of  the  law  ;  not  so 
 pardon ;  that  does  not  fulfil  the  law,  as  righteousness  does 
 Rom.  x.  4.  vr.  Pardon  lies  in  the  non-imputation  of  sin; 
 justification  in  the  imputation  of  righteousness;  righteous- 
 ness is  imputed,  but  pardon  is  not,  Rom.  iv.  6,  7.  vn.  Jus- 
 tification passed  on  Christ,  as  the  head  and  representative  of 
 his  people  ;  but  not  pardon,  he  was  acquitted,  discharged  and 
 justified,  but  not  pardoned:  such  an  expression  would  sound 
 harsh,  and  be  very  unwarrantable,  1  Tim.  iii.  16.  vin.  An 
 innocent  person,  falsely  charged,  may  be  acquitted  and  justifi- 
 ed, when  he  cannot  be  said  to  be  pardoned  ;  yea,  such  who 
 need  no  pardon,  as  Adam  did  not  in  his  state  of  innocence, 
 and  the  elect  angels  in  heaven  ;  yet  may  be  said  to  be  justifi- 
 ed, that  is,  declared  to  be  just  and  righteous:  the  doers  of  the 
 law  are  justified. 
 
 The  doctrine  of  justification  by  the  righteousness  of  Christ, 
 is  a  doctrine  of  great  importance,  Gal.  i.   6,  7.     Luther  used 
 to  call  it,  articulus  stantis  vel  cadentis  eccksU,  the  article  of    , 
 the  church,  by  which  it  stands  or  falls.     This  doctrine  is  the 
 
 v  y 
 
554  OF  JUSTIFICATION. 
 
 ground  and  foundation  of  all  solid  joy,  peace,  and  comfort,  in 
 this  life,  and  hope  of  eternal  glory  hereafter. 
 
 I.  I  shall  consider  the  act  of  justification,  and  in  what 
 Sense  the  word  is  to  be  taken.  i»  It  is  not  to  be  understood 
 of  instructing  men  in  the  scheme  and  method  of  justification, 
 whether  in  a  legal  or  evangelical  way. — 2.  Nor  is  it  to  be  un- 
 derstood of  making  men  righteous,  by  infusing  righteousness 
 into  them  ;  for  this  is  to  confound  justification  and  sanctifica- 
 tion  together,  which  are  two  distinct  things,  1  Cor.  i.  30. 
 The  w.'.rd  justify  is  never  used  in  a  physical  sen^e,  for  pro- 
 d  any  real   internal  change   in  men ;   but  in  a  forensic 
 
 se  *e.  and  stands  opposed,  to  a  state  of  condemnation  ;  it  is  a 
 law-term,  and  used  of  judicial  affairs,  transacted  in  a  court  of 
 judicature,  Dcut.  mtv.  1.  Prov.  xvii.  15.  Isai.  v.  22.  this  is 
 the  sense  or  ih<  word  whenever  it  is  used  in  the  doctrine  un. 
 der  consideration.  3.  Justification  is  to  be  understood  in  this 
 doctrine*  not  of  justification  before  men,  before  whom  men 
 ma*  appear  righteous.  But  of  the  justification  of  the  persons 
 of  men  before  God;  and  this  is  either  legal  or  evangelical; 
 legal,  on  condition  of  a  person's  fulfilling  the  whole  law,  which 
 in  man's  present  state  and  circumstances,  is  impossible,  Rom. 
 ii.  13.  Evangelical;  which  is  an  act  of  God's  grace  account- 
 ing  and  pronouncing  a  person  righteous,  through  the  righte- 
 ousness of  Christ  imputed  to  him,  and  received  by  faith,  1 
 Cor.  i.  30.  this  is  the  justification  we  are  treating  of;  concern- 
 ing which  farther  observe. 
 
 II.  The  causes  of  it.  The  moving  cause,  is  the  grace  of 
 God  ;  the  procuring,  meritorious,  or  material  cause  of  justifi- 
 cation, is  the  righteousness  of  Christ  imputed.  At  present 
 I  shall  only  attend  to  the  efficient  cause  of  justification,  who  is 
 God  ;  It  is  God  that  justifies,  Rom.  viii.  33,  which  is  marvel. 
 ous;  since,  i.  He  is  the  Judge  of  all  the  earth,  who  will 
 do  rights  and  will  by  no  means  clear  the  guilty.  The  saints 
 can  come  to  God,  the  Judge  of  all,  without  fear  and  dread, 
 Helfc  xii.  23,  24.  n .  Whose  law  is  the  rule  by  which  he  judg- 
 es, and  that  law  broken  by  men,  and  yet  he  justifies  them. 
 
Book  III.  OF  JUSTIFICATION;  355 
 
 God,  who  judges  according  to  this  law,  justifies  them,  Rom. 
 ii.  12.  111.  Sin,  the  breach  of  the  law  of  Geo,  is  comrnued 
 against  him,  and  is  hateful  to  him,  and  yet  he  justifies  from  itj 
 well  might  Bildad  say,Hozv  then  can  man  be  justified  with  God? 
 Job  xxv.  4.  and  yet  he  is.  iv.  It  is  tha;  God  that  justifies, 
 who  will  not  admit  of  an  imperfect  righteousness,  in  the  room 
 of  a  perfect  one,  and  yet  he  justifies,  v.  That  God  who  is  the 
 Lawgiver,  and  is  able  to  save  and  to  destroy,  who  has  power 
 to  destroy  both  body  and  soul  in  hell,  and  would  be  just  in  so 
 doing,  and  into  whose  hands  it  is  a  fearful  thing  to  fall,  yet  he 
 justifies.  Now  this  act  of  justification,  as  dtscnoed  to  God 
 personally  belongs  to  all  the  three  persons  in  the  Godhead  ; 
 they  are  all  concerned  in  it,  Father,  Son,  and  Spirit. 
 
 First,  God  the  Father;  who,  in  many  places  where  he  is 
 spoken  of  as  a  justifier,  the  justifitr  of  him  that  believeth  in 
 Jesus,  Rom.  viii.  35.  1.  God  the  Father  contrived  the 
 scheme  and  method  of  justification.  2.  H<.  sent  his  Son,  in 
 the  fulness  of  time,  to  execute  this  scheme.  3.  A  perfect 
 righteousness  being  wrought  out  by  Christ,  God  the  Father 
 approves  of  it,  is  well-pleased  with  it,  and  accepts  of  it  as  the 
 justifying  righteousness  of  them  that  believe  in  Christ.  4. 
 He  imputes  this  righteousness  to  believers  as  their  own  ;  this 
 is  the  Father's  act  of  grace,  Rom.  iv.  6.  Of  Him,  are  ye  in 
 Christ  Jesus>,  who  of  God  (the  Father)  is  made  unto  us  righte- 
 ousness, 1  Cor.  i.  30. 
 
 Secondly,  the  Son,  the  second  Person,  is  concerned  in  the 
 justification  of  men  \  By  his  knowledge,  says  Jehovah  the 
 Father,  shall  my  righteous  Servant  justify  many,  Isai,  hii. 
 11.  1.  Christ,  as  a  divine  Person,  as  he  has  power  to  for- 
 give sin,  so  to  absolve  and  justify  from  it  ^  'e  said  to 
 the  woman  taken  in  adultery,  Neither  do  I  condemn  thee ! 
 and  to  his  apostles,  Te  are  clean,  every  whit  clean,  free 
 from  sin,  through  the  xvord  I  have  spoken  to  you;  the  sen- 
 tence of  justification  by  his  blood,  Matt.  ix.  2.  John  viii. 
 11.     2.  As  Mediator,  Christ  is  the  author  of  that  righteous- 
 
3  56  0F  JUSTIFICATION. 
 
 ness  by  which  sinners  are  justified,  The  Lord  our  Righteous- 
 ness, the  Slui  of  righteousness,  and  the  end  of  the  law  for 
 righteousness.  3.  As  the  head  and  representative  of  his  people, 
 they  are  justified  in  him  ;  as  Adam's  natural  posterity,  sinning 
 in  him,  were  ccndemcd  in  him  ;  so  all  Christ's  spiritual  seed 
 shall  '  e  justified,  and  shall  glory.  4.  As  Christ  has  wrought  out 
 a  righteousness  for  his  people,  so  he  actually  puts  it  upon  them, 
 clothes  them  with  it:  says  the  church,  He  hath  covered  me 
 %v:th  the  robe  of  righteousness.  5.  As  it  is  to  faith  the  righte- 
 ousness of  Christ  is  revealed,  and  by  faith  it  is  received, 
 hence  believers  are  said  to  be  justified  by  faith  ;  so  this  faith, 
 as  well  as  rghreoubness,  is  of  Christ ;  as  he  is  the  object  of  it, 
 Te  believe  in  God,  believe  also  in  me ;  so  he  is  the  author  and 
 finisher  of  it,  John  xiv.  1.  Heb.  xii.  2. 
 
 1  hirdly,  The  holy  Spirit  of  God,  the  third  Person,  has 
 also  a  concern  in  the  justification  of  sinners.  1.  He  convinces 
 men  of  righteousness,  of  their  want  of  righteousness,  John 
 xvi.  8.  2.  He  brings  near  the  righteousness  of  Christ ;  not 
 only  externally,  in  the  ministry  of  the  word  ;  but  internally  r 
 by  the  illumination  of  his  grace.  3.  He  works  faith  in  con- 
 vincing and  enlightening  persons,  to  look  at  the  righteousness 
 of  Christ;  hence  he  is  called  the  Spirit  of  faith,  Col.  ii.  13.  4. 
 He  bears  witness  to  their  spirits,  that  they  are  interested  in 
 the  righteousness  of  Christ,  and  are  justified  by  it,  which  is 
 the  meaning  of  their  being  justified  in  the  name  of  the  Lord 
 jf  exits,  and  by  the  Spirit  of  our  God,  1  Cor.  vi.  II. 
 
 ill.  The  objects  of  justification;  and  they  are  the  elect; 
 W  3  shall  lay  any  thing  to  the  charge  ofGod^s  elect  ?  It  is  God 
 that  jusiificih  !  that  is,  the  elect,  Rom.  viii.  33.  for  who  else 
 can  be  meant?  1.  Elect  men,  and  not  elect  angels;  whom 
 God  predestinates  he  calls  and  justifies  ;  and  whom  he  justi- 
 fies he  glorifies,  Rom.  viii.  30.  ir.  Redeemed  ones,  are  the 
 objects  of  justification;  Being  justified  freely  by  his  grace, 
 through  the  redemption  that  is  in  Christ  Jesus,  Rom.  iii.  24. 
 ni.  Pardoned  ones;  whose  sins  are  forgiven,  they  are  justi- 
 fied, fyjm.  iv.  6,  7.    iv.  Hence  it  appears,  that  the  objects  of 
 
Book  III.  0/  JUSTIFICATION.  357 
 
 justification  are  not  all  men;  for,  all  men  are  not  chosen ; 
 they  are  only  a  remnant,  according  to  the  election  of  grace ; 
 though  there  is  an  all  that  are  justified,  even  all  the  seed  and 
 offspring  of  Christ,  the  seed  of  Israel,  on  whom  the  gift  of 
 righceousness  comes  to  justification  of  life,  Rom.  v.  18*  v„ 
 Yet  they  are  many,  for  whom  Christ  gave  his  life  a  ransom ; 
 and  whose  blood  was  shed  for  the  remission  of  their  sins, 
 Matt.  xx.  28.  and  xxvi.  28.  vi.  The  objects  of  justification, 
 are  described  as  sinners,  and  ungodly  :  sinners.  Gal.  ii.  17. 
 ungodly,  Rom.  iv.  5.  So  they  are,  in  their  ungenerate  state; 
 but  when  converted,  they  are  described  as  believers  in  Christ, 
 for  the  righteousness  of  Christ,  is  unto  all,  and  upon  all  them 
 that  believe. 
 
 IV.  The  charges  or  sins,  such  are  justified  from.  I. 
 They  are  chargeable  with  original  sin  ;  but  God  justifies  and 
 acquits  them  from  that  offence,  it.  They  are  chargeable  with 
 impurity  of  nature,  and  a  want  of  original  righteousness  ;  but 
 God  justifies  from  this  charge  through  the  imputation  of  the 
 holiness  of  Christ's  human  nature  to  them,  which  is  thought, 
 by  some  divines,  to  be  the  law  of  the  Spirit  of  life  in  him. 
 in.  They  are  chargeable  with  actual  sins,  before  conversion, 
 and  those  many,  and  some  very  heinous  ;  and  y£t  God  justifies 
 from  them  all.  The  Corinthians  were  guilty  of  some  of  the 
 blackest  crimes,  and  most  enormous  sins ;  vet  were  justified, 
 in  the  name  of  the  Lord  Jesus,  and  by  the  Spirit  of  our  God. 
 iv.  They  are  chargeable  with  a  multitude  of  sins,  after  con- 
 version ;  yet  all  are  forgiven,  and  they  are  cleansed  and  justi- 
 fied from  them,  James  iii.  2.  rlos.  xiv.  4.  v.  They  are  justi- 
 fied from  all  their  sins;  they  that  believe  in  Chris*  are  justified 
 from  all  things ;  his  blood  cleanses  from  all  sin,  l  John  i.  7. 
 vi.  They  are  justified  by  the  righteousness  of  Christ,  from 
 all  things,  from  which  they  could  not  be  justified  by  the  law  of 
 Moses,  Acts  xiii.  39.  vn.  God  justifies  his  elect  from  all 
 charges  brought  against  them,  from  what  quarter  soever,  and 
 whether  true  or  false.  Do  saints  bring  charges  one  against 
 another  ?  Does  the  world  bring  charges  against  them,  as  they 
 
358  OF  JUSTIFICATION. 
 
 frequently  do  ?  Every  tongue  that  riseth  up  in  judgement 
 against  them  God  will  condemn ;  for  their  righteousness  is  of 
 me,  saith  the  Lord,  Isai.  liv.  17.  Does  Saian  go  about  the 
 earth  to  pick  up  charges  ?  Jehovah  rebukes  him  for  them  :  an 
 instance  of  this  we  have  in  the  vision  of  Zechariah,  chap. 
 iii.  1 — 4. 
 
 V.  The  matter  and  form  of  justification. 
 
 First,  The  matter  of  justification,  the  righteousness  of 
 Christ;  every  thing  else  must  be  removed  from  it,  and  deni- 
 ed of  it.  As,  i.  Man's  own  righteousness,  or  his  disobedi- 
 ence to  the  law.  The  reason  why  a  man's  own  righteousness 
 cannot  be  the  matter  of  his  justification  before   God,  are, 
 
 1.  Because  it  is  imperfect,  and  the  law  will  not  admit  of  an 
 imperfect  righteousness  for  justification  ;  There  is  not  a  just 
 man  upon  earth,  that  doe ih  good  and  sinneth  not,  Eecles.  vii.  20. 
 
 2.  If  justification  was  by  the  works  of  men,  it  could  not  be 
 by  grace:  but  justification  is  by  grace,  and  therefore  not  by 
 works  ;  Being  justified  freely  by  his  grace,  Rom.  iii.  24.  3.  If 
 justification  was  by  man's  obedience,  it  would  not  be  by  a 
 righteousness  without  works ;  whereas  the  blessedness  of 
 justification,  lies  in  the  imputation  of  a  righteousness  without 
 works,  Rom.  iv.  6.  4.  If  justification  could  be  by  men's  obe- 
 dience to  the  law,  then  there  would  have  been  no  need  of  the 
 righteousness  of  Christ;  If  righteousness  came  by  the  law, 
 then  Christ  is  dead  in  vain,  Gal.  ii.  21.  5.  If  justifi- 
 cationcame  by  the  works  of  men,  boasting  would  be  en- 
 couraged ;  whereas,  God's  design  is  to  prevent  it,  Rom. 
 iii.  27.  ii.  Nor  is  man's  obedience  to  the  gospel,  as  if 
 a  new  and  milder  law,  the  matter  of  his  justification  be- 
 fore God.  It  was  a  notion,  that  some  years  ago  obtained, 
 that  a  relaxation  of  the  law,  has  been  obtained  by  Christ ;  but 
 
 1.  The  law  is  not  relaxed,  nor  is  the  sanction  of  it  removed. 
 
 2.  Nor  is  the  gospel  a  new  law.  3.  Nor  are  faith,  repentance, 
 and  new  obedience  the  terms  of  it ;  as  doctrines,  they  are  gos- 
 pel doctrines  ;  as  graces  they  are  blessings,  and  both  are  pro- 
 vided for  in  the  covenant  of  grace,  Ezek.  xxxvi.  26,  27. 
 4.  If  these  were  terms  and  conditions,  required  of  men,  in  the 
 
Book  III.  OF  JUSTIFICATION.  359 
 
 gospel,  to  be  performed  by  them,  the  gospel  would  not  be  a 
 remedial  law  :    men  never  will  nor  can  repent  of  their  sins  ; 
 arid   faith  is  not  of  a  man's  self.     5.  Nor  is  it  true,  that  God 
 will  accept  of  an  imperfect  righteousness,  whose  judgment  is 
 according  to   truth,   and  can  never  account  that  a  righteous- 
 ness, which  is  not  one.      m.  Nor  is  a  profession  of  religion, 
 the  matter  of  justification  before  God  ;  men  may  have  a  form 
 of  godliness,  without  me  power  of  it.     iv.   Sincerity  itself  in 
 any  religion,  is  not  a  justifying   righteousness.     There   may 
 be  sincerity  in  a  bad  religion,  as  well  as  in  a  good  one.     But 
 taking  sincerity  in  the  best  sense,  as  a  grace  of  the  Spirit  of 
 God  ;  it  belongs  to  sanctitication,  and  is  not  the  whole,  nor  any 
 part  of  justifying  righteousness,     v.  Nor  faith  the  to  credere, 
 or  act  of  believing;   this  is   by  some,    said  to  be  imputed  for 
 righteousness  ;   but  is  not  so  ;   for,  1.  Faith,   as  a  man's  act, 
 is  his  own,  Hab.  ii.  5.  Matt.    ix.    22.    James  ii.  18.  whereas, 
 the  righteousness  by  which  a  man  is  justified,  is  not  his  own, 
 but  another's.     2.    Faith   is  imperfect ;  whereas,  a  righteous- 
 ness to  justify  must  be  perfect.     3.  Faith  is  not  everlasting;  it 
 will  be  changed  into  vision  ;    but  the  righteousness  by  which 
 sinners  are  justified  before  God,  is  everlasting  righteousness, 
 Dan.  ix.  24.  4.  Faith  and  righteousness  are   manifestly  distin- 
 guished :  The  righteousness  of  God  is  revealed  from  faith  to  faith, 
 and  therefore  faith   cannot  be  that  righteousness.     5.  Some- 
 thing else,  and  not  faith,  is  said  to  be   that  by  which  men  are 
 made  righteous,  and  justified  ;  as  the  obedience  of  one,  Rom. 
 v.  9.  19.     6.  The  passages   produced  to  establish   this  notion, 
 that  faith  is  a  man's  righteousness,  are  insufficeint ;    Abraham 
 believd  God,  and  it  was  counted  unto  him  for  righteousness 
 Rom.  iv.  3.     Now  this  cannot   be   understood  of  the  act  of 
 Abraham's    faith,  but  of  ihe  object  of  it:  the  same  it  which 
 was  imputed  to  Abraham  for  righteousness,  is  imputed  to  all 
 those   who   believe   in  God,  who  raised  up  Christ  from  the 
 dead,   verse    22 — 24.     vi.  Nor  is  the  whole  of  sanctification 
 the  matter  of  justification ;   these  two  are  distinct  things,  and 
 not  to  be  confounded. 
 
36(5  OF  JUSTIFICATION, 
 
 But  that  for  the  sake  of  which,  a  sinner  is  justified  before 
 God,  is  the  righteousness  of  Christ;  and  which  is,  1.  Not 
 his  essential  righteousness,  as  God,  for  this  would  be  to  deify 
 the  saints.  2.  Nor  his  righteousness,  integrity,  and  fidelity, 
 which  he  exercised  in  the  discharge  of  his  mediatorial  office  ; 
 which  was  personal,  and  respected  himself.  3.  Nor  does  it 
 consist  of  all  the  actions  and  works  he  did  here  on  earth,  nor 
 of  what  he  is  doing  in  heaven ;  it  wholly  consists  of  those  he 
 wrought  in  his  state  of  humiliation  here  on  earth,  yet  not  all 
 of  these.  But,  4.  What  he  did  and  suffered  in  their  nature 
 on  earth,  and  in  their  room  and  stead,  and  as  their  substitute 
 and  representative,  commonly  called  his  active  and  passive 
 obedience  ;  to  which  may  be  added  the  purity  and  holiness  of 
 his  nature,  and  which  altogether  made  up  the  t ighteoasness 
 of  the  law,  which  was  fulfilled  by  him,  as  their  head  and  re- 
 presentative, Rom.  viii.  4.  all  which  meet  in  Christ,  the  re~ 
 presentative  of  his  people,  in  whom  they  are  justified.  1.  Ho- 
 liness of  nature  ;  this  not  only  fitted  him  for  his  work,  but 
 made  him  suitable  to  us.  2.  The  obedience  of  Christ's  life, 
 commonly  called  his  active  obedience,  which  was  sinless  and 
 perfect.  Some  suppose  that  Christ  was  obliged  to  this  obedi- 
 ence for  himself  as  a  creature,  and  that  it  is  unnecessary  to  his 
 people,  because  his  sufferings  and  death  are  sufficient  for  their 
 justification.  But,  1.  Though  the  human  nature  of  Christ 
 being  a  creature,  and  so  considered,  was  subject  to  a  law,  and 
 obliged  to  obedience ;  yet  it  was  not  obliged  to  a  course  of 
 obedience  in  such  a  low,  mean,  and  suffering  state :  this  was 
 voluntary.  2.  Without  the  active  obedience  of  Christ,  the 
 law  would  not  be  satisfied,  the  language  of  which  is,  Do  and 
 live.  3.  It  is  by  a  righteousness  that  men  are  justified;  This 
 shall  be  our  righteousness ,  if  rue  observe  to  do,  &c.  Deut  vi.  25. 
 4.  It  is  expressly  said,  that  by  the  obedience  of  one  shall  many 
 be  made  righteous,  Rom.  v.  19.  which  cannot  be  meant  of  the 
 sufferings  and  death  of  Christ;  because  properly  speaking, 
 they  are  not  his  obedience  but  the  effect  of  it.  5.  The  re- 
 ward of  life  is  not  promised  to  suffering,  but  to  doing  ;  the 
 
Book  III.  of  justification;  36  i 
 
 law  says,  Do  this  and  live ;  it  promises  life,  not  to  him  that 
 suffers  the  penalty,  but  to  him  that  obeys  the  precept ;  "  there 
 never  was  a  law,"  as  Dr.  Goodwin  observes,  "  even  among 
 men,  either  promising  or  declaring  a  reward  due  to  the  crimi- 
 nal because  he  had  undergone  the  punishment  of  his  crimes." 
 
 3.  Nevertheless  the  sufferings  and  death  of  Christ,  or  what  is 
 commonly  called  his  passive  obedience,  are  requisite  to  our 
 justification  before  God.  For,  1.  Without  these  the  law 
 would  not  be  satisfied,  and  all  its  demands  answered.  For, 
 2.  The  law,  in  case  of  disobedience  to  it,  threatened  with 
 death,  and  death  is  the  just  wages  and  due  merit  of  sin  ;  and 
 therefore  this  must  be  endured.  3.  The  justification  of  a  sin- 
 ner is  expressly  ascribed  to  be  by  the  blood  of  Christ,  which  is 
 put  for   the  whole  of  his  sufferings    and  death,   Rom.  v.  9. 
 
 4.  Justification  proceeds  upon  redemption,  being  justified  free- 
 ly by  his  grace,  through  the  redemption  that  is  in  Christ  Jesusy 
 Rom.  iii.  24.  5.  It  is  upon  the  foot  of  Christ's  satisfaction, 
 that  justification  takes  place  ;  his  death  is  a  sweet  smelling  sa- 
 vour to  God,  Col.  i*  20.  Rom.  v.  10.  6.  The  complete  justi- 
 fication of  a  sinner,  does  not  seem  to  be  finished  by  Christ 
 until  his  resurrection,  after  his  obedience,  and  sufferings  of 
 death  ;  for  he  was  delivered  fer  our  offences,  and  was  raised 
 again  for  our  justification,  Rom.  iv.  25.  In  short,  the  righ- 
 teousness by  which  we  are  justified,  as  Dr.  Ames  says, "  is  to 
 be  sought  from  his  whole  obedience*" 
 
 Secondly,  The  form  of  it,  is  imputation.  The  manner  ift 
 which  the  righteousness  of  Christ  ts  made  over  to  a  sinner, 
 and  it  becomes  his,  is  by  imputing  it  to  him ;  Unto  whom, 
 God  imputeth  righteousness  without  works,  Rom.  iv.  6.  The 
 words  used  in  Hebrew  and  Greek,  signify  to  reckon,  repute, 
 estimate,  attribute,  and  place  something  to  the  account  of  ano- 
 ther ;  as  when  the  apostle  said  to  Philemon,  concerning  One- 
 simus,  If  he  hath  wronged  thee,  or  oweth  thee  ought,  put  that 
 on  my  account,  let  it  be  reckoned,  or  imputed  to  me.  That  it  is 
 by  the  righteousness  of  Christ,  imputed  to  his  people,  is  clear 
 when  it  is  observed,     1.  That  those  vhem  Cod  juitifos,  are? 
 
 3   z 
 
362  OF  JUSTIFICATION, 
 
 in  themselves,  ungodly  ;  for  God  justifieth  the  ungodly,  Rom9 
 iv.  5.  if  ungodly,  then  without  righteousness ;  and  if  without  a 
 righteousness,  then,  if  they  are  justified,  it  must  be  by  a  righ- 
 teousness placed  to  their  account.  2.  They  that  are  justified, 
 are  justified  either  by  an  inherent,  or  by  an  imputed  righteous- 
 ness ;  not  by  an  inherent  one,  for  that  is  imperfect ;  then  it 
 must  be  by  one  imputed  to  them,  for  there  remains  no  other. 
 3.  The  righteousness  by  which  any  are  justified,  is  the  righte- 
 ousness of  another,  Phil.  iii.  9.  Now  the  righteousness  of  ano- 
 ther cannot  be  made  a  man's,  any  other  way  than  by  imputa- 
 tion. 4.  The  same  way  that  Adam's  sin,  became  the  cin  of 
 his  posterity,  or  they  were  made  sinners  by  it,  the  same  way 
 Christ's  righteousness  becomes  his  people's  :  the  former  is  by 
 imputation,  and  so  the  latter,  Rom.  v.  19.  5.  The  same  way 
 that  the  sins  of  Christ's  people  became  his,  his  righteous- 
 ness becomes  their's  Now  their  sins  became  Christ's  by  im- 
 putation only,  2  Cor.  v.  21.  Now  there  are  several  things 
 which  are  said  of  this  imputed  righteousness  of  Christ,  which 
 serve  greatly  to  recommend  it ;  as,— That  it  is  called  the 
 righteousnesss  of  God,  Rom.  i.  17.  and  iii.  22.  the  righteousness 
 of  One,  Rom.  v.  18.  the  obedience  of  One,  Rom.  v.  19.  the  righ- 
 teousness of  the  law,  Rom.  viii.  3.  the  righteousness  offaith9 
 Rom.  iv.  13.  the  gift  of righteousness,  and  the  fret  gift,  and  the 
 gift  by  grace,  Rom.  v  .15^—17.  a  robe  of  righteousness,  Isai. 
 Ixi.  10.  Rev.  u  13*  and  the  wedding  garment,  Matt.  xxii.  12; 
 IV.  The  effects  of  justification  by  the  righteousness  of 
 Christ  may  be  next  considered,  which  are  as  follow.-— 1.  An 
 entire  freedom  from  all  penal  evils,  in  this  life  and  in  that 
 which  is  to  come.  2.  Peace  with  God,  Rom.  v.  1.  a  comfort- 
 able sense  and  perception  of  an  interest  in  the  righteousness 
 of  Christ,  which  brings  peace  and  quietness.  3.  Access  to 
 God  through  Christ,  we  have  boldness  and  access  by  faith 
 into  this  grace  wherein  we  stand,  access  to  God  as  the  God  of 
 grace  on  a  throne  of  grace.  4.  Acceptance  with  God  through 
 Christ  follows  upon  justification  by  his  righteousness  ;  accept- 
 ance  both  of  persons  and  services  5  first  of  persons  and  then 
 
Book  TIL  OF  JUSTIFICATION.  363 
 
 of  services.  5.  The  well-being  of  God's  people  here  and 
 hereafter  depends  upon  their  justification,  and  is  a  consequent 
 of  it ;  Ssy  ye  to  the  rightems,  one  that  is  justified  by  the  righ- 
 teousness of  Christ,  that  it  shall  be  well  with  him,  Isai.  iii.  10. 
 it  is  well  with  the  justified  ones  in  life  ;  and  it  is  well  with  him 
 at  judgment,  he  has  a  righteousness  that  will  answer  for  him 
 in  that  time  to  come  :  and  he  shall  have  an  abundant  entrance 
 into  the  everlasting  kingdom  and  glory  of  our  Lord  Jesus 
 Christ;  and  it  will  be  well  with  him  to  all  eternity;;  he  that  is 
 righteous  will  then  be  righteous  still,  and  ever  continue  so, 
 and  shall  go  into  everlasting  life.— 6.  Glorying,  or  boasting 
 is  another  effect  of  justification  ;  not  in  a  man's  self,  but  in  this, 
 that  he  is  of  God,  made  to  them  righteousness,  1  Cor.  i.  30. 
 7.  Justified  ones  have  an  undoubted  title  to  eternal  life,  Rom, 
 v.  18.  Tit.  iii.  7.  For,  8.  Certainty  of  salvation  may  be  con- 
 cluded from  justification,  Whom  he  justified)  them  he  also  glori- 
 fied, Rom.  viii.  30. 
 
 VII.  The  properties  of  justification.— ?1.  It  is  an  act  of 
 God's  grace,  of  pure  grace,  without  any  consideration  of  merit, 
 worthiness,  and  works  of  men.  2.  It  is  an  act  of  justice,  as 
 well  as  of  grice  ;  God  is  just,  and  the  justifier  of  him  that  be- 
 heveth  in  Jesus,  Rom.  iii.  26.  3.  It  is  universal,  as  to  per- 
 sons  sins  and  punishment-,  as  to  persons,  all  the  seed  of  Israel 
 are  justified,  with  respect  to  sins,  they  are  justified  from  all 
 sins  whatever,  and  as  to  punishment,  they  are  entirely  secure 
 from  it,  even  to  the  least  degree.  4.  It  is  an  individual  act, 
 done  at  once,  and  admits  of  no  degrees.  5.  It  is  equal  to  all 
 or  all  are  alike  justified,  that  are  justified,  price  of  redemption 
 is  the  same,  the  precious  blood  of  Christ,  the  weakest  believer 
 is  as  much  justified,  as  the  strongest  believer.  7.  Though 
 by  the  act  of  justification,  persons  are  freed  from  sin,  and  from 
 obligation  to  punishment  for  it,  sin  is  not  thereby  taken  out 
 of  them.  8.  Through  justification  by  the  righteousness  of 
 Christ,  neither  the  law  is  made  void  and  of  none  effect,  nor  is 
 the  performance  of  good  works   discouraged,  nor  does  this 
 
364  OF  ADOPTION. 
 
 doctrine  discourage  duty,  but  animates  to  it ;  and  is  to  be  con- 
 stancy preached  for  this  end,  That  they  which  have  b>Uevedin 
 God,  might  be  careful  to  maintain-good  works,  Tit.  ill-  7,  8. 
 
 OF  ADOPTION. 
 
 I  have  treated  already,  of  adoption  as  an  immanent  act  of 
 the  divine  will  and  shall  therefore  now  consider  it  as  openly 
 bestowed  upon  believing  in  Christ,  and  as  manifested,  applied 
 and  evidenced  by  the  Spirit  of  God. 
 
 I.  I  shall  consider,  in  what  sense  believers  are  the  sons  of 
 God ;  which  is  by  adoption.  There  is  a  civil  and  a  reli- 
 gious adoption.  A  civil  adoption  has  obtained  among  all 
 nations ;  among  the  Egyptians,  so  Moses  was  adopted  by 
 Pharaoh's  daughter;  and  among  the  Hebrews,  so  Esther  by 
 Mordecai;  and  it  obtained  much  among  the  Romans,  to 
 whic*',  as  used  by  them,  the  allusion  is  in  the  New  Testament 
 in  a  religious  sense  ;  it  is  sometimes  used  of  the  whole  people 
 of  the  Jews,  to  whom  belonged  the  adoption,  Rom.  ix.  4.  and 
 at  other  times,  of  some  special  and  particular  persons,  both 
 among  Jews  and  Gentiles  ;  for  of  the  former,  all  were  not  the 
 children  of  God;  and  of  the  latter,  if  they  were  believers  in 
 Christ,  they  were  Abraham's  spiritual  seed,  and  heirs  according 
 to  the  promise,  Gal.  iii.  26 — 29.  Between  civil  and  spiritual 
 adoption,  in  some  things  there  is  an  argreement,  and  in  some 
 things  a  difference.  I.  In  some  things  they  agree.-— 1.  In 
 the  name  and  thing  uiothesia  a  putting  among  the  children  j 
 so  spiritual  adoption  is  called,  Jer.  iii.  19.  2.  As  civil  adop- 
 tion is  of  one  to  an  inheritance,  who  has  no  legal  right  to  it , 
 so  is  special  and  spiritual  adoption.  3.  Civil  adoption  is  the 
 voluntary  act  of  the  adopter.  Among  the  Romans,  when  a 
 jnan  adopted  one  for  his  son,  they  both  appeared  before  a 
 proper  magistrate,  and  the  adopter  declaring  his  will  and  plea- 
 sure to  adopt  the  person  presented,  he  consented  to  it.  Spe- 
 4a)  and  spiritual  adoption,  is  an  act  of  the  sovereign  good-wiR 
 
Book  III.  OF  ADOPTION.  365 
 
 and  pleasure  of  God.  4.  In  civil  adoption,  the  adopted  took 
 and  bore  the  name  of  the  adopter :  so  the  adopted  sons  of  God 
 have  a  new  name.  5.  Such  who  are  adopted  in  a  civil  sense, 
 are  taken  into  the  family  of  the  adopter,  and  make  apart  of  it, 
 so  those  who  are  adopted  of  God,  Eph.  iii.  15,  19.  6.  Per- 
 sons adopted  in  a  civil  sense,  as  they  are  considered  as  child- 
 ren, provision  is  made  for  their  education,  their  food,  their 
 clothing,  their  protection,  and  attendance,  and  for  an  inherit- 
 ance and  portion  for  them :  all  the  children  of  God,  his  adopt- 
 ed ones,  are  taught  of  God,  they  are  trained  up  in  the  school 
 of  the  church,  and  are  fed  with  hidden  manna.  7.  Such  as 
 are  adopted  by  men,  come  under  the  power,  and  are  at  the 
 command  of  the  adopter,  and  are  under  obligation  to  perform 
 all  the  duties  of  a  son  to  a  parent,  A  son  honoureth  his  father 
 Jf  I  then  be  a  father,  where  is  mine  honour  I  Mai.  i.  6.  n. 
 In  some  things  civil  and  spiritual  adoption  differ. — 1.  Civil 
 adoption  could  not  be  done  without  the  consent  of  the  adopted, 
 his  will  was  necessary  to  it.  Among  the  Romans  the  adopter 
 and  the  person  to  be  adopted,  came  before  a  proper  magistrate, 
 and  in  his  presence  the  adopter  a&ked  the  person  to  be  adopted, 
 whether  he  was  willing  to  be  his  son  \  and  he  answered,  I  am 
 willing.  But  in  spiritual  adoption,  it  may  be  said  as  of  every 
 other  blessing  of  grace,  that  it  is  rpt  of  him  that  willeth.  2. 
 Civil  adoption  was  allowed  of,  and  provided  for  the  relief  and 
 comfort  of  such  who  had  no  children,  and  to  supply  that  de- 
 fect in  nature  ;  but  in  spiritual  adoption  this  reason  does  not 
 appear  ;  God  did  not  adopt  any  of  the  sons  of  men  for  want 
 of  a  son  and  heir ;  he  had  one,  and  in  a  higher  class  of  sonship 
 than  creatures  can  be.  3.  In  civil  adoption  there  are  general- 
 ly some  causes  and  reasons  in  the  adopted,  which  influence 
 and  move  the  adopter  to  take  the  step  he  does.  Moses  was  a 
 goodly  child,  which,  moved  the  daughter  of  Pharaoh  to  take 
 him  up  out  of  the  water,  Esther  was  also  a  fair  and  beautiful 
 maid,  and  besides  was  related  to  Mordecai,  which  were  reasons 
 v/hy  he  took  her  to  be  his  daughter :  but  in  divine  adoption. 
 
366  OF  ADOPTION. 
 
 there  is  nothing  in  the  adopted  that  could  move  the  adopter 
 to  bestow  such  a  favour.  There  were  so  many  objections  to 
 their  adoption,  and  so  many  arguments  against  it,  and  none 
 for  it  in  themselves,  that  the  Lord  is  represented  as  making 
 a  difficulty  of  it,  and  saying,  How  shall  I  put  them  among-  the 
 children?  Jer.  iii.  19.  4.  In  civil  adoption,  the  adopter, 
 though  he  takes  one  into  his  family,  and  makes  him  his  heir, 
 he  cannot  give  him  the  nature  of  a  son,  But  the  divine  adopter 
 makes  his  sons  partakers  of  the  divine  nature.  5.  Persons 
 adopted  in  a  civil  sense  canaot  enjoy  the  inheritance  whilst 
 the  adoptive  father  is  living,  but  in  spiritual  adoption  the 
 adopted  enjoy  the  inheritance,  though  their  father  is  the  ever- 
 lasting  and  everliving  God.  6.  In  some  cases  civil  adoption 
 might  be  made  null  and  void ;  as  among  the  Romans,  when 
 against  the  right  of  the  pontifex,  and  without  the  decree  of  the 
 college ;  but  spiritual  adoption  is  never  made  void  on  any 
 account. 
 
 There  is  a  difference  also  between  adoption  and  regenera- 
 tion, though  divines  usually  confound  these  two  together. 
 Adoption  is  before  regeneration  ;  the  one  is  an  act  of  God's 
 will  in  eternity,  the  other  is  an  act  and  work  of  his  grace  in 
 time  ;  the  one  is  the  cause,  the  other  the  effect ;  men  are  not 
 adopted  because  regenerate,  which  would  seem  unnecessary, 
 but  they  are  regenerated  because  adopted  ;  because  ye  are  sons, 
 God  hath  sent  forth  the  Spirit  of  his  Son  into  your  hearts,  Gal. 
 
 iv.  6. 
 
 II.  The  efficient  cause,  God ;  none  can  adopt  any  into  the 
 family  of  God,  but  God  himself;  but  he  can  do  it,  who  says, 
 I  will  be  his  God,  and  he  shall  be  my  Son,  Rev.  xxi.  7.  1.  God 
 the  Father;  What  manner  of  love  the  Father  hath  bestowed  up. 
 on  us,  that  we  should  be  called  the  sons  of  God,  1  John  iii.  2. 
 Eph.  i.  11.  it  is  one  of  the  spiritual  blessings  of  the  covenant ; 
 J  will  be  a  Father  unto  you,  andye  shall  be  my  sons  and  daugh- 
 ters, saith  the  Lord  Almighty  !  2  Cor.  vi.  18.  2.  The  Son  of 
 God  has  a  concern  in  adoption;  for,  as  many  as  received  him. 
 
Book  III.  OF  ADOPTION.  367 
 
 to  them  gave  he  power  to  become  the  sons  of  God,  John  i.  12. 
 It  is  the  Son  who  makes  free;  that  is,  by  making  them  chil- 
 dren ;  for  the  children  only  are  free  ;  not  servants,  John  viii. 
 36.  3.  The  Spirit  of  God  has  also  a  concern  in  adoption  ;  the 
 sons  of  God  are  described  as  born  of  God,  John  i.  13.  for  except 
 a  man  be  born  of  water  a nd  of  the  Spirit,  that  is,  of  the  grace  of 
 the  Spirit  comparable  to  water,  he  cannot  enter  into  the  king- 
 dom of  God,  John  iii.  5.  Moreover,  it  is  the  Spirit  who  witness- 
 es the  cruth  of  adoption  ;  For  because  ye  are  sonsjfiod  hath  sent 
 fifth  the  Spirit  of  his  Son  into  your  hearts,  crying,  Abba,  Fa- 
 ther, Rom  viii.  15,  16.  Gal.  iv.  6.  As  many  as  are  led  by  the 
 Spirit  of  God,  are  the  sons  of  God,  it.  The  moving  cause  of 
 adoption,  is  the  love,  grace,  free-favour  and  Good  will  of  God. 
 There  was  nothing  in  the  creature  that  could  move  him  to 
 it ;  but  all  the  reverse, 
 
 III.  The  objects  of  Adoption.  And  they  are  such  who  are  the 
 object?  of  the  love  of  God ;  for  since  Adoption  flows  from  the 
 love  of  God,  such  who  are  the  children  of  God  must  be  in- 
 terested in  it. 
 
 IV.  Th^  nature  and  excellency  of  this  privilege.  1.  It  is 
 an  act  of  surprising  and  distinguishing  grace  ;  it  will  appear 
 so,  when  the  adopter  and  the  adopted  are  put  in  a  contrast ; 
 the  adopter  is  the  King  of  kings  and  Lord  of  lords ,  they  are 
 by  nature,  lost  and  undone,  poor  and  miserable,  beggars  and 
 bankrupts,  the  foolish  things  of  this  world,  and  things  that  are 
 not.  2.  It  is  a  blessing  of  grace,  which  exceeds  other  bless- 
 ings a  man  may  be  redeemed  out  of  a  state  of  slavery,  and  ac- 
 quitted from  high  crimes  laid  to  his  charge,  and  yet  not  be  a 
 king's  son,  3.  It  is  a  blessing  of  grace,  which  makes  men 
 exceeding  honourable.  David  observed,  that  it  was  no  light 
 thing  to  be  a  king's  son-in-law ;  it  certainly  cannot  be,  to  be  a 
 son  of  the  King  of  kings ;  it  makes  a  man  more  honourable 
 than  Adam  was  in  his  state  of  honour,  and  than  the  angels  are 
 in  their  high  estate  in  heaven.  4.  It  brings  men  into  the  high- 
 est connections  alliances,  relations,  and  offices  ;  such  are  the 
 brethren  of  Christ,    fellow  citizens  with  the  saints,  and  kings 
 
368  OF  THE  LIBERTY  OF 
 
 and  priests  unto  God.  5.  The  inheritance  they  are  adopted 
 to  transcends  all  others ;  it  is  a  most  comprehensive  one  ;  He 
 that  overcomeih,  shall  inherit  all  things  ;  and  I  will  be  his  God^ 
 and  he  shall  be  my  Son,  Rev.  xxi.  7.  6.  All  other  inheritance^ 
 are  subject  to  corruption,  and  liable  to  be  lost ;  but  this  is  an 
 incorruptible  crown  that  fadeth  not  away.  7.  Adoption  is  a 
 blessing  and  privilege  that  always  continues.  The  love  of 
 God  which  is  the  source  of  it,  always  remains.  Union  with 
 Christ  is  indissoluble  :  the  Spirit,  as  a  Spirit  of  adoption 
 abides  forever :  the  children  of  God  may  be  corrected  for  their 
 faults,  but  never  turned  out  of  doors,  nor  disinherited,  much 
 less  unchilded,  which  is  impossible. 
 
 V.  The  effects  of  adoption.  1 .  A  share  in  the  pity,  com* 
 passion,  and  care  of  God,  their  heavenly  Father,  If  a  son,  &?c. 
 Luke  xi.  11 — 13.  2.  Access  to  God  with  boldness  5  they  can 
 come  to  him  as  children  to  a  father,  use  freedom  with  him, 
 tell  him  all  their  complaints  and  wants.  3.  Conformity  to  the 
 image  of  Christ,  the  first  born  among  many  brethren.  4.  The 
 Spirit  of  adoption,  given  to  testify  their  sonship  to  them,  GaL 
 jv.  6.  5.  Heirship  ;  for  if  children,  then  heirs,  heirs  ofGod^ 
 and  joint- heirs  with  Christ,  Rom.  viii.  17.  heirs  of  the  grace 
 t>f  life,  for  which  they  are  made  meet  by  the  grace  of  God 
 
 OF  THE  LIBERTY  OF  THE  SONS  OF  GOD. 
 
 Among  the  several  effects,  or  privileges  of  adoption,  liberty 
 is  one,  and  a  principal  one  ;  and  requires  to  be  treated  of  par- 
 ticularly and  distinctly  ;  If  the  Son  shall  make  you  free,  ye  shall 
 be  free  indeed,  John  viii.  This  is  called,  the  glorious  liberty 
 efthe  children  of  God,  Rom.  viii.  21. 
 
 I.  The  liberty  of  grace  j  which  lies,  1.  In  a  freedom  from 
 sin,  Satan,  and  the  law.  1.  From  sin;  it  is  a  liberty  not  to 
 sin  ;  but  from  it :  liberty  to  sin  is  licentiousness,  and  cannot  be 
 that  liberty  wherewith  Christ  makes  free.  2.  From  the 
 power  of  Satan,  who  has  usurped  a  dominion  over  the  sons  oi 
 men,  and  leads  them  captive  at  his  will,  until  the  Spirit  of 
 God  comes  and  dispossesses  him,  and  turns  men  from  the 
 
Book  III.  THE  SONS  OF  GOD.  SC9 
 
 power  of  Satan  to  God.     3.  From  the  law,  and  from  the  bon* 
 dage  of  it.     From  the    moral  law,  as  a  covenant  of  works*. 
 obliging  to  work  for  life  ;  but  not  from  it  as  a  rule,  walk,  and 
 conversation  ;  from  it  as  the  ministration  of  Moses  ;  but  not 
 from  it  as  in  the  hands  of  Christ.     2.  Christian  liberty*  con- 
 sists in  a  freedom  from  all  traditions  of  men  5    such  as  tnose 
 of  the  Pharisees  among  the  Jews*   which  were   before  the 
 times  of  Christ,  Matt.  xvi.  1 — 6.  and  such  as  among  heathens* 
 and  false  teachers,  which  the   apostles  exhorts  to  beware  of, 
 and  calls  philosophy  and  vain  deceit,  Col.  ii.  8,  20 — 23.  and 
 such  as  the   unwritten  traditions  of  the  Papists,  respecting 
 their  hierarchy  ;  doctrines  and  practices,  which  have  no  foun- 
 dation in  the  word  of  God.     3.  Christian  liberty  lies  in  the 
 free  use  of  the  creatures,  which  God  has  provided  for  food 
 and  nourishment:   Peter*  by  the  vision,   was  taught  to  call 
 nothing  common  and  unclean  :  we  may  be  persuaded  with  the 
 apostle  Paul,  that  there  is  nothing  common  and  unclean  of 
 itself;  but  that  every  creature  of  God  is  good*  and  nothing  to 
 be  refused,  if  it  be  received  with  thanksgiving.     The  injunc- 
 tion by  the  synod  of  Jerusalem,  to  abstain  from  blood*  and 
 things  strangled,  was  only  pro  tempore,  for  the  peace  of  the 
 r.hurches,  till  things  could  be  settled  in  them,  between  Jews 
 and  Gentiles,  to  mutual   satisfaction.      4.   Another   part  of 
 christian  liberty,  respects  things  indifferent;   for  the  kingdom 
 of  God,  true,  real  religion,  and  godliness  is  not  meat  and  drink  ; 
 it  does  not  lie  in  what  a  man  eats,  or  drinks,  or  wears,   pro- 
 vided, moderation,  decency,  and  circumstances,  are  attended 
 to,   Rom.  xiv.  17.     Care  should  be  taken,  on  the  one  hand, 
 lest  such  things  should  be  reckoned  indifferent,  which  are  not 
 so  ;  and  on  the  other  hand;,  such  as  are  indifferent,  should  not 
 beimposed  as  necessary.  5.  Christian  liberty  lies  in  the  use  of 
 gospel  ordinances  which  God   has  enjoined*    it  is  a  privilege 
 to  come  to  mount  Zion,  the  city  of  the  living  God  ;  to  have  a 
 place  and  a  name  in  the  church  of  Christ ;  to  be  of  the  family 
 and  houshold  of  God,  and  partake  of  the  provisions  which 
 are  there  made   for  spiritual  refreshment.     Christian  liberty 
 
 3  A 
 
370  OF  THE  LIBERTY  OF  &c, 
 
 does  not  lie  in  a  neglect  of  gospel  ordinances,  or  in  an  attend- 
 ance on  them  at  will  and  pleasure ;   men  are  not  to  come  into 
 a  church,  and  go  out  when  the>  please,  or  attend  an  ordinance 
 now  and  then,  or  when   they   think  well :  this  is  not  liberty, 
 but   licentiousness.     The  ordinances  of  Christ,  particularly 
 the  supper,  are  perpetual  things,  to  be  observed  frequently 
 and  constantly*  unto  the  second  coming  of  Christ.     6.  Chris- 
 tian liberty  lies  in  worshipping  God  according  to  his  word, 
 and  the  dictates  of  conscience,  without  the  fear  of  men,  which 
 indulged,   brings  a  snare,  and  leads  to  idolatry,  superstition, 
 and  will-worship*  The  apostles,   martyrs,  and  confessors,  in 
 all  ages  chose  rather  to   suffer  imprisonment,  confiscation  of 
 gbb'ds*  and  death  itself,  than  part  with  this  branch  of  christian 
 liberty.     7.  Another  glorious  part  of  christian  liberty,  is  free- 
 dom of  access  to  God,  through  Christ  the  Mediator,   under 
 the  influence  of  the  blessed  Spirit,  Eph.  ii.  18.     8.  It  also  lies 
 in  a  freedom  from  the  fear  of  death,  both  corporal  and  eter- 
 nal :  the  believer  can  sit  and  say,  O  death  where  is  thy  sting ! 
 O  grave  where  is  thy  victory ! 
 
 II.  The  liberty  of  glory,  or  that  which  the  sons  of  God  will 
 be  possessed  of  in  the  world  to  come ;  and  this  will  be  entire- 
 ly perfect. 
 
 The  author,  or  efficient  cause,  of  this  liberty,  is  Christ :  it 
 is  a  liberty  with  which  Christ  has  made  his  people  free,  Gal. 
 v.  1.  it  is  of  his  procuring,  he  has  obtained  it  with  the  price  of 
 his  blood,  by  which  he  has  redeemed  them  from  sin,  Satan, 
 and  the  law* 
 
 The  instrumental  cause,  or  the  means  by  which  liberty  is 
 conveyed  to  the  sons  of  God,  is  the  word  of  God,  the  truth 
 of  the  gospel ;  which  is  not  only  a  proclamation  of  this  liberty 
 made  by  Christ,  the  great  Prophet,  in  the  church,  and  by  his 
 apostles,  and  ministering  servants  ;  and  was  prefigured  by  the 
 jubilee.  But  is  the  means,  attended  with  the  Spirit  and  power 
 of  God,  of  freeing  souls  from  the  bondage  they  are  in  by  na- 
 ture, and  when  first  under  a  work  of  the  law ;  Te  shall  know 
 the  truth,  and  the  truth  shall  make  you  free,  John  viii.  32. 
 
Book  III.  OF  REGENERATION,  37J 
 
 Both  from  the  nature  of  this  liberty,  and  from  the  influence 
 the  spirit  of  God  has  in  it,  it  may  be  with  great  propriety  call, 
 ed  spiritual  liberty  ;  as  well  as  from  its  having  its  seat  in  the 
 spirits,  or  souls  of  men ;  and  may  be  distinguished  from  cor- 
 poreal liberty,  and  from  civil  liberty.  It  is  a  real  liberty  and 
 not  a  shadow,  an  appearance  of  one;  If  the  Son  make  you 
 free,  ye  shall  be  free  indeed:  and  it  is  perpetual ;  such  who  are 
 once  made  free,  shall  never  more  come  into  a  state  of  bon- 
 dage. 
 
 OF  REGENERATION. 
 
 Concerning  regeneration,  the  following  things  may  be  in- 
 quired  into. 
 
 I. What  regeneration  is,  or  what  is  meant  by  it,   the  nature 
 of  it ;  it  may  be  the  better  understood  by  observing  the  phrases, 
 and    terms,   by  which  it  is  expressed.     1.  It  is  expressed  by 
 being  born  again,  which  regeneration  properly  signifies;   see 
 John  iii.  3,  7.  and  this  supposes  a  prior  birth,  a  first  birth,   to 
 which  regeneration  is  the  second  :  the  birth  is  of  sinful  parents, 
 and  in  their  image  ;  the  second  birth  is  of  God ;  the  first  birth  is 
 of  corruptible,  the  second  birth  of  incorruptible  seed;  the  first 
 birih  is  in  sin,  the  second  birth  is  in  holiness ;  by  the  firstbirth 
 men  are  unclean,  by  the  second  birth  they  become  holy  ;    the 
 first  birth  is  of  the  flesh,  the  second  birth  is  of  the  Spirit ;   by 
 the  first  birth  men  are  foolish  and  unwise,  by  the  second  birth 
 they  become  wise  unto  salvation  ;   by  the  first  birth  men  are 
 children  of  wrath,  at  the  second  birth  they  appear  to  be  the  ob- 
 jects of  the   love  of  God.     2.  It  is  called  a  being  born  from 
 above,  John  iii.  3,  7.  The  author  of  this  birth  is  from  above  ; 
 the  grace  given  in  regeneration  is   from  above,  John  iii.   27. 
 such  that  are  born  again,  are  partakers  of  the  heavenly  and 
 high  calling  of  God  in   Christ  Jesus,  1  Pet.  i.  3,  4.     3.  It  is 
 commonly   called   the  new  birth,  and   with  great  propriety ; 
 since  the  washing  of  regeneration  and  the  renewing  of  the  ho- 
 ly Ghost,  are  joined   together  as  meaning  the    same  thing; 
 and  what  is  produced  in  regeneration  is  called  the  new  cresu 
 
372  OF  REGENERATION. 
 
 ture  and  the  new  man,  Tit.  iii.  5.  Eph.  iv.  24.  it  is  a  new  raan^ 
 in  distinction  from  the  old  man,  or  the  principal  of  corrupt 
 nature,  which  is  as  old  as  a  man  is.  In  this  new  man,  are 
 new  eyes  to  see  with  ;  to  some  God  does  not  give  eyes  to  see 
 divine  and  spiritual  things ;  but  to  regenerated  ones  he  does  ; 
 they  have  a  seeing  eye,  made  by  the  Lord,  Deut.  xxix.  4. 
 New  ears  to  hear  with,  Matt.  xiii.  16,  17-  new  hands  to  han- 
 dle and  work  with  ;  new  feet  to  walk  with,  to  flee  to  Christ,  the 
 city  of  refuge,  to  run  and  not  be  weary,  and  to  walk  and  not 
 faint.  4.  Regeneration  is  expressed  by  being  quickened ;  Ton 
 hath  he  quickened,  Eph.  ii.  1.  Previous  to  regeneration, 
 men  are  dead  whilst  they  live  ;  dead  in  a  moral  sense  :  Christ 
 is  the  resurrection  and  life  unto  them,  and  the  spirit  of 
 life,  from  Christ,  enters  into  them.  So  the  spirit  of  God 
 breaths  on  dry  bones,  and  they  live,  and  breathe  again.  Pray- 
 er is  the  spiritual  breath  of  a  regenerate  man  ;  BehoLi  he 
 prayetho  A  regenerate  man  pants  after  Christ ;  sometimes 
 these  breathings  and  desires  are  only  expressed  by  sighs  and 
 groans;  yet  if  a  man  groans,  it  is  plain  he  is  alive.  There 
 are  in  a  regenerate  man,  cravings  after  spiritual  food  ;  a  spir- 
 itual taste  for  spiritual  lyings ;  the  word  of  Christ  is  sweeter 
 to  their  taste,  than  honey,  or  th«i  honey  comb.  5.  Regenera- 
 tion is  signified  by  Christ  being  formed  in  the  heart,  Gal.  iv. 
 12.  his  image  is  enstamped  in  regeneration  ;  yea,  Christ  him- 
 self lives  in  them ;  Not  I,  says  the  apostle,  but  Christ  lives  in 
 me.  6.  Regeneration  is  said  to  be  a.  partaking  of  the  divine 
 nature,  2  Pet.  i.  4.  In  regeneration  there  is  that  wrought  in 
 the  soul,  which  bears  a  resemblance  to  the  divine  nature,  in 
 spirituality,  holiness,  goodness,  kindness,  &c.  and  therefore 
 is  so  called.  7*  There  are  also  several  terms,  or  words,  by 
 which  the  grace  of  regeneration  is  expressed  ;  as  by  grace  it- 
 self, 1  Pet.  i.  3.  It  is  called  spirit,  John  iii.  6.  It  is  also  sig- 
 nified by  seed,  1  John  iii.  9.  Whosoever  is  born  of  God — his 
 seed  remaineth  in  him  ;  as  seed  contains  it  virtually,  all  that  af- 
 ter proceeds  from  it,  the  blade,  stalk,  ear,  and  full  corn  in  the 
 ear;  so  the  first  principal  of  grace   implanted  in  the  heart, 
 
Book  III.  OF  REGENERATION..  SflJ 
 
 seminally  contains  all  the  grace  which  afterwards  appears,  and 
 all  the  fruits,  effects,  acts,  and  exercises  of  it. 
 
 II.  The   springs  and    causes  of  regeneration;    efficient, 
 moving,  meritorious,  and  instrumental. 
 
 First,  The  efficient  cause  of  it.  i.  Not  man  ;  he  cannot  re- 
 generate himself;  his  case,  and  the  nature  of  the  thing  itself, 
 shew  it;  and  it  is  indeed  denied  of  him.  1.  The  case  in 
 which  men  before  regeneration  are,  plainly  shews  that  it  is 
 not,  and  cannot  be  of  themselves  ;  they  are  quite  ignorant  of 
 the  thing  itself.  2.  The  nature  of  the  work  clearly  shews 
 that  it  is  not  in  the  power  of  men  to  do  it :  it  is  represented 
 as  a  creation;  it  is  called  a  new  creature,  the  workmanship  of 
 God  created  in  Christ,  the  new  man  after  God,  created  in 
 righteousness.  Now  creation  is  a  work  of  almighty  Power: 
 it  is  spoken  of  as  a  resurrection  from  the  dead;  this  requires 
 a  power  equal  to  that  which  raised  Christ  from  the  dead,  and 
 Is  done  by  the  same.  Its  very  name,  regeneration,  shews  the 
 nature  of  it,  and  clearly  suggests,  that  it  is  not  of  the  power  of 
 man  to  effect  it:  as  men  contribute  nothing  to  their  first  birth, 
 so  neither  to  the  second.  It  is  an  implantation  of  that  grace 
 in  the  hearts  of  men,  which  was  not  there  before  ;  faith  is  one 
 part  of  it,  said  to  be  not  of  ourselves,  but  the  gift  of  God.  He 
 who  sits  upon  the  throne,  and  says,  Behold  I  make  all  things- 
 new.  To  say  no  more,  it  is  a  transforming  of  men,  by  the 
 renewing  of  their  minds,  making  them  other  men  than  they 
 were  before  ;  the  change  of  an  Ethiopian's  skin,and  of  the  leop- 
 ard's spots,  is  not  greater,  nor  so  great,  as  the  change  of  a 
 man's  heart,  which  indeed  is  not  a  change  of  the  old  man  or 
 corruption  of  nature,  which  remains  the  same  ;  but  the  pro- 
 duction  of  the  new  man,  or  a  new  principle,  which  was  not  be- 
 fore. 3.  Regeneration  is  expressly  denied  to  be  of  men;  it  is 
 said  to  be  nut  of  blood,  the  blood  of  circumscision,  which 
 availeth  not  any  thing,  but  a  new  creature  is  of  avail,  when 
 that  is  not.  Wherefore,  n.  The  efficient  cause  of  regene- 
 ration is  God  only  ;  hence  so  we  often  read,  xvhichzuereborn  of 
 God,  and  whosoever  and  xvhatsocver  is  bom  of  God,  John  i.  13# 
 
374  OF  REGENERATION. 
 
 1.  God  the  Father,  who  is  the  Father  of  Christ ;  he  as  such 
 begets  men  again  according  to  his  abundant  mercy,  1  Pet.  i. 
 3.  2.  The  Son  has  also  a  concern  in  regent  ration,  and  so  great 
 a  concern,  that  they  who  are  born  again  are  said  to  be  burn 
 of  him,  that  is,  Christ;  for  no  other  is  spoken  of  in  the  con- 
 text,. 1  John  ii.  29.  It  is  by  virtue  of  his  resurrection  that 
 they  are  begotten  to  a  lively  hope  of  the  heavenly  inheritance, 
 x.  Pet.  l.  3,4.-3.  The  holy  spirit  of  God  is  the  author  of 
 regeneration,  and  to  him  it  is  ascribed  by  our  Lord ;  Except 
 a  man  be  born  of  water  and  of  the  spirit,  John  in.  5.  by  water 
 is  not  meant  the  ordinance  of  water  baptism,  that  is  never  ex- 
 pressed by  water  only,  without  some  other  word  with  it  in  the 
 text  or  context  which  determines  the  sense  ;  nor  is  regenera- 
 tion by  it ;  Simon  Magus  was  baptized,  but  not  regenerated  ; 
 regeneration  ought  to  precede  baptism  :  but  the  grace  of  ihe 
 Spirit  is  meant  by  water,  so  called  from  its  cleansing  and 
 purifying  use. 
 
 Secondly,  The  impulsive  cause,  is  the  free  grace,  love,  and 
 mercy  of  God ;  God,  who  is  rich  in  mercy,  for  his  great  love 
 wherewith  he  loved  us,  hath  quickened  us,  Eph.  ii.  4,  5.  It  is 
 according  to  his  abundant  mercy,  God  hath  begotten  us  again 
 unto  a  lively  hope,  1.  Pet.  i.  3.  What  were  there  in  the 
 three  thousand,  some  of  whom  had  been  concerned  in  the 
 death  of  Christ,  converted  under  Peter's  sermon?  what 
 were  in  the  jailor,  who  had  just  before  used  the  apostles  in  a 
 cruel  manner?  what  were  there  in  Saul,  the  blasphemer,  per. 
 secutor,  and  injurious  person,  between  these  characters  and 
 his  obtaining  mercy  ?  no,  it  is  not  according  to  the  will  and 
 works  of  men  that  they  are  regenerated,  but  God,  of  his  own 
 will  begat  he  us,  James  i.  18. 
 
 Thirdly,  The  resurrection  of  Christ  from  the  dead  is  the 
 virtual  ox  procuring  cause  of  it;  there  is  a  power  of  virtue  in 
 Christ's  resurrection,  which  has  an  influence  on  our  regene- 
 ration. Christ's  resurrection  was  his  first  step  to  his  glorifi- 
 cation, so  is  regeneration  to  seeing  and  entering  into  the  king- 
 dom  of  God. 
 
Book  III.  OF  REGENERATION.  375 
 
 Fourthly,  The  instrumental  cause  of  regeneration,  if  it  may 
 be  so  called,  are  the  word  of  God,  and  the  ministers  of  it; 
 hence,  regenerate  persons  are  said  to  be  born  again  by  the 
 word  ofGjd,  £stV.  1  Pet.  i.  23.  and  again,  of  his  own  will  be- 
 gat-he  us  with  the  word  of  truth,  James  i.  18.  Though  min- 
 isters of  tHe  gospel  ar«  not  only  represented  as  ministers  and 
 instruments  by  whom  others  believe,  but  as  spiritual  fathers ; 
 though  you  have  ten  thousand  instructors  in  Christ,  says 
 the  apostle  to  the  Corinthians,  yet  have  ye  not  many  fathers^ 
 for  in  Christ  Jesus  I  have  begotten  you  through  the  gospel;  so 
 he  speaks  of  his  son  Onesimus,  wnom  he  had  begotten  in  his 
 bonds,  Philem.  10.  It  seems  plain  that  the  ministry  of  the 
 word  is  the  vehicle  in  which  the  spirit  of  God  conveys 
 himself,  and  his  grace  into  the  hearts  of  men ;  receive  ye 
 the  Spirit,  says  the  apostle,  by  the  works  of  the  law,  or  by 
 the  hearing  oj  faith,  Gal.  iii.  2. 
 
 III.  The  subjects  of  regeneration  are  next  to  be  enquired 
 into,  or  who  ihey  arc  God  is  phased  to  bestow  this  grace  up- 
 on. These  are  men,  and  not  angels  j  good  angels  have  no 
 need  of  regeneration :  the  evil  angels  never  will  have  any 
 share  in  it.  They  are  men,  God  regenerates,  and  not  brutes, 
 nor  stocks  nor  stones.  Those  whom  the  apostle  speaks  of  as 
 bepntten  again  into  a  lively  hope,  are  first  described  as  elect  ac- 
 coi raing  to  the  fore  knowledge.  1  Pet.  i.  2,  3. 
 
 IV.  The  effects  of  regeneration,  or  the  ends  to  be  answered, 
 and  which  are  answered  by  it?  and  which  shew  the  impor- 
 tance and  necessity  of  it.  1.  A  principal  effect  of  it;  or,  if 
 you  will  a  concomitant  of  it,  is  a  participation  of  every  grace 
 of  t&g  Spirit.  The  grace  of  repentence  then  appears  j  the  stony, 
 hard,  obdurate,  and  impenitent  heart  being  taken  away,  and 
 an  heart  of  flesh,  susceptible  of  divine  impressions  being  giv- 
 en ;  on  which  follow,  a  sense  of  sin,  sorrow  for  it  after  a  godly 
 sort.  Faith  in  Christ  which  is  not  of  a  man's  self,  but  the  gift 
 of  God,  and  the  operation  of  the  Spirit  of  God,  is  now  giv- 
 en and  brought  into  exercise  ;  which  being  an  effect,  is  an  evi- 
 dence of  regeneration  ;  for  xvhosoever  believeth  that  Jesus  is 
 
376  OF  REGENERATION. 
 
 the  Chriat,  and  especially  that  believes  in  Christ,  as  his  Sa- 
 viour and  Redeemer,/*  born  of  God,  1  John  v.  1.  and  such 
 have  hope  of  eternal  life  by  Christ.  Regenerated  persons 
 have  their  hearts  circumcised,  which  is  but  another  phrase 
 for  regenerating  grace,  to  love  the  Lord  their  God  with  all  their 
 heart  and  soul,  Deut.  xxx.  6.  and  by  this  it  is  known,  that  they 
 have  passed  from  death  to  life,  because  they  love  the  brethren, 
 1  John  iii.  14.  In  short,  regenerate  persons  are  partakers  of 
 all  the  fruits  of  the  Spirit ;  and  they  are  blessed  with  such 
 measures  of  grace  and  spiritual  strength,  as  to  be  able  to  re- 
 sist sin  and  Satan,  and  to  overcome  the  world,  and  every  spi- 
 ritual enemy  ;  For  rvhosoever  is  born  of  God,  overcometh  the 
 -world:  he  that  ts  begotten  of  God,  keepeth  himself  horn  Satan, 
 
 1  John  v.  4,  18.  2.  Knowledge,  and  actual  enjoyment  of  the 
 several  blessings  of  grace,  follow  upon  regeneration.  Now  it 
 is  that  an  awakened  sinner  has  the  application  of  pardoning 
 grace  and  mercy.  God  blesses  his  people  with  peace,  with 
 peace  of  conscience,  flowing  from  the  blood,  righteousness,, 
 and  sacrifice  of  Christ.  3.  Another  effect  of  regeneration  is, 
 a  fitness  and  capacity  for  the  performance  of  good  works.  In 
 regeneration  men  are  created  in  Christ  Jesus  unto  good  works , 
 Eph.  ii»  10.  such  who  are  born  again,  are  sanctified  and  meet 
 for  the  Master's  use,   and  prepared  unto  every  good  work, 
 
 2  Tim.  ii.  21.  whereas,  an  unregenerate  man  is  to  every  good 
 work  reprobate.  God  has  promised  to  put  his  Spirit  in  his 
 people,  to  cause  them  to  walk  in  his  statutes,  and  to  keep  his 
 judgments,  and  do  them,  Ezek.  xxxvi.  27.  A  very  heathen, 
 could  say,  "  Whatever  good  thing  thou  dost,  ascribe  it  to 
 God."  4,  Regeneration  gives  a  meetness  for  the  kingdom  of 
 God ;  without  this,  no  man  can  see,  nor  enter  into  it,  John 
 iii.  3,  5.  Unregenerate  men  have  not  the  proper  qualifica- 
 tions for  the  church  of  God,  and  the  ordinance  of  it;  these 
 particularly,  are  faith  and  repentance  ;  these  are  required  to 
 a  person's  admission  to  baptism,  Matt.  iii.  2—8.  Acts.  ii.  38. 
 and  viii.  12.— 37.  and  so  to  the  ordinance  of  the  Lords  supper  ; 
 Let  a  man  examine  himself  and  so  let  him  eat,  1  Cor.  xi.  28. 
 
Book  III.  OF  EFFECTUAL  CALLING:  37^ 
 
 V.  The  properties  of  regeneration ;  and  which  may  serve 
 to  throw  more  light  on  the  nature  of  it — 1.  Regeneration  is  a 
 passive  work,  or  rather,  men  are  passive  in  it ;  men  no  more 
 contribute  to  their  spiritual  birth,  than  infants  do  to  their  natu* 
 ral  birth.  2.  It  is  an  irresistible  act  of  God's  grace  ;  no  more 
 resistance  can  be  made  unto  it,  than  there  could  be  in  the  first 
 matter  to  its  creation  ;  it  is  of  the  will  of  God,  the  Spirit,  in 
 regeneration,  is  like  the  wind  -which  bloweth  where  it  listeth, 
 John  iii.  8.  3.  It  is  an  act  that  is  instantaneously  done,  at 
 once;  for  indeed  one  man  cannot  be  said  to  be  more  regen- 
 erated than  another,  though  he  mav  be  more  sanctified.  4. 
 As  it  is  done  at  once,  so  it  is  perfect ;  some  persons  speak 
 of  a  regenerate  and  an  unregencraie  part  in  men ;  and  that 
 they  are  partly  regenerate  and  partly  unregenerate.  I  must 
 confess  I  do  not  understand  this ;  the  whole  old  man  is  unre- 
 generate, he  remains  untouched,  and  the  new  man  is  wholly 
 regenerate,  no  unregenerate  part  in  him  j  there  is  no  sin  in 
 him,  nor  done  by  him,  he  cannot  commit  sin.  5.  The  grace 
 of  regeneration  can  never  be  lost ;  once  regenerated  and  always 
 so  ;  such  are  kept  by  the  power  of  God,  through  faun,  unto 
 
 salvation,   1  Pet.  i.  3—5.  23.     To  which  may  be  added, 6, 
 
 An  adjunct  which  always  accompanies  regeneration,  a  spirit- 
 ual warfare  between  the  old  and  the  new  man,  the  principle 
 of  sin,  and  the  principle  of  grace  ;  the  flesh  lusting  against 
 the  spirit,  and  the  spirit  against  the  flesh  ;  the  law  in  the 
 ^members,  warring  against  the  law  of  the  mind  ;  which  are,  as  j 
 it  were,  a  company  of  two  armies  engaged  in  war  with  each 
 other,  which  always  issues  in  a  victory  on  the  side  of  the  new 
 creature. 
 
 OF  EFFECTUAL  CALLING. 
 
 Effectual  Calling  may  be  distinguished  from  Regenera- 
 tion, taken  more  strictly,  for  the  first  infusion  and  implanta- 
 tion of  grace  in  ths  heart ;  yet  it  is  closely  connected  with  it, 
 
 3    B 
 
378  OF  EFFECTUAL  CALLING. 
 
 and  the   consideration  of  it  naturally  follows  upon  it.     Con 
 cerning  it,  the  following  things  may  be  observed. 
 
 I.  What  it  is,  and  the  nature  of  it.     It  is  not  of  a  civil  kind, 
 of  which  there  are  various  sorts  ;  as  a  call  to  an  office  in  state  ; 
 so  Saul   and  David  were  called  to  take  upon  them  the  govern- 
 ment of  the  people  of  Israel :  nor  a  call  to  do  some  particular 
 service,  as  Bezaleel  was  called  to  devise  and  do  some  curious 
 work  for  the  tabernacle,  and  Cyrus  was  raised  up,  and  called 
 from  a  far  country,  to  let  the   captive  Jews  go  free.     Every 
 ordinary  occupation,  men  are  brought  up  in,  is  a  calling; hence 
 the  apostle  says,  Let  every  man  abide  in  the  same  calling  where' 
 in  he  is  called,  1  Cor.  vii.  20.  24.  The  calling  now  to  be  treated 
 of,  is  of  a  religious  kind  ;   and  of  which  also  there  are  various 
 sorts;  as  a  call  to  an  ecclesiastical  office,  so.  Aaron  and  his  sons 
 were  called  to  officiate  in  the  priesthood ;    for  no  man  taketh 
 this  honour  to  himself,  but  he  thtft  is  called  of  God,  as  was  Aaron , 
 Heb.  v.  4.  so   the  twelve  disciples  of  Christ  were    called  to 
 apostleship  ;  and  Paul,  a  servant  of  Christ,  is  said  to  be  called 
 to  be   an  apostle.     There  is   likewise  an   universal  call  of  all 
 men,  to  serve  and  worship  the  one  true  and   living  God  ;  this 
 call  is  made  by  the  light  of  nature,  displayed  in  the  works  of 
 creation,  which  demonstrate  the  Being  of  God  ;  and  by  the 
 law  of  nature,  written   on  the  hearts  of  all  men  ;  besides  this 
 there  is  a  more  special  and  particular  call  of  men,  and  not  so 
 general,  and  is  either  external  or  internal',    the  external  call  is 
 by  the  ministry  of  the  word  ;  by  the  ministy  of  the  prophets 
 under  the  Old  Testament,  of  John  the  Baptist,  the  forerunner 
 of  Christ,  of  Christ  himself  in  human  nature,  and  of  his  apos- 
 tles under  the  New  ;  and  of  all  succeeding  ministers  in  all 
 ages.     The  internal  call  is  by  the  Spirit  and  grace  of  God  to 
 the  hearts  and  consciences  of  men ;  as*  this  external  call  is  a 
 matter  of  moment,  it  is  necessary  to  be  a  little  more  large  and 
 explicit  upon  it.     i.  This  may  be  considered  either  as  a  call 
 to  saints,  to  such  who  have  a  work  of  grace  already  begun  in 
 them  ;  and  to  such  it  is  a  call,  not  only  to  the  means  of  grace, 
 but  to  partake  of  the  blessings  of  grace  ;  and  these  as  labouring 
 under  a  sense  of  sin,  and  under  a  spirit  of  bondage,  to  come 
 
Book  III.  OF  EFFECTUAL  CALLING.  379 
 
 to  Christ  for  rest,  peace,  pardon,  life,  and  salvation,  Matt.  xi. 
 28.  such  were  the  three  thousand   converts  under  Peter's  ser- 
 mon, and  the  jailor,  who  were  under  a  previous  work  of  the 
 Spirit  of  God,  but  then  it  is  not  a  call  to  them  to  regenerate 
 and  convert   themselves,    of  which    there  is  no  instance  ;  and 
 which  is  the  pure  work  of  the  Spirit  of  God:   nor  to   make 
 their  peace  with  God,  which  they  cannot   make  by  any  thing 
 they  can  do  j  and  which  is  only  made  by  the  blood  of  Christ : 
 nor  to  get  an  interest  in  Christ,  which  is  not  gotten,  but  given ; 
 nor  to  the  exercise  of  evangelical  grace,  which  they  have  not, 
 and  therefore  can  never  exercise  ;  nor  to  any  spiritual  vital  acts, 
 which  they   are  incapable  of,  being   natural  men  and  dead  in 
 trespasses  and  sins.     Nor  is  the  gospel-ministry  an  offer  of 
 Christ,  and  of  his  grace  and  salvation  by  him,  which  are  not 
 in  the  power  of  the  ministers  of  it  to  give,  the  gospel  is  a  pro- 
 clamation of  the  unsearchable  riches  of  grace.     Yet  there  is 
 something  in  which  the  ministry  of  the  word,  and  the  call  by 
 it,  have  to  do  with  unregenerate  sinners  ;  they  may  be,  and 
 should  be   called   upon,  to  perform  the  natural  duties  of  reli- 
 gion :  to  a  natural  faith,  to  repent  of  sin  committed,  to  pray  to 
 God  for  forgiveness,  as   Simon    Magus    was  directed  by  the 
 apostle  to  attend  the  outward  means  of  grace,  to  read  theholv 
 scriptures,  which  have  been  the    means  of  the   conversion  of 
 some  ;  to  hear  the  word,  and  wait  on  the  ministry  of  it,  which 
 may  be    blessed  unto  them,    for  the  effectual  calling  of  them. 
 It  is  a  part  of  the  ministry  of  the  word  to  lay  before  men  their 
 fallen,  miserable,  lost   and  undone  estate  by  nature  j  to  inform 
 them  of  their  incapacity  to  make  atonement,  and  they  are  to 
 be  made  acquainted,  that  salvation  is  alone  by   Christ,  the  ful- 
 ness, freeness,  and  suitableness  of  this  salvation,  are    to  be 
 preached  before  them;  and  the  whole  to  be  left  to  the  Spirit 
 of  God,   to  make  application  of  it  as  he  shall  think  fit.     11. 
 This   external  call  by  the   ministry,  is  not  universal,  nor  ever 
 was :  under  the  former  dispensation,  God   sent  his  word  unto 
 Jacob,  and  his  statutes  unto  Israel ;  as  for  other  nations,  thev 
 knew   him  not.     When  the  gospel-dispensation  took  place, 
 the  apostles  of  Christ  were  forbid,  by  their  first  commission , 
 
380  OF  EFFECTUAL  CALLING. 
 
 to  go  to  the  Ge  ntiles,  or  to  any  of  the  cities  of  the  Samaritans  ; 
 and  though,   upon  Christ's  resurrection  from  the  dead,  their 
 commission  was  enlarged,  yet  before  they  could  reach  to  the 
 extent  of  their  commission,  multitudes  must  be  dead,  to  whom 
 the  gospel-call,  or  the  sound  of  it,  never  reached.     To  say 
 nothing  of  the  new  world,  or  America,  supposed  not  then  to 
 be  discovered,     in.  The  external  call  is  frequently  rejected, 
 and  for   the    most  part,  and  by  the  greater  numbers  of  those 
 that  hear  it ;  1  have  called,  and  ye  have   refused,  mam  that 
 are  called  and  invited  to  attend  the   gospel-ministry,  refuse  to 
 come.     Others  do  it  in  a  careless  and  negligent   manner,  not 
 minding  what  they  hear,  but  like  leaking  vessels,  let  it  slip, 
 or  run  out,  and  others,  as  the  Jews,  contradict  and  blaspheme 
 when  God  goes  forth  whh  his   ministers,  working  with  them, 
 then  the  work  is  done,  but  not  otherwise,     iv.  The  external 
 ministry  of  the  word  has  its  usefulness,  and  various  ends  are 
 answered  by  it.     All  things  are  for  the  elect's  sake,  and  par- 
 ticularly the    ministration  of  the  gospel,  the  condemnation  of 
 men  is  aggravated  by  it ;   inasmuch  as  though   they   are  sur- 
 rounded with  light,  they  love  darkness  rather  than  light.     By 
 the  external  ministry  of  the  word,  many,  though  not  effectual*" 
 ly  called,  become  more  civilized,  and  more  moral  in  their  con. 
 versation,  and  others  are  brought  by  it  to  a  temporary  faith,  to 
 believe  for  a  while,  to   embrace   the  gospel  notion  ally,   by 
 which  means  they  become  serviceable  to  support  the  interest 
 of  it.     It  comports  with  the' wisdom  of  God  that  there  should 
 be  such  an  outward  call  of  many  who  are  not  internally  called  : 
 Wherefore,  when  the  ministry  of  the  word  is  slighted,  and  the 
 gospel-call  rejected,  it  is  most  righteously    resented  by  the 
 Lord  ;  and  such  are  justly  punished  with  everlasting  destruc- 
 tion by  him,  1  Pet.  iv.  17.  2  Thess.  i.  8,  9. 
 
 The  internal  call  is  next  to  be  considered,  which  is  some- 
 times immediately,  and  without  the  ministry  of  the  word;  as 
 seems  to  be  the  case  of  the  disciples  of  Christ,  of  the  apostle 
 Paul,  and  of  Zaccheus,  and  others  ;  and  sometimes  mediately 
 bv  the  word ;  for  faith  comes  by  hearing,  and  hearing  by  the 
 
Book  III.  OF  EFFECTUAL  CALLING,  38  X 
 
 word  ;  and  which  call  is,  1.  Out  of  great  and  gross  darkness, 
 into  marvellous  and  surprising  light,  1  Pet.  ii.  9.  2.  The  in- 
 ternal call,  is  a  call  of  men  cut  of  bondage,  out  of  worse  than 
 Egyptian  bondage,  into  liberty,  even  the  glorious  liberty  of 
 the  children  of  God  ;  Brethren  ye  have  been  called  unto  liberty ', 
 Gal.  v.  13.  3.  The  internal  call,  is  a  call  of  persons  from 
 fellowship  with  the  men  of  the  world,  to  fellowship  with 
 Christ ;  God  is  faithful,  by  whom  ye  were  called  unto  the  fellow- 
 ship of  Christ  Jems  our  Lord,  1  Cor.  i.  9.  it  is  like  that  of  the 
 call  ot  Christ  to  his  church,  Cant.  iv.  8.  Come  with  me  from 
 Lebanon,  l$c»  a  call  to  forsake  the  vanities,  pleasures,  and  pro- 
 fits of  the  world,  and  go  along  with  him,  and  enjoy  commu- 
 nion with  him.  4.  Such  as  are  effectually  called  by  the  Spirit 
 and  grace  of  God,  are  called  to  peace;  God  hath  called  us  to 
 peace,  1  Cor.  vii.  15.  to  internal  peace,  to  peace  of  mind  and 
 conscience;  which  men,  in  a  state  of  nature,  are  strangers  to; 
 for  there  is  no  peace  to  the  xvicked ;  and  to  peace  among  them- 
 selves ;  Let  the  peace  of  God  rule  in  your  hearts,  to  the  which 
 also  ye  are  called  in  one  body,  Col.  iii.  15.  5.  They  are  called 
 out  of  a  state  of  sinfulness,  into  a  state  of  holiness;  God  hath 
 not  called  us  unto  uncleanness,  but  unto  holiness,  1  Thes.  iv.  7. 
 ana  hath  called  us  to  glory  and  virtue,  2  Pet.  i.  3.  As  he  which 
 hath  called  you  is  holy,  &<\  l  Pet.  i.  15.  6.  The  internal  call, 
 is  a  call  of  persons  into  the  Grace  of  Christ,  Gal.  i.  6.  7.  It  is 
 a  call  of  them  to  a  state  of  happiness  and  bliss  in  another 
 world;  Who  hath  called  youunto  his  kingdom  and  glory,  1  Thes, 
 ii.  12.  The  obtaining  of  the  glory  of  the  Lord  Jesus  Christ,  2 
 Thes.  ii.  14.  and  to  eternal  glory  by  Christ  Jesus,  1  Pet.  v. 
 10.  and  to  lay  hold  on  eternal  life,  1  Tim.  vi.  12. 
 
 II.  The  author  andjeauses  of  effectual  calling,  efficient,  im- 
 pulsive, instrumental,  and  final.  1.  The  efficient  cause  is  God; 
 Walk  worthy  of  God,  xvho  hath  called  you;  God  hath  not  called 
 us,  &c.  2.  The  impulsive,  or  moving  cause  of  effectual  calling, 
 are  not  the  works  of  men,  but  the  sovereign  will,  pleasure, 
 purpose,  and  grace  of  God  ;  as  in  2  Tim.  i.  9.  1.  The  works 
 of  men  are  not  the  moving  or  impulsive  cause  of  their  being 
 
382  OF  EFFECTUAL  CALLING- 
 
 called  of  God ;  for  those  must  be  either  such  as  are  done 
 before  calling,  or  after  it :  not  before  calling ;  for  works  done 
 then  are  not  good  works.  Good  works  after  calling  are  fruits 
 and  effects  of  effectual  vocation ;  and  therefore  cannot  be 
 ranked  among  the  causes  of  it.  2.  The  sovereign  will,  plea- 
 sure, and  purpose  of  God,  is  what  moves  and  determines  him 
 to  call,  by  his  grace,  any  of  the  sons  of  men  :  not  their  wills  ; 
 for  it  is  not  of  him  that  willeth,  but  of  his  own  good  will  and 
 pleasure ;  they  that  are  called,  are  called  according  to  his  pur- 
 pose, Rom.  viii.  28.  He  has,  in  his  eternal  purpose,  fixed  upon 
 the  particular  persons,  the  time,  the  place,  and  the  means.  3. 
 The  free  grace  of  God,  in  a  sov  ereign,  distinguishing  way  and 
 manner,  may  truly  be  said  to  be  the  grand,  impulsive,  moving 
 cause  of  effectual  vocation  ;  to  this  the  apostle  ascribed  his 
 own.  3.  The  instrumental  cause,  or  rather  means  of  effectual 
 vocation,  is  the  ministry  of  the  word.  Men  are  called  both 
 io  grace  and  glory  by  the  gospel,  Gal.  i.  6.  2  Thes.  ii.  14.  4. 
 The  final  causes,  or  rather  the  ends  of  effectual  vocation, 
 which  are  subordinate  and  ultimate:  the  subordinate  end,  is  the 
 salvation  of  God's  elect ;  and  the  ultimate  end  is  the  glory  of 
 the  grace  of  God. 
 
 III.  The  subjects  of  effectual  vocation,  or  who  they  are. 
 whom  God  calls  by  his  grace.  i.  They  are  such  whom  God 
 has  chosen  to  grace  and  glory  ;  Whom  he  did  predestinate,  them 
 he  also  called,  R>m.  viii.  30.  2.  They  are  such  who  are  in 
 Christ,  and  secured  in  him  ;  for  they  are  called  according  to 
 grace  given  them  in  Christ  Jesus  before  the  world  began.  3. 
 They  are  such  who  are  redeemed  by  Christ;  I  have  redeemed 
 thee;  I  have  called  thee  by  thy  name  ;  thou  art  mine,  Isai.  xliii. 
 1.  4.  Those  that  are  called,  are,  for  the  most  part,  either  the 
 meanest,  or  the  vilest  among  men  ;  the  meanest,  as  to  their 
 outward  circumstances ;  Not  many  mighty,  not  many  noble  are 
 called;  and  the  meanest,  as  to  their  internal  capacities  ;  Not 
 many  wise  men  after  the  flesh;  the  things  of  the  gospel,  and 
 of  the  grace  of  God,  are  hid  from  the  wise  and  prudent,  and 
 /wealed  to  babes,  1  Cor.  i.  26.  James  ii.  5.  Matt.  xi.  25.  and 
 
Book  III.  OF  CONVERSION.  383 
 
 oftentimes  some  of  the  worst  and  vilest  of  sinners  are  called 
 by  grace  ;  publicans  and  harlots  went  into  the  kingdom  of  God, 
 when  scribes  and  Pharisees  did  not. 
 
 IV.  The  properties  of  effectual  calling.  1.  It  is  a  fruit  of 
 the  love  of  God ;  because  he  has  loved  them  with  an  everlast- 
 ing love,  therefore  xvith  loving  kindness  he  draws  them  to  him- 
 self, and  to  his  Son,  in  effectual  vocations,  Jer.  xxxi.  *>.  2.  It 
 is  an  act  of  efficacious  grace,  Eph.  i.  18 — 20.  3.  This  call  is 
 an  holy  calling,  2  Tim.  i.  9.  He  that  hath  called  you  is  holy, 
 1  Pet.  i.  15.  4.  It  is  an  high  calling,  Phil.  iii.  14.  5.  It  is 
 stiled  an  heavenly  calling,  Heb.  iii.  1.  6.  This  is  one  of  the 
 gifts  of  God's  special  grace,  and  is  without  repentance,  Rom. 
 xi.  29.  it  is  unchangeable,  irreversible,  and  irrevocable ;  faith- 
 ful is  he  that  has  called  them,  who  also  will  do  it,  1  Thes.  v.  23, 
 24.  whom  he  called,  them  he  also  justified* 
 
 OF  CONVERSION. 
 
 Conversion,  though  it  may  seem  in  some  respects,  to 
 fall  in  with  Regeneration,  and  Effectual  Vocation,  yet  may 
 be  distinguished  from  them  both.  Regeneration  is  the  motion 
 of  God  towards  and  upon  the  heart  of  a  sinner  j  conversion 
 is  the  movement  of  a  sinner  towards  God.  Concerning 
 which  may  be  observed, 
 
 I.  What  conversion  is,  and  wherein  it  lies.     The  conver- 
 sion to  be    treated  of  is    not,    1.  An    external  one,    or  what 
 lies  only  in  an  outward  reformation  of  life  and  manners,  such 
 as  that  of  the   Ninevites.     2.  Nor  is  it  a  mere  doctrinal  one, 
 or  a  conversion  from  false  notions  before  imbibed  to  a  set  of 
 doctrines  and  truths  which  are  according  to  the  scriptures ;  so 
 men  of  old  were  converted  from  Judaism  and  heathenism  to 
 Christianity.     3.  Nor  the  restoration  of  jhe  people  of  God     « 
 from  backslidings  to  which  they  are  subject,  Jer.  iii.  12.  so  Pe- 
 ter, when  he  fell  through  temptation,  and  was  recovered  from 
 it  by  a  look  from    Christ,  it   is  called  his   conversion,   Luke 
 xxii.  32.  But,  4.  The  conversion  under  consideration,  is  a  true, 
 real,  internal  work  of  God  upon  the  souls  of  men;  there  is  a 
 
 / 
 
384  OF  CONVERSION. 
 
 counterfeit  of  it,  or  there  is  that  in  some  men  who  are  not  real* 
 ly  converted  ;  as,  a  sense  of  sin,  an  apprehension  of  the  di- 
 vine displeasure,  great  distress  about  it,  and  an  abstinence 
 from  it;  something  that  bears  a  resemblance  to  each  of  these 
 may  be  found  in  unconverted  persons  :  but  yet  in  all  this, 
 there  is  no  heart  work  ;  whereas,  true  genuine  conversion  lies, 
 In  the  turn  of  the  heart  to  God.  Conversion  is  a  turn  of  the 
 mind  from  carnal  things  to  spiritual  ones  ;  it  lies  in  a  man's  be- 
 ing  turned  from  darkness  to  light,  Actsxxvi.  18.  in  the  turning 
 of  men  from  the  power  of  Satan  to  God,  Acts  xxvi.  18.  In 
 turning  men  from  idols  to  serve  the  living  God  ;  not  merely 
 from  idols  of  silver  and  gold,  of  wood  and  stone,  as  formerly, 
 but  from  the  idols  of  a  man's  own  heart,  his  lusts  and  cor* 
 rupiions :  with  respect  to  which,  the  language  of  a  converted 
 sinner  is,  What  have  I  to  do  any  more  with  Ido  s  f  It  lies  in 
 turning  men  from  their  own  righteousness  to  the  righteous- 
 ness of  Christ ;  not  from  doing  works  of  righteousness,  but 
 from  depending  upon  them  for  justification  before  God.  Con- 
 version lies  in  a  man's  turning  to  the  Lord  actively,  under 
 the  influence  of  divine  grace  ;  and  by  this  phrase  it  is  often 
 expressed  in  scripture,  as  in  2  Cor.  iii.  16.  The  prodigal  son 
 "  is  a  livelv  picture  of  the  state  of  unconverted  men  ;  and  in  his 
 return  there  are  all  the  symptoms  of  a  true  and  real  conversion  ; 
 as  a  sense  of  his  starving,  famishing,  and  perishing  state  by 
 nature  ;  his  coming  to  his  right  mind,  his  senst  of  sin,  con- 
 fession of  it,  and  repentance  for  it ;  his  faith  and  hope  of 
 meeting  with  a  favourable  reception  by  his  father,  which  en- 
 couraged him  to  return,  and  which  he  met  with. 
 
 II.  The  causes  of  conversion,  efficient,  moving,  and  instru~ 
 mental,  i.  The  efficient  cause,  which  is  not  man  but  God. 
 Not  man,  it  is  neither  by  the  power  nor  will  of  man.  1.  Not 
 by  the  power  of  man  ;  what  is  said  of  the  conversion  of  turn- 
 ing of  the  Jews  from  their  captivity,  is  true  of  the  conversion  of 
 a  sinner,  that  it  is  not  by  might,  nor  by  power,  that  is,  not  of 
 man,  but  by  my  Spirit,  as  saith  the  Lord  of  hosts,  Zech.  iv.  6. 
 Conversion  is  such   an  alteration  in  a  man,  as  is  not  in  his 
 
Book  III.  OF  CONVERSION.  385 
 
 power  to  effect;  it  is  like  that  of  an  Ethiopian  changing  his 
 skin,  and  a  leopard  his  spots ;  such  things  are  never  ruard 
 of,  as  a  blackmore  becoming  white,  and  a  leopard  becoming 
 clear  of  his  spots,  Jer.  xiii.  23.  Make  the  tree  good,  says 
 our  Lord ;  but  the  tree  cannot  make  itself  good ;  another  hand 
 must  be  employed  about  if,  no  ma?!,  says  Christ,  can  come 
 unto  me,  except  the  Father,  which  hath  sent  me,  draw  him 
 John  vi.  44.  2.  Nor  is  conversion  owing  to  the  willoi  men ; 
 the  will  of  man  before  conversion,  is  in  a  bad  state,  it  chooses 
 its  own  abominations;  Luther  rightly  called  it,  servum  arbi- 
 trium,  a  wilful  servitude  ;  as  the  whole  of  salvation  is  not  of  him 
 that  willeth  so  this  part  of  it  in  particular,  regeneration,  with 
 which  conversion,  in  the  first  moment  of  it,  agrees,  is  not 
 of  the  will  of  the  fleshy  nor  of  the  will  of  man,  but  of  God, 
 John  i.  13. 
 
 But  it   may  be  said,  if  conversion  is  not  jn  the  power  and 
 will  of  men,  to  what  purpose  are  such  exhortations  as  these  ; 
 Repent,  and  turn  yourselves  from  all  your  transgressions — 
 turn  y-iir selves,  and  live?  and   again,  Repent  ye   therefore^ 
 and  be  converted,  Ezek.  xviii.  30.   32.  Acts   in.  19.  to  which 
 may  be  replied,   that  these  passages  have  no  respect  to  spi- 
 ritual and  internal  conversion;  but  to  an   external  reforma- 
 tion of  life  and  manners.     In  the  first  instance  the  Jews  were 
 then  in  a  state  of  captivity,   which  was  a  kind  ot    Death,  as 
 sometimes  sore  afflictions  are  said  to  be,  2  Cor.  i.  10.     But 
 what  has  this  to  do  with  the  spiritual  and  internal   conversion 
 •f  a  sinner  unto  God  ?  with  respect  to  the  latter  case,  the  Jews 
 were  threatened  with  the  destruction  of  their  city  and  nation; 
 and  now  the  apostle  advises   those  to   whom  he  directs  his 
 discourse,  to  relinquish  their   wrong  notions   of  Christ,  and 
 repent  of  their  ill  usage  of  him.     But  supposing  these,  and 
 such  like  exhortations   to  respect  internal  conversion  of  the 
 heart  to  God;    such   exhortations  may  be  only  designed  to 
 shew  men  the  necessity  of  such  conversion,  in  order  to  salva- 
 tion ;    and  when  men  are  convinced  of  this,  they  will  soon  be 
 sensible  of  their  impotence  to  convert  themselves,  and  will 
 
 3  c 
 
&8fi.  OF  CONVERSION. 
 
 pray,  as  Ephraim  did,  Turn  thou  me,  and  I  shall  be  turned^ 
 immediately  and  effectually.  For,  2.  God  only  is  the  author 
 and  efficient  cause  of  conversion;  he  only  can  turn  the  heart ; 
 he  can  take  away  the  hardness ;  he  can  break  the  rocky  heart 
 in  pieces;  he  powerfully  persuades  Japhet  to  dwell  in  the 
 tents  of  Shem ;  he  makes  his  people  willing  in  the  day  of  his 
 power. 
 
 The  power  of  divine  grace,  put  forth  in  conversion,  is  z'r- 
 resistible ;  a  stop  cannot  be  put  to  the  work,  though  opposi- 
 tion made  unto  it,  from  within  and  from  without.  If  it  was 
 in  the  power  of  the  will  of  men  to  hinder  the  work  of  conver- 
 sion, so  as  that  it  should  not  take  place,  when  it  is  the  design 
 of  God  it  should,  then  God  might  be  disappointed  of  his  end. 
 Besides,  if  conversion  was  to  stand  or  fail  according  to  the 
 will  of  men,  it  would  rather  be  ascribed  to  the  will  of  men, 
 than  to  the  will  of  God  ;  and  it  would  not  be  true  what  is 
 said,  It  is  not  of  him  that  iv'illith  ;  yea,  as  the  will  of  men 
 then  would  have  the  greatest  stroke  in  conversion  ;  in  answer 
 to  that  question,  Who  maketh  thee  to  differ  from  another?  it 
 might  be  said,  as  it  has  been  said  by  a  proud  and  haughty 
 free-wilier,  Grevinchovious,  I  have  made  myself  to  differ. 
 
 To  all  this  may  be  objected,  the  words  of  Christ;  Horn  of 
 ten  would  I  have  gathered  thy  children  together,  and  ye  would 
 not  P  Matt,  xxiii.  37.  but  it  should  be  observed,  that  this 
 gathering  is  not  to  be  understood  of  conversion  :  but  of  at- 
 tendance on  the  ministry  of  the  word  under  John  the  Baptist; 
 and  it  should  also  be  observed,  that  they  are  not  the  same 
 persons  whom  Christ  would  have  gathered,  and  those  of 
 whom  he  says,  and  ye  would  not ;  by  whom  are  meant,  the 
 rulers  and  governors  of  the  people,  who  would  not  suffer 
 them  to  attend  the  gospel  ministry,  but  threatened  them  with 
 putting  them  out  of  the  synagogue  if  they  did.  n.  The  mov- 
 ing cause  of  conversion,  is  the  love,  grace,  mercy,  favour,  and 
 good  will  of  God.  kit*  The  instrumental  cause  or  means  of 
 •conversion^ is  usually  the  ministry  of  the  word;  hence  mm. 
 
Book  III.  OF  S  ANCHFIC  ATION.  $  3  7 
 
 isters  are  said  to  turn  many  to  righteousnes  ;  The  law  of  the 
 Lord  is  perfect,  converting  the  soul,  Psal.  xix.  7. 
 
 III.  The  subjects  of  conversion ;  these  are  not  all  men,  for 
 all  in  fact,  are  not  converted ;  nor  does  it  appear  to  be  the 
 design  and  purpose  of  God  to  convert  all  men.  They  are 
 redeemed  ones  who  are  converted ;  and  the  reason  why  they 
 are  converted  is,  because  they  are  redeemed  ;  /  will  hiss  for 
 than,  by  the  ministry  of  the  word,  and  gather  them,  which  is 
 another  phrase  for  conversion,  because  I  have  redeemed  thetn^ 
 Zech.  x.  8.  they  whom  God  converts,  are  the  same  persons  for 
 whom  he  has  provided  forgiveness  of  sins  in  the  covenant  of  his 
 grace,  and  an  eternal  inheritance  in  his  divine  purpose ;  for 
 the  apostle  says,  he  was  sent  by  Christ  to  turn  men  unto  God% 
 that  they  may  receive  the  forgiveness  of  sins,  and  inheritance 
 among  than  which  are  sanctified,  by  faith  in  Christ,  Acts  xxvi» 
 48.  In  a  word,  they  are  described  as  sinners ;  Sinners  shall 
 be  converted  unto  thee,  Psal.  li.  13. 
 
 OF  SANCTIFICATION; 
 
 That  holiness  which  is  begun  in  regeneration,  and  is 
 manifest  in  effectual  calling  and  conversion  is  carried  on  in 
 sanctification* 
 
 There  is  a  sanctification  which  is  more  peculiarly  ascribed 
 fo  God  the  Father ;  and  which  is  no  other  than  his  eternal 
 election  of  men  to  it :  under  the  law,  persons  and  things  were 
 separated  and  devoted  to  holy  uses.  Hence  those  who  are  set 
 ^part  by  God  for  his  use  and  service  are  said  to  be  sanctified 
 by  God  the  Father,  Jude  1.  There  is  a  sanctification  also  that 
 is  more  peculiar  to  Christ  the  Son  of  God ;  hence  he  is  said 
 to  be  made  to  them  sanctification,  1  Cor.  u  30,  As  the  expia- 
 tion of  their  sins  is  made  by  his  blood  and  sacrifice,  this  is 
 called  a  sanctification ;  Jesus,  that  he  might  sanctify  the  people 
 with  his  blood,  &Pc.  Heb.  xiii.  12.  But  there  is  another  sancti- 
 fication, which  is  more  peculiar  to  the  holy  Spirit  of  God,  and 
 Is  called  the  sanctification  of  the  Spirit,  2  Thes.  ii.  13.  1  Pet. 
 ii.  2.  and  this  is  the  sanctification  to  be  treated  of.  Concern* 
 ?ng  which  may  be  enquired^ 
 
$88  OF  SANCTIFICATION. 
 
 I.  What  it  is,  and  the  nature  of  it-  It  is  something  that  is 
 holy,  both  in  its  principle,  and  in  its  actings.  It  does  not  lie 
 in  a  conformity  to  the  light  of  nature ;  nor  in  a  bare  external 
 conformity  to  the  law  of  God ;  or  in  an  outward  reformation 
 of  life  and  manners.  Nor  is  what  is  called  restraining  grace, 
 sanctification.  Nor  are  gifts,  ordinary  or  extraordinary,  sanc- 
 tifying grace.  A  man  may  have  all  gifts,  and  all  knowledge, 
 and  speak  with  the  tongue  of  men  and  angels,  and  not  have 
 grace  ;  there  may  be  a  silver  tongue  where  there  is  an  unsanc- 
 iified  heart.  Nor  is  sanctification  a  restoration  of  the  lost 
 image  of  Adam,  or  a  new  vamping  upon  the  old  principles  of 
 nature  :  but  it  is  something  entirely  new. 
 
 Some  make  sanctification  to  lie  in  the  deposition,  or  putting 
 off,  of  the  old  man,  and  in  the  putting  on  of  the  new  man.  This 
 has  a  foundation  in  the  word  of  God,  and  belongs  to  sanctifi- 
 cation, and  may  be  admitted,  if  understood  of  the  actings  of 
 it;  see  Col.  iii.  12,  13, 
 
 Others  distinguish  sanctification  into  vivification  and  morti- 
 fication: and  both  these  are  to  be  observed  in  sanctification. 
 Sanctification,  as  a  principle,  is  a  holy,  living  principle,  in- 
 fused ;  by  which  a  man  that  was  dead  in  trespasses  and  sins, 
 is  quickened  ;  and  from  whence  flow  living  acts.  And  there  is 
 such  thing  as  mortification',  not  in  a  literal  and  natural  sense, 
 of  the  body  by  fasting,  scourging,  &c.  but  the  weakening  of 
 the  power  of  sin,  Rom.  viii.  13.  But  leaving  these  things,  I 
 shall  more  particularly  consider  sanctification  as  an  holy  prin- 
 ciple, and  the  holy  actings  of  it.  i.  As  an  holy  principle.  It 
 is  a  work,  not  of  men :  none  can  say,  I  have  made  my  heart 
 clean.  It  is  a  good  work ;  some  good  thing  towards  the  Lord 
 God  of  Israel.  It  is  commonly  called,  a  work  of  grace,  and 
 with  great  propriety ;  since  it  flows  from  the  abundant  grace 
 of  God  in  Christ.  In  scripture  it  is  called,  the  work  of  faith  j 
 hence  saints  are  said  to  be  sanctified  by  faith,  -which  is  iii 
 Christ,  Acts  xxvi.  18.  It  is  an  internal  work.  It  is  called, 
 the  inward  man,  and  the  hidden  man  of  the  heart,  which  has 
 its  place  there,  and  is  not  obvious  to  every  one,  Rom.  vii«  2&> 
 
Book  III.  OF  SANCTIFICATION.  389 
 
 1  Pet.  Hi.  4.  Sometimes  it  is  compared  to  a  root,  which  lies 
 under  ground,  is  not  seen,  and  is  the  cause  of  fruit  being 
 brought  forth  upwards.  It  is  called,  truth  in  the  inward  parts, 
 Psal.  1.  6.  10.  It  is  signified  by  oil  in  the  vessel  of  the  heart, 
 had  with  the  lamp  of  an  external  profession,  Matt.  xxxv.  4.  n. 
 To  consider  sanctification  in  its  holy  actings,  l.  With  respect 
 to  God.  1.  In  a  holy  reverence  of  him,  on  account  of  his 
 nature,  perfections,  works,  and  blessings  of  goodness.  2.  In 
 love  to  God,  and  delight  in  him.  Job  says  of  the  hypocrite, 
 Will  he  delight  himself  in  the  Almighty  P  rvill  he  always  call 
 upon  God?  3.  It  appears  in  submission  to  the  will  of  God  in 
 all  things,  even  in  the  most  adverse  dispensations  of  provi- 
 dence ;  as  the  instances  of  Aaron,  Eli,  David,  and  others 
 shew.  That  holy  man  Bishop  Usher,  said  of  it,  w  Sanctifica- 
 tion is  nothing  less  than  for  a  man  to  be  brought  to  an  eniire 
 resignation  of  his  will  to  the  will  of  God,  and  to  live  in  the 
 offering  up  of  his  soul  continually  in  the  flames  of  love,  and  as  a 
 whole  burnt  offering  to  Christ."  4.  It  is  to  be  seen  in  religious 
 exercises,  and  in  acts  of  devotion  to  God.  5.  The  holy  actings 
 of  sanctification  may  be  discerned  in  the  earnest  pantings,  and 
 eager  desires  of  the  soul  after  communion  with  God,  both  in 
 private  and  in  public.  6.  A  soul  that  is  sanctified  by  the 
 Spirit  of  God,  seeks  the  glory  of  God  in  all  it  does,  whether 
 in  things  civil  or  religious.  2.  Sanctification  discovers  itself 
 with  respect  to  Christ.  1.  In  applying  to  him  for  cleansing ;  it 
 goes  to  him  as  the  leper  did,  saying,  Lord,  if  thou  wilt,  thou 
 canst  make  me  clean!  2.  In  subjection  to  him,  as  King  of 
 saints ;  esteeming  his  precepts,  concerning  all  things,  to  be 
 right.  3.  In  setting  him  always  before  them,  as  an  example 
 to  copy  after:  being  desirous  of  walking  even  as  he  walked. 
 4.  In  a  desire  of  a  greater  degree  of  conformity  to  the  image 
 of  Christ,  sanctified  souls  desire  to  be  with  Christ,  that  they 
 might  be  perfectly  like  him,  as  well  as  see  him  as  he  is.  3. 
 Sanctification  is  discovered  in  its  actings,  with  respect  to  the 
 Holy  Spirit.  1.  In  minding,  savouring,  and  relishing  the 
 things  of  the  Spirit  of  God.      They  that  are  after  the  Spirit, 
 
390  ®*  SANCTIFICATION. 
 
 mind  the  things  of  the  Spirit,  Rom.  viii.  5.  2.  Sanctified  per* 
 sons  are  described  as  such  who  walk  not  after  the  flesh,  but 
 after  the  Spirit,  Rom.  viii.  1.  3.  In  a  desire  and  carefulness 
 not  to  grieve  the  holy  Spirit  of  God,  by  whom  they  have  their 
 present  grace  and  experience,  by  any  disagreeable  behaviour 
 to  him,  to  one  another,  and  in  the  world,  Eph.  iv.  30.  4.  In 
 a  desire  to  live  and  walk  in  the  Spirit ;  to  live  in  a  spiritual 
 manner,  and  to  wait  for  the  hope  of  righteousness  by  faith* 
 4.  The  actings  of  sanctification  are  apparent,  with  respect  to 
 sin*  i.  In  delighting  in  the  law  of  God,  which  forbids  it,  and 
 condemns  for  it ;  How  Hove  thy  law!  says  David  ;  he  delights 
 in  it,  after  the  inward  man.  2.  In  a  dislike  of  sin,  as  it  is  in 
 its  own  nature  exceeding  sinful.  3.  In  a  loathing  sin,  and  in 
 abhorrence  of  it.  4.  In  an  hatred  of  sin,  not  only  sinful  actions, 
 but  vain  thoughts  also,  Psal.  cxix.  113.  5.  In  an  opposition 
 to  sin  ;  a  sanctified  man  acts  the  part  of  an  antagonist  to 
 it,  striving  against  sin.  6.  In  an  abstinence  from  it,  even  from 
 every  appearance  of  it,  and  avoiding  every  avenue  that  leads 
 to  it.  7.  Sanctification  appears  in  lamenting  sin ;  sanctified 
 persons  are  like  doves  of  the  valley,  every  one  mourning  for 
 his  own  iniquities.  8.  In  earnest  desires  to  be  wholly  freed 
 from  sin  ;  weary  of  a  body  of  sin  and  death,  they  groan  under 
 the  burden  of  it,  and  cry,  O  wretched  men  that  we  are  !  who 
 shall  deliver  us  from  it  ? 
 
 II.  The  subjects  of  sanctification  are  next  to  be  enquired 
 into  ;  who  they  are  that  are  sanctified,  and  what  of  them- 
 t.  Who  are  sanctified;  not  all  men.  They  are  the  elect  of 
 God  ;  the  redeemed  ones :  of  the  same  persons  it  is  said. 
 They  shall  call  them  the  holy  people,  the  redeemed  of  the  Lord, 
 Isai.  lxii.  12.  H.  What  of  those  persons  are  sanctified  ;  The 
 whole  of  them  ;  The  God  of  peace  sanctify  yoit  wholly;  that  is, 
 as  next  explained,  in  soul,  body,  and  spirit,  1  Thess.  v.  23. 
 1.  The  soul,  or  spirit,  is  the  principal  seat,  or  subject  of  sanc- 
 tification. 2.  The  body  also  is  influenced  by  sanctifying 
 grace  :  its  sensual  appetite  and  carnal  lusts  are  checked  and 
 restrained,  Rom.  vi.  12,  13. 
 
TiOokllL  OF  SANCTIFICATION.  3^1 
 
 III.  The  causes  of  sanctification,  by  whom  it  is  affected, 
 from  whence  it  springs,  and  by  what  means  it  is  carried  on, 
 and  at  last  finished.  1.  The  efficient  cause  is  God,  Father, 
 Son,  and  Spirit:  sometimes  it  is  ascribed  to  the  Father, 
 1  Pet.  i.  16  Christ  is  not  only  our  sanctification,  but  Our 
 sanctifier,  Heb.  ii.  11.  Though  this  work  of  sanctification  is 
 more  commonly  attributed  to  the  holy  Spirit,  who  is  therefore 
 called,  the  Spirit  of  holiness.  2.  The  moving  cause  is  the 
 grace  and  good  will  of  God  ;  This  is  the  zvzll  of  God,  even 
 your  sanctification ,  1  Thess.  iv.  3.  3.  The  instrumental  cause, 
 or  means,  is  the  word  of  God  ;  Faith  comes  by  hearing.  Va- 
 rious providences  of  God,  even  afflictive  ones,  are  designed 
 of  God,  and  are  means,  in  his  hand,  of  making  nis  people 
 more  and  more  part  ikers  of  his  holiness,  Heb.  xii.  10*  of  this 
 use  afflictions  were  to  holy  David,  Psal.  cxix.  67.  71. 
 
 IV.  The  adjuncts  or  properties  of  sanctification.  i.  It  is 
 imperfect  in  the  present  state,  though  it  will,  most  certainly,  be 
 made  perfect:  this  appears,  1.  From  the  continual  wants  of 
 the  saints  ;  from  their  disclaiming  perfection  in  themselves  ; 
 from  indwelling  sin,  and  from  the  several  parts  of  sanctifica- 
 tion, and  the  several  graces  of  which  it  consists,  being  imper- 
 fect. Faith  is  imperfect ;  Lord  increase  our  faith,  or  add  to 
 it,  Luke  xvii.  5.  Hope  sometimes  is  low,  the  mouth  is  put  in 
 the  dust  with  an  if  so  be  there  may  be  hope,  Lam.  iii.  18. 
 II.  Though  sanctification  is  imperfect,  it  is  progressive,  it  is 
 going  on  gradually  till  it  comes  to  perfection ;  this  is  clear 
 from  the  character  of  the  saints;  from  the  similes  by  which 
 the  work  of  grace  is  illustrated ;  as  that  in  general  by  seed 
 sown  in  the  earth,  which  springs  up  first  the  blade,  then  the 
 ear,  after  that  the  full  corn  in  the  year.  Yet,  in.  Though  it 
 is  imperfect,  it  will  certainly  be  perfected:  grace  in  the  soul 
 is  a  well  of  living  water,  springing  up  unto  everlasting  life, 
 iv.  Sanctification  is  absolutely  necessary  to  salvation.  It  is 
 necessary  to  the  saints,  as  an  evidence  of  their  election.  It  is 
 necessary  to  church-fellowship,  2  Cor.  vi.  14 — .16.  It  is  ne- 
 cessary as  a  meetness  for  heaven^  and  for  the  beatific  vision. 
 
392  OF  THE  PERSEVERANCE 
 
 of  God  in  a  future  state  ;  Without  holiness  no  man  shall  see  the 
 Lord,  To  say  no  more,  it  it  necessary  for  the  work  of  heaven  : 
 how  can  unholy  persons  join  with  the  saints  in  such  a  work 
 and  service  as  this  ?  yea,  it  would  be  irksome  and  disagree- 
 able to  themselves,  could  they  be  admitted  to  it,  and  were  ca- 
 pable of  it ;  neither  of  which  can  be  allowed. 
 
 OF  THE  PERSEVERANCE  OF  THE  SAINTS. 
 
 This  truth  may  be  confirmed. 
 
 I.  From  various  passages  of  scripture,  it  is  written  as  with 
 a  sun  beam  in  the  sacred  writings  ;  to  give  the  whole  compass 
 of  the  proof  of  it,  would  be  to  transcribe  great  part  of  the 
 Bible.  I  shall  only  select  some  passages,  Job.  chap.  xvii.  9. 
 The  righteous  also  shall  hold  on  his  way ;  and  he  that  hath 
 clean  hands  shall  be  stronger  and  stronger  !  Psal.  xciv.  14. 
 For  the  Lord  will  not  cast  off  his  people,  &c  This  doctrine 
 may  be  concluded  from  Psal.  cxxv.  1,  2.  the  persons  describ- 
 ed are  such  who  trust  in  the  Lord,  these  are  like  mount  Zion, 
 that  cannot  be  removed.  This  truth  will  receive  further 
 proof  from  Jer.  xxxii.  40.  And  I  will  make  an  everlasting  cov- 
 enant with  them,  &c.  This  may  be  concluded  from  the 
 perpetuity  of  the  covenant  made  with  them,  and  from  the  pro- 
 mise made  in  the  covenant,  that  God  will  not  turn  away  from 
 them  to  do  them  good !  This  is  further  strengthened  by 
 what  follows ;  I  will  put  my  fear  in  their  hearts,  that  they 
 shall  not  depart  from  me.  Another  passage  of  scripture, 
 which  clearly  expresses  this  truth,  is  in  John  x.  28.  I  give 
 unto  them  eternal  life,  and  they  shall  never  perish,  neither  shall 
 any  man  pluck  them  out  of  my  hand!  The  words  of 
 Christ  in  his  prayer  to  his  Father,  are  another  proof  of  the 
 preservation  of  his  people  by  him  j  and  of  their  final  persever- 
 ance through  that,  John  xvii.  12.  Those  that  thou  gavtstme 
 I  have  kept,  and  none  of  them  is  lost,  hut  the  son  of  perdition, 
 &V.  When  the  apostle  says  of  God,  1  Cor.  i  8,  9.  Who  shall 
 confirm  you  to  the  end,  $$c*~—faithful  is  God,  &c.  to  do  it  ^ 
 
Book  III.  OF  tHft  SAINTS.  393 
 
 with  other  passages  of  the  same  kind,  these  are  so  many 
 proofs  of  the  saints'  final  perseverance.  He  wh.ch  establish. 
 ethns  -with  you  in  Christ — is  God,  2  Cor.  i.  21.  vin.  It  is 
 said  of  those  who  are  elect,  and  are  begotten  again,  that  they 
 are  kept  by  the  power  of  God,  through  faith,  unto  salvation,  1 
 Pet.  i.  5.  Many  other  passages  of  scripture  might  be 
 produced  in  proof  of  this  doctrine  ;  but  these  are  sufficient. 
 I  pass  on, 
 
 II.  To  observe  those  arguments  in  proof  of  the  saints*  final 
 perseverance,   taken    from  various   sacred  and  divine  things* 
 I.   From  the  perfections  of  God.  1.  The  immutability  of  God. 
 God  is  unchangeable  ;    this  is  asserted  by  hyps  elf,   lam  the 
 1-ord;  I  change  not :  and  he  himself  drew  this  inference  front 
 it,  therefore  ye  sons  of  Jacob  are  not  consumed.     2.  The  wis- 
 dom   of  God   appeals  in   this  doctrine  ;    where   would  be  his 
 wisdom   to   appoint  men   to  salvation,  and  not  save  them  at 
 last?     3.  The p§wet  of  God  is  greatly  concerned  in  this  affair. 
 Such  who  are  elect,  according  to  the   foreknowledge  of  God, 
 and  are  regenerated  by  his  grace,  are  kept  by  his  power  to  sal- 
 tation.    4.  The  goodness,  grace,  arid  mercy  of  God,  confirni 
 this  truth.     The  mercy  of  God  is  from  coer  lasting  to   ever/act- 
 ing,&c.  His  compassions  fail  not,  Psal.  exxxviii.  8.     5.   The 
 justice  of  God  makes  the  perseverance  of  the  saints  necessary. 
 Where    could   be   his  justice,   to  punish   those  for  whose  sins 
 Christ  has  made  satisfaction,  and  God  himself  has  discharged 
 Upon  it.     6.  The  faithfulness  of  God  secures  the  final  perse- 
 verance of  the  saints  ;   God  is  faithful  to  his  counsels,  and  will 
 confirm  them   to  the   end.     it.  The  final  perseverance  of  the 
 saints,   maybe    concluded   from   the  purposes  and  decrees  of 
 God:  .which    are  infrustrable,  and  are  always  accompHsned  ; 
 The  Lord  of  hosts  hath  purposed,  andxvho  shall  disannul  it,  Isai. 
 Xiv.   24.  Whom    he  did  predestinate — them  he    Iso  gl  r'lfied, 
 Rom.  ix.  12,  13.     in.  The  argument  in  favour  of  the  saints' 
 final  perseverance  receives  great  strength  from   the  promises 
 of  God,   which  are  sure,  and  are  all  yea  and  amen  in  Christ, 
 2nd  are  always  fulfilled,    iv.  This  tr^th  may  t*«  farther  cqd^ 
 
 3    D 
 
394,  OF  THE  PERSEVERANCE 
 
 firmed  ftom  the  gracious  acts  of  God.  1.  The  adoption  of 
 the?  children  of  God  into  his  family  ;  can  a  child  of  God  be- 
 come a  child  of  the  devil  ?  shall  an  heir  of  heaven  be  seen  in  the 
 flames  of  hell?  or  shall  one  that  is  a  joint-heir  with  Christ, 
 come  short  of  the  incorrupitble  inheritance  ?  2.  Justification 
 is  another  act  of  God's  free  grace,  and  the  fruit  of  his  ancient 
 love,  Rom.  iii.  24  and  v.  17.  how  would  this  righteousness 
 of  his  be  untojusufi  ation  of  lifts,  if  after  all  they  perish  eter- 
 nally ?  6.  Pardon  of  sin  is  another  act  of  the  riches  of  divine 
 grace,  is  it  possible  that  a  man  should  go  to  hell  with  a  full 
 and  free  pardon  of  all  his  sins  in  his  hands  ?  v.  The  saints' 
 final. perseverance  in  grace  to  glory,  and  security  from  ruin 
 and  destruction,  iraj  be  concluded  from  the  love  of  Christ  to 
 thrm,  his  interest  in  them,  and  theirs  in  him.  Having"  loved 
 hit  own,  which  were  in  the  world,  he  loves  them  to  the  end% 
 John  xiii,  1.  to  the  end  of  ther  lives,  and  to  all  eternity  ;  and 
 therefore  they  can  never  perish.  They  are  not  only  the  ob- 
 jects of  his  love,  dear  unto  him,  but  they  are  his  care  and 
 charge,  who  are  committed  to  him  to  be  kept  by  him ;  and  he 
 has  undertook  the  care  of  them,  has  eternal  life  to  give  them 
 and  does  give  it  to  them,  and  they  shall  never  perish,  but  have 
 it ;  yea  they  have  it  already,  a  right  unto  it  and  earnest  of  it ; 
 and  as  they  are  his  Father's  gift  to  him,  to  be  preserved  by 
 him,  so  they  are  the  purchase  of  his  blood,  the  flock  he  has 
 purchased  with  it,  and  he  will  notlose  one^of  them  ;  should  he, 
 so  far  his  blood  would  be  shed  for  nought,  and  his  death  be  in 
 vain.  They  are  members  of  his  body,  they  are  his  spouse 
 and  bride,  they  are  his  portion,  and  the  lot  of  his  inheritance. 
 They  are  inter,  sted  in  his  intercession,  and  Christ  is  making 
 preparations  in  heaven  for  them.  vi.  A  further  proof  of  this 
 doctrine  may  be  taken  from  the  work  of  grace,  and  the  nature 
 of  it.  Faith  ever  remains  ;  it  is  more  precious  than  gold  that 
 perisheth.  Hope,  though  a  lowly  grace,  is  a  lively  one,  a 
 living  one.  Love,  though  it  sometime  waxes  cold,  and  the 
 first  love  may  be  left,  yet  not  lost.     I  proceed,     . 
 
Book  III.  OF  THE  SAINTS.  39: 
 
 III.  To  answer  to,  and  remove  the  objections  made,  to  this 
 doctrine. 
 
 First,  From  some  passages  of  scripture  which  may  seem  to 
 be  contrary  unto  it ;  or  however,  are  brought  to  disprove  it. 
 i.  The  first  passage  of  scripture,  and  which  is  usually  set  in 
 the  front  of  those  that  are  brought  against  the  saints'  final 
 perseverance,  is  Ezek.  xviii.  24.  But  when  the  righteous  turneth 
 away  from  his  righteousness.     1     The  scope  of  the  chapter 
 should  be  attended  to,  which  is  to  vindicate   the  justice^" 
 God,  in  the  dispensations  of  his  providence  towards  the  people 
 of  Israel.     2.  This  chapter*,  and  the  context  of  it,  only  relate 
 to  the  land  of  Israel,  and  to  the  house  of  Israel,  the  inhabitants 
 of  it.     3.  By  the  righteous  man  in  the  text,  is  not  meant  one 
 truly  righteous.    There  is  not  a  word  in  the  text,  nor  context, 
 of  the  obedience  and  righteousness  of  Christ.     4.  The  death 
 here  spoken  of,  and  in  other  passages  in  this  chapter,  is  not 
 an  eternal  death,   or  the  death  of  the  soul  and  body  in  hell: 
 for  this  was  now  upon  them,  of  which  they  were  complaining; 
 but  of  some  severe  judgment  which  is  called  a  death ;  as  in 
 Exod.  x.  17.     5.  After  all,  the  words  are  only  a  supposition; 
 when,  or  if,  a  righteous  man,  turn  from  his  righteousness; 
 and  a  supposition  proves  nothing,     ji.   Another  passage  of 
 scripture  brought  against  the  saints'  final  perseverance,  and  to 
 prove  their  falling  from  grace,  is  the  case  of  the  stoney  ground 
 hearer ;  who  is  said  to  hear  the  word,  and  anon  with  joy  re- 
 ceiveth  it;  yet  hath  he  not  root  in  himself  but  durethfor  awhile; 
 for  when  tribulation  or  persecution  ariseth  because  of  the  word, 
 by  and  by  he  is  offended,  Matt.  xiii.  20,  21.     But  it  should 
 he  observed,  that  those  persons  thus  described,  were  not  truly 
 good  and  gracious  persons ;  they  were  a  rock,  stoney  ground 
 still.     Though  they  received  the  word  with  joy,  this  is  what 
 a  wicked  man,  a  very  wicked  man,  may  do.  Herod  heard  John 
 gladly,  though  he  afterwards  took  off  his  head.     The  faith 
 «hey  had  was  but  jor  a  while,  as  it  is  expressed,  LukeNiii.  13. 
 \t  was  a  temporary  faith,  like  that  of  Simon  Magus.     Those 
 
396  OF  THE  PERSEVERANCE 
 
 persons  had  no  root  in  themselves,  and  therefore  withered. 
 They  are  manifestly  distinguished  from  the  good  ground; 
 wherefore  the  withering  and  falling  away  of  those,  are  no 
 proofs  and  instances  of  the  saints  so  falling  as  to  perish  ever- 
 lastingly, iii.  Another  passage  of  scripture  produced  to  in- 
 validate the  doctrine  of  the  saints'  final  perseverance,  is  in 
 J  >hn  xv.  2.  6.  Every  branch  in  me  that  beareth  not  fruit,  he 
 taketh  away— If  a  man  abide  not  in  me,  he  is  cast  forh  as  a 
 branch*  and  is  withered,  and  men  gather  them,  and  cast  them 
 into  the  fire,  and  they  are  turned.  Now  it  should  be  observed., 
 that  there  is  a  two  fold  being  in  Christ,  and  two  sorts  of* 
 branches  in  him.  1.  There  are  some  who  are  truly  and  really 
 in  him,  and  have  a  vital  union  with  him.  2.  There  are  others 
 who  are  in  him  only  by  profession ;  which  must  be  supposed 
 of  many  of  the  members  of  external  visible  churches,  which 
 sire  said  to  be  in  Christ,  Gal.  i.  21.  1  Thes.  i.  1.  such  wither  in 
 their  profession,  and  are  cast  out  of  the  churches.  But  what  is 
 this  to  real  saints?  iv.  Another  supposed  instance  of  saints 
 falling  from  grace,  is  that  of  the  broken  branches  from  the 
 olive  tree;  and  threatening  of  such  who  are  grafted  into  it, 
 with  being  cut  off,  if  they  continue  not  in  goodness,  Rom.  xi. 
 IT — 22.  But,  by  the  good  olive  tree,  is  not  meant  the  spirit- 
 ual and  invisible  church  ;  but  is  to  be  understood  of  the  out- 
 ward gospel  church  state, or  the  outward  visible  church,  under 
 the  gospel  dispensation;  the  national  church  of  the  Jews, 
 which  is  compared  to  an  olive  tree,  Jer.  xi.  16.  Those  who 
 are  signified  by  the  broken  branches,  were  never  true  believers 
 in  Christ ;  but  because  of  their  unbelief  in  him,  and  rejection 
 of  him,  were  broken  ofF.  'Those  who  are  grafted  in,  are 
 threatened  to  he  cut  off,  in  case  they  continued  not  in  good- 
 ness; meaning,  not  the  goodness,  grace,  and  love  of  God; 
 but  the  goodness  of  the  good  olive,  the  gospel  church  ;  not 
 fro  the  grace  and  favour  of  God  ;  but  from  the  church,  and 
 the  privileges  of  it ;  and  who  might  be  grafted  in  again,  being 
 gestured  by  repentance,     v.  The  passage  of  the  apostle  Pan1 
 
Book  III.  OF  THE  SAI-NTS  397 
 
 concerning  himself,  is  wrested  to  such  a  purpose  ;  I  keep  under 
 my  body,  and  bring  it  into  subjection  ;   lest  that  by  any  nnjans% 
 when  I  have  preached  to  others,  I  myself  should  be  a  cast  sway, 
 1  Cor.  ix.  27 .     The   word  adokimos,   is  not  to  be  rendered 
 reprobate,  as  it  sometimes  is  ;  but  signifies  disapproved.     The 
 sense  of  the  apostle  seems  to  be  this,  that  he  was  careful  not 
 to  indulge  in  sensual  gratifications,  lest  whilst  he  preached  the 
 gospel  of  the  grace  of  God  to  others,  he  might  stand  reproved 
 himself,  and  be  disapproved  by  men,  and  his  ministry  become 
 contemptible  and  useless.     The  fears  and  jealousies  of  the 
 saints   over  themselves,  are  not  inconsistent  with  their  perse- 
 verance in    grace,   much  less  disprove  it ;    but  are  means  of 
 their  perseverance  in  it.     iv.  When  the  apostle  says,  Whoso' 
 ever  of  you  are  justified  by  the  law,  ye  are  falkn  from  grace. 
 Gal.  v.  4.     It  is  not  meant  of  falling  from  the  grace  of  God 
 in  the  heart ;   but  of  falling  from  the  doctrines  of  grace.     In 
 like  sense  are  we  to  understand  other  similar  passages,  2  Cor. 
 vi.  1.  Heb.  xii.  15.    vii.  What  the  apostle  says  of  Hymeneus 
 and  Alexander,  is  produced  as  a  proof  of  the  apostacy  of  real 
 saints  ;  Holding  faith  and  a  good  conscience;  which  some,  having 
 put  away,  concerning  faith,  have  made  shipwreck;  of  whom  is 
 Hymeneus  and  Alexander,  1  Tim.  i.  19.     But,  l.  It  does  not 
 appear  that  these  men  were  ever  truly  good  men ;  of  H  me- 
 neus  it  is  said,  that  he  was  a  vain  babbler,  and  increased  to 
 more  and  more  ungodliness;  and  of  Alexander,  who  is  sup- 
 posed to  be  the  same  with  Alexander  the  copper-smith,  that 
 he  did  the  apostle  much  evil.     2.  Nor  is  it  manifest  that  they 
 ever  had  a  good  conscience  ;  putting  it  away  does  not  suppose 
 it:  persons  may  put  away  that  with  disdain  and  contempt,  as 
 the  word  here  used  signifies,  which  they  never  received  and 
 had :   so  the  Jews  put  away  the  gospel  from  them,  which  they 
 never  embraced,  Acts  xiii.  45, 46.  where  the  same  word  is  used, 
 as  here.     Besides,  3.  Persons  may  have  a  conscience  good  in 
 some  sense,  in  an*external  shew,  and  yet  not  have  a  conscience 
 purged  by  the  blood  of  Christ.     4.  The  faith  of  these  men 
 
398  OF  THE  PERSEVERACNE 
 
 made  shipwreck  of,  was  not  the  grace,  but  the  doctrine  of 
 faith  ;  for  this  phrase,  concerning'  the  faith,  is  only  used  of  the 
 doctrines  of  faith,  Acts  xxiv.  2 1>  and  the  particular  doctrine 
 made  shipwreck  of,  was  the  doctrine  of  the  resurrection  of  the 
 dead,  2  Tim.  ii.  18.  5.  Supposing  the  grace  of  faith  was 
 meant,  the  phrase  of  making  shipwreck  of  it,  is  not  strong 
 enough  to  express  the  entire  loss  of  it ;  since  a  person  may  be 
 shipwrecked  and  not  lost ;  the  apostle  Paul  thrice  suffered 
 shipwreck,  and  yet  was  saved  each  time.  viii.  Another  pas- 
 sage usually  brought  to  prove  the  apostacy  of  real  saints,  and 
 against  their  final  perseverance,  is  Heb.  vi.  4 — 6.  But,  i. 
 The  persons  here  spoken,  are  distinguished  from  the  believing 
 Hebrews  ;   Beloved,   rue  are  persuaded  better  things   of  you, 
 
 3.  Admitting  true  believers  are  meant,  the  ivefrds  ait  only  con- 
 ditional; If  they  fall  away  ;  and  prove  no  matter  of  fact.  3. 
 The  words  are,  in  some  versions,  so  rendered,  as  to  assert  the 
 impossibility  of  their  falling;  so  the  Syriac  version,  It  is  im- 
 possible they  should  sin  again  ;  which  sense  agrees  with  the 
 words  of  the  aposde,  1  John  iii.  9.  And  he  cannot  sin,  because 
 he  is  born  of  God:  and  this  is  confirmed  by  the  Arabic  version. 
 
 4.  There  is  nothing  said  of  them  that  is  peculiar  to  believers. 
 What  is  said  of  them,  is  what  may  be  found  in  persons  desti- 
 tute of  the  grace  of  God.  Now  when  such  persons  as  these 
 fall  away  from  a  profession  of  religion,  and  into  sin,  they  are 
 no  instances  of  true  believers  falling  from  real  grace,  ix. 
 Another  scripture  brought  as  a  proof  of  falling  from  grace,  is 
 Heol  x.  26.  29.  For  if  we  sin  -wilfully,  £s?c.  but  these  words  are 
 not  said  of  true  believers ;  for  though  the  persons  described 
 are  such  who,  I.  Had  knowledge  of  the  truth ;  yet  persons 
 may  have  a  notional,  and  not  a  saving  knowledge  of  these  things ; 
 the  apostle  says,  men  may  have  all  knowledge,  and  all  faith, 
 which  is  historical,  and  yet  be  without  grace,  I  Cor.  xiii.  2.  2. 
 Though  said  to  be  sanctified  by  the  blood  of  the  covenant,  this 
 is  not  to  be  understood  of  the  expiation  of  their  sins;  but  of 
 their  profession  of  their  being  thus  sanctified.     After  all,  it  is 
 
Book  III.  OF  THE  SAINTS.  399 
 
 the  Son  of  God  himself  that  is  intended,  and  not  the  apostate; 
 for  the  immediate  antecedent  to  the  relative  he,  is  the  Son  o£ 
 Go d  ;  who  was  sanctified,  or  set  apart,  by  the  blood  and  sacri- 
 fice of  himself. 
 
 The  sins  ascribed  to  the  persons  spoken  of,  are  such  as  are 
 never  committed  by  true  believers,  x.  The  following  passage 
 though  it  makes   clearly  for  the  doctrine  of  the  saints'   final 
 perseverance,   is    brought   as  an  objection  to  it,  Heb.  x.  38. 
 Now  the  just  shall  live  by  faith,  but  ij r  any  man  draw  back,  my 
 soul   shall  have  no  pleasure  in  him.     He   that  is  truly  a  just 
 man,  can  never   die  spiritually  and  eternally ;   Whosoever  liv- 
 eth  and  believeth  in  me,  says  Christ,   John  xi.  26.   shall  never 
 die.  The  just  man,  and  he  that  draws  back,  are  not  the  same ; 
 as  is  cle.ir  from  the  next  verse  ;  But  we  are  not  of  them  that 
 draw  back  unto  perdition;  but  of  them  that  believe  to  the  sav* 
 ing  of  the  sold.     The  passage  in  Hab.  ii.  4.  which  is  referred 
 to,  plainly  shews  who  the  man  is  that  draws  back,  as  opposed 
 to  the  just  man  that  lives  by  faith:  he  is  one  whose  soul  is 
 lifted  up,  and  is  not  upright  in  him.  God's  taking  no  pleasure 
 in  him  that  draws  back,  does  not  intimate  that  he  took  plea- 
 sure in  him  before  his  drawing  back,    since  it  is  not  said,  my 
 sout  shall  have  no  more  or  no  further  pleasure  in  him ;  but 
 shall  have  no  pleasure  in  him.      Such  who  are  the  objects  of 
 God's  delight  and  pleasure,  are   always   so;  he  rests  ^i  his 
 love  towards  them  &?c.  Z-ph.  iii.  17.     xi.  To  the  doctrine  o£ 
 the  saints'  final   perseverance,    is    objected    the  passage   in 
 2  Pet.  ii.  20 — 22.  But  1.  There  isnothingsaid  in  those  words 
 which  shew  that  the  persons   spoken  of  were   true  believers. 
 The   knowledge   they  had  of  the  Lord  and  Saviour  Jesus 
 Christ,  was  not  a  spiritual  knowledge  of  him,  for  then  thev 
 would  have  followed  on  to  have   known   him*     2.  Escaping 
 the  pollutions  of  the  world  through  it,  designs  no  other  than 
 an  external  reformation  of  life.     3.  Nor  does  it  appear  that 
 they  ever  were   any  other  than   dogs  and  swine ;  their  case 
 seems  to  be  the  same  that  is  observed  by  Christ,  Matt.  xii.  43» 
 
406  ^F  THE  PERSEVERANCE 
 
 xir.  The  falling  away  of  real  believers  is  argued,  and  thek 
 perseverance  objected  to,  from  various  exhortations,  cautions, 
 Sec.  given  unto  them.  As,  1.  When  he  that  thinks  he  stands, 
 is  exhorted  to  take  heed  lest  he  fall,  1  Cor.  x.  12.  but  suppos- 
 ing a  true  believer  is  here  meant,  which  yet  is  not  clear  and 
 certain,  since  it  is  one,  who  seemeth  to  himself,  and  others,  to 
 stand ;  but  admitting  it,  the  exhortation  is  not  superfluous  :  he 
 may  so  fall  as  that  God  may  be  dishonoured  by  it :  he  should 
 take  care  of  falling,  for  though  there  is  no  danger  of  his  perish- 
 ing eternally  ;  yet  if  he  falls  to  the  breaking  of  his  bones,  and 
 wounding  his  own  soul,  it  behoves  him  to  take  heed.  2.  When 
 believers  are  cautioned,  to  take  heed  Jest  there  be  in  them  an  evil 
 heart  of  unbcliej,  in  departing  from  the  living  God,  Heb.  iii.  12. 
 And,  3.  When  the  apostle  Peter  exhorts  those  he  wrote  to, 
 who  had  obtained  like  precious  faith  with  him,  to  beware,  lest 
 being  led  away  with  the  error  of  the  tricked,  they  should  fall  front 
 their  own  steadfastness,  1  Pet.  iii.  IT.  the  meaning  is  not  as 
 though  there  was  a  possibility  of  their  falling  from  the  precious 
 grace  of  faith  they  had  obtained  ;  but  from  some  degree  of  the 
 steadyexercise  of  it.  4.  When  the  apostle  John  exhorts,  saying, 
 L:ok  to  yourselves,  that  tje  lose  not  those  things  which  we  have 
 wrought,  2  John  8.  he  refers  to  what  the  ministers  of  the 
 gospel,  had  wrought.  5.  And  when  the  apostle  Jude  says,  Keep 
 yourselves  in  the  love  of  God,  21.  it  is  not  to  be  understood  of 
 the  love  which  God  has  in  his  heart  towards  his  people ;  but 
 rather  of  the  love  which  they  bare  to  him. 
 
 Secondly,  Objections  are  raised  against  the  doctrine  of  the 
 the  saints'  final  perseverance,  from  the  sins  and  falls  of  persons 
 eminent  for  faith  and  holiness;  as  Noah,  Lot,  David,  Solomon, 
 Peter,  and  others.  But  these  are  no  proofs  of  their  final  and  total 
 falling  away.  As  to  Noah  and  Lot,  though  guilty  of  great 
 .sins,  they  have  after  this,  the  character  of  truly  good  and  righ- 
 teous men.  As  for  David,  the  spirit  of  God  was  not  taken 
 from  him,  Psal.  li.  11,12.  As  for  Solomon,  though  his 
 backsliding   was    great,  yet  not  total,  see    1  King  xi.  4.  & 
 
Book  III.  OF  THE  SAINTS.  40l 
 
 Some  persons,  after  his  death,  are  spoken  of  with  commenda- 
 tion, for  walking  in  the  way  of  Solomon,  as  well  as  in  the  way 
 of  David*  2  Chron.  xi.  17.  As  for  Peter,  his  fail  was  not  to- 
 tal ;  Christ  prayed  for  him,  that  his  faith  failed  not ;  nor  final, 
 for  he  was  quickly  restored  by  repentance  :  these  several  in- 
 stances are  recorded  in  scripture,  for  our  caution  and  instruc- 
 tion, to  take  heed  lest  we  fall. 
 
 Thirdly,  Some  ill  consequences,  supposed  to  follow  the 
 doctrine  of  the  saints'  final  perseverance,  are  urged  against  iu 
 As,  1.  That  it  tends  to  make  persons  secure  and  indifferent 
 but  this  is  not  true  in  fact,  any  more  than  in  other  cases  simi- 
 lar to  it.  Joshua  was  assured  that  no  man  should  be  able  to 
 stand  before  him,  but  this  did  not  make  him  secure,  nor  hin- 
 der him  from  taking  all  the  proper  precautions  against  his 
 enemies.  Hezekiah,  though  he  was  assured  of  his  restora- 
 tion  from  his  disorder;  yet  this  did  not  hinder  him  from 
 making  use  of  proper  means  for  the  cure  of  it.  Paul  had  a 
 certainty  of  the  saving  of  the  lives  of  all  that  were  in  the  ship, 
 yet  he  told  them,  that  except  they  abode  in  the  ship,  they 
 could  not  be  saved.  2»  It  is  said,  that  this  doctrine  gives  en- 
 couragement to  indulge  in  sin,  and  to  commit  such  gross  sins 
 as  Lot,  David,  and  others.  The  above  instances  of  sin  are  re- 
 corded, not  to  encourage  sin,  but  to  caution  against  it:  and  what- 
 soever ill  use  persons  may  make  of  these  instances  ;  such  who 
 are  really  the  children  of  God  by  faith  in  Christ,  neither  can, 
 nor  will  make  such  an  use  of  them.  3.  It  is  objected,  that 
 this  doctrine  lessens  the  force  of  the  prohibitions  of  sin*  But 
 these  prohibitions  of  sin,  and  motives  to  holiness,  are  used 
 by  the  Spirit  of  God  as  means  of  perseverance.  Nothing  can 
 be  more  stronger  motives  to  holiness  and  righteousness,  than 
 the  absolute  and  unconditional  promises  of  God  to  his  people, 
 4.  Whereas,  we  argue  that  the  doctrine  of  the  saints  apostacy, 
 obstructs  the  peace  and  comfort  of  believers,  it  may  be  an- 
 swered, that  our  argument  does  not  proceed  upon  the  com- 
 fortableness of  the  doctrine  we  plead  for ;   but   upon   the   un* 
 
 3   E 
 
402  OF  THE  PERSEVERANCE  OF  THE  SAINTS, 
 
 comfortableness  of  the  opposite  to  it ;  for  though  a  doctrine 
 may  not  be  true  which  is  seemingly  comfortable  to  a  carnal 
 mind  ;  yet  that  doctrine  is  certainly  not  true,  which  is  really 
 uncomfortable  to  a  sanctified  heart.  This  is  certain,  that  the 
 doctrine  of  the  saints  falling  away  from  grace  finally  and  to- 
 tally, is  a  very  uncomfortable  one,  and  therefore  to  be  re- 
 jected. 
 
BOOK  IV. 
 
 OF  THE  FINAL  STATE  OF  MEN. 
 
 OF  THE  DEATH  OF  THE  BODY. 
 
 The  things  to  be  enquired  into,  are,  What  death  is?  who 
 are  the  subjects  of  it,?  what  the  causes  of  it,  and  its  proper- 
 ties L 
 
 I.  What  death  is.  To  say  what  it  is,  is  difficult  ;  we  know 
 nothing  of  it  practically  and  experimentally,  though  there  are 
 continual  instances  of  it  before  our  eyes.  We  know  nothing 
 of  death  but  in  theory  :  what  it  is,  is  chiefly  to  be  known  from 
 the  scripture,  by  which  we  learn,  1.  That  it  is  a  disunion, 
 of  the  soul  and  body,  the  two  constituent  parts  of  man  ;  the 
 one  consists  of  flesh,  blood,  and  bones,  of  arteries  veins, 
 nerves,  &c.  the  other  is  a  spiritual  substance,  immaterial  and 
 immortal,  and  goes  by  the  name  of  spirit.  Death  is  a  disso- 
 lution of  this  union ;  The  body  without  the  spirit,  separate 
 from  it,  is  dead,  James  ii.  26.  2.  It  is  a  dissolving  this  earth- 
 ly house  of  our  tabernacle,  2.  Cor  v.  2.  in  allusion  either  to 
 military  tents,  or  those  of  shepherds,  which  were  removed 
 from  place  to  place  for  the  sake  of  pasturage  for  their  flocks, 
 Isai.  xxxviii.  12.  3.  It  is  signified  by  a  departure  out  of  ihis 
 world  to  another  ;  the  death  of  Christ,  and  of  some  others  is 
 expressed  in  such  language,  John  xiii.  1.  2  Tim.  iv.  7.  it  is 
 like  going  from  one  house  to  another :  with  the  saints  it  is  a 
 departure  from  their  earthly  house,  to  an  house  not  made 
 with   hands,   eternal  in  the  heavens ;  from  houses   of  clay 
 
404  ^F  THE  DEATH 
 
 which  have  their  foundation  in  the  dust.  It  is  like  loosing 
 from  the  port,  as  the  sailor's  phrase  is,  and  launching  into  the 
 ocean,  and  sailing  to  another  port.  4.  Death  is  expressed  by 
 going  he  way  of  all  the  earth  ;  so  said  Joshua  when  about  to 
 die,  Josh,  xxiii.  14.  and  so  said  David,  1  Kings  ii.  2.  so  Christ 
 describes  his  death,  Luke  xxii.  22.  5.  Death  is  called,  a  re- 
 turning to  the  dust  and  earth  of  which  the  body  is  formed, 
 Eccl.  ii.  7.  6.  Death  is  frequently  expressed  by  sleeping, 
 Dan.  xxii.  2.  John  xi.  11.  and  is  so  called  because  sleep  is  an 
 image  of  death  ;  in  sleep  the  senses  are  locked  up,  and  after 
 sleep  a  man  rises:  so  is  death  to  the  saints  ;  it  is  a  rest  unto 
 them,  and  they  will  rise  in  the  morning  of  the  resurrection. 
 
 II.  Who  are  the  subjects  of  death.  Not  angels,  for  they 
 being  simple,  uncompounded,  incorporeal  and  immaterial,  are 
 incapable  of  death  ;  they  die  not,  Luke  xx.  36.  but  men,  even 
 all  men, a  few  only  excepted,  as  Enoch  and  Elijah,  under  the 
 Old  Testament.  Persons  of  every  sex,  male  and  female  ;  of 
 every  age,  young  and  old,  small  and  great.  Persons  of  every 
 character  among  men  ;  it  may  be  seen  and  observed  in  instan- 
 ces without  number,  that  wise  men  die,  and  also  the  fool  and 
 brutish  person.  Persons  of  every  character  in  the  sight  of 
 God,  wicked  men  and  good  men;  The  prophets  do  they  live 
 for  ever  P  they  do  not,  Zech.  1.  5.     Yet, — 5.  Their  death  is 
 
 different  from  that  of  wicked  men  ;  they  die  in  Christ,  in 
 union  to  him,  and  so  are  secure  from  condemnation  ;  they  die 
 in  faith,  and  their  end  is  peace.  6.  The  reason  of  which  is, 
 death  is  abolished  as  a  penal  evil,  and  is  become  a  blessing  to 
 them,  for  blessed  are  they  that  die  in  Christ. 
 
 III.  The  causes  of  death,  on  what  account  it  comes  upon 
 men,  and  to  whom  and  what  it  is  to  be  ascribed.  i.  The 
 efficient  cause  is  God,  who  is  the  sovereign  disposer  of  life  and 
 death ;  it  is  he  that  gives  life  and  breath,  and  all  things  to  his 
 creatures ;  he  that  gives  life  has  a  right  to  take  it  away;  I  kill 
 and  I  make  alive,  Deut.  xxxii.  39.  No  man  has  a  right  to  take 
 away  his  own  life,  nor  the  life  of  another.  Satan,  though  he 
 is  said  to  hoie  the  power  of  death,  Heb.  ii.  14.  yet  this  is  not 
 
Book  IV.  OP  THE  BODY.  405 
 
 to  be  understood  as  if  he  had  a  power  and  right  to  inflict  death 
 at  pleasure   on    men ;  for  if  so,  such  is  his  malice  and  rooted 
 enmity  to  men,  that  the  race  of  mankind  would  have  been  ex- 
 tinct long  ago.     The  case  of  Job  shews  that  he  lies  under  the 
 restraint  of  God  in  this  manner.     Death  of  right  is  of  God 
 onlv  ;  it  is  he  who  threatened  with  it  in  case  of  sin  ;    and  made 
 it  the    sanction   of  his  law.     Whatever  are  the  means  of  the 
 di  ath  of  men,  whether  extraordinary  or  ordinary,  they  are  all 
 of  G  >d,  and  und~r  his  direction  ;  every  disorder,  disease,  and 
 sick  aess,  are  servants   sent  by  him  to  execute  his  pleasure. 
 4.  Death  is  by  his  appointment ;   it  is  the  statute- law  of  heaven. 
 The  grave  is  the  house  appointed  for  all  men   living,  Job  xxx. 
 23.     All  the  circumstances  are   according  to  the  determinate 
 counsel  and    will  of  God.     Nor  can  any  live  longer  than  the 
 appointed  time  ;  The  time  drew  nigh  that  Israel  must  die,  Gen. 
 xivii.  29.      Says  Job,  of  man,  his  days  are  determined,  the  num- 
 ber of  his  months  are  with  thee;  thou  hast  appointed  his  bounds 
 that  he   cannot  pass,  Job   xiv.  5.  physicians  may  make  life  a 
 little  more  easy  and  comfortable  while  it  lasts  j  but  they  can- 
 not protract  it   one    moment,     ii.  The  procuring  cause   of 
 death,  is  sin  ;    The  body  is  dead  because  of  sin,    Rom.  v.  12. 
 the  threatening  was,  In  the  day  that  thou  eatest  thereof  thou  shalt 
 surely  die.     in.   The  instrumental  causes,  or  means  of  death 
 are    various.     Angels  are  sometimes  made  use  of  to  inflict  it, 
 2  Kings  xix.  35.      Multitudes  are  cut  off  by  the  sword  of  jus- 
 tice, and  God  has  his  four  judgments,  sword,  famine,  pesti- 
 lence, and  wild  beasts,  by  which  sometimes  great  havock  is 
 made  among  men;  the  ordinary  means  are  disorders  of  the 
 body.     iv.  The  properties  of  death,  which  serve  to  lead  into 
 t^e  nature,  power,  and  use  of  death.     1.  It  is  but  once ;   It  is 
 appointed  unto  men  once  to  die,  Heb.  ix.  27.    There  have  been 
 some  instances  in  which  men  have  died,  and  have  been  raised 
 again  to  a  mortal  life,  as  it  should  seem,  and  then  have  died 
 again ;  but  commonly  men  die  but  once,  as  Christ  the  Savi- 
 our did.     2.  Death  is  certain;  Israel  must  die,  and  so  must 
 every  man.     Nothing  is  more  certain  than  death,  as  all  expe- 
 
406  OP  THE  IMMORTALITY 
 
 rience  in  all  ages  testify  ;  and  yet  nothing  more  uncertain 
 than  the  time.  3.  Death  is  mighty.  No  man  has  power 
 over  his  spirit,  to  retain  the  spirit  one  moment,  when  it  is 
 called  for.  4.  Death  is  insatiable;  it  is  one  of  those  things 
 that  is  never  satisfied  ;  though  sometimes  thousands  are  slain 
 in  one  day,  it  never  has  enough.  5.  Death  is  necessary  ;  not 
 only  by  the  appointment  of  God,  which  must  be  accomplish- 
 ed;  but  for  the  truth  of  God,  in  his  threatening  with  it,  in 
 case  of  sin,  it  is  also  necessary  to  the  saints,  for  their  good. 
 6.  Though  death  is  formidable  to  nature,  it  is  desirable  by 
 good  men  ;  they  are  willing  rather  to  be  absent  from  the  body 
 ;hat  they  might  be  present  with  the  Lord. 
 
 Of  THE  IMMORTALITY  OF  THE  SOUL. 
 
 Teat  the  soul  of  man  is  immortal  may  be  proved, 
 L  From  the  consideration  of  the  soul  itself,  its  origin,  na- 
 ture, powers,  and  faculties.  l.-From  the  original  of 'it ;  it  is  not 
 of  men  ;  it  is  the  very  breath  of  God  :  God  breathed  into  man 
 the  breath  of  life,  and  he  became  a  living  soul,  immortal  and 
 never  dying,  Gen.  ii.  7.  n.  The  immortality  of  the  soul  may 
 be  proved  from  the  nature  of  the  soul ;  which  is,  1.  Spiritual^ 
 of  the  same  nature  with  angels,  spiritual  substances,  and  so 
 not  die,  Heb.  xii.  9.  23.  2.  The  soul  of  man  is  simple  and 
 uncompounded  ;  it  is  not  composed  of  flesh  and  blood  ;  a  spi- 
 rit has  none  of  these.  3.  It  is  immaterial,  it  is  not  composed 
 of  matter  and  form.  Matter  is  incapable  of  thought,  reason- 
 ing, and  discoursing,  willing  and  nilling,  as  the  soul  is.  Mat- 
 ter is  divisible,  discerpible,  may  be  cut  to  pieces  :  not  so  the 
 soul ;  it  is  out  of  the  reach  of  every  slaughtering  weapon  ;  the 
 sharp  arrow  cannot  penetrate,  nor  the  two-edged  sword  di- 
 vide it.  4.  The  soul  has  no  contrary  qualities,  which,  when  one 
 is  predominate,  threatens  with  destruction  ;  it  is  neither  hot 
 nor  cold  ;  nor  has  it  any  such  tender*  part  which  will  not  bear 
 a  blow.  5.  The  soul  of  man  is  made  after  the  image  ofGod  ; 
 it  bears  a  resemblance  to  the  divine  nature,  particularly  in  its 
 immortality  ;  this  is  given  by  Alcmaeon  as  an  argument  of  it  ; 
 
Book  IV,  of  the  soul;  407 
 
 and  so  Plato,  the  soul  is  most  like  to  that  which  is  divide,  im- 
 mortal,   intelligible,   uniform,   indissoluble,  and   always  the 
 same.     in.  The  iin mortality  of  the  soul  may  be  proved  from 
 the   powers   and   faculties  of  it,  its  understanding  and  will* 
 1.  Its  understanding,      There  is  a  spirit,  or  soul,£ft  man :  and 
 the    inspiration  of  the  Almighty  giveth    them  understandings 
 Job  32.  8.  an  intellective  power  and  faculty  of  understanding 
 things,   which  distinguishes  men  from  brutes.     The   under- 
 standing of  man  can  take  in,  things  spiritual,  and  incorporeal* 
 immaterial,    incorruptible,    and  eternal :  it  has  knowledge  of 
 eternity  itself;  though  it  may  be  observed^  there  is  great  dif- 
 ference of  an  eternity  past,  and  of  that  which  is  to  come  ;  when 
 it  considers    the  former,  it  is  soon  at  a  loss,  like  a  bird  that 
 attempt*  to  take  flights  it  is  not  used  or  equal  to.     But  when 
 the  soul  fixes  its  thoughts  on  an  eternity  to  come,  with-  what 
 pleasure  does  it  roll  over  millions  of  ages.   The  reason  of  this 
 difference  is,  because  the  soul  itself  is  not  from  eternity.  The 
 knowledge  which  the  mind  and  understanding  of  man  has  of 
 things  in  the    present  state,   is  very   imperfect,  through   the 
 brevity  of  life  ;  and  therefore  it  may  be  reasonably  concluded, 
 that  there  is  a  future  state,  in  which  its  knowledge  of  things 
 will  be   more  perfect;   it  has  been  a  constant  and  continual 
 complaint  of  the  sons  of  learning  and  science,  ars  longa,  vita 
 brevis ;  art  is  long,  and  life  is  short.     Besides  the  knowledge 
 the  mind  of  man  has  of  things  now,  is  not  in  proportion  to  the 
 powers   that  he  is  possessed  of.     How  many  are  there  that 
 die  in  infancv  ?  how   many  in  childhood  and  youth?  These 
 powers  are  not  bestowed  upon  them  in  vain.    There  must  be 
 then  an  after   state,  in  which  the  soul  exists.     5.  Let  a  man 
 know    ever  so  much  in  this  present  life,  he   is   desirous  of 
 knowing   more.     Now   this  desire  of  knowledge  is  not  im- 
 planted in  man,  by  the  author  of  nature,  in  vain  ;  wherefore 
 the  soul  must  remain  after  death  :  this  was  the  argument   So- 
 crates used,  to   prove  to  his   scholars  the  immortality  of  the 
 soul.     With  respect  to  truly  good  men,  the  argument  receives 
 farther  strength.      Gracious   and  earnest  desires  are  not  im- 
 
40g  OF  THE  IMMORTALITY 
 
 planted  in  vain  by  the  God  of  all  grace,  as  they  would  be,  if 
 the  soul  was  not  immortal,  n.  The  will  of  man  is  another 
 faculty  of  the  soul,  the  object  and  actings  of  which  shew  it  to 
 be  immortal.  1.  The  will  has  for  its  object  univeisal  jroodj 
 now  there  must  be  a  future  state,  in  which  true  happiness  will 
 be  attained,  at  least  by  some,  or  else  the  actings  of  the  will 
 about  it  will  be  in  vain.  2.  God  is  the  summum  bonum,  the  chief 
 good,  but  then  he  is  not  perfectly  enjoyed  as  such  in  this  life  j 
 in  order  to  this  the  soul  must  remain  after  death,  and  be  im- 
 mortal. 3.  The  will  has  its  desires,  which  are  not  satisfied 
 in  this  life ;  the  good  man  says,  Whom  have  I  in  heaven  but 
 thee?  Psal.  lxxiii.  25.  unless  ihere  is  a  future  state  in  which 
 the  soul  exists,  they  are  not  satisfied,  and  so  far  in  vain. 
 4.  The  actions  of  the  will  are  free,  it  can  subsist  and  live 
 without  it,  and  when  the  body  is  dead.  5.  The  will  is  not 
 weakened,  nor  indeed  any  of  the  powers  and  faculties  of  the 
 soul  impaired  by  sickness  and  approaching  death ;  how  active 
 and  vigorous  the  will  when  on  the  verge  of  eternity  ?  This  ap- 
 pears by  its  willingness  or  unwillingness  to  die,  a  man  under-* 
 stands  clearly  what  his  friends  about  him  say,  and  can  by  a 
 sign,  by  the  lifting  up  of  his  hand,  signify  his  faith,  hope,  joy,, 
 and  comfort  j  all  which  shew  that  the  soul  sickens  not  with 
 the  body. 
 
 II.  The  immortality  of  the  soul  may  be  proved  from  the 
 light  of  nature  and  reason.  1.  From  the  consent  of  all  na- 
 tions. Cicero  says,  that  souls  remain  after  death,  are  immor- 
 tal;  Seneca  calls  it,  a  public  persuasion,  or  belief;  it  has  been 
 embraced  by  the  wisest  among  the  heathens  ;  by  the  best  of 
 their  philosophers,  as  Pythagoras,  Socrates,  Plato,  Seneca, 
 Cicero,  and  others  ;  and  by  the  best  of  their  poets,  as  Home n, 
 Phocylides,  Virgil,  &c.  this  doctrine  has  been  received,  by 
 the  Brachmans  among  the  Indians,  and  the  Druids  in  Eng° 
 land.  2.  This  may  be  concluded  from  an  extinction  of  man, 
 soul  and  body,  being  abhorrent  to  man,  a  total  extinction,  to 
 have  no  being  at  all,  nature  starts  at  it.  3.  It  may  be  argued, 
 from  the  natural  desire  in  men  to  be  religious,  in  some  way 
 
Book  IV,  OF  THE  SOUL.  4&9* 
 
 or  another  ?  there  is  nothing  can  be  a  greater  damp  to  religion 
 and  morality,  than  the  disbelief  of  the  immortality  of  the  soul, 
 4.  fears  of  the  displeasure  and  wrath  of  incensed  deity,  and 
 of  divine  judgment;  shew  that  there  is  a  future  state,  in  which 
 souls  remain  immortal.  And  which  still  more  appears,  5» 
 Not  only  from  the  stings  of  conscie nee,  but  from  the  horrors 
 and  terrors,  dread,  trembling,  and  panic  fears,  wicked  men 
 are  sometimes  seized  with,  as  Felix  was.  6-  The  belief  of 
 this  may  be  farther  argued,  from  the  providence  of  God  con- 
 cerned in  the  unequal  distribution  of  things  in  this  lif  .  In 
 a  future  state,  the  wicked  who  have  in  their  life-time  received 
 good  things,  and  good  men  evil  things,  the  latter  will  have 
 their  comforts,  and  the  former  the  torments.  7.  The  immor- 
 tality of  the  soul  may  be  concluded  from  the  justice  of  God  ; 
 in  a  future  state  good  men  will  be  happy,  and  wicked  men 
 miserable.  8.  It  seems  not  agreeable  to  the  wisdom  of  God, 
 to  create  man  in  his  image,  and  make  the  beasts  of  the  field, 
 for  his  sake  and  yet  he  and  they  should  have  the  same  exit. 
 9.  Between  the  spirits  of  men,  and  those  of  brutes,  there  is  2 
 difference  ;  the  one  at  death  go  upwards  the  Other  downward 
 to  the  earth,  Eccles.  iii.  21.  10.  If  the  soul  is  not  immortal, 
 the  brutes,  in  many  things  have  the  advantage  of  men  ;  they 
 are  not  so  weak  ;  nor  subject  to  so  many  diseases  :  the  brutes 
 have  no  fearful  apprehensions  of  danger  they  know  nothing 
 ©f  death,  are  in  no  fear  about  it ;  therefore  if  the  soul  dies 
 with  the  body,  their  present  condition  is  worse  than  that  of 
 brutes. 
 
 III.  The  immortality  of  the  soul  may  be  proved  from  the 
 sacred  scriptures;  from  express  passages  of  scripture;  as 
 from  Eccleso  xii.  7.  Matt.  x.  28.  Luke  xii.  4»  This  is  t» 
 be  proved  also  from  scripture  doctrines,  and  from  scripture 
 instances.  1.  From  scripture  doctrines ;  as  from  the  doc» 
 trine  of  God's  love  to  his  people,  which  is  everlasting,  Jer» 
 xxxi.  3.  from  the  doctrine  of  eternal  election  ;  Acts  xiii.  48#. 
 from  the  covenant  ot  grace,  Matt,  xxii.  31.  and  from  the 
 doctrine  of  Christ  respecting  his  work,  the  judgment  als« 
 
 3    F 
 
410  OF  THE  IMMORTALITY  &c. 
 
 whether  particular  or  general,  is  a  proof  of  the  soul's  immor* 
 tality  ;  for  if  that  dies  with  the  body,  there  is  nothing  remains 
 after  death  on  which  judgment  can  pass.  u.  The  immorta- 
 lity of  the  soul  may  be  proved  from  scripture  instances ;  as 
 from  the  cases  of  Enoch  and  Elijah,  who  were  translated, 
 soul  and  body.  Abraham,  Isaac,  and  Jacob,  who  died,  and 
 yet  after  death  were  living,  also  from  the  spirits  in  prison,  in 
 the  times  of  the  apostle  Peter,  who  were  disobedient  to  the 
 Warnings  of  Noah ;  and  from  the  souls  under  the  altar,  Rev. 
 vi.  9.  Lastly,  all  such  scriptures  which  speak  of  the  felicity  of 
 heaven,  and  of  the  torments  of  hell,  as  to  be  enjoyed  or  endur- 
 ed by  men  after  death,  prove  the  immortality  of  the  soul, 
 But, 
 
 There  are  some  objections  made  to  the  immortality  of  the 
 soul.  1.  From  such  scriptures  which  threaten  the  soul  with 
 death  in  case  of  sin,  Ezek.  xviii.  4.  To  which  may  be  replied  j 
 there  is  a  spiritual  or  moral  death,  And  there  is  an  eternal 
 death,  and  there  is  a  natural  death,  such  as  of  the  body,  which 
 the  soul  is  not  capable  of;  and  if  it  was,  it  would  put  an  end 
 to  the  second  death  called  an  eternal  one.  2.  From  what  is 
 said  of  man,  Psal.  Ixxviii*  39.  that  he  is  but  flesh,  a  wind  that 
 passeth  away*  and cometh  not  again:  but  this  is  said  of  man 
 with  respect  to  his  body.  3.  From  Psal.  cxlvi.  4.  His  breath 
 goeth  forth,  he  returneth  to  the  earth  i  the  meaning  is,  that 
 schemes  projects,  and  purposes,  concerning  either  civil  or 
 freligioua  things,  are  then  at  an  end,  as  Job  says,  My  days  are 
 past ;  my  purposes  are  broken  off\  even  the  thoughts  of  my 
 heart.  Job,  xvii.  11.  4.  From  the  likeness  of  the  spirits  of 
 brutes  and  of  men,  Eccles.  iii.  19.  20.  But  then  Solomon  in 
 the  next  verse,  clearly  observes  the  difference*  5.  The  im- 
 mortality of  the  soul  is  objected  to,  from  such  passages  which 
 spnak  of  man's  going,  at  death,  whence  he  shall  not  return. 
 But  these  are  to  be  understood,  of  his  returning  to  his  house, 
 and  former  manner  of  living.  6.  From  those  places  ;  which 
 apeak  of  the  dead  as  not,  Jer.  xxxi.  15.  But  this  cannot  be 
 meant  of  non-existence,  either  of  soul  or  body. 
 
STATE  OF  THE  SOUL  UNTIL  THE  RESURREC* 
 TION,  AND  ITS  EMPLOYMENT. 
 
 I.  As  soon  as  the  body  is  dead,  the  soul  immediately  enters 
 into  a  separate  state  of  happiness  or  misery.    The  souls  oi  the 
 wicked  are  sent  down  to  hell.     And  the  souls  of  good  men 
 return  to  God,  the  immediate  state  of  the  wicked  after  death, 
 is  but  sparingly  spoken  of  in  scripture  ;  but  that  of  good  men 
 more  plentifully,  the  proof  of  the  latter  will  be  chiefly  attend- 
 ed to,  and  which  may  be  taken.     1.  From   Eccles.  iv.  2. 
 where  the  saints  dead  are  preferred  to  living  ones.    it.  From 
 Isai.  lvii.  1,  2.  The  righteous  -berisheth,  &?c.      They  enter  into 
 peace.     They  rest  in  their  beds.    They  walk  in  their  upright- 
 ness,   in.  From  Luke  xvi.  22,  23.     And  it  came  to  pass  that 
 the  beggar  died,  &?c.     The  beggar  is  represented  as  under  the 
 care  and  convoy  of  angels.     The  rich  and  wicked  man,  upon 
 his  death,  to  be  in  hell.    That  this  respects  the  intermediate 
 state  between  the  deatnofthe  body,  and  the  resurrection  of  it, 
 is  clear,  from  what  the  wicked  man  petitioned,  on  the  behalf 
 of  his  brethren   in  his  fathers  house.     iv>  From  Luke  xxiii. 
 43.  And  Jesus  said  unto  him,  the  penitent  thief,  then  suffering 
 death ;  verily  I  say  unto    thee,   which    being   thus  solemnly 
 affirmed  might  be  depended  on,  to  day  thou  shall  be  with  me 
 in  paradise,  in  heaven,      v.    From    2  Cor.  v.  1.*— 8.   For  we 
 know  that  if  our  earthly  house  of  this  tabernacle  were  dissolved^ 
 we  have  a  building  of  God,  an  house  not  made  with  hands,  eter* 
 nal  in  the  heavens.     Death  is  signified  by  a  dissolution  of  the 
 earthly  body  ;  Heaven  is  represented   as  another  house  of  a 
 different  nature,  into  which  the  saints  are  at  once  removed, 
 when  dislodged  from  their  earthly  house,  the  body,     This  is 
 no  conjecture,  but  a  certain  thing.     After   which  there  are 
 strong  desires   in  the  saints ;  of  this  they  have  an  earnest. 
 And  this  will  be  as  soon  as  they  are  absent  from   the  body. 
 vi.  From  Phil.  21,  23.  i.     For  to  me  to  live  is  Christ,  and  to 
 die  is  gain — for  I  am  in  a  strait  betwixt  two,  having  a  desire 
 to~dep2rt)  and  to  be  with  Christ ,  xuhich  is  far  better  !  Would 
 
4I£  OF  THE  SEPARATE  STATE 
 
 he  have  been  at  a  loss  what  choice  to  have  made,  whether  t* 
 live  or  die  ;  if  he  was  not  to  enter  upon  a  state  of  happiness 
 until  the  resurrection,  certain  it  is,  that  it  would  have  been 
 better  for  the  churches  of  Christ,  for  the  interest  of  religion, 
 and  for  the  glory  of  God,  if  he  had  remained  on  earth  to 
 this  day.  vii.  From  Rev.  xiv.  13.  Blessedare  the  dead  which 
 die  in  the  Lord,  &?c  which  leads  to  consider  the  proof  that 
 may  be  given, 
 
 JL  That  the  souls  of  men,  when  separated  from  their  bodies 
 bydeath,  are  not  in  a  state  of  insensibility  ar.d  inactivity.  1. 1 
 shall  endeavour  to  prove,  that  the  soul  is  operative.  For, 
 I.  The  soul  can  and  does  operate,  without  the  use  of  bodily 
 organs  in  its  present  state  :  the  rational  soul  thinks,  discourses, 
 and  reasons,  without  the  use  of  them  ;  it  can  consider  of 
 things  past  long  ago,  and  of  things  very  remote  and  at  a  great 
 distance  $  and  as  it  can  act  without  the  body  now,  it  can  act  in 
 that  separate  state  of  existence  without  it.  2.  The  case  of 
 persons  in  raptures,  extacies,  and  trances  ;  as  John,  when  he 
 heard  the  various  things  recorded  in  the  Book  of  the  Reve- 
 lation ;  and  Paul,  2  Cor.  xii.  2.  The  body  in  an  extacy  is  of 
 no  more  use  to  it,  nor  the  organs  of  it,  than  if  it  were  dead* 
 3.  The  soul  freed  from  the  body,  must  be  more  capable  of  ex- 
 ercising its  powers.  4.  The  soul  separate  from  the  body  is 
 most  like  unto  the  angels,  and  its  state,  condition,  and  employ, 
 jnent,  greatly  resemble  theirs.  They  are  continually  before 
 the  throne  of  God,  praising  his  name,  and  celebrating  his 
 perfections.  5.  If  the  souls  of  believers  after  death,  are  in  a 
 state  of  insensibility  and  inactivity,  their  case  would  be  much 
 worse  than  that  of  the  living,  as  has  been  observed.  6.  If  the 
 souls  of  truly  gracious  persons  are,  upon  their  departure 
 from  hence,  insensible  and  inactive,  what  is  become  of  the 
 work  of  grace  upon  their  souls  ?  How  does  this  well  of  wa- 
 ter spring  up  into  everlasting  life,  when  it  does  not  spring  at 
 all,  but  the  streams  of  it  cease  to  flow  ?  what  a  chasm  must 
 there  be  between  grace  and  glory,  7.  The  proof  that  has 
 been  given  of  souls  separate  from  the  body  entering  immediw 
 
Book  IV.  of  the  B0DY-  4 1 3 
 
 ately  into  a  state  of  happiness  or  misery,  is  also  an  abundant 
 proof    of  their  sensibility. 
 
 I  proceed,  II.  To  take  notice   what  is  urged  in  favour  of 
 insensibility  of  souls   upon  their  departure. 
 
 First,  All  such  passages  of  scripture  are  urged  which  speak 
 of  persons  sleeping  when  they  die.  But,  1.  By  sleep  in  all 
 these  passages,  death  itself  is  meant.  2.  Death  being  designed 
 by  those  expressions,  if  they  prove  any  thing  in  this  contro- 
 versy, they  prove  too  much.  3.  No  mention  is  made  of  the 
 soul  in  any  of  these  passages.  4.  Sleep  is  only  of  the  body. 
 But  what  is  all  this  to  the  soul.  5.  When  the  body  is  asleep, 
 the  soul  is  awake  and  active,  as  appears  in  abundance  of  in- 
 stances, in  dreams  and  visions  of  the  night. 
 
 Secondly,  The  advocates  for  the  insensibility  and  inactivity 
 «f  the  soul  after  death,  urge  such  scriptures  which  represent 
 the  happiness  of  the  saints,  and  the  misery  of  the  wicked,  as 
 not  taking  place  until  the  last  day  :  to  which  may  be  replied, 
 that  though  they  are  represented  as  then  happy  or  miserable, 
 it  is  no  where  said  that  they  are  not  happy  nor  miserable  before 
 that  time.  It  is  allowed,  the  righteous  will  not  be  in  full 
 possession  of  happiness  until  the  last  day  ;  nor  will  the  wicked 
 receive  the  full  measure  of  their  punishment,  until  the  resur- 
 lection  and  judgment  are  over. 
 
 Thirdly,  They  improve  all  such  places  to  their  advantage, 
 which  speak  of  those  in  the  grave,  and  in  the  state  of  the  dead, 
 
 as  incapable  of  praising  God,  to  which   may  be  answered. 
 
 1.  These  scriptures  speak  only  of  the  body,   and  only  respect 
 praising  God  before  men,  and  in  the  church  militant. 
 
 Fourthly,  They  argue  from  souls  being  deprived  of  thought 
 and  memory  at  death,  Psal.  cxlvi.  4.  In  that  very  day,  his 
 thoughts  perish  ;  but  these,  as  has  been  observed,  design  pur- 
 poses, and  plans  the  effect  of  thought  which  come  to  nothing 
 at  death.  It  should  be  proved,  that  the  soul  is  asleep  when 
 the  body  is :  and  particularly,  when  separate  from  it,  ere  any 
 argument  from  hence  can  be  brought  to  prove,  the  soul  is  de- 
 prived of  thought  by  it,  and  is  in  a  state  of  insensibility. 
 
414  OF  THE  RESURRECTION 
 
 Fifthly,  It  is  observedy  that  it  is  said  of  the  dead,  that  they 
 know  not  any  thing,  Eccles.  iv.  5.  But  this  is  to  be  understood 
 of  the  things  of  this  world  ;  they  know  the  things  of  the  other 
 world  in  which  they  are.     I  go  on, 
 
 III.  To  point  out  the  work  and  emplovment  of  separate 
 souls  ;  I  shall  content  myself  with  just  observing  some  few 
 things,  i.  It  need  not  be  doubled,  but  that  they  are  employ- 
 ed in  celebrating  and  adoring  the  perfections  of  Gol%  Rev.  v. 
 11.  12.  and  vii.  11.  12.  ti.  They  are  also  employed  in  be- 
 holding God  in  Christ,  and  the  glory  of  Christ,  John  xxii. 
 24.  in.  They  are  likewise  employed  in  the  exercise  of  vari- 
 ous graces,  Psal.  xvi.  9.  Rev.  vi.  11.  l  v.  They  are  also  em- 
 ployed in  serving  God ;  so  those  come  out  of  great  tribula- 
 tion, are  said  to  be  before  the  throne  of  God,  and  to  serve  him 
 day  and  i.ight  in  his  temple,  Rev.  vii.  14,  15.  The  souls  un- 
 der the  altar  are  represented  as  expostulating  with  God  after 
 this  manner,  And  they  cried  with  a  loud  voice,  saying.  How 
 long,  0  Lord,  holy  and  true,  dost  thou  not  judge  and  avenge 
 our  blood  on  them  that  dwell  on  the  earth  ?  Rev.  vi.  10.  v.  Much 
 of  the  employment  of  souls  in  this  separate  state,  lies  in  con- 
 verse with  angels,  and  the  spirits  of  just  men  made  perfect* 
 We  read  of  the  tongue  of  angels  ;  they  can  communicate  their 
 thoughts  to  one  another,  and  be  happy  in  their  mutual  con- 
 verse; see  Dan.  viii.  13.  and  xii.  5 — 7.  The  souls  of  men 
 in  the  separate  state,  are  distinguishable  from  one  another; 
 and  there  are  ways  and  means,  no  doubt,  of  knowing  one 
 from  another;  thus  the  soul  of  Abraham  may  be  known  from 
 the  soul  of  Isaac ;  and  the  soul  of  Isaac  from  the  soul  of 
 Abraham  ;  and  the  soul  of  Jacob  from  both  :  and  as  the  saints 
 will  know  one  another  in  heaven,  one  part  of  their  happiness 
 will  lie  in  conversing  together  about  divine  and  heavenly 
 things. 
 
 OF  THE  RESURRECTION  OF  THE  BODY. 
 
 Though  the  immortality  of  the  soul  may  be  known  by 
 the  light  of  nature,  yet  not  the  resurrection  of  the  body.  It 
 has  been  asserted  by  some  heathen  writers  that  it  cannot  b$ 
 
Book  IV,  OF  THE  BODY.  415 
 
 done  by  God  himself:  This,  Tertullian  says,  was  denied  by 
 every  sect  of  the  philosophers.  The  heathens  had  no  faith  in 
 this  doctrine,  or  b  >?e  of  it ;  and  therefore  are  sometimes  de- 
 scribed as  without  hope,  Eph.  ii.  12.  hence  says  the  apostle 
 Pa  ,  when  before  Fesius  the  Roman  governor,  and  king 
 Aggrippa,  a  Sadducee,  why  should  it  be  thought  a  thing  in- 
 credible with  you,  that  God  should  raise  the  dead!  as  it  seems 
 it  was,  Acts  xxvi.  8. 
 
 Some  have  thought  the  Gentiles  had  knowledge  of  the  re- 
 surrection of  the  dead,  which  they  conclude  fr<  m  some  notions 
 of  theirs.  But  I  must  confess,  I  cannot  see  any  likeness  be- 
 tween any  of  these  notions,  and  this  christian  doctrine. 
 
 But  though  the  doctrine  of  the  resurrection  is  above  reason, 
 it  is  not  contrary  to  it ;  it  is  no  contradiction,  that  dust  formed 
 out  of  nothing,  and  of  it  a  body  made,  and  this  reduced  to 
 dust  again,  that  this  dust  should  again  form  the  body  it  once 
 constituted;   but  a  most  glorious  instance  of  almighty  power: 
 and  if  God  could,  out  of  che  dust  of  the  earth,  form  the  body 
 of  man  at  first,  and  infuse  into  it  a  living  and  reasonable  soul; 
 then  much  more  must  he  be  able  to  raise  a  dead  body,  the 
 matter  and  substance  of  which  now  is,  though  in  different 
 forms  and  shapes ;  and  reunite  it  to  its  soul,  which  still  has  a 
 real  existence ;  and  considering  the  omniscience  of  God,  who 
 knows  ail  things,  it  is  not  impossible  nor  improbable  that  the 
 dead  should  be  raised ;  since  he  knows  all  the  particles  of  matter 
 bodies  are  composed  of;  and  when  dissolved  and  transmuted 
 into  ten  thousand  forms,  knows  where  they  are  all  lodged, 
 whether  in  the  earth,  air,  or  sea/  and  his  all  discerning  eye' 
 can  distinguish  those  which  belong  to  one  body,  from  those 
 of  another,  and  his  almighty  hand  can  gather  and  unite  them, 
 what  are  necessary,  and  range  them  in  their  due  place  and' 
 order.     Nor  is  it  beneath  or   unworthy  of   God    to   raise 
 the  dead.     Nor  is  it  inconsistent  with  the  goodness  of  God, 
 for  by  this  he  does  no  injury  to  any  of  his  creatures ;   neither 
 to  those  that  are  raised,  nor  to  others,  rational  or  irrational. 
 Besides,  the  justice  of  God  seems  to  make  it  necessary. 
 
416  OF  THE  RESURRECTION 
 
 However,  the  doctrine  of  the  resurrection  is  most  certainly 
 a  doctrine  of  pure  revelation :  of  which, 
 
 I.  I  shall  give  the  proof  from  the  sacred  writings.  It  ap- 
 pears to  have  been  the  faith  of  the  saints  in  all  ages,  of  Abra- 
 ham, Heb.  xi.  19,  Rom  iv.  17 — 20.  of  Joseph,  Heb,  xi.  22.  of 
 Moses  Deut.  xxxii.  39.  of  Hannah,  1  Sam.  ii.  6.  of  Job,  chap. 
 xix.  25.  of  David,  Psal.  xvi.  10.  And  also  of  Isaiah,  and  other 
 prophets,  Isai.  xxvi.  19.  Hos.  vi.  1,  2.  Ezexxxxvii.  11 — 149 
 Dan.  xii.  2.  This  was  the  faith  of  those  who  suffered  martyr- 
 dom in  the  times  of  the  Maccabees,  Heb.  xi.  34.  And  of  the 
 Jewish  fathers,  and  of  all  the  Old  Testament-saints,  Acts  xxvi* 
 6 — "8,  The  doctrine  of  the  resurrection  of  the  dead,  will  admit 
 of  proof  from  scripture  types.  But  ia  particularly  proved, 
 l.  From  express  passages  of  scripture.  As,  From  Gen.  iii.  15* 
 Exod.  iii.  6.  Job  xlii.  10—12.  Isai.  xxvi.  19.  Thy  dead  men 
 shall  live  &c.  Dan.  xii.  2.  And  many  of  them  that  sleep  in  the 
 dust  of  the  earth  shall  awake.  Besides  these,  there  are  other 
 passages  of  scripture  referred  to  by  the  apostle,  in  1  Cor*  xv. 
 54,  55.  as  proofs  of  this  doctrine  ;  as  Isai.  xxv.  8.  Hos.  xiii. 
 14.  ii.  This  truth  may  be  proved  from  various  doctrines 
 contained  in  the  scripture.  To  which  may  be  added,  that 
 there  will  be  need  of,  and  uses  for,  some  of  the  members  of 
 the  body  in  heaven.  Nor  may  it  be  improper  to  observe,  the 
 translations  of  Enoch  and  Elijah,  soul  and  body,  to  heaven  % 
 it  is  not  probable,  that  some  saints  should  be  in  heaven  witK 
 their  bodies  and  others  without  them.     I  proceed, 
 
 II.  To  consider  the  subjects  of  the  resurrection,  i.  Who 
 they  are  that  shall  be  raised  ?  not  the  brute  creatures,  as  say  the 
 Mahometans,  and  some  Jewish  doctors ;  since  they  have  no 
 immortal  spirits,  Only  men  shall  rise  from  the  dead.  The  dis- 
 tribution of  the  persons  to  be  raised,  are  of  these  two  sorts,  the 
 just  and  the  unjust.  The  resurrection  of  the  wicked,  being  deni- 
 ed by  some  of  the  Jewish  writers  ;  in  which  they  have  been  fol« 
 lowed  by  the  Socinians,  it  will  be  necessary  to  confirm  this. 
 l.From  reason  :  they  reason  from  the  mercy  of  God,  that  if  he, 
 will  not  eternally  save  them,  yet^surely  he  will  not  raise  thera 
 
Book  IV.  t)F  f  HE  BODY.  417 
 
 from  the  dead  merely  to  torment  them.  The  answer  to  which 
 is,  That  though  God  is  just  as  well  as  merciful.    They  further 
 argue,  that  Christ  is  the  meritorious  cause  of  the  resurrection  ; 
 and  since  he  has   merited  nothing  for  the  wicked,  or  repro- 
 bate, they  shall  not  be  raised.     The  answer  to  which  is,  That 
 Christ   is  the  meritorious  cause  of  the  resurrection  of  life ; 
 but  not   of  the  resurrection  of  damnation.      2.  There  are 
 other  objections  taken  from  various  passages  of  Scripture,  as 
 from  Psal.  i.   5.      Therefore   the   ungodly  shall  not  stand  in 
 judgment;  they  shall  not  stand  before  him  with   confidence, 
 Isai.  xxvi.  14.      They  are  deceased,  they  shall  not  rise ;    which, 
 express  the  prophet's  complaint  of  the  present  state  of  Israel 
 and  of  his  distrust  of  their  revival  and  restoration.     Others 
 object  that  passage  in  Eccl.  vii.  1.  Better  is  the  day  of  deathy 
 than  the  day  of  one's  birth;  since  if  the  wicked  rise  again,  it 
 must  be  worse  with  them  at  death  than  at  their  birth;  but  the 
 words  are  not  spoken  of  the  wicked,  but  of  the  righteous,  that 
 the  wicked  shall  rise,  is  not  only  to  be  proved  from  express 
 passages  of  scripture,  before  observed,  but  may  be  concluded 
 from  the  general  judgment;  and  the  punishments   and  tor- 
 -ments  of  the  wicked,     u.  To  enquire,  what  of  men  shall  be 
 raised  ?  Man  consists  of  two  parts,  soul  and  body.    It  is  not 
 the  soul  that  is  raised,  for  that  dies  not ;   it  is  that  which  sleeps 
 in  the  dust  of  the  earth,  and  shall  be  awakened  from  thence  ; 
 for,  i.  The  body  is  not  annihilated,  or  reduced  to  nothing  at 
 death,  which  is  contrary  to  reason  and  scripture;  death   is 
 returning   to  dust;   but  then   dust  is  something:  if  the  body 
 was  reduced  to  nothing  at  death,  Christ  would  lose  part  of  his 
 purchase,  and  the  Spirit  his  dwelling  place,  1  Cor.  vi.  15.  19 
 20.     The  resurrection  would  not  be  a  resurrection,  but  the 
 creation  of  a  new  body.     2.  The  body,   at  the  resurrection, 
 will  not  be  a  new*  aerial,  and  celestial  body,  as  Origen  and 
 others  thought,  it  will  be  different  from  what  it  is  now,  as  to 
 its  qualities  but  not  as  to  its  substance.  If  the  body  was  a  new, 
 aerial,  celestial  body,  would  it  be  consistent  with  the  justice  of 
 God,  that   such  new,  created  bodies,  which  never  sinned 
 
 3   G 
 
418  OF  THE  RESURRECTION 
 
 should  be  everlastingly  punished?  S,  It  may  be  proved,  that 
 the  same  body  that  now  is,  will  be  raised  from  the  dead  ;  this 
 is  fully  expressed  by  Job,  chap.  xix.  26,  27.  and  by  the  apostle 
 Paul,  lCor.  xv.  S3,  54.  This  mortal  must  put  on  immortaltiy  ; 
 this  corruption,  must  put  on  incorruption.  Consider,  1.  The 
 notations f  the  word  resurrection  j  which  signifies  a  raising 
 up  again  that  which  is  fallen.  2.  The  figurative  phrases,  by 
 which  it  is  expressed,  shew  it ;  as  by  quickening  seed,  by 
 awakening  out  of  sleep  :  the  same  it  that  is  sown  in  dishonour 
 is  raised  in  glory.  3.  The  places  from  whence  the  dead  will 
 be  raised,  and  be  summoned  to  deliver  them,  prove  the  same ; 
 our  Lord  says,  All  that  are  in  the  graves  shall  come  forth* 
 4.  The  translations  of  Enoch  and  Elijah,  were  in  the  very 
 same  bodies  they  had  when  on  earth.  5.  The  resurrection 
 of  Christ's  body  is  a  proof  of  this  'ruth ;  since  he  rose  from 
 the  dead  with  the  same  body  he  suffered  on  the  cross,  John 
 xx.  25.  27-  6.  It  seems  quite  necessary  from  the  justice  of 
 God.  7.  This  may  be  concluded  from  his  veracity  in  his 
 purposes,  promises,  and  threatenings.  8.  It  would  be  a  dis- 
 appointment to  the  saints,  who  are  waiting  for  the  redemption 
 of  their  bodies,  if  not  the  same,  but  others,  should  be  given 
 them.  9.  If  the  same  bodies  are  not  raised,  the  ends  of  the 
 resurrection  will  not  appear  clearly  to  be  answered*  10.  If 
 the  christian  doctrine  of  the  resurrection  of  the  dead  is  not  of 
 the  same  body,  it  seems  to  be  no  other  nor  better,  than  tke 
 old  Pythagorean  notion  of  the  transmigration  of  souls  into 
 other  bodies. 
 
 III.  To  observe  the  causes  of  this  stupendous  affair,  1.  The 
 efficient  cause  is  God,  Rom.  iv.  17.  2  Cor.  i.  9.  2.  Christ  as 
 the  Mediator,  is  the  meritorious  cause.  3.  The  instrumental 
 cause,  or  means,  the  voice  of  Christ,  and  the  sound  of  the 
 trumpet,  John  v.  28.  4.  The  final  cause  is  the  glory  of  divine 
 grace. 
 
 As  to  the  time  of  the  resurrection i  it  cannot  be  exactly  fixed; 
 nov  does  it  become  us  curiously  to  inquire  into  it,  any  morf 
 than  into  the  -ime  of  the  kingdom,  and  the  hour  of  judgment, 
 in  general,  it  is  said  to  be  at  the  last  4ay,  John  vi.  39 — 54. 
 
Book  IV.  OF  THE  BODY,  4 1  & 
 
 IV.  There  are  many  objections  made  to  this  great  and  glo- 
 rious doctrine.     I.  That  maxim,  or  aphorism,   is  sometimes 
 alledged  ;  a  privations  ad  habitum  non  datur  regressus.;  from 
 a  total  destruction  of  any  being,  there  is  no  restoration  of  it  to 
 its  former  state  and  condition :    This  may  be  true  of  things 
 according  to  the  common  course  of  nature ;  yet  will  not  hold 
 good  of  what  may  be  done  by  the  power  of  God.  Besides,  the 
 bodies  of  men  at  death  are  not  totally  destroyed ;   they  are  in 
 being,  and  are  something;  out  of  which,  it  is  not  impossible, 
 they  may  be  raised  by  the  power  of  God.     n.  It  is  objected, 
 the  body  is  dissolved  into  so  many,  and  such  small  particles; 
 that  they  should  meet  in  their  proper  places  in  the  body,  seems 
 incredible.     But,  the  omnipotence  and  omniscience  of  God, 
 knows  where  every  particle  of  matter  lies,  and  can  collect  and 
 range  them.     Besides,  it  has  been  observed  by  some,  that 
 particles  as  numerous  and  more  minute,  as  those  of  light  be, 
 are  governed  by  certain  fixed  laws,  that   the  parts  of  which 
 the  visible  body  is  composed,  were  as  much  scattered  over 
 the  whole  earth,  more  than  five  thousaud  years   ago,  as  they 
 will  be  many  years  after  death,  or  at  the  end.  of  the  world  ;    it 
 is  observed,  that  the  loadstone  will  draw  iron  when  at  a  dis- 
 tance from  it;    and  that  the  heavenly  bodies.,  which  are   at  a 
 great,  and  almost  immeasurable  distance,  are  subject  to  a  law 
 that  brings  them  towards  each  other.     Such  is  the  virtue  of 
 the  loadstone,  that  let  iron,  lead,  salt,  and  stone,  be  reduced 
 to  powder,  and  mixed  together,  and  hold  the  loadstone  to  it, 
 it  will  draw  the  iron  only.    And  surely  then,  the  great  Alchy. 
 mist  of  the  world,  and  he  who  is  the  Author  of  the  loadstone, 
 can  gather  together  the  particles  of  the  dissolved  body.     in. 
 The  various  changes  and  alterations  the  body  undergoes,  are 
 objected  to  the  same  body  being  raised.     It  is  a  good  disl 
 tinction  made  by  a  learned  writer,  of  an  own  or  proper  body, 
 and  of  a  visible  one  ;  the  visible  body  consists  both  of  fluids 
 and  of  solids.     An  own  or  proper  body,  consists  almost  only 
 of  solids  ;  as  of  skin,  bones,  nerves,  tendons,  cartilages,  arte- 
 ries, and  veins ;  which  continue  the  same  from  infancy  to  the 
 
4^0  OF  THE  SECOND  -COMING 
 
 age  of  maturity,  iv.  The  grossness  and  gravity  of  bodies,, 
 are  objected,  as  rendering  them  unfit  to  dwell  in  sach  a  place 
 as  heaven,  all  fluid,  and  purely  ethereal.  As  for  the  grossness, 
 thev  will  be  greatly  refined  and  spiritualized.  As  to  the 
 gravity  of  them,  a  learned  man  observes,  "  There  is  no  such 
 thing  as  gravity  in  regions  purely  etheraeU"  But,  v.  There 
 is  another  objection,  of  more  importance,  which  must  be  re- 
 moved; which  is  taken  from  human  bodies  being  eaten  by 
 men,  either  through  necessity,  as  in  distressed  cases;  or  of 
 choice,  as  by  Cannibals,  or  man-eaters.  God,  who  has  pro- 
 mised to  raise  the  bodies  of  all  men,  will  take  care  that  noth- 
 ing relating  to  nourishment,  should  hinder  the  performance 
 of  it ;  and  that  the  particles  of  one  man's  body,  shall  never  so 
 become  the  particles  of  another,  as  that  the  resurrection  of 
 either  should  thereby  be  rendered  impossible. 
 
 To  conclude,  this  doctrine  appears  to  be  of  great  importance 
 and  usefulness.  And  it  may  be  a  means  of  encouraging  our 
 faith  in  God.  This  doctrine  affords  much  comfort;  hence,  in 
 the  Syriac  version  of  John  xi.  24.  it  is  called  the  consolation  of 
 the  last  day. 
 
 OF  THE    SECOND    COMING  OF  CHRIST,    AND 
 HIS  PERSONAL  APPEARANCE. 
 
 In  distinction  from  his  first  coming  and  appearance  at  his 
 incarnation,  it  is  called  his  second,  Heb.  ix.  28.  which  will 
 now  be  treated  of. 
 
 I.  By  giving  the  proof  of  the  certainty  of  it.  i.  From  what 
 the  patriarchs  before  and  after  the  flood  have  said  of  it ;  Enoch, 
 the  seventh  from  Adam,  is  recorded  by  the  apostle,  Saying, 
 Behold  the  Lord '  comet  h  with  ten  thousands  of  his  saints,  to  exe- 
 cute judgment  upon  all,  Jude,  verse  14,  15.  David  speaks  of 
 the  coming  of  Christ  to  judge  the  earth  and  the  world,  Psal. 
 xcvi.  13.  ii.  The  certainty  of  Christ's  second  coming  and 
 personal  appearance  may  be  confirmed  from  what  the  pro, 
 phets  have  said  concerning  it ;  for  it  has  been  spoken  of  by  tha 
 mouth  of  them  all,  Acts.  iii.  21.     The  prophecies  in  Dan,  vii> 
 
Book  IV.  OF  CHRIST.  421 
 
 13, 14.  and  another  in  Dan.  xii.  1 — 3.  respects  the  personal 
 coming  of  Christ.  So  also  the  prophecy  in  Zech.  xiv.  4,  5. 
 and  in  Mai.  iv.  1 — 3.  in.  The  certainty  of  Christ's  second 
 coming  may  bt  evinced  from  several  sayings  and  parables 
 delivered  by  him:  as,  1.  The  answer  of  Christ  to  the  ques- 
 tion of  his  di&ciplts ;  What  shall  be  the  sign  of  thy  coming, 
 and  eft  he  end  of  the  xvor  Id  P  Matt.  xxiv.  3.  2.  The  parables 
 in  Matt.  xxv.  al!  respect  the  second  coming  of  Christ.  The 
 chapter  is  closed  with  an  account  of  the  Son  of  man  coming 
 jn  his  glory,  and  all  the  holy  angels  with  him,  and  sitting 
 on  the  throne  of  his  glory.  3.  The  parable  of  the  noble- 
 man, in  Luke  xix.  12,  &c.  is  similar  to  that  of  the  talents. 
 4.  The  words  of  Christ  in  John  xiv.  2,  3.  cannot  well  be  ne- 
 glected ;  In  my  Fathers  house  are  many  mansions  ;  I  go  to  pre- 
 pare a  place  for  you,  and — I  will  come  again,  and  receive  you 
 unto  myself  iv.  That  Christ  will  come  personally  on  earth 
 a  second  time,  may  be  most  certainly  concluded  from  the 
 words  of  the  angels,  in  Acts  i.  11.  This  same  Jesus  which  is 
 taken  up  from  you  into  heaven,  shall  so  come  in  like  manner  as 
 ye  have  seen  him  go  into  heaven.  The  angels  reproved  the 
 apostles,  that  they  stood  gazing  at  Jesus,  as  he  went  up  to  hea- 
 ven, being  desirous  of  seeing  the  last  of  him,  as  if  they  were; 
 never  to  see  him  any  more;  whereas  he  would  come  again 
 from  heaven,  in  like  manner  as  they  saw  him  go.  v.  The 
 second  coming  and  appearance  of  Christ,  may  be  confirmed 
 from  various  passages  in  the  sermons,  discourses,  and  epistlea 
 of  the  apostles.  And,  1.  From  the  words  of  Peter,  Acts  iii. 
 19 — 21.  From  whence  it  appears,  that  there  was  then  to 
 come,  and  still  is  to  come,  a  time  of  the  restitution  of  all 
 things.  2.  There  are  various  passages,  in  which  express 
 mention  is  made  of  the  coming  of  Christ  j  of  his  appearing  a 
 second  time  unto  the  salvation  of  his  people,  1  Thess.  iv.  14. 
 16.  1  Cor.  iv.  5.  3.  In  all  those  places  in  which  mention  is 
 made  of  that  day,  that  famous,  that  well  known  day,  so  much 
 spoken  of  and  expected,  2  Tim.  i.  12.  18.  and  of  the  day  of 
 the  Lord,  2  Pet.  iii.  10.  and  of  the  day  of  the  Lord    Jesus, 
 
422  OF  THE  SECOND  COMING  OF  CHRIST. 
 
 1  Cor.  i.  8.  and  of  the  day  of  redemption,  Eph.  v.  30.  vi.  n 
 the  book  of  the  Revelation,  frequent  mention  is  made  of  the 
 visible,  quick,  and  speedy  coming  of  Christ,  and  of  what 
 shall  be  then  done  by  him,  as  in  chap.  i.  7.    &c.  and  xx.  1 — 3. 
 
 $1.  The  locality  of  Christ's  second  coming,  and  personal 
 appearance ;  or  the  place  from  whence  he  will  come,  and  where 
 he  will  appear,  r.  The  place  from  whence  he  will  come  ;  the 
 third  heaven.  2.  The  place  whither  he  shall  come,  the  earth ; 
 when  he  appears  from  the  third  heaven,  he  shall  descend  into 
 the  air,  and  there  stay  some  time,  until  the  dead  saints  are 
 raised,  and  the  living  ones  changed. 
 
 III.  The  visibility  of  Christ's  personal  appearance;  he  will 
 appear  in  human  nature;  and  every  eye  shall  see  him,  Matt, 
 xxiv.  27,  so  that  he  will  be  seen  by  all  the  tribes,  kindreds,  and 
 nations  of  the  earth. 
 
 IV.  The  glory  of  Christ's  second  coming.  It  is,  with  proprie- 
 ty, called^  The  glorious  appearance  of  the  great  God !  Tit.  ii.  13. 
 Christ  will  come  in  the  giory  of  his  Father,  Matt.  xvi.  27.  He 
 will  come  as  a  Judge,  to  which  office  he  is  appointed  by  his 
 Father,  ii.  He  will  come  in  his  own  glory,  Matt.  xxv.  31. 
 which  is  twofold,  i.  He  will  come  in  the  glory  of  his  divine 
 nature,  and  the  perfections  of  it :  as  a  divine  Person,  as  God 
 over  all;  so'his  coming  is  called,  the  coming  of  the  day  oj 'God, 
 
 2  Pet.  iii.  12.  2.  Christ  will  come  in  the  glory  of  his  human 
 »ature.  The  apostle  takes  notice  of  this  remarkable  circum- 
 stance, which  will  attend  the  second  coming  and  appearance 
 of  Christ,  that  it  will  be  "without  sin,  the  disgrace  of  human 
 aature,  Heb.  ix.  28.  in.  Christ  will  come  in  the  glory  of  his 
 holy  angels;  this  circumstance  is  always  observed  in  the 
 account  of  his  glorious  coming.  This  will  add  to  the  glory 
 and  solemnity  of  the  day.  When  God  descended  on  mount 
 Sinai,  he  came  with  ten  thousand  of  his  saints  ;  when  Christ 
 ascended  on  high,  his  chariots  were  twenty  thousand ;  and 
 when  he  shall  descend  from  heaven,  he  will  be  revealed  from 
 thence  with  his  mighty  angels. 
 
 V.  The  time  of  Christ's  second  coming  and  personal  appear- 
 ance, may  next  be  enquired  into.     But  to  put  a  stop  to  en- 
 
Book  IV.  OF  THE  CONFLAGRATION,  &c;  428 
 
 quiries  of  this  kind,  at  least  a  boundary  to  them,  it  should  be 
 observed  what  our  Loid  says  ;  Of  that  day  and  hour  knoxvjth 
 no  man,  not  the  angels ;  but  my  Frther  only,  Matt.  xxiv.  36. 
 Another  evangelist  has  it,  Neither  the  Son,  thp.t  is,  as  man. 
 Some  good  men,  in  the  last  age,  fixed  the  time  of  Christ's 
 second  coming,  of  his  personal  reign,  and  the  millennium  ;  ia 
 which  being  mistaken,  it  has  brought  the  doctrine  iuto  dis- 
 grace, and  great  neglect.  It  seems  impracticable  and  impos- 
 sible to  know  the  time  of  the  second  coming  of  Christ  ;  and 
 therefore  it  must  be  vain  and  needless,  if  not  criminal,  to 
 enquire  into  it.  However,  it  is  known  to  God,  and  he,  in  his 
 own  appointed  time,  will  send  him,  shew  him,  and  set  him  forth. 
 
 VI.  The  signs  of  Christ's  appearance  and  kingdom.  The 
 more  remote  ones  are  such  as  Christ  gives  in  answer  to  the 
 question  of  the  apostles  to  him  ;  What  shall  be  the  sign  of  thy 
 coming,  and  of  the  end  of  the  world  f  such  as  wars  and  rumours 
 of  wars,  famines,  pestilences,  earthquakes,  and  persecutions 
 of  good  men.  The  more  near  signs,  or  what  will  more 
 nearly  precede  Christ's  second  and  personal  coming,  are 
 the  spiritual  reign.  But  after  all,  it  seems  as  if  there  would 
 be  an  uncertainty  of  it  until  the  sign  of  the  Son  of  man. 
 
 VII.  The  ends  to  be  answered  by  the  second  and  personal 
 coming  of  Christ,  i.  The  putting  of  the  saints  into  the  full 
 possession  of  salvation,  Heb.  ix.  28.  2.  The  destruction  of 
 all  his  and  our  enemies. 
 
 OF  THE  CONFLAGRATION  OF  THE  UNIVERSE. 
 
 The  universal  conflagration  is  strongly  and  fully  expressed 
 by  the  apostle  Peter,  2  epist.  iii.  10.  12.  where  he  says,  The 
 dements  shall  melt  away  with  fervent  heat ;  the  earth  also,  and 
 the  works  that  are  therein,  shall  be  burnt  up :  which  is  to  be 
 understood  of  the  burning  of  the  whole  sublunary  world  ;  sig- 
 nified by  the  heavens  and  the  earth,  taken  in  a  literal,  and  not 
 in  a  figurative  sense. 
 
 I.  Not  figuratively,  as  some  interpret  them,  of  the  Jewish 
 church,  and  of  the  Mosaic  elements  ;  for  the  Jewish  church  is 
 
424  0¥  THE  CONFLAGRATION 
 
 never  called  the  world.     Though  the  commandments  of  thS 
 ceremonial  law  are  called  elements,  or  rudiments,  in  allusion 
 to  the  elements,  or  rudiments  of  a  language,  yet  they  are 
 never  so  called  in  allusion  to  the  elements,  which  belong  to  the 
 natural  system  of  the  world.     The  abrogation  of  the  ceremo- 
 nial law  is  expressed  by  the  fleeing  away  of  shadows  ;   but 
 never  by  burning,  melting,  and  dissolving.     The  Mosaic  ele- 
 ments, or  the  ceremonial  law,  and  its  precepts,  were  already 
 abolished,  when  Peter  wrote  this  epistle.     And  likewise,  the 
 new  heavens  and  the  new  earth,  if  by  them  are  meant  the 
 evangelical  state,  or  gospel  church  state  ;  that  also  had  already 
 taken  place,  and  Peter  was  an  instrument  in  the  forming  of  it, 
 II.  The  words  are  to  be  understood  literally  >,  yet  not  of  a 
 partial  burning  of   some    particular  place  or  city.     The    de^ 
 structton  here  spoken  of,  is  of  equal  extent  with  the  destruction 
 of  the  world  by   the   flood.     No  such  events  happened  at  the 
 destruction  of  Jerusalem,  as  the  passing  away  of  the  heavens 
 with  a  great  noise,  a  fervent  heat  in  them,  to  the  liquefactioa 
 of  the  elements-.     Nor  was   this  destruction  so   desirable   a 
 thing  as  to  be  looked  for  with  pleasure,   it  is  expressly  said  to 
 be  qt  the  day  of  judgment.     The   nature  and  extent  of  this 
 burning,  will  appear,   i.  From  partial  burnings;   which  may 
 be  considered  as  types,  emblems,  and  pressages  of  the  univer- 
 sal burning,  as,  the  burning  of  Sodom  and  Gomorrah,  and 
 the  cities  of  the  plain.     The  destruction  of  Jerusalem,  Matt. 
 xxiv.  3.     The  burning  of  the  beast,  of  antichrist,  and  of  the 
 antichristian  states,   Dan.  vii.    9—11.  and  the  destruction  of 
 Gog  and  Magog,  or  the  Turk,  will  be  by  fire ;  the  Lord  will 
 rain  upon  him  an  overflozving  rain,  and  great  hailstones,  fire 
 and  brimstone,    Ezex.   xxxviii.  22.   Now  these  several  partial 
 burnings,  at  least,  make   that  possible  and  probable,    n.  The 
 probability  of  the  universal  conflagration,  may  be  argued  from 
 the  preparations  in  nature,  for  the  apostle  says,    that  the  hea~ 
 vens  and  *he   earth    are    now,  are  kept  in  store  ;    it   is   cer- 
 tain, there  are  various  Valcano's  or  burning  mountains,  in  dif- 
 ferent parts  of  the  world.    And  there  is  not  only  a  preparation 
 
Book  IV.  OF  THE  UNIVERSE.  4Sf 
 
 making  in  the  earth,  bat  in  the  heaven  also,  where  there  is  a 
 great  store  of  materials  fit  for  this  purpose  provided  ;  witness 
 the  fiery  meteors  in  them,  the  blazing  comets,    which  some- 
 times appear,  and  are  always  in  being,  though  not  always  seen 
 by  us  ;  and  those   vast  bodies  of  light  and  fire,  the  sun  and 
 «tars,  and   the  vast  quantities  of  matter  which  occasion  such 
 dreadful  thunders  and  lightenings,  when  these  things  are  con- 
 sidered, the  general  conflagration  of  the  world,  will  seem  nei- 
 ther impossible  nor  improbable;  but  rather  it  may  be  wonder- 
 ed at,    and  thought  a  miracle,  that  the  earth  has  not  been  de- 
 stroyed by  fire  long  ago.     Let  the  atheist,  the  infidel,  the  pro- 
 fane and  careless  sinner,  tremble  at  this.     Pliny,  the  heathen^ 
 observing  the  many  fires  in  the  earth  and  in  the  heavens,  says, 
 u  It  exceeds  all  miracles^  that   one  day   should  pass  and  all 
 things  not  put  into  a  conflagration,"     in.  What  may  make 
 the  doctrine  of  the  universal  conflagration  probable  is,  that  it 
 has  been  believed  in   all  ages,   and   by  all   sorts  of  persons. 
 Josephus  says,   that   Adam    foretold  the  destruction  of  all 
 things,  at  one  time  by  the  force  of  fire  ;    and  at  another  time, 
 by  the  violence  and  multitude  of  water  ;  and  therefore  the  posu 
 terity  of  Scth  built  two  pillars,  one  of  brick  and  the  other  of 
 stone,  on  which  they   inscribed  their  inventions ;  this   same 
 tradition  has  been  embraced  by  poets  and  philosophers,  it  is  the 
 observation  of  many  writers,   iha^  the  Stoic  philosophers  held 
 the   conflagration  of  the  world  by  fire  ;  that  men  of  different 
 nations,  and  ages,  and  sentiments,  should  agree  in  this,  makes 
 it  probable  that   so   it  may  be.     iv.  That  the  world,  and  all 
 things  in  it,  shall  at  last  be  consumed  by  fire,   mav  be  con- 
 cluded from  the  sacred  scriptures.     From  Psal.  i.  3.  Our  God 
 shall  come  &?<:.     From  Psal.  xcvii.  3 — 5.  A  Jire  goeih   before 
 him,  and  burnetii  up  his  enemies  round  about.     From  Isai  xxiv- 
 From  Isai.  Ixvi.  15,   16.  For  behold  the  Lord  will  come  with 
 fire,   &?c.       From   the  various   passages  in   the    minor  pro 
 phets  ;   particularly  in  Nahum   L  3 — 5. 
 
 Some  passages  in  Zeph.  i.  seem  to  look  this  way. 
 
 It  will  be  needless  to  take  notice  of  passages  in  the  New- 
 Testament?  since  the  famous  one  in   Peter,  and  the  text  m 
 
 6    H 
 
426  .  OF  THE  CONFLAGRATION  kt. 
 
 2  Thess.  i.  7,  8.  has  been  often  quoted  and  referred  to.  I  pro- 
 ceed. 
 
 v.  To  answer  sorrie  queries  relative  to  it;  As  1.  with  what 
 sort  of  fire  the  world  will  be  burnt.  Not  with  fire  taken  in  a 
 figurative  sense,  but  in  a  literal  sense.  The  world  will  be  de- 
 stroyed b)  fire  much  in  the  same  manner  as  it  was  by  water: 
 the  stores  of  fire  in  the  heavens  being  opened,  and  great  quan- 
 tities issuing  out  of  the  bowels  of  the  earth,  these  joining  to- 
 gether w'll  bring  on  their  speedy  dissolution.  2.  What  will 
 be  the  extent  of  this  burning?  or  how  far,  and  to  what  will  it 
 reach?  To  t  e  heavens,  the  elements,  the  earth,  and  all  the 
 works  in  it.— -To  the  heavens  ;  not  to  the  third  heaven :  it  is 
 a  question  whether  it  will  reach  the  starry  heaven,  or  at  all 
 affect  the  luminaries  of  the  sun,  moon,  and  stars.  But  it  will 
 be  the  airy  heaven,  that  will  be  the  subject  of  the  conflagra- 
 tion, the  atmosphere  about  us,  the  surrounding  air,  and  mete- 
 ors in  it ;  the  earth,  and  all  the  works  that  are  in  it ;  the  whole 
 terraqueous  globe,  both  land  and  sea.  This  fire  will  reach  to 
 all  the  living  creatures  in  the  earth,  land  and  sea,  the  works 
 of  God's  hands.  It  will  be  extended  to  all  the  works  of  na- 
 ture, mountains,  hills,  and  rocks,  metals  and  minerals  in  the 
 bowels  of  them,  and  all  that  cover  and  ornament  them,  trees, 
 herbs,  plants,  and  flowers.  It  will  consume  all  the  works  of 
 art,  all  literary  works,  lands,  possessions,  and  inheritances, 
 with  all  the  writings  of  men. 
 
 Here  let  it  be  observed  for  the  comfort  of  the  saints,  that 
 there  are  many  things  which  will  escape  the  general  conflagra- 
 tion ;  as  the  Book  of  life,  in  which  the  names  of  God's  elect 
 are  written  ;  the  Covenant  of  grace,  which  contains  the  mag- 
 na charta  of  their  salvation  ;  the  Word  of  God,  as  it  is  the 
 engrafted  word  in  their  hearts,  and  the  title  to  the  heavenly 
 inheritance.  3.  The  next  query  is,  whether  the  earth  shall  be 
 dissolved  by  fire,  as  to  its  substance,  or  only  as  to  its  qualities  ? 
 There  are  persons  of  great  note  on  both  sides  of  the  question, 
 and  the  arguments  of  each  are  not  despicable :  but  I  rather 
 
Book IV,  OF  THE  NEW  WORLD,  &c.  427 
 
 incline  to  the  latter,  that  the  world  will  only  be  destroyed  with 
 
 respect  to  its  qualities. 
 
 Those  who  suppose  that  the  world  will  be  only  destroyed, 
 as  to  the  qualities  of  it,  argue  also  from  reason  and  scripture. 
 
 i.  From  reason ;  they  observe  that  the  old  world  which  per- 
 ished by  the  flood,  was  not  destroyed  as  to  its  substance, 
 it.  They  likewise  produce  passages  of  scripture,  and  argue 
 from  them,  against  the  substantial  destruction  of  the  world, 
 and  for  the  change  of  it  only  ;  as  Psal.  civ.  5.  and  Eccles.  i.  4. 
 as  Psal.  cii.  26.  Isai  ii.  6.  and  Acts  iii.  21.  But  of  this  more 
 in  the  following  chapter. 
 
 OF  THE  NEW  HEAVENS  AND  EARTH,  AND 
 THE  INHABITANTS  OF  THEM. 
 
 This  is  clearly  revealed  in  the  sacred  scriptures  ;  we 
 christians  look  for  new  heavens,  and  a  new  earth,  wherein  dwelL 
 eth  righteousmsSy  righteous  persons,  and  they  only,  2  Pet.  iii. 
 13.  The  things  to  be  enquired  into  are,  what  these  new  hea- 
 vens and  earth  be,  and  who  the  inhabitants  of  them. 
 
 I.  What  are  meant  by  the  new  heavens  and  the  new  earth, 
 in  the  above  passages  ;  these  are  to  be  understood  not  in  a 
 figurative,  but  in  a  literal  sense,  i.  Not  in  a  figurative  sense, 
 as  of  the  gospel  church  state  ;  Peter  could  never  speak  of  the 
 new  heavens  and  new  earth  in  this  sense  as  future.  The  gos- 
 pel church  state,  even  in  the  first  and  purest  ages  of  it,  was 
 not  perfect  as  the  state  of  things  will  be  ;  but  in  the  new  hea- 
 vens and  the  new  earth,  none  but  such  as  are  perfectly  righte- 
 ous will  dwell  in  the  new  Jerusalem-state  ;  there  will  be  no 
 temple,  no  worship,  in  the  manner  that  now  is.  Nor  is  it  to 
 be  understood  of  the  state  of  the  Jews  at  the  time  of  their 
 conversion.  This  will  be  before  the  new  heavens  and  new 
 earth  are  formed,  Rev.  xix.  7,  8.  Nor  of  the  spiritual  reign 
 of  Christ,  which  will  be  in  the  present  earth  and  not  in  the 
 one.  Nor  of  the  heavenly  state,  or  the  ultimate  glory;  for 
 these  new  heavens  and  earth  are  distinct  from  the  third  hea- 
 ven, the  seat  of  that.     The  camp  of  the  saints,  and  the  holy 
 
428  OP  THE  NEW  WORLD,  &c. 
 
 and  beloved  city,  are  represented  as  on  earth,  even  at  the  end 
 of  a  thousand  years,  Rev.  xx.  9.  II.  The  new  heavens  and 
 new  earth  are  to  be  understood  in  a  literal  sense ;  a  literal 
 sense  is  not  to  be  departed  from  without  necessity:  the  phrase, 
 heaven  and  earth,  is  used  by  the  apostle  Peter  frequently,  and 
 always  literally  in  the  sublunary  world ;  by  the  new  ones,  can 
 be  meant  no  other.  1.  The  new  heavens  must  be  interpreted 
 of  the  airy  heavens,  and  of  a  new  air  in  them  ;  purged,  purifi- 
 ed, and  refined  by  fire  :  no  storms  of  hail,  no  stores  of  snow, 
 no  blustering  storms  and  tempests,  no  coruscations  and  flashes 
 of  lightning,  nor  peals  of  thunder;  but  a  pure,  serene,  and 
 tranquil  air,  quite  suited  to  the  bodies  of  raised  saints  ;  the  air 
 will  now  be  cleared  of  devils,  the  whole  body  of  them  will  be 
 cast  into  the  abyss.  2.  The  new  earth,  will  be  an  earth  refin- 
 ed and  renewed,  and  restored  to  its  paradisaical  estate  :  as  if; 
 was  before  the  fall.  It  shall  no  more  bring  forth  thorns  and 
 thistles,  nor  require  labour  and  pains  to  cultivate  it.  It  must 
 be  but  reasonable,  that  since  Christ  hath  redeemed  his  people 
 from  the  curse  of  the  law,  being  made  a  curse  for  them,  that 
 every  degree  of  that  curse  should  be  removed;  which,  as  yet 
 is  not,  from  the  earth  particularly  ;  when  the  second  Adam, 
 and  his  seed,  come  to  enjoy  the  earth  alone,  accordingly. 
 There  will  be  no  more  curse,  Rev.  xxii.  3. 
 
 II.  The  inhabitants  of  the  new  heavens  and  the  new  earth 
 are  next  to  be  considered.  These  are  described,  l.  By  the 
 name  of righteousness  itself;  wherein,  in  the  new  heavens  and 
 earth,  dwelleth  righteousness,  2  Pet.  iii.  13.  that  is,  righteous 
 persons;  see  Isai.  lx.  21..  Thy  people  shall  be  all  righteous; 
 they  shall  inherit  the  land  for  ever:  Psal.  xxxvii.  29.  The 
 righteous  shall  inherit  the  land,  and  dwell  therein  for  ever. 
 ii.  The  inhabitants  of  which  are  the  palm  bearing  company 
 in  Rev.  vii.  9.  for  this  vision  is  synchronal,  or  cotemporary, 
 with  that  of  the  new  heavens  and  the  new  earth.  These  are 
 the  persons,  and  this  will  be  the  happy  case  of  the  inhabitants 
 of  the  new  heavens  and  the  new  earth,  in.  A  farther  account 
 \s  given  of  those  inhabitants  in  Rev.  xxi.  1,  2,  &c.     They  are 
 
Book  IV.  OF  THE  MILLENNIUM,  &c.  4&9 
 
 called  the  holy  city,  the  new  Jerusalem  ;  but  not  as  in  any  state 
 on  this  present  earth.  Mortal  men,  dwelling  in  houses  of  clay, 
 would  never  be  able  to  bear  such  a  glory. 
 
 The  inhabitants  of  the  new  heavens  and  the  new  earth,  are 
 here  described  under  the  names  of  the  holy  city,  by  their 
 descent  from  heaven,  and  by  their  freedom  from  all  evils; 
 God  shall  wipe  away  all  tears  from  th  'it  eyes  :  there  shall  be 
 no  more  night,  either  in  a  literal  sense,  or  rather  figurative, 
 meaning  no  night  of  ignorance  and  error,  of  darkness  and 
 desertion,  and  of  affliction  of  any  kind  ;  and  they  need  no 
 candle,  neither  the  light  of  the  sun ;  neither  artificial  nor 
 naiural  light ;  for  the  Lord  God  giveth  them  light,  what  vastly 
 exceeds  either  ;  and  they  shall  reign  for  ever  and  ever;  first 
 with  Christ  on  the  new  earth,  for  a  thousand  years,  next  to  be. 
 considered,  and  then  in  heaven  to  all  eternity. 
 
 OF  THE  MILLENNIUM,  OR  PERSONAL  REIGN 
 OF  CHRIST. 
 
 I    OBSERVE, 
 
 I.  That  Christ  will  have  a  special,  peculiar,  glorious,  and 
 visible  kingdom,  in  which  he  will  reign  personally  on  earth. 
 I.  I  call  it  a  special,  peculiar  kingdom,  different  from  the  king- 
 dom of  nature,  and  from  his  spiritual  kingdom.  2.  It  will  be 
 very  glorious  and  visible  ;  hence  his  appearing  and  kingdom 
 are  put  together,  2  Tim.  iv.  1.  3.  This  kingdom  will  be 
 after  all  the  enemies  of  Christ,  and  of  his  people,  are  removed 
 out  of  the  way.  Anticnrist  will  be  destroyed ;  an  angel,  who 
 is  no  other  than  Christ,  will  then  personally  descend  to  bind 
 Satan  and  all  his  angels.  5.  This  kingdom  of  Christ  will  be 
 bounded  by  two  resurrections;  by  the  first  resurrection,  or 
 the  resurrection  of  the  just,  at  which  it  will  begin ;  and  by  the 
 second  resurrection,  or  the  resurrection  of  tire  wicked,  at 
 which  it  will  end,  or  nearly.  6.  This  kingdom  will  be  before 
 the  general  judgment,  especially  of  the  wicked.  John,  after 
 he  had  given  an  account  of  the  former,  Rev.  xx.  relates  a 
 vision  of  the  latter.     7.  This  glorious,  visible  kingdom  of 
 
430  OF  THE  MILLENNIUM,  OR 
 
 Christ  will  be  on  earth,  and  not  in  heaven ;  and  so  is  distinct 
 from  the  kingdom  of  heaven,  or  the  ultimate  glory. 
 
 II.   Having  explained  the  nature  of  Christ's   kingdom,  I 
 shall  proceed  to  give  the  proof  that  there  will  be  such  a  glori- 
 ous, visible  kingdom   of  Christ  on  earth*     Now  the  proof  ot 
 this  point  may  be  taken,  i.  From  somepassages  in  the  Psalms, 
 as  the  xlvth  Psalm  ;  which  shews  that  this  kingdom  of  Christ 
 will  be  on  earth,  and  agrees  with  the  faith  and  expectation    of 
 the  saints,   that  as  they  are  made  by  him,   kings   and    priests 
 unto  God,  they  shall  reign  on  earth.     Psal.  xcvi.  which  begins, 
 The  Lord  reigneth,  let  the  earth  rejoice;  shews  that  the  Psalm 
 respects  the  kingdom  of  Christ  on  earth  ;  and  which  will  take 
 place  at  his  coming  to  judge  the  world,  as  appears  by  its  con- 
 nection with  the  last  verse  of  the  preceding  Psalm,     n.  From 
 various  passages  in  the  prophets:  and,  1.  From  Isai.  xxiv.  23. 
 Then  the  moon  shall  be  confounded,  &c.  the  sun  and  moon  will 
 be  ashamed  and  confounded  ;  they  will  blush  and  withdraw 
 their  light ;  that  city,  the  new  Jerusalem,  where  he  will  reign, 
 will  stand  in  no  need  of  their  light,  for  the  Lamb  will  be  the 
 light  of  it,  Rev.  xxi.  23.     2.  With  this  agrees  another  prophe- 
 cy in  Isai.  axx.  26.    Moreover,  the  light  of  the  moon  shall  be  as 
 the  light  of  the  sun,  &?t\  this  prophecy  will  not  be  fulfilled  un- 
 til the  day  cf  the  great  slaughter  is  over :  nor  will  it  be  fully  ac- 
 complished until  the  name  of  the  Lord,  or  the   Lord  himself, 
 comes  with  the  fame  of  a  devouring  fire,  to  burn  up  the  world, 
 and  all  things  in  it,  verse  27.  30.     There  is  another  prophecy 
 which  seems  to  belong  to  this  glorious  kingdom  of  Christ  on 
 earth,  in  Jer.  xxiii.  5,  6.   Behold  the  days  come,  saith  the  Lord, 
 that  I -will  taise  unto  David  a  righteous  branch,  &rc.  and  on  the 
 eaith  this  his   reign  will  be.     4.  There  are  some  passages  in 
 ^Ezekiel,  which  seems  to  have  respect  to  this  kingdom  state; 
 as   in  chap.  xxi.  27.  in   Daniel  ii.   44.  and  in  Zech.  xiv.  9. 
 in.  The  proof  of  this  glorious  kingdom  of  Christ,  may  be  giv- 
 en from  various  passages  in  the  New  Testament ;  and,  1.  From 
 Matt,  vi.  10.    Thy  kingdom  come,  thy  will  be  done  in  earth,  as 
 it  is  heaven.     2.  From  Matt.  xx.  21 — 23.    Then  came  to  him 
 
Book  IV.  PERSONAL  REIGN  OF  CHRIST.  431 
 
 the  mother  of  Zebedee's  children,  desiring  that  her  two  sons 
 may  sit  the  one  on  Christ's  right  hand,  and  the  other  on  the  left, 
 in  his  kingdom.  3.  From  Luke  i.  32,  33.  The  Lord  God  shall 
 give  ante  him  the  throne  of  his  father  David;  and  he  shall  reign 
 over  the  house  oj  Jacob  forever  ;  and  of  his  kingdom  there  shall 
 be  no  end.  4.  From  Luke  xxiii.  42,  43.  And  he  said  unto  Je- 
 sus, Lord,  remember  me  when  thou  earnest  into  thy  kingdom, 
 5.  From  Acts  i.  7.  Lord  wilt  thou  at  this  time  restore  the  king* 
 dom  unto  Israel?  6.  From  2  Tim.  iv.  1.  I  charge  thee  there- 
 fore before  God,  and  the  Lord  Jesus  Christ,  who  shall  judge 
 the  quick  and  dead  at  his  appearing,  and  his  kingdom.  His  ap- 
 pearing a  second  time,  and  then  his  personal  reign,  and  glori- 
 ous kingdom  will  take  place. 
 
 II.  In  this  glorious,  visible,  and  personal  reign  of  Christ,  all 
 the  saints  will  have  a  share,  they  will  reign  with  him,  Rev. 
 xx.  4.  6.  l.  There  are  various  passages  of  scripture,  which 
 give  plain  intimations  of  the  reign  of  the  saints  with  Christ  in 
 his  kingdom,  as  Psal.  xlv.  16.  Isai.  xxxii.  1.  Micah.  iv.  7,  8. 
 Luke  i.  32.  Matt.  xix.  28.  Rom.  viii.  17.  Rev.  iii.  21.  &c.  u. 
 All  the  saints  will  share  in  the  glories  of  Christ's  kingdom  ; 
 though  some  will  have  distinguished  honours,  yet  all  will  reign 
 with  Christ;  for,  1.  All  the  saints  will  come  with  Christ,  who 
 have  departed  this  life,  when  he  comes  a  second  time  ;  this  is 
 asserted  both  in  the  Old  and  New  Testaments,  Zech.  xiv.  5. 
 1  Thess.  iii.  13.  2.  All  that  are  Christ's  shall  rise  from  the 
 dead  at  his  coming,  1  Cor.  xv.  23.  and,  in  consequence  of  their 
 resurrection,  shall  reign  with  him.  3.  All  the  elect  of  God, 
 and  the  redeemed  of  the  Lamb,  are  kings  and  priests;  and 
 being  such,  shall  reign  on  earth.  4.  The  whole  church  of  God, 
 and  the  members  of  it,  in  every  dispensation,  shall  have  a 
 share  in  this  kingdom,  in.  In  what  sense  the  saints,  even  all 
 the  saints,  will  reign  with  Christ,  may  be  next  considered* 
 This  will  not  be  after  the  manner  of  his  spiritual  reign  among 
 his  saints  ;  that  is  a  reign  in  them,  this  is  a  reigning  with  them, 
 and  of  them  with  him.  This  will  be  a  reign  with  Christ  per- 
 sonally and  visibly.     It  implies  some  kind  of  shar»  with  him 
 
432  •-  OF  THE  millennium;  OR. 
 
 in  the  glories  of  his  kingdom,  and  supposes  dominion  over  al! 
 their  enemies.  -^ 
 
 III.  The  description  of  the  persons  that  shall  thus  i^dgn 
 with  Christ,  as  given  Rev.  xx.  6.  They  are  such  who  have 
 part  in  the  first  resurrection :  On  such  the  second  death  hath  no 
 power.  They  will  be  priests  of  God  and  of  Christ ;  that  isr 
 made  priests  to  God  by  Christ.  They  will  be  always  before  the 
 throne,  and  serve  the  Lord  day  and  night,  and  hunger  and 
 thirst  no  more.  They  will  be  holy  in  body,  being  raised  in 
 purity,  and  in  soul,  being  perfectly  sanctified. 
 
 IV.  The  continuance  and  duration  of  the  reign  of  Christ 
 and  the  saints  together,  which  will  be  a  thousand  years.  It  is 
 expressly  said,  The  rest  of  the  dead  lived  not  again  till  the  thou- 
 sand  years  were  finished,  Rev.  xx-  5.     It  may  be  enquired, 
 
 Whether  these  thousand  years  are  past  or  to  come?  To  the 
 solution  of  which,  this  observation  is  necessary,  that  the  bind- 
 ing of  Satan,  and  the  reign  of  Christ,  are  cotemporary.  r.  These 
 thousand  years  have  been  dated  from  the  birth  of  Christ,  who 
 came  to  destroy  the  works  of  the  devil,  and  before  whom, 
 Satan  fell  as  lightening  from  heaven,  yet  this  falls  short  of  the 
 binding  and  casting  him  into  the  bottomless  pit.  1 1 .  Others  date 
 these  thousand  3  ears  of  Satan's  binding,  from  the  resurrection 
 of  Christ;  but  Satan  was  not  then  bound,  in.  Others  begin 
 these  thousand  years  of  Satan's  binding  at  the  destruction  of 
 Jerusalem  ;  but  in  these  times,  the  devil  could  never  be  said 
 to  be  bound,  when  he  had  a  synagogue  of  corrupt  men,  Rev. 
 ii.  9.  iv.  Others  begin  the  date  of  Satan's  binding,  and 
 Christ's  reigning,  from  the  times  of  Constantine;  and  reckon- 
 ing the  thousand  years  from  hence  they  will  reach  to  the  be- 
 ginning of  the  fourteenth  century.  But  that  the  devil  was 
 not  then  bound,  appears  by  the  flood  he  cast  out  of  his  mouth 
 to  destroy  the  woman,  the  church,  who  was  obliged  to  disap- 
 pear and  flee  into  the  wilderness,  the  remnant  of  whose  seed 
 he  nersecuU  d,  Rtv.  xii.  13 — 17  v.  Sume  begin  the  thou- 
 sand years  reign,  and  the  binding  of  Satan,  at  the  reformation 
 from  popery  ;   but  whether  the   date  is  from   Wickliff,  John 
 
Book  IV.  PERSONAL  REIGN  OF  CHRIST.  433 
 
 Huss,  and  Jerom  from  P.  ague,  or  of  Luthtr,  they  all  of  them 
 either  suffered  death  or  met  with  great  inhumanity  and  ill 
 treatment,  from  the  instruments  >f  Stain,  and  thereio.G  he 
 could  not  be  bound.  Satan  will  no,  be  bound  till  Christ,  trie 
 mighty  Ang.l,  descends  from  heaven  to  earth,  which  will 
 not  be  till  the  end  of  the  world. 
 
 V.  I  close  all  with  an  answer  to  a  few  of  the  principal  ob- 
 jections^ i.  I-t  may  be  objected,  to  what  purpose  will  Satan 
 be  bound  a  thousand  years  to  prevent  his  decep.ion  of  the 
 nations,  when  there  will  be  no  nations  to  be  deceived  by  him 
 during  that  time,  since  the  wicked  will  be  all  destroyed  in  the 
 general  conflagration,  and  the  saints  will  be  with  Christ,  out 
 of  the  reach  of  temptation  and  seduction.  I  answer,  this 
 will  not  be  the  case  at  the  binding  of  Satan  ;  the  same  nations, 
 Satan,  by  being  bound,  is  prevented  from  deceiving,  are  those 
 that  will  be  deceived  by  him  after  his  being  loosed,  as  appears 
 by  comparing  Rev.  xx.  3.  with  verse  8.  2.  That  though  the 
 saints  are  said  to  reign  with  Christ  a  thousand  years,  Rev.  xx. 
 4 — 6.  yet  they  are  not  there  said  to  reign  on  earth.  But  it  is 
 elsewhere  said,  the  meek  shall  inherit  the  earth.  They  are 
 manifestly  the  camp  of  the  saints,  who  will  come  up  on  the 
 breadth  of  the  earth,  and  therefore  must  be  on  earth.  3.  It 
 is  objected  to  the  personal  reign  of  Christ  with  the  saints  on 
 earth,  that  they,  by  reason  of  the  frailty  of  nature,  will  be  unfit 
 to  converse  with  Christ.  This  objection  proceeds  upon  a. 
 supposition,  that  the  saints  will  then  be  in  a  sinful,  mortal 
 state  ;  which  will  not  be  the  case.  4.  It  is  suggested,  that  for 
 the  saints  to  come  down  from  heaven,  and  leave  their  happy 
 state  there,  and  dwell  on  earth,  must  be  a  diminishing  of 
 their  happiness,  and  greatly  detract  from  it.  No  such  thing; 
 for  Christ  will  come  with  them.  5.  The  bodies  of  the  wick- 
 ed lying  in  the  earth  till  the  thousand  years  are  ended,  may 
 be  objected  to  the  purity  of  the  new  earth,  and  to  the  glory  of 
 the  state  of  the  saints  upon  it.  The  purification  of  it  by  fire., 
 will,  indeed,  only  affect  the  surrounding  air,  and  the  surface 
 of  the  earthy  or  little  more.     As  for  the  bodies  of  the  wicked. 
 
434  0F  THE  LAST  AND 
 
 that  will  have  been  interred  in  it  from  the  beginning  of  the 
 world  to  the  end  of  it,  those  will  be  long  reduced  to  their  ori- 
 ginal earih,  and  will  be  neither  morally  impure,  nor  naturally 
 offensive  ;  and  if  any  thing  of  the  latter  could  be  conceived  of, 
 the  purifying  fire  may  reach  so  far  as  entirely  to  remove  that, 
 and  as  for  the  bodies  of  the  wicked,   which   will   be   burnt  to 
 ashes  at  the  conflagration,  how  those  ashes,  and  the  ruirs  of  the 
 old  world  after  the  burning,  will  be  disposed  of, by  the  almigh- 
 ty power,  and  all  wise  providence  of  God,  it  is  not  easy  to  say  ; 
 it  is  very   probable  they  will  be   disposed  of  underground  : 
 all  the  wicked  that  ever  were  in  the  world,  will  be  under  the  feet 
 of  the  saints  in  the  most  literal  sense;  they  will  tread  upon  the 
 very  ashes  of   the  wicked,  Mai,  iv.  3.     ii.   As  to  the  ques- 
 tions.    1.  What  will  become  of  the  new  earth,  after  the  thou- 
 sand years  of  the  reign  of  Christ  and  his  saints  on  it  are  end- 
 ed? whether  it  will  be  annihilated  or  not?     My   mind   has 
 been  at  an  uncertainty  about  this  matter ;  sometimes  inclined 
 oneway,  and  sometimes  another ;    because  of  the  seeming 
 different  accounts  of  it  in  Isai.  lxvi.  22.  where  it  is  said  to  re- 
 main before  the  Lord,  and  in  Rev.  xx.    11.  where  it  is  said  to 
 flee  away  from  the  face  of  the  Judge.     My  last   and  present 
 thoughts   are,  that  it   will   continue    forever,   Rev.   xx.    11. 
 2.  Who  the  Gog  and  Magog  army   are,   that  shall  encompass 
 the  carnp  of  the  saints  when  the    thousand  years  are  ended  ? 
 Thev  are  the  rest  of  the  dead,  the   wicked,  who  live  not   till 
 the   thousand  years   are    ended.     3.    What  the   fire  will   be, 
 which  shall   come  down  from   heaven,   and  destroy  the  Gog 
 and  Magog  army?     The  wrath  and  indignation  of  God. 
 
 OF  THE  LAST  AND  GENERAL  JUDGMENT. 
 
 With  respect  to  the  last  and  general  judgment,  the  things 
 to  be  considered  are, 
 
 I.  The  proof  of  a  general  judgment:  there  will  be  a  judg- 
 ment of  nun  in  a  future  state.  1.  A  particular  one,  which 
 passes  upon  particular  persons  immediately  after  death,  Heb. 
 *x.  27.     2.  A  general  one  after  the  resurrection  of  the  dead ; 
 
Book  IV.  GENERAL  JUDGMENT.  435 
 
 and  this  is  the  judgment  that  proof  is  to  be  given  of.  i.  From 
 reason  ;  and  it  may  be  observed,  1.  That  the  heathens,  desti- 
 tut  .  of  divine  revelation,  and  who  have  had  only  the  light  of 
 nature  to  guide  them,  have  entertained  notions  of  a  future 
 judgment.  They  sp  ak  of  righteous  judgesin  ihe  infernal  re- 
 gions ;  as  jEacus,  Rhadamanthus,  and  Minas.  2.  It  appears 
 from  the  accusations  of  a  natural  conscience  for  sin:  Felix 
 trembled  when  he  heard  the  apostle  Paul  discourse  of  judg- 
 ment to  com?,  3.  Ir  may  be  argued  from  the  justice  of  God, 
 for  it  is  a  righteous  thing  with  God,  to  render  iribuladon  to 
 them  that  trouble  his  people,  and  to  reward  his  saints  accord- 
 ing to  his  gracious  promises.  4.  This  may  be  concluded 
 from  the  relation  men  stand  in  to  God,  as  creatures  to  a  Cre- 
 ator. Every  one  must  give  an  account  of  himself  to  God. 
 this  may  be  reasoned  from  the  judgments  of  God,  in  this  pre- 
 sent life,  1  Gor.  xi*  32.  6.  The  desires  of  the  saints  after  it, 
 furnish  out  an  argument  in  favour  of  it  :  they  most  ear:;csly 
 desire  his  coming  to  judgment.  Such  desires  are  not  implant- 
 ed in  vain.  ii.  The  truth  of  this  doctrine  will  more  fullv  ap- 
 pear from  divdne  revelation.  1.  In  the  prophecy  of  Enoch, 
 the  seventh  from  Adam,  recorded  in  Jude.  2.  The  character 
 Abraham  gives  of  Jehovah,  as  The  Judge  of all  the  tar thy 
 zvho  will  do  right.  Gen. -zviiu  25.  3.  This  may  be  concluded 
 from  the  faith  of  Job,  xix.  25.  4.  Also  from  the  declaration 
 of  Moses,  in  his  song,  The  Lord  shall  judge  his  people,  Deut. 
 xxxii.  36.  5.  Likewise  from  the  song  of  Hannah  j  The  Lord 
 shall  judge  the  ends  of  the  earth,  1  Sam.  ii.  10.  6.  From 
 some  passages  in  the  Psalms,  Psal.  i.  3—6.  and  xcvii.  9. 
 7.  From  the  book  of  Ecclesiastes,  where  it  is  said,  God  will 
 
 judje  the  righteous  and  the  xvkked.  8.  From  various  sayings  of 
 Christ  recorded  by  the  evangelist,  Matt.  v.  21,  22.  and  vi.  1. 
 and  xi.  22.  24.  and  xii.  36—^2.  9-  From  the  sermons  and 
 epistles   of  the  apostles,   particularly  the   apostles   Peter  and 
 
 •Paul  ;  the  apostle  Peter  in  Acts  x.  42.  1  Pet.  iv.  9.  2  Pet.  ii. 
 2.  the  apostle  Paul  in  Acts  xvii.   31.  and   xxiv.  25.    Rom.  ii. 
 
 3—16.  and  xiv.  10.  2  Cor.  v.  10,  2  Tim.  iv,  1,  8 10.  Hebs 
 
 yi,  2. 
 
436  OF  THE  LAST  AND 
 
 II.  The  next  enquiry  is,  who  the  person  is  that  shall  be  the 
 Judge,  preside  in  judgment,  and  carry  on  the  judicial  process 
 to 'he  en-1  ?  iffod  is,  and  will  b  Judge,  andhe  only;  hence 
 we  read  of  Cod  the  Judge  of  all,  Heb.  xii.  23.  but  according 
 to  tne  economy  settled  between  the  three  divine  Persons,  the 
 work  is  assigned  unto  the  Son  ;  hence  we  read  of  appearing 
 and  standing  before  the  judgment  seat  of  Christ,  and  of  the 
 Lord  Jesus  Christ,  who,  shall  judge  the  quick  and  the  dead, 
 a'  his  appearing  and  kingdom,  Rom.  xiv.  1.  it  is  a  branch  of 
 his  kingly  office  ;  Then  dmll  the  King-  say,  fcfe.  i .  It  is  high- 
 ly proper  that  the  Judge  of  all  the  earth,  should  be  God.  The 
 work  requires  divine  omniscience,  infinite  wisdom,  almighty, 
 power,  and  strict  justice  and  faithfulness;  all  which  are  to  be 
 found  in  Christ  the  Son  God.  ir.  That  Christ  should  appear 
 in  human  nature,  when  he  comes  to  judge  the  world,  is  high- 
 ly necessary;  for  God  has  appointed  to  judge  the  world  by 
 that  Man  whom  he  has  ordained  :  yea,  the  Father  has  given 
 him  authority  to  execute  it,  because  he  is  the  San  of  man,  Acts 
 xvii.  31.  John  v.  27. 
 
 As  for  the  concern  of  others  in  the  judgment,  angels  or  men, 
 noihing  is  to  be  admitted,  that  derogates  from  the  glory  of  the 
 offLe  of  Christ,  as  Judge  of  the  world. 
 
 III.  The  persons  that  will  be  judged;  angels  and  men  :  as 
 to  good  angels,  nothing  is  said  of  the  judgment  of  them  in 
 scripture  ;  nor  does  it  seem  probable,  since  they  never  sinned. 
 But  as  to  the  case  of  the  evil  angels,  it  is  notorious  that  they 
 w  11  be  judged.  The  judgment  spoken  of  in  scripture  chiefly 
 concerns,  men,  good  and  bad  ;  for  as  the  wise  man  says,  God 
 shall  judge  the  righteous  and  the  ivicked.  1.  The  righteous  : 
 and  these  shall  be  judged  first  alone  ;  for  the  ungodly  shall  not 
 stand  in  the  judgment  with  them,  nor  sinners  in  the  congrega- 
 tion of  the  righteous.  Moreover,  since  they  are  to  judge  the 
 world,  and  to  judge  angels,  it  is  necessary  they  should  be  first 
 j  d  ed  themselves,  ll.  The  wicked  will  be  judged;  such 
 wo  have  indulged  themselves  in  the  gratification  of  sinful 
 pleasures,  und  may  have  been  so  hardened  in  sin  as  to  imagine 
 
Book  TV.  GENERAL  JUDGMENT.  43'7 
 
 they  shall  escape  the  judgment  of  God  ;  yet  they  shall  not, 
 Rjrn.  ii.  3 — 5.  even  all  the  wicked  shall  be  judged,  Rev.  xx. 
 5.  12. 
 
 Some  objections  are  made  to  what  has  been  said  concern- 
 ing the  judgment  of  the  righteous  before  the  wicked  ;  as,  i. 
 That  it  seems  to  contradict  the  account  given  of  the  judgment 
 of  both,  Matt.  xxv.  as  appearing  together,  and  then  separated. 
 To  which  it  will  be  sufficient  to  answer,  that  in  descriptions 
 taken  from  men,  it  is  not  to  be  expected,  that  there  should  be 
 an  exact  correspondence  in  every  circumstance  of  them.  The 
 allusion  is  to  a  sanhedrim,  or  court  of  judicature  with  the 
 Jews  ;  when,  whom  the  judge  absolved,  he  placed  at  his  right 
 hand  ;  and  whom  he  condemned,  he  placed  at  his  left  All 
 which  mav  as  well  be  done  by  supposing  the  judgment  of  the 
 one  to  precede  the  judgment  of  the  other.  2.  It  is  objected, 
 that  this  account  of  the  judgment  seems  to  make  two  days  of 
 judgment.  Not  at  all:  there  will  be  but  one  day  of  judgment, 
 though  it  will  be  a  long  one.  3.  Should  it  be  further  objected, 
 that  there  seems  no  necessity  for  such  a  length  of  time  to 
 judge  the  world  in.  I  answer,  if  there  is  any  thing  in  this  objec- 
 tion, it  lies  as  strongly  against  any  formal  judgment  at  all. 
 4.  It  may  seem  inconsistent  to  some,  that  the  time  of  the 
 saints  reigning  with  Christ,  and  their  being  judged  by  him, 
 should  be  together :  but  they  will  not  stand  before  the  judge 
 as  criminals,  but  as  the  favourites  of  heaven  ;  and  this  judg- 
 ment will  not  be  of  their  persons,  on  which  their  final  state 
 depends  ;  but  of  their  works. 
 
 It  may  be  proper  briefly  to  observe,  what  of  men  will  be 
 brought  into  judgment,  i.  All  their  works  and  actions,  whe- 
 ther good  or  evil,  Eccles.  xii.  14.  2.  All  the  words  of  men, 
 Matt.  xii.  35 — 37.  3.  Every  thought,  good  or  bad  ;  God  will 
 judge  the  secrets  of  men.  Rom.  ii.  16. 
 
 IV.  The  rule  of  judgment,  according  to  which  it  will  pro- 
 ceed, and  from  whence  the  evidence  will  be  taken,  are  certain 
 books  opened,  Rev.  xx.  12.  1.  The  book  of  divine  omnisci- 
 ence will  be  opened,  Mai.  iii.  5.     2.  This  book  seems  to  be 
 
438  OF  THE  LAST  AND   GENERAL  JUDGMENT. 
 
 the  same  with  the  book  of  remembrance.  3.  The  book  of  the, 
 creatures,  or  creation,  will  be  opened.  4.  The  book  oi'  pro- 
 vidence will  be  opened.  5.  The  book  of  the  scriptures  will 
 be  opened,  both  of  law  and  gospel.  6.  The  book  of  conscii- 
 ence:  in  this  are  recorded  the  actions  of  men;  and  from 
 thence  are  they  to  be  brought  forth  upon  occasion.  7.  There, 
 is  another  book  that  will  be  opened  ;  and  that  is  the  book  of 
 life,  Rev.  xxi.  27. 
 
 Now  the  dead  will  be  judged  out  of those  things  which  are 
 •Written  in  the  books  ~pecordmg  to  their  works,  Rev,  xx.  12. 
 T  s  judgment  out  of  the  books,  and  according  to  works,  is 
 deb.  ::ed  to  shew  with  what  accuracy  and  exactness,  with  what; 
 juit?ce  and  equity,  it  will  be  executed,  in  allusion  to  statute 
 books  in  courts  of  judicature,  to  be  referred  unto  in  any  case. 
 oJ  difficulty • 
 
 V  The  circumstances  of  the  judgment,  as  to  time  and 
 place,  l,  The  time  of  it,  will  be  after  the  resurrection.  It  is 
 •ften  spoken  of  in  scripture  as  though  it  would  be  quickly, 
 particularly  in  Rev.  xxii  7 — 20.  to  alarm  men,  and  keep  up  a 
 constant  expectation  of  it ;  He  hath  appointed  a  day,  in  which 
 he  rvill  judge  the  rvcrld  in  righteousness,  Acts  xvii.  3i.  n. 
 The  ilace*  This  is  also  uncertain.  Some,  because  of  certain 
 passages  in  Joel  iii.  2.  12,  have  thought  of  the  valley  Jehosha- 
 pha  ;  but  no  valley  can  be  supposed  large  enough  to  hold  all 
 that  will  be  judged  at  the  day  of  judgment.  1  he  two  more 
 probable  opinions  are,  that  the  judgment  will  be  either  in  the, 
 air  or  in  the  earth.     I  rather  think  it  will  be  on  earth. 
 
 VI.  The  properties  of  this  judgment,  as  mny  be  gathered 
 from  what  has  been  said  about  it,  and  from  express  passages 
 of  scripture,  i.  It  is  future,  judgment  to  come,  Acts  xxiv.  25. 
 2.  It  is  certain,  Eccles.  xi.  9.  S.  It  will  be  universal;  none 
 shall  escape  it.  4.  It  will  be  a  righteous  judgment,  Rom.  ii. 
 ■5.  5.  It  will  be  the  last  judgment,  1  Cor,  xv.  52.  6.  It  is 
 railed  eternal  judgment,  Heb.  vi.  2. 
 
OF  THE  FINAL  STATE  OF  THE  WICKEB. 
 
 When  the  judgment  is  finished,  and  the  sentence  ,  re- 
 nounced, .he  wicked  will  go  into  everlasting  punishment, 
 Matt.  xxv.  46.  What  that  punishment  will  be,  ano  aie  du- 
 ration of  it,  are  the  things  to  be  considered. 
 
 I.   Prove  that  there  will  be  a  state  of  punishment  of  wicked 
 men   in   the    future    world.     There    is   a  punishment  of  the 
 wicked  in  their  souls,  which  cakes  place  at  death  j  as  appears 
 from  the  parable  of  the  rich  man,   Luke  xvi.    23.    this   will 
 appear, — 1.    From  the  light  of  nature  among  the  heathens-; 
 being  owned  and  spoken  of,   not  only  by  their  poets,  but  by 
 their  philosophers,  and  those  the  more  wise,  grave,  and  seri- 
 ous among  them.     Ttrtulfan,  charges  the  heathens  with  bor- 
 rowing these    things  from  the  sacred  writings.      u  When  we 
 Speak  of    God  as  a  Judge,    and  threaten  men   with    hell-fire, 
 we  are  laughed  at  :   but,  says  he,   the' poets  and  the  philoso- 
 phers  erect  a  tribunal   in    hell,  and  speak  of  a^  river  of  fire 
 there  :  from  whence  says  he,   I  beseech  you,  have  they  such 
 like  things,  but  from  our  mysteries?"     2.  A  state  oi  punish- 
 ment hereafter,   appears  from    the   impressions  of  guilt   and 
 Wrath  on  the  conscience  of  men  now.  Cicero  says,  "   Every 
 man's  sins  distress  him  ;  their  evil  thoughts  and  consciences 
 terrify  them  ;  these,  to  the  ungodly,   are  their  daily  and  do- 
 mestic furies,  which  haunt  them  day  and  night."     Sach  may 
 be   observed  in  Cain,  Pharaoh,  Judas,  and  other  wicked  per- 
 sons.    3.  This  may  be  argued  from  the  justice  of  God.    Jus- 
 tices does  not  take  place   in   this  world;    it  seems,   therefore, 
 but  just  and  reasonable,  that  there  should  be  a  change  of  things, 
 4.  This  is  abundantly  evident    irom    divine  revelation,    Psal. 
 ix.  17.  Matt,  v.  22—30.     5.  This  may  be  farther  con  armed, 
 from  the  examples  of  persons  that  already  endure  the  punish- 
 ment, as  the  fallen  angels,  Rev.  xx.  10.      The  men  of  the  -old 
 World,   1  Pet.   iii.  19,  20.      And   the    men   of   Sodom,  Jude 
 verse  7. 
 
 II.  The  names,  words,  and  phrases,  by  which  thep'ace  and 
 :tate  of  Futurepainishmentare   expressed;    will  still  give   a 
 
440  OF  THE  FINAL  STATE 
 
 further  proof  of  it.     1.  The  names  of   the  place  j   the  scrip- 
 tures make  mention  of  it  as  a  place  of  torment,  Luke  xvi.  28. 
 and  Judas  is  said  to  go  to  his  ozvn  place.     1.  It  is   called  de- 
 struction, Rev.  ix.  11.  2.  Another  name  or  word  by  which  it  is 
 expressed,  is  Sheol,  which  is  often  rendered  the  grave  ;   as  in 
 Gen.  xlii.  38.  yet  in  some  places  it  seems  as  if  it  could- not  be 
 understood  of  that,  but  of  the  state  or  place  of  punishment  of 
 the  wicked;  as  in  Psal.   ix.    17   .The  wicked  shall  be  turned 
 into  helh.  the   phrase  being  turned  into  it,  denotes  indigna- 
 tion, contempt,  and  shame.     3.  Another    name    lor  hell   is, 
 Tophet ;    which  was  a  place  in  the  valley  of  the  son  of  Hin- 
 nom,  where  the  Israelites  burnt  their  sons  and  iheir  daughters 
 in  the  fire,  sacrificing  them  to  Molech ;  and  that  the  crus  of 
 the  infants  might  not  be  heard  to  affect  their  parents,  dru<ns, 
 or  tabrets,  were  beat  upon  during  ihe  time:  and  from  hence 
 the  place  the  name  of  Tophet,  Toph  signifying  a  drum,  or  ta- 
 bret,  Jer.  vii.  31,  32.    Tophet  is  ordained  of  old  &c.  Isai.  xxx, 
 33.  4.  From  Gehinnom,  the  valley  of  Hinnom,  where  Tophet 
 was,  is  the  word  used  in  the  New  Testament,  geenna,   Matt- 
 v.  22 — 30.  where,  as  Diodorus  Siculus  relates,  the  inhabiu.nts 
 had  a  statue  of  Saturn,  whose  hands  were  put  in  such  a  posi- 
 tion, that  when  children  were  put  into  them,  they  rolled  down, 
 and  fell  into  a  chasm,  full  of  fire,  a  fit  emblem  of  the  fire  of 
 hell.     5.  Sometimes  this  place  is  called  the  deep  abyss,  or  bot- 
 tomless pit,    Rev.  ix.   1,   11.      6.   Another  n«me  is   Hades, 
 which  signifies  an  invisible  state,  a  state  of  darkness.    1  he  gates 
 of  hell,  in  Matt.  xvi.  18    mus    mean  something  else,  and  not 
 the  gates  of  the  grave.     7.  Another  word  by  which  it  is  ex- 
 pressed, is  Tartarus ;  and  this  also  but  in  one  place,  and  com- 
 prehended in  a  verb  there  used,  2  Pet.  ii  4.  Godsporrd  not  the 
 angels  that  sinned ;  but  tar  tar  o  sis ,  cast  the?n  down  to  tar,arus, 
 or  hell.     ii.  There  are  words  and  phrases  by  whxh  the  future 
 punishment  of  the  wicked  is  expressed;  andwhith  ma>  serve 
 to  give  a  further  account  of  the   nature  of  it. — 1.  It  is  repre- 
 sented as   a  prison;  the  spirits   that  were  disobedient   in   the 
 /slays  of  Noah,  are  expressly  said   to  be  in  prison,  2  ret.  i.  4. 
 r:.  It  is  spoken  of  as  a  state  of  darkness,  outer  darkness,  Matt* 
 
Book  ffik  of  the  wicked:  441 
 
 viii.  12.  3.  It  is  set  forth  by  fire,  Matt,  v.  21.  a  furnace  of 
 fire,  Matt.  xiii.  42,  50.  4.  It  is  expressed  by  a  wor??*  Ma* 
 ?z^r  dfe'w,  Mark  ix.  44 — 48.  5.  This  is  what  is  called  the 
 second  death,  Rev.  xxi.  8.  6.  A  variety  of  phrases  is  used, 
 to  signify  the  terribleness  of  the  future  punishment  of  the 
 wicked;  as  by  tearing  them  in  pieces,  as  a  lion  tears  his  prey  ; 
 by  cutting  them  asunder,  in  allusion  to  punishments  of  this 
 kind,  as  Agag  was  hewed  to  pieces  by  Sammuel ;  or  to  sa- 
 crifices, cut  up  when  offered  as  victims ;  and  by  drowning 
 men  in  perdition,  which  denotes  the  utter  destruction  of 
 them;  and  by  weeping,  wailing,  and  gnashing  of  teeth, 
 through  grief,  malice,  and  envy.  7.  By  the  wrath  of  God, 
 which  comes  upon  the  children  of  disobedience. 
 
 III.  The  species  and  sorts  of  that  punishment;  or  the  parts 
 of  which  it   consists,  and  wherein  it  lies  :  it  is   usually  dis- 
 tinguished into  pxna  damw,   punishment  of  loss;  and  poena 
 sensus,  punishment  of  sense,     i.  There  is  the  punishment  of 
 loss,  which  will  consist  of  a  privation  of  all  good  things.     1. 
 Of  God  the  chiefest  good.     2.  Of  Christ,  the  light  and  life  of 
 men,  the  light  of  grace,    and  the  light  of  glory.     3.  Of  the 
 grace,  peace,  and  joy  of  the  Holy  Ghost,  of   which  thev  are 
 destitute  now,  and  will  for  ever  be  deprived  of  it.     4.  Of  the 
 company  of  angels  and  saints  :  they  will  be  tormented  in  the 
 presence  of  the  angels,  without  receiving  any  benefit  by  them, 
 or   relief  from  them,  they  will  not  have  the  least  pity  shewn 
 them  by  God,  angles  or  men  ;  God  will  mock  at  their  destruc- 
 tion ;  angels  will  applaud  his   righteous  judgment,   and   the 
 holy  apostles   and  prophets,  and   all  the  saints,   will   rejoice 
 over  them,  because  of  the  justice  of  God  being  glorified  by  it. 
 o.  Of  the  kingdom  of  heaven,  from  whence  they  will  be  ex- 
 eluded,  and  of  the  glories  and  joys  of  it,  of  which  they  will  be 
 for  ever  deprived,     n.  There  is  the  punishment  of  sense,  and 
 which  will  lie  both  in  body  and  soul.     i.  The  body  :  hence 
 %ve  often  read  of  the  whole  body,  and  of  the  several  members 
 of  it  with  it,  being  cast  into  hell,  Mark  ix.  43 — 47.     2.  The 
 soul  will  be  filled  with  a  sense  of  wrath,  which  will  be  poured 
 forth  on  the  wicked,  and  burn  like  fire,  Psal.  lxxix.  5. 
 
-442  OF  THE  FINAL  STATE 
 
 IV.  The  degrees  of  this  punishment ;  for  it  seems  such 
 there  will  be,  since  wicked  men  will  be  judged,  and  so  punish- 
 ed, according  to  their  evil  works,  whether  more  or  fewer, 
 greater  or  lesser.  It  will  be  more  tolerable  for  Tyre  and 
 Sidon,  for  Sodom  and  Gomorrah,  than  for  many,  Matt.  xi. 
 20,  21. 
 
 What  remains  to  be  considered  is,  the  duration  of  the 
 punishment  of  the  wicked  in  hell.  It  will  always  continue  and 
 never  have  an  end,  and  is  therefore  called  everlasting  punish- 
 ment, and  everlasting  destruction,  Matt.  xxv.  46.  2  Thess.  I. 
 9.  and  this  will  admit  of  proof  both  fr  <m  reason  and  revela- 
 tion, from  the  light  of  nature,  and  from  the  sure  word  of  pro- 
 phecy. Lucretius  says,  that  the  fears  of  eternal  punishment 
 after  death,  were  the  cause  of  all  the  troubles  and  miseries  of 
 human  life,  until  Epicurus,  a  man  of  Greece  rose  up,  and 
 delivered  men  from  those  fears  and  fancies,  so  that,  accord- 
 ing to  him,  till  the  times  of  Epicurus,  this  sentiment  had  always 
 obtained  among  the  heathens.  From  the  sacred  scriptures 
 the  eternity  of  future  punishment  is  abundantly  evident :  as, 
 I.  From  the  punishment  of  the  inhabitants  of  Sodom  and  Go- 
 morrah* Those  cities  are  now  suffering  the  vengeance  of 
 eternal  fire,  Ji|de  7  2.  From  the  sense  and  fears  of  sinners 
 in  Zion,  expressed  in  Isai.  xxxiii.  14»  The  sinners  in  Ziuii 
 are  afraid;  who  among  us  shall  dwell  with  everlasting  burn- 
 ings? 3.  From  the  resurrection  of  the  dead,  and  the  issue  of 
 it,  as  described  in  Dan.  xii.  2.  Some  of  whom  awake  to  ever- 
 lasting life,  and  some  to  everlasting  contempt.  4.  From  the 
 sentence  pronounced  on  the  wicked,  Matt.  xxv.  41.  to  depart 
 into  everlasting  fire,  prepared  for  the  devil  and  his  angels*  5. 
 From  the  execution  of  the  sentence,  Matt.  xxv.  46.  These 
 6/ia/l  go  away  into  everlasting  punishment ;  as  the  happiness 
 o<  the  saints  in  heaven  is  everlasting,  and  there  is  no  reason  to 
 believe  it  ever  will  have  an  end;  so  the  punishment  of  the 
 wicked  in  hell  will  be  everlasting.  The  opposition  of  the  two 
 states  of  the  itspective  persons  requires,  that  it  should  be 
 understood  in  the  same  sense,  and  as  of  equal  extent.     6. 
 
Book  IV.  OF  THE  WICKER.  443 
 
 From  the  immortality  of  the  soul.  The  soul  of  man  is 
 immortal,  as  has  been  abundantly  proved  ;  if  therefore  it  is 
 immortal,  and  lives  for  ever,  it  must  be  for  ever  either  happy 
 or  miserable.  7.  From  the  parts  of  future  punishment;  the 
 punishment  of  loss,  and  the  punishment  of  sense.  The  loss 
 of  all  good  sustained  will  be  irretrievable ;  and  the  sense  of 
 pain  \nd  torment  without  intermission.  8.  From  an  incapacity 
 oT  ever  being  relieved,  the  door  of  the  gospel  will  be  shut.  9. 
 From  the  impossibility  of  an  escape,  or  a  remove  out  of  it. 
 The  place  of  torment  is  bounded  by  a  great  gulf.  The  hea- 
 thens themselves  represent  Hades  and  Tartarus  so  closely 
 locked  and  shut  up,  that  there  is  no  return  from  thence*.  10. 
 From  the  perfections  of  God  :  The  veracity  and  the  justice  of 
 God  require  it,  L  is  pretended  bv  some,  as  if  it  was  con- 
 trary to  the  justice  of  God,  that  a  transient,  temporary  action, 
 as  sin  is,  should  be  everlas'.ingly  punished.  To  whicn  it  may 
 be  replied,  that  though  sin,  as  an  action,  is  a  transient  one,  yet 
 the  evil,  the  guilt,  (he  ement  of  bin  continue,  unless  purged 
 by  the  blood  of  Christ,  ari  .  atoned  f:>r  by  his  sacrifice.  Be- 
 sides, sin  is  continu  -1  to  be  committed  in  a  future  state,  as 
 bias;}  lemy,  malice,  envy,  and  the  like  ;  and  th  .refbre  as  they 
 continue  to  be  committed,  it  is  but  just  that  the  wrath  of  God 
 should  remain  upon  them :  moreover,  though  sin  is  a  finite 
 action,  yet  it  is,  objectively,  infinite,  as  commiued  against  an 
 infinite  Being;  and  therefore  justly  is  punished  with  the  loss 
 of  an  infinite  good. 
 
 OF  THE  FINAL  STATE  OF  THE  SAINTS. 
 
 In  treating  on  this  state,  I  shall  take  much  the  same  meth- 
 od as  in  the  preceding  chapter.     I  shall, 
 
 I.  Prove  that  there  will  be  a  state  of  happiness  of  good  men 
 in  the  world  to  come.  And  this  may  be  made  to  appear  in 
 some  respect,  i.  From  the  light  of  nature  and  reason.  1.  A 
 general  notion  of  happiness  after  death  has  obtained  among 
 the  wiser  sort  of  heathens.  They  speak  of  the  Eh  sian  fields, 
 and  islands  of  the  blessed,  grass  y  plains,  and  flowery  meads9 
 *  Homer,  Ili&d  8.  v.  15, 
 
44^'  OF  THE  FINAL  STATE 
 
 de  This  happiness  will  consist  in  a  freedom  from  all  bodily 
 ?evils*  No  more  penury,  nor  straitness ;  no  more*  want  of 
 food,  of  drink  and  of  clothing;  no  more  racking  pains,  nor 
 loathsome  diseases;  no  more  sickness  ;  no  more  death. 
 ii«  This  happy  state  will  consist  in  the  enj  yment  of  all  that  is 
 good.  In  the  enjoyment  of  God  himself;  Father,  Son,  and 
 Spirit,  in  the  highest  perfection,  and  without  any  interruption, 
 and  to  all  eternity.  In  being  with  Christ,  and  beholding 
 his  glory.  In  having  the  company  and  society  of  angels,  and 
 of  one  another.  The)'  will  now  be  come,  in  the  fullest  sense, 
 to  an  innumerable  company  of  angels  ;  and  will  converse  with 
 them,  and  join  them  in  adoring  the  divine  perfections,  and. 
 blessing  and  praising  God  and  the  Lamb.  The  communion 
 of  the  saints  will  be  with  the  utmost  peace  and  concord  ;  they 
 will  dwell  together  in  unity,  in  the  highest  perfection;  there 
 will  be  no  jars  nor  discord  among  them  ;  no  envy  and  vexa- 
 tion among  brethren  ;  lore  will  be  arrived  at  its  greatest 
 pitch  of  vigour  and  glory,  and  continue  so  forever.  This 
 happiness  will  consist  in  perfect  holiness.  Sanctification  will 
 now  be  completed  in  soul  and  body.  There  will  be  a  glory- 
 revealed  in  the  saints,  which  is  beyond  all  comparison  ;  and 
 a  glory  put  upon  them  that  is  inconceivable.  From  all  which 
 will  arise  the  greatest  joy  and  felicity  :  the,  redeemed  of  the 
 Lord  shall  now  be  come  to  Zlon  with  songs  and  everlasting 
 joy  upon  their  heads,  Isai.  xxxv.  10. 
 
 IV.  It  may  be  considered,  whether  there  will  be  any  de- 
 grees in  the  final  happiness  of  the  saints;  or  whether  one 
 saint  will  have  a  greater  share  of  happiness  than  another,  It 
 appears,  there  will  be  degrees  in  the  punishment  of  the  wicked 
 in  hell  ;  and  some  think  there  will  be  degrees  in  the  happi- 
 ness of  the  saints  in  heaven;  and  others  not:  and  there  are 
 some  things  advanced  on  both  sides  not  to  be  despised.  The. 
 arguments  against  degrees  in  glory  are,  That  all  the  people 
 of  God  are  loved  by  him  with  the  same  love  all  chosen  toge- 
 ther in  Christ,  equally  interested  in  the  same  covenant  of 
 grace,  equally  redeemed  with  the  same  price,  justified  by  the 
 
Book  IV.  ,  OF  THE  SAINTS.  447 
 
 same  righteousness ;  equally  the  sons  of  God,  and  all  kings 
 and  priests.  The  future  glory  and  happiness  of  the  saints,  is 
 frequently  expressed  by  words  of  the  singular  number ;  -shew- 
 ing, that  though  it  belongs  to  more,  it  is  the  same  to  all. 
 
 It  is  a  question  moved  by  some,  whether  there  will  not  be 
 an  increase  of  the  happiness  of  the  saints  in  a  future  state,  or 
 some  addition  made  unto  it,  and  improvement  of  it,  by  fresh 
 discoveries  of  the  mysteries  of  grace  and  of  providence,  that 
 may  be  gradually  made,  which  may  afford  new  pleasure  and 
 delight.  This  is  not  easy  to  determine  ;  much  may  be  said 
 for  the  growing  happiness  of  the  saints  onward  in  eternity; 
 but  the  determination  of  this  question,  must  be  left  till  we 
 come  into  that  state  when  we  shall  know  even  also  as  we  are 
 known. 
 
 The  eternity  of  this  happiness  is  the  next  and  the  last  thing 
 to  be  considered,  this  happiness  will  never  have  an  end ;  as 
 appears  by  its  names.  1.  By  its  being  frequently  called  eter- 
 nal life*  2.  It  is  a  glory,  and  it  is  called  eternal  glory,  aa 
 eternal  weight  of  glory,  a  crown  of  glory  that  fadethnot  away: 
 3.  It  is  an  house  eternal'm  the  heavens  ;  everlasting'  habitations, 
 Luke  xvi.  8.  4.  It  is  an  inheritance,  and  an  eternal  one : 
 1  Pet.  v.  4.  5.  It  is  a  city,  and  a  continued  one,  Heb.  xi.  10. 
 6.  It  is  a  kingdom,  and  an  everlasting  one.  2  Pet.  ill.  7.  It 
 is  a  country  in  which  the  saints  are  not  sojourners,  they  will 
 for  ever  dwell  as  in  their  own  native  land.  8.  It  is  expressed 
 by  being  with  Christ,  and  which  will  be  for  ever.  9.  The 
 eternal  purpose  of  God,  which  first  gave  birth  to  this  state  of 
 happiness ;  the  everlasting  covenant  of  grace,  in  which  it  is 
 secured  ;  and  the  promise  of  it,  made  before  the  world  began, 
 confirm  and  ensure  the  everlasting  continuance  of  it.  10. 
 Were  there  any  fears  of  its  ever  ending,  it  would  not  be  per- 
 fect happiness ;  but  as  perfect  love  casteth  out  fear,  so  the 
 full  evidence  that  is  given  of  the  eternity  of  the  saints  happC- 
 ness,  casts  out  all  fear  of  its  ever  coming  to  an  end. 
 
BOOK  I. 
 
 OF  THE  WORSHIP  OF  GOD,  OR  PR  AC* 
 TICAL  RELIGION. 
 
 OF  THE  OBJECT  OF  WORSHIP. 
 
 TWO  things  are  to  be  observed  and  considered,— That  the* 
 Lord  God  is  the  object  of  worship, — that  he  alone  is  the  object 
 of  worship,  to  the  exclusion  of  all  others. 
 
 I.  The  object  of  worship  is  the  Lord  God,  God  essentially 
 and  personally  considered,     i.  God  essentially  considered,  or 
 as  considered  in  his  nature  and  essence  which  is  the  founda- 
 tion of  worship,  The  Lord  is  to  be  worshipped,  whose  name 
 alone  is  Jehovah,  Deut.  vi.  4.  Thus  Jacob  invoked  God,  Gen. 
 xlviii.  15.     David  says,  his  prayer  should  be  to  the  God  of 
 his  life,  Psal.  xlii.  8.     The  name  of  God,  the  very  first  name 
 by  which  he  is  called  in  scripture,  Elohim,  Gen.  i.  1.  implies 
 worship,  and  that  he  is  to  be  worshipped  who  created  the 
 heavens  and  the  earth,  for  it  comes  from  a  word  which  signi- 
 fies to  worship,     it.  God  personally  considered,  or  God  con- 
 sidered in  the  three  persons,  is  the  object  of  worship.     The 
 Father,  the  Word,  and  the  Holy  Ghost,  and  these  three  ate  one^ 
 are  one  God,  and  so  equally  the  object  of  divine    worship. 
 The  Father,  of  whom  Christ  expressly  says,  that  men  shall 
 -worship  the  Father,  John  iv.   21.  23.     Baptism,  which  is  a 
 solemn  act  of  religious  worship  under  the  New  Testament 
 dispensation,  is  administered  in  his  name.     Prayer  is  made 
 to  the  Father,  Eph.  ii.  18.  and  thanksgiving;  Giving  thanks 
 always  for  all  things,  unto  God  and  the  Father,  Eph.  v.  20» 
 
Book  I.  OF  INTERNAL  WORSHIP.  44fe 
 
 2.  The  Word,  or  Son  of  God,  is  also  the  object  of  worship; 
 He  is  thy  Lord,  and  worship  thou  him,  Psal.  xlv.  11.  Baptism 
 is  administered  in  his  name  equally  as  in  the  Father's.  It  is 
 said,  Prayer  shall  be  made  for  him  continually  ;  it  may  as  well 
 be  rendered,  as  some  think,  Prayer  shall  be  made  to  him  con. 
 tinually,  Psal.  lxxii.  15.  His  disciples  are  sometime  describ- 
 ed by  those  that  called  upon  his  name,  Acts  ix.  14.  Stephen, 
 the  proio-martyr,  when  expiring,  called  upon  God,  saying, 
 Lord  jf'sus,  receive  my  spirit,  Acts  vii.  59.  He  was  worship- 
 ped by  Jacob,  Gen.  xlviii.  16.  by  Joshua,  Josh.  v.  13—15.  by 
 the  wise  men,  by  his  disciples,  and  by  angels;  Let  nil  the  angels 
 of  God  worship  him,  Heb.  i.  6.  Rev.  v.  12,  13.  3.  The  Holy 
 Spirit  is  also  the  object  of  worship,  equally  with  the  Father 
 and  the  Son.  He  is  with  them  the  one  God,  possessed  of  all 
 divine  perfections.  Baptism  is  administered  in  his  name* 
 equally  as  in  the  name  of  the  Father  and  of  the  Son,  Matt. 
 xxviii.  19.     Prayer  is  made  unto  him,  2  Thess.  iii.  5. 
 
 II.  God  only  is  the  object  of  worship,  to  the  exclusion  of 
 all  others,  i.  All  idols  of  whatsoever  kind  are  excluded,  not 
 only  images,  but  also  the  idols  set  up  in  a  man's  heart,  Ezek. 
 xiv.  4«  The  idol  the  worldling  is  enamoured  with  is  gold  and 
 silver,  Eph.  v.  5.  Of  the  epicure,  or  voluptuous  person,  his 
 god  is  his  belly,  Rom.  xvi.  18.  and  the  self-righteous  man 
 makes  an  idol  of  his  righteousness,  Luke  xviii.  9.  n.  Every 
 creature  in  the  heavens,  or  on  the  earth,  are  excluded  from 
 divine  worship.  As  the  sun,  moon,  and  stars  ;  and  heroes  and 
 mighty  kings,  famous  for  their  exploits.  Angels  are  excluded 
 from  divine  worship ;  this  sort  of  idolatry  was  introduced  in 
 the  times  of  the  apostles  but  condemned,  Col.  ii.  18.  and 
 rejected  by  angels  themselves,  Rev.  xix.  10.  and  xxii.  9. 
 
 OF  INTERNAL  WORSHIP. 
 
 Godliness  is  the  ground  work  of  internal  worship, 
 without  which  there  can  be  no  worshipping  God  aright,  and 
 therefore  it  deserves  our  first  consideration.  Godliness  is 
 sometime*,  used  for  evangelic  doctrine.     Sometimes  it  sign?* 
 
 3l 
 
450  OF  INTERNAL  WORSHIP. 
 
 lies  a  holy  life  and  conversation,  2  Pet.  iii.  11.  Sometimes 
 it  intends  some  particular  duty  of  religion,  or  rather  some 
 particular  grace,  Add — to  patience  godliness ,  to  godliness  bro- 
 therly love,  that  is,  exercise  these.  But  in  the  subject  I  am 
 upon  I  consider  it  as  an  assemblage  of  graces. 
 
 L  Such  a  gracious  disposition  God-ward  is  not  to  be  found 
 in  unregenerate  men,  only  in  such  who  are  truly  partakers 
 of  the  grace  of  God.  i.  Not  in  unregenerate  men;  their 
 character  is  this,  that  they  are  after  the  jlesh,  Rom.  viii«  5. 
 ii.  But  in  such  who  are  partakers  of  the  grace  of  God  in  truth  j 
 for,  1.  Their  character  is,  that  they  are  after  the  Spirit.  Hence, 
 2.  1  hey  mind  the  things  of  the  Spirit.  3.  The  disposition  of 
 their  souls  is  God- ward,  and  to  his  service.  4.  These  are 
 truly  godly  persons,  eusebeis,  persons  well  disposed  to  the 
 worship  of  God,  which  is  called  eusebeia,  or  godliness,  and 
 stands  opposed  to  bodily  exercise,  or  external  worship. 
 
 II.  Godliness  as  has  been  explained,  is  the  ground  work  of 
 true  religion;  for,  1.  Without  the  knowledge  of  God  there 
 can  be  no  true  worship  of  him  ;  the  Samaritans  worshipped 
 the\  knew  not  what,  and  so  their  worship  was  not  right. 
 2.  Without  faith  in  God,  which  is  another  branch  of  powerful 
 godliness,  there  can  be  no  true  worship  of  God  ;  for  whatso- 
 ever is  not  of  faith  is  sin.  3.  Without  the  fear  of  God,  there 
 can  be  no  worship  of  him.  The  fear  of  God  is  absolutely  ne- 
 cessary to  worship  God  in  an  acceptable  manner,  Heb.  xii.  £8. 
 4.  Spiritual  internal  worship  cannot  be  performed  without  love 
 to  God,  Deut.  x.  12.  affectionate,  cordial,  and  hearty  service 
 is  only  acceptable  to  him.  5.  They  are  spiritual  worshippers 
 that  God  seeks,  and  spiritual  worship  only  is  acceptable  to 
 him.  6.  Nor  can  a  man  worship  God  sincerely,  if  he  has 
 only  the  form  and  not  the  power  of  godliness,  Isai.  xxix.  13. 
 from  all  which  it  appears  how  necessary  godliness  is  to  the 
 worship  of  God. 
 
 This  gracious  disposition  of  the  mind  God-ward,  is  an  as- 
 semblage of  all  the  graces  of  the  Spirit,  and  every  grace  is  a 
 gift ;  knowledge,  hope,  fear,  love,  as  they  come  from  God, 
 point  to  God  again. 
 
Book  I.  OF  THE  KNOWLEDGE  OF  GOD.  451 
 
 III.  Great  is  the  profit  and  many  the  advantages  that  accrue 
 from  godliness  to  the  possessors  of  it.  1 .  That  itself  is  said 
 to  be  gain  to  the  persons  that  have  it  j  Godliness  with  content- 
 ment is  great  gain,  1  Tim.  vi»  6.  The  merchandize  of  it  is 
 fatter  than  the  merchandize  of  silver,  and  the  gain  thereof  than 
 fine  gold.  n.  Godliness  is  said  to  be  profitable  unto  all  things, 
 1  Tim.  iV«  8.  whereas  bodily  exercise,  or  a  presentation  of  the 
 body  only  in  an  attendance  on  public  worship,  pro fiteth  little, 
 but  godliness,  powerful  vital  godliness,  internal  religion,  is 
 profitable  unto  all  things ;  profitable  to  the  health  of  a  man's 
 body,  but  more  especially  to  promote  the  welfare  of  the  souU 
 in.  Godliness  has  the  promise  of  the  life  that  now  is,  and  of 
 that  which  is  to  come,  1  Tim.  iv.  1.  1.  Of  the  present  life, 
 both  temporal  and  spiritual.  2.  Of  tfce  future  life  of  happiness 
 and  glory. 
 
 As  inward  powerful  godliness  is  an  assemblage  of  every 
 grace,  in  the  exercise  of  which  all  internal  worship  and  expe- 
 rimental religion  lies,  I  therefore  begin  with  it,  and  shall  in 
 the  following  chapters  consider  the  branches  of  it  in  which  it 
 opens. 
 
 OF  THE  KNOWLEDGE  OF  GOD. 
 
 It  is  a  false  maxim  of  the  Papists,  that  "  ignorance  is  the 
 mother  of  devotion  ;"  it  is  so  far  from  being  true,  that  it  is 
 the  parent  of  irreligion,  will-worship,  superstition,  and  idolatry. 
 Now, 
 
 I.  Let  it  be  observed,  that  whilst  men  are  in  a  natural  state, 
 they  are  destitute  of  divine  knowledge;  Adam  was  created  a 
 very  knowing  creature,  being  made  after  the  image  and  in  the 
 likeness  of  God.  Yet  our  first  parents  not  being  content  with 
 the  knowledge  they  possessed,  but  listening  to  the  temptation  of 
 Satan,  lost  in  a  great  measure  that  knowledge  they  had; 
 driven  from  the  presence  of  God,  and  deprived  of  communion 
 with  him,  darkness  siezed  the  understanding  and  overspread 
 it,  and  this  is  the  case  of  all  men,  Eph.  iv.  18.  This  darkness 
 and  ignorance  are  increased  through  a  course  of  sin;  conscj* 
 
452  OF  THE  KNOWLEDGE  OF  GOD, 
 
 ence  is  cauterized,  as  with  a  red-hot  iron;  so  that  it  is  become 
 past  feeling,  and  insensible  to  the  distinction  of  good  and  evil, 
 There  is  in  many  an  affected  ignorance,  which  is  very  criminal ; 
 they  are  willingly  ignorant,  simple  ones,  love  simplicity,  and 
 fools  hate  knowledge.  Some  because  of  their  sinful  lusts„ 
 and  their  contempt  of  the  means  of  knowledge,  are  given  up 
 to  judicial  hardness  of  heart;  others  have  been  left  under  the 
 power  of  Satan,  the  same  with  the  power  of  darkness,  lest  the 
 light  of  the  glorious  gospel  of  Christ  should  shine  unto  them, 
 2  Cor.  iv.  4. 
 
 Whilst  men  are  in  an  unrenewed  state,  and  in  such  a  state 
 of  darkness  and  blindness,  they  are  ignorant  of  God,  of 
 Christ,  of  the  Spirit,  of  themselves,  and  of  sin  and  the  sad 
 effects  of  it. 
 
 Ii.  In  every  renewed  person  there  is  a  knowledge' of  God, 
 and  of  divine  things,  Col.  iii.  10.  Concerning  which  may  be 
 observed, 
 
 I.  The  object  of  it,  God,  Gab  iv.  8,  9.  there  is  a  threefold 
 knowledge  of  God.  i.  There  is  a  knowledge  of  God  by  the 
 light  of  nature  ;  but  then  such  knowledge  was  always  insuffi- 
 cient to  teach  men  the  true  worship  of  God.  2.  There  is  a 
 knowledge  of  God  by  the  law,  the  law  of  Moses,  and  the  cere- 
 monial law.  3.  There  is  a  knowledge  of  God  which  comes 
 by  ihe  gospel ;  this  is  a  spiritual  and  experimental  knowledge 
 of  God,  and  attended  with  faith;  such  knowledge  always  in- 
 cludes in  it  love  to  God,  for  he  who  loveth  not,  knoweth  not 
 God,  1  John  iv.  1. 
 
 Now  this  knowledge  of  God  may  be  considered  as  respec- 
 ing  the  three  divine  persons  in  the  godhead  distinctly. 
 i.  Every  renewed  soul  has  knowledge  of  God  the  Father.  I 
 write  unto  you  little  children,  says  the  apostle  John,  1  epist.  ii. 
 13.  because  ye  have  knozvn  tke  Father,  ll.  Every  renewed 
 soul  has  knowledge  of  Christ  the  Son  of  God,  John  xvii.  3. 
 They  have  knowledge  of  him  in  all  his  offices;  they  know 
 him  in  the  various  relations  he  stands  in  to  them,  as  their 
 everlasting  Fattier,  as  their  head  of  eminence  over  them :  as 
 
Book  I.  OF  THE  KNOWLEDGE    OF  GOD.  453* 
 
 their  husband  ;  as  their  brother  ;  and  as  their  friend  that  loves 
 at  all  times.  This  knowledge  which  such  souls  have  of 
 Christ  is,  1.  Not  merely  notional;  but,  2.  An  affectionate 
 knowledge,  or  a  knowledge  joined  with  love  and  affection  to 
 Christ.  3.  Their  knowledge  is  a  knowledge  of  approbation ; 
 they  say  of  him  as  Job  did,  Job  xiii.  15,  16.  4.  Their  know- 
 ledge of  him  is  fiducial;  they  know  his  name,  and  therefore 
 they  put  their  trust  in  him.  5.  It  is  experimental,  and,  6.  Ap~ 
 propriating ;  My  beloved  is  mine,  and  lam  his,  John  xx.  28. 
 in.  Every  renewed  soul  has  knowledge  of  the  Spirit  of  God; 
 our  Lord  speaking  of  him  says,  Whom  the  zvorld  cannot  re- 
 aeive,  because  it  seeth  him  not,  neither  knoweth  him,  neither  his 
 person,  nor  his  office,  nor  his  operations  ;  But  ye  know  him, 
 meaning  his  apostles  and  followers ;  and  gives  a  very  good 
 reason  for  it^r  he  dtuelleth  in  you,  and  shall  be  with  you ;  and  | 
 therefore  they  must  have  a  feeling  and  experimental  know- 
 ledge of  him,  John  xiv.  17.  Thev  have  knowledge  of  him  as 
 the  Comforter  ;  as  the  Spirit  of  Adoption  ;  as  a  Spirit  of  grace 
 and  of  Supplication,  and  as  the  Spirit  of  truth. 
 
 To  this  head  of  the  object  of  knowledge  all  divine  things 
 may  be  reduced  that  are  knowablc,  that  are  to  be  known,  or 
 should  be  known  bv  the  Christian.  Secret  things  belong  uiu 
 to  the  Lord  our  God;  but  those  things  which  are  revealed,  be* 
 long  unto  us,  and  to  our  children  forever,  Drut.  xxix.  29. 
 ii.  The  causes  of  this  knowledge,  and  from  whence  is  springs. 
 1.  The  efficient  cause  is  God,  John  vi.  45.  2.  The  impulsive 
 cause  is  his  sovereign  will  and  pleasure,  Matt.  xi.  25,  26. 
 3.  The  instrumental  cause  or  means  is  the  word  of  God, 
 Rom.  x.  If. 
 
 III.  The  properties  of  this  knowledge  deserve  notice.  1.  It 
 is  practical,  2.  It  is  soul-humbling.  3.  It  is  pleasant,  savoury, 
 and  satisfying.  4.  It  is  excellent,  yea,  super-excellent ;  the 
 apostle  Paul  counted  all  things  but  lost  for  the  excellency  of  it, 
 Phil.  iii.  8.  5.  This  knowledge  indeed  is  but  imperfect  in 
 this  life  ;  those  that  know  most  only  know  in  part,  yet  it  is 
 progressive-     6.  There  aje  various  means  which,  should  be 
 
454  OF  REPENTANCE  TOWARDS  GOD, 
 
 made  use  of  for   the  increase  of  this  knowledge,   such  as 
 reading  the  scriptures,  and  attendance  on  the  ministry  of  the 
 
 Word. 
 
 OF  REPENTANCE  TOWARDS   GOD. 
 
 Repentance  is  another  part  of  internal  worship  j  the 
 sensible  sinner  has  much  to  do  with  God,  and  therefore  it  is 
 with  great  propriety  called  Repentance  towards  God,  Acts  xx. 
 21.     Concerning  which  may  be  observed, 
 
 I.  Its  name,  and  the  words  and  phrases  by  which  it  is  ex- 
 pressed both  in  the  Old,  and  in  the  New  Testament,  and  by 
 Jens,  Greeks,  and  Latins,  i.  The  Jews  commonly  express 
 it  by  a  turning,  or  returning,  and  it  is  frequently  signified  in 
 the  Old  Testament,  by  a  man's  turning  from  his  evil  ways  ; 
 the  term  from  which  he  turns  is  sin,  the  term  to  which  he 
 turns  is  the  Lord,  Isai.  lv.  7. 
 
 There  is  another  word  in  Hebrew  used  for  repentance,  Ho- 
 sea  xi.  8.  and  xiii.  14.  which  also  signifies  comfort ;  because 
 such  who  sincerely  repent  of  sin,  and  are  truly  humbled  for 
 h,  shuuld  be  comforted.  The  Spirit  of  God  is  first  a  reprover 
 of  sin,  and  then  comforts  them  with  the  application  of  pardon 
 through  the  blood  of  Jesus,  John  xvi.  7,  8.  n.  The  Greek 
 word  more  frequently  used  in  the  New  Testament  for  repen- 
 tance, signifies  an  after  understanding,  or  after  wit:  even  an 
 heathen  could  say,  "  Repentance  is  the  beginning  of  wisdom,, 
 and  the  first  preparation  to  a  life  not  to  be  repented  of." 
 in.  The  Latins  generally  express  repentance  by  pcenitentia, 
 from  pcena,  punishment :  hence  our  English  word  penitence, 
 and  the  Popish  penance ;  but  true  repentance  lies  not  in  these 
 things,  but  is  rather  an  inward  punishment  of  the  mind;  so 
 the  apostle  observes  of  godly  sorrow,  What  indignation,  yea, 
 what  revenge  it  wrought  in  you,  Luke  xviii.  13. 
 
 There  is  another  word  which  the  Latins  use  for  repent- 
 tarice,  resipisccntia,  which  signifies  a  man's  being  wise  again, 
 a  coming  to  his  wits,  to  his  senses  again:  the  man  that  dwelt 
 among  the  tombs,  Mark  v.  is  a  fit  emblem  of  such  persons^ 
 
BookL  OF  REPENTANCE  TOWARDS  OOD.  455 
 
 Luke  xv.  17.  iv.  The  word  contrition,  or  brokenness  of 
 mind,  is  sometimes  used  for  repentance,  and  there  is  some 
 foundation  for  it  in  the  word  of  God  ;  we  often  read  of  a  con- 
 trite heart  and  spirit :  David  says,  he  was  feeble  and  sore  bro- 
 ken, Psal.  xxxviii.  8.  hence  hardness,  and  an  impenitent  hearty 
 are  put  together,  as  designing  the  same  thing,  Rom.  ii.  5. 
 The  word  of  God  is  like  a  hammer  to  break  the  rock  in  pieces. 
 v.  Repentance  is  expressed  by  sorrow  for  sin.  My  sorrow  is 
 continually  before  me,  says  David,  I  xuill  be  sorry  for  my  sin.9 
 Psal.  xxxviii.  17,  18.  which  is  signified  not  by  rending  gar- 
 ments, but  by  rending  the  heart,  Joel  ii.  13. 
 
 II.  The  nature  and  kinds  of  repentance.  Men  may  be  out- 
 wardly reformed,  as  the  Pharisees  were,  and  yet  not  repent 
 of  their  sins;  besides,  there  may  be  true  repentance  for  sin* 
 where  there  is  no  time  and  opportunity  for  reformation:  as 
 in  the  thief  upon  the  cross,  and  others,  i.  There  is  a  natural 
 repentance,  or  what  is  directed  to  by  the  light  of  nature,  ancf 
 the  dictates  of  a  natural  conscience,  as  may  be  seen  in  the 
 case  of  the  Ninevites,  who  being  threatened  with  the  destruc- 
 tion of  their  city  for  their  sin,  issued  an  order  that  every  one 
 should  turn  from  his  evil  ways.  The  Gentiles  laid  great  stress 
 upon  their  repentance  to  conciliate  the  favour  of  God  unto 
 them.  ii.  There  is  a  national  repentance,  such  as  the  Jews 
 in  Babylon  were  called  unto^to  which  temporal  blessings  were 
 promised  ;  Repent,  and  turn  yourselves  from  your  transgres- 
 sions; so  iniquity  shall  not  he  your  ruin,  Ezek.  viii.  30 — 32* 
 in.  There  is  an  external  repentance,  or  an  outward  humilia- 
 tion for  sin,  such  as  was  in  Ahab,  which,  though  nothing  more, 
 it  was  taken  notice  of  by  the  Lord,  Seest  thou  how  Ahab  hum- 
 bleth  himself  before  me,  1  Kings  xxi.  29.  iv.  There  is  a  hypo- 
 critical repentance,  such  as  was  in  the  people  of  Israel  in  the 
 wilderness,  when  the  wrath  of  God  broke  out  against  them 
 for  their  sins,  thty  returned  unto  him,  or  repented,  but  their 
 heart  was  not  right  with  him,  Psal.  lxxviii.  34 — 37.  It  is  said 
 of  Judah,  she  hath  not  turned  unto  me  with  her  whole  heart? 
 butfeignedly,  saith  the  Lord,  and  of  Ephraim,  or  the  ten  tribes, 
 
456  OF  REPENTANCE  TOWARDS  GOD. 
 
 they  return,  but  not  to  the  most  High,  they  are  like  a  deceitful 
 hoxv,  Hos.  vii.  16.  v.  There  is  a  legal  and  there  is  an  evan- 
 gelical repentance.  A  legal  one,  which  in  time  wears  off  j  for, 
 1.  There  may  be  a  sense  of  sin,  and  an  acknowledgement  of 
 it,  and  yet  no  true  repentance  for  it ;  Pharaoh  and  Judas  botlt 
 said,  I  have  sinned.  2.  There  may  be  a  kind  of  sorrow  foritj 
 not  for  the  evil  of  fault,  but  on  account  of  the  evil  of  punish- 
 ment, as  appears  in  some  cases,  and  in  Cain's.  3.  There  may 
 be  a  great  deal  of  terror  of  mind  because  of  sin,  abundance  of 
 tears  shed  on  the  account  of  it,  as  were  by  Esau  for  the  blessing, 
 without  success*  4.  Such  repentance,  if  ro  more  than  a  mere 
 legal  one,  issues  in  despair,  as  in  Cain,  whose  words  may  be 
 rendered,  My  sin  is  greater  than  that  it  may  be  forgiven  :  it  is 
 the  sorrow  of  the  world  which  worketh  death,  2  Cor.  vii.  10. 
 
 There  is  an  evangelical  repentance  which  lies,  1.  In  a  true 
 sight  of  sin.  2.  In  a  hearty  and  unfeigned  sorrow  for  it;  this 
 sorrow  for  it  is  the  rather  because  it  is  against  God,  of  whose 
 goodness  the  sinner  is  sensible.  3.  It  is  attended  with  shame 
 and  confusion  of  face,  as  in  Ezra,  chap.  ix.  6.  4.  Such  re- 
 pentance i6  accompanied  with  a  loathing,  detestation,  and 
 abhorrence  of  sin  as  the  worst  of  evils ;  so  it  was  with  Job, 
 when  favoured  with  a  special  sight  of  the  greatness  and  good- 
 ness of  God,  Job  xlii.  6.  5.  Where  this  repentance  is,  there 
 is  an  ingenuous  acknowledgment  of  sin,  as  may  be  seen  in 
 David,  Psal.  li.  3.  in  Daniel,  chap.  ix.  4,  5.  and  in  the  apostle 
 Paul,  1  Tim.  i.  13 — 15.  6.  It  is  followed  with  a  resolution, 
 through  the  grace  of  God,  to  forsake  sin  j  Whoso  confessetk 
 (sins)  and  forsaketh  them,  shall  have  mercy,  Prov.  xxviii.  13. 
 Now  such  a  repentance  appears  to  be  evangelical ;  inasmuch 
 as,  1.  It  is  from  the  Spirit  of  God,  Zech.  xii.  10.  2.  It  fol- 
 lows upon  real  conversion  and  divine  instruction,  Surely  after 
 that  I  was  turned,  I  repented,  and  after  that  I  was  instructed,  I 
 smote  upon  my  thigh,  Jer.  xxxi.  19.  3.  It  is  what  is  encouraged 
 and  influenced  by  gospel  promises,  such  as  these  in  Isai.  lv. 
 7,  Jer.  iii.  12,  13.  4.  It  is  that  which  is  attended  with  faith 
 and  hope :  repentance  towards  God,  and  faith  in  our  Lord 
 
Book  I.  OF  REPENTANCE  TOWARDS  GOD.  457 
 
 Jesus  Christ,  go  together  as  doctrines,  and  as  graces  ;  which 
 is  first  in  exercise  is  not  easy  to  say;  our  Lord  says  of  the 
 Pharisees,  that  they  repented  not,  that  they  might  believe, 
 and  elsewhere  faith  is  represented  as  first  looking  to  Christ 
 and  then  repentance  or  mourning  for  sin,  Zech.  xii.  10.  S„ 
 It  is  such  a  repentance  which  flows  not  from  dread  of  punish- 
 ment, but  from  love  to  God,  and  from  an  hatred  of  evil ;  Hoxo 
 can  I  do  this  great  wickedness,  and  sin  against  God,  so  holy, 
 just,  and  good,  and  who  has  shewn  such  love  and  kindness  to 
 me?  Gen.  xxxix.  9.  It  was  love  to  Christ  that  fetched  such  a 
 flood  of  tears  from  the  eyes  of  the  penitent  woman  at  Christ's 
 feet,  and  which  caused  Peter  under  a  sense  of  sin  to  go  out 
 and  weep  bitterly. 
 
 III.  The  object  and  subjects  of  repentance,     i.  The  object 
 of  repentance  is  sin,  hence  called  repentance  from  dead  works, 
 Heb.  vi.  2.  And,  1.  Not  only  grosser  sins,  but  sins  of  a  lesser 
 magnitude,  John  xix.  11.     2.  Not  only  public  but  private  sins 
 are  to  be  repented  of.    3.  There  are  sins  both  of  omission  and 
 commission,  which  are  to  be  repented  of,  Isai.  xliii.  22 — 25. 
 4.  There  are  sins  which  are  committed  in  the   most  solemn, 
 serious,  religious,  and  holy  performances  of  God's   people, 
 which  are  to  be  repented  of.     5.  The  daily  sins  of  life  are 
 to    be    lamented.     6.   Not  only  actual    sins  and    transgres- 
 sions  in   thought,   word,   and   deed,    are    to  be  repented  of, 
 but  original  and   indwelling  sin;  Behold,  I  was   shapen   in. 
 iniquity,  Psalm  li.  5.     Paul  lamented  the  sin  that  dwelt  in 
 him,  Rom.  vii.  18 — 24.     II.  The  subjects  of  repentance  are 
 sinners,  and  only  such.     Adam,  in  a  state  of  innocence,  was 
 not  a  subject  of  repentance*  for  not  having  sinned,  he  had  no 
 sin  to  repent  of;  therefore  Christ  says,  /  am  not  come  to  call 
 the  righteous,  hut  sinners  to  repentance,  Matt.  ix.  13.     1.  All 
 men  are  sinners,  all  descending  from  Adam  by  ordinary  gene- 
 ration ;  and  3g  all  stand  in  need  of  repentance.    2.  Men  of  all 
 nations,  Jec#  and  Gentiles,  are   subjects  of  repentance  ;  for 
 God  has  commanded  all  men  every  where  to  repent;   Paul 
 testified  both  to  the  Jews,  and  also  to  the  Greeks,  repentance 
 
 3    M 
 
458  OF  REPENTANCE  TOWARDS  GOD. 
 
 if  wards  God,  Acts  xx.  21.  3.  Men  are  subjects  of  repentance 
 only  in  the  present  life ;  when  this  life  is  ended,  the  door  of 
 repentance  will  be  shut. 
 
 IV.  The  Author,  and  cause,  and  means  of  repentance.  i.The 
 Author  and  efficient  of  cause  it  is  not  man  himself,  but  God ; 
 Then  hath  God  also  granted  repentance  to  the  Gentiles,  Acts 
 xi.  18.  2.  Though  God  may  give  men  space  to  repent,  yet  if 
 he  does  not  give  the  grace  of  repentance,  they  never  will 
 repent.  Thus  he  gave  space  to  the  whole  world  ;  so  Jezebel, 
 or  Antichrist,  is  said  to  have  space  given  her  to  repent  oj  her 
 fornication,  and  she  repented  not,  Rev.  ii.  21.  3.  Though  some 
 men  have  the  means  of  repentance,  yet  grace  not  being  given 
 them  of  God  they  repent  not ;  the  most  severe  judgments 
 inflicted  on  men  are  insufficient,  Exod.  xi.  10.  Amos  iv.  6— 
 11.  Rev.  xvi.  8—11.  And  on  the  other  hand,  the  greatest 
 instances  of  mercy  and  goodness  to  men,  which  should,  and 
 one  would  think  would,  lead  men  to  repentance,  do  not,  Rom. 
 ii.  4,  5.  Rev.  ix.  20,  21.  The  most  powerful  and  awakening 
 ministry  has  no  influence  without  the  power  and  grace  of  God. 
 4,  The  sole  efficient  cause  and  author  of  repentance  is  God, 
 Father,  Son,  and  Spirit.  God  the  Father,  if God  peradven- 
 ture  will  give  them  repentance,  2  Tim.  ii.  25.  Christ,  the  Son 
 of  God,  as  mediator,  is  exalted  to  give  repentance  unto  Israel, 
 and  forgiveness  of  sins,  Acts  v.  31.  and  the  Spirit  of  God  re- 
 proves for  sin,  convinces  of  it,  and  works  repentance  for  it, 
 John  xvi.  8.  5.  The  moving  cause  is  the  grace  of  God,  Acts 
 xi.  18.  and  v.  31.  6.  The  usual  means  and  instruments  of 
 repentance  are  the  word,  and  the  ministers  of  it. 
 
 V.  The  effects  and  consequence^  of  repentance,  i.  The 
 effects  are  suc*h  as  the  apostle  mentions,  2  Cor.  vii.  11.  n. 
 The  consequences  of  repentance  are,  1.  The  pardon  of  sin, 
 Acts  v.  31.  2.  A  grant  of  grace,  repentance-  is  unto  life, 
 Acis  xi.  18.  3.  The  work  of  godly  sorrow,  is  repentance 
 to  salvation  not  to  be  repented  of,  2  Cor.  vii.  14.  as  he  that 
 believes  with  the  heart  unto  righteousness,  so  he  that  truly 
 repents  of  sin  shall  be  saved. 
 
OF  THE  FEAR  OF  GOD. 
 
 The  whole  of  religion,  experimental  and  practical  reli- 
 gion, lies  in  these  two  things,  to  fear  God  and  keep  his  com- 
 mandmemts,  Eccl.  xii.  13.  GoJ  is  to  be  served  xuith  reverence 
 and  godly  fear,  Heb.  xii.  28.  concerning  which  may  be  observ- 
 ed, 
 
 I.  The  object  of  ft-ar,  not  the  creature,  but  God.  There  is 
 a  fear  due  to  men, fear  to  whom  fear;  to  parents  from  their 
 children,  Eph.  vi-  1.  2.  from  wives  to  their  husbands,  1  PeU 
 iii.  5,  6,  and  a  fear  and  reverence  which  servants  should  shjw 
 to  their  masters,  Eph.  vi.  6.  there  is  a  fear  and  reverence 
 which  ministers  of  the  word  should  be  had  in  by  those  to 
 whom  they  minister,  1  Sam.  xii.  18.  and  a  fear  to  be  ren- 
 dered to  magistrates,  Rom.  xiii.  7.  and  if  earthly  magistrates 
 and  masters  are  to  be  feared  and  reverenced,  much  more  the 
 King  of  kings  and  Lord  of  lords. 
 
 But  then  men  are  not  so  to  be  feared  as  to  be  deterred  by 
 them  from  the  service  of  God,  Matt.  x.  28.  if  God :  is  on  the 
 side  of  his  people,  as  he  most  certainly  is,  they  have  no  rea- 
 son to  fear  what  man  can  do  unto  them.  1.  God  only  is  the 
 object  of  fear,  Thou  shalt  fear  the  Lord  thy  God  :  because  he 
 is  so  much  the  object  of  the  fear  of  good  men,  he  is  called 
 fear  itself;  the  fear  of  Isaac  is  used  for  the  God  of  Isaac,  Gen. 
 xxxi.  42.  By  the  Lacedemonians  Fear  was  worshipped  as  a 
 deity,  and  had  a  temple  for  it,  as  Paver  and  Pallor,  fearfulness 
 and  paleness,  were  by  Tullus  Hostilius  among  the  Romans ; 
 but  none  but  the  true  God  is  the  object  of  fear.  n.  He  is  to  be 
 feared  because  of  his  name  and  nature  ;  that  thou  may  est  fear 
 this  fearful  and  glorious  name,  The  Lord  thy  God,  Psal.  cxii. 
 9.  when  at  every  turn  men  are  apt  to  say,  O  Lord  O 
 God !  good  God !  &c.  it  is  no  other  than  taking  the  name  of 
 God  in  vain.  ill.  God  not  only  essentially  but  personally  con- 
 sidered is  to  be  feared,  God,  Father,  Son,  and  Spirit ;  it  is 
 said  of  the  Jews  in  the  latter  day,  that  they  shall  seek  the  Lord 
 their  God,  and  shall  fear  the  Lord  and  his  goodness  in  the  latter 
 
460  OF  THE  FEAR  OF  GOD 
 
 days,  Hos.  iii.  5.  Jehovah  the  Son  is  also  the  object  of  divine 
 reverence,  Let  him  be  your  fear,  and  let  him  be  your  dread  \  and 
 Jehovah  the  Spirit  also  ;  the  Israelites  in  the  wilderness  rebell- 
 ed against  him,  and  he  turned  to  be  their  enemy,  Isai.  lxiii.  fQ, 
 iv.  God,  in  his  perfections,  and  because  of  them,  is  the  object 
 of  fear ;  as  his  majesty  and  greatness  in  general ;  particularly 
 his  omnipotence,  his  omniscience,  his  omnipresence,  to  which 
 may  be  added,  his  justice  and  holiness,  at  whose  wrath  the  na- 
 tions tremble,  and  are  not  able  to  bear  his  indignation,  v.  The 
 works  of  God  make  him  appear  to  be  a  proper  object  of  fear 
 and  reverence  ;  his  works  of  creation,  the  Psalmist  on  mention 
 of  them  says,  Psal.  xxxiii.  5 — 3.  Let  all  the  earth  fear  the 
 Xord.  kt  all  the  inhabitants  of  the  world  stand  in  awe  of  himj 
 Fear  ye  not  me,  saith  the  Lord?  zvill  ye  not  tremble  at  my 
 presence  ?  which  hath  placed  the  sand  for  the  bound  of  the  sea  i 
 at  the  same  time  the  stupidity  of  the  people  is  observed, 
 Neither  say  they  in  their  heart,  Let  us  now  fear  the  Lord  our 
 God  that  giveth  rain,  £s?c.  Jer.  v.  22,  24.  vi.  The  judgments  of 
 God  which  he  threatens,  and  inflicts,  render  him  an  object  of 
 fear  says  David,  My  flesh  trembleth  for  fear  of  thee,  and  I  am 
 afraid  of  thy  judgments,  Psal.  cxix.  120.  see  Isai.  ii.  19,  21. 
 
 II.  The  nature  and  kind  of  fear.  There  is  a  fear  which  is 
 not  good  nor  commendable,  and  it  is  of  different  sorts;  there 
 is  an  idolatrous  and  superstitious  fear,  /  perceive  that  in  all 
 things  ye  are  too  superstitious.  There  is  an  external  kzx  oi God 
 as  in  the  men  of  Samaria,  who  pretended  to  fear  the  Lord,  as 
 the  priest  instructed  them,  and  yet  served  their  own  gods  ; 
 There  is  an  hypocritical  fear,  which  Satan  insinuated  was  Job's 
 case.  Doth  Job  far  God  for  nought  ?  Job  i.  9.  And  there  is 
 a  servile  fear,  a  spirit  of  bondage  to  fear,  this  arises,  1*  From 
 a  sense  of  sin,  and  the  guilt  of  it  on  the  conscience,  I  heard  thy 
 voice  in  the  garden-,  and  I  was  afraiJ,  &?<;.  2.  From  the  law 
 entering  the  conscience  of  a  sinner;  persons  in  such  a  condition 
 would  be  glad  of  rocks  and  mountains  to  fall  on  them. 
 3.  From  the  curse  of  the  law,  and  the  weight  of  it  on  the  con- 
 science.    Its  language  is.  Cursed  is  every  one  that  continueth 
 
Book  I.  OF  THE  FEAR  OP  GOD.  461 
 
 not  in  all  things  which  are  written  in  the  book  of  the  law,  to  do 
 them,  Gal.  iii.  10.  4.  From  a  view  of  death  as  the  demerit  of 
 sin;  The  wages  of  sin  is  death,  the  just  desert  of  it.  5.  From 
 a  dread  of  hell  and  everlasting  damnation. 
 
 But  there  is  a  fear  of  God  different  from  this  and  opposite 
 to  it,  and  may  be  called  a  filial  fear,  such  as  that  of  a  son  to  a 
 father;  the  scriptures  called  it  godly  fear,  Heb.  xii.  28.  Now 
 this  arises,  1.  From  the  spirit  of  adoption;  Ye  have  not  re- 
 ceived, says  the  apostle,  the  spirit  of  bondage  again  to  fear, 
 but  ye  have  received  the  spirit  of  adoption,  whereby  we  cry, 
 Abba,  Father.  2.  From  the  love  of  God  shed  abroad  in  the 
 heart  by  the  Spirit,  which  produces  love  to  God  again ;  there 
 is  no  fear,  no  slavish  fear,  in  love.  3.  This  filial  fear  is 
 attended  with  faith  and  trust  in  God ;  it  is  a  fiducial  fear, 
 Psal.  xxxi.  19.  and  cxv.  11.  Job  was  a  man  that  feared  God, 
 and  yet  he  could  say,  Though  he  slay  me,  yet  will  I  trust  in 
 him.  4.  It  is  a  fear  that  is  consistent  with  great  joy  in  the 
 Lord  ;  Serve  the  Lord  xuith  fear,  and  rejoice  with  trembling, 
 Psalm  ii.  11.  5.  Such  a  fear  is  opposed  to  pride  and  self- 
 confidence  ;  Be  not  high  minded,  but  fear,  Rom.  xi.  20. 
 
 II I.  Wherein  the  fear  of  God  appears,  and  by  what  it  is 
 manifested.  1.  In  an  hatred  of  sin  ;  The  fear  of  the  Lord  is 
 to  hate  evil,  Prov.  viii.  13.  2.  It  shews  itself  by  departing  from 
 it ;  By  the  fear  of  the  Lord  men  depart  from  evil,  Prov.  xvi. 
 6.  3.  The  fear  of  God  appears  in  men  in  not  allowing  them- 
 selves to  do  what  others  do  ;  So  did  not  I,  because  of  the  fear 
 of  God,  Neh.  v.  15.  Not  that  such  who  fear  God  are  without 
 sin ;  Job  feared  God  but  was  not  free  from  sin ;  but  they  can- 
 not give  themselves  that  liberty  to  sin  that  others  do.  4.  The 
 fear  of  God  manifests  itself  by  a  carefulness  not  to  offend  God 
 nor  man ;  to  put  no  stumbling  block  before  any,  but  fear  the 
 Lord ;  for  to  do  otherwise  would  be  contrary  to  it,  Lev.  xix. 
 14.  5.  The  fear  of  God  in  men  is  seen  by  a  constant  attend- 
 ance on  the  worship  of  God ;  and,  6*  By  their  withholding 
 nothing  from  God,  though  ever  so  dear  unto  them,  whenever 
 he  requires  it  of  them  ;  so  Abraham  received  this  testimony, 
 Noxv  know  I  that  thoufearest  God)  Gen.  xxii.  12. 
 
462  OF  THE  FEAR  OF  GOD. 
 
 IV.  The  springs  and  causes  of  the  fear  of  God,  or  from 
 whence  it  flows.  1.  It  is  not  from  nature  ;  of  the  wicked 
 David  says,  There  is  no  fear  of  God  before  his  eyes,  Psalm 
 xxxvi.  1.  2»  It  arises  from  the  grace  of  God,  it  is  a  gift  and 
 grant  of  grace  ;  0  that  there  were  such  an  heart  in  them  that 
 they -would  fear  me,  or  who  will  give  such  an  heart?  Deut. 
 v.     •}.    I -will  give  them  one  heart  and  one  way,  that  they  may 
 
 fear  me  for  ever,  Jer.  xxxii.  39,  40.  3.  It  is  implanted  in  the 
 heart  in  regeneration.  4.  The  word  and  prayer  are  the  means 
 of  attaining  it,  Psalm  xxxiv.  11.  and,  5.  It  is  encouraged, 
 promoted,  and  increased  by  the  fresh  discoveries  of  the  grace 
 and  goodness  of  God,  They  shall  fear  the  Lord  and  his  good, 
 ness ;'  There  is  forgiveness  xvith  thee  thou  may  est  be  feared^ 
 Psalm  exxx.  4. 
 
 V.  The  happines  of  those  that  fear  the  Lord.  I.  With 
 respect  to  things  temporal.  1.  It  is  promised  they  shall  have 
 no  want,  not  of  temporal  good  things,  0  fear  the  Lord,  ye  his 
 saints,  for  V  eir  is  no  want  to  them  that  fear  him,  Psal.  xxxiv. 
 9,  10.  2.  Though  they  may  have  but  little  of  the  good  things 
 of  this  world,  yet  better  is  little  with  the  fear  of  the  Lord,  than 
 great  treasures  and  trouble  therewith.  3.  Even  wealth  and 
 riches  are  promised  to  be  in  the  house  of  that  man  that  fears 
 the  Lord,  Psal.  exit.  1.  3.  Prov.  xxii.  4,  which  can  only  be  un- 
 derstood of  some,  since  the  fear  of  the  Lord  itself  is  the  good 
 man's  treasure,  Isai.  xxxiii.  G.  4.  It  is  said  that  the  man  that 
 fears  the  Lord  shall  eat  of  the  labour  of  his  hands  ;  he  shall  not 
 only  be  happy  in  his  person,  but  in  his  family;  his  wife  shall 
 be  a?  a  fruitful  vine,  and  his  children  as  olive  plants  round 
 about  his  table.  5.  They  that  fear  the  Lord  are  in  the  utmost 
 safety  j  the  angel  of  the  Lord  encamps  round  about  them, 
 Psal.  xxxiv.  7.  6.  The  fear  of  the  Lord  prolongeth  days. 
 i!.  With  respect  to  things   spiritual.     1.  The  Lord  is  said  to 
 
 ake  pleasure  in  them  that  fear  him,  Psal.  cxlvii.  11.     2.  They 
 
 r.re  accepted  of  him,  and  are  acceptable  to  him,   Acts  x.  34, 
 
 3.  The  heart  of  God  is  towards  them  ;  Like  as  a  father 
 
 pitieth  his  children,  so  the  Lord  piticth   them  that  fear  him, 
 
 ciii.  13»  4.  The  eye  of  the  Lord  is  upon  them  for  good; 
 
Book  I.  OF  FAITH  IN  GOD  AND  IN  CHRIST.  463 
 
 The  eye  of  the  Lord  is  upon  them  that  fear  him,  Psal.  cxxxiii. 
 18.  5.  His  hand  is  ready  and  open  to  communicate  to  them  ; 
 he  gives  them  his  grace,  and  at  last  gives  them  glory.  6.  The 
 secret  of  the  Lord  is  with  them  that  fear  him  ;  the  secrets  of 
 of  his  heart's  love  :  he  uses  them  as  his  most  intimate  bosom, 
 friends.  7.  They  are  remembered  by  him  with  the  favour  he 
 bears  to  his  own  people  ;  a  book  of  remembrance  is  said  to  be 
 -written  before  him  for  them,  Mai.  iii.  16.  8.  It  is  promised 
 to  them  that  fear  the  name  of  the  Lord,  that  unto  them  the  Sun 
 of  righteousness  shall  arise  with  healing  in  his  wings*  9.  Sal- 
 vation, a  fresh  view  of  interest  in  it,  is  nigh  them  that  fear  the 
 Lord,  Psal.  lxxxv.  9.  10.  Great  and  good  things  are  laid  up 
 for  such  persons  in  the  heart  of  God,  U  how  great  is  thy  good- 
 ness, which  thou  hast  laid  up  for  them  that  fear  thee,  Psal. 
 xxxi.  19. 
 
 OF  FAITH  IN  GOD  AND  IN  CHRIST. 
 
 Concerning  which  may  be  observed, 
 
 I.  The  kind  of  faith  to  be  treated  of ;  for  faith  is  a  word  of 
 a  different  use  and  signification.  1.  It  sometimes  signifies 
 the  veracity  of  God;  as  when  the  apostle  says,  Shall  their  un- 
 belief make  the  faith  of  God  without  effect,  Rom.  iii.  3,4. 
 sometimes  veracity  among  men,  Matt,  xxiii.  28.  2.  It  is  some- 
 times used  for  the  doctrine  of  the  gospel,  the  word  of  faith, 
 Gal.  i.  23.  3.  There  is  a  divine  and  an  hitman  faith;  a  divine 
 faith  proceeds  upon  a  divine  testimony  ;  an  human  faith  pro- 
 ceeds upon  the  testimony  of  man,  1  John  v.  9.  4.  There  is  a 
 faith  of  miracles,  which  proceeds  upon  a  revelation  some  wav 
 or  other  made  by  God  to  a  man,  which  he  believes;  either 
 that  a  miracle  should  be  wrought  %  him,  or  should  be  wrought 
 for  him;  of  the  former  sort ;  see  Mark  xi.  22,  23.  1  Cor.  xiii. 
 2.  of  the  latter ;  see  Matt.  x.  1.  Mark  xvi.  17 — 20.  5.  There 
 is  what  is  called  an  historical  faith;  it  may  be  called  a  theoret- 
 ic faith,  a  speculative  one,  receiving  all  things  in  the  theoVj, 
 but  reducing  nothing  to  practice.  6.  There  is  also  a  tempora- 
 ry faith  ;  the  stony  ground  hearers  for  a  while  believe,  and  n 
 
464  OF  FAITH  IN  GOD   AND  IN  CHRIST, 
 
 time  of  temptation  fall  azvay,  Luke  viii.  13.  7*  There  is  a  spt* 
 cial  faith,  which  is  peculiar  to  God's  elect,  and  is  by  some 
 called  saving  faith,  though  strictly  speaking  salvation  is  not 
 in  faith,  nor  in  any  other  grace,  nor  in  any  duty,  only  in 
 Christ  ;    He  that  believes  shall  be  saved, 
 
 II.  The  objects  of  it,  and  the  acts  of  it  on  those  objects. 
 The  objects  of  it  are  not  bare  axioms  or  propositions  ;  for, 
 the  act  of  the  believer  does  not  terminate  at  an  axiom,  but  at 
 the  thing. 
 
 God  is  the  first  primary  and  ultimate  object  of  faith,  and 
 Christ  as  mediator  is  the  mediate  object  of  it,  Ye  believe  in 
 God,  believe  also  in  me,  1  John  xiv.  1.  i.  God  the  Father:  our 
 Lord  says,  lie  that  believeth  on  me,  that  is,  not  on  him  only, 
 but  on  him  that  sent  me,  John  xii.  44.  Him  as  the  creator, 
 Faith  is  exercised  on ;  so  runs  the  first  article  in  the  creed, 
 commonly  called  the  apostles  creed,  "  I  believe  in  God  the 
 Father  almighty,  maker  of  heaven  and  earth ;"  and  as  hav- 
 ing loved  his  people  in  Christ  before  the  foundation  of  the 
 world,  2  Thess.  ii.  16.  as  having  chosen  his  people  in  Christ 
 from  the  beginning,  Eph.  i.  3,4.  as  the  covenant  God  of  his 
 people,  Zech.  xiii.  9.  as  he  is  the  Father  of  Christ,  and  all 
 that  believe  in  him,  John  xx.  17.  As  a  God  forgiving  ini- 
 quit}',  transgression,  and  sin  for  Christ's  sake,  Heb.  viii.  12. 
 as  a  justifier,  Rom.  viii.  33.  as  the  God  of  all  grace  ;  and,  last- 
 ly, as  a  promising  God,  he  has  made  many  exceeding  great 
 and  precious  premises,  and  these  are  all  yea  and  Amen  in 
 Christ,  ii.  God  the  Son  is  the  object  of  faith;  it  was  not 
 only  the  confession  of  the  faith  of  Peter,  Thou  art  Christ  the 
 Son  of  the  living  God,  but  of  all  the  disciples,  Matt.  xvi.  16,  18. 
 Acts  viii.  &?'.  John  xx.  31.  1  John  iii.  23.  and  v.  10.  Believ- 
 ing in  him  is  a  going  forth  in  acts  of  faith  and  confidence,  and 
 is  called  faith  towards  our  Lord  Jesus  Christ,  Acts  xx.  28. 
 Now  faith  in  Christ  as  the  Redeemer  and  Saviour  includes 
 in  it  the  following  things,  and  is  expressed  by  a  variety  of 
 acts,  which  shew  the  nature  of  it. 
 
Book  I.  OF  FAITH  IN  GOD  AND  IN  CHRIST.  46$ 
 
 First,  I  shall  consider  the  several  parts  of  faith  in  Christ, 
 or  what  is  requisite  to  constitute  it.  1.  A  knowledge  of 
 Christ  is  necessary,  Rom.  x.  14.  Previous  to  faith  in  Christ 
 as  a  Saviour,  there  must  be  knowledge  of  the  want  of  him; 
 and  of  his  fulness  and  abilities.  Hence  knowledge  being  so 
 requisite  to  faith,  and  included  in  it,  faith  is  sometimes  ex- 
 pressed by  it,  Isai.  liii.  11.  John  xvii.  3.  and  knowledge  and 
 faith  are  joined  together  as  inseparable  companions,  and  as 
 expressive  of  the  same  thing;  And  we  have  known  and  believ- 
 ed the  love  God  hath  to  us,  1  John  iv.  16.  Job  xix.  25.  2.  An 
 assent  unto  Christ  as  a  Saviour,  enters  into  the  true  nature  of 
 faith ;  not  a  bare  naked  assent  of  the  mind  to  the  truth  of  the 
 person  and  offices  of  Christ.  True  faith,  in  sensible  sinners, 
 assents  to  Christ,  as  a  special,  suitable  Saviour  for  them  in 
 particular :  it  proceeds  upon  Christ's  being  revealed  in  them, 
 as  well  as  to  them,  by  the  Spirit  of  wisdom  and  revelation; 
 heard  and  learned  of  the  Father,  such  as  have  come  to  Christ, 
 that  is,  believe  in  him,  John  vi.  45.  3.  Knowledge  of  Christ 
 as  a  Saviour,  and  an  assent  unto  him  as  such,  is  attended 
 with  love  and  affection  to  him  ;  faith  works  by  love.  Christ 
 is  precious  to  them  that  believe.  4.  True,  spiritual,  special 
 faith  in  Christ  includes  in  it  a  dependence  oh  him :  it  is  a 
 soul's  venturing  on  Christ,  resolving  if  it  perishes  it  will  per- 
 ish at  his  feet.  All  which  will  more  fully  appear  by  con- 
 sidering. 
 
 Secondly,  The  various  acts  of  faith  on  Christ,  as  described 
 in  the  sacred  scriptures.  1.  It  is  expressed  by  seeing  the 
 Son;  This  is  the  will  of  him  that  sent  me,  says  Christ,  that 
 every  one  that  seeth  the  Son,  and  believeth  on  him,  mmy  have 
 everlasting  life,  John  vi.  40.  It  is  a  looking  to  Jesus,  who 
 was  typified  by  the  brazen  serpent  set  upon  a  pole  by  Moses, 
 John  iii.  14.  sensible  sinners  are  encouraged  by  Christ  him- 
 self, who  says,  Behold  me,  behold  me,  Isai.  lxv.  1.  and  xlv.  22l 
 *2.  Faith  is  a  motion  of  the  soul  unto  Christ ;  He  that  cometh  to 
 me,  says  Chris%  shall  never  hunger ;  and  he  that  believeth  on 
 me,  which  explains  what  is   meant  by   coming,  thall  never 
 
 3» 
 
466  OF  FAITH  IN  GOD  AND  IN  CHRIST. 
 
 thirst,  John  vi.  SrS.  which  coming  to  Christ  is  upon  an  mvita* 
 tion  given;  the  Spirit  and  the  bride  say  come,  Kev.  xxii.  \7» 
 the  ministers  of  the  word  cry,  Ho,  every  one  that  thirstt  ih, 
 come  ye  to  the  waters  ;  the  sound  is  attended  with  efficacious 
 grace,  they  that  are  ready  to  perish,  come,  Isai.  )v.  1.  Christ 
 himself  says.  Come  unto  me  all  ye  that  labour,  and  are  heavy 
 laden,  and  Twill  give  you  rest,  Matt.  xi.  28.  3.  This  motion 
 of  faith  towards  Christ  is  expressed  b)  Jleeing  to  him;  and 
 such  souls  that  believe  in  him  are  described  as  h&v'mgjledfor 
 refuge  to  lay  hold  on  the  hope  set  before  them,  Heb.  vi.  18. 
 Christ  is  the  city  of  refuge  ;  being  come  to  Christ,  various  acts 
 of  faith  are  puc  forth  upon  him  ;  such  as  the  following  :  A  ven- 
 turing act  of  ti.eir  souls,  and  of  their  whole  salvation  on  him, 
 like  Lsher,  who  ventured  into  the  presence  of  king  Ahasue- 
 rus,  saying,  If  I  perish^  I  perish  :  reasoning  in  like  manner 
 as  the  four  lepers  did  when  ready  to  perish  with  famine  ;  Let 
 us  fall  into  the  host  of  the  Syrians;  if  they  save  us  alive  we 
 shall  live,  and  if  they  kill  us,  we  shall  but  die.  A  casting  or 
 throwing  themselves  into  the  arms  of  Christ,  to  be  bore  and 
 carried  b\  him,  as  a  nursing  father  bears  and  carries  in  his 
 bosom  a  sucking  child;  so  Christ  carries  the  lambs  in  his 
 arms,  Isai.  lxvu  12.  A  laying  hold  on  Christ;  even  the  robe 
 of  righteousness ;  or,  as  Adonijah  and  Joab  fled  and  laid 
 hold  of  the  horns  of  the  altar  for  safety.  Faith  is  a  retaining 
 Christ,  and  an  holding  him  fast  ;  it  is  said  of  Wisdom,  or 
 Christ,  Happy  is  every  one  that  retuineth  her,  Prov.  iii.  18. 
 so  the  church  having  lost  her  beloved,  and  upon  search  found 
 him,  she  held  him,  and  would  not  let  him  go.  Cant.  iii.  4. 
 Faith  is  sometimes  expressed  by  leanimk  on  the  Lord,  and 
 staying  upon  him ;  so  the  church  is  saicftto  be  leaning  on  her 
 beloved,  while  coming  up  out  of  the  wilderness,  Cant.  viii.  5. 
 But,  the  grand  and  principal  act  of  faith,  or  that  by  which 
 it  is  more  frequently  expressed  is,  receiving  Christ;  As  many 
 as  received  him*— even  that  believe  on  bis  name,  John  i.  12. 
 ivhere  receiving  Christ  is  interpreted  of  believing  on  him* 
 Christ  is  received,  not  into  the  head,  but  into  the  heart ;  not 
 
BookL  OF  FAITH  IN    GOD  AND  IN  CHRIST.  467 
 
 in  part  only,  but  in  whole.  1.  Christ  in  all  his  offices,  as  the 
 great  Prophet  in  the  church  whom  God  promised  to  raise  up; 
 as  a  Priest,  and  as  King  in  Zion.  2.  Christ  and  all  the  bless- 
 ings of  grace  along  with  him,  are  received  by  faith  ;  such  as 
 adoption;  as  Christ  gives  a  power  to  them  that  believe  in  him, 
 to  become  the  children  of  God,  they  by  faith  receive  this 
 power,  right,  and  privilege  from  him;  and  hence  we  read  of 
 receiving"  the  adoption  of  children,  through  the  redemption 
 that  is  by  Christ,  Gal.  iv.  5.  Pardon*  Acts  v.  31.  and  grace  as 
 a  meetness  for,  and  as  the  earnest  of  glory,  Acts  xxvi.  18* 
 3.  Christ  is  received  as  a  free  gift  ;  he  is  the  gift  of  God ;  If 
 thou  knewest  the  gift  of  God,  John  iv.  10.  4.  Faith  receives 
 Christ  in  preference  to  all  others:  it  prefers  the  worst  things 
 belonging  to  Christ,  to  the  best  in  creatures  ;  he  esteems  re- 
 proach for  Christ's  sake,  greater  riches  than  all  the  treasures 
 in  Egypt,  and  takes  pleasure  in  persecutions  and  distresses 
 endured  on  his  account,  ill.  God  the  holy  Spirit,  is  also  the 
 object  of  faith  ;  though  we  read  and  hear  but  little  of  faith  in 
 him  ;  yet  as  we  are  to  trust  in  God  the  Father  to  keep  us  by  his 
 power  through  faith  unto  salvation,  and  to  trust  in  Christ  for 
 the  salvation  of  our  studs,  so  we  are  to  trust  in  the  holy  Spi- 
 rit ror  carving  on  and  finishing  the  work  of  grace  in  us:  he 
 the  Sotrit  of  God,  who  hafh  begun  a  good  work  in  us,  will  per- 
 form  it  until  the  day  of  Jesus  Christ,  Phil.  i.  6. 
 
 [II.  The  subj  cts  of  the  grace  of  faith,  on  whom  this  grace 
 is  b -.-stowed,  and  in  whom  it  is,  in  some  more,  in  others  less, 
 in  all  like  precious  faith,  i.  The  subjects  of  faith  are  not 
 angels,  neither  good  nor  bad.  Not  the  good  angels;  they 
 live  not  by  faith,  but  by  sight :  much  less  the  evil  angels ; 
 they  themselves  very  justly  observed,  What  have  we  to  do 
 with  thee?  they  had  nothing  to  do  with  him  as  Jesus  a  Sa- 
 viour, ii.  Men  onlv  are  the  subjects  of  the  grace  of  faith  ; 
 and  not  all  men  ;  For  all  men  have  not  faith.  There  are  some 
 who  do  not  belong  to  Christ,  are  none  of  his  ;  Te  believe  not  be- 
 cause ye  are  not  of  my  sheep ;  As  many  as  were  ordained  unto 
 eternal  life  believed,  Acts  xiii.  48.  there  must  be  first  spiritual 
 
468  OF  FAITH  IN  GOD  AND  IN  CHRIS, 
 
 life  before  there  can  be  faith :  hence  says  Christ,  whosoever 
 liveth  and  believeth  hi  me  shall  never  die,  John  xi.  26.  As 
 well  may  a  dead  carcase  fly,  as  a  dead  sinner  believe  in 
 Christ,  or  have  any  will  and  desire  to  it.  in.  Those  who  are 
 the  subjects  of  this  grace  of  faith,  it  is  different  in  them  as  to 
 the  degree  and  exercise  of  it.  1.  In  some  it  is  great  faith  j 
 instances  of  which  wc  have  in  the  centurion,  and  in  the  wo. 
 man  of  Canaan,  Matt.  viii.  10.  2.  In  some  it  is  but  s?na!l  or 
 little  faith.  3.  In  others  it  is  very  little,  least  of  all,  it  is  like  a 
 grain  of  mustard  seed,  which  is  the  least  of  all  seeds,  Matt, 
 xvii.  20.  the  day  of  small  things  he  does  not  despise.  4.  In 
 these  it  seems  to  be  next  to  none,  and  as  if  there  was  none  at 
 all ;  hence  these  words  of  Christ  to  his  apostles,  How  is  it  that 
 you  have  no  faith  P  and  again,  Where  is  your  faith  P  Mark 
 iv.  40.  Luke  viii.  25.  that  is,  in  act  and  exercise.  5.  In  some 
 faith  is  weak  ;  in  others  sJLrong :  of  Abraham  it  is  said,  that  he 
 was  strong  in  faith.  But  of  some  others  it  is  said,  Him  that 
 is  weak  in  the  faith  receive  ye,  but  not  to  doubtful  disputa- 
 tions. 6.  Faith,  as  to  its  exercise,  differs  in  the  same  indi- 
 viduals at  different  times;  as  in  Abraham,  and  in  David,  and 
 in  Peter.  7.  In  some  it  arises  to  aplero/ihory,  a  full  assurance 
 of  faith,  as  it  is  expressed  in  Heb.  x.  22.  which  signifies  go- 
 ing with  a  full  sail,  in  allusion  to  ships  when  they  sail  with  a 
 prosperous  gale  ;  so  souls,  when  they  are  full  of  faith,  as  Ste- 
 phen was,  move  on  towards  God  and  Christ  ;  and  can  say 
 with  Thomas,  My  Lord,  and  my  God !  and  with  the  church. 
 My  beloved  is  mine  and  I  am  his  ;  but  this  is  not  to  be  found 
 in  all  believers  ;  it  is  not  always  without  any  doubt,  hesitation, 
 and  mixture  of  unbelief,  iv.  The  seat  of  this  grace,  in  the 
 subjects  of  it,  is  the  whole  soul  of  man  ;  it  is  with  the  heart 
 man  believes  in  Christ  for  righteousness,  life,  and  salvation. 
 IV.  The  causes  of  fa'th,  from  whence  it  springs,  i.  The 
 efficient  cause  is  God  ;  hence  it  is  called  the  work  of  God, 
 John  vi.  29.  the  operation  of  God,  Col.  ii.  12.  God  the  Father  j 
 as  he  is  the  God  of  all  grace,  so  of  this.  Christ  is  expressly 
 called,  the  Author  and  Finisher  of  Faith  7  Heb.  xii.  2.  and  thrs 
 
Book  I.  ©P  FAITH  IN  GOD  AND  IN  CHRIST.  4fl$ 
 
 special  grace  of  faith  is  reckoned  among  the  fruits  of  the 
 Spirit ;  who  from  hence  is  called  the  Spirit  of  faith, 
 11.  The  moving1  cause  of  faith  is,  the  free  grace  of  God  ;  Acts 
 xviii,  27.  in.  The  word  and  ministers  of  it  are  the  usual 
 means  and  instruments  of  faith ;  the  end  of  the  word  being 
 written  is,  that  men  might  believe  that  Jesus  is  the 
 Christ  the  Son  of  God,  John  xx.  31.  and  the  word  preached  is, 
 the  word  of  faith,  Rom.  x.  8,  17. 
 
 V.  The  effects  of  it,  on  the  various  things  which  are  ascrib- 
 ed unto  it  in  some  sense  or  another,  which  shevV  the  useful- 
 ness and  importance  of  this  grace,  l.  Several  blessings  of 
 grace  are  attributed  to  it.  1.  Justification;  hence  we  read  of 
 being,  justified  by  faith,  Rom  v.  1.  not  by  it,  or  through  it, 
 as  a  work  of  righteousness  done  by  men,  for  then  they  would 
 he  justified  and  saved  by  work's  contrary  to  the  scriptures. 
 Tit.  iii.  5.  Nor  as  a  grace  of  the  Spirit  of  God  wrought  in 
 men ;  for  that  is  a  part  and  branch  of  sanctification,  but  faith 
 objectively  is  meant  or  the  object  of  faith,  Christ,  who  is  some- 
 times called  faith,  Gal.  iii.  23.  2.  Adoption,  the  saints  are 
 children  of  God  by  faith  ;n  Christ  Jesus,  Gal.  iii.  26.  3.  The 
 remission  of  sins ;  God  has  set  forth  Christ  to  be  a  propitiation, 
 through  faith  in  his  blood,  for  the  remission  of  sins,  Rom.  iii. 
 25.  4.  Sanctification,  purifying  their  hearts  by  faith,  Actxv. 
 9.  5.  Eternal  life  and  salvation  are  connected  with  faith ; 
 he  that  believes  in  him  has  everlasting  life,  John  xvii.  3. 
 II.  By  faith  60uls  have  communion  with  God,  with  Christ, 
 and  with  his  people  in  his  word  and  ordinances.  1.  They 
 have  access  to  God,  Inwhom  savs  the  apostle,  we  have  boldness 
 and  access  with  confidence  by  the  faith  of  him,  Eph.  iii.  12. 
 2.  The  inhabitation  of  Christ  in  the  hearts  of  his  people  ;  the 
 apostle  prayed  for  the  Ephesians  that  says  he,  Christ  may 
 dwell  in  your  hearts  by  faith,  Eph,  iii.  IT.  3.  Believers  feed 
 and  live  upon  Christ  by  faith  ;  /  live  by  the  faith  of  the  Son 
 pfGod,Ga\.  ii.  20.  4.  It  is  by  faith  that  believers  go  on  com- 
 fortably in  their  christian  race  ;  As  ye  have  therefore  received 
 Christ  Jesus  the  Lord,  so  walk  ye  in  him,  2  Cor.  v.  7.  go  on 
 
470  OF  FAITH  IN  GOD  AND  IN  CHRIST. 
 
 believing  in  him  till  ye  receive  the  end  of  your  faith,  the  sal- 
 vation of  your  souls.  5.  Faith  makes  Christ  precious  to  souls  ; 
 To  them  that  believe  he  is  precious,  1  Pet.  ii.  7.  6.  F..sith 
 works  by  love,  by  love  to  Christ  and  by  love  to  his  people. 
 7.  It  is  faith  which  makes  the  word  useful  and  the  ordinances 
 pleasant  and  delightful,  Heb.  iv.  2.  it  is  only  when  Christ  is 
 held  forth,  and  seen  in  the  galleries,  and  shews  himself  through 
 the  lattices  to  faith,  that  the  ordinances  are  amiable  and  lovt  ly. 
 3H.  There  are  various  other  useful  things  ascribed  to  faith,  as 
 the  effects  of  it.  1.  It  makes  not  ashamed.  It  is  said,  He  that 
 believeth  shall  not  make  haste,  Isai  xxviii.  16.  Rom,  ix.  33. 
 find  x.  11.  1  Pet.  ii.  6.  2.  It  fills  the  soul  with  joy  or,  hear- 
 ing the  word,  the  good  news  of  salvation  by  Christ ;  so  the 
 jailor,  on  hearing  the  word  of  salvation  preached,  rejoiccdy 
 believing  in  God,  a  sight  of  Christ  by  faith  will  fill  a  soul  wdh 
 <i  joy  unspeakable  and  full  of  glory,  1  Per.,  i.  8.  hence  wt  read 
 of  the  joy  of  faith.  3.  It  is  by  faith  that  saints  get  the  victory 
 over  Satan,  and  the  world,  and  every  enemy,  1  John  v.  4,  5. 
 4.  It  is  by  faith  that  saints  are  kept  unto  salvation,  and  are 
 saved  by  grace  through  it. 
 
 VI.  The  properties  or  adjuncts  of  faith.  1.  It  is  the  first 
 *md principal  grace,  it  takes  the  precedence  of  other  graces. 
 3.  It  is  a  grace  exceeding  precious,  it  is  like  precious  faith* 
 3.  It  is  but  one;  as  there  is  but  one  Lord  to  be  believed  in, 
 and  to  be  subject  to,  so  but  one  faith.  4.  Though  faith  is 
 called  common  faith,  common  to  all  God's  elect,  yet  every  man 
 has  his  own  faith  ;  the  just  shall  live  by  his  faith,  and  not  ano- 
 ther's, Heb.  ii  4.  The  faith  of  one  man  is  of  no  service  to 
 rmother  in  the  business  of  salvation.  5.  It  is  true,  real,  and  un- 
 signed. 6.  ft  is  a  grace  that  cannot  be  lost;  Christ  is  the  Author 
 ,>nd  Finisher.  7.  It  is  indeed  but  imperfct;  y^t  may  be  in- 
 creased;  Lord, increase  our  faith,  8.  According  to  the  Apos- 
 v'c's  account  of  it,  it  is  the  substance  of  things  hoped  for  the  evi- 
 dence of  things  not  seen,  Heb.  xi.  1.  it  realizes  things,  and 
 pives  them  a  subsistance,  and  makes  them  appear  solid  and  sub- 
 stantial ;  it  brings  distant  things  near,  and  future  things  pre- 
 
Book  I.  OF  TRUST  AND  CONFIDENCE  IN  GOD.        47  i 
 
 sent;  it   makes  difficult   things  plain  and  easy,  and  unseen 
 things  visible,  and  gives  a  certainty  to  them  all. 
 
 OF  TRUST  AND  CONFIDENCE  IN  GOD. 
 
 This  being  so  near  akin  to  faith,  if  not  a  part,  yet  at  least 
 a  fruit  of  it,  deserves  next  to  be  considered, 
 
 I.  What  confidence  signifies,  and  the  sense  in  which  it  is 
 sometimes  t^ken,  and  to  be  treated  of  here.  i.  It  is  some- 
 times used  for  a  profession  of  religion,  taken  up  in  the  name 
 and  strength  of  Christ ;  hence  it  is  advised  not  to  cast  it  away , 
 Heb.  iii.  6,  14.  n.  It  sometimes  signifies  that  alacrity  in 
 which  raf-n  engage  in  any  branch  of  religious  service  ;  Many 
 of  the  brethren  in  the  Lord,  waxing  confident  by  my  bonds,  arc 
 muck  more  bold  to  speak  the  word  without  fear,  Phil.  i.  14. 
 in.  S  metiincs  confidence  with  respect  to  God  in  prayer  is 
 designed.  In  whom,  that  is,  in  Christ,  we  have  boldness  and 
 access  with  confidence  by  the  faith  of  him,  Eph.  iii.  12. 
 iv.  1  rust  or  confidence  in  God  may  be  considered,  as  it  has 
 a  connection  with  the  grace  of  faith;  faith  is  sometimes  ex- 
 pressed by  it ;  Surh  trust,  or  confidence  have  we  through 
 Christ  to  God-ward,  2  Cor.  iii.  4.  It  seems  to  be  laith  greatly 
 strengthened  ;  a  strong  exercise  of  it:  such  as  in  2  Tim.  i. 
 Vz.  I  know  whom  I  have  believed  or  trusted:  it  deserves  a  dis- 
 tinct consideration.     Particularly, 
 
 II.  The  objects  of  it. 
 
 First,  Negatively;  what  are  not  the  objects  of  it.  1.  Idols; 
 trust  in  which,  and  in  things  belonging  to  them,  may  be  call- 
 ed idolatrous  confidence.  So  the  Gentiles  gloried  in  their 
 tempies  ;  as  in  the  temple  of  Diana,  at  Ephesus,  and  of  Idols 
 in  other  places.  2.  Men;  trust  in  whom  may  be  called  human 
 confidence.  This  was  the  sin  of  the  Israelites,  that  they  trus- 
 ted in  the  shadoxo  of  Egypt,  Isai.  xxx  2,  3.  Some  trust  in 
 chariots,  and  some  in  horses;  but  we  will  remember  the 
 name  of  the  Lord  our  God :  in  some  cases  the  most  intimate 
 friends  are  not  to  be  confitled  in  forsecrec\  ;  Trust  ye  not  in 
 a  frw\d,put  ye  not  confidence  in  a  guide  ^  M ic.  vii.  5.     3.  Self 
 
472  OF  TRUST  AND  CONFIDENCE  IN  GOD. 
 
 is  another  object  not  to  be  trusted  in ;  trust  in  which  may  b« 
 called  self  confidence;  as  when  men  trust  in  their  wealth,  and 
 make  gold  their  hope;  He  that  trusteth  in  his  riches  shall  fall, 
 Prov.  xi.  18.  Nor  should  a  man  trust  in  his  wisdc??i;  lean 
 not  to  thine  own  undestanding,  Prov.  iii.  5.  nor  in  his  strength, 
 nor  in  his  own  heart,  he  that  trusts  in  it  is  a  fool,  Prov.  xxviii. 
 26.  Nor  should  men  trust  in  their  own  works  of  righteous- 
 ness ;  such  a  man's  trust  is  no  other  than  a  spider's  web. 
 
 Second,  Positively,  the  true  and  proper  objects  of  trust  and 
 confidence  are  Jehovah,  Father,  Son,  and  Spirit.  I.  Jehovah 
 the  Father :  the  saints  may  be  confident  of  his  love  to  them, 
 and  of  the  continuance  of  it;  of  his  faithfulness  in  the  fulfil- 
 ment of  his  promises.  Of  his  grace  to  supply  all  their  wants  ; 
 and  of  his  power  to  keep  and  preserve  them  to  eternal  glory, 
 ii.  Jehovah  the  Son :  trust  is  to  be  put  in  the  salvation  of 
 Christ,  or  in  him  for  salvation;  in  his  righteousness;  in  the 
 fulness  of  grace  in  him ;  in  his  power  to  help  them  in  the 
 exercise  of  every  grace,  and  in  the  performance  of  every  du- 
 ty ;  to  bear  the  cross  of  Christ,  to  fight  his  battles,  and  to  per- 
 severe in  faith  and  holiness  to  the  end.  ill.  Jehovah  the  Spirit; 
 For  the  carrying  on  and  finishing  his  own  work  of  grace  in 
 the  hearts  of  his  people,is  expressed  by  confidence  of  it. 
 
 III.  The  encouragement  there  is  to  trust  in  the  Lord,  and 
 that  for  all  things  and  at  all  times. 
 
 First,  There  is  encouragement  to  trust  in  God  for  all  things. 
 1.  All  things  are  of  him ;  all  good  things  in  nature,  Acts  xvii. 
 25.  Rom.  xi.  36.  And  in  grace,  2  Cor.  v.  18.  2.  All  good 
 things  are  promised  by  God  to  his  people ;  the  covenant  of 
 grace  is  ordered  in  all  things,  and  is  full  of  exceeding  great 
 and  precious  promises.  3.  God  keeps  back  no  good  things  he 
 has  promised  :  No  good  thing  will  he  withhold  from  them  that 
 walk  uprightly,  Psal.  lxxxiv.  11,  12.  4.  God  gives  all  things 
 freely  to  his,  people,  without  any  regard  to  any  merit  or  de- 
 sert of  theirs,  Rom.  viii.  32.  5.  He  gives  all  things  plenteous- 
 ly\  so  that  the  saint,  with  Jacob,  can  say,  I  have  enough. 
 There  is  abundant  encouragement  to  trust  in  the  Lord  for  all 
 
Book  I.  OF  TRUST  AND  CONFIDENCE  IN  Cob;        47§ 
 
 thin  gist  i.  For  things  temporal,  the  outward  mercies  of  life. 
 For  food,  Pbal.  xxxvii.  3.  for  raiment,  Gen.  xxviii.  20,  21. 
 Matt.  vi.  SO.  for  the  preservation  of  life,  Psah  cxxii.  5,  8. 
 For  these  things  may  believers  pray  to  God  with  an  holy  con- 
 fidence, believing  they  shall  have, the  petitions  they  ask  of 
 him.  They  may  be  encouraged  by  the  experience  of  them- 
 selves and  others.  Good  old  Jacob  in  his  dying  moments 
 expressed,  in  very  strong  language,  his  experience  of  the  di- 
 vine goodness  throughout  the  whole  of  his  life ;  The  God 
 which  fed  me  all  my  life  long  unto  this  day,  Gen.  xiviii.  15,  16. 
 li.  1  here  is  great  encouragement  to  trust  in  the  Lord  for  spi- 
 ritual things  ;  Cnrist  has  them  all  in  his  hands  for  his  people, 
 and  will  give  them  all  things  pertaining  to  life  and  godliness. 
 in  There  is  encouragement  to  trust  in  the  Lord  for  eternal 
 things  ;  for  God  has  chosen  his  in  Christ  to  the  enjoyment 
 of  them:  he  has  made  promises  of  eternal  things  to  his  peo- 
 ple ;  he  has  prepared  and  provided  everlasting  happiness  for 
 them  ;  has  called  them  to  his  kingdom  and  glory;  arid  whom 
 he  calls  he  glorifies,  1  Thess.  v.  24.  1  John  v.  11. 
 
 Secondly,  There  is  encouragement  to  trust  in  the  Lord  al- 
 ways ;  Trust  in  him  at  all  times,  ye  people,  Psal  lxii.  8.  In 
 times  of  darkness  and  desertion,  isai.  1. 10.  in  times  of  temp- 
 tation, and  of  adversity,  Zeph.  iii.  12.  and  in  the  hour  of 
 death,  God  will  be  with  them,  and  his  rod  and  staff  shall 
 comfort  them. 
 
 Thirdly,  What  that  is  in  the  Lord  which  gives  encourage- 
 ment  to  trust  in  him.  1  He  is  El  Shaddai,  God  all-sufficient, 
 2  He  is  Jehovah,  the  rock  of  ages,  the  everlasting  strength 
 of  those  that  put  their  trust  in  him  ;Trust  ye  in  the  Lord  for 
 sver,  fir  in  the  Lord  Jehovah  is  everlasting  strength,  Isai. 
 xxvi.  4.  3.  The  loving  kindness,  grace,  mercy,  and  pity  of 
 God,  give  great  encouragement  to  trust  in  him  ;  How  excel- 
 lent is  thy  loving  kindness,  0  God  J  therefore  the  children  of 
 men  put  their  trust  under  the  shadow  of  thy  wings,  PsaL 
 xxxvi.  7.  4.  His  truth  and  faithfulness  in  his  covenant  and 
 promises,  strongly  induce  to  trust  in  him;  he  will  n$t  sufhf 
 
 3   O 
 
474  OT  THE  GRACE  OF  HOPE. 
 
 Hi*  faithfulness  to  fail,  nor  break  his  covenant ,  nor  alter  the 
 thing  that  is  gene  out  of  his  lips  5  to  which  he  has  added  his 
 oath  for  the  confirmation  thereof,  Psal.  lxxxix,  33—35* 
 5.  The  experience  of  the  saints  in  all  ages,  and  a  man's  .iwn, 
 animate  him  to  put  his  trust  in  God;  our  fathers  trusted  in 
 thee,  they  trusted,  and  thou  didst  deliver  them  ,•  they  cried  unt§ 
 thee,  and  we*  e  delivered,  ihey  trusted  in  thee,  and  were  not  con* 
 founded!  Psal.  xxii.  4,  5. 
 
 IV.  The  happiness  of  those  that  trust  in  the  Lord.  i.  They 
 are  in  grrar  peace,  and  will  be  in  gt  eater  still  j  Thou  wilt  keep 
 him  in  perfect  peace,  whose  mind  is  stayed  on  thee;  because  he 
 trusttth  in  thee.  lsai.  x*vi.  3.  2.  They  art  in  great  safety; 
 they  that  trust  in  the  Lord  shall  be  as  mount  Zon.  3.  They 
 need  be  in  no  fearpf  an\  enemy  whatever  j  Behold  God  ta 
 pry  salvation,  sa\  6  the  church,  /  will  trust  and  not  be  afraid^ 
 lsai.  xii.  2.  4.  They  want  no  good  thing  j  Blessed  is  the 
 man  that  trusteth  in  him. 
 
 OF  THE  GRACE  OF  HOPE, 
 
 Concerning*  this  grace,  the  following  things  may  be  ob° 
 served  : 
 
 I.  'I  he  object,  ground,  and  foundation  of  it.     Not  any  crea- 
 ture whatever,  angel  or  man;  not  the  virgin  Mary,  the  mother 
 of  our  Lord,  as  the  papists  blasphemously  address  her,  Salve 
 tegina,  spes  i.ostra;  Save  us%   0  queen   cur  hope!     Nor  any 
 creature  enjoyment ;  If  I  have  made  gold  my  hope,  the  object 
 of  it,  says  Job,  meaning  he  had  nnt.     Nor  creature  merits  ;  of 
 tvhich  there  are  none*  But  Jehovah,  the  creator  and   Lord  of 
 all,  and  the  covenant  God  of  his  people,  is  the  principal  object 
 of  hope,  and  the  only  solid,  sufficient  ground  and  foundation 
 for  it,  as  David  said,   Thou  art  my  hope,  0  Lord  God;  thou 
 art  my  trust  from  my  youth,  Psal.  lxxv.  5*     1.  God,  essential- 
 ly  considered,  is  the  object  of  hope ;  Hope  in  God,  says  the 
 Psalmist,  for   I  shall  yet  praise  him,  Psal.  xlii.   11.     The 
 grounds  of  which  hope  in  God  are  his  grace  and   goodness. 
 ii*  God  personally  considered  is  also  the  object  of  hope ;  the 
 
Book  I.  OF  THE  GRACE  OP  HOPE;  475 
 
 Father  is  called,  The  God  of  hope;  Christ  the  Son  of  God  is 
 called  our  hope,  the  hope  of  glory  ;  and  the  Spirit  of  G  jd  al- 
 so is  equally  the  object  of  hope,  as  of  faith  and  confidence* 
 in.  The  less  principal  objects  of  hope,  connected  witn  the 
 divine  persons,  are  the  promises  of  G  >d  ;  In  his  word  do  I 
 hope,  Psal.  cxxx.  5.  the  ground  and  foundation  of  which  hope 
 is  the  divine  faithfulness  and  power. 
 
 Things  to  be  hoped  for  are  represented.     1.  As  things  un» 
 seen,  of  which  faith  is  the  evidence  ;  and  gives   encourage- 
 ment  to  the  exercise  of  hope  upon  them  ;   Hope  that  is  seent 
 is  not  hope;  for  what  a  man  seeth,  why  doth  he  yet  hope  for? 
 Rom.  viii.  24,  25.     2.  They  are  things  future  \   hence   saints 
 are  exhorted    to  hope  to  the  end.  for  the  grace  that   is  to   be 
 brought  anto  them,  at  the  revelation  of  Jesus  Christ,  and  to  look 
 for  that  blessed  hope,  1    Pet,  i,  1 **     3.  Things  hoped    for  are 
 difficult  to  cone  at  and  possess  ;  hence  ihere  must  be  a  labour- 
 ing and  striving.     4.  Hope  is  of  tnings  possible,  or  otherwise 
 it  would  turn  to  despair,  as  in  Cain,  and  those  who  said,  there 
 is  no  hop-1,  Jer.  xviii.  12.  it  is  good  that  a  man  should  both  hope 
 and  quietly  wait  for  the  salvation  of  the  Lord%  &zra.  x,  2. 
 
 Things,  the  objects  of  hope  are  more   particularly,     i.  Sal* 
 vation  by  Christ:  it  is  possible  to  be  had,  and  therefore  hope 
 is  conversant  about  it :  the  thoughts  of  God  are   employed 
 about  it  in  eternity.    His  own  Sun  is  become   the    author   of 
 eternal  salvation,  and  this  salvation  is  actually  wrought  out  by 
 Christ ;  it  is  in  hitw,  and  to  be  had  by  him,  and  by  no  other. 
 5.  Great  encouragement  is  given  by  Christ  to  sensible  sinners, 
 to  hope  for  and  expect  salvation  from  him;  Look  unto  me,  say9 
 he,  and  be  saved.     It  is  wholly    of  free   grace,  and   not  of 
 works,  and  is  for  sinners,  even  the  chief  of  sinners  :  to  a  soul 
 enquiring  after  salvation,  the  gospel  thus  directs,  Believe  on  the 
 Lord  Jesus  Christ,   and  thou  shalt  be  saved,    Acts  xvi.    31* 
 II.  Pardon  of  sin  through  the  blood  of  Christ;    this  is  what  is 
 immediately  sought  after  and  prayed  for  by  a  soul  convinced 
 of  sin:  there  is  ground  and  reason  to  hope  for  this,  through 
 the  propitiatory  sacrifice  of  Christ;  because  God  is  a  sip  far* 
 
476  OF  THE  GRACE  OF  HOPE. 
 
 giving  God;  he  has  proclaimed  his  name  merciful  and  gret* 
 cious.  The  blood  of  Christ  has  been  shed  on  account  of  sin  j 
 God  set  him  ft nh  to  be  the  propitiation,  through  faith  in  his 
 b'ood.for  t'e  remission  of  sins.  Ana  his  bleed  is  shed  for  many% 
 fir  the  remission  of  sins  ;  Chris,  is  exalted  as  a  Prince  and  a 
 Saviour,  to  give  repentance  to  Lrael,  and  forgiveness  of  sins, 
 Acts  v.  31.  He  gave  orders  to  his  apostle-,  before  his  ascen- 
 sion to  heaven,  that  repentance  and  remission  of  sins  should  be 
 preached  in  his  name,  among  all  nations,  to  all  sorts  of  men  in 
 them,  beginning  at  Jerusalem.  The  instances  of  pardon  re- 
 corded in  scripture,  and  of  some  notorious  sinners,  serve 
 much  to  encourage  hope  of  pardon  likewise  ;  as  a  Manasseh, 
 a  Mary  Magdelene,  the  woman,  a  sinner,  who  washed  Christ's 
 feet  with  hear  tears  •  S?.ul  the  blasphemer,  and  many  of  the 
 Corinthians,  described  as  the  worst  of  sinners,  were  pardon, 
 edand  justified  in  the  name  of  the  Lord  Jesus,  ni.  The 
 bltssings  cf  grace,  and  supplies  of  it  in  the  present  life,  and 
 through  it  are  the  objects  of  hope,  as  long  as  there  is  a  throne 
 pf  grace  standing,  and  a  fulness  of  grace  in  Christ ;  his  people 
 may  be  assured,  that  their  God  in  Christ  will  supply  all  their 
 need,  according  to  his  richer  in  glory  by  Jesus  Christ,  Phil.  iv. 
 19.  iv.  There  are  blessings  to  be  enjoyed  after  death, 
 which  are  the  objects  of  hope.  1.  The  resurrection  of  the 
 body  is  an  object  of  hope,  and  is  often  so  represented ;  Of  the 
 hope  and  resurrection  of  the  dead,  that  is,  of  the  hope  of  it,  / 
 am  called  in  question,  says  the  apostle,  Act*  xxiii.  6.  %  Eter- 
 nal life  to  be  enjoyed  both  in  soul  and  body,  is  ^  grand  object  of 
 hope,  and  for  which  there  is  good  ground  and  reason,  from  its 
 being  a  free  gift ;  The  gift  of  God  is  eternal  life  through  Jesus 
 Christ  our  Lord,  Rom.  vi.  23.  It  is  in  the  hands  of  Christ 
 toconftr,  who  is  therefore  called  our  hope,  1  Tim.  i.  1.  From  the 
 promise  of  it  in  Christ,  called,  The  promise  of  life  which  is  in 
 Christ  Jesus,  2  Tim.  i.  1.  From  the  preparations  and  pray- 
 ers of  Chiist  for  it,  who  is  gone  to  prepare  heaven  and  happU 
 *vess  for  his  people  ;  and  fiom  the  Spirit's  work  in  the  hearta 
 
Book  L  OF  THE  GRACE  OF  HOPE.  4?7 
 
 of  men,  whose  grace  is  a  well  of  living  water,  springing  upin»3 
 to  eternal  life. 
 
 II.  The  subjects  of  the  grace  of  hope  ;  they  are  not  angels, 
 good  or  bad;  good  angels  are  in  the  full  enjoyment  of  God 
 and  of  all  felicity  ;  and  to  evil  angels,  there   is   not  the  least 
 ground  and   reason  for  them  to  hope  for  a  recovery  out  of  i 
 their  apostate  state.     Only  men  are  subjects,  and  these  not  all 
 men,  some  are  described  as,  those  without  hope,   and   who 
 live  and  die  without  it.     Regenerate   men  are  subjects  of  the 
 grace  of  hope;  they  are  begotten   again   unto  a  lively  hope:] 
 faith  and  hope  always  go  together ;  faith  is  the  ground  work 
 of  hope,  the  substance  of  things  hoped  for,  Heb.  xi.  1.  the  Isra- 
 el whom  God  has  chosen  for  his  peculiar  treasure,  are  encour- 
 aged to  hope  in  the  Lord ;  hence  he  is  called,   The  h*pe  of 
 Israel,  Jer.  xiv.  8.     The  separate  souls  of  saints,  after  death, 
 in  heaven,  seem  to  be  possessed  of  the  grace  of  hope,  particu- 
 larly with  respect  to  the  resurrection  of  their  bodies  ;  as  the 
 flesh  of  Christ,  by  a  figure,  is  said  to  rest  in  hope  of  its  resur- 
 rection, Psalm,  xvi.  9.  so  the  souls  of  the  saints   during  the 
 abode  of  their  bodies  in  the  grave,  wait  and  hope  ;    All  the 
 d  -ys  of  my  appointed  time  of  lying  in  the  grave,  tw// 1  wait  till 
 -my  change  come,  until  Christ  changes  the    vile    bodies  of  his 
 people,  and  makes  them  like  his  glorious  one,  Job  xiv.  J  4. 
 
 III.  The  causes  of  the  grace  of  hope.  1.  The  efficient 
 cause  of  it  is  God  ;  hence  he  is  called,  The  God  of  hope,  Rom. 
 xv.  13.  2.  The  moving-  cause  of  it  is  the  grace  and  mercy  of 
 God  ;  hence  it  is  called,  good  hope  through  grace,  and  is  some- 
 times ascribed  to  the  ahundant  mercy  of  God,  as  the  spring 
 of  it,  1  Pet.  i.  3.  3.  The  gospel  is  the  means  of  it,  by  which 
 it  is  wrought,  encouraged,  and  confirmed,  and  therefore 
 called,  the  hope  of  the  gospel,  Col.  i.  23.  4.  There  are  many 
 things  which  serve  to  promote  and  increase  it ;  the  scripture 
 has  a  tendency  thereunto,  which  is  written  that  men,  through 
 patience  and  comfort  of  the  scriptures  might  have  hope,  Rom. 
 XV*  4.  particularly  the  promises,  contained  in  it ;  the  things 
 
478  OF  THE  GRACE  OF  HOPE. 
 
 said  concerning  the  person,  office,  and  grace  of  Christ,  and 
 the  experience  of  the  saints  in  all  ages. 
 
 IV.  The  effects  of  hope;  which  are  produced  through 
 it,  and  follow  upon  it.  It  is  said  of  it,  that  it  maketh  not  as  ham* 
 ed,  Rom.  v.  5.  It  weans  from  the  world,  and  the  things  of  it, 
 and  makes  a  man  sit  loose  unto  them,  when  he  knows  that 
 he  has  in  heaven  a  better  and  more  enduring  subsunre.  It 
 carries  cheerfully  through  all  the  difficukies  of  this  life,  and 
 makes  hard  things  sit  easy.  It  yields  support  in  a  dying  hour  ; 
 for  the  righteous  hath  hope  in  his  death,  Prov.  xiv.  32. 
 
 V.  The   properties  and  epithets  of  the  grace  of  hope,   of 
 hope,  will  more  fully  shew  the  nature,  excellency,  and  useful- 
 ness of  it.  I.  It  is  called  a  good  hope  ;  And  hath  given  us — good 
 hspe  through  grace,  2  Thess.  ii.  16.  1.  In  distinction  from,  and 
 in  oppostion  to  a  bad   one.     A  bad  one   is  that  which   is   the 
 hope  of  the  moralist  and  legalist,  and  the  hope  of  a  carnal  and 
 external  professor  of  religion,   and  the  hope  of  a  prophane 
 sinner.     2.  A  good   hope  is  that  which  has   Christ  and    his 
 righteousness  for   its   foundation ;  and    is    an   hope   of  good 
 things  to  come.     3.   A  good  hope  is  that    which  is  of  great 
 use  both  in  life  and  death  ;  we  are  saved  by  hope,  Horn  vii;.  24, 
 ii.  It  is  also  a  lively  or  living  one,  1  Pet.  i.  3   so  called,  t.  Be- 
 cause the  subject  of  it  is  a  living  man.  2.  Because  it  has  for  its 
 object  eternal  life,  Tit.  iii.  7.     3.   Has  for   its   ground   and 
 foundation  a  living  Christ.  4.  It  is  of  a  cheering  and  enliven- 
 ing nature,  Prov.  xiii.  12.  and,  5.  It  is  an  abiding,  ever-living 
 grace  ;  this  grace  is  lively  or  living,  when  others  seem  to  be  rea- 
 dy to  die  ;  when  he  is  in  the  worst  case,  a  saint  cannot  give  up 
 his  hope  ;  nor  will  he  part  with  it  for  all  the  world,     in.  It 
 is  represented  as  of  a  purifying  nature  ;  Every  man  that  hath 
 this  hope  in  him,  of  appearing    with    Christ,   and    being  like 
 him,  and  seeing  him  as  he  is,  purifying  himself  even  as  he  is 
 pure,  1  John  iii.  3.     iv.    Hope  is  sometimes    compared  to  an 
 anchor,  because  of  its  great  usefulness  to  the  christian  in  this 
 life;  Which  hopiwehaveas  an  anchor  of  the  soult  both  sure 
 
Book  I.  OF  THE  GRACE  OF  LOVE.  47$ 
 
 and  steadfast,  U^b.  vi.  19.  a  good  hope  is  like  an  anchor  cast 
 on  a  good  foundation  ;  the  ground  on  which  an  anchor  is  cast 
 is-out  of  sight  ;  so  Christ  is  unsten,  and  as  an  anchor  isoi  no 
 service  without  a  cable;  so  not  hope  without  faith.  A  ship 
 when  at  anchor  is  kept  steady  by  it ;  so  is  a  soul  by  hope.  In 
 some  things  hope  and  an  anchor  disagree  ;  an  anchor  is  not 
 of  so  much  use  in  storms  and  tempests  at  sea;  but  hope  is  of 
 use  when  the  soul  is  in  a  storm  ;  Thou  art  my  hope  in  the  day 
 vfev'iL  A  cable  may  be  cut  or  broke,  and  so  the  anchor  use- 
 less ;  but  faith,  which  is  that  to  hope  as  the  cable  is  to  the  an- 
 chor, will  never  fall,  can  never  be  destroyed;  an  anchor  is 
 cast  on  what  is  below,  on  ground  underneath  ;  but  hope  has 
 for  it  objects  things  above  where  Jesus  is;  when  a  vessel  is 
 at  anchor,  it  continues  where  it  is,  it  moves  not  forward  ;  but 
 a  soul,  when  it  abounds  in  the  exercise  of  the  grace  of  hope, 
 through  the  power  of  the  Holy  Ghost,  it  is  moving  upwards: 
 what  gives  it  the  preference  is,  that  it  is  the  anchor  of  the  sou!, 
 and  us  epithets, sure  and  steadfast,  v.  Hope  of  salvation  by 
 Christ  is  compared  to  an  helmet;  And  for  an  helmet,  the 
 hope  of  ta'vation,  1  Thess.  v.  8.  this  is  a  piece  of  armour  that 
 is  a  defence  of  the  head  ;  it  serves  to  defend  the  head  from 
 false  doctrines,  and  is  like  an  helmet,  which  covers  the  head 
 in  thf  day  of  battle:  it  makes  a  man  courageous  to  fight  the 
 Lord's  battles,  and  fear  no  enemy.  Like  an  helmet,  it  is  an 
 erecttr  or  lifter  up  of  the  head;  in  the  midst  of  difficulties, 
 hope  keeps  the  head  above  the  fear  of  danger. 
 
 OF  THE  GRACE  OF  LOVE. 
 
 Of  this   grace,  there  are  these  three   principal  branches, 
 Love  to  God,  Love  to  Christ,  and  love  to  the  Saints. 
 
 I.  Love  to  God,  Jehovah,  our  God,  the  one  Lord ;  and  thou 
 sha't  love  the  Lord  thy  God,  with  all  thine  heart,  and  with  all 
 thy  soul,  and  zuith  all  thy  might,  Deut.  vi.  4.  5.  and  x.  12. 
 and  xxx.  16*  Matt.  xxii.  6  3 — 38.  Concerning  which  love  as  a 
 grace,  for  though  it  is  a  command  to  love,  it  is  of  grace  to 
 keep  it,  may  be  observed,     i.  On  what  account  God  is  to  be 
 
480  OF  THE  GRACE  OF  LOVE,  v 
 
 loved,  and  is    loved  by  his  saints*     1.  For  himself  because 
 of  his  own  nature,  and  the  perfection  of  it,  0  Lord  our  Lor^ 
 how  excellent  is  thy  name,  nature,  and  perfections,  in  all  the 
 earth!  Psalm,  viii.  1.     2.  God   s  to  be  loved  by  his  saints  as 
 their  summum  bonum,  their  chief  good  j  Whum  have  I  in  heaven 
 But  thee?  Psalm  lxxiii.    25.    3.  God  is  to  be  loved  by  his  peo- 
 ple for  the  blessings  of  his  goodness  communicated  to  them,, 
 4.  The  various  relations  God  stands  in  to   his  people,  do  and 
 should  engage  their  affections  to  him  ;  the  direction  to  love 
 him  is  usua'ly,  Thou  shalt  love  the  Lord  thy  God;  J  will  love 
 thee  0  Lord,  my  strength/  &c.  Psalm  xviii.  1 — 3.     5.  What 
 greatly  influences  the  love  of  the  Lord*s  people  to  him,  and 
 lays  them  under  obligation  to  love  him,  is  his  great  love  to 
 thtm,  1  John  iv.  19.  6.  The  examples  of  the  saints  in  all  ages, 
 might  be  urged  as  motives  to  love  the   Lord ;  as  of  Enoch* 
 Noah,  and  others  before  the  flood  ;  of  the  patriarchs  Abra- 
 ham, Isaac,  Jacob,  and  Joseph  after  it  ;  with  Joshua,  Samuel* 
 David,  and  others;  but  especially  our  Lord  Jesus  Christ,  in 
 human  nature,  who,  in  the  exercise  of  this  grace,  as  in  otherss 
 is  an  example  to  us,  John  xiv.  31.    tl«  The  subjects  of  this 
 grace  of  love,  in  whom  it  is,  by  whom  the  Lord  is  loved,  and 
 how  they  come  by  this  grace.     It  is  not  of  men,  nor  is  it  in 
 men  naturally  :  such  are  lovers  of  pleasures,  more  than  lovers 
 of  God  ;  and,  indeed,  the  carnal  mind,  in  every  man,  is  enmity 
 against  God.  The  grace  of  love  is  of  God  j  he  is  the  efficient 
 cause  and  author  of  it,  it  is  wrought  in  the  soul  in  regeneration 
 every  one  that  loveth  is  born  of  God.  1  John  iv.  7.  the  seat  of  it 
 is  the  heart,     in.   How,   in  what  way  and  manner,  love  to 
 God  manifests  itself.     1.  In  a  desire  to  be  like  him;  one  thaC 
 loves  another  endeavours  to  imitate  him.     2.  In  making  his 
 glory  the  supreme  end  of  all  their  actions;  they  that  love  the 
 Lord,  do  all  they  do,  that  God  in  all  things  may   be  glorified 
 through  Jesus  Christ,  1    Cor.  x.   81.     3.   In  desiring  of,  and 
 delighting  in,  communioH  with  God  ;  this  is  the  one  thing 
 uppermost  in  their   minds,  and  which  they  seek   most  impor- 
 tunately, for,  Truly,  our  fellowship  is  with  the  Father  7  and  with 
 
Book  I.  OF  THE  GRACE  OF  LOVE.  4$l 
 
 his  Sen  Jesus  Christ,  1  John  i.  3.  4.  In  a  carefulness  not  to 
 offend  him,  by  sinning  against  him  /  Te  that  iove  the  Lord,  hate 
 evil,  Psalm  xcvii.  10.  5.  In  grief,  when  he  has  withdrawn 
 himself,  and  in  a  diligent  seeking  after  him  until  he  is  foundo 
 6.  In  parting  with  and  bearing  all  for  his  sake,  leaving  their 
 own  people  and  father's  house,  country,  and  kindred,  as 
 Abraham  did,  to  go  where  he  directs.  T.  In  a  regard  to  his 
 house  worship,  and  ordinances.  8.  By  a  value  for  his  word, 
 his  gospel,  and  the  truths  of  it.  9.  In  love  and  affection  to  the 
 people  of  God.  10.  B\  a  disesteem  of  all  things  in  compari- 
 son of  him.  iv.  The  nature  and  properties  of  the  love  of 
 God  ;  what  it  is,  or  should  be.  1.  It  is,  or  ought  to  be,  uni- 
 versal; a  love  of  all  that  is  in  God,  and  belongs  unto  him* 
 2.  It  is,  or  ought  to  be,  superlative ;  there  is  none  to  be  loved 
 like  him.  3.  It  is,  or  ought  to  be,  hearty  and  sincere;  a  love 
 without  dissimulation.  4.  It  should  be  constant;  the  love  of 
 God's  people  falls  short  of  this  ;  it  is  variable  and  inconstant 
 though  its  principle  remains.  5.  It  is  imperfect  in  the  pre- 
 sent state,  it  sometimes  waxes  cold.  6.  It  may  be  increased^ 
 and  sometimes  is,  1  Thess.  v.  12.  2  Thess,  i.  3.  7.  This 
 grace  of  love,  like  others,  can  never  be  lost;  it  will  abide 
 when  other  graces  have  dropped  their  exercise,  which  is  one 
 reason  why  it  is  said  to  be  the  greatest,  v.  The  happiness 
 ©f  such  that  love  the  Lord.  1.  They  are  loved  by  him  ;  I  love* 
 them  that  love  me.  2.  They  are  known  of  God  ;  If  any  man 
 love  God,  the  same  is  knorvn  of  him,  1  Cor*  viii.  3.  3.  Tljey 
 are  preserved  by  him  ;  The  Lord preserveth  all  them  that  love 
 him,  Psal.  cxlv.  20.  4.  They  have  many  instances  of  kind- 
 ness shewn  them  ;  for  the  Lord  is  a  God  shewing  mercy  unto 
 thousands  of  them  that  love  him,  Exod.  xx.  6.  5.  /ill  things 
 that  occur  unto  them  in  the  present  life  are  for  their  good, 
 and  work  together  for  it,  Rom.  viii.  28.  6.  Great  things  are 
 laid  up  and  reserved  for  them,  to  be  enjoyed  hereafter. 
 
 II.  Love  to  Christ  is  another  eminent  br?4nch  of  the  grace 
 of  love;  the  church  describes  him  by  thu  periphrasis,  Him 
 yvhom  m?j  soul  leveth»    Concerning  which  the  following  things 
 
 3p 
 
482  OF  THE  GRACE  OF  l,OVE, 
 
 may  be  considered,  I.  On  what  accounts  Christis  to  be  loved^ 
 1.  Because  of  the  excellencies  of  his  person :  as  the  Son  of 
 God,  because  he  is  the  beloved  of  his  Faiher,  because  of  the 
 fulness  of  grace  in  him,  because  of  his  precious  names  and 
 titles  ;  because  of  the  offices  he  bears,  and  of  the  relations  he 
 sustains;  because  he  has  all  blessings  in  his  hands,  particular- 
 ly, because  he  is  the  Saviour  and  Redeemer,  who  gave  him- 
 self for  his  people  who  has  loved  them,  and  washed  them 
 from  their  sins  in  his  blood,  and  ever  lives  to  make  interces- 
 sion for  them  and  will  appear  a  second  time,  without  sin,  to 
 the  salvation  of  them  that  look  for  him.  it.  The  springs  and 
 causes  of  love  to  Christ.  It  does  not  arise  from  nature  ; 
 carnal  sinners  ask,  What  is  thy  btlovtd,  more  than  another  be- 
 loved? But  it  is  owing  to  the  abundant  grace  of  God  in  regne- 
 ration  ;  It  is  owing  to  a  special  revelation  of  Christ,  in  effec- 
 tual vocation ;  from  a  sense  of  his  love,  which  passes  know- 
 ledge, and  is  more  heightened  and  increased  through  know- 
 ledge of  union  to  him,  and  through  communion  with  him. 
 ill.  Love  to  Christ  shews  itself,  1.  In  a  regard  to  all  that 
 are  his,  and  belong  to  him ;  to  such  he  is  altogether  lovely,  his 
 promises  are  like  apples  of  gold  in  pictures  of  silver :  the  doc- 
 trines of  his  grace  are  sweeter  than  the  honey  or  the  honey- 
 comb ;  the  ministers  of  the  gospel,  are  beautiful  and  lovely ; 
 h\s  saints  are  the  precious  sons  of  Zion,  and  his  ways  are 
 pleasantness.  2.  In  keeping  his  commandments,  John  xiv» 
 15.  21.  3.  In  a  carefulness  not  to  ©ffend  him,  Cant.  ii.  IT. 
 4.  In  a  jealously  of  his  love,  Cant.  viii.  6.  5.  In  a  desire  of 
 and  delight  in,  his  company,  Cant.  ii.  3.  6.  In  grief  and 
 concern,  when  he  has  withdrawn  his  presence*  Cant.  v.  8. 
 So  Mary,  at  our  Lord's  sepulchre  not  finding  him  there,  with 
 an  heart  full  of  grief,  and  ready  to  break,  burst  out  in  a  pas- 
 sionate manner,  with  tears,  they  have  taken  away  my  Lord! 
 John  xx.  13.  7.  In  a  strict  search  and  inquiry  after  him  until 
 found,  Cant.  iii.  i — 3.  8.  In  expressions  of  joy  upon  find- 
 ing him  ;  as  the  church  in  the  above  case  ;  It  was  but  little^ 
 says  she,  that  I  passed  from  them9  but  I  found  him  whom  my 
 
Book  I.  OF  THE  GRACE  OP  LOVE.  4&<| 
 
 soulhveth;  I  held  him,  and  would  not  let  him  go:  This  is 
 my  beloved,  and  this  is  my  friend!  Cant.  iii.  4.  and  v.  16. 
 9.  In  p  ismng  chrough  all  difficulties  to  enjoy  him,  as  the 
 church  did  ;  who,  in  search  of  Christ,  exposed  herself  to  the 
 insults,  blows,  wounds,  and  depredations  of  the  watchmen. 
 10*  In  parting  with  and  bearing  all  for  Chrises  sake.  iv.  The 
 nature  of  this  love.  1.  Universal',  all  of  Christ,  as  before 
 observed  ;  for  he  is  all  lovely.  2.  Superlative  ;  He  that  loves 
 father  or  mother  more  than  me,  says  Christ,  is  not  worthy  of 
 me*  &c  Matt.  x.  37.  3.  Sincere ;  such  who  truly  love 
 Christ,  love  him  in  sincerity,  or  in  mcorruption,  Eph.  vi.  24. 
 with  a  love  that  cannot  be  corrupted.  4.  Fervent ;  such  as 
 many  waters  of  sin,  temptation,  and  affliction,  cannot  quench; 
 foods  of  the  same  cannot  drown,  5.  It  should  be  constant, 
 as  Christ's  is  to  us,  .vho  loves  at  all  times,  and  to  the  end; 
 but  alas !  other  lovers  are  followed  after  for  a  time.  6.  It 
 is  vt-ry  grateful;  How  fair  is  thy  love  says,  he,  my  sister, 
 my  spouse ;  hoiv  much  better  is  thy  love  than  wine!  Cant. 
 iv.  10.  v.  The  happiness  of  those  that  love  Christ.  1.  They 
 are  loved  by  him,  I  love  them  tfyat  love  me,  says  Wisdom, 
 or  Christ,  Ptov.  viii.  17.  2.  They  are  blessed.  As  a  curse, 
 anathema,  marantha,  is  wished  to  those  wha  love  him 
 no  ;  so  grace,  the  best  of  blessings,  is  desired  for  those 
 who  love  him  in  sincerity.  3.  It  is  expressed  prayer. wise, 
 Lei  them  that  love  him,  be  as  the  sun  when  it  goeth  forth  in  his 
 might,  Jm  ig  v.  31.  4.  Those  that  love  Christ,  he,  as  he 
 has  promised,  Will  cause  to  inherit  substance,  Prov.  viii.  21. 
 
 III.  Another  branch  of  the  grace  of  lave  is,  love  to  men. 
 l.  Tne  objects  of  it;-^-Angels  are  indeed  objects  of  love; 
 they  belong  to  the  family  in  heaven,  and  are  of  great  use  to 
 saints  on  earth.  But,  the  peculiar  objects  of  this  branch  of 
 love  now  to  be  treated  of  are  good  men,  called  brethren, 
 Hence  this  love  has  the  name  of  Philadelphia,  or  brotherly 
 love,  Rom.  xii.  10.  They  are  disciples  and  followers  of  Christ, 
 Matt.  x.  42.  Believers  in  him,  Gal,  vi.  10.  and  who  being 
 children  of  the  same  Father,  ought  to  love  one  another 
 They  are  described  as  saints,  frequently  does  the  apostle  speak 
 
484  aF  THE  GRACE  OF  LOVE 
 
 in  commendation  of  the  churches  for  their  love  unto   all  the 
 saints,  Eph.  i.  15.  Col  i.  4.     n.  As  to  the  nature  of  this  grace 
 of  love     It  is  wrought  in  regeneration,    and  is  an  evidence  of 
 thrir  regeneration,    1   John  iii.   14.     2.  This  grace   is  very 
 largely  described,  1  Cor.  xiii.  for  though  our  translators  have 
 rer  dered  the  word  charity  throughout,  for  what  reason  it  does 
 not  appear,  it  should  be  love*    It  should  be  universal,  fervent^ 
 active,  and  laborious,  the  exemplar  accoiding  to  which,  it  is  to 
 be  exercised  is,  as  Christ  has  loved  his  people  :  after  the  apos- 
 tle had  exhorted,  to  covet-  earnestly  the  best  gifts,  he  adds,  yet 
 shew  Junto  you  a  more  excellent  way,  1  Cor.  xii.  31.  meaning 
 the  graceof  love.  This  is  an  evidence  of  a  man's  being  born  again. 
 Every  one  that  loveth  is  born  of  God,  1  John  iv.  7.  and  this  is 
 the  grand  criterion  of  a  true  disciple  of  Christ.  In  Tertullian's 
 time  the  heathens  knew  the  christians  by  their  loving  carriage 
 to  one  another  in  public,  and  would  point  unto  them  and  say* 
 "  See  how  they  love  one  another !M  such  times  are  now  to  be 
 wished  for.- — It  is  called  the  bond  of  perfectness,  Col.  iii.  14- 
 Without  which  a  profession  of  religion  is  an  empty  and  useless 
 thing.     It  is  the  exercise  of  this  grace  which  makes  the  com- 
 munion with  one  another  delightful ;  Behold  how  good,  and 
 how  pleasant  it  is,  for  brethren   to   dwell  together  in  unity! 
 Charity,  or  love  edifiefh  ;  it  maketh   increase  of  the  body,  unto 
 the  edfying  of  itself  in  love,  1  Cor.  viii.  1.     It  is  one  part  of 
 the  saints  spiritual  armour ;   The  breast  plate  of  faith  and  love 
 is  a  good  defence.  The  bundle  of  sticks  in  the  fable,  whilst 
 bound  together,   could  not  be   broken,  but  when  separated, 
 were  easily  snapt  asunder,     in.  This  grace  of  love  to  one  an- 
 other manifests  itself,  by  praying  with  and  for   one  another, 
 Eph.  vi.  18.  by  bearing  one  another's  burdens,   Gal.   vi.  2. 
 by  forbearing  and  forgiving  one  another,  Col.  iii.  13.  by  re- 
 buking and  admonishing  one  another  in  love,  Prov.  xxvii.  5, 
 6.    by  endeavouring  to  establish    one  another  in  the  doctrines 
 of  the  gospel ;  and  by  exhorting  and  stirring  up  one  another 
 to    the  several  duties  of  religion,  both   public  and  private- 
 IV.  There  are  various  arguments  which  may  be  made  use  «?i 
 
Book  I.  Of  SPIRITUAL  JOY.  485 
 
 to  excite  to  the  exercise  of  this  grace.  1.  It  is  Christ's  new 
 commandment ;  a  new  motive  is  added  by  Christ  himself; 
 As  I  have  loved  you,  that  ye  also  love  one  onother,  John  xiii. 
 34.  and  xv.  12.  2.  The  love  of  God  and  Christ  should  en- 
 gage unto  it,  1  John  iv.  11.  3.  The  relation  the  saints  stand 
 in  to  one  another,  is  a  reason  why  they  should  love  one  ano- 
 ther, Acts  vii.  26.  4.  The  comfort  and  joy  of  ministers, 
 should  be  an  argument  with  the  saints  to  mutual  love.  Ephe- 
 sus  was  threatened  with  a  removal  of  the  candlestick, 
 or  church-state,  unless  they  repented,  because  they  had  left 
 their  first  love. 
 
 OF  SPIRITUAL  JOY. 
 
 Joy  is  a  fruit  of  the  Spirit,  which  follows  love  ;   The  fruit 
 of  the  Spirit  is  love,  joy,  Gal.  v.  22.   We  consider, 
 
 I.  The  objects  of  it  are  not  a  creature,  nor  creature  enjoy- 
 ment, nor  outward  privilege,  nor  duty  ;  but  Jehovah  himself, 
 called  by  David,  God,  his  exceeding"  joy,  Hab.  iii.  17,  18.  his 
 people  rejoice,  I.  In  his  attributes,  Psal.  xcvii.  22.  In  his 
 everlasting  love  ;  that  their  names  are  written  in  heaven,  Luke 
 x.  20.  and  that  the  covenant  of  grace  is  everlasting,  absolute, 
 and  sure,  n,  Christ,  and  things  relating  to  him,  are  the  ob- 
 jects of  the  spiritual  joy  of  the  saints  ;  true  Christians  are  de^ 
 scribed  as  such  who  rejoice  in  Christ  Jesus,  Phil.  iii.  3.  The 
 things  relating  to  the  greatness,  the  fitnets,  the  fulness,  and 
 the  beauty  of  his  person,  fill  with  joy  unspeakable  and  full  of 
 glory  ;  this,  says  the  church  after  she  had  described  him  at 
 large  with  air  of  joy  and  pleasure,  this  amiable  lovely  person, 
 is  my  beloved  and  my  friend,  Cant.  v.  10 — 16. 
 
 I  take  no  notice  of  the  offices  of  Christ,  of  prophet,  and 
 priest,  and  king ;  nor  of  the  relations  he  stands  in  to  his  peo- 
 ple of  father,  husband,  brother,  friend,  though  they  are  a  fund 
 of  joy  to  true  believers.  There  are  other  things  which  relate 
 to  the  work  of  Christ,  which  are  matter  of  joy  to  gracious 
 souls;  We  will  rejoice  in  thy  salvation,  says  David,  Psal.  xx. 
 f,  and  great  reason  there  is  for  the  exercise  of  spiritual   joy 
 
486  OF  SPIRITUAL  JOY. 
 
 ©n  this  account,  since  it  is  a  salvation  of  the  souls  of  men  ; 
 it  is  for  sinners,  for  the  chief  of  sinners  ;  it  is  a  salvation  of 
 them  from  sin  ;  it  is  entirely  free ;  It  is  plenteous,  complete, 
 and  eternal;  suitable  to  the  case  and  circumstances  of  sinners; 
 if  the  angels  rejoiced  at  the  good  will  of  God  to  men  in  it, 
 and  sung  glory  to  God  on  account  of  it,  how  much  more  rea« 
 son  have  men  to  do  so,  who  have  hope  of  interest  in  it. 
 Christ,  who  has  wrought  out  righteousness,  and  so  secures 
 from  all  condemnation,  is  highly  exalted  above  every  name, 
 is  appearing  in  the  presence  of  God  for  his  people,  and  will 
 come  a  second  time  without  sin  unto  salvation  ;  the  fore-views 
 of  which,  cause  them  in  their  present  state,  To  look  up,  and 
 lift  up  their  heads,  since  their  redemption  draweth  nigh,  Luke 
 xxi  28.  The  ministration  of  the  gospel ;  this  is  matter  of  joy 
 to  all  sensible  and  awakened  sinners;  it  is  a  joyful  sound  of 
 love  and  mercy  ;  it  is  food  to  hungry  souls.  The  administra- 
 tion of  ordinances,  baptism  and  the  Lord's  supper  yield  de- 
 light to  believing  souls;  these  are  tht  galleries  in  which  he 
 is  beheld.  The  prosperity  of  the  interest  of  Christ;  whether  it 
 be  through  the  numerous  conversions  of  men,  Acts  xv.  3.  or 
 through  peace  and  unity,  prevailing  and  subsisting  among  the 
 saints,  give  pleasure  to  all  the  well  wishers  to  Zion's  prosperity, 
 Psalm  cxxii.  6 — 9.  The  heavenly  glory  and  happiness  of  a 
 future  state  to  all  eternity,  is  an  object  of  the  saints  present 
 joy ;  when  they  shall  actually  possess  it,  they  will  then  en. 
 ter  into  the  joy  of  their  Lord-,  even  now  they  can   rejoice  in. 
 
 hope* 
 
 II.  The  author  and  cause  of  this  spiritual  joy.  1.  The  effi- 
 cient cause  is  God  ;  it  is  therefore  called,  The  joy  of  the 
 Lord,  Nehem.  viii.  10.  2.  The  instruments  or  means  of  it 
 are  the  ministers  of  the  gospel,  n.  Spiritual  peace  is  a  de- 
 liverance and  freedom  from  this  distress,  which  in  general  is 
 wrought  out  by  the  Spirit  of  God,  being  the  comforter  of  con- 
 vinced sinners,  by  leading  them  to  the  blood  of  Christ,  Isai. 
 liii.  6.  to  his  righteousness,  Rom.  v.  1.  and  into  the  truth  of 
 
Book  I.  OF  SPIRITUAL  JOY.  487 
 
 the  gospel,  John  xvi.  13.  such  as  covenant  grace,  the  love  of 
 God,  &c 
 
 II.  I  go  on  to  enquire,  who  are  the  subjects  of  this  peace : 
 1.  Not  sinful  men,  or  unregenerate  sinners  ;  There  is  no  peace 
 saith  my  God,  to  the  wicked,  Isai.  toil.  21.  2.  Nor  self  righte- 
 ous persons,  who  trust  in  themselves  that  they  are  righteous, 
 and  fetch  their  peace  from  thence  ;  but  their  trust  is  a  spider's 
 web,  and  such  webs  shall  not  become  garments  :  nor  shall 
 they  cover  themselves  with  their  works  ;  and  so  shall  not  have 
 peace  and  comfort :  and  of  them  it  is  said,  the  way  of  peace 
 they  know  not,  Isai.  lix.  6,  8.  3.  Only  justified  and  pardoned 
 sinners  have  true,  solid  peace  in  themselves;  such  whose 
 hearts  are  fixed,  trusting  in  the  Lord,  are  not  afraid  of  evil  ti- 
 dings :  To  be  spiritually  minded  is  life  and  peace,  Rom.  viii. 
 6.  Great  peace  have  they  which  love  his  law,  Psalm  cxiv.  j.65. 
 Thev  are  the  people  and  children  of  God  ;  And  the  Lord  will 
 Ikss  his  people  with  peace,  Psal.  xxix.  11.  and,  Great  shall  be 
 the  peace  of  his  children,  Isai.  liv.  13.  The  seat  of  this  grace 
 in  these  subjects,  is  the  heart  and  mind,  Col.  iii.  15. 
 Plfil.  iv.  7. 
 
 III.  The  author  and  causes  of  this  peace  :  1.  The  efficient 
 cause  is  God;  hence  called  the  peace  of  God.  2.  The  mov- 
 ing cause  of  it  is  his  grace  and  good-will.  3.  The  instru- 
 ments of  it  are  the  word,  and  the  ministers  of  it. 
 
 IV.  The  nature  and  properties  of  it.  It  is  a  gift  of  God, 
 2  Thess.  iii.  16.  2.  It  is  a  blessing;  the  Jews,  when  they 
 wished  happiness  to  any,  it  was  usually  in  this  form,  Peace  be 
 to  you  ;  when  the  Lord  blesses  his  people,  it  is  with  peace,  5 
 Psal.  xxix.  11.  3.  This  is  called  great  peace,  Psal.  cxix.  165# 
 4.  It  is  said  to  be  perfect,  Isai.  xxvi.  3.  5.  It  pas set h  all  un- 
 derstanding, Phil.  iv.  7.  6.  It  is  what  cannot  be  taken  away ; 
 When  God givetb  quietness,  who  then  can  make  trouble?  Job 
 xxxiv.  27- 
 
OF  CONTENTMENT  OF  MIND. 
 
 Contentment  is  a  branch  of  true  godliness,  or  rather  a 
 super. addition  to  it.     It  will  be  proper  to  enquire, 
 
 I.  What  it  is ;  and  it  is  no  other  than  an  entire  acquies- 
 cent of  a  man's  mind  in  his  lot  and  portion,  i!  As  contraries 
 serve  to  illustrate  each  other,  this  may  be  known  by  what  is 
 contrary  to  it.  1.  Contentment  and  envy  are  contrary  to  one 
 another :  where  the  sin  of  envy  is  predominant,  a  man  can 
 have  no  true  contentment ;  envy  is  rottenness  of  the  bones,  it 
 slayeth  the  silly  one.  2.  Contentment  is  opposite  to  avarice, 
 and  avarice  to  that ;  and  therefore  the  one  must  be  quitted  in 
 order  to  possess  the  other  ;  Let  your  conversation  be  without 
 cevetousncss,  and  be  content  with  such  things  as  ye  have,  Heb* 
 xiii.  5.  3.  Contentment  is  opposite  to  pride  and  ambition  ; 
 the  proud  man  enlarges  his  desires  as  hell,  or  the  grave,  and 
 like  that,  cannot  be  satisfied,  which,  how  full  soever,  never 
 says,  It  is  enough,  Prov.  xxx.  16.  4.  Anxiety  of  mind,  or  a 
 distressing  care  about  worldly  things  ;  as  about  food,  drink, 
 and  raiment,  is  contrary  to  true  contentment  of  mind,  Matt, 
 vi.  25 — 34.  Take  no  thought  for  your  life,  fc^c.  5.  Murmur- 
 ings  and  repinings  under  adverse  dispensations  of  providence, 
 are  the  reverse  of  contentment  of  mind  ;  for  murmurs  and 
 complaints  there  is  no  reason  with  the  people  of  God ;  for  their 
 afflictions  are  fatherly  chastisements  ;  nor  with  wicked  men: 
 for  wherefore  doth  a  living  man  complain,  a  man  for  the  pun* 
 ishment  of  his  sins  P  since  it  is  less  than  he  dt  serves,  Lam. 
 iii.  39.  ii.  What  contentment  of  mind  is,  may  be  learned 
 from  several  phrases  by  which  it  is  expressed  in  scripture* 
 As, 
 
 First,  By  being  contented  with  what  a  man  has  ;  Be  content 
 with  such  things  as  ye  have,  Heb.  xiii.  5*  Whether  a  man 
 has  a  larger  or  a  lesser  share  of  the  things  of  this  world, 
 whether  riches  or  poverty,  a  man  should  be  content,  Prov. 
 xxx.  8.     Men  should  be  content  with  present   losses,   which 
 
JSooki.  OF  SPIRITUAL  JOY.  48# 
 
 might  have  been  greater,  Job  i.  21.  With  present  reproach- 
 es,  indignities,  and  ill  usage  from  men,  on  account  of  religion. 
 With  present  afflictions  of  whatsoever  kind,  whether  froni 
 God  or  men.  Particularly,  having  food  and  raiment;  Let  us 
 says  the  apostle,  therewith  be  content;  this  was  all  that  Jacob 
 desired  to  have,  and  which,  sometimes  good  men  have  been 
 without,  and  yet  contented. 
 
 Secondly,  This  contentment  of  mind  is  expressed  by  the 
 apostle  from  his  own  experience  ;  I  have  learned,  in  whatso- 
 ever state  lam,  therewith  to  be  content,  Phil.  iv.  11.  1.  The 
 apostle  means,  not  his  state  of  unregeneracy  ;  he  says  not,  in 
 whatsoever  state  I  have  been,  but  in  zvhatsoever  state  I  am» 
 But,  2.  His  state  after  conversion,  his  spiritual  state,  it  may 
 be,  believing  his  covenant  interest  in  God  ;  My  God  shall  sup- 
 ply all  my  need,  &?c.  But,  3.  The  apostle  chiefly  means  his 
 outward  state  after  conversion  ;  with  which  he  was  content, 
 and  which  lay,— In  his  afflictions,  reproaches,  and  persecu- 
 tions, 2  Cor.  xii.  9,  10.  In  his  bonds  and  imprisonment, 
 £ph.  iii,  1,  arid  the  phrase,  in  zvhatsoever  state,  includes  both 
 prosperity  and  adversity  :  an  abundance  and  a  scarcity  of  the 
 necessaries  of  life  ;  a  fulness,  and  want  of  them,  as  explained 
 in  the  next  verse.  One  that  has  learned  the  lesson  of  divine 
 contentment,  and  is  under  the  influence  of  that  grace^  he  is 
 content  to  live  whilst  God  has  any  thing  to  do  by  him,  and  he 
 is  content  to  die,  when  he  thinks  fit  to  dismiss  him  from  ser- 
 vice. Such  a  disposition  appears  in  a  man's  thankfulness  for 
 all  he  enjoys,  in  a  quiet  resignation  of  the  will  to  the  will  of 
 God,  and  in  bearing  cheerfully  all  things  which  are  disagreea^ 
 ble  to  flesh  and  blood.  4.  The  words  used  by  the  apostle  in 
 the  place  under  consideration  for  content,  autarkes,  properly 
 signifies,  self- sufficient,  or  being  sufficient  of  one's  self,  which 
 in  the  highest  sense,  is  only  true  of  God  ;  but  in  a  lower  sense, 
 is  true  of  some  men;  who  receive  a  sufficiency  in  themselves 
 from  God.  5.  This  lesson  of  contentment  is  explained  by 
 what  the  apostle  says  in  the  following  verse  ;  I  know  both  how 
 to  be  abased,  and  I  know  how  to  abound*     To  be  stripped  of 
 
 3  % 
 
4£0  O*'  SPIRITUAL  JOY. 
 
 every  thing,  to  have  nothing,  and  yet  be  content,  is  won* 
 derful. 
 
 Thirdly,  This  contentment  of  mind  is  expressed  by  a  man's 
 having  enough,  Gen.  xxxiii.  9,  11. 
 
 Fourthly,  This  contentment  is  expressed  by  a  man's  being 
 satisfied  with  what  he  has :  earthly  riches  are  not  satisfying 
 things,  Eccles.  v.  10.  but  riches  of  grace  are,  Psal.  ciii.  5.  I 
 proceed  to  enquire, 
 
 II.  How  any  come  by  true  contentment  of  mind.  It  is  not 
 natural  to  man  ;  man  is  naturally  a  discontented  creature, 
 especially  since  the  fall ;  nay,  it  was  discontent  which  was  the 
 cause  of  that.  It  is  hot  to  be  found  in  a  natural  man  ;  such  a  man 
 is  always  restless  as  the  troubled  sea.  It  is  a  thing  that  is  to  be 
 learned,  but  not  in  the  school  of  nature,  Paul  learnt  this,  not  at 
 the  feet  of  Gamaliel,  nor  among  the  traditions  of  the  elders  J 
 not  as  a  theory,  but  practically  and  experimentally  :  other 
 saints  have  found  true,  what  the  apostle  says,  Rom.  v.  4* 
 Tribulation  works  patience,  k?Ci 
 
 III.  The  arguments  moving  to  such  a  disposition  of  mind, 
 and  exciting  under  a  divine  influence,  to  the  exercise  of  this 
 grace,  are,  i.  The  consideration  of  what  we  had  when  we 
 came  into  the  world,  and  what  we  shall  have  when  we  go  out 
 of  it ;  which  is  just  nothing  at  all,  1  Tim*  vi.  7,  8.  Job  i.  21. 
 Eccles.  v.  l-i — ^16.  ii.  The  unalterable  will  of  God  is  an  ar- 
 gument exciting  contentment  ;  for  who  can  make  that  straight, 
 which  he  hath  made  crooked?  Eccles.  ix.  11.  in.  Unworthi- 
 ness  to  enjoy  the  least  favour  and  mercy  at  the  hand  of  God, 
 should  engage  us  to  be  content  with  what  we  have  :  we  have 
 reason  to  say,  as  Jacob  did,  I  am  unworthy  of  the  least  of  all 
 thy  mercies,  iv.  A  consideration  of  the  great  things  which 
 God  has  done  for  us:  where  there  is  a  proper  sense  of  fa- 
 vours, there  will  be  a  thankfulness;  and  where  there  is  thank- 
 fulness, there  will  be  content,  v.  The  great  promises  God 
 hss  made  to  his  people  of  good  things,  here  and  hereafter, 
 Heb.  xiii.  5.  he  says,  I  will  never  leave  thee  nor  forsake  thee, 
 vi.  Eternal  glory  and  happiness  }  which  is  promised,  prepar* 
 
Book  I.  OF  THANKFULNESS  TO  GOD.  491 
 
 ed,  and  laid  up  for  the  saints,  and  which  they  will  most  cer- 
 tainly enjoy,  may  serve  to  make  them  content  with  present 
 things,  and  even  with  some  things  that  are  not  agreeable  to 
 the  flesh,  vir.  The  saints  and  people  of  God  have,  ail  things 
 in  hand,  or  in  promise,  or  in  sure  and  certain  hope.  God 
 is  theirs,  Father,  Son,  and  Spirit;  all  the  perfections  of  God 
 are  on  their  side,  and  exercised  for  their  good.  The  cove- 
 nant of  grace  is  theirs ;  the  gospel,  and  the  ordinances  of  it, 
 and  the  ministers  of  it,  are  theirs ;  All  things  are  yoursy 
 whether  Paul,  or  Apollos,  or  Cephas,  1  Cor.  iii.  21,  22.  Tem- 
 poral things  are  theirs ;  Or  the  world,  or  life,  or  death,  or 
 things  present,  or  things  to  come,  all  are  yours,  1  Cor.  iii.  22. 
 Life  is  theirs  in  every  sense,  corporal,  spiritual,  and  eternal. 
 And  death  is  theirs,  a  blessing  to  them  whenever  it  comes  ; 
 which  will  deliver  them  from  the  troubles  of  this  life,  and  en- 
 ter chem  into  the  glories  of  another.  And  surely  all  this  is 
 enough  to  give  contentment. 
 
 OF  THANKFULNESS  TO  GOD. 
 
 An  unchankful  saint  is  a  very  odd  sound,  if  not  a  contra- 
 diction ;  unthankful  and  unholy ,  are  characters  joined  together, 
 and  agree,  2  T;rr;«  iii.  2.  Concerning  this  gracious  disposition 
 of  mind,  thankfulness,  may  be  observed, 
 
 I.  The  chings  for  which  thanks  are  to  be  given  ;  and  they 
 are  ail  things,  Eph.  v.  20.  1  Thess.  v.  18.  i.  For  temporal 
 mercies  ;  for  God  is  the  Father  of  all  such  mercies.  For  our 
 being,  Acts  xvii.  28.  For  our  life,  Acts  xvii.  25*  For  the 
 preservation  of  our  being,  Nehem.  ix.  5,  6.  For  our  health, 
 3  John  verse  2.  Isai.  xxxviii.  9.  19.  For  every  mercy  enjoyed, 
 be  it  what  it  may,  Gen.  xxxii.  10.  Blessed  Be  the  Lord  who 
 daily  loadeth  us  with  benefits,  u.  For  spiritual  mercies  of  every 
 kind.  First,  For  the  means  of  grace,  the  gospel  and  the  ministry 
 of  it ;  and  a  great  mercy  it  is  to  be  under  the  sound  of  it :  it 
 is  an  happiness  to  be  born  in  aland  where  the  gospel  is  preach- 
 ed, and  not  among  Pagans,  Mahometans,  and  Papists,  where 
 
492  OF  THANKFULNESS  TO  GOD, 
 
 there  is  a  famine  of  the  word  of  the  Lord,  Amos  vitii.  11* 
 To  which  may  be  added,  as  means  of  grace,  the  ordinances 
 of  the  gospel,  called  the  goodness  and  fatness  of  the  house  of 
 God. 
 
 Secondly,  Thanks  are  to  be  given  particularly  for  the  bless*, 
 ings  of  grace  themselves.  For  electing  grace,  Rom.  viii.  30. 
 For  redeeming  grace,  Psalm  ciii.  1,  2.  4.  For  pardoning 
 grace,  Psalm  ciii.  1 — 3.  For  adopting  grace,  John  iii.  1. 
 For  regenerating  grace,  1  Peto  i.  3,  4.  For  a  right  to  eternal 
 life,  Col.  i.  12.  and  for  victory  over  all  spiritual  enemies  ; 
 Thanks  be  to  God,  which  giveth  us  the  victory,  in.  Thanks 
 are  to  be  given  for  Christ ;  Thanks  be  unto  God  for  his  unspeaka- 
 ble gift,  2  Cor.  ix»  15.  this  gift  is  free,  suitable,  comprehensive, 
 and  irreversible.  For  the  Spirit  of  God,  and  his  gifts  and 
 graces.  The  Spirit  himself  is  the  gift  of  God,  Luke  xi.  13. 
 for  which  we  have  reason  to  be  thankful ;  especially  when  we 
 consider  to  what  ends  he  is  given. 
 
 II.  When,  in  what  cases  and  circumstances,  and  for  whom 
 thanks  are  to  be  given.  l.When;  the  rule  is  giving  thanks 
 always;  Every  day  will  I  bless  thee,  Psal.  cxlv.  2.  2.  In 
 what  cases,  are  we  to  be  thankful  t  in  every  one,  in  every 
 th'?iq-,  that  is,  in  every  state,  give  thanks,  1  Thess.  y.  18.  Not 
 in  prosperity,  but  in  adversity  ;  amidst  all  the  reproaches  and 
 persecutions  of  men,  1  Pet.  iv.  14.  3.  For  zvhom  ;  for  all  men, 
 for  kings  and  all  in  authority,  1  Tim.  ii.  1,  2.  For  our  rela- 
 tions and  friends,  and  for  the  continuance  of  them  ;  children 
 are  the  gifts  of  God  to  parents,  and  likewise  for  the  churches 
 of  Christ,  and  for  the  ministers  of  the  gospel,  who  are  the  gifts 
 of   God  to  the  churches,  and  are   promised  as  such,    Jer, 
 
 iii.  15. 
 
 III.  To  whom  are  the  thanks  to  be  given  on  the  above  ac- 
 count ?  To  the  Father;  Giving  thanks  always  for  all  things 
 unto  God  and  the  Father,  Eph.  v.  20.  To  the  Son  of  God  ; 
 J  thank  Christ  Jesus  the  Lord,  says  the  apostle,  1  Tim.  i.  12. 
 a?id  to  the  blessed  Spirit,  as  he  is  the  object  of  prayer  w,itU 
 
Book  I.  OF  humilitt.  493 
 
 the  Father  and  the  Son,  so  the  object  of  praise  and  thanks- 
 giving. 
 
 Now  this  work  is  to  be  performed  towards  God  with  a  cele- 
 bration of  the  divine  perfections  ;  by  a  recollection  of  his  bene- 
 fits, and  with  all  our  hearts. 
 
 IV.  The  reasons  or  arguments  for  giving  thanks,  are,  It  is 
 the  will  of  God,  1  Thess.  v.  11.  It  is  his  will  in  Christ  Jesus, 
 which  is  made  known  by  him  ;  who,  lying  in  the  bosom  of  the 
 Father,  has  declared  his  whole  mind  and  will  to  the  sons  of 
 men  ;  and  this  amongthe  rest  :  and  is  enforced  by  the  exam- 
 ple of  Christ  ;  and  the  examples  of  saints  in  all  ages,  patri- 
 archs, prophets,  and  apostles;  the  book  of  Psalms  in  particu- 
 lar is  full  of  instances  of  this  kind. 
 
 QF  HUMILITY. 
 
 Humtlity,  or  a  meek  and  quiet  spirit,  is  a  branch  of  ex- 
 perimental religion  and  godliness.  In  considering  which  I 
 shall, 
 
 I.  Shew  wherein  it  lies,  and  in  what  manner  it  appears 
 and  manifest  itself,  i.  In  a  man's  thinking  meanly  and  the 
 worst  of  himself,  and  well  and  the  best  of  others  ;  observing 
 that  rule  of  the  apostle's,  In  lowlness  of  mind  let  each  esteem 
 other  better  than  themselves,  Phil.  ii.  3.  whereas,  on  the  con- 
 trary, a  proud  Pharisee  thanks  God  he  is  not  as  other  men 
 are,  2.  In  not  envying,  but  rejoicing  at  the  gifts  and  graces 
 of  others.  Humility  is  lik?  charity,  it  envieth  not;  Moses  was 
 a  very  meek  man,  and  said  to  Joshua,  Enviest  thou  for  my 
 sake?  When  David  related  his  triumph  of  faith,  he  observes  ; 
 The  humble  shall  hear  thereof,  and  be  glad.  3.  In  ascribing 
 all  he  is  and  has  to  the  grace  of  God,  By  the  grace  of  God 
 I  am  what I am ,  1  Cor.  iv.  7.  4.  Indisclaiming  his  own  righte- 
 ousness, and  submitting  to  the  righteousness  of  Christ  ; 
 Phil.  iii.  9.  5.  In  a  willingness  to  receive  instruction  from 
 the  meanest  saint ;  so  Apollos,  though  an  eloquent  man, 
 welcomed  instruction  from  Aquilla,  and  Priscilla,  tent  ma- 
 kers.     6.   In   kindly  receiving   admonitions    given,    Psalm 
 
494  OF  HUMILITY. 
 
 cxli.  5.  7.  In  bearing  patiently  all  injuries  done  to 
 Kim,  and  putting  up  all  affronts  offered  to  him.  Humility, 
 like  charity,  is  not  easily  provoked.  8.  In  submitting  quietly 
 to  the  afflicting  hand  of  God  ;  as  Aaron,  Eli,  David,  and 
 others  have  done.  9.  In  not  seeking  great  things  for;  a  man's 
 self,  Jer.  xlv.  5.  And  therefore,  10.  Humility  appears  in 
 subjecting  a  man's  reason  to  divine  revelation  ;  if  any  man 
 teach  otherwise,  and  consent  not  to  wholesome  words,  the  doc- 
 trines of  Christ  contained  in  the  scriptures,  he  is  proud, 
 knowing  710 thing,  1  Tim.  vi.  3. 
 
 II.  This  grace  of  humility,  arises,  Not  from  nature: 
 man  is  naturally  a  proud  creature,  but  from  a  true  sight  and 
 sense  of  sin,  and  the  evil  nature  of  it.  From  a  view  of  the 
 insufficiency  of  a  man's  own  righteousness  to  justify  him 
 before  God.  From  a  sight  of  the  loveliness  and  glory  of 
 Christ.  From  a  view  of  the  greatness  and  majesty  of  God. 
 From  a  spiritual  knowledge  of  divine  things  ;  and,  From  an 
 experimental  acquaintance  with  the  gospel  scheme  ;  the  Spirit 
 of  God,  in  the  gospel,  blows  a  blast  upon  all  the  goodliness 
 «f  men ;  such  who  are  evangelized  by  it,  are  always  humble 
 and  lowly  minded. 
 
 III.  The  excellency  and  usefulness  of  this  grace.  1.  It  is 
 well  pleasing  to  God  ;  A  meek  and  quiet  spirit  is  in  the  sight  of 
 God  of  great  prices  1  Pet.  iii.  4.  2.  It  makes  a  man  most  like 
 to  Christ,  who  was  meek  and  lowly.  .  3.  It  is  the  saints 
 clothing  and  ornament;  pride  is  the  devils  livery,  1  Pet. v.  5. 
 4  .It  is  of  great  use  in  various  duties  and  exercises  of  religion  ; 
 in  prayer,  in  preaching  the  word,  in  hearing  and  receiving 
 the  word,  and  in  giving  a  reason  of  our  hope,  1  Pet.  iii.  15. 
 It  is  of  use  in  restoring  backsliders,  Gal.  vi.  1.  and  in  instruct- 
 ing such  who  oppose  the  gospel,  2  Tim.  ii.  24,  25.  it  may  be 
 made  use  of  in  a  man's  conversation  to  great  advantage,  and 
 recommend  him,  and  the  religion  he  professes,  unto  others, 
 James  iii.  13. 
 
 IV.  The  arguments,  reason,  and  motives  encouraging  to 
 such  a  disposition  of  mind.     1.  The  displeasure  of  God  at  a 
 
Bookl.  OF  SELF  DENIAL.  495 
 
 contrary   behaviour  and    conduct;    God  resisteth  the  proud, 
 1  Pet.  v.  5.     2.  He  giveth  grace  unto  the  lowly,  Prov.  iii.  34. 
 
 3.  The   Lord    dwells    with   humble   persons,    Isai.   lvii.    15. 
 
 4.  When  such  are  disconsolate  and  sorrowful,  the  Lord 
 comforts  them,  The  meek  shall  increase  their  joy  in  the  Lord, 
 Isai.  xxix.  19.  5.  When  they  are  hungry  and  in  want  of  food 
 the  Lord  feeds  them.  The  meek  shall  eat  and  be  satisfied. 
 6.  When  they  want  direction  he  will  guide  and  teach  them. 
 Psalm  xxv.  9.  7.  Humility  is  the  way  to  preferment,  Prov. 
 xvi.  18.  8.  An  inheritance  is  promised  to  the  meek  and 
 humble,  Matt.  v.  5.  9.  Such  are  and  shall  be  saved  ;  And 
 God  shall  save  the  humble  person,  both  temporally  and  eternal- 
 ly, Job  xxii.  29. 
 
 OF  SELF  DENIAL. 
 
 This  is  one  of  the  hardest  lessons  to  be  learnt,  yet  no  man 
 can  be  a  disciple  of  Christ  without  learning  it. 
 
 I.  It  will  be  proper  to  inquire  what  self  denial  is,  or  what  it 
 is  for  a  man  to  deny  himself.  It  is  not  to  deny  what  a  man 
 is  or  has ;  what  he  truly  is,  and  what  he  really  has;  for  that 
 would  be  a  falsehood ;  God  cannot  deny  himself,  not  his  nature, 
 and  the  perfections  of  it ;  a  man  ought  not  to  deny  himself  as 
 man,  nor  the  rational  powers  which  he  is  possessed  of;  so  if  a 
 man  has  faith  in  Christ,  and  good  hope  through  grace,  he 
 ought  to  be  careful  that  he  does  not  deny  these  things.  There 
 is  in  some  weaker  christians,  I  do  not  know  well  what  name 
 to  call  it  by,  it  is  an  over  modesty,  a  thinking  and  speaking 
 as  if  they  had  no  faith,  nor  love,  and  scarce  any  hope  ;  and 
 are  ready  to  express  themselves  in  such  sort  as  seems  to  bor- 
 der, at  least,  upon  a  denial  of  the  work  of  grace  upon  the 
 souls,  and  is  like  a  tearing  up  by  the  roots,  as  much  as  in  them 
 lies,  the  very  principles  of  grace  in  them;  which  should  never 
 be  encouraged,  the  least  measure  of  grace  should  be  owned, 
 and  men  should  be  thankful  for  it,  and  pray  for  an  increase  of 
 it.  Self  denial  does  not  require  that  a  man  should  refuse 
 temporal  honours  and  riches  bestowed  on  him  in  a  providen- 
 
496  OF  SELF  DENIAL. 
 
 tial  way  nor  are  the  creatures  of  God,  and  the  Use  of  theni# 
 to  be  rejected,  1  Tim.  iv.  4.  Nor  should  a  man  be  careless 
 of  his  life,  and  health,  and  family,  there  is  even  a  self  love 
 which  is  not  criminal,  nor  contrary  to  the  grace  of  self  denial } 
 For  no  man  ever  yet  hated  his  own  flesh,  Eph.  v.  29.  Nor 
 is  it  self  denial,  or  any  part  of  it,  to  abuse  the  body  on  religi- 
 ous accounts,  by  cutting  it  with  knives,  lashing  it  with  whips 
 or  by  severe  fasting  sand  abstinence,  Col.  ii.  23.  But  Self- 
 denial  lies  in  a  man's  renouncing,  foregoing,  and  postponing 
 all  his  pleasures,  profits,  relations,  interest,  and  whatever  en- 
 joys, which  may  be  in  competition  wiih  Christ,  from  love  to 
 him.  The  common  distribution  of  it  is  not  amiss,  into  natu- 
 ral or  civil  self,  sinful  self,  and  righteous  self;  all  which  a  self 
 denying  christian  is  made  willing  to  part  with. 
 
 First,  With  natural  and  civil  self,  with  things  relative  both 
 to  soul  gtnd  body,  of  which  a  man's  self  consists.  It  is  a  self 
 denying  act  in  a  man,  to  lean  not  to  his  own  understanding; 
 and  then  does  a  man  deny  himself,  when  his  will  becomes 
 subject  to  the  will  of  God.  Self  denial  checks  and  restrains 
 the  affections,  and  reduces  them  to  proper  order,  and  is  practis- 
 ed when  the  members  of  the  body  are  restrained  from  the  ser- 
 vice of  sin ;  when  external  honours  from  men  are  not  sought  for,- 
 only  the  honour  which  comes  from  God  ;  when  worldly  prophets 
 and  emoluments  are  left  for  the  sake  of  Christ,  and  the  interest 
 of  religion;  when  the  nearest  and  dearest  friends  and  relations, 
 which  are  a  part  of  a  mans  self,  are  left,  when  God  calls 
 for  it ;  when  men  risk  their  health  in  the  service  of  God  and 
 Christ  :  when  life  itself  is  laid  down  when  called  for:  this  iff 
 self  denial,  Matt.  xvi.  24,25. 
 
 Secondly,  Another  branch  of  self  denial  lies  in  denying  sin* 
 Jul  flesh.  This  is  hard  work,  until  the  Spirit  of  God  tho- 
 roughly convinces  a  man  of  the  exceeding  sinfulness  of  sine 
 Persons  and  things  are  said  to  be  denied,  when  there  is  a  dis- 
 owning them ;  so  Moses  was  denied  by  the  Israelites,  and 
 Christ  by  the  Jews.  A  branch  of  this  part  of  sel(  denial  lief 
 in  parting  with  sinful  companions, 
 
Book  t.    OF  RESIGNATION  TO  THE  WILL  OF  GOD,         497 
 
 Thirdly,  Another  branch  of  self  denial  is  to  deny  righteous 
 self;  to  be  beholden  entirely  to  the  free  grace  of  God,  and  to 
 the  righteousness  of  Christ.  Disclaiming  all  works  done  by 
 himself,  for  his  justification  and  whole  salvation,  is  disagreea- 
 ble to  self:  but  when  the  Spirit  of  God  convinces  a  man  of 
 the  insufficiency  of  his  own  righteousness,  and  of  the  excel- 
 lency of  the  righteousness  of  Christ ;  then  he  quits  his  own, 
 and  lays  hold  on  that,  Phil.  iii.  6—9. 
 
 II.  There  are  various  arguments  or  motives,  which  mav 
 be  made  use  of  to  excite  truly  gracious  souls  to  the  exercise  of 
 this  grace.  1.  It  is  required  of  them,  Matt.  xvi.  24.  It  is 
 necessary  to  a  maa's  being  a  disciple  of  Christ,  he  cannot  be 
 one  without  it,  Luke  xiv.  26,  27.  Phil.  ii.  5 — >3.  3.  The  ex- 
 amples of  saints  in  all  ages  may  serve  to  excite  and  encourage 
 to  it.  4.  If  a  man  does  not  deny  himself,  as  required  of 
 God,  he  sets  up  himself  for  god,  makes  a  god  of  himself 
 and  is  guilty  of  idolatry.  5.  The  loss  and  gain  of  not  deny- 
 ing and  of  denying  self,  should  be  considered.  Such  who 
 think  to  save  themselves  by  not  denying  themselves,  lose 
 themselves;  those  who  deny  themselves  for  Christ's  sake 
 ~ind  the  life  of  their  souls. 
 
 OF  RESIGNATION  TO   THE  WILL  GOD. 
 
 Submission,  or   Resignation  of  the  will  of  man   to  the' 
 will  of  God,  is  a  part  of  self  denial.     It  is   no   other   than  an 
 entire  acquiescence  in  the  will  of  God  in  all  things,  1  Sam.  iii. 
 18.     This  is  no  other  than  for  a  man  to  have   his  will  swal- 
 lowed up  in  the  will  of  God.     But, 
 
 I.  There  must  be  much  done  to  the  will  of  man,  to  bring  it 
 to  be  subject  to  the  will  of  God  :  for  the  will  of  man  is  very 
 stubborn  and  inflexible,  averse  to  all  that  is  good^  and  bent 
 upon  that  which  is  evil,  Eccles.  viii.  11.  It  is  opposite  to  the 
 will  of  God  in  all  things  ;  it  is  full  of  rebellion  to  him.  One 
 of  the  characters  of  sinful  men  is,  that  they  are  self-willed^ 
 g  Pet,  ii.  10. 
 
 3    R 
 
498  OF  RESIGNATION  TO  THE  WILL  OF  GOD. 
 
 The  various  steps  which  God  takes,  and  the  various  things 
 he  does  to  the  will  of  man,  in  order  to  work  it  up,  and  bring 
 it  to  a  submission  to  his  will,  are  these  :  He  breaks  the  wills 
 of  mtn,  he  crosses  them,  by  one  afflictive  providence  after  an- 
 other ;  he  exerts  his  might}  power,  and  of  unwilling  makes 
 them  willing  ;  he  takes  away  the  obduracy  of  the  will,  and 
 makes  it  flexible  to  his  will.  Made  free  by  the  power  of  di- 
 vine grace  in  conversion,  God  effectually  works  in  his  peo- 
 ple, both  to  will  and  to  do  of  his  good  pleasure.  I  proceed 
 to  consider, 
 
 II  -  The  various  phrases  by  which  submission  to  the  will  of  God 
 especially  under  adverse  dispensations  of  providence,  is  ex- 
 pressed, i. To  be  still,  and  quiet,  and  easy  :  Be  still,  and  know 
 that  I  am  God,  Psal.  xlvi.  10.  and  is  to  be  understood,  not  of  in- 
 sensibility and  stupidity  ;  nor  of  a  stoical  apathy.  Nor  is  the 
 phrabe  expressive  of  inactivity;  but  it  is  opposed  to  the  fret- 
 ting of  the  mind  at  the  prosperity  of  others,  and  at  ones  own 
 adversity,  Psalm  xxxvii.  1.  7,  8.  n.  Submission  to  the  will 
 of  God,  is  expressed  by  a  man's  holding  his  peace;  thus  did 
 Aaron,  when  he  lost  his  two  sons  by  fire  from  heaven,  Lev. 
 x.  2.  not  as  though  there  was  nothing  to  be  said  under  an  af- 
 flictive providence,  Job.  xxiii.  14.  But  such  silence  is  opposed 
 to  murmuring  against  God;  it  denotes  such  behaviour  as 
 Job's  under  such  providences,  who  sinned  not,  nor  charged 
 God  foolishly.  Job  i.  22.  in.  Submission  to  the  will  of  God 
 is  expressed  by,  bearing  the  rod,  and  him  who  has  appointed  it, 
 Mic.  vi.  9.  iv.  The  same  is  signified  by  men  humbling 
 themselves  under  the  mighty  hand  of  God,  accoidingto  the 
 exhortation  in  1  Pet.  v.  6.  the  language  of  them  is,  The  will 
 qfthe  Lord  be  done,  Acts  xxi.  14.  It  is  a  phrase  often  used 
 by  Socrates,  as  may  be  seen  in  the  writings  of  Plato  ;  If  God 
 will ;  and  which  well  becomes  the  mouth  of  a  christian  at  all 
 times. 
 
 III.  The   following   reasons  may  be  given  among  many. 
 
 I.  "Whatever  is  done  in  providence  is  done  by  the  Lord.     He 
 is  a  sovereign  Being,  and  immutable.     He  is  not  accountable 
 
Book  L  OF  patience.  499 
 
 to  his  creatures ;  he  does  all  his  works  in  wisdom ;  is  holy 
 and  righteous  in  all  his  ways  and  works  ;  he  is  a  faithful  God, 
 and  all  his  ways  are  mercy  and  love  to  his  people,  n.  What 
 is  done  by  the  Lord  seems  good  to  him ;  and  what  seems 
 good  to  him  must  be  good  ;  Let  him  do  what  seemeth  him 
 good :  when  Isaiah,  from  the  Lord,  told  Hezekiah  what  evil 
 things  should  befal  his  posterity,  he  replied,  Good  i*  the  word 
 of  the  Lord,  which  thou  hast  spoken,  Isai.  xxxix.  6 — 8.  It  was 
 a  flattering  speech  of  a  courtier  to  king  Astyages,  "  Ail  is 
 pleasing  that  the  king  does,"  but  without  any  flattery, and  with 
 a  laudable  submission  of  will  to  the  will  of  God,  every  saint 
 may  say  whatever  the  Lord  does  is  pleasing. 
 
 OF  PATIENCE, 
 
 Conceening  which  may  be  enquired, 
 
 I.  In  what  it  lies,  or  wherein  is  the  exercise  of  it.  i.  In  pa- 
 tiently bearing  afflictions ;  patient  in  tribulation,  Rom.  xii. 
 12.  Christianus,  est  crucianus ;  a  Christian  is  across  bearer, 
 as  Luther  used  to  say.  n.  In  bearing  reproach  and  per- 
 secution for  the  sake  of  Christ  and  his  gospel,  in.  Pa- 
 tience is  tried  and  exercised  in  and  by  the  temptation  of  Sa- 
 tan, iv.  Patience  is  exercised  by  divine  desertions,  and 
 lies  in  quietly  waiting  for  the  Lords  gracious  manifestations 
 of  himself  unto  his  people  again,  Psalm  x.  1.  v.  Patience  is 
 exercised  when  answers  of  prayer  are  deferred,  and  it  lies  in 
 a  quiet  waiting  for  them,  Psal.  xl.  1,  2.  iv.  This  grace  ap- 
 pears and  shews  itself  in  a  patient  waiting  for  the  heavenly 
 glory. 
 
 II.  I  shall  next  consider,  the  causes  of  this  grace,  i.  The 
 efficient  cause  is  God,  hence  he  is  called,  The  God  of  patience, 
 Rom.  xv.  5,  6.  2.  The  instrumental  causes  of  it  are  the 
 scriptures,  hence  Christ  calls  them  the  word  of  his  patience, 
 Rev.  iii.  10.  3.  Afflictions  themselves  are  a  means  of  in- 
 creasing it,  for  afflictions  try  faith  ;  and  the  trying  of  faith, 
 works  patknce,  James  i.  3.  Rom.  v.  3.    I  proceed  to  observe, 
 
500  OF  CHRISTIAN  FORTITUDE. 
 
 III,  The  usefulness  of  this  grace,  and  the  exercise  of  it. 
 1.  It  makes  a  man  comfortable  and  happy  in  himself,  In 
 your  patience  possess  ye  your  souls,  Luke  xxi.  19.  2.  It  is  of 
 great  use  in  running  the  christian  race;  Let  us  run  with  pati- 
 ence the  race  that  is  set  before  us,  Heb.  xii*  i.  3.  There  is  need 
 of  it,  and  of  its  exercise,  in  doing  the  will  of  God,  in  order 
 to  receive  the  promise,  Heb.  x.  36.  4.  Another  use  of  the 
 grace  of  patience  is,  that  when  it  has  its  perfect  work,  saints 
 become  perfect  also,  James  i.  4» 
 
 IV.  The  motives  to  the  exercise  of  this  grace,  may  be 
 considered.  1.  It  is  what  God  calls  his  pepple  to  ;  as  to  suffer 
 for  well  doing,  so  to  take  suffering  for  well  doing  patient!}^ 
 1  Pet.  ii.  21.  2.  The  exercise  of  this  grace  is  approved  of, 
 and  commended  by  God,  1  Pet.  ii.  20.  I  knoxv  th?j  patience, 
 Rev.  ii.  2  3.  It  is  commendable  in  the  sight  of  good  men  ; 
 Solomon  extols  it,  Eccles.  vii.  8.  and  the  apostle  Paul,  1  Thess. 
 i.  3.  4.  The  patience  of  God  exercised  towards  his  people 
 may  be  improved  into  an  argument  exciting  to  it,  the  long 
 sutT  ring  or'  the  Lord  is  salvation  to  them,  2  Pet,  iii.  9.  15. 
 5.  The  example  of  Christ,  and  of  his  patience,  is  very  strong 
 and  forcible,  and  engaging  to  it.  6.  The  examples  of  the 
 saints  in  all  ages,  may  serve  to  encourage  to  the  exercises  of 
 patience;  of  the  prophets  of  the  old  Testament;  of  the  apos- 
 tles of  Christ ;  and  of  the  martyrs  of  Jesus,  James  v.  10,  11. 
 7.  The  near  coming  of  Christ  is  made  use  of  to  stir  up  to 
 patience  ;  Be  ye  also  patient,  for  the  coming  of  the  Lord  draw- 
 eth  nigh,  James  v.  7,  8.  The  summer  is  at  hand,  halcyon  days 
 will  come  :  peace  will  be  like  a  river,  and  the  glory  of  the 
 church  like  a  flowing  stream  I 
 
 OF  CHRISTIAN  FORTITUDE. 
 
 Though  saints  are  to  be  humble,  they  are  not  to  indulge 
 to  pusillanimity,  and  to  a  meanness  of  spirit;  but  to  shew 
 firmness  of  mind,  and  undaunted  courage  ;  For  God  hath  not 
 given  us  the  spirit  of  fear,  but  of  power,  of  love,  and  of  a  sound 
 mind,  2  Tim.  i.  7.   Let  us  observe, 
 
Bpok  I.  OF  CHRISTIAN  FORTITUDE.  561 
 
 I.  The  nature  and  necessity  of  it.  It  is  not  natural  forti- 
 tude, which  may  be  in  brutes  as  well  as  in  men,  Prov.  xxx. 
 30.  A  true  christian  fortitude  is  to  be  distinguished  from 
 civil  fortitude,  or  waat  is  exercised  in  war,  in  a  military  way  ; 
 it  is  concerned  about  things  which  are  apparently  the  will  of 
 God,  and  is  exercised  in  obedience  to  ir. 
 
 Now  of  such  fortitude  there  is  a  necessity  in  the  chris- 
 tian life.  When  we  consider  the  many  duties  of  religion  to 
 be  performed  by  us  ;  oar  own  weakness  ;  the  many  difficulties 
 and  dangers  to  be  encountered;  the  numerous  enemies  we 
 have  to  grapple  with  ;  the  need  of  great  fortitude  of  mind  and 
 strength,  plainly  appears. 
 
 II.  Wherein  this  fortitude  consists,  and  whereby  it  shews 
 itself,  i.  It  appears  in  the  performance  of  religious  exer- 
 cises, as,  1.  In  family  worship  ;  As  for  me,  and  my  house,  we 
 will  serve  the  Lord,  Josh.  xxiv.  15.  2.  In  a  man's  giving  up 
 himself  to  a  church  of  Christ,  to  walk  with  it  in  all  the  com- 
 mandments and  ordinances  of  the  Lord.  3.  Especially  if 
 such  a  man  comes  into  a  church  in  a  regular  manner,  by  pre- 
 viously submiting  to  the  ordinances  of  baptism,  and  to  that  as 
 it  was  first  delivered  and  practised  ;  if  he  declares  against  the 
 sprinkling  of  infants,  as  an  innovation,  and  openly  avows  the 
 true  doctrine  of  baptism  :  he  must  be  content  to  be  nicknamed, 
 and  to  have  reproach  plentifully  poured  upon  him.  But 
 when  a  man  is  satisfied  that  what  he  is  called  to  do  is  his 
 duty,  he  will  take  courage  and  be  strong ;  The  Lord  is  my 
 light  and  my  salvation %  whom  shall  I  fear?  The  Lord  is  the 
 strength  of  my  life,  of  whom  shall  I  be  afraid P  Psalm  xxvii. 
 \ — 4.  this  is  active  fortitude,  n.  Christian  fortitude  shews 
 itself  in  bearing  afflictions  with  constancy,  which  may  be  call- 
 ed  passive  fortitude.  1.  From  the  hand  of  God  from  whom 
 Job  was  sensible  he  received  his,  even  his  loss  of  substance, 
 children,  and  health.  2.  From  the  hands  of  men  ;  and  espe- 
 cially for  the  sake  of  the  gospel.  Death  itself,  in  its  most  for- 
 midable shapes,  has  been  endured  by  the  saints  with  an  invin- 
 cible  courage  j  as  by  the  martyrs  in  the  ten  pagan  persecu- 
 
5.02  OF  CHRISTIAN  FORTITUDE. 
 
 tions,  and  by  the  witnesses  of  Jesus  against  the  papal  hierarchy ; 
 and  by  our  reformers  in  queen  Mary's  days ;  such  as  Lati- 
 mer, Ridley,  Bradford,  and  others  ;  who,  surrounded  with 
 faggor:  ,  a  e  in  flames  about  them,  expressed  their   un- 
 
 daunted c   urage,  firmness,  and  fortitude  of  mind  to  the  last. 
 These,  with  multitudes  of  others,  loved  not   their  lives   unto 
 death.     *  .■     -hristian  fortitude  appears  in    the  spiritual  war- 
 fare of  '  s ;  Be  of  good  courage,  and  let  us  play  the  man, 
 fir  our  for  the  cities  of  our  God,  2  Sam.  x.  12.   It 
 will  s  In  die   defence  of  the  cause  of  God  and 
 trutl                           for,  and  on  the  behalf  of   the   church  of 
 God;  the  bed -which  is  Solomon's,  which  seems  to  design  the 
 church  of  Christ,  threescore  valiant  men  are  said  to  be  about  it 
 *  ej  the  valiant  of  Israel,  Cant.  iii.  7»     2.  This  also  appears  in 
 fighting  against  spiritual   enemies,  as   sin,  and  the  lusts  of  it. 
 3.  The  s*i:<ia  have  great  reason  in  their  militant  state,  to  be 
 af good  courage,     iv.  Christian  fortitude  manifests   itself  in 
 the  hour  of  death.     Death  is  terrible  to  nature,  and  to  natu- 
 ral men  ;  the  philosopher  calls  it  "  the  most  terrible  of  all  terri- 
 bles:"  but   formidable  as  it  is,  there  are  some   things  which 
 fortify  the    christian  against  the  fears  of  it.     As,    1.  That 
 Christ  has  abolished  death  as  a  penal  evil.     2.   Death  to  be- 
 lievers is  a  privilege  and  blessing.     3.  Death,  though  it  sepa- 
 rates soul  and  body,  and  one  friend  from  another,  it  does  not 
 separate  from  the  love  of  God.   4.  It  is  but  once,  it  is  appoint- 
 ed for  men  once  to  die,  and  no  more.     5.  Be  it  that   death  is 
 an  enemy,  it  is  the  last  enemy  that  shall  be  destroyed.     Be- 
 sides these  things,  which  may  serve  to  promote  a  fortitude  of 
 mind  against  the  fear  of  death  ;  it  may  be  proper  frequently  to 
 meditate  upon  it,  considering  it  as  going  to  our  God  and   Fa- 
 ther, to  our  home,    to  our  Fathers   house  ;  by  going  to    bed, 
 and  resting  in  it  ;  and  by  sleeping,  and  that  in  the  arms  of 
 Jesus. 
 
 IV.  From  whence  this  fortitude  flows,  and  what  the  causes 
 of  it,  may  be  next  considered.  1.  The  efficient  cause  of  chris- 
 tian fortitude  of  mind  is  God,  Father,  Son,  and  Spirit.  2.  The 
 
Book    I.  OF  ZEAL.  cj>£ 
 
 word  of  God  is  the  means  of  producing  and  encr^ 
 1  John  ii.  14.  Rev.  xii.  11.  3.  Such  a  temper  and  disposition 
 of  mind  is  attainable  by  faith,  prayer,  and  waiting  upon  God. 
 4.  The  patterns  of  courage,  the  examples  of  fortitude  in  the 
 saints  who  have  gone  before  us,  may  be  a  means  of  promo- 
 ting a  like  disposition,  Heb.  xii.  1 — 3.  5.  The  love  of  God, 
 and  a  persuasion  of  interest  in  it,  casts  out  fear,  inspires  with 
 fortitude  against  every  enemy,  Rom.  viii.  35.  38,  39.  1  John 
 iv.  18. 
 
 OF  ZEAL. 
 
 Zeal  is  an  ardour  of  mind,  a  fervent  affection  for  some 
 person  or  thing  ;  it  is  hot,  burning,  flaming  love,  which  cannot 
 be  quenched  by  water,  nor  drowned  by  floods.  It  is  some- 
 times used  for  that  strong  affection  God  bears  to  his  people, 
 Isai.  ix.  7.  And  sometimes  for  a  gracious  disposition  in 
 man,  which  has  God  for  its  object,  and  is  called,  Zeal  towards 
 God,  2  Cor.  xi.  2.   In  treating  of  which  I  shall  consider, 
 
 I.  The  various  sorts  and  kinds  of  zeal;  that  it  may  be  the 
 better  known,  what  is  right  and  genuine,  i.  There  is  a  zeal 
 cfGod,  which  is  not  according1  to  knowledge,  which  the  Jews 
 had,  as  the  apostle  testifies,  Rom.x.  2.  which  arose  from  ignor- 
 ance of  the  perfection  of  God's  righteousness;  from  ignorance 
 of  the  righteousness  which  God  in  the  law  requires;  from  a 
 want  of  knowledge  of  the  righteousness  of  God  revealed  in 
 the  gospel ;  from  ignorance  of  their  own  righteousness,  and 
 from  a  want  of  faith  in  Christ.  Such  a  zealot  goes  contrary 
 to  the  will  and  way  of  God ;  and  therefore  his  must  be  a  blind, 
 ignorant  zeal.  n.  There  is  a  mistaken  zeal  of  the  glory  of 
 God  ;  and  for  it,  as  when  that  is  opposed  which  is  right,  un-  ' 
 der  a  false  notion  of  its  being  contrary  to  the  glory  of  God  ; 
 as  when  Joshua  requested  of  Moses  to  forbid  the  young  men 
 prophecying  in  the  camp.  When  that  which  is  not  for  the  glo- 
 ry of  God  is  wrongly  thought  to  be  so,  and  is  zealously  pur- 
 sued as  such ;  as  was  the  zeal  of  the  idolatrous  Gentiles  for 
 their  idols  :  and  when  ways  and  methods  improper  are  taken 
 
5.054  OF  ZEAL-* 
 
 t®  defend  and  promote  the  glory  of  God :  as  when  the  disci- 
 ples, in  their  zeal  for  the  honour  of  Christ,  were  for  having  fire 
 come  down  from  heaven  upon  those  who  had  shown   some 
 disrespect  to  him.     m.  There  is  a  superstitious  zeal,  such  as 
 was  in  Baal's    worshippers,      iv   There  is  a  persecuting  zeal, 
 under  a  pretence  of  the  glory  of  God  ;   as  in  Saul,  before   his 
 conversion,     v.  There  is  an  hypocritical  zeal  for  God;  as    in 
 Jehu,  when  he  said,  Come  with  me,  and  see    my  z<  al  for  the 
 Lord,     vi,    There   is  a  cvitentious   zeal;  which  often    gives 
 great  trouble  to  christian  communities,     vn.   Sometimes  it  is 
 only  a  temporary  passion  :  a  flash  of  zeal,  and   continues  not ; 
 so  Joash,  whilst   Jchoiada  the    Priest  lived,   did  what   was 
 right";  but  after  his  death,  left  the  house  of  the  Lord  God  of 
 his  fathers,  and  served    groves  and  idols,     viu.  True  zeal  is 
 no  other  than  a  fervent,  ardent  love  to  God  and  Christ ;  and 
 to  a  neutral  spirit  in  religion,  1   Kings  xviii.   21.     To  a  care- 
 lessness and  indifference  about  religious  matters ;  and  to  luke* 
 warmness,  with  respect  to  divine  and  spiritual  things  ;  which 
 the  Laodicean  church  is  charged  with,  and  resented  by  Christ,, 
 Rev.  ili -  15,  16.      I  proceed  to  consider, 
 
 II.  The  objects  of  zeal.  I.  The  object  of  it  is  God  ;  even 
 a  false  zeal  is  called,  a  zeal  towards  God.  True  zeal  it  has 
 for  its  objects,  the  worship  of  God,  the  word  of  God,  and  the 
 truths  contained  in  it.  n.  The  cause  of  Christ,  is  another 
 object  of  zeal ;  and  which  is  a  good  one,  and  the  apostle  Siys« 
 it  is  good  to  he  zealously  affected  always  in  a  good  thing,  GaL 
 iv.  18.  True  zeal  for  the  cause  of  Christ  is  concerned  about 
 the  gospel  of  Christ,  the  ordinances  of  Christ,  and  the  disci- 
 pline of  his  house,  in.  Every  thing  that  is  evil  is  the  object 
 of  zeal,  or  against  which  true  zeal  should  be  expressed.  As, 
 1.  Against  all  false  worship,  2.  Against  all  errors  in  doc- 
 trine. 3.  Against  all  immorality  in  practice,  iv.  True  zeal 
 is  concerned  in  all  the  duties  of  religion,  and  shews  itself  in 
 them ;  it  is  said  of  Apollcs,  that  b<zm%fervent  in  spirit  he 
 spake  and  taught  diligently  the  things  of  the  Lord,  Acts  xviii. 
 25.     In  short,  believers  in    Christ  ought   to   be   zealous  of 
 
j3ook  I.  ®F  WISDOM  OR  PRUDENCE.  505 
 
 good  works,  careful  to  maintain  them,  diligent  in  the  per- 
 formance of  them,  especially  of  those  which  are  the  greater 
 and  weightier  duties  of  religion.  To  say  no  more,  good 
 men  are  the  objects  of  true  zeal,  2  Gor.  vii.  7.  1  Cor, 
 xii.  31. 
 
 III.  Motives  or  arguments  exciting  to  the  exercise  of  true 
 zeal.  i.  The  example  of  Christ,  whom  David  in  prophetic 
 language  personated,  saying,  The  zeal  of  thine  house  hath 
 eaten  me  up.  2.  True  zeal  answers  a  principal  end  of  redemp- 
 tion by  Christ,  Tit.  ii.  14.  3.  It  is  good,  the  apostie  says,  to 
 be  Zealously  affected  in,  and  for  that  which  is  good.  4.  A 
 lukewarm  temper,  which  is  the  opposite  to  zeal,  seems  not 
 consistent  with  true  religion,  to  be  neither  cold  nor  hot  is 
 Condemned  as  having  no  religion  at  all.  5.  The  zeal  of  per- 
 sons shewn  in  a  false  way,  should  stimulate  the  professors  of 
 the  true  religion  to  shew  at  least  an  equal  zeal. 
 
 OF  WISDOM  OR  PRUDENCE. 
 
 Zeal  without  wisdom  or  prudence,  and  unless  tempered 
 with  it,  will  be  either  ignorant,  and  not  according  to  know- 
 ledge, or  be  rash  and  precipitant.  I  say  wisdom  or  prudence, 
 because  they  are  much  the  same  thing,  and  go  together;  / 
 wisdom  dwell  with  prudence*  Concerning  which  may  be  en- 
 quired, 
 
 I.  What  spiritual  wisdom  is,  And,  i.  It  is  in  general^ 
 grace  in  the  heart;  which  is  called,  wisdom  in  the  hidden  part 
 Psalm  li.  6.  n.  It  is  a  right  knowledge  of  a  man's  self;  nosce 
 teipsum,  know  thyself,  was  a  maxim  much  talked  of  among  the 
 philosophers,  but  attained  unto  by  none  of  them.  A  man  that 
 rightly  knows  himself,  has  knowledge  of  the  sinfulness  of  his 
 nature,  and  that  without  Christ  and  his  grace  he  can  do 
 nothing,  until  a  man  has  learned  this  lesson  he  does  not  know 
 himself,  in.  True  spiritual  wisdom  is  no  other  than  the 
 light  of  the  knowledge  of  the  glory  of  God,  in  the  face  of  Jesus 
 Christ,  which  God  commands  to  shine  in  the  hearts  of  men. 
 iv.  True  spiritual  wisdom  is  no  other  than  the  fear  of  the 
 
 S3 
 
5Q6  OF  SINCERITY. 
 
 Lord ;  both  David  and  Solomon  say,  that  that  the  fear  of  the 
 Lord  is  the  beginning  of -wisdom,  Psalm  cxi.  10.  Prov.  ix.  10* 
 Job.  xxviii.  28.  V.  It  is  being  wise  unto  salvation,  or  in 
 things  respecting  that,  2  Tim.  \\u  15.  I  proceed  to  observe, 
 
 II.  Wherein  this  wisdom  practically  shews  itself,  i.  In 
 doing  good  thing9  in  general :  such  who  are  spiritually  wise, 
 are  -wise  unto  that  -which  is  good,  and  simple  concerning 
 evil,  Rom.  xvi.  19.  u.  In  a  profession  of  religion.  The 
 kingdom  of  heaven,  or  the  outward  gospel  church  state,  is 
 compared  to  ten  virgins ;  Five  of  them  were  wise :  these  not 
 only  took  the  lamp  of  profession,  but  they  were  concerned  to 
 have  the  oil  of  grace  in  the  vessels  of  their  hearts  ;  and  in  this 
 they  shewed  their  wisdom,  in.  In  a  becoming  walk  and  con- 
 versation. It  is  seen  when  professors  walk  not  as  fools,  in  a 
 vain,  careless,  and  sinful  manner,  but  as  wise.  iv.  In  ob- 
 serving the  providence  of  God  in  the  world,  and  the  dispensa- 
 tions of  it,  Psal.  cvii*  43.  v.  In  a  man's  concern  about  his 
 last  end  and  future  state*  how  it  will  be  with  him  at  last,  and 
 how  it  will  go  with  him  in  another  world,  Deut.  xxxii.  29. 
 
 III.  From  whence  this  spiritual  wisdom  comes*  It  is  a 
 question  put  by  Job  ;  Whence  covieth  zuisdom  ?  and  where  is 
 the  place  of  understanding  f  Job  xxviii.  29,  20.  God  is  the 
 efficient  cause  of  it.  The  means  of  promoting  and  encreasing 
 it,  are,  the  word  of  God,  the  ministers  of  it,  and  good  men 
 conversed  with.  He  that  walketh  with  wise  men  shall  be 
 wise. 
 
 IV.  The  nature  and  properties  of  this  wisdom  ;  a  full  ac- 
 count of  which  is  given,  James  iii.  17. 
 
 OF  GODLY  SINCERITY. 
 
 Sincerity  stands  opposed  to  hypocrisy.  The  Latin 
 word  sivcerus,  from  whence  our  English  word  sincere,  is 
 composed  of  sine  £s?  ccra,  and  signifies  without  wax,  as  pure 
 honey,  which  is  not  mixed  with  any  wax.  The  Greek  word 
 rilikrineia, signifies   properly,  a  judgment  made  of  things  by 
 
Book  I.  OF  SINCERITY.  507 
 
 light  and  splendour  of  the  sun.  Light  makes  every  thing 
 manifest;  such  who  are  truly  gracious  and  sincere,  their  prin- 
 ciples and  practices  will  bear  the  test  of  light;  but  those 
 whose  doctrines  and  deeds  are  evil,  do  not  care  to  come  to  it, 
 lest  they  should  be  discovered:. herein  lies  a  principal  differ- 
 ence between  sincerity  and  insincerity. 
 
 I.  I   shall  consider  this   grace   of  sinserity.     i.    As  it  is 
 truth  in  the  heart;   for  that  seems  to  be  meant  in  Psalm  li.  6- 
 Thou  desirest  truth  in  the  inward  parts,   sincerity,  integrity, 
 and  uprightness   of  soul ;  hence    we   read  of  a  true  heart. 
 Such  who  are  possessed  of  this  grace  of  sincerity,  are  describ- 
 ed pure  in  heart,  2  Pet.  iii.  1.  sound  in  doctrine  and  practice. 
 Psalm  cxix.  80.  single  hearted,   James  i.  8.  upright  in  heart, 
 Psalm  cxxv.  4.   plain  men,  or  plain  hearted ;  such  a  man  as 
 Job  was,  chap.  i.  i.  Such  may  be  said  to  have  truth  or  sinceri- 
 ty, whose  heart's  are  after  God  ;  as  the  church's,  Isai.  xxvi.  9. 
 who  are  desirous  to  be  searched  and  tried  by  him,  if  sincere 
 or  not.     n .  Sincerity  may  be  considered  as  it  regards  the  truth 
 of  particular  graces  in  the  heart.     Sincere  is  an  adjective,  and 
 must  have  something  put  to  it  to  explain  it ;  so  that  sincerity 
 is  to  be  judged  according  to  what  it  is  applied ;  it  seems  not 
 to  be  a  distinct  grace  of  itself,  but  to  go  through,  and  be  an 
 ingredient  in  every  grace  :   as,  1.  Repentance  ;   for  their  is  a 
 feigned  repentance,  Jer.  iii.  10.     2.  Faith  ;  for  their  is  a  faith 
 that  is  feigned,  as  was  that  of  Simon  Magus.     3.  Hope,  by  the 
 sincerity  of  it,  is  distinguished    from   the  hope   of  the  hypo- 
 crite.    4.  Love,  both  to  God,  if  true  and  genuine,  is  with  all 
 the  heart,   and  in  sincerity,  Eph.  vi.   24.     And  love  to  the 
 saints,  when  right,  is  not  in  word  and  in  tongue,  but  in  deed 
 and  truth,  that  is,   hearty  and  sincere,    1  John  iii.   18.  and  is 
 called,  unfeigned  love  of the  brethren,  1  Pet.  i.  22.     in.    Sin- 
 cerity may  be  considered  as  it  regards   doctrine   professed  or 
 preached.     The  sincere  milk  of  the  word,    unmixed  and  un- 
 adulterated, as  desired  by  truly  new  born  babes,     i  v.  Sinceri- 
 ty may  be   considered  with  respect  to  worship  ;  as   Joshua 
 said  to  the  people  of  Israel ;    Now  therefore  fear  the  Lord,  and 
 
508  OF  SPIRITUAL  MINDEDNESS.. 
 
 serve  him  in  sincerity  and  in  truth,  Josh  xxiv.  14.  Worship 
 in  general  is  sincere,  when  it  is  performed  in  spirit  and  in 
 truth;  when  men,  like  Zacharias  and  Elizabeth,  walk  in 
 all  the  commandments  and  ordinances  of  the  Lord,  blameless* 
 v.  Sincerity  may  be  considered  with  respect  to  the  walk  and 
 conversation  of  the  saints;  Blessed  are  the  undefined,  or  the 
 perfect  and  sincere  in  the  way,  who  desire  not  so  much  to  be 
 seen  by  men,  as  to  be  approved  of  God.  Who  have  respect 
 to  all  the  commandments  of  God  ;  who  make  conscience  of 
 committing  lesser  as  well  as  greater  sins ;  who  do  not  seek  to 
 cover,  palliate,  and  extenuate  their  sins;  who  walk  according 
 to  the  rule  of  the  word  ;  and  who  have  the  glory  of  God,  and 
 the  good  of  others  in  view.    I  go  on  to  observe, 
 
 II.  From  whence  this  grace  of  sincerity  springs.  It  is  not 
 from  descent,  and  by  birth  ;  but  from  the  grace  of  God  ;  it  is 
 of  God  ;  and  is  therefore  called,  Godly  sincerity,  or  sincerity 
 of  God  ;  it  is  to  be  asked  of  him,  since  it  is  so  much  approved 
 of  by  God,  who  sees  and  searches  the  hearto 
 
 III.  The  happiness  of  such  who  are  possessed  of  this  grace 
 1.  The  light  of  spiritual  joy  and  gladness  is  provided  foi;  such 
 persons,  Psalm  xcvii.  11.  2.  All  the  blessings  of  grace  and 
 goodness  are  not  only  wished  for,  but  given  unto  them,  Eph* 
 yi.  24.  3.  Such  are  protected  and  defended  from  all  evil, 
 and  from  every  enemy,  Isai,  xxxiii.  15,  16.  4.  Such  who 
 walk  uprightly,  walk  surely,  on  good  ground,  in  a  good  path, 
 and  by  a  good  rule,  and  shall  be  saved,  Prov.  x.  9,  29.  They 
 enjoy  the  presence  of  Qod  now ;  The  upright  shall  dwell  in 
 thy  presence,  Psalm  cxl.  13. 
 
 OF  SPIRITUAL  MINDEDNESS. 
 
 The  contrast  between  a  carnal  man  and  a  spiritual  man, 
 will  appear  by  considering, 
 
 I.  Who  are  the  men  who  mind  spiritual  things.  1.  They  are 
 such  who  are  regenerated,  renewed,  and  quickened  by  the 
 Spirit  of  God.  2.  They  are  such  who  have  their  spiritual 
 senses,  and  that  in  exercise,  to  discern  both  good  and  evil,  to 
 choose  and  mind  the  one,  and  to  refuse  and  shun  the  other. 
 
Bookl.  OF  A  GOOD  CONSCIENCE.  509 
 
 3.  They  are  capable  of  spiritual  acts  and  exercises,  and  do 
 perform  them.  4.  They  have  much  of  the  Spirt  of  God  in 
 them,  Te  are  not  in  the  flesh,  that  is,  ye  are  not  carnal  men ; 
 but  in  the  Spirit,  spiritual  men,  if  so  be  that  the  Spirit  oj  God 
 dwell  in  you,  Rom.  viii.  9. 
 
 II.  What  the  spiritual  things  are,  spiritual  men  mind  ;  from 
 which  they  are  denominated  spiritualh  minded  men.  1.  They 
 mind  their  own  souls,  and  the  spiritual  and  eternal  welfare  of 
 them.  2.  The  law  of  God  is  spiritual,  Rum.  vii.  14.  and  this 
 is  minded  by  a  spiritual  man.  3.  The  gospel,  and  the  truths 
 of  it,  We  have  thought  of  thy  loving-  kindness,  0  God,  in  the 
 midst  of  thy  teinple.  4.  Spiritual  blessings  are  minded  by  spi* 
 ritual  men ;  such  as  the  elect  of  God  are  blessed  with  in 
 heavenly  places  in  Christ,  Eph.  i.  3.  5.  Being  built  up  a 
 spiritual  house,  and  being  a  holy  spiritual  priesthood;  they 
 are  concerned  to  offer  up  spiritual  sacrifices.  6.  Spiritually 
 minded  men  employ  themselves  in  spiritual  services. 
 7,  They  exercise  themselves  in  the  several  graces  of  the 
 Spirit  of  God.  To  all  which  may  be  added,  8.  That  spiri- 
 tually minded  men  have  their  hearts,  affections,  and  conver- 
 sations in  heaven. 
 
 III.  It  may  next  be  enquired,  how  any  of  the  sons  of  men 
 come  to  be  spiritual  men,  and  to  be  spiritually  minded.  They 
 are  not  so  naturally,  or  by  their  first  birch  ;  they  are  born  of 
 the  flesh,  and  are  flesh,  carnal,  sinful,  ana  corrupt,  there  must, 
 be  a  renewing  of  the  mind,  or  it  must  be  cast  into  a  different 
 mould:  the  Spirit  of  God  must  work  in  him  to  will,  must 
 enlighten  his  mind,  and  fill  it  with  the  knowledge  of  spiri- 
 tual things. 
 
 IV.  The  effects  and  consequences,  and  so  the  evidence  of 
 being  spiritually  minded,  are  life  and  peace. 
 
 OF  A  GOOD  CONSCIENCE. 
 
 I  shall  consider, 
 I.  What  conscience  is,  and  its  office.      1.  What  it  is.  It  is  a 
 power  or  faculty  of  the  rational  soul  of  man :  by  which  it  knows 
 
510  OF  A  GOOD  CONSCIENCE 
 
 its  own  actions,  and  judges  of  them  according  to  the  light  it 
 has ;  some  take  it  to  be  an  habit  of  the  mind  ;  others  an  act 
 of  the  practical  judgment,  flowing  from  the  faculty  of  the  under- 
 standing by  the  force  of  some  certain  habit.  1.  It  is  a  science, 
 or  knowledge,  as  its  name  shews;  a  knowledge  of  the  will  of 
 God,  and  of  a  man's  actions,  as  being  agreeable  or  disagree- 
 able to  it.  2.  From  this  knowledge  arises  a  judgment  which 
 conscience  forms  cf  itself  and  actions,  if  we  "would judge  our- 
 selves, we  should  not  be  judged,  1  Cor.  xi.  31.  3. — It  is  the 
 will  of  God  revealed,  which  is  the  rule  of  conscience,  its  know- 
 ledge and  judgment.  4.  Hence  nothing  can  bind  the  consci- 
 ence but  the  law  and  will  of  God  ;  it  is  God's  vicegerent,  acts 
 for  and  under  him  ;  no  laws  of  men  are  binding  on  conscience, 
 which  are  not  according  to,  or  are  contrary  to  the  law  and  will 
 of  God  ;  We  ought  tp  obey  God,  rather  than  men,  is  the  deter- 
 mination of  the  apostles  of  Christ,  Acts  iv.  19,  20.  n.  The 
 office  of  conscience,  what  it  does  and  ought  to  perform,  when 
 it  does  its  duty-  1.  It  is  a  light  to  enlighten  men  in  the  know- 
 ledge of  the  will  of  God  ;  it  is  that  light  which  lightens  every 
 man  that  comes  into  the  world.  2.  It  takes  cognizance -of  a 
 man's  actions ;  it  keeps  a  good  look  out,  and  watches  over 
 them  ;  it  has  a  sort  of  an  omniscience  belonging  to  it.  3.  It 
 takes  an  account  of  them,  and  registers  them  ;  it  is  a  book  in 
 which  all  are  written.  4.  It  acts  the  part  of  a  witness  for  or 
 against  men,  Rom.  ix.  i.  5.  Conscience  is  a  judge,  acquitting 
 or  condemning.  6.  In  wicked  men  it  has  the  office  of  a  punisher, 
 or  tormentor  ;  and  a  greater  punishment,  and  a  more  severe 
 torment  cannot  well  be  endured  than  the  stings  and  lashes  of 
 a  man's  own  conscience  ;  this  is  what  the  scripture  calls  the 
 worm  that  never  dies ;  and  the  heathens  meant  by  a  vulture 
 feeding  on  mens  hearts  or  livers. 
 
 II.  The  various  sorts  of  conscience  ;  which  may  be  reduc- 
 ed to  these  two,  an  evil  conscience,  Heb.  x.  22.  and  a  good 
 conscience,  1  Tim.  i.  19.  i.  An  evil  conscience,  which  is 
 blind  and  ignorant,  dull,  heavy,  and  stupid.  A  partial  one  ; 
 a  bribed  one  ;  an  impure  one  ;  a  seared  one  ;  a  desperate  one* 
 
Book  I.  OF  COMMUNION  WITH  GOD.  511 
 
 u.  A  good  conscience.  Conscience,  when  it  does  its  office 
 according  to  its  light,  is  a  natural  good  conscience  ;  as  in  the 
 heathens  ;  so  the  apostle  Paul,  before  his  conversion,  lived  in 
 all  good  conscience,  Acts  xxiii.  1.  and  there  may  be  in  good 
 men  a  conscience  not  commendable,  and  which  in  a  sense,  can- 
 not be  called  good.  As,  1.  There  may  be  in  them  a  mistaken 
 and  erring  conscience  j  Some  with  conscience  of  the  idol,  think- 
 ing it  to  be  something,  when  it  is  nothing,  eat  it  as  a  thing  of- 
 fered to  an  idol,  and  their  conscience  being  weak  is  defiledj 
 1  Cor.  viii.  7.  2.  A  doubting  conscience.  The  apostle  Paul 
 had  no  doubt,  but  was  firmly  persuaded,  that  there  is  nothing 
 unclean  of  itself,  yet  observes,  that  he  that  doubteth,  is  con- 
 demned, Rom.  xvi.  14.  23.  3.  A  weak  conscience ;  which 
 arises  from  weakness  of  faith  about  things  lawful  and  pure, 
 Rom.  xiv.  1,  14.  4.  A  conscience  smitten  and  wounded^ 
 which,  though  not  sinful,  may  be  said  to  be  evil,  and  not  good, 
 because  distressed  ;  a  wounded  spirit,  or  conscience,  %vho  can 
 bear  f  Prov.  xviii.  14.  5.  There  is  a  conscience  enlightened 
 and  awakened  with  a  sense  of  sin  and  danger;  which,  though 
 for  the  present  distressing,  issues  well.  The  epithets  of  a 
 good  conscience  are,  A  tender  one,  Neh.  v.  15.  A  con- 
 science void  of  offence,  Acts.  xxiv.  16.  and  a  pure  conscience, 
 1  Tim.  iii   9. 
 
 III.  The  effects  of  a  good  and  pure  conscience  ;  which 
 must  make  it  very  desirable  and  valuable.  1.  Freedom  front 
 the  guilt  of  sin.  2.  Peace  of  soul  and  tranquility  of  mind. 
 3.  Joy,  as  well  as  peace.  4.  Boldness,  confidence,  and  glory- 
 ing in  the  midst  of  calumnies,  reproaches,  and  persecutions 
 from  the  world.  5.  A  deliverance  from  the  fears  of  death 
 and  judgment  to  come. 
 
 OF   COMMUNION   WITH   GOD. 
 
 Communion  with  God  is  the  top  of  the  saints  experience 
 in  this  life,  it  is  the  height  of  experimental  religion  and  pow- 
 erful godliness.     This,  of  all  the  enjoyments  of  God's  people 
 
S12  OY  COMMUNION    WITH  60D< 
 
 on  earth,  is  the  nearest  to  the  heavenly  bliss  ;  and  could  eci^ 
 tire  perfection,  and  endless  duration  be  added  to  it,  it  would 
 be  tnat.      I  shall  consider, 
 
 I.  Communion  with  God  in  general,  i.  Communion  is 
 founded  in  union,  and  arises  from  it.  There  is  an  union  be- 
 tween God  and  his  people ;  for  the  more  open  manifestation 
 and  evidence  of  which  our  Lord  prays,  John  xvii.  21.  The 
 evidence  of  which  union  is  the  gift  of  the  Spirit  to  them  in  re- 
 generation ;  and  the  bond  of  it  is  the  everlasiing  love  of  God* 
 11.  The  grand  blessing  of  grace  flowing  from  this  union,  is 
 covenant  interest  in  God  j  than  which  there  cannot  be  a  great- 
 er blessing ;  Happy  is  that  people  whose  God  is  the  Lord. 
 Hence,  in.  There  is  a  mutual  intercourse  between  God  and 
 his  people;  which  is  variously  expressed  in  scripture.  1.  By 
 their  mutual  indwelling  in  each  other,  1  John  iv.  16.  2.  By 
 a  mutual  walking  together,  2  Cor.  vi.  16.  3.  By  a  mutual 
 converse.  4.  By  a  mutual  sitting  down  and  feasting  together- 
 God  has  spread  a  table  for  his  people,  particularly  in  the  or- 
 dinance of  the  Lord's  supper,  in  which  much  spiritual  com- 
 munion is  enjoyed. 
 
 II.  The  persons  who  have  communion  with  God,  are,  such 
 only  who  are  loved  and  chosen  by  him ;  who  are  redeemed 
 and  reconciled  by  Christ,  and  who  are  regenerated  and  sanc- 
 tified by  the  Spirit  of  God. 
 
 III.  Such  persons  have  fellowship  with  Father,  Son,  and 
 Spirit,  distinctly  ;  the  apostle  John  says,  it  is  with  the  Fat her ', 
 and  with  his  Son  Jesus  Christ,  1  John  i.  3.  to  which  may 
 be  added,  Phil,  ii.  1.  If  any  fellowship  of  the  Spirit ;  and  al- 
 so 2  Cor.  xiii.  14.  The  communion  of  the  Holy  Spirit 
 be  with  you  all.  All  which  put  together,  shew  that  the  saints 
 have  a  communion  with  each  person  in  the  Godhead. 
 
 IV.  The  properties  of  it ;  shewing  the  excellency  of  this 
 eommunion  and  fellowship.  1.  It  is  a  wonderful  instance 
 of  condescension  in  God  ;  that  he  who  is  the  high  and  lof- 
 ty One,  who  dwells  in  heaven,  the  high  and  holy  place ; 
 he  whose  throne  the  heaven  is,  and  the  earth  his  footstool. 
 
Book   I.  OF  COMMUNION   WITH  GOD.  513^ 
 
 condescends  to  dwell  with  men  on  earth.  2.  It  is  very 
 honourable  to  the  sons  of  men  to  be  favoured  with  such  com- 
 munion. 3.  This  is  a  privilege  very  desirable,  nothing 
 more  so ;  this  is  the  one  thing  saints  are  desirous  of  in  pub- 
 lic worship,  to  behold  the  beauty  of  the  Lord  ;  to  sit  un- 
 der his  shadow,  and  taste  his  pleasant  fruits.  4.  It  is  ex- 
 ceeding valuable;  it  is  beyond  all  the  enjoyments  of  life  ;  it 
 is  this  which  makes  wisdom's  ways,  ways  of  pleasant- 
 ness ;  and  because  so  valuable,  the  apostle  John,  in  an  exult- 
 ing manner  says,  Truly,  our  fellowship  is  with  the  Father,  and 
 with  his  Son  Jesus  Christ. 
 
 3    T 
 
BOOK  II. 
 
 OF  EXTERNAL  WORSHIP,  AS  PUBLIC 
 
 OF  THE  NATURE  OF  A  GOSPEL  CHURCH,  THE 
 SEAT  OF  PUBLIC  WORSHIP. 
 
 THE  word  Church  has  various  significations,  which  itmay 
 be  proper  to  take  notice  of,  in  order  to  settle  the  true  sense  of 
 it,  as  now  to  be  discoursed  of. 
 
 I.  Some  take  it  for  a  place  of  worship,  and  call  such  a  place 
 by  that  name ;  but  wrongly,  at  least  very  improperly,  it  is  a 
 remarkable  saying  of  one  of  the  ancients,  even  of  the  second 
 century,"  Not  the  place,  but  the  congregation  of  the  elect,  I 
 call  the  church."  Some  passages  of  scripture  are  pleaded  for 
 this  use  of  it  in  this  sense,  When  ye  come  together  in  the  church 
 I  hear,  £^c.  which  is  thought  to  be  after  explained,  When  ye 
 come  together  into  one  place  :-~-have  ye  not  houses  to  eat  and 
 drink  in?  or  despise  ye  the  church  of  GodP  All  this, indeed, 
 supposes  a  place  to  meet  in  ;  though  rather  not  the  place,  but 
 the  assembly  that  met  in  it,  is  called  the  church  ;  however,  it 
 is  certain,  that  there  are  numerous  places  of  scripture  which 
 cannot  be  understood  of  any  material  edifice  or  building; 
 whether  of  stone,  brick,  or  wood  ;  as  when  it  is  said,  tidings 
 of  these  things  came  unto  the  ears  of  the  church,  Acts  xi.  22. 
 it  would  be  absurd  to  understand  it  in  such  a  sense;  and  so 
 many  others. 
 
 II.  The  word  ekklesia,  always  used  for  church,  signifies  an 
 assembly  called  and  met  together,  and  sometimes  it  is  used 
 for  an  assembly,  whether  lawfully  or  unlawfully  convened, 
 
Book   TT  OF  THE  NATURE  OF  &c.  515 
 
 Acts  six.  3&r-«41.  the  same  word  is  used  which  commonly  is 
 for  a  church;   and  which  may  be  considered  either  as  a  gene- 
 ral,   or  as  a  particular  assembly  of  persons.     1.  As  a  general 
 assembly,     called,   The  general  assembly  and  church   of  the 
 first  born,  which  are  writ  en  in  heaven,    Heb.    xii.    23.    and 
 which  include  all  the  elect  of  God,  that  have  been,  are  or  shall 
 be  in  the  world.    It  is  sometimes  distinguished  into  the  church 
 triumphant  and  militant.     The  church  triumphant  consists  of 
 the  saints  in  glory.       The  church  militant  consists  of  per- 
 sons  in   the  present     state,   which  is   said   to  be,  as  an   army 
 with  banners,   Cant.  vi.  4.     There  is  another  sense  in  which 
 the  church  may  be  said  to  be  catholic,  or  general,  as  ic  may 
 consist  of  such  in  any   age,    and  in  the    several    parts  of"  the 
 world,  who  have  true    faith  in  Christ,   and  hold  to  him  the 
 head,  and  are  baptized  by  one  Spirit  into  one  body,  this  is  the 
 church   which   Polycarp    called    the    whole    catholic    church 
 throughout  the  world  :   and   Irenseus,  The   church  scattered 
 throughout   the    whole  world  to  the  ends  of  the  earth:   and 
 Origen,   The  church  of   God  under  heaven  :   and  of  this  the 
 apostle  seems  to  speak,  when  he  says,  Unto  him  be  glory  in 
 the  church,  by  Christ  Jesus,  throughout  all  ages,  world  with- 
 out end,  Eph.  iii.  21.     n.  The  church   may  be  considered  as 
 a  particular  assembly  of  saints  meeting  together  in  one  place 
 for  religious  worship.     Such  was  the  first  church  at   Jerusa- 
 lem, which  is  called,  the   whole   church,  and   the    church  at 
 Antioch,    convened  by  the  apostles,  Acts  xiv.  27.  and  these 
 churches,  in  after  times,  continued  to  meet  in  one  place;  the 
 whole   church  of  Jerusalem,  at  the  destruction  of  the  city, 
 removed  to  Pella,  a  town  beyond  Jordan,  which  was  sufficient 
 to  receive  the  christians  that  belonged  to   it ;  and    two   hun- 
 dred and  fifty  years  after   Christ  the  church  at  Antioch  met 
 in  one  house,  the  church  at  Corinth,  1  Cor.  xiv.  23.  and  the 
 church  of  the  disciples  at  Troas,   who  came  together  on  the 
 first  day  of  the  week  to  break  bread,  Acts  xx.  7.  see   Gal.  i. 
 2,  23.  Rev.  i.  4.  2  Cor.  viii.  1.  Col.  iv.  12.  this  is  the  church 
 the  nature  of  which  is  to  be  treated  of;  and  may   be  consi- 
 dered essentially,  as  to  the  matter  and  form  of  it ;  and  organu- 
 cally,  as  to  its  order  and  power, 
 
516  OF  THE  NATURE  OF 
 
 I.  Essentially  considered,  as  to  its  matter  and   form,   of 
 which  it  consists,     r.  As  to  the  matter  of  it,  both  as  to  number 
 and  quality.     As  to  number.    Tertullian  thought  that  three 
 persons  were  sufficient  to  constitute    a  church;  which    may 
 seem  to  be  confirmed  by  Matt,  xviii.  20.  but  a  judicial  pro- 
 cess in   a  church  way,  in  case  of   offence,   as  directed  to  in 
 some  preceding  verses,  seems  to  require  more  :  the  church  at 
 Ephesus  was  begun    with   twelve  men,  or   thereabouts,   Acts 
 xix.  7.    A  church  should  consist  of  no  more  than  can  meet 
 together  in  one  place,    where  all  may  hear,  and  all   may   be 
 edified  ;  and  if  it  should  be  so  increased  that  this  cannot  be, 
 then  it  should  be  divided  into  lesser  communities  ;  as  an  hive 
 of  bees,  when  too  many,  swarms  ;   and  which  seems  to  be  the 
 case  of  the  church  at  Jerusalem.     The  persons  who  are  fit 
 materials  of  a  visible   gospel  church,  are  described,     1.    As 
 regenerate  persons,  of  whom  it  is  meet  to   think,    and,    in  a 
 judgment  of  charity  and  discretion,  to  hope  and  conclude  that 
 God  hath  begun  a  good  work  in  them  ;  such  were  the  members 
 of  the  church  at  Philippi,    Phil.  i.  6,  7.     2.  As  called  ones  ;  a 
 church  is  a  congregation  of  such  who  are  called  out  from  among 
 others,  by  the  grace  of  God,  the  called  of  fesus  Christ,  Rom. 
 i.  6.     3.  Such  are  not  only  called  to  be  saints,  but  in  and  by 
 effectual  vocation  become  really  saints,  at  least  are  judged  to 
 be  so,  by  a  charitable  discretion  of  them  ;   so  the  members  of 
 the  churches  at  Rome,  Corinth,  Ephesus,  Philippi,    and  Col- 
 losse,  are  described  as  saints,  and  sanctified   persons,  and  as 
 holy  temples,  built  for  habitations  of  an  holy  God.     4.  They 
 are  described  as  the  faithful  in  Christ  Jesus,   or  believers  in 
 him:   so  in  the  article  of  the  church  of  England  a   church  is 
 defined,  "  A  congregation  of  faithful  men,  in  which  the  pure 
 word  of  God  is  preached,  and  the  sacraments  duly  adminis- 
 tered."    Htnce,  5.  Those  that  were  added  to  the  church  at 
 Jerusalem,  are  said  to  be,  such  as  should  be  saved,   Mark  xvi. 
 16.     6.  They  should  be  p<  rsons  of  some  competent  knowledge 
 of  divine   and   spiritual  things,  or  how  otherwise  should  the 
 church  be  the  pillar  and  ground  of  truth.     7.  The  materials  of 
 
Book  II.  A  GOSPEL  CHURCH.  517 
 
 a  gospel  church  should  be  men  of  holy  lives  and  conversations. 
 3.  Such  who  are  admitted    into  fellowship  with  a  particular 
 church  of  Christ,  should  be  truly  baptized  in  water,  that  is, 
 by  immersion,  upon  a  profession  of  their  faith,   Acts  ii.    41. 
 so    the    members  of    the    churches   at    Rome,     Galatia,  and 
 Collosse,  were  baptized  persons,  Rom.  vi.  3,  4.  Gal.  iii.   27. 
 Col.  ii.  12.      But,  9.  Not  their  infants  with  them;   who  were 
 neither  baptized  nor  admitted  to  membership  in  the  churches  ; 
 no  one  instance  of  either  can  be  produced  in  scripture :  they 
 are   not  members   by    birth  ;  for   that    which  is   bom  of  the 
 fiesh,  is  flesh  :  nor  do  they  become  such  by  the  faith  of  their 
 parents;    for  even  their   faith    does    not    make    them  them- 
 selves church  members,  without    a  profession  of  it.     Infants, 
 as    they    are    born,    are    not    meet    for   membership,    being 
 unregenerate,    unholy,  and    must   be    born    again   ere    they 
 are  fit  for   the  kingdom  of  God,    or  a   gospel  church  state ; 
 their  federal   holiness,    talked   of,    is    a    mere    chimera,  and 
 is  unsupported  by   1    Cor.    vii.   14.  they  are  not    capable  of 
 giving   up  themselves  to  a  church;  nor  of  consent  and  agree- 
 ment to  walk  with  it,   nor  are  they  capable   of  answering  the 
 ends  of  church  communion,  the   mutual  edification  of  mem* 
 bers  and  the  glory  of  God:  and   such  who  plead  for  their 
 membership  make  a  poor   business  of  it;  not   treating  them 
 as  members,  neither  by  admitting  them  to  the  ordinance  of 
 the  supper,  nor  by  watching  over  them,  and  laying  them  under 
 censures,     ii.  A  particular  church  may  be  considered  as  to 
 the   form  of  it ;  which  lies   in  mutual  consent  and  agreement 
 in  their  covenant  and  consideration  with  each  other,   r  There 
 must  be  an  union,  a  coalition  of  a  certain  number  of  persons 
 to  form  a  church  state,  one  cannot  make  a  church;   and  these 
 must  be  united,  as  the  similies  of  a  tabernacle,  temple,  house, 
 bod)',  and  a  flock  of  sheep  to  which  a  church  is  sometimes 
 compared,   shew  ;    one   curtain  did  not  make   a   tabernacle, 
 an  human  body  is  not  one  member,  but  many ;  one  sheep  does 
 not  make  a    flock,    nor  two  or   three   straggling  ones ;   but  a 
 number  of  them   collected  together  feeding   in  one  pasture, 
 tinder  the  care  of  a  shepherd.     2.  This  union  of  saints  in  a 
 
518  OF  THE  NATURE  OF  &c. 
 
 church  state,  is  signified  by  their  being  joined,  and  as  it  were 
 glued  together;  and  it  becomes  members  to  endeavour  to 
 keep  the  unity  of  the  Spirit  in  the  bond  ofpca.e,  Acts  kv»  32. 
 Col.  ii.  2.  Eph.  iv.  3.  3.  This  union  between  them  is  made 
 by  voluntary  consent  and  agreement.  4.  As  the  original  con- 
 stitution of  churches  is  by  consent  and  confederation,  so  the 
 admission  of  new  members  to  them,  is  upon  the  same  footing* 
 The  primitive  churches,  in  the  times  of  the  apostles,  first  gave 
 their  own  selves  to  the  Lord,  and  to  one  another  also,  by  the 
 will  of  God,  engaging  to  do  whatever  in  them  lay,  to  pro- 
 mote each  others  edification,  and  the  glory  of  God ;  a  man 
 may  propose  himself  to  be  a  member  of  a  church,  but  it  is  at 
 the  option  of  the  church  whether  they  will  receive  him  ;  so 
 Saul  assayed  to  join  himself  to  the  disciples,  but  they  at  first 
 refused  him,  fearing  he  was  not  a  true  disciple ;  but  when 
 they  had  a  testimony  of  him  from  Barnabas,  and  perceived 
 that  he  was  a  partaker  of  the  grace  of  God,  and  was  sound  in 
 the  faith  of  Christ,  they  admitted  him  ;  and  it  is  but  reason- 
 able, a  church  should  be  satisfied  in  these  points,  as  to  the 
 persons  received  into  their  communion  ;  not  only  by  a  testi- 
 mony of  their  becoming  lives,  but  by  giving  an  account  of 
 what  God  has  done  for  their  souls,  and  a  reason  of  the  hope 
 that  is  in  them  ;  as  well  as  by  expressing  their  agreement 
 with  them  in  their  articles  of  faith.  5.  Something  of  this 
 kind  may  be  observed  in  all  religious  societies,  from  the  be- 
 ginning ;  see  Gen.  iv.  26.  Exod.  xxiv.  7.  and  so  the  gospel 
 church  was  spoken  of  in  prophecy,  as  what  should  be  consti- 
 tuted and  encreased  by  agreement  and  covenant,  Isai.  xliv. 
 5.  and  lvi.  6,  7.  Jer.  1.  5.  ail  which  agrees  with  New  Testa- 
 ment language.  And,  6.  Such  a  mutual  agreement  is  but 
 reasonable  ;  for  how  should  txvo  walk  together  except  they.be 
 agreed?  Amos  iii.  3.  and  unless  persons  voluntarily  give  up 
 themselves  to  a  church  and  its  pastor,  they  can  exercise  no  pow- 
 er over  them  in  a  church  way.  7.  It  is  this  confederacy,  con- 
 sent, and  agreement,  that  is  the  formal  cause  of  a  church  ;  it  is 
 this  which  not  only  distinguishes  a  church  from  the  world, 
 
Book  II.  OF  THE  DUTIES  OF  kc.  519 
 
 but  from  all  other  particular  churches  ;  so  the  church  at  Cen« 
 chrea  was  not  the  same  with  the  church  at  Corinth,  though 
 but  at  a  little  distance  from  it.  Onesimus  and  Epaphras 
 were  of  the  church  at  Collosse,  and  not  of  another,  Col.  iv.  9. 
 12.  From  all  which  it  follows,  8.  That  a  church  of  Christ 
 is  not  parochial,  or  men  do  not  become  church  members  by 
 habitation  in  a  parish  $  for  Turks  and  Jews  may  dwell  in  the 
 same  parish:  nor  is  it  diocesan;  for  we  never  read  of  more 
 churches  under  one  bishop  or  pastor,  though  there  may  have 
 been,  where  churches  were  large,  more  bishops  or  pastors  in 
 one  church,  Phil.  i.  1.  nor  provincial,  for  we  read  of  churches 
 in  one  province;  as  of  the  churches  of  Judea,  and  of  Galatia, 
 and  of  Macedonia  :  nor  national ;  nay,  so  far  from  it,  that  we 
 not  only  read  of  more  churches  in  a  nation,  but  even  of 
 churches  in  houses,  Rom.  xvi.  5.  1  Cor.  xvi.  19.  Col.  iv.  15. 
 Philem.  verse  2.  nor  presbyterian  ;  for  we  never  read  of  a 
 church  of  presbyters  or  elders,  though  of  elders  ordained  in 
 churches ;  by  which  it  appears  there  were  churches  before 
 there  were  any  presbyters  or  elders  in  them,  Acts  xiv.  23* 
 But  a  particular  visible  gospel  church  is  congregational.  A 
 church  of  saints  thus  essentially  constituted,  as  to  matter  and 
 form,  have  a  power  in  this  state  to  admit  and  reject  members, 
 as  all  societies  have  ;  and  also  to  choose  their  own  officers; 
 which  when  done,  they  become  a  complete  organized  church, 
 as  to  order  and  power. 
 
 OF  THE  DUTIES  OF  THE  MEMBERS  OF  A 
 CHURCH  TO  EACH  OTHER. 
 
 There  are  several  duties  incumbent  on  church  members* 
 which  it  is  highly  necessary  to  observe.     As, 
 
 I.  And  which  is  a  principal  one,  to  love  one  another. 
 1*  This  is  the  great  law  of  Christ,  as  King  in  his  churchy  John 
 xiii.  34.  and  xv.  12.  IT.  2.  The  example  of  Christ  should 
 influence  and  engage  unto  it,  John  xiii.  34.  and  xv.  12.  1  John 
 iii.  16.  3.  The  relations  that  members  of  churches  stand  in 
 *o  each  other  oblige  to  love.  1  Pet.  ii.  17.  and  iii.  8.     4.  Mu- 
 
520  OF  THE  DUTIES  OF. 
 
 tual  love  is  an  evidence  of  being  the  disciples  of  Christ,  Johii 
 xiii.  35.  5.  It  is  this  which  makes  communion  in  a  church 
 state  delightful  and  comfortable,  as  well  as  honourable ;  Be- 
 hold, how  good  and  how  pleasant  it  is  for  brethren  to  dwell  to- 
 gether in  unity  I  nothing  is  more  pernicious  and  ruinous  to 
 a  church  state  than  want  of  love,  Gal.  v.  15.  This  love  of 
 members,  one  to  another,  ought  to  be  fervent,  unfeigned,  and 
 universal  to  the  saints,  weaker  as  well  as  stronger,  poor  as 
 well  as  rich. 
 
 II.  It  is  incumbent  on  church  members,  as  much  as  in  them 
 lies,  to  endeavour  to  keep  the  unity  of  the  spirit  in  the  bond  of 
 peace',  to  press  to  which,  the  apostle  uses  various  arguments 
 in  Eph.  iv.  3 — 6.  Care  should  be  taken  to  promote  and  pre- 
 serve unity  of  affection,  Phil.  ii.  2.  and  unity  of  mind  and 
 judgment,  1  Cor.  i.  10,  11.  unity  of  faith,  Eph.  iv.  5.  13.  and 
 unity  of  worship,  Zeph.  iii.  9.  Rom.  xv.  6.  Proud  and  con- 
 tentious men,  who  seek  to  promote  strife  and  division,  are 
 not  to  be  encouraged  in  christian  communities,  1  Cor.  xi.  16. 
 
 III.  It  is  the  duty  of  members  of  churches,  to  sympathise 
 with  each  other  in  all  conditions  and  circumstances  they  come 
 into,  Rom.  xii.  15.  this  sympathy  should  be  with  respect  t* 
 calamity,  affliction,  and  distress,  of  whatsoever  kind ;  it  be- 
 comes fellow  members  /  to  comfort  the  feeble  minded,  sup, 
 port  the  weak,  and  bear  one  another \s  burdens,  and  so  fulfil  the 
 law  of  Christ. 
 
 IV.  It  is  the  duty  of  church  members  to  communicate  to 
 each  other  in  such  circumstances.  In  outward  things,  to 
 such  as  are  in  want  of  them,  Rom.  xii.  13.  Gal.  vi.  10. 
 and  in  spiritual  things,  to  mutual  comfort  and  edification. 
 
 V.  It  is  the  duty  of  church  members  to  watch  over  one 
 another ;  not  only  pastors  of  churches  are  to  watch  over  them 
 for  this  purpose,  but  members  of  churches  are  to  look  diligent- 
 ly, or  act  the  part  of  a  bishop  or  overseer  in  some  respect,  lest 
 any  man  fad  of  the  grace  of  God,  Heb.  xii.  15. 
 
 VI.  It  is  incumbt  tit  on  members  of  churches  to  bear  with 
 one  another;  the  strong  to  bear  the  infirmities  of  the  weak ;  and 
 
Book  II,      THE  MEMBERS  OF  A  CHURCH.         $2\ 
 
 to  bear  one  another's  burdens,  and  to  forbear  with  each  other, 
 and  not  bear  hard  on  one  another;  but  to  forgive  one  another, 
 as  Christ,  and  God,  for  Christ's  sake,  has  forgiven  them  ;  and 
 especially  when  repentance  is  declared  and  discovered,  then 
 forgiveness  should  be  extended,  not  only  to  seven  times,  but 
 to  seventy  times  seven  ;  for  if  we  forgive  not,  neither  will  our 
 heavenly  Father  forgive  our  trespasses,  Rom.  xv.  1. 
 
 VII.  It  is  the  duty  of  members  of  churches  to  pray  for 
 oneanothtr;  even  for  all  saints,  as  the  apostle  intimates, 
 Eph.  vi.  18.  and  especially  for  such  who  are  in  the  same 
 church  state. 
 
 VIII.  It  becomes  church  members  to  separate  themselves 
 from  the  men  of  the  world,  and  not  touch  persons  and 
 things  which  are  defiling  j  as  a  church  state,  is  a  garden  ini 
 closed. 
 
 IX.  Church  members  should  be  constant  in  assembling  to- 
 gether for  religious  worship;  it  is  remarked  of  the  members 
 of  the  first  christian  church,  to  their  honour,  that  they  continu- 
 ed steadfast  in  the  apostles  doctrine  and  fellowship,  and  in 
 breaking  of  bread,  and  in  prayer,  Acts  ii.  42.  A  bad  custom 
 prevailed  among  some  of  those  christian  Hebrews,  to  for- 
 sake the  assembling  of  themselves  together,  which  the  apostle 
 takes  notice  of  to  their  dishonour,  Heb.  x.  25. 
 
 X.  There  should  be  no  respect  of  persons  among  mem- 
 bers of  churches  in  their  assemblies,  and  when  met  together 
 en  church  affairs,  with  regard  tQ  rich  or  poor,  greater  or  lesser 
 gifts  ;  all  the  strife  should  be  in  honour  to  prefer  one  another ; 
 and  such  who  are  highest,  with  respect  to  spiritual  gifts,  or 
 worldly  riches,  should  condescend  to  men  of  low  estate,  Rom. 
 xii.  10.  16. 
 
 XI.  It  behoves  them  to  strive  together  for  the  faith  of  the 
 gospel,  and  earnestly  to  contend  lor  it ;  nor  suffer  any  hu- 
 man inventions  and  unwarranted  practices  to  be  imposed  up- 
 on them. 
 
 XII.  It  becomes  them  to  be  examples  to  each  other  in  a 
 holy  walk  and  conversation,  and  in  an  ©bservacce  of  all  the 
 
 S  u 
 
522  OF  THE  PASTORS  OF  CHURCHES. 
 
 duties  of  religion ;  by  a  strict  attention  to  these  several  duties 
 of  religion,  they  will  shew  that  they  behave  themselves  in  the 
 house  of  God  as  they  ought  to  do. 
 
 OF  THE  OFFICERS  OF  A  CHURCH,  PAR- 
 TICULARLY PASTORS. 
 
 Having  treated  of  a  church,  as  essentially  considered,  I 
 shall  now  proceed  to  consider  it,  organically,  or  as  an  organ- 
 ized church,  having  its  proper  officers.  In  the  first  churches 
 there  were  officers  both  extraordinary  and  ordinary  ;  the  ex- 
 traordinary officers  were  apostles,  prophets,  and  evangelists. 
 
 I.  Apostles,  1  Cor.  xii.  28.  These  had  the  first  and  chief 
 places  in  the  church,  and  the  signs  of  the  apostles  were  found 
 with  them :  they  had  their  call  and  mission  from  Christ ; 
 they  were  infallibly  guided  into  all  truth  ;  they  were  not  limit- 
 ed to  any  particular  church.  This  office  is  now  ceased ;  the 
 apostles  have  no  successors  in  it. 
 
 II.  There  were  set  in  the  churches,  secondarily  prophets, 
 1  Cor.  xii.  28.  Eph.  iv.  11.  who  had  extraordinary  gifts  for 
 explaining  the  word  of  God  ;  and  had  the  gift  of  tongues,  to 
 preach  in  them  to  all  nations  ;  such  were  in  the  church  at  An- 
 tioch,  and  such  were  Silas  and  Judas,  Acts  xiii.  1.  and  xv» 
 22.  and  who  also  had  the  gift  of  foretelling  future  events. 
 This  office  is  also  no  more. 
 
 III.  Evangelists :  This  name  is  sometimes  given  to  the 
 writers  of  the  four  gospels ;  but  evangelists  were  companions 
 of  the  apostles  in  their  travels.  This  office  is  now  extinct ; 
 only  that  every  truly  gospel  preacher  may  be  called  an  evan- 
 gelist or  evangelizer.  The  ordinary  officers  of  the  church 
 are  pastors  and  deacons,  and  these  only ;  though  antichrist 
 has  introduced  a  rabble  of  other  officers,  the  scripture  know3 
 nothing  of. 
 
 I.  Pastors :  these  are  shepherds  under  Christ,  the  great 
 Shepherd  and  Bishop  of  souls  ;  such  Christ  has  given  to  his 
 churches,  Jer.  iii.  15.  Eph.  iv.  11.  and  still  gives  ;  to  whom  he 
 says3  as  he  did  to  Peter,  Feed  my  lambs,  feed  my  sheep%  John 
 
Book  II.    OF  THE  PASTORS  OF  CHURCHES-        523 
 
 xxi.  15,  16.  These  pastors  and  teachers  are  the  same  with 
 bishops,  or  overseers,  whose  business  it  is  to  feed  the  flock, 
 they  have  the  episcopacy  or  oversight  of.  These  bishops 
 are  the  same  with  elders ;  when  the  apostle  Paul  had  called 
 together  at  Miletus,  the  elders  of  the  church  at  Ephesus,  he 
 addressed  them  as  overseers,  episcopous,  bishops,  Acts  xx.  1/. 
 2S.  and  when  he  says,  he  left  Titus  in  Crete,  to  ordain  elders 
 in  every  city,  he  proceeds  to  give  the  qualifications  of  an  el- 
 der under  the  name  of  a  bishop  ;  a  bishop  must  be  blameless, 
 &c.  plainly  suggesting,  that  an  elder  and  a  bishop  are  the 
 same,  Tit.  i.  5.  7.  These  are  called  the  angels  of  the  churches, 
 Rev.  i.  20.  ministers  of  Christ,  or  his  under -rowers,  as  the 
 word  uperetas,  signifies,  1  Cor.  iv.  1.  Stewards  of  the  myste- 
 ries of  God,  and  sometimes,  Good  stewards  of  the  manifold 
 grace  of  God,  1  Pet.  iv.  10. 
 
 I.  The  qualifications  of  them  for  their  office;  which  as  it 
 is  a  good  office,  the  necessary  qualifications  should  be  found  in 
 those  who  are  put  into  it,  and  which  the  apostle  directs  to, 
 1  Tim.  iii.  1.  &c.  Some  of  which,  l.  Respect  the  spiritual 
 character,  and  accomplishments  of  a  bishop  or  elder:  he 
 must  not  be  a  novice,*  1  Tim.  iv.  12.  he  must  have  a  com- 
 petency of  knowledge  and  understanding  in  divine  things,  so 
 he  may  be  able  to  teach  others  also,  2  Tim.  ii.  2.  he  must  not 
 only  be  able  to  teach,  but  he  must  be  apt  to  teach :  which  apti- 
 tude lies  in  a  good  degree  of  elocution,  and  a  free  utterance 
 of  speech,  Matt.  xiii.  52.  The  apostle  Paul  himself  desired 
 the  Ephesians  to  pray  for  him,  that  utterance  might  be  given 
 him,  Eph.  vi.  19.  u.  There  are  other  qualifications  of  a  bish- 
 op or  pastor,  which  respect  his  domestic  character.  He  must 
 be  the  husband  of  one  wife.  Polygamy  having  been  much  in 
 use  among  Jews  and  Gentiles,  the  first  christians  were  not 
 easily  brought  off  that  practice ;  however,  the  apostle  thought 
 
 *  Novam  plantam,  Grotias ;  Nuper  baptizatum  &  aseriptum  in  numerum 
 christianorum  Vatablus. — A  new  plant.  Lately  baptized  and  recorded  in  the 
 number  of  Christians. 
 
524  OF  THE  PASTORS  OF  CHURCHES. 
 
 fit  to  enjoin  that  a  bishop  or  pastor  should  not  practice  it,  that 
 he  might  not  set  an  example  of  it,  which  might  serve  to  coun- 
 tenance and  continue  it.  A  bishop  or  elder  must  be  one  that 
 rultth  xuell  his  own  house,  having-  his  children  in  subjection 
 ■with  all  gravity,  or  reverence  of  him.  m.  There  arc  other 
 qualifications,  which  respect  his  personal  character,  conduct, 
 and  behaviour.  He  must  be  blameless  in  his  conversation; 
 of  good  behaviour,  and  must  have  a  good  report  of  them  that  are 
 ivithout;  he  must  not  be  given  to  any  vice;  Not  given  to 
 -wine,  that  is,  to  excessive  drinking  of  it ;  otherwise  it  is  no 
 more  criminal  to  drink  that  than  to  drink  water:  nor  given  to 
 quarrels;  he  must  be  no  striker,  neither  with  his  fist  nor  with 
 his  tongue  ;  no  calumniator,  nor  brawler,  not  litigious  and  con- 
 tentious, nor  given  to  filthy  htcre-,  nor  be  covetous,  but  giv- 
 en to  hospitality.  A  bishop,  elder,  or  pastor,  should  be  vigil 
 Lint;  watch  over  himself  and  his  flock,  and  take  heed  to  both., 
 I  proceed  to  consider, 
 
 II.  How  any  come  into  such  an  office,  and  are  instated  inta 
 it.  i.  There  must  be  a  call  to  the  ministry  of  the  word,  Heb. 
 v.  4,  5.  1.  An  internal  call;  which  lies  in  gifts  bestowed, 
 and  in  the  furniture  of  a  man's  mind,  and  in  the  disposition 
 of  it  to  make  use  of  them  in  the  service  of  God.  2.  The 
 outward  call  is  not  immediately  by  Christ,  as  the  twelve  dis- 
 ciples were  called,  and  sent  forth  by  him  to  preach  the  gospel ; 
 and  particularly,  as  the  apostle  Paul  was  called  to  be  an  apos- 
 tle; not  of  men,  neither  by  men,  but  by  Jesus  Christ  and 
 God  the  Father,  but  mediately  by  the  church,  being  by  some 
 means  or  another  made  known  to  the  church,  that  such  an 
 one  is  thought  to  have  a  gift  for  public  usefulness,  the  church 
 calls  him  to  exercise  it  before  them,  and  having  sufficiently 
 tried  it  and  being  satisfied  of  it,  the  church  calls  and  sends 
 him  forth  in  the  name  of  Christ,  te  preach  the  gospel,  where 
 he  may  be  directed  in  providence  to  do  it;  and  being  thus 
 called  and  sent  forth,  he  is  eligible  to  the  office  of  a  pastor  of  a 
 church  who  shall  think  fit  to  choose  him.  n.  The  procedure 
 Qf  instating  him  into  the  office  of  a   pastor,  or  the  ordinatioi; 
 
Book  II.  OF  THE  PASTORS  ®F  eHURCHES.  525 
 
 of  him,  is  in  this  manner.     1.   He    must  be  a  member  of  a 
 church,   to  whom  he  is   to  be  ordained  as   a  pastor,  Acts  i. 
 
 2i 23.     2.  His  qualifications,  such  as  before  observed,  must 
 
 he  known  by  the    members  e*  a  church,  and  must  be   proved 
 and  approved  of  by  them.     3.  After  sufficient  trial   and   due 
 consideration  of  his  gifts,  to  satisfaction,  and  after  seeking  the 
 Lord  by   prayer,  the  church,  proceeds  to  the  choice  and  call 
 of  him  to  be  their  pastor.   4-  This  choice  and  call  being  signi- 
 fied to  him,  he  taking  proper  time,  and  seeking  the  Lord  also, 
 accepts  thereof,  1  Pet.  v.   2.  for  there  must  be   a  mutual  con- 
 sen:  and   agreement  in  this  affair.     5.  To  the  public  instating 
 of  him  into  his  v  ffice,  it  is  necessary  there  should  be  a  recog- 
 nition apd  repetition  both  of  the  church's  choice   and  call  of 
 him,  and  of  his  acceptance  of  it,  for  the  confirmation  thereof, 
 and  fpt  the  satisfaction  of   ministers   and   churches  in   com- 
 munion ;  who  meet  to  see  their  order,  and  to  assist,  especially 
 th-    or  ner,  by  prayer  for  them,    and  by  giving  a  word  of  ex- 
 hort-.<;.ion  to   them,  if  desired.     6.    As  every  civil  society  has 
 a   nght  to  choose,  appoint,  and  ordain  their  own  officers ;  so 
 churches,  which  are  religious  societies,  have  a  right  to  choose 
 and  ordain  their  own  officers,  for  them,    and  for  them  onlu ; 
 that  ib,  for  each  particular  church,  and  not  another,  Acts  xiv. 
 23.      7.  The  election  and  call  of  them,  with  their  acceptance 
 is  ordination.     Klection   and  ordination  are  spoken  of  as  the 
 same.;  the  latter  is  expressed  and  explained   by  the   former, 
 Mark  iii.    14.  John  vi.  7.    Acts  xiv.  23.     8.  This  choice  and 
 ordination  in  primitive  times,   was  made  two  pays;  by  cast- 
 ing  lots  and  by   giving  votes,  signified  by  stretching  out  of 
 hands.     Matthias  was  chosen  and  ordained  to  be  an   apostle 
 in  the  room  of  Judas,  by  casting  lots.      But  ordinary  officers 
 as  elders,  and  pastors  of  churches,  were  chosen  and  ordained 
 by  the  votes  of  the  people,  expressed  by  stretching  out  their 
 hands  ;  thus  it  is  said  of  the  apostles,  Act  xiv.  23.     So  Cle- 
 mens Romanus,  who  lived    at  the  latter  end  of  the  apostolic 
 rge,  says,   the  apostles  appointed  proper  persons  to  the  office 
 sf  the  ministry,  with  the  consent  or  choice  of  the  whole  church; 
 
526  OF  THE  PASTORS  OF  CHURCHES. 
 
 and  this  practice  continued  to  the  third  century;  in  which 
 century  Cyprian  was  chosen  bishop  of  Carthage,  Cornelius, 
 Bishop  of  Rome.  But,  9.  Though  there  was  a  stretching 
 9Ut  of  the  hands  ;  yet  there  was  no  imposition  of  hands ,  used 
 at  the  ordination,  i.  Christ  ordained  the  twelve  apostles 
 himself;  but  we  read  not  a  word  of  his  laying  his  hands  upon 
 them,  see  Acts  i.  22 — 26.  2.  The  apostles  are  said  to  ordain 
 elders  in. every  church,  not  by  laying  their  hands  upon  them, 
 but  by  taking  the  votes.  Titus,  i.  5.  3.  No  instance  can  be 
 given  of  hands  being  laid  on  any  ordinary  minister,  pastor, 
 or  elder,  at  his  ordination.  4.  The  hands  of  ministers  being 
 now  empty,  they  have  no  gifts  to  convey  through  the  use 
 of  this  rite.  5.  To  say  that  this  rite  is  now  used  at  the 
 ordination  of  a  pastor  to  point  him  out  to  the  assembly,  is  ex- 
 ceed; ng  trifling*  and  is  a  piece  of  weakness  for  which  no 
 ,e  made.  I  go  on  to  consider, 
 ;:':»:■  work  of  such  persons,  who  are  instated  into  the 
 office  of  pastors  of  churches. 
 
 First,  The  chief  and  principal  of  their  work  is  to  feed  the 
 church  of  God  committed  to  their  care  ;  they  have  the  name 
 of  pastors,  a  pasccndo,  from  feeding.  1.  Whom  they  are  to 
 feed.  Not  dogs  that  worry  the  flock.  Nor  swine.  Nor  the. 
 world's  goats.  They  are  Christ's  sheep  and  lambs,  that  pas-* 
 tors  of  churches  are  to  feed,  according  to  the  directions  given 
 by  Christ  to  Peter.  All  the  flock,  the  whole  flock,  is  to  be 
 taken  heed  unto.  II.  What  they  are  to  feed  the  church  or 
 flock  of  God  with.  Not  with  chaff  and  husks,  Jer.  xxiii.  28, 
 but  with  such  food  as  is  suitable  to  lambs  and  sheep.  Sound 
 doctrine,  salutary  truths,  the  wholesome  words  of  our  Lord 
 Jesus,  are  what  pastors  are  to  teach  and  feed  souls,  the  word 
 of  God  in  general,  and  especially  the  gospel  part  of  it,  is  food 
 for  souls.  Pastors  are  promised  and  given  to  the  churches, 
 to  feed  them  with  knowledge  and  understanding,  Jer.  iii.  15. 
 which  may  denote  both  the  matter  they  are  to  feed  them  with, 
 and  the  manner  in  which  they  are  to  do  it.  in.  By  what 
 means  they  are  to  feed  and  do  feed  the  churches  of  Christ2 
 
Book  II.  OF  THE  PASTORS  OF  CHURCHES.  527 
 
 over  which  they  are  set.  i.  By  the  ministry  of  the  word. 
 Such  feed  the  flock,  who  do  their  work  aright;  give 
 themselves  up  to  the  ministry  of  the  word,  neglect  all 
 other  services,  at  least  as  much  as  may  be,  that  they 
 may  not  be  entangled  with  them.  They  addict  themselves 
 to  the  study  of  the  sacred  scriptures,  and  are  assiduous  and 
 constant  in  this  work.  They  not  only  give  themselves  up  to 
 this  work,  but  labour  therein:  and  are  careful  to  preach  the 
 pure  and  whole  gospel  of  Christ ;  renouncing  all  arts  of  dis- 
 honesty, and  declaring  the  whole  of  what  is  revealed  in  the 
 word  of  God.  2.  By  the  administration  of  ordinances;  these 
 are  the  goodness  and  fastness  of  the  house  of  God,  with 
 which  the  saints  are  richly  fed,  and  abundantly  filled  and 
 satisfied.  3.  This  act  of  feeding  includes  the  whole  work, 
 and  every  part  of  the  work  of  a  shepherd  or  pastor  to  his 
 flock,  doing  all  good  offices  to  them,  and  all  the  service  they 
 can  for  them.  4.  A  concern  for  the  spiritual  good  of  the 
 flock  the  pastor  has  the  care  of,  appears  by  his  constant, 
 fervent,  and  earnest  prayers  for  it.  Paul,  in  all  his  epistles, 
 makes  mention  of  his  prayers  for  all  the  churches.  5.  Pastors 
 may  feed  the  souls  of  men  by  their  private  visits,  counsels, 
 instructions,  and  conversation  ;  so  the  apostle  Pat  J  taught 
 from  house  to  house,  as  well  as  publicly,  Acts  xx.  20.  6.  To 
 all  which,  love  to  Christ  and  to  his  people  is  requisite. 
 
 Second,  Another  part  of  the  work  of  pastors,  is  to  rule  the 
 church  they  take  the  oversight  of;  the  same  word  in  the 
 Greek  language  which  signifies  to  feed,  signifies  to  rule  also ; 
 see  Matt.  ii.  6.  and  kings  are  sometimes  called  shepherds; 
 as  Cyrus  and  others ;  so  Agamemnon,  in  Homer,  is  called, 
 poimen  ladn ;  the  shepherd  of  the  people.  Their  pre-eminence  in 
 the  church  appears  in  giving  the  lead  in  divine  worship,  Rev. 
 iv.  9,  10.  and  v.  14.  in  presiding  at  church  meetings,  where 
 they  have  the  conducting  of  all  affairs  with  order  and  decency, 
 and  in  the  receiving  and  rejection  of  members,  for  though  the 
 power  of  admission  and  rejecting  of  members  is  originally  in 
 the  church,  it  is  executively  in  the  pastors  in  the  name  of  th"». 
 
528  OF  THE  PASTORS   OF  CHURCHES. 
 
 church;  in  taking  care  of  the  whole  discipline  of  the  churcli 
 of  God,  that  it  is  observed,  and  that  the  rules  respecting  it  are 
 put  into  execution.  Now  the  rule  and  government  of  pas- 
 tors of  churches  is  not  to  be  exercised  in  an  arbitrary  way, 
 but  according  to  the  word  of  God,  and  the  laws  and  rules 
 which  Christ,  as  King  and  Head  of  the  church,  has  given  ; 
 and  when  they  rule  according  to  these,  they  may  be  said  to 
 rule  well,  and  should  be  respected  and  obeyed,  and  counted 
 worthy  of  honour.     I  proceed  to  answer, 
 
 IV.  Some  queries  relative  to  the  office  of  pastors.  "  1.  Whe- 
 ther a  pastor  of  one  church   can   officiate   as  such  in  another 
 church ;  or   whether  he   can   administer  the  Lord's  supper, 
 which  is  a  pastoral  act,   in  and  to  a  church  of  which  he  is  no 
 pastor."  A  man  can  never  act  as  a  pastor,  where  he  is  not  so 
 much  as  a  member ;  All  members,  the  apostle  says,   have  not 
 the  same  office,  Rom*  xii.  4.  but  let  the  office  be  what  it  may, 
 they  must  be  members  that  have  it,  and  they  only.     As  one 
 that  is  not  a  member  of  a  church  cannot  be  an  officer  in  it;  he 
 has  no  office-power  in  it,  and  in    consequence,  cannot  admini-J 
 ster  the  Lord's  supper  in  it,  which  is  an  act  of  office-power.  As 
 well  may  he  exercise  other  branches  of  his  pastoral  office  as 
 this  ;  preside  at  their  church  meetings  :  if  he  can  act  as  a  pas- 
 tor in  two  churches,  he  may  in  ten,  and    twenty,    and    more, 
 and  so  become  a  diocesan  bishop  ;  yea,  an  universal  bishop  or 
 pastor  as  the  pope  at  Rome  pretends  to  be,  and  popery  stop- 
 ped not  until  it  came  to  that,  to  establish  an  universal  pastor. 
 Should  it  be  asked,  as  it  may  be    reasonably  asked,   by  what 
 authority  they  do  this  thing?  who   or   what  gives  them  this 
 authority  ?  What  answer  can  be  returned  ?  will  they  say  they 
 have  their  authority  irom  Cnrist  ?  this  must  be  had,  either  im- 
 mediately from  him,  as  die    apostles   had  for  what  they    did, 
 and  then  they  must  be  called  upon  to  work  miracles  in  the  con- 
 firmation of  it,  as  they  did;  or   irom   the  woid  of   God  and 
 Christ ;  and   then  it  lies   upon  them  to  give  prool  of  it  irom 
 thence.     Neither  can  a  pastor  derive  his  authorit     from  his 
 r>wn  church,  of  which  he  is  properly   pustor ;  hQi  irom  ihe 
 
Book  II.     of  The  pastors  of  churches.     §2d 
 
 other,   to  whom,  at  their  request,   he  administers  to  the  ordi- 
 nance: neither  the  c  onsent  of  the  one,  nor  the  desire  of  the 
 Other,  can  give  him  sufficient  authority  so  to  act.     Such  who 
 take  upon  ihem  to  act  in  such  a  manner,   rfiay  be  truly  called, 
 busy  bodies  in  other  mens  matters,  1  Pet.  iv.  3  5.  the  word  there 
 translated,  a  busy  body,  is  allot  rioepiscopos,  a  bishop,  in  another 
 parish  or  diocese.     As  well  may  a  deacon  of  one  church  offi- 
 ciate as  such  in  another,  as  a  pastor  of  one  church  officiate  in> 
 another  ;  for  they  are  both  alike  chosen  by,  and  ordained  to  par- 
 ticular churches,  and  not  to  others.     No  instance  can  be  given 
 of  such  a  practice  in  the  word  of  God;  there  may  be  instances 
 of  members  of    one    church    com.nunicating    with    another 
 church  occasionally ;  so  Phcebe,  a  member  of  the  church  at  Cen- 
 chrea,  was  to  be  admitted  to  communicate  with  the  church  at 
 Rome  :  but  then  partaking   of  an  ordinance  is    a  privilege 
 arising  from  the  communion  of  churches;  and  is  only  a  kind 
 of  spiritual  hospitality,  giving  a  meal  to  a  traveller  ;  and  that 
 by  a  pastor  discharging  his  office  in  his  own  proper  place,  in 
 his  own  church  :  but  the  administration  of  an  ordinance  is  an 
 act  of  office  power,  which  one  church  cannot  give  to  another, 
 nor  a  pastor   exercise  it  in  another  church,    Rom.   xvi.  1,  2. 
 The  instance  of  the  apostle  Paul's  breaking  bread  to  the  dis- 
 ciples  at    Troas,  supposing  it  to  be  understood  of  the  ordi- 
 nance of  the  supper,  is  no  proof  and  example  of  such  a  prac- 
 tice, since  he    was  an  apostle,  and  had  the  care  of  all  the 
 churches  upon  him:  Are  all  apostles?    They  are   not.       Se- 
 condly, Another  question  may  be  put  upon  the  former,  Whe- 
 ther a  brother  or  private  member  of  a  church,  may  be  de- 
 puted by  the  church  to  administer  the  ordinance  of  the  Lord's 
 supper?  if  the  church  may  delegate  and  substitute  others  for 
 the  discharge  of  all  ordinances  whatsoever,  without  elders  or 
 pastors,   then   it   may  perfect    the   saints,    and  complete   the 
 work  of  the    ministry,   without  them;  which  is  contrary  to 
 Eph.  iv.  11,  12.  and  as  Dr.  Owen  further  observes,  it  would 
 render  the  ministry  only  convenient,  and  not  absolutely  neces« 
 ?ary  to  the   church,  which  is  contrary  to  the  institution  of  it, 
 
 3  x 
 
53-G  DUTIES  OF  MEMBERS  TO  PASTORS. 
 
 and  such  a  practice  would  tend  to  make  a  church  content 
 without  a  pastor,  and  careless  and  negligent  of  seeking  after 
 one,  when  without  one.  Thirdly,  Another  question  is,  Whe- 
 ther a  pastor  may  remove  from  one  congregation  to  another  ? 
 The  answer  is^  if  it  is  for  worldly  advantage,  and  he  has  a 
 sufficient  provision  where  he  is,  he  ought  not.  There  are 
 some  cases  in  which  it  may  be  lawful  for  him  to  remove  ;  as 
 when  it  appears  to  be  for  the  good  of  the  interest  of  religion, 
 and  of  the  church  of  Christ  in  general ;  when  a  competent 
 provision  is  not  made  for  him  and  his  family,  but  they  are 
 not  only  exposed  to  want,  but  the  gospel  also  to  the  reproach 
 and  contempt  of  the  world.  Fourthly,  It  may  be  asked,  Whe- 
 ther on  account  of  bodily  weakness,  or  a  decay  of  intellectual 
 abilities,  a  pastor  may  resign  his  office  ;  he  may  voluntarily 
 lay  down  his  office,  with  the  consent  of  the  church.  Fifthly,  If 
 it  is  a  question,  Whether  a  pastor  of  a  church  may  be  depos- 
 ed from  his  office,  and  be  cast  out  of  the  church  for  immorali- 
 ty or  heresy,  it  may  be  answered  in  the  affirmative,  Col.  iv.  IT. 
 1  Tim.  v.  19.  if  the  sole  power  of  excommunication  lay  in  the 
 pastor,  he  cannot  be  dealt  with  in  such  a  manner ;  but  that  is 
 not  the  case;  it  lies  in  the  church,  as  will  be  seen  hereafter; 
 to  which  power  a  pastor  of  a  church  is  equally  subject  as  a 
 private  member. 
 
 OF  THE  DUTIES  OF  CHURCHES  TO 
 THEIR  PASTORS. 
 
 The  several  duties  which  members  of  churches  are  under 
 obligation  to  perform  to  their  respective  ministers,  pastors^ 
 and  elders,  will  be  considered,  as  they  lie  in  various  passages 
 of  scripture. 
 
 I.  In  1  Thess,  v.  12,  13.  We  heseech  you  brethren  to  know 
 them,  &?c.  I.  It  is  the  duty  of  church  members  to  know 
 their  pastors ;  which  is  not  to  be  understood  of  a  bare  know- 
 ledge of  their  persons,  for  it  cannot  be  supposed,  that  there 
 can  be  such  a  relation  between  pastors  and  members,  and 
 yet  the  members  not  know  their  pastors  ;  the  sheep  know  their 
 
Book  II.       DUTIES  OF  MEMBERS  TO  PASTORS.  531 
 
 shepherd  and  his  voice.  To  be  acquainted  with  them;  to 
 acknowledge  them  as  their  ministers ;  to  take  notice  of  them  ; 
 to  love  them;  and  to  shew  a  concern  for  their  comfort  and 
 welfare,  their  safety  and  protection.  Now  the  arguments 
 and  reasons  made  use  of  to  enforce  this  duty  are,  1.  Because 
 such  persons  laboured  among  them  ;  they  were  not  non-resi- 
 dents, but  were  upon  the  spot  where  the  people  were,  they 
 had  the  care  of;  for  where  should  pastors  be,  but  with  their 
 fiocks,  1  Pet.  v.  2.  2.  Because  they  are  over  the  churches 
 to  whom  they  minister.  3.  They  admonish  the  saints,  or  put 
 them  in  mind  Gf  their  former  experiences,  of  the  duties  of  re- 
 ligion, and  of  approaching  danger  from  their  spiritual 
 enemies,  n.  It  is  the  duty  of  church  members  not  only  to 
 know  their  pastors,  but  to  esteem  them  very  highly  in  iove, 
 for  their  work-sake,  or  superabundantly,  as  the  word  signifies, 
 over  and  above  common  esteem  and  affection,  and  above 
 common  christians,  in  honour,  prefering  them  to  others  ;  they 
 are  to  think,  and  should  speak  very  highly  and  very  honoura- 
 bly of  them. 
 
 II.  Other  branches  of  the  duty  of  members  to  their  pastors 
 are  expressed  in  Heb.  xiii.  7. 1 7, 1 8.  Obey  them  that  have  the  rule 
 over  you,  &?c.  respects  duties  to  be  performed  to  the  same  per- 
 sons who  are  described  as  before.  1. Obedience  is  to  be  yielded  ; 
 which  lies,  1.  In  a  due  regard  to  the  ministry  of  the  word  by 
 them.  2.  In  attendance  on  the  ordinances  of  the  gospel,  as  ad- 
 ministered by  them,  and  in  joining  with  them  constantly  in  the 
 administration  of  them.  3.  In  regarding  their  admonitions, 
 reproofs,  and  rebukes,  whether  in  case  of  error  or  immo- 
 rality, and  whether  in  private  or  in  public.  2.  Another 
 branch  of  the  duty  of  church  members  to  their  pastors,  is  to 
 submit  themselves  to  them  j  that  is,  to  the  laws  of  Christ's 
 house,  as  directed  to  and  put  into  execution  by  them. 
 Another  branch  of  duty  in  church  members  to  their  pas- 
 tors, is  suggested  in  verse  18,  Pray  for  us,  for  us  ministers  : 
 ^embers  of  churches  should   be  solicitous  at  the   throne  of 
 
532  OF  THE  OFFICE  OF  DEACONS. 
 
 grace  for  their  ministers.  With  respect  to  their  private 
 s-tudies  and  preparation  for  their  work,  and  with  respect  to 
 the  world,  and  their  conduct  in  it. 
 
 III.   I  he  duty  of  church  members  to  their  pastors  is  held 
 forth  in  various   passages  respecting  their  maintenance,  or  a 
 provision     for    the    subsistence   of  themselves   and  families* 
 1  Tim.  v.  17,  18.  Gal.  vi.  6.  This  duty  the  apostle  urges  and 
 presses   with   various   arguments,   in    1  Cor.   ix.    7—14.    he 
 argues  from  the  law  of  nature  and    nations,    exemplified   in 
 the  cases   of  soldiers,  planters  of  vineyards,  and  keepers  of 
 flocks,  who,   by  virtue  of  their  calling  and    services,   have  a 
 right  to  a  livelihood  ;  between   whom,  and    ministers  of  the 
 gospel, .there  is  a  resemblance  :  also  he  argues  from  the  law  of 
 Moses,  particularly  the  law  respecting  the  ox,  not  to  be  muz- 
 zled  when  he  treads  out  the  c6rn ;  which    he    interprets  of 
 ministers  of  the  word,    and  applies  it  to  them  ;  he  argues  the 
 right  of  the  maintenance  of  the  ministers  of  the  gospel,  from 
 the  justice  and  equity  of  the,  thing ;  that  since  they  minister  spi- 
 ritual things,  it  is  but  reasonable  they  should  receive  tempo- 
 ral ones  :  he  makes  this  clear  from  the  case  of  the  priests  under 
 the  legal  dispensation,  who   ministering  in  holy  things,  had  a 
 provision  made  for  them  ;   and  lastly,   from    the   constitution 
 and  appointment  of  Christ  himself,  whose  ordinance  it  is,  that 
 they  that  preach  the  gospel,  should  live  of  the  gospel. 
 
 IV.  It  is  the  duty  of  members  of  churches  to  adhere  to 
 tht.r  pastors,  and  abide  by  them  in  every  condition  and  state  ; 
 to  support  them  under  all  difficulties  ;  to  encourage  them  un- 
 der all  their  discouragements ;  to  sympathize  with  them  in 
 all  their  trials  :  the  apostle  Paul  commends  particularly  One  - 
 siphorus  for  his  attachment  to  him  and  concern  for  him. 
 
 OF  THE  OFFICE  OF  DEACONS. 
 
 The  other  officers  in  a  gospel  church  are  deacons :  the 
 things  to  be  treated  of  respecting  this  office,  are  the  nature 
 and  original  of  it ;  the  work  to  be  performed  by  those  who 
 :are  appointed  to  it;  their  qualifications  for  it,  and  the  encour 
 
Book  IL  OF  THE    OFFICE  OF  DEACONS.  535 
 
 agement  to  the  diligent  performance  of  it ;  with  the  duties  of 
 a  church  respecting  them. 
 
 I.  The  nature  and  original  of  it ;  It  is  not  a  political,  but 
 an  ecclesiastic  office  ;  sometimes,  indeed,  the  word  is  used  in 
 a  political  sense,  for  the  civil  magistrate  ;  who  is  said  to  be 
 theou  diakonos,  the  deacon  of  God-,  we  render  it,  the  minister 
 of  God,  Rom.  xiii.  4.  but  it  is  commonly  used  in  an  ecclesias- 
 tic sense  ;  sometimes  for  extraordinary  ministers,  as  apostles, 
 whose  ministry  is  called  diakonos,  a  deaconship,  and  is  joined 
 with  apostleship,  Acts  i.  17.  25.  1  Cor.  iii.  6.  even  our  Lord 
 Jesus  Christ  has  this  name  and  title,  as  the  proph  t  of  the 
 church,  and  a  preacher  of  the  everlasting  gospel;  Now  I  say 
 that  Jesus  Christ  xvas  diakonos  a  deacon,  or  minister  of  the 
 circumcision,  or  to  the  circumscised  Jews,  Rom.  xv.  8.  not  to 
 take  notice,  that  the  ministry  of  angels  is  called  diakonia,  a 
 deacomhip,  Heb.  i.  14.  it  is  oftener  given  to  ordinan  preach- 
 ers and  ministers  of  the  word;  as  to  Tychicus,  Epaphras, 
 and  others,  Eph.  v.  21.  Col.  i.  7-  and  iv.  7.  bur  elsewhere  a 
 deacon  is  spoken  of  as  a  distinct  officer  from  either  ministers 
 extraordinary  or  ordinary,  1  Tim.  iii.  and  the  officers  of  the 
 church  at  Philippi  are  distinguished  into  bishops  and  deacons, 
 Phil.  i.  1. 
 
 Now  the  original  of  the  institution  of  this  office  we 
 have  an  account  of,  as  is  commonly  thouglu,  in  Acts  vi.  1 — 5. 
 By  which  it  appears,  1.  That  those  who  are  chosen  to  this 
 office  must  be  members  of  the  church,  or  they  are  not  eligible; 
 and  that  they  are  to  be  chosen  by  the  vote  and  suffrage  of  the 
 church;  and  their  destination  is  only  to  that  church  to  which 
 they  belong.  Extraordinary  collections  from  other  churches, 
 we  may  observe,  were  sent  to  the  elders,  to  be  disposed  of  by 
 them,  Acts  xi.  30.  Wherefore,  2.  The  apostles,  though  they 
 gave  up  themselves  more  especially  to  prayer,  and  the  minis- 
 try of  the  word,  yet  they  did  not  divest  themselves  wholly 
 of  this  service  ;  see  Acts  xii.  25.  deacons  may  be  what  the 
 apostle  calls  helps,  in  1  Cor.  xii.  28.  being  helpful  to  the  min. 
 i*ter  church,  and  poor,     3.  This  office   was   instituted  when 
 
534,  OF  THE  OFFICE  OF  DEACONS. 
 
 the  church  was  numerous ;  wherefore  the  number  of  seve% 
 in  the  first  church,  is  not  a  rule  and  example  binding  on  all 
 future  churches;  but  such  a  number  are  to  be  chosen,  and 
 may  be  increased,  as  the  exigency  of  churches  require.  I 
 cannot  but  be  of  opinion,  that  one  deacon  at  least,  if  not  two, 
 sire  necessary  to  form  an  organized  church.  4.  The  objects 
 of  this  office,  are  the  poor  of  the  church,  which  were  in  all 
 churches  in  all  ages ;  The  poor  ye  have  always  with  you, 
 John  xii.  8,  the  reason  of  its  first  institution  continues,  name- 
 ly, to  ease  the  ministers  of  the  gospel  from  too  much  concern 
 in  the  secular  affairs  of  the  church,  Acts  vi.  2  . 
 
 II.  The  work  and  business  to  be  performed  by  them  who 
 are  appointed  to  this  office.  1.  Not  to  preach  the  gospel  and 
 administer  ordinances,  as  baptism  and  the  Lord's  supper; 
 and  therefore  ministerial  qualifications  are  not  required  of 
 them  ;  Philip,  indeed,  one  of  the  seven,  did  both  preach 
 and  baptize,  Acts  vi.  5.  and  viii.  5.  38.  but  then  he  did 
 both  by  virtue  of  his  office  as  an  evangelist,  Acts  xx.  8. 
 2.  Nor  is  their  work  and  business  to  rule  in  the  church;  we 
 read  of  ruling  elders,,  but  never  of  ruling  deacons ;  if  they 
 were,  women  might  not  be  deaconesses,  as  Phoebe  was,  for 
 they  are  not  to  rule.  3.  But  their  principal  business  is  to 
 serve  tables,  which  the  apostles  relinquished  and  gave  up  to 
 the  seven,  at  the  first  institution  of  them,  Acts  vi.  2.  As, 
 1.  The  Lord's  table,  as  it  is  called,  1  Cor.  x.  21.  So  in  Jus- 
 tin Martyr's  time,  they  that  were  called  deacons,  he  says,  gave 
 to  every  one  that  were  present,  that  they  might  partake  of 
 the  bread  and  the  wine,  for  which  thanks  were  given  by  the 
 president.  2.  The  minister's  table ;  to  take  care  that  a  pro- 
 per provision  be  made  for  the  subsistence  of  himself  and 
 family.  3.  The  poor's  table,  1  Cor.  xvi.  1,  2.  and  what  they 
 receive,  they  are  to  communicate,  1.  Impartially,  that  is,  as 
 the  apostle  expresses  it,  with  simplicity.  2.  This  should  be 
 done  with  cheerfulness,  Rom.  xii.  8.  without  any  frowns  in 
 the  countenance.  3.  This  should  be  done  with  compassion 
 and  tenderness.     The  work  of  a  deacon  is  expressed  by  his 
 
Book  II.  OF  THE  OFFICE  OF  DEACONS.  535 
 
 shewing  mercy,  Rom.  xii.  8.  This  office  should  be  executed 
 with  great  faithfulness ;  deacons  are  the  church's  stewards,  and 
 it  is  required  of  stewards,  that  they  distribute  with  fidelity. 
 The  next  thing  to  be  enquired  into, 
 
 III.  Are  the  qualifications  of  persons  for  such  an  office  ; 
 some  of  which  may  be  taken  from  Acts  vi.  3.  They  are  to 
 be  of  honest  report ;  Full  of  the  Holy  Ghost,  of  his  gifts  and 
 graces  and  men  of  wisdom  :  for  as  they  are  stewards,  wisdom, 
 as  well  as  faithfulness,  is  required  of  them. 
 
 There  are  other  qualifications  of  a  deacon  observed  in  1 
 Tim.  iii.  1—12.  1.  As  to  his  personal  character ;  he  must  be 
 grave  in  his  speech  and  gesture,  and  not  light,  fro:hy,  and 
 vain.  2.  Others  concern  his  domestic  character;  he  should 
 be  the  husband  of  one  wife  ;  it  is  not  necessary  that  he  should 
 be  a  married  man;  but  if  married,  he  should  have  but  one 
 wife,  at  the  same  time.  3.  With  respect  to  the  spiritual  and 
 evangelical  character  of  deacons,  they  should  be  such  who 
 hold  the  mystery  of  the  faith  in  a  pure  conscience ;  as  for 
 that  meteor,  as  Dr.  Owen  calls  him,  an  arch  deacon,  he  was 
 not  heard  of  until  the  fourth  or  fifth  centuries. 
 
 IV.  The  encouragement  given  to  the  diligent  and  faithful 
 performance  of  the   office  of  a  deacon.     1.  Such  purchase, 
 or   get,   to  themselves   a   good  degree.      The   conjecture  of 
 Dr.  Owen's  is  very  trifling,  which  I  should  not  have  expected 
 from  so  great  a  man,  as  that  it  signifies  a  place  of  some  emi- 
 nence, a  seat  more  highly  raised   up  to  sit  in,   in  church  as- 
 semblies ;  nor  by  it  is  meant  a  higher  degree  in  his  own  office; 
 for  there  are  no  degrees  of  higher  and  lower  in  the  offrce  of  a 
 deacon;  but  rather  an  increase  of  gifts  and  graces  is  designed* 
 2.  Such  obtain  boldness  in  the  faith ;  in  the  exercise  of  faith 
 at  the  throne  of  grace  ;  and  in  asserting  the  doctrine  of  faith; 
 and  in  vindicating  their  own  character  before  men,  as  faithful 
 men  ;  and  in  reproving  for  immorality  or  error. 
 
 V.  The  duties  belonging  to  a  church  and  its  members,  to 
 persons  in  such  an  office.  1.  To  supply  them  with  what  is  suf- 
 £cient  to  relieve  the  wants  of  the  poor.     2.  Thev  should  be 
 
5-3  &  OF  THE  DISCIPLINE  Of 
 
 applied  unto  for  direction  and  counsel  in  any  private  matters- 
 and  especially  which  relate  unto  the  church.  3.  They  are  to 
 be  esteemed  highly  for  their  work's  sake.  4.  To  be  prayed 
 for  that  they  may  be  able  to  discharge  their  office  wit  hrepu- 
 tation  and  usefulness. 
 
 OF  THE  DISCIPLINE  OF  A  CHURCH  OF  CHRIST. 
 
 As  there  are  various  passages  of  scripture,  which  are 
 taken  for  rules  of  church  discipline,  which  are  misunderstood 
 and  misapplied,  it  will  be  proper  to  mark  them,  that  none 
 may  be  misled  by  them,  As, 
 
 I.  The  words  of  our  Lord  to  Peter,  And  I  will  give  thee 
 the  keys  of  the  kingdom  of  heaven,  &c.  Matt,  xvi*  19.  which 
 are  usually  understood  of  the  admission  of  members  into  a 
 church.  The  keys  have  made  a  great  noise  and  rattling  in  the 
 world,  and  many  contests  have  been  raised  about  them,  when, 
 after  all,  thry  relate  not  to  church  discipline,  but  to  gospel 
 doctrine. 
 
 II.  There  are  various  passages  of  scripture,  which  are 
 thought  to  respect  excommunication,  or  exclusion  from 
 church  communion  ;  which  seem  to  have  nothing  to  do  with 
 it,  and  are  not  to  be  considered  as  rules  to  proceed  by,  with 
 respect  unto  it.  1.  The  words  in  Matt,  xviii.  IT.  Let  htm 
 be  unto  thee  as  an  heathen  man,  and  a  publican!  which  was 
 no  form  of  excommunication,  neither  with  Jews  nor  with 
 Christians.  Not  with  Jews,  for  that  with  them  was  express- 
 ed by  casting  out  of  the  synagouge,  especially  in  the  times  of 
 Christ:  nor  with  Christians,  with  whom  it  was  after  signified 
 by  putting  away  wicked  men  from  among  them.  II.  Nor  is 
 excommunication  expressed  by  the  delivery  of  a  man  to 
 Satan:  for  though  that  sometimes  accompanied  excommuni- 
 cation, yet  they  are  very  different  and  distinct  things ;  the 
 delivery  of  the  incestuous  person  to  Satan  was  the  apostleJs 
 own  act,  1  Cor.  v.  3,  5.  whereas,  excommunication  is  called  a 
 punishment,  or  censure  inflicted  by  many.  in.  The  passage 
 in  Tit.  i:i«   10.  A  man  that  is  an   heretic,   after  the  first  and 
 
Bbok  II.  A  CHURCH  OF  CHRIST.  537 
 
 second  admonition,  reject ;  is  usually  thought,  and  so  has  been 
 by  myself,  to  be  a  rule  for  the  ejection  or  casting  out  of 
 church  communion,  a  person  so  described :  but  not  only  the 
 word  employed,  is  never  used  of  excommunication,  nor  indeed 
 any  other  word  in  the  singular  number  ;  it  is  not  said,  reject 
 ye,  but  reject  thou;  (paraitou)  and  so  is  no  direction  to  a 
 church,  but  to  a  single  person  ;  I  shall  now  proceed  to  consider, 
 I.  The  rules  concerning  the  coming  in,  or  admission  of 
 members  into  a  gospel  church.  1.  The  doors  of  it  are  not  to 
 be  set  wide  open  for  any  one  to  come  in  at  pleasure;  por- 
 ters were  set  at  the  gales  of  the  house  of  the  Lord,  that  no 
 unclean  person  should  enter  in*  2.  Persons  should  volun- 
 tarily propose  themselves  to  the  church  for  communion  with 
 it;  so  Saul  essayed  to  join  himself  to  the  disciples,  Acts  ix.  26, 
 3.  In  order  to  admission  to  communion,  satisfaction  must  be 
 given  as  to  a  work  of  grace  upon  the  soul ;  when  Saul  desired 
 communion  with  the  church,  the}  were  all  afraid  of  him,  until 
 it  was  declared  to  them,  how  he  had  seen  the  Lord  inthe  way. 
 It  was  an  early  practice  of  the  saints,  to  tell  one  another  what 
 God  ha.h  done  for  their  souls;  this  is  better  done  by  a  man 
 himself,  than  by  the  report  of  others ;  and  better  by  a  verbal, 
 declaration  than  by  writing:  for  though  the  former  may  be 
 made  in  a  broken  manner,  yet  it  may  best  discover  the  true 
 affection  of  the  heart,  and  the  savouriness  of  a  man's  spirit, 
 and  tend  more  to  knit  and  unite  the  hearts  of  the  Lord's  peo- 
 ple to  him.  4.  The  way  of  entrance  into  a  church  is  by  a 
 profession  of  faith  in  Christ.  The  three  thousand  converts 
 first  professed  repentance  of  their  sins,  faith  in  Christ  for  the 
 remission  of  them,  and  their  joyful  reception  of  the  gospel, 
 and  then  were  baptized  and  addrd  to  the  church.  5.  It  is 
 necessary  that  such  who  enter  into  a  church  state,  should  have 
 a  knowledge  of  the  truths  of  the  gospel,  Open  ye  the  gates, 
 that  the  righteous  nation  which  keepeth  the  truth  may  enter 
 in,  Isai.  xxvi.  1.  6.  Allowances  should  be  made  for  weak- 
 nesses and  infirmities  of  men,  both  in  their  gracious  expe- 
 riences, and  iu  their  gospel  li^ht  and  knowledge  ;  the  day  of 
 
 3  Y 
 
538  OF  THE  DISCIPLINE  OF 
 
 small  things  is  not  to  be  despised ;  the  bruised  reed  is  not  to 
 be  broken,  nor  the  smoking  flax  to  be  quenched ;  the  tender 
 lambs  are  gathered  into  Christ's  arms,  and  carried  in  his 
 bosom  ;  the  weak  in  faith  are  to  be  received,  and  not  to  doubt- 
 ful disputations.  7.  Testimony  should  be  given  of  their 
 becoming  life  and  conversation.  8.  The  reception  of  a 
 member  into  church  communion  must  be  by  mutual  consent; 
 if  there  is  a  pastor,  the  person  must  be  received  by  him,  if  not 
 by  a  brother  appointed  by  the  church  for  that  purpose,  the 
 token  of  which  is  by  giving  the  right  hand  of  fellowship,  Gal. 
 ii.  9.     I  proceed, 
 
 II.  To  consider  the  ordinances,  laws,  and  rules  to  be  kept 
 and  observed  by  those  who  are  admitted  into  the  church. 
 3.  There  are  ordinances  they  are  directed  to  the  observation  of* 
 Besides  the  ordinance  of  baptism,  which  is  preparatory  to 
 church  communion,  there  are  the  ordinances  of  public  prayer 
 and  praise,  and  the  public  ministry  of  the  word,  which  are 
 constantly  to  be  attended  upon;  it  is  very  unbecoming 
 members  of  churches  to  forsake  the  assembling  of  themselves 
 together  for  public  wTorship.  2.  There  are  also  the  laws  of 
 the  house,  which  are  to  be  shewn  to  members  of  churches, 
 and  to  be  observed  by  them ;  Christ  is  Lawgiver  in  it. 
 3.  There  are  certain  rules  respecting  private  admonitions  of 
 church  members,  which  deserve  special  regard.  The  rule  in 
 Matt,  xviii.  15. — 17.  If  thy  Brother  shall  trespass  against 
 thee,  L^c.  is  an  excellent  good  one,  and  may  be  accomodated 
 to  all  cases  in  difference  between  two  persons. 
 
 III.  The  next  thing  to  be  inquired  into  is,  what  concerns 
 the  goings  out  of  the  house  or  church  of  God,  and  what  may 
 be  meant  by  them.  There  are  but  two  ways  of  going  out 
 of  a  church;  either  by  a  dismission  from  it,  or  by  an  excom- 
 munication out  of  it.  There  are,  indeed,  letters  of  recom- 
 mendation, which  are  wanting  in  some  cases,  the  apos- 
 tles needed  them  not,  2  Cor.  iii.  1.  such  as  were  given  to 
 Apollos,  Acts  xviii.  27.  to  Phebe,  Rom.  xvi.  1,  2.  and  to 
 Marcus,  Col  iv.  10.     But  these  do  not   give  membership; 
 
Book  II.  A  CHURGH  OF  CHRIST-  539 
 
 only  transient  communion;  the  person  recommended  still 
 remains  a  member  from  whence  he  is  recommended;  if  a 
 person  takes  up  his  residence  in  a  place  where  he  is  in  provi- 
 dence brought,  he  should  send  for  his  dismission,  and  be 
 received  upon  it  into  full  communion.  There  are  cases,  in 
 which  a  man  may  desire  his  dismission  to  another  church, 
 as  distance  o^  habitation,  non-edification,  and  when  a  church 
 is  become  corrupt  in  doctrine  and  practice,  that  he  cannot 
 conscientluously  abide  with  them.  The  other  way  of  going 
 out  of  a  church  is  excommunication,  it  will  be  necessary  to 
 consider,  i.  What  excommunication  is.  1.  It  is  not  a  being 
 reckoned  as  an  heathen  man  and  a  publican ;  nor  a  delivery 
 of  one  to  Satan,  as  has  been  shewn.  2.  Nor  does  it  affect 
 the  temporal  estate  and  civil  affairs  of  a  man.  3.  Nor  does 
 it  admit  of  degrees  ;  the  Jews  had  three  sorts  of  excommu- 
 nication, which  proceeded  gradually  ;  but  there  is  but  one 
 among  christians.  Some  think  a  suspension  from  the  Lord's 
 table  is  in  some  cases  necessary  ;  when  a  case  is  dubious,  and. 
 there  is  not  time  thoroughly  to  inquire  into  it,  and  yet  offence 
 and  scandal  arises  upon  it :  a  person  indeed,  may  be  desired 
 to  abstain  from  the  Lord's  table,  and  a  man  that  seeks  the 
 peace  of  the  church,  will  consent  to  it :  but  he  cannot  be 
 obliged  to  abstain  ;  if  he  is  obstinate  and  refractory,  there  is 
 no  other  way  but  to  expel  him.  4.  Excommunication  is  no 
 other  than  a  removal  of  a  man  from  the  communion  of  the 
 church,  and  from  all  privileges  dependent  upon  it  5.  This 
 act  is  expressed  by  various  phrases  ;  as  by  avoiding  familiar 
 conversation  with  such  ;  by  not  keeping  company  with  them  ; 
 and  by  not  eating  with  them  at  the  Lord's  table  ,  by  purging 
 out  from  them  the  old  leaven,  &c.  H.  Who  they  are  that 
 are  to  be  excommunicated.  1.  Such  who  are  disturbers  of  the 
 church's  peace,  who  cause  divisions  and  offences,  who  are 
 litigious  and  quarrelsome,  1  Cor.  xi.  16.  2.  Who  do  not 
 keep  their  places  in  the  church,  do  not  attend  when  the  church 
 assembles  together  for  religious  worship,  and  who  do  in  a 
 §ort  cut  off  themselves  from  the  communion  of  the  church> 
 
|40  OF  THE  DISCIPLINE  OF  &c. 
 
 Jud.  verse  19.  3.  All  such  who  walk  disorderly,  as  the  above 
 persons  do,  are  irregular  in  their  lives  and  conversations, 
 guilty  of  immoralities,  though  it  may  be  thought  of  a  lesser 
 kind,  as  sloth,  busy  bodies,  going  from  house  to  house,  doing 
 mischief,  See.  2  Thess.  iii.  6 — 14.  4.  All  such  who  commit 
 attrocious  crimes,  unrepented  of,  and  continued  in  ;  as  forni- 
 cators, covetous,  idolaters,  radars,  drunkards,  extortion- 
 ers, &;.  1  Cor.  v.  11.  Kph.  v.  5.  5.  All  erroneous  and  here- 
 tical persons,  who  hold  and  propagate  doctrines  contrary 
 to  what  has  been  learnt  from  the  word  of  God,  and  in  the 
 churches  of  Christ:  such  are  to  be  avoided  and  declined 
 from  Rom.  xvi.  IT.  lit.  By  whom  excommunication  is 
 to  be  performed.  1.  Not  by  a  member  himself;  no  man 
 has  a  right  to  cut  off  himself;  such  a  man  is  a  fdo  de  se ; 
 as  a  man  cannot  come  into  a  church  without  the  consent  of 
 it,  so  neither  can  he  go  out  of  it,  without  its  consent.  2.  Nor 
 is  it  to  be  performed  by  any  single  person  of  himself,  whether 
 an  ordinary  or  an  extraordinary  minister  it  never  was  done 
 by  an  apostle,  an  evangelist,  or  any  other  one  man  ;  for  it 
 is  a  punishment  inflicted  by  many.  3.  Nor  is  it  to  be  done 
 by  the  elders  of  a  church  separately ;  much  less  by  the 
 ciders  of  other  churches,  iv.  What  are  the  ends  of  excom- 
 munication. 1.  The  glory  of  God,  which  is  the  ultimate 
 end  of  it;  as  the  Jews  of  old,  in  a  similar  case,  Isai.  lxvi. 
 5.  2.  Another  end  is  to  purge  the  church,  and  preserve  it 
 from  infection,  1  Cor.  v.  7,  13.  Lepers  were  to  be  put  out  of 
 the  camp,  that  they  might  not  infect  others  8.  A  church  of 
 Christ  is  like  a  garden,  or  vineyard,  which,  if  not  taken  care 
 of,  and  this  ordinance  of  excommunication  not  made  use  of 
 will  be  like  the  vineyard  of  the  slothful,  over  run  with  thorns 
 and  nettles  and  other  weeds.  4.  The  good  of  persons  ex- 
 communicated is  another  end,  and  is  sometimes  effected  by 
 it,  Gud  blessing  his  own  institution  when  rightly  performed, 
 which  is  for  edification,  and  not  destruction  ;  men  are  here- 
 by brought  to  shame  and  repentance  for  their  sins,  and  are  to 
 be  received  again  with  all  love  and  tenderness, 
 
BOOK  III. 
 
 OF  THE  PUBLIC  ORDINANCES  OF 
 DIVINE  WORSHIP. 
 
 OF  BAPTISM. 
 
 BAPTISM  is  not  an  ordinance  administered  in  the 
 church,  but  out  of  it,  and  in  order  to  admission  into  it,  J 
 communion  with  it;  persons  must  first  be  bapt'Zf  d,  and  then 
 add^d  to  the  church,  as  the  three  thousand  converts  were. 
 Admission  to  baptism  lies  solely  in  the  breast  or  the  adminis- 
 trator;  if  not  satisfied,  he  may  reject  a  p  :rson  thought  fit  by 
 a  church,  and  admit  a  person  to  baptism  not  thought  fit  by  a 
 church;  but  a  disagreement  is  not  desirable  riot  adviseable. 
 Saul,  when  converted,  was  immediatel)  baptized  by  Ananias, 
 Acts  ix.  11 — 28.  I  shall, 
 
 I.  Prove  that  baptism  in  water  is  peculiar  to  the  gospel 
 dispensation,  is  a  standing  ordinance  in  it,  and  will  be  con- 
 tinued to  the  second  coming  of  Christ.  There  were  indeed, 
 divers  washings,  bathings,  or  baptisms,  under  the  legal  dis- 
 pensation ;  but  there  was  nothing  similar  in  them  to  the  ordi- 
 nance of  water  baptism,  but  immersion  only.  The  Jews  pre- 
 tend, their  ances ors  were  received  into  covenant  by  baptism, 
 or  dipping,  as  well  as  by  circumcision  and  sacrifice;  and  that 
 proselytes  from  heathenism  were  received  the  same  way  ;  and 
 this  is' readily  catched  at  by  the  advocates  for  infant  baptism, 
 who  fancy  that  John,  Christ,  and  his  apostles,  took  up  this 
 custom  as  they  found  it,  and  continued  it  :  but  surely  if  it 
 was  in  such  common  use  as  pretended,  though  no  new  pre- 
 
542  OF  BAPTISM. 
 
 cept  has  been  given,  there  would  have  been  precedents  enough 
 of  it;  but  no  proof  is  to  be  given  of  any  such  practice  obtain- 
 ing in  those  times,  neither  from  the  Old  nor  New  Testament, 
 nor  from  the  Jewish  Misnah,  or  book  of  traditions  ;  only 
 from  later  writings  of  the  Jews,  too  late  for  the  proof  of  it 
 before  those  times.  John  was  the  first  administrator  of  the 
 ordinance  of.  baptism,  and  is  therefore  called  the  Baptist^  Matt. 
 iii.  1.  by  way  of  emphasis  ;  whereas,  had  it  been  in  common 
 use,  there  must  have  been  many  baptizers  before  him,  who  had 
 alike  claim  to  this  title:  why  should  the  people  be  so  alarm- 
 ed with  it :  had  it  been  in  frequent  use  ;  and  why  should  the 
 Jewish  sanhedrim  send  priests  and  Levitesfrom  Jerusalem  to 
 John,  to  know  who  he  was,  whether  the  Messiah,  or  his  fore- 
 runner Elias,  or  that  prophet  spoken  of  and  expected;  and 
 when  he  confessed  and  denied  that  he  was  neither  of  them, 
 say  to  him,  Why  baptizes*  thou  then  ?  had  it  been  performed 
 by  an  ordinary  teacher,  common  Rabbi,  or  doctor,  priest  or 
 Levite,  in  ages  immemorial,  there  could  have  been  no  room 
 for  such  a  question ;  had  this  been  the  case,  there  would  have 
 been  no  difficulty  with  the  Jews  to  answer  the  question  of  our 
 Lord:  the  baptism  of  John,  whence  was  it,  from  heaven  or 
 of  men?  they  could  have  answered,  It  was  a  tradition  of 
 theirs  ;  nor  would  they  have  been  subject  to  any  dilemma  2 
 but  John's  baptism  was  not  a  device  of  men  ;  but  the  counsel 
 of  God,  Luke  vii.  30.  John  i.  6.  33. 
 
 Now  John's  baptism,  and  that  of  Christ  and  his  apostles, 
 were  the  same.  Christ  was  baptized  by  John,  and  his  bap- 
 tism was  surely  christian  baptism;  of  this  no  one  can  doubt, 
 Matt.  iii.  13-— 17.  and  his  disciples  also  were  baptized  by 
 him  ;  for  by  whom  else  could  they  be  baptized  ?  not  by  Christ 
 himself,  for  he  baptized  none,  John  vi.  2.  And  it  is  observ- 
 able, that  the  baptism  of  John,  and  the  baptism  of  Christ  and 
 his  apostles,  were  at  the  same  time  ;  they  were  cotemporaryv 
 and  did  not  the  one  succeed  the  other:  now  it  is  not  reason- 
 able to  suppose  there  should  be  two  sorts  of  baptism  admini- 
 stered at  the  same  time  ;  but  one  and  the  same  by  bothc 
 
Book  III.  OF  BAPTISM.  541 
 
 The  baptism  of  John  and  that,  which  was  practised  by 
 the  apostles  of  Christ,  even  after  his  death,  and  resur- 
 rection from  the  dead,  agreed,  1.  In  the  subjects  thereof. 
 Those  whom  John  baptized  were  sensible  penitent  sinners^ 
 Matt.  iii.  6 — S.  Mark  i.  4.  So  the  apostles  of  Christ  exhort- 
 ed men  to  repent,  and  give  evidence  of  it,  previous  to  their 
 baptism,  Acts  ii.  38*  John  said  to  the  people  that  came  to  hit 
 baptism  ;  That  they  should  believe^  Acts  xix.  4,  5.  and  faith  in 
 Christ  was  made  a  pre-requisite  to  baptism,  by  Christ  and  his 
 apostles,  Mark  xvi.  16.  Acts  viii.  36,  37.  2.  In  the  xvay  and 
 manner  of  the  administration  of  both.  John's  baptism  was 
 by  immersion,  as  the  places  chosen  by  him  for  ir  shew ;  and 
 the  baptism  of  Christ  by  him  is  a  proof  it,  Matt.  iii.  6.  16. 
 John  iii.  23.  and  in  like  manner  was  baptism  performed  by 
 the  apostles,  as  of  the  eunuch  by  Philip,  Acts  viii.  38,  39. 
 3.  In  tint  form  of  their  administration.  John  was  sent  of  God 
 to  baptize  ;  and  in  whose  name  should  he  baptize,  but  in  the 
 name  of  the  one  true  God,  who  sent  him,  even  in  the  name  of 
 God,  Father,  Son,  and  Spirit.  The  doctrine  of  the  Trinity 
 was  known  to  John,  as  it  was  to  the  Jews  in  common  ;  it  is 
 said  of  John's  hearers  and  disciples,  that  they  were  baptised 
 In  the  name  of  the  Lord  Jesus,  Acts  xix.  5.  The  same  form  is 
 used  of  the  baptism  of  those  baptized  by  the  apostles  of 
 Christ,  Acts  viii.  16.  and  x.  48.  4.  In  the  end  and  use  of 
 baptism,  Mark  i.  4.  Acts  viii.  38.  baptism  is  a  means  of  lead- 
 ing to  the  blood  of  Christ ;  and  repentance  gives  encourage- 
 ment to  hope  for  it,  through  it.  Baptism  therefore  was  not 
 limited  to  the  interval  of  time  from  the  beginning  of  John's 
 ministry  to  the  death  of  Christ ;  but  was  afterwards  continu- 
 ed, Matt,  xxviii.  19.  Go  yc  therefore,  and  teach  all  nut  ons, 
 baptizing  them  ;  though  water  is  not  expressed,  it  is  always 
 implied,  when  the  act  pf  baptizing  \&  ascribed  to  men  ;  for  it 
 is  peculiar  to  Christ  to  baptize  with  the  Holy  Spirit,  Mate. 
 iii.  11.  Acts  i.  5.  an  increase  of  the  graces  of  the  Spirit,  and 
 a  large  donation  of  his  gifts,  are  promised  to  persons 
 baptism,  and  as  distinct  from  it,    Acts  ii.  38.     The  apostles 
 
544  OF  BAPTISM. 
 
 doubtless  understood  the  commission  of  their  Lord  and 
 Master  to  baptize  in  water,  since  they  practised  baptism  up- 
 on it,  Acts  viii.  3G — 39.  and  x.  4  7,  48.  And  this  was  de- 
 signed to  be  continued  even  untojhe  end  of  the  world,  Matt. 
 xxviii.   19,  20. 
 
 II.  I  shall  next  consider  the  author  of 'it;  and  shew,  that 
 it  is  not  a  device  of  men,  but  an  ordinance  of  God  ;  it  is  a 
 solemn  part  of  divine  worship.  Indeed,  as  it  is  now  com- 
 monl)  practised,  it  is  a  mere  invention  of  men,  the  whole  of 
 it  corrupted  and  changed.  Bu;  as  it  is  administered  accord- 
 ing to  the  pattern  and  as  first  delivered,  it  appears  to  be  of  an 
 heavenly  original ;  and  in  which  all  the  Three  Persons  have 
 a  concern  ;  they  all  appeared  at  the  baptism  of  Christ,  and 
 gave  a  sanction  to  the  ordinance  by  their  presence. 
 
 III.  The  subjects  of  baptism  are  next  to  be  enquired  into, 
 according  to  the  scripture-instances  and  examples,  they  are 
 such  who,  l.Are  enlightened  by  the  Spirit  of  God  to  see 
 their  lost  state  by  nature ;  hence  baptism  was  by  the  ancients 
 called  photismos,  illumination  ;  and  baptized  persons,  en/ight- 
 ened  ones,  Heb.  vi.  4.  an  emblem  of  this  was  the  failing  off 
 from  the  eyes  of  Saul,  as  it  had  been  scales,  Acts  ix.  18. 
 2.  Penitent  persons  ;  such  were  the  first  who  were  baptized 
 by  John  that  we  read  of;  they  were  baptized  of  him  in  J  or- 
 don,  confessing  their  sins,  Matt.  iii.  6.  such  as  were  pricked 
 to  the  heart  were  baptized,  Acts  ii.  37,  38.  41.  and  it  is  a  pity 
 that  these  first  examples  of  baptism  were  not  strictly  follow- 
 ed. 3.  Faith  in  Christ  is  pre-required  to  baptism,  Mark  xvi. 
 16.  this  is  clear  from  the  case  of  the  eunuch,  who  desiring 
 baptism,  to  whom  Philip  said,  If  thou  believest  with  all  thine 
 heart,  thou  mayest.  Acts  viii.  36.  and  the  various  instances 
 of  b  ptism  recorded  in  scripture,  confirm  the  same  ;  as  of  the 
 iohabitants  of  Samaria,  and  the  the  Corinthians,  Acts  viii.  12. 
 and  xviii.  8.  4.  Such  who  are  taught  and  made  disciples  by 
 teaching,  are  the  proper  subjects  ol  baptism;  Jesus  made  and 
 kqpUzed,  John  iv.  1-  and  so  runs  his  commission  to  them  - 
 Go  teach  all  nations,  baptizing  thefa.     4.  Such  who  have   re. 
 
Book  III.  OF  baptism.  545 
 
 ceived  the  Spirit  of  God,  as  a  Spirit  of  conviction,    sanctifica- 
 tion,  and  faith,  Acts  x.  47.  The  first  and   carnal  birth  neither 
 intitles   persons  to  the  kingdom  of  God  on   earth,   nor   to  the 
 kingdom  of  God  in  heaven,  for  the  baptism  of  such  there    is 
 neither  precept  nor  precedent  in  the  word  of  God.      1.  There 
 is  no  precept  for  it;  not  the    words   of  Christ    in    Matt.  xix. 
 14.  But  Jesus  said,  suffer   little  children,    &?c.      For,  1.    Let 
 the  words  be  said  to  or  of  whom  thev  may,    ihey  are  not  in 
 the  form  of  a  precept,  but  of  a  permission  or  grant,  and  signi- 
 fy not  what  was  enjoined  as  necessary,  but  what  was   allowed 
 of.  of  which  might  be  ;   Suffer  little   children,  &c.     2.  These 
 children  do  not  appear  to  be  newborn  babes.   The  words  used 
 by  the  evangelist,  neither  paidia  nor   brephe,   always    signify 
 such  ;  but  are  sometimes  used   of  such  who    are   capable  of 
 going  alone,    and    of  being   instructed,  and   even  of  one    of 
 twelve  years  of  age,  Matt,  xviii.   2.  2  Tim.   iii.  15.  Mark  v. 
 39,  42.   besides,  these  were  such  as  Christ   called  unto    him, 
 Luke  xviii.  16.  nor  is  their  being  brought  unto  him,  nor   his 
 taking  them  in  his  arms,  any  objection  to  this,  since  the  same 
 are  said  of  such  who  could  walk  of  themselves,  Matt.  vii.  22. 
 and   xvii.    16.    Mark    ix.    36.      3.   It  cannot   be  said  whose 
 children  these    were;  if   of  unbelievers  and    of  unbap  ized 
 persons,  the   pse-lobaptists    themselves   will   not   allow    such 
 children  to  be  baptized.  4.  It  is  certain  they  were  not  brought 
 to  Christ  to  be  baptized  by  him,  but  for  other  purposes.    Mat- 
 thew sa)s,  they  were  brought  to  him    that  he  should  put    his 
 hands  on  them  and  pray*   Mark   and    Luke    say,   they   were 
 brought  to  him,  that  he  should  touch  them,  as  he  did  when   he 
 healed  persons  of  diseases  :  however,  they  were  not   brought 
 to  be  baptized   by   Christ;  for   Christ  baptized  none  at  all, 
 adult  or  infants.     5.  This  passage   rather    concludes   against 
 Paedobaptism,  than  for  it,   and   shews   that  this    practice  had 
 not  obtained  among  the  Jews,    for   then    the   apostles   would 
 scarcely  have  forbid  the  bringing  of  these  children,  since  they 
 might  readily    suppose   they  were    brought  to   be   baptized. 
 6.  The   reason  given  for  suffering  little  children  to  come  tr- 
 
 S  3 
 
546  '  OF  BAPTISM. 
 
 Christ,  for  of  such  is  the  kingdom  of  heaven,   is  to   be  under- 
 stood in  a  figurative   and   metaphorical   sense  ;  of  such   who 
 are  comparable  to  children  for  modesty,  meekness,   and  humi- 
 lity ;  see  Matt,  xviii.  2.     Nor  does  the  commission  in  Matt* 
 xviii.  19.  contain  in  it  any  precept  for  infant  baptism  ;  Go  teach 
 all  nations,  baptizing  them,  &c.     For,  1.  The  baptism  of  all 
 nations  is  not  here  commanded,  but  the  baptism  only  of  such 
 who  are  taught ;  for  the  antecedent  to  the  relative  them,  can- 
 not be  all  nations,  since  the  words  panta  ta  ethne,  all  nations^ 
 are  of  the  neuter   gender:  whereas,  autous,   them,  is  of  the 
 masculine.     2.  If  infants,  as  a  part  of  all  nations,  are  to  be 
 baptized,  then    the   infants  of  heathens,   Turks,   and   Jews, 
 ought  to  be  baptized  ;  yea,  every   individual  person   in   the 
 world,  even  the  most  profligate  and  abandoned,  since  they  are 
 a  part  of  all  nations.     3.  Disciples  of  Christ,   and  such   who 
 have  learned  to  know  Christ,  are  characters  that  cannot  agree 
 with  infants  :  what  can  an  infant  be  taught  to  learn  of  Christ? 
 to  prove  infants   disciples,  that  text  is  usually  brought,   Acts 
 xv.  10.  which  falls  greatly  short  of  proving  it;    for  infants  are 
 not   designed   in  that   place,  nor  included   in  the  character. 
 4.  These  two  acts,  teaching,  or  making  disciples,  and  baptizing 
 are  not  to  be  confounded,  but  are  two   distinct   acts ;  so  Je- 
 rora  long  ago  understood  the  commission ;  on  which   he  ob- 
 serves, "  First  they   teach  all  nations,  then  dip  those  that  are 
 taught  in  water  ;  for  it  cannot  be  that  the  body  should  receive 
 the  sacrament  of  baptism,  unless  the  soulhas  before  received 
 the  truth  of  faith."  And  so  says  Athanasius,  "Wherefore  the 
 Saviour  does  not  simply  command  to  baptize  ;  but  first  says, 
 teach,  and  then  baptize  thus,  In  the  name  of  the  Father,  and 
 of  the  Son,  and  of  the  Holy  Ghost ;  that  faith  might  come  of 
 teaching  and  baptism  be  perfected."     n.  There  is  no  prece* 
 dent  for  the  baptism  of  infants  in  the  word  of  God.     Among 
 the  vast  numbers  who  flocked  to  John's  baptism  from  all  parts* 
 we  read  of  no  infants.     And  though   more  were  baptized  by 
 Christ  than  by  John,  that  is,  by  the  apostles  of  Christ,  at  his 
 order,  yet  no    mention  is  made  of  any  infant;  and  though 
 
Book  III.  OF  BAPTISM.  547 
 
 three  thousand  persons  were  baptized  at  once,  yet  not  an  in- 
 fant among  them  ;  and  in  all  the  accounts  of  baptism  in  the 
 acts  of  the  apostles  in  different  parts  of  the  world,  not  a  sin- 
 gle instance  of  infant  baptism  is  given.  There  is,  indeed, 
 mention  made  of  households,  or  families  baptized;  and 
 which  the  paedobaptists  endeavour  to  avail  themselves  of  j 
 but  they  ought  to  be  sure  there  were  infants  in  these  families, 
 and  that  they  were  baptized,  or  else  they  must  baptize  them 
 on  a  very  precarious  foundation  ;  since  there  are  families 
 who  have  no  infants  in  them,  and  how  can  they  be  sure  there 
 were  any  in  these  the  scriptures  speak  of?  We  are  able  to 
 prove  there  are  many  things  in  the  account  of  these  families, 
 which  are  inconsistent  with  infants,  and  which  make  it  at 
 least  probable  there  weie  none  in  them,  and  which  also  make 
 it  certain  that  those  who  were  baptized  were  believers 
 in  Christ.  There  are  but  three  familes,  if  so  many,  who 
 are  usually  instanced  in:  the  first  is  that  of  Lydia  and 
 her  household,  Acts  xvi.  14,  15.  but  in  what  state  of  life  she 
 was  in  is  not  certain,  whether  single  or  married,  whether 
 maid,  widow,  or  wife  ;  and  if  married,  whether  she  then  had 
 any  children,  or  ever  had  any  ;  and  if  she  had,  and  they  living, 
 whether  they  were  infants  or  adult  ?  and  if  infants,  it  does 
 not  seem  probable  that  she  should  bring  them  along  with  her 
 from  her  natiye  place,  Thyatira,  to  Philippi,  where  she  seems 
 to  have  been  upon  business,  and  so  had  hired  a  house  during 
 her  stay  there  :  her  household  seems  to  have  consisted  of  me- 
 nial servants  she  brought  along  with  her,  to  assist  her  in  her 
 business ;  they  were  such  as  are  called  brethren,  and  were 
 capable  of  being  comforted  by  the  apostles.  The  second 
 instance  is  of  the  jailer  and  his  houeshold,  which  con- 
 sisted of  believers,  and  of  such  only  ;  for  it  is  expressly  said, 
 that  he  rejoiced,   believing  in   God  with  all  his  house,  verse 
 
 32 34-.  all  which  shews  them  to  be  adult   persons,   and  not 
 
 infants.  The  third  instance,  if  distinct  from  the  household  of 
 the  jailer,  which  some  take  to  be  the  same,  is  that  of  Stepha- 
 
$48  OF  BAPTISM. 
 
 nas ;  but  it  is  certa'n  it  consisted  of  believers  in  Christ,  they 
 were  the  first  frui  s  of  Achaia,  the  first  converts  in  those 
 parts,  and  who  addicted  themselves  to  the  ministry  of  the  saints^ 
 1  Cor.  xvi.  15.  There  being  neither  precept  nor  precedent  in 
 the  word  of  God  for  infant  baptism,  it  may  be  justly  condemn- 
 ed as  unscriptural  and  unwarrantable.  in.  Nor  is  infant 
 baptism  to  be  concluded  from  any  things  or  passages  recorded 
 either  in  the  Old  or  in  the  New  Testament.  1.  It  is  not  fact 
 as  has  been  asserted,  that  the  infants  of  believers  have,  with 
 their  parents,  been  taken  into  covenant  with  God  in  the  for- 
 mer ages  of  the  church,  if  by  it  is  meant  the  covenant  of 
 grace;  the  first  covenant  made  with  man,  was  that  of  works, 
 made  wirh  Adam,  and  which  indeed  included  all  his  pos- 
 terity ;  which  surely  cannot  be  pleaded  in  favour  of  the  in., 
 fants  of  btlievers.  After  the  fall,  the  covenant  of  grace,  and 
 the  way  of  life  and  salvation  by  Christ,  were  revealed  to 
 Adam  and  Eve,  personally,  as  interested  therein  ;  but  not  to 
 their  natural  seed  and  posterity;  for  then  all  mankind  must 
 be  taken  into  the  covenant  of  grace,  and  so  nothing  peculiar 
 to  the  infants  of  believers.  The  next  covenant  we  read  of, 
 is  that  made  with  Noah,  which  was  not  made  with  him  and 
 hisimmtdiate  offspring  only,  but  with  all  mankind  to  the  end 
 of  the  world,  and  even  with  every  living  creature,  the  beasts 
 of  the  field,  promising  security  from  an  universal  deluge,  as 
 long  as  the  world  should  stand  ;  and  so  had  nothing  in  it  pe- 
 culiar to  the  infants  of  believers*  The  next  covenant  is  that 
 made  with  Abraham  and  his  seed,  on  which  great  stress  is 
 laid,  Gen.  xvii.  10-— 14«  and  this  is  said  to  be  the  grand  turn- 
 ing point  on  which  the  issue  of  the  controversy  very  much 
 depends;  and  that  if  Abraham's  covenant,  which  included 
 his  infant  children,  and  gave  them  a  right  to  circumcision, 
 was  not  the  covenant  of  grace  ;  then  it  is  confessed,  that  the 
 main  ground  is  taken  away,  on  which  the  right  of  infants  to 
 baptism  is  asserted,  and  consequently  the  principal  arguments 
 in  support  of  the  doctrine  are  overturned.  Now  that  this  co- 
 venant was  not  the   pure  covenant   of  grace,  in   distinction 
 
Book  III.  of  baptise  549 
 
 from  the  covenant  of  works,  will  soon  be  proved  ;  that  it  is 
 not  the  covenant  of  grace  is  clear,  1.  From  its  being  never 
 so  called,  nor  by  any  name  which  shews  it  10  be  such  ;  !^ut 
 the  covenant  of  circumcision,  Acts  vii.  S.  Now  nothing  is 
 more  opposite  to  one  another  than  circumcision  and  grace, 
 Gal.  v.  2 — 4.  Nor  can  this  covenant  be  the  same  we  are 
 now  under,  which  is  a  new  covenant,  or  a  new  administra- 
 tion of  the  covenant  of  grace,  since  is  it  abolished,  and  no 
 more  in  being  and  force.  2.  It  appears  to  be  a  covenant  of 
 works  and  not  of  grace  ;  since  it  was  to  be  kept  by  men,  un- 
 der a  severe  penalty:  in  case  of  disobedience,  a  soul  was  to 
 be  cut  off  from  his  people  ;  all  which  shews  il  to  b~,  not  a  co- 
 venant of  grace,  but  of  works.  3.  It  is  plain,  it  was  a  cove- 
 nant that  might  be  broken  ;  of  the  uncircumcised  it  is  said, 
 He  hath  broken  my  covenant,  Gen.  xvii.  14.  whereas  the  co- 
 venant of  grace  cannot  be  broken,  Psalm  Ixxxix.  34.  4.  It  is 
 certain  it  had  things  in  it  of  a  civil  and  temporal  nature  ;  as  a 
 multiplication  of  Abraham's  natural  seed,  and  a  race  of  kings 
 from  him  ;  things  that  can  have  no  place  in  the  pure  cove- 
 nant of  grace.  5.  There  were  some  persons  included  in  it, 
 who  cannot  be  thought  to  belong  to  the  covenant  of  grace, 
 as  Ishmael,  and  a  prophane  Esau  ;  there  were  some  who 
 were  living  when  this  covenant  of  circumcision  was  made, 
 and  yet  were  left  out  of  it;  who  nevertheless,  undoubudlv, 
 were  in  the  covenant  of  grace;  as  Shem,  Arprnxad,  Melchi- 
 zedek,  Lot,  and  others.  6.  Nor  is  this  covenant  the  same 
 with  what  is  referred  to  in  Gal.  iii.  17.  said  to  be  enfirmed 
 of  God  in  Christ,  which  could  not  be  disannulled  by  the  law, 
 four  hundred  and  thirty  years  after;  the  distance  of  time  be- 
 tween them  dees  not  agree ;  but  to  some  other  covenant  and 
 time  of  making  it ;  even  to  an  exhibition  and  manifestation  of 
 the  covenant  of  grace  to  Abraham,  about  the  time  of  his  call 
 out  of  Chaldea,  Gen.  xii.  3.  7.  The  covenant  of  grace  was 
 made  with  Christ,  as  the  federal  head  of  the  elect  in  him: 
 if  the  covenant  of  grace  was  made  with  Abraham,  as  the 
 head  of  his  natural  and  spiritual  seed,   Jews  and   Gentiles  ; 
 
550  OF  BAPTISM 
 
 there  must  be  two  heads  of  the  covenant  of  grace,  contrary 
 to  the   nature  of  such  a  covenant,  and  the  whole  current  of 
 scripture.     No  mere  man  is  capable  of  covenanting  with  God. 
 Whenever  we  read  of  a  covenant  made  with  a  particular  per- 
 son or  persons,  it  is  to  be  understood   of  the    manifestation 
 and  application  of  it,  and  of  its   blessings   and  promises  to 
 them.     8.  Allowing  Abraham's   covenant  to    be    a   peculiar 
 one,  and  of  a  mixed  kind.     That  the  temporal  blessings  of  it 
 belonged  to  its  natural  seed,    is  no    question  ;  but   that  the 
 spiritual  blessings  belong  to    all   Abraham's   seed,   after  the 
 fksh,  and  to  all  the  natural  seed  of  believing    Gentiles,   must 
 be  denied ;  see  Rom.  ix.  6,  7*     It  is  only  a  remnant,  accord- 
 ing to  the  election  of  grace,  who  are  in  this  covenant ;  and   if 
 all  the  natural  seed  of  Abraham  are  in  the  covenant,   it    can 
 scarely  be  thought  that  all  the  natural  seed  of  believing  Gen- 
 tiles are  ;  it  is  only  some  of  the  one,   and  some  of  the  other, 
 who  are  in  the  covenant  of  grace  ;  and  this    cannot  be  known 
 until  they  believe.     9.  If  their  covenant  interest  could  be  as- 
 certained, that  gives  no  right  to  an  ordinance,  without  a  posi- 
 tive order  and  direction  from  God.     It  gave  no  right  to  cir- 
 cumcision   formerly,   and    gives  no    right  to    baptism    now. 
 10.  iNTbtwithstandittg  all  that  is  said   about  Abraham's   cove- 
 nant, Gen.  xvii.  it  was  not  made  with  him  and  his  infant  seed, 
 but  with  him  and  his  adult   offspring:  the  parents  were  by 
 this  covenant  obliged  to  circumcise  the  children  ;  yea,  others, 
 who  were  not   Abraham's  natural  seed,  were  obliged  to  it ; 
 He  that  is   eight  days  old,  shall  be  circumcised  among'   youy 
 which  is  not  or  thy  seed,  Gen.  xvii.  12.     Which  leads  on 
 to  observe, 
 
 2.  That  nothing  can  be  concluded  from  the  circumcision 
 of  Jewish  infants,  to  the  baptism  of  the  infants  of  believing 
 Gentiles  ;  had  there  been  a  like  command  for  the  baptism  of 
 the  infants  of  believing  Gentiles,  under  the  New  Testament, 
 as  there  was  for  the  circumcioion  of  Jewish  infants  under  the 
 Old,  the  thing  would  not  have  admitted  of  any  dispute  ;  but 
 nothing  of  this  kind  appears.     For,  1.  It  is  not  clear  that 
 
OF  BAPTISM.  551 
 
 even  Jewish  infants  were  admitted  into  covenant  by  the  right 
 of  circumcision  ;  for  Abraham's  female  seed  were  taken  into 
 the  covenant,  as  well  as  his  male  seed,  but  not  by  any  visible 
 rite  or  ceremony  :  the  males,  as  well  as  females,  were  in  co- 
 venant from  their  birth.  The  Israelites,  with  their  infants  at 
 Horeb,  had  not  been  circumcised,  nor  were  they  then,  when 
 they  entered  into  covenant  with  the  Lord  their  God,  Deut. 
 xxix.  10 — 15.  2.  Circumcision  was  no  seal  of  the  covenant  of 
 grace  under  the  former  dispensation  j  nor  is  baptism  a  seal 
 of  it  under  the  present:  it  is  called  a  sign  or  token  ;  a  typical 
 sign  of  the  pollution  of  human  nature,  and  of  the  inward  cir- 
 cumcision of  the  heart ;  it  is  indeed  called,  A  seal  of  the  righ- 
 teousness of  faith,  Rom.  iv.  11.  but  only  to  Abraham  him- 
 self, assuring  him,  that  the  righteousness  of  faith,  which  he 
 had  before  he  was  circumcised,  should  come  upon  the  uncir- 
 cumcised  believing  Gentiles;  and  therefore  it  was  continued, 
 on  his  natural  offspring,  until  that  righteousness  was  preached 
 unto,  received  by,  and  imputed  to  believing  Gentiles.  3.  Nor 
 did  baptism  succeed  circumcision  ;  there  is  no  agreement  be- 
 tween one  and  the  other  ;  not  in  the  subjects,  to  whom  they 
 were  administered  :  the  use  of  the  one  and  the  other  is  not  the 
 same  :  and  the  manner  of  administering  them  different:  bap- 
 tism was  administered  to  Jews  and  Gentiles,  to  male  and  fe- 
 male, and  to  b  clivers  only.  The  use  of  circumcision  was  to 
 distinguish  the  natural  seed  of  Abraham  from  others ;  bap- 
 tism is  the  answer  of  a  good  conscience  towards  God,  the  one 
 is  by  blood,  the  other  by  water. 
 
 Now  as  there  is  nothing  to  be  gathered  but  of  the  Old 
 Testament  to  countenance  infant  baptism,  so  neither  are 
 there  any  passages  in  the  New. 
 
 1.  Not  the  text  in  Acts  ii.  39.  The  promise  is  unto  you 
 and  to  your  children,  £ifc.  It  is  pretended,  that  this  refers  to 
 the  covenant  made  with  Abraham,  and  to  a  covenant  promise 
 made  to  him,  giving  his  infant  children  a  right  to  the  ordi* 
 nance  of  circumcision ;  and  is  urged  as  a  reason  with  the 
 Jews,  why  they  and  their  children  ought  to  be  baptized ;  and 
 
552  &F  BAPTISM. 
 
 with  the  Gentiles,  why  they  and  theirs  should  be  also,  when 
 called  into  a  church  state.  But,  1.  There  is  not  the  least 
 menti  n  mad.  in  the  text  of  Abraham's  covenant,  or  of  any 
 promise  made  to  him,  giving  tiiis  infant  seed  a  right  to  cir- 
 cumcision, and  still  less  to  baptism  ;  nor  is  there  the  least 
 syllable  of  infant  baptism,  nor  any  hint  of  it,  from  whence  it 
 can  be  concluded  ;  nor  by  children  are  infants  designed,  but 
 the  posterity  of  the  Jews,  who  are  frequently  so  called  in 
 scripture,  though  grown  up;  and  unless  it  be  so  understood 
 in  many  places,  strange  interpretations  must  be  given  of 
 them  ;  wherefore  the  argument  from  hence  for  pseJobuptism 
 is  given  up  by  some  learned  men,  as  Dr.  Hammond  and 
 others,  as  inconclusive.  2.  The  promise  here,  be  it  what  it 
 may,  is  not  observed  as  giving  a  right  or  claim  to  any  ordi- 
 nance ;  but  as  an  encouraging  motive  to  persons  in  distress, 
 under  a  sense  of  sin,  to  repent  of  it,  and  declare  their  repen- 
 tance, and  yield  a  voluntary  subjection  to  the  ordinance  of 
 bdptism  ;  when  they  might  hope  that  remission  of  sins  would 
 be  applied  to  them.  3.  The  promise  is  no  other  than  the 
 promise  of  life  and  salvation  by  Christ,  and  of  remission 
 of  sins  by  his  blood,  and  of  an  increase  of  grace  from  his 
 Spirit :  and  seeing  the  Gentiles  are  sometimes  described  as 
 those  afar  off,  the  promise  may  be  thought  to  reach  to  them 
 who  should  be  called  by  grace,  repent,  btlieve,  and  be  bap-' 
 tiz<  d  also :  but  no  mention  is  made  of  their  children  ;  and 
 had  they  been  mentioned,  the  limiting  clause,  Even  as  many 
 as  the  Lord  our  God  shall  call,  plainly  points  at  and  describes 
 tht  persons  intended. 
 
 2.  -Nor  Rom.  x\.  16.  &c.  If  the  first  fruits  be  holy,  £s?c.  For, 
 1.  By  the  first  fruits,  and  lump,  and  by  the  root  and  branches^ 
 are  not  meant  Abraham  and  his  posterity,  but  the  first 
 among  the  Jews  who  believed  in  Christ,  and  laid  the  first 
 foundation  of  a  gospel  church  state  who  being  holy,  were  a 
 pledge  of  the  future  conversion  and  holiness  of  that  people 
 in  ihe  latter  day.  2.  Nor  by  the  good  olive  tree,  after  men- 
 tioned, is  meant  the  Jewish  church  state,  the  believing  Gen- 
 
Book  III..  OF  BAPTISM;  553 
 
 tiles  were  never  ingrafted  into  it ;  the  ax  has  been  laid  to  the 
 root  of  that  old  Jewish  stock,  and  it  is  intirely  cut  clown, 
 and  no  ingrafture  is  made  upon  it.  But,  .^.  By  it  is  meant 
 the  gospel  church  state,  in  its  first  foundation,  consisting  of 
 Jews  that  believed,  out  of  which  were  left  the  Jews  who 
 believed  not  in  Christ,  there  is  not  the  least  s\  liable  about 
 baptism,  much  less  of  infant  baptism,  in  the  passage  ;  nor  can 
 any  thing  be  concluded  from  hence  in  favour  of  it. 
 
 3.  Nor  from  1  Cor.  vii.  14.  For  the  unbelieving  husband  is  sanc- 
 tified by  the  wife%a?id  the  unbelieving  zuife  is  sanctkfedby  the hus- 
 band;  else  were  your  children  unclean,  but  now  are  iheij  holy : 
 which  is  by  some  understood  of  a  federal  holm  ss,  giving,  a 
 claim  to  covenant  privileges,  and  so  to  bap. ism.  But,  1.  It  should 
 be  told  what  these  covenant  privileges  are  j  since,  as  vvc  have 
 seen,  covenant  interest  gives  n>)  right  to  any  ordinance,  with- 
 out divine  direction,  wheiher  imaginary  or  real;  by  some  it 
 is  called  reputed,  and  is  distinguished  from  internal  holiness, 
 which  is  rejected  from  being  the  sense  of  the  text;  but  such 
 holiness  can  never  qualify  persons  for  a  New  Testament  or- 
 dinance; nor  has  the   covenant  of  grace   any  such   holiness 
 bt longing  to  it.     2.   It  is  such  a  holiness  as    heathens  may 
 have ;  unbelieving  husbands  and  wives  are  said  to  have  it,  in 
 virtue  of  their  relation  to  believing  wives  and  husbands,  and 
 which  is  prior  to  the  holiness  of  their  children,  and  on  which 
 their's  depends;    but  surely  such  will  not  be  allowed  to  have 
 federal  holiness,  and  yet  it  must  be  of  the   same  kind  with 
 their  childrens;  if  the   holiness  of  the  children  is   a  federal 
 holiness,    that  of   the  unbelieving    parent    must    be    so   too; 
 3„   If  children,  by  virtue  of  this  holiness,  have  a  claim  to  bap- 
 tism, then  much  more  their  unbelieving  parents,  since  the)- are 
 sanctified  before   them,  by  their   believing   yokefellows,  and 
 are  as  near  to  them   as  their  children  ;  and  if  the  holiness  of 
 the  one  gives  a  right  to  baptism,  why  not  the  holiness  of  other 
 and  yet  the  one  are  baptized,  and  not  the  other?  not,  though 
 sanctified,  and  whose  holiness  is   the    more  near  ;    for  the 
 holiness  spoken  of,  be  it  what  it  may,  is  derived  from  both 
 
 4  A 
 
554  OF  BAPTISM. 
 
 parents,  believing  and  unbelieving ;  yea,  the  holiness  of  the 
 children  depends  upon  the  sanctification  of  the  unbelieving 
 parent;  for  if  the  unbeliever  is  not  sanctified,  the  children  are 
 unclean,  and  not  holy.  But,  4.  These  words  are  to  be  under- 
 stood of  matrimonial  holiness,  even  of  the  very  act  of  marri- 
 age, which,  in  the  language  of  the  Jews,  is  frequently  expressed 
 by  being  sanctified;  the  word  to  sanctify ;  is  used  in  innumer- 
 able places  in  the  Jewish  writings,  to  espouse;  and  in  the 
 same  sense  the  apostle  used  the  word  agiazo  here,  and  the 
 words  may  be  rendered,  the  unbelieving  husband  is  or  has  been 
 espoused,  or  married,  to  the  wife,  for  it  relates  to  the  act  of 
 marriage  past,  as  valid  j  and  the  unbelieving-  wife  has  been 
 espoused  to  the  husband;  the  preposition  en  translated  by, 
 should  be  rendered  to,  as  it  is  in  the  very  next  verse ;  God 
 hath  called  us  en  eirene  to  peace ;  the  apostle's  inference  from 
 it  is,  else  were  your  children  unclean,  illegitimate,  if  their 
 parents  were  not  lawfully  espoused  and  married  to  each  other  3 
 but  now  are  they  holy,  a  holy  and  legitimate  seed,  as  in  Ezra 
 ix.  2.  see  Mai.  ii.  15.  and  no  other  sense  will  suit  with  the 
 case  proposed  to  the  apostle,  and  with  his  answer  to  it,  and 
 reasoning  about  it  j  and  which  sense  has  been  allowed  by 
 many  learned  interpreters,  ancient  and  modern ;  as  Jerom5 
 Ambrose,  Erasmus,  Camerarius,  Musculus,  and  others. 
 
 There  are  some  objections  made  to  the  practice  of  believers 
 baptism,  which  are  of  little  force,  and  to  which  an  answer 
 may  easily  be  returned. 
 
 1.  That  though  it  may  be  allowed,  that  persons,  such 
 as  repent  and  believe,  are  the  subjects  of  baptism,  yet  it  is  no 
 where  said,  that  they  are  the  only  ones:  but  if  no  others  can 
 be  named  as  baptized,  and  the  descriptive  characters  given  in 
 scripture  of  baptized  persons  are  such  as  can  only  agree  with 
 adult,  and  not  with  infants  ;  then  it  may  be  reasonably  con- 
 cluded, that  the  former  only  are  the  proper  subjects  of  bap- 
 tism. 2.  It  is  objected  to  our  practice  of  baptizing  the  adult 
 offspring  of  christians.  But  our  practice  is  not  at  all  concerned 
 with  the  parents  of  the  persons  baptized  by  us,  whether  they 
 
Book  III.  OF  baptism.  5  5  j 
 
 be  Christians,  Jews,  Turks,  or  Pagans ;  but  with  the  persons 
 themselves,  whether  they  are  believers  in  Christ  or  no  ;  to  give 
 instances  of  those  who  were  born  of  christian  parents  and 
 brought  up  by  them,  as  baptised  in  adult  years,  cannot  reason- 
 ably be  required  of  us  :  but  on  the  other  hand,  if  infant  children 
 were  admitted  to  baptism  in  these  times,  upon  the  faith  and 
 baptism  of  their  parents,  and  their  becoming  christians ; 
 it  is  strange,  exceeding  strange,  that  among  the  many  thou- 
 sands baptized  in  Jerusalem,  Samaria,  Corinth,  and  other 
 places,  that  there  should  be  no  one  instance  of  any  of  them 
 bringing  their  children  with  them  to  be  baptized,  and  claim- 
 ing the  privilege  of  baptism  for  them  upon  their  own  faith. 
 This  is  a  case  that  required  no  length  of  time,  and  yet  not  a 
 single  instance  can  be  produced.  3.  It  is  objected,  that  no 
 time  can  be  assigned  when  infants  were  cast  out  of  covenant, 
 or  cut  off  from  the  seal  of  it.  If  bv  the  covenant  is  meant 
 the  covenant  of  grace,  it  should  be  -first  proved  that  they  are 
 in  it.  If  by  it  is  meant  Abraham's  covenant,  the  covenant  of 
 circumcision,  the  answer  is,  the  cutting  off  was  when  circum- 
 cision ceased  to  be  an  ordinance  of  God,  which  was  at  the 
 death  of  Christ;  if  by  it  is  meant  the  national  covenant  of 
 the  Jews,  the  ejection  of  Jewish  parents  with  their  children, 
 was  when  God  wrote  a  Lo-ammi,  upon  that  people,  as  a  body 
 politic  and  ecclesiastic.  4.  A  clamorous  outcry  is  made 
 against  us,  as  abridging  the  privileges  of  infants,  by  denying 
 baptism  to  them  ;  making  them  to  be  the  lesser  under  the 
 gospel  dispensation  than  under  the  law,  and  the  gospel  dis- 
 pensation less  glorious.  But  as  to  the  gospel  dispensation,  it 
 is  the  more  glorious  for  infants  being  left  out  of  its  church 
 state  ;  that  is,  for  its  being  not  national  and  carnal,  as  before, 
 but  congregational  and  spiritual;  consisting  not  of  infancs, 
 without  understanding,  but  of  rational  and  spiritual  men,  be- 
 lievers in  Christ:  and  these  not  of  a  single  country,  as  Judea, 
 but  in  all  parts  of  the  world  :  and  as  for  infants,  their  privi- 
 leges now  are  many  and  better,  who  are  eased  from  the  pain- 
 ful rite  of  circumcision ;  it  is  a  rich  mercy,  and  a  glorious 
 
J 5$  OF  BAPTISM. 
 
 privilege  of  the  gospel,  that  the  believing  Jews  and  their  chil- 
 dren are  delivered  from  it  ;  and  that  the  gentiles  and  theirs 
 are  not  oblige  d  to  it;  to  which  may  be  added,  their  being  born 
 of  christian  parents,  and  having  a  christian  education,  and  of 
 having  opportunities  of  hearing  the  gospel,  as  they  grow  up; 
 and  that  not  in  one  country  only,  but  in  many  ;  are  greater 
 privileges  than  the  Jewish  children  had  under  the  former 
 dispensation.  5.  It  is  objected,  that  there  are  no  more  ex- 
 press commands  in  scripture  for  keeping  the  first  day  of  the 
 week,  as  a  Sabbath  ;  nor  for  women's  partaking  of  the  Lord's 
 su  p  r,  and  other  things,  than  for  the  baptism  of  infants.  As 
 for  the  first,  though  there  is  no  express  precept  for  the  ob- 
 servance of  it,  yet  there  are  precedents  of  its  being  observed 
 for  religious  services,  Acts  xx.  7.  1  Cor.  xvi.  1,  2.  and 
 though  we  have  no  example  of  infant  baptism,  yet  if  there 
 were  scriptural  precedents  of  it,  we  should  think  ourselves 
 obliged  to  follow  them.  As  for  women's  right  to  partake  of 
 the  Lord's  supper,  we  have  sufficient  proof  of  it;  since  these 
 were  baptized  as  well  as  men ;  and  having  a  right  to  one  or- 
 dinance, had  to  another,  and  were  members  of  the  first  church, 
 communicated  with  it,  and  women,  as  well  as  men  were  add- 
 ed to  it,  Acts  viii.  12.  and  i.  14.  and  v.  1.  14.  Ave  have  a  pre- 
 cept for  it ;  Let  a  man,  a  word  to  both  common  genders,  and 
 equally  signifies  man  and  woman,  examine  him  or  herself,  and 
 so  let  him  or  her  eat,  1  Cor.  xi.  39.  and  we  have  also  exam- 
 ples of  it  in  Mary  the  mother  of  our  Lord,  and  other  women, 
 who,  wiih  the  disciples,  constituted  the  gospel  church  at  Je- 
 rusalem ;  and  as  they  continued  with  one  accord  in  the  apos- 
 tles dortrine  and  in  prayer,  so  in  fellowship,  and  in  breaking 
 of  bread;  let  the  same  proof  be  given  of  the  baptism  of  in- 
 fatvs,  and  it  will  be  admitted.  6.  Antiquity  is  urged  in  fa- 
 vour of  infant  baptism;  it  is  pretended  that  this  is  a  tradition 
 of  the  churn  received  from  the  apostles;  though  of  this,  no 
 other  proof  is  given,  but  the  testimony  of  Origen,  none  before 
 that;  and  this  is  taken,  not  from  any  of  his  genuine  Greek 
 writings,  only  from  some  Latin  translations,  confessedly  in 
 
Book  III.  OF  BAPTISM.  557 
 
 terpolated,  and  so  corrupted,  that  it  is  owned,  one  is  at  a  loss 
 to  find  Origen  in  Ori^en.  No  mention  is  made  of  this  prac- 
 tice in  the  first  two  centuries,  no  instance  given  of  it  until  the 
 third,  when  Tertullian  is  the  first  nvho  spoke  of  it,  and  at  the 
 same  time  spoke  against  it.  And  could  it  be  carried  up  high- 
 er, it  would  be  of  no  force,  unless  it  could  be  proved  from  he 
 sacred  scriptures,  to  which  only  we  appeal,  and  by  which  the 
 thing  in  debate  is  to  be  judged  and  determined.  We  know 
 that  innovations  and  corruptions  very  early  obtained,  and  e  en 
 in  the  times  of  the  apostles  ;  and  what  i-;  pretender:!  to  be  near 
 those  times,  is  the  more  to  be  suspected  as  the  traditions  of 
 the  fake  apostles  ;*  the  antiquity  of  a  custom  is  no  proof  of 
 the  truth  and  genuineness  of  it  ;f  The  customs  of  the  people 
 are  vain,  Jer.  x.  3.     I  proceed  to  consider, 
 
 IV.  The  way  and  manner  of  baptizing;  and  to  prove  that 
 it  is  by  immersion,  plunging  the  body  in  water,  and  covering 
 it  with  it.  Custom,  and  the  common  use  of  writing  in  this 
 controversy,  have  so  far  prevailed,  that  for  the  most  part,  im- 
 mersion is  usually  called  the  mode  of  baptism  ;  whereas  it  is 
 properly  baptism  itself;  to  s  >y  that  immersion  or  dipping  is 
 the  mode  of  baptism,  is  the  same  thing  as  to  say,  that  dip- 
 ping is  the  mode  of  dipping ;  for  as  Sir  John  FloyerJ  ob- 
 serves, "  Immersion  is  no  circumsiance,  but  the  ven  act  of 
 baptism,  used  by  our  Saviour  and  his  disciples,  in  the  in- 
 stitution of  bantism."  And  Calving  expressly  says,  "  J  he 
 word  baptizing  signifies  to  plunge  ;  and  it  is  certain  that  the 
 lite  of  plunging  was  used  by  the  ancient  churches."  And  as 
 for  sprinkling,  that  cannot,  with  any  propriety,  be  called  a 
 mode  of  baptism  ;  for  it  would  be  jast  such  good  sense  as  t® 
 say,  sprinkling  is  the  mode  of  'lipping,  since  baptism  and 
 dipping  are  the  same  ;  hence  the  learned  Selden,||  who  in  the 
 
 *  Quod  longinquitas  temporis  objicitur,  eo  major  suspicio  inesse  debet, 
 emanasse  illas  traditiones  a  Pseudo  apostolis  ;  qui  nurandiim  in  nindurn 
 conturbaverurt  sanctos  apostolus;  quo  mng-is  cavendnm  est,  viri  christian!. 
 Aonii  Palearii  Testimonium,   c.  2.  p.  238  t  Consuetude   sine   veniate 
 
 vetustas  error; s  est,  Cyprian,  epist.  74  p.  195.  J  Essay  to  Restore  the 
 Dipping  of  Infants  in  Baptism,  p.  144.  S  Institut.  1  c.  4.  15.  s.  19. 
 ft  Opera,  vol.  6.  Vol.  2008, 
 
558  0F  BAPTISM. 
 
 for  mer  part  of  his  life,  might  have  seen  infants  dipped  in 
 fonts,  but  lived  to  see  immersion  much  disused,  had  reason 
 to  say,  "  In  England  of  late  years,  I  ever  thought  the  parson 
 baptized  his  own  fingers  rather  than  the  child,"  because  he 
 dipped  the  one,  and  sprinkled  the  other.  That  baptism  is 
 immersion,  or  the  dipping  of  a  person  in  water,  is  to  be 
 proved, 
 
 i.  From  the  proper  and  primary  signification  of  the  word 
 haptize%\w\\\c\i  in  its  first  and  primary  sence,  signifies  to 
 dip  or  plunge  into :  and  so  it  is  rendered  by  our  best  Lexico- 
 graphers, mergo,  immergo,  dip  or  plunge  into.  And  in  a  se- 
 condary censequential  sense,  abluo,  lavo,  wash,  because  what 
 is  dipped  is  washed,  there  being  no  proper  washing  but  by 
 dipping;  but  never  perfundo  or  aspergo,  pour  or  sprinkle; 
 so  the  lexicon  published  by  Constantine,  Budagus,  &c.  and 
 those  of  Hadrain  Junius,  Plantinus,  Scapula,  Stephens,  Schre- 
 velius,  Stockius,  and  others ;  besides  a  great  number  of  critics, 
 as  Beza,  Casaubon,  Witsius,  Sec.  which  might  be  produced. 
 Bv  whose  united  testimonies,  the  thing  is  out  of  question. 
 Had  our  translators,  instead  of  adopting  the  Greek  word 
 baptize,  in  all  places  where  the  ordinance  of  baptism  is  made 
 mention  of,  truly  translated  it,  and  not  have  left  it  untranslated 
 as  they  have,  the  controversy  about  the  manner  of  baptizing, 
 would  have  been  at  an  end,  or  rather  have  prevented  ;  had 
 they  used  the  word  dip  or  immerse,  instead  of  baptize,  as 
 they  should  have  done,  there  would  have  been  no  room  for  a 
 question  about  it. 
 
 ii.  That  baptism  was  performed  by  immersion,  appears  by 
 the  places  chosen  for  the  administration  of  it;  as  the  river 
 Jordan  by  John,  where  he  baptized  many,  and  where  our 
 Lord  himself  was  baptized  by  him,  Matt.  iii.  6.13.  16.  but 
 why  should  he  choose  the  river  to  baptize  in,  and  baptize  in 
 it,  if  he  did  not  administer  the  ordinance  by  immersion  ?  had 
 it  been  done  any  other  way,  there  was  no  occasion  for  any 
 confluence  of  water,   much  less  a  river  ;*   a  bason  of  water 
 
 *  Some  respresent  the  river    Jordan,   from  Sandy's  account  of  it,  as  if 
 it  was  a  shallow  river,  and  insufficient  for  immersion;  but  what  Sandy'* 
 
Book  III.  of  baptism.  559 
 
 would  have  sufficed.  John  also,  it  is  said,  teas  baptizing  in 
 Mnon,  near  Salim,  because  there  xvas  much  xvater,  Johniii.  23. 
 which  was  convenient  for  baptism,  for  which  this  reason  is 
 given ;  and  not  for  conveniency  for  drink  for  men  and  their 
 cattle,  which  is  not  expressed  nor  implied;  from  whence  we 
 may  gather,  as  Calvin  on  the  text  does,  "  That  baptism  was 
 performed  by  John  and  Christ,  by  plunging  the  whole  body 
 under  water :"  and  so  Piscator,  Aretius,  Grotius,  and  others 
 on  the  same  passage. 
 
 in.  That  this  was  the   way  in  which  it  was  anciently  ad- 
 ministered, is  clear  from  several  Instances  of  baptism  record- 
 ed in  scripture,    and  the    circumstances   attending   them  ;  as 
 that  of  our  Lord,  of  whom  it  is  said,  that  when   he   baptized, 
 he  Went  up  straightway  out  of  the  water,  which   supposes  he 
 had  been  in  it:  and   so  Piscator   infers,  of  this    going  down 
 there  would  have  been  no  need,  had  the  ordinance    been   ad- 
 ministered to  him  in   another  way,    as  by  sprinkling  or  pour- 
 ing a  little  water  on  his  head,    he   and   John  standing   in  the 
 midst  of  the  river,  as  the  painter  and   engraver    ridiculously 
 describe  it ;  and  certain  it   is,  he  was  then    baptized    in  Jor- 
 dan, the  evangelist  Mark  says  into  Jordan,  Mark  i.  9.  not  at 
 the  banks  of  Jordan,   but  into   the    waters  of  it ;  for  which 
 reason  he  went  into  it,  and  when  baptized,  came  up  out  of  it ; 
 not  from  it,  but  out  of  it  apo  and  ex  signifying  the  same,  as  in 
 Luke  iv.  35.  41.  So  the  preposition  is  used  in  the  Septuagint 
 version  of  Psalm  xl.  2.  ex  and  apo,  are  equipollent,  as  several 
 lexicographers   from   Xenophon  observe.     The   baptism  of 
 the  eunuch  is    another  instance   of  baptism  by  immersion; 
 
 says  of  it,  is  only  that  it  was  not  navigably  deep,  not  above  eight  fathoms 
 broad,  nor  except  by  accident  heady.  Travels,  b.  III.  p.  110.  ed.  5.  But 
 Mr  .Maundrel  says,  for  its  breadth,  it  might  be  about  twenty  yards  over, 
 and  in  depth  it  far  exceeds  his  height.  Journey  from  Aleppo,  &.c.  p.  83. 
 ed.  7.  ?id.  Reland.  de  Palestina,  1.1.  p.  278.  Sc  Adamnan.  in  ib.  And 
 therefore  must  be  sufficient  for  immersion.  And  Strabo  speaks  of  ships 
 of  burden  sailing  through  Jordan,  Gcograph.  1.  16.  p.  509.  And  that  it 
 was  a  river  to  swim  in,  and  navigable,  according  to  the  Jewish  writer*,  s— 
 Dr.  Gill's  Exposition,  of  Malt.  iii.  6. 
 
5150  OF  BAPT'ISMv 
 
 when  he  and  Philip  were  come  unto  a  certain  water,  to  the 
 Water  side,  which  destroys  a  little  piece  of  criticism,  as  if 
 their  going  into  the  water,  after  expressed,  was  no  other  than 
 going  to  the  brink  of  the  water,  to  the  water  side,  whereas 
 they  were  come  to  that  before  ;  and  baptism  being  agreed 
 upon,  they  went  down  both  into  the  water,  both  Philip  and 
 the  eunuch,  and  he  baptized  him ;  and  when  they  were  come 
 up  out  of  the  water,  &c.  Now  we  do  not  reason  merely  from 
 the  circumstances  of  going  down  into,  and  coming  up  out  of 
 the  water;  we  know  that  persons  may  go  down  into  water, 
 and  come  up  out  of  it,  and  never  be  immersed  in  it;  but 
 when  it  is  expressly  said,  upon  these  persons  going  down  into 
 the  water,  that  Philip  baptized,  or  dipped  the  eunuch,  and 
 when  this  was  done,  that  both  came  up  out  of  it,  these  cir- 
 cumstances strongly  corroborate,  without  the  explanation  of 
 the  word  baptized,  that  it  was  performed  by  immersion:  a 
 man  can  hardly  be  thought  to  be  in  his  senses,  who  can  ima- 
 gine that  Philip  went  down  with  the  eunuch  into  the  water 
 to  sprinkle  or  pour  a  little  water  on  him,  and  then  gravely 
 come  out  of  it;  hence,  as  the  learned  Calvin,  on  the  text  says, 
 **  Here  we  plainly  see  what  was  the  manner  of  baptizing 
 with  the  ancients,  for  they  plunged  the  whole  body  into  the 
 Water  ;  now  custom  obtaining,  that  the  minister  only  sprinkles 
 the  body  or  the  head."  So  Barnabas,  an  apostolic  writer 
 of  the  first  century,  and  who  is  mentioned  in  the  Acts  of  the 
 Apostles,  as  a  companion  of  the  apostle  Paul,  describes  bap- 
 tism  by  going  down  into,  and  by  coming  up  out  of  the 
 water;  u  We  descend,"  sa)s  he,  "into  the  water,  full  of 
 sin  and  filth,  and  we  ascend,  bringing  forth  fruit  in  the  heart, 
 having  fear  and  hope  in  Jesus,  through  the  Spirit." 
 
 iv.  The  end  of  baptism,  which  is  to  represent  the  burial  of 
 Christ,  cannot  be  answered  in  any  other  way  than  by  immer- 
 sion, or  covering  the  body  in  wa«er;  that  baptism  is  an  em- 
 blem of  the  burial  of  Christ,  is  char  from  Rom.  vi  4.  CoU 
 ii.  12.  It  would  be  endless  to  quote  the  great  number,  even 
 of  r.sedobaptist  writers,   who  ingeniously  acknowledge  that 
 
Book  III.  *QF  SINGING  PSALMS.  585 
 
 mascery;  neither  is  it  the  voice  of  them  thaf  cry  for  being 
 ovtrcorm-  ;  but  the  noise  of  them  that  sing  do  I  hear  ;  that  sung 
 and  danced  about  the  calf.  Singing  musically  with  tne  voice, 
 as  a  religious  action,  is  distinct  from  prayer,  1  Cor.  xvi. 
 15.  from  giving  thanks,  Matt.  xxvi.  26 — 30.  and  from 
 merely  praising  God  ;  for  all  praising  is  not  singing.  It  is 
 different  from  inward  spiritual  joy.  Is  any  merry  ?  Euthumie 
 tisy  is  any  of  a  good  mind,  or  in  a  good  frame  of  soul:  let 
 him  sing  psalms :  but  then  the  frame  and  the  duty  are  differ- 
 ent things.  Though  there  is  such  a  thing  as  mental  prayer, 
 there  is  no  such  thing  as  mental  singing,  or  singing  in  the 
 heart,  without  the  voice.  Speaking  or  preaching  without  the 
 tongue,  are  not  greater  contradictions,  than  singing  without  a 
 voice. 
 
 II.  To  prove,  that  singing  the  praises  of  God  has  always 
 been  a  branch  of  natural  or  revealed  religion,  in  all  ages  and 
 periods  of  time,  and  ever  will  be.  I.  It  was  a  part  of  the 
 worship  of  God  with  the  heathens.  A  modern  learned  writer 
 observes,  that  u  though  religions  the  most  different  have  ob- 
 tained in  various  nations  and  ages,  yet  in  this  they  all  agree, 
 that  they  should  be  solemnized  in  hymns  and  songs."  The 
 whole  science  of  music  was  employed  by  the  ancient  Greeks 
 in  the  worship  of  their  gods,  as  Plutarch  attests.  Remarka- 
 ble is  the  saying  of  Arrianus  the  Stoic  philosopher  ;  "  If,  says 
 he,  we  are  intelligent  creatures,  what  else  should  we  do, 
 both  in  public  and  private,  than  to  sing  an  hymn  to  the  deity? 
 If  I  was  a  nightingale,  I  would  act  as  a  nightingale,  and  if  a 
 swan,  as  a  swan  ;  but  since  I  am  a  rational  creature,  I  ought 
 to  praise  God,  and  I  exhort  you  to  to  the  self  same  song:— i 
 this  is  my  work  whilst  I  live,  to  sing  an  hymn  to  God,  both 
 by  myself,  or  before  one,  or  many."  2.  It  was  practised  by 
 the  people  of  God  before  the  giving  of  the  law  by  Moses ;  the 
 lxxxviiith  and  lxxxixth  psalms  are  thought  by  some  to  be  the 
 oldest  pieces  of  writing  in  the  world ;  being  lost  before  the  birth 
 of  Moses,  composed  by  Heman  and  Ethan,  two  sons  of  Ze- 
 rah,  the  son  of  judab ;  the  one  in   the  mourning  elegy  de- 
 
 4b 
 
586  Op  SINGING  PSALMS. 
 
 plores  the  miserable  state  of  Israel  in  Egypt;  the  other  joy- 
 fully sings  prophetically  their  deliverance  out  of  it.  Moses 
 and  the  children  of  Israel,  sung  a  song  at  the  Red  sea,  which 
 is  still  on  record,  and  it  seems  will  be  sung  again  when  the 
 antichristian  powers  are  destroyed  by  the  christian  conquerers, 
 Exod.  xv.  1.  Rev.  xv.  2,  3.  this  being  before  the  law  of  Mo- 
 ses, when  first  sung,  it  was  not  done  by  virtue  of  that  law. 
 
 3.  It  was  not  a  part  of  divine  service  peculiar  to  Israel  under 
 the  law ;  David  called  upon  and  exhorted  the  nations  of  the 
 earth,  to  sing  the  praises  of  God;  Make  a  joyful  noise  unto 
 God,  all  ye  lands*  or  all  the  earth  ;  let  the  people,  even  all  the 
 people, praise  thee;  let  the  nations  be  glad  and  sing  for  joy  ; 
 sing  unto   the  Lord  all  the  earth!   &?c.    Psalm    lxvi.    1,  2. 
 
 4.  When  the  ceremonial  law  was  in  its  greatest  glory,  and 
 legal  sacrifices  in  highest  esteem,  singing  of  psalms  and  spi- 
 ritual songs  was  preferred  unto  them,  as  more  acceptable  to 
 God,  Psalm  lxix.  30,  31.  5.  When  the  cerimonial  law,  with 
 all  its  rites,  was  abolished,  this  duty  of  singing  the  praises  of 
 God  remained  in  full  force,  Eph.  ii.  14,  15,  &c*  6.  That  the 
 churches  of  Christ  under  the  gospel  dispensation  were  to  sing, 
 have  sung,  and  ought  to  sing  the  praises  of  God  vocally,  ap- 
 pears, from  the  prophecies  of  the  Old  Testament  concerning 
 it,  Isai.  lii.  JT^MK  from  express  precepts  and  directions  given 
 to  gospel  churches  concerning  it,  Eph.  v.  19.  Col.  iii.  16.  and 
 from  New  Testament  instances  and  examples,  Matt.  xxvi.  30. 
 1  Cor  xiv.  26.  This  practice  obtained  in  the  earliest  times 
 of  Christianity,  and  has  continued  to  the  present  time* 
 
 III.  What  that  is  which  is  to  be  sung,  or  the  subject  mat- 
 ter of  singing ;  and  the  directions  are  to  these  three,  psalms 
 hymns,  and  spiritual  songs,  Eph.  v.  19.  Col.  iii.  16.  But  in- 
 asmuch  as  the  word  of  God  and  Christ  in  general  furnishes 
 out  matter  for  singing  his  praises,  I  deny  not,  but  that  such 
 hymns  and  spiritual  songs  composed  by  good  men,  uninspired, 
 may  be  made  use  of;  provided  care  is  taken  that  they  are 
 agreeable  to  the  sacred  writings,  and  to  the  analogy  of  faith, 
 and  are  expressed  as  much  as  may  be  in  scripture  language  j 
 
Book  III.  OF  SINGING  PSALMS.  587 
 
 of  such  sort  were  those  Tertullian  speaks  of,  used  in  his 
 time,  as  were  either  out  of  the  holy  scripture,  or  de  proprig 
 'mgenio,  of  a  mans  own  composure. 
 
 IV.  The  manner  in  which  psalms  &c.  are  to  be  sung,  may 
 be  next  considered.  1.  Socially,  and  with  united  voices  ;  so 
 Moses  and  the  children  of  Israel  sung  at  the  Red  sea ;  thus 
 the  churches  are  directed  inEph.  v.  19.  Col.  iii.  16.  2.  With 
 the  heart  along  with  the  mouth,  heartily  as  well  as  vocally, 
 which  is  making  melody  in  the  heart,  Eph.  v.  19.  3.  With 
 grace  in  the  heart,  Col.  iii.  16.  4.  With  the  Spirit,  1  Cor.  xiv. 
 15.  5.  With  the  understanding  also,  with  the  understanding 
 of  what  is  sung,  and  in  such  language  as  may  be  understood 
 by  others.  6.  We  should  have  in  view  the  glory  of  God  ; 
 for  we  are  to  sing  unto  the  Lord,  not  to  ourselves ;  to  gain 
 applause  from  others,  by  the  fineness  of  our  voice,  and  by 
 observing  an  exact  conformity  to  the  tune.     What  remains 
 
 i  now  is  only, 
 
 V.  To  answer  to  some  of  the  principal   objections  made  to 
 this  duty  ;  these  are  chiefly  made  against  the  matter  and  man- 
 ner of  singing,  and  the  persons,  at  least  some  of  them,  who 
 join  in  this   service,     i.  The  matter    and  manner  of  singing, 
 particularly  David's  psalms  ;  to  which  are  objected,     1.  That 
 they  were  not  written  originally  in  metre  ;   and  therefore   are 
 not  to  be  sung  in  such  manner;   nor  to  be  translated  into  me- 
 tre for  such  a  purpose.     The  contary  to  this  is  universally 
 allowed  by  the  Jews,   and  appears  from  the  different   accen- 
 tuation of  them  from  that  of  other  books,  and  is  asserted  by 
 such  who  are  best  skilled  in  the  Hebrew  language,  both  an- 
 cients and  moderns.     Jerom,  who,  of  all  the  fathers  best  un- 
 derstood the  Hebrew  tongue,  takes  the   psalms  to  be  of  the 
 Lywc  kind,  and  therefore  compares  David  to  Pindar,  Horace, 
 and  others  ;  ^md  for  the  metre  of  them  appeals  to  Philo,   Jo- 
 sephus,  Origen,  Eusebius,  and  others.     2.  It  is  doubted  whe- 
 ther the  Book  of  Psalms  is  suited   to  the  gospel  dispensation, 
 and  proper  to  be  sung  in  gospel  churches.     Nothing  more 
 suitable  to  it,  since  it  abounds  with  prophecies  concerning  the 
 
588  OF  SINGING  PSALMS. 
 
 person  and  offices  of  the  Messiah,  &c  3.  It  is  objected,  that 
 cases  are  often  met  with  in  this  book  we  cannot  make  our 
 own:  and  to  sing  them,  it  is  suggested,  would  be  lying  to 
 God.  To  which  it  may  be  replied,  that  singing  cases  not  cur 
 own,  are  no  more  lying  to  God  than  reading  them  is,  singing 
 being  but  a  slower  way  of  pronunciation,  in  a  musical  man- 
 ner. Besides,  when  we  sing  the  cases  of  others,  we  sing 
 them  as  such,  and  not  our  own.  4.  It  is  urged,  that  to  sing 
 David's  Psalms,  and  others,  is  to  sing  by  a  form,  and  then 
 why  not  pray  one?  I  answer,  the  case  is  different ;  the  one 
 may  be  done  without  a  form,  the  other  not ;  the  Spirit  is  pro- 
 mised as  a  Spirit  of  supplication,  but  not  as  a  Spirit  of  poetry; 
 we  have  a  Book  of  Psalms,  but  not  a  book  of  prayers.  5.  It 
 is  observed,  that  David's  psalms  were  sung  formerK  with 
 musical  instruments,  as  the  harp,  timbrel,  and  cymbal,  and 
 organs;  and  why  not  with  these  now  ?  I  answer,  th~se  are 
 not  essential  to  singing:  the  above  instruments  were  used 
 only  when  the  church  was  in  its  infant  state,  and  what  is 
 showy,  gaudy,  and  pompous,  are  pleasing  to  children  ;  and  as 
 an  ancient  writer  observes,  "  these  were  fit  for  babes,  but  in 
 the  churches  (under  the  gospel  dispensation,  which  is  more 
 manly)  the  use  of  these,  fit  for  babes,  is  taken  away,  and  bare 
 or  plain  singing  is  left."  As  for  organs,  of  which  mention  is 
 made  in  Psalm  clth,  the  word  there  used  signifies  another 
 kind  of  instruments  than  those  now  in  use,  which  are  of  a  la- 
 ter date,  device,  and  use  ;  and  were  first  introduced  by  a  pope 
 of  Rome,  Vitalianus,  and  that  in  the  seventh  century,  and  not 
 before,  ii.  There  are  other  objections,  which  lie  against 
 ^some  persons  singing :  as,  1.  Women,  because  they  are  or- 
 dered to  keep  silence  in  the  churches  ;  and  are  not  permitted 
 to  speak,  1  Cor.  xiv.  34,  35.  but  this  is  to  be  understood  only 
 of  speaking  and  teaching  in  public,  in  an  authoritative  way, 
 1  Tim.  ii.  11,  12.  the  God  of  nature  and  grace  has  given 
 women  faculties  capable  of  performing  it;  and  having  a  voice 
 suited  for  it  to  join  in  harmonious  concert,  ought  to  be  ex* 
 fiorted  to  it,  and  encouraged,  and  not  discouraged  and  dis« 
 
Book  III.  OF  SINGING  PSALMS.  589 
 
 countenanced.  Miriam,  and  the  women  with  her,  sung  at  the 
 Red  sea  ;  and  Deborah  sung  with  Bai  ak  ;  and  it  is  a  prophecy 
 of  gospel  times,  that  women  should  come  and  sing  in  the 
 height  of  Zion,  Jer.  xxxi.  8 — 12.  i>.  The  singing  of  unbe- 
 lievers, and  singing  with  them,  are  objected  to  by  some?  but 
 then  this  supposes  that  it  is  the  duty  of  believers  and  is  allow- 
 ed of;  or  otherwise  the  objection  is  impertinent.  Singing 
 the  praises  of  God,  as  well  as  prayer,  is  a  moral  duty,  and  sr> 
 binding  on  ail  men.  It  may  be  as  well  objected  to  their  ad- 
 mission to  public  prayer,  as  to  public  singing  :  and  it  will  be 
 difficult,  if  not  impossible,  to  know  who  are  such  in  public 
 assemblies.  Besides,  it  has  been  the  practice  of  the  saints  in 
 ail  ages,  to  sing  in  mixed  assemblies,  Psalm  xviii.  49.  and  li. 
 9.  and,  indeed,  som^  ends  of  this  ordinance  cannot  be  other- 
 wise answered,  Psalm  ix.  11.  and  xcvi.  3.  this  has  been  an 
 ordinance  for  conversion  ;  it  was  of  great  use  in  forwarding 
 the  reformation  from  popery,  as  Burnet,  in  his  history  of  it, 
 relates  ;  and  it  has  been  made  very  useful  to  souls  under  their 
 first  awakenings.  Austin  speaks  of  it  from  his  own  experi- 
 ence ;  "  How  much  says  he,  have  I  wept  at  thy  hymns  and 
 songs  being  exceedingly  moved  at  the  voices  of  thy  church 
 sweetly  sounding.  These  voices  pierced  into  my  ears  ;  thy 
 truth  melted  into  my  heart,  and  from  thence  pious  affections 
 were  raised,  and  the  tears  ran,  and  it  was  well  with  me-." 
 3.  It  is  urged,  that  singing  is  not  proper  for  persons  in  any 
 distress,  only  when  in  good  and  comfortable  frames;  and 
 which  is  very  much  grounded  on  James  v.  13.  the  sense  of 
 which  is,  not  that  such  are  the  only  persons  that  are  to  sing 
 psalms,  or  this  the  only  time  for  doing  it ;  any  more  than  that 
 afflicted  persons  are  the  only  ones  to  pray,  and  the  time  of 
 affliction  the  only  time  of  prayer  ;  but  as  affliction  more  espe- 
 cially calls  for  prayer,  so  a  good  and  joyful  frame  on  account 
 of  good  things,  for  singing  of  psalms.  What  more  distressed 
 condition  could  a  man  well  be  in,  than  that  in  which  Heman 
 the  Ezrahite  was  when  he  penned  and  sung  the  Ixxxviii. 
 Psalm  ? 
 
OF  THE  CIRCUMSTANCES  OF  PUBLIC  WOR- 
 SHIP,  AS  TO  PLACE    AND  TIME. 
 
 Before  the  times  of  Christ,  there  was  a  controversy  be- 
 tween the  Jews  and  Samaritans,  whether  the  temple  at  Jeru- 
 salem or  mount  Gerizzim,  were  the  place  of  worship  ;  this 
 was  decided  by  our  Lord,  who  declared  that  the  time  was 
 coming,  that  neither  at  the  one  place  nor  at  the  other,  should 
 God  be  worshipped  ;  but  every  where,  John  iv.  20,  21.  and 
 indeed,  since  under  the  gospel  dispensation  it  was  foretold 
 the  name  of  the  Lord  should  be  great  among  the  Gentiles, 
 from  the  rising  of  the  sun  to  the  going  down  of  it ;  and  offer- 
 ing of  prayer  and  praise  should  be  offered  to  him  in  every 
 place,  Mali.  i.  11.  No  one  place  could  be  fixed  on  for  all 
 the  nations  of  the  earth  to  meet  and  worship  in  ;  and  saints 
 are  now  therefore  at  liberty  to  build  places  of  worship  foF 
 their  convenience  wherever  they  please^  as  the  first  christians 
 did,  and  continued  to  do.  But  the  circumstance  of  timey  or  a 
 steady  day  of  worship,  requires  more  particular  consideration., 
 It  will  be  proper  to  enquire, 
 
 I.  What  day  has  been,  or  is  observed,  as  a  stated  time  of 
 public  worship  ;  with  the  reasons  thereof, 
 
 First,  It  has  been  thought  and  asserted,  that  the  seventh 
 day  from  the  creation  was  enjoined  Adam  in  a  state  of  inno- 
 cence, as  a  day  of  public  and  religious  worship,  and  so  to  be 
 observed  by  his  posterity  in  after  times;  but  if  it  was  enjoin- 
 ed Adam  in  his  state  of  innocence,  it  must  be  either  bv  the 
 law  of  nature  written  on  his  heart,  or  by  a  positive  law  given 
 him.  i.  It  does  not  seem  to  be  the  law  of  nature  written  on 
 his  heart ;  for  then  he  must  be  bound  to  keep  a  Sabbath  be. 
 tore  the  institution  of  it.  There  would  have  been  some  re- 
 gains of  it  in  his  posterity  after  the  fall ;  and  even  among  the 
 Gentiles  for  these  have  the  law  -written  in  their  hearts.  Was 
 this  the  case,  it  would  have  been  re-inscribed  with  other  laws 
 in  more  legible  characters  on  the  hearts  of  God's  people  in  re. 
 veneration.     Nor,  n.   Does  it  seem  to  be  enjoined  Adam? 
 
Book  III.      OF  THE  PLACE  OF  PUBLIC  WORSHIP.  591 
 
 by  any  positive  law.  The  proof  of  such  a  law,  with  respect  to 
 the  Sabbath,  is  founded  principally  on  Gen.  ii.  2,  3.  where  it 
 is  said,  that  God  having  ended  his  work,  rested  on  the  seventh 
 day,  and  God  blessed  the  seventh  day  and  sanctified  it.  But, 
 1.  No  mention  is  made  of  a  Sabbath,  and  of  the  sanctification 
 of  that,  as  in  the  fourth  command,  Exod.  xx.  11.  only  of  the 
 seventh  day,  and  not  of  that  as  a  Sabbath.  2.  The  words  are  a 
 narrative  of  what  God  did  himself ;  but  do  not  contain  a  precept 
 of  what  Adam  should  do.  3.  At  most  they  seem  onh  to  design  a 
 destination  of  that  day  to  holy  sacrifice  thereafter.  Besides, 
 4.  The  words  in  Gen.  ii.  are  understood  by  many  1«  arned 
 men  proleptically,  or  by  way  of  anticipation  ;  as  other  ihings 
 are  in  this  same  chapter.  Moses  writing  his  history  of  the 
 creation,  after  ihis  precept  was  given,  took  the  opportunity  of 
 inserting  this  whole  passage,  to  give  the  greater  sanction  to  it 
 with  the  Israelites.  5.  After  all,  be  it  that  the  text  in  Genesis 
 enjoins  the  keeping  the  seventh  day  from  the  creation  as  a 
 Sabbath  ;  which  seventh  day  now  cannot  be  known  by  any 
 people  or  persons  whatever,  it  could  never  be  the  same  with 
 the  Jewish  seventh  day  Sabbath  ;  for  that  was  to  be  observed 
 after  six  days  labour  of  man.  Adam,  in  innocence,  had  no 
 man  servant  nor  maid  servant,  nor  any  cattle  in  a  state  of  bon- 
 dage, groaning  under  burdens,  to  rest  from  their  labours. 
 This  is  a  law  merely  calculated  for  sinful  men. 
 
 Secondly,  there  is  no  proof  of  the  patriarchs  from  Adam  to 
 the  times  of  Moses  observing  such  a  day.  For,  i.  We  no 
 where  read  of  any  law  being  given  them  for  the  observation 
 of  the  seventh  day  Sabbath.  Many  of  the  religious  actions 
 of  the  patriarchs  are  taken  notice  of,  but  not  a  word  of  their 
 observance  of  a  seventh  day  Sabbath.  The  sins  of  men,  both 
 before  and  after  the  flood,  are  observed,  but  Sabbath  breaking 
 does  not  appear  among  them.  It  was  the  general  opinion  of 
 the  ancient  fathers  of  the  christian  church,  that  the  patriarchs 
 did  not  observe  a  Sabbath,  nor  were  obliged  to  it  ;  but  were 
 righteous  men.  and  saved   without  it.     Thirdly,  There  is  no 
 
£>92  OF  THE  PLACE  OF  PUBLIC  WORSHIP. 
 
 mention  of  a  Sabbath  before  the  descent  of  the  manna  in  the 
 wilderness  of  Sin,  the  seventh  day  from  the  descent  of  the 
 manna  is  expressly  called  a  Sabbath,  Iixod.  xvi.  23 — 26,  and 
 is  the  first  we  hear  of.  Fourthly,  The  seventh  da\  Sabbath, 
 as  it  was  declared  on  the  descent  of  the  manna,  was  peculiar 
 to  the  Jews,  The  Lord  hath  given  you  the  Sabbath  ; — so  the 
 people  rested  the  seventh  day,  Exod.  xvi.  29,  30.  For  the 
 whole  decalogue,  or  ten  commands  of  the  law  of  Moses,  as 
 such,  were  given  to  the  Jews  only.  The  fourth  command  is 
 particularly  and  expressly  declared  as  peculiar  to  them ;  My 
 Sabbath  shall  ye  keep  saith  the  Lord.  The  time  and  place 
 when  and  where  this  precept  was  given,  with  the  reason  of  it, 
 shew  that  it  was  peculiar  to  the  Jews.  The  law  of  observing 
 the  seventh  day  Sabbath  is  not  of  a  moral  nature  ,  was  it,  it 
 would  be  binding  on  all  mankind,  Jews  and  Gentiles;  and 
 could  not  have  been  dispensed  with,  nor  abolished.  6.  It  is 
 impracticable  and  impossible,  that  a  seventh  day  Sabbath 
 should  be  kept  by  all  people,  in  all  nations  of  the  world,  at 
 the  same  time  exactly  and  precisely ;  such  an  hypothesis 
 proceeds  upon  a  false  notion  that  the  earth  is  a  plane,  and  has 
 every  where  the  same  horizon,  and  is  not  globular,  nor 
 having  horizons,  and  meridians,  and  degrees  of  longitude 
 different  in  every  place  and  country  ;  which  latter  is  most  cer- 
 tainly true.  If  the  earth  is  a  globe,  constituting  of  two  hemis- 
 pheres, when  it  is  day  on  one  side  of  the  glebe,  it  is  night  on 
 the  other ;  so  that  let  the  Sabbath  begin  ai  what  time  you 
 please ;  if  from  sun  setting,  as  the  Jews  begin  theirs,  and 
 continue  it  to  sun  setting  the  next  day  ;  when  it  is  sun  setting 
 with  us,  it  is  sun  rising  with  those  in  the  other  hemisphere ; 
 when  it  is  midnight  on  one  side  the  globe,  it  will  be  midday, 
 or  noon,  on  the  other:  so  in  each  case  there  must  be  half  a 
 day's  difference  in  the  exact  time  of  the  Sabbath  ;  and  accord- 
 ing to  the  variations  in  horizons,  meridians,  and  longitudes 
 will  the  day  differ*  It  may  be  said,  the  same  objection  will 
 lie  against  the  first  day  as  the  seventh.  It  is  granted ;  but 
 then  we  observe  that  or?  another  footing,  as  will  be  seen  pre- 
 
Book  III.  OF  THE  LORD'S  SUPPER.  569 
 
 of  Christ,  a  figure,  sign,  and  symbol  of  it.  John  xii.  24. 
 ii.  1  he  wine  is  another  part  of  this  ordinance,  and  of  the 
 matter  of  it,  and  one  of  the  outward  elements  of  it,  a  symbol 
 of  tht  blood  of  Christ.  It  is  a  question,  whether  the  wine 
 used  at  ihe  first  institution  of  the  ordinance  was  red  or  white, 
 I  cannot  but  be  of  opinion,  ihat  the  red,  called  the  blood  of 
 the  grape,  is  most  expressive  of,  and  bears  a  greater  resem- 
 blance to  the  blood  of  Christ,  of  which  it  is  a  symbol.  It  is 
 also  a  question^  whether  the  wine  used  was  mixed  or  pure: 
 since  it  was  usual  with  the  Jews,  whose  wines  Were  generous, 
 to  mix  them,  Prov.  ix.  2.  but  there  is  no  need  to  dilute  them 
 in  our  climates ;  and  as  the  quantity  is  so  small  drank  at  the 
 ordinance,  there  is  no  danger  of  intoxication  in  those  who 
 are  least  used  to  it  j  though  it  is  certain,  mixing  wine  and 
 water  very  early  obtained,  even  in  Justin's  time ;  but  that  there 
 should  be  a  mystery  in  it,  signifying,  the  blood  and  water 
 which  sprung  from  the  side  of  Christ  when  pierced,  and  the 
 union  of  the  two  natures  in  him,  seems  too  fanciful.  How- 
 ever, 1.  The  wine  is  a  symbol  of  the  blood  of  Christ,  Matt, 
 xxvi.  28,  29*  and  2.  A  symbol  of  the  love  of  Christ,  We  will 
 remember  thy  love  tnore  than  wine,  Cant.  i.  2,  4. 
 
 III.  The  next  to  be  considered  are  the  significant  and 
 expressive  actions  used  by  the  administrator  and  the  receiver ; 
 both  with  respect  to  the  bread  and  die  wine.  1.  With  re- 
 spect to  the  bread.  By  the  administrator  -,  Christ,  in  his  own 
 person,  at  the  first  institution  of  the  ordinance,  and  by  his 
 ministers,  under  his  direction,  and  by  his  orders  and  example, 
 in  all  succeeding  ones.  Christ  took  the  bread,  He  blessed  it; 
 or  as  another  evangelist  has  it,  he  gave  thanks,  Matt.  xxvi. 
 26.  Luke  xxii.  19.  This  is  what  is  sometimes  called  the 
 consecration  of  it ;  but  is  no  other  than  its  destination  to  this 
 peculiar  service.  He  brake  it.  From  this  action  the  whole 
 ordinance  is  denominated,  treating  of  bread,  Acts  ii.  41.  and 
 xx.  7.  an  emblem  of  his  sufferings,  how  his  body  was  broken 
 for  us,  1  Cor.  xi.  24.  and  an  emblem  of  the  communion  of 
 the  many  partakers  of  the  one  bread  and  of  the  one  body  of 
 
 4  C 
 
570  OF  THE  LORD'S  SUPPER. 
 
 Christ,  1  Cor.  x.  17.  He  gave  it  to  the  disciples,  Matt,  xxvi, 
 26.  So  the  minister  now  gives  the  bread  to  the  deacons,  and 
 they  distribute  it  to  the  people ;  and  thus  they  did  in  the 
 times  of  Justin  Martyr. 
 
 There  are  other  significant  actions  respecting  the  bread 
 used  by  the  receiver*  He  is  to  take  the  bread,  or  receive  it. 
 This  action  of  taking  the  bread,  is  an  emblem  of  the  saints 
 receiving  Christ  by  the  hand  of  faith,  and  all  the  blessings  of 
 grace  with  him,  JohnJ.  12.  The  receiver  is  to  eat  the  bread, 
 being  taken,  it  denotes  a  participation  of  Christ,  and  of  the  bles- 
 sings of  grace  by  him.  n .  There  are  also  very  significant  actions 
 to  be  performed,  both  by  the  administrator  and  receiver,  with 
 respect  to  the  wine.  By  the  administrator ;  after  the  exam- 
 ple of  Christ,  who  took  the  cup,  and  gave  thanks,  and  gave  it 
 to  them,  the  disciples,  Matt.  xxvi.  27.  Other  actions  were  to 
 be  performed  by  the  receiver;  particularly  one,  every  one 
 was  to  drink  of  the  cupj  Drink  ye  all  of  it:  which  drinking 
 is  to  be  understood  in  a  spiritual  sense,  as  eating  before  j 
 the  wine  is  not  to  be  drank  as  common  wine  but  as  a  symbol 
 of  the  blood  of  Christ;  the  encourageing  motive  is,  This  is 
 my  blood  of  the  New  Testament,  shed  for  the  remission  of 
 sins. 
 
 IV.  The  subjects  of  this  ordinance,  or  who  are  the  proper 
 persons  to  be  admitted  to  it,  as  communicants.  1.  Not  infants, 
 they  are  not  Capable  of  examining  themselves.  In  the  third 
 century,  infant  communion  was  admitted  of,  on  a  mistaken 
 sense  of  John  vi.  53.  Indeed,  infants  have  as  good  a  right 
 to  this,  as  to  the  ordinance  of  baptism,  which  they  were  ad- 
 mitted to  in  the  same  century,  on  a  like  mistaken  sense  of 
 John  iil.  5i  and  which  practice  of  infant  communion  continu- 
 ed in  the  Latin  churches  six  hundred  years  after,  and  still 
 does  in  the  Greek  church.  11.  Persons  who  have  the  use  of 
 reason,  and  know  what  they  do,  are  the  proper  subjects  of 
 this  ordinance  ;  yet  only  regenerate  persons ;  to  others  it 
 must  be  a  dry  breast,  and  of  no  use.  m.  Ignorant  persons 
 are  unfit  for  this  ordinance.     Such  who  partake  of  it,  ought 
 
Book  III.  OF  THE  LORD'S  SUPPER.  571 
 
 to  know  themselves,  and  to  have  knowledge  of  Christ,  and 
 him  crucified,  iv.  Persons  scandalous  in  their  lives,  are  by 
 no  means  to  be  allowed  subjects  of  this  ordinance  ;  with  such 
 we  ought  not  to  eat,  described  1  Cor.  v.  11.  that  is,  at  the 
 Lord's  table,  v.  None  but  penitent  sinners,  and  true  believ- 
 ers, and  those  baptized,  upon  a  profession  of  their  repentance 
 and  faith,  are  to  be  allowed  communicants  at  this  ordinance, 
 1  Cor.  xi.  28.  2  Cor.  xiii.  5. 
 
 V.  The  ends  of  this  ordinance  :  to  shew  forth  the  death  of 
 Christ ;  to  commemorate  his  sacrifice  ;  to  remember  his  love  ; 
 to  shew  our  love  to  him,  and  to  maintain  love  and  unity  with 
 each  other.  But  by  no  me ans  is  this  ordinance  to  be  used  to 
 qualify  persons  to  bear  any  office  under  any  government,  and 
 in  any  city  or  corporation.  This  is  a  vile  and  scandalous 
 prostitution  of  it. 
 
 VI.  The  adjuncts,  of  this  ordinance,  i.  The  time  of  ad- 
 ministering it  is  to  be  considered ;  not  the  time  of  day, 
 morning,  noon,  or  evening,  which  latter  is  most  suitable  to  a 
 supper  ;  but  what  day  of  the  week  or  year;  some  were  for 
 keeping  it  every  day  in  the  week,  and  considered  it  as  daily 
 food  ;  others  were  for  observing  it  four  times  in  the  week ; 
 and  others  every  Lord's  day,  which  Dr.  Goodwin  thinks  is 
 the  stated  fixed  time  for  it  in  scripture  ;  and  so  others.  The 
 disciples  at  Tro.is  met  together  on  the  first  day  to  break 
 bread  ;  but  whether  they  did  so  for  that  purpose  every  first 
 day  is  not  clear  and  certain.  Some  kept  it  once  a  month,  as 
 many  churches  do  now  ;  at  length  it  came  to  be  observed  only 
 three  times  in  the  year,  at  the  three  grand  festivals;  and 
 even  to  once  a  year-  But  though  the  precise  time  seems  not 
 to  be  ascertained  in  scripture,  yet  it  is  plain  that  it  ought  to 
 be  often  practised,  as  may  be  concluded  from  the  apostle's 
 words,  As  oft  as  ye  eat  this  bread,  and  drink  this  cup,  &c. 
 and  from  the  nature  of  the  ordinance,  it  being  in  memory  of 
 Christ,  which  ought  to  be  frequent  ;  and  a  spiritual  repast  for 
 souls,  which  ought  to  be  often  repeated.  2.  The  gesture  of 
 the  body  to  be  used  at  it,  whether  kneeling,  standing,  or  sit- 
 ting ;  the  former  of  these  looks  too  much  like  the  adoration  of 
 
572  OF  THE  PUBLIC  MINISTRY. 
 
 the  host ;  sitting  is  to  be  preferred,  being  a  table  gesture. 
 3.  The  place  where  celebrated  ;  not  in  private  houses,  but  in 
 the  public  place  oi  worship,  where  and  when  the  church  con- 
 vened j  so  the  disciples  at  Troas  came  together  to  break 
 bread ;  and  the  church  at  Corinth  came  together  in  one 
 place  to  eat  the  Lord's  supper,  Acts  xx.  7.  1  Cor.  xi.  18.  20. 
 5>3.  This  being  a  church  ordinance,  is  not  to  be  administered 
 privately  to  single  persons,  but  to  the  church  in  a  body  as- 
 sembled for  that  purpose.  4.  When  the  supper  was  ended, 
 an  hymn  was  sung  by  Christ  and  his  apostles,  Matt.  xxiv.  30. 
 to  this  Pliny  may  be  thought  to  have  respect  when  he  says, 
 that  christians  at  t,heir  meetings  sung  an  hymn  together' to 
 Christ,  as  to  a  God  ;  and  by  a  sacrament,  bound,  themselves 
 not  to  commit  such  and  such  sins.  5.  A  collection  was  made 
 for  the  poor,  and  distributed  to  them  ;  which,  perhaps,  the 
 apostle  may  have  some  respect  unto,  1  Cor.  xvi.  1,  2.  and  so 
 Justin  says,  When  prayer  and  thanksgiving  were  finished, 
 the  richer  sort,  and  as  many  as  would,  freely  contributed 
 what  they  thought  fit ;  and  what  was  collected  was  deposited 
 with  the  president,  out  of  which  were  relieved  the  fatherless 
 and  widows,  the  sick,  and  those  in  bonds,  and  strangers;  and 
 a  very  fit  season  this  to  make  a  collection  for  the  poor,  when 
 the  hearts  of  believers  are  regaled  with  the  love  of  Christ, 
 and  enlarged  by  it.  6.  The  continuance  of  this  ordinance  is 
 to  the  second  coming  of  Christ,  1  Cor.  xi.  26.  this  ordinance 
 will  continue  to  the  second  coming  of  Christ,  and  then  all 
 will  cease. 
 
 OF  THE  PUBLIC  MINISTRY. 
 
 I.  The  public  ministry  of  the  word  is  an  ordinance  of 
 Christ  in  the  New  Testament,  and  to  be  continued  till  his 
 second  coming.  1.  There  was  something  similar  to  it  from 
 the  beginning,  during  the  Old  Testament  dispensation.  1.  In 
 the  patriarchal  state  ;  the  gospel  was  first  preached  by  the 
 Son  of  God  to  Adam  and  Eve,  in  the  garden  of  Eden,  Gen. 
 lii.  15.  Enoch,  the  seventh  from  Adam,  prophecied  or 
 preached  of  the  second  coming  of  Christ.     Noah   was  the 
 
Book  III.  OF  THE  PUBLIC  MINISTRY.  573 
 
 eighth  preacher  of  righteousness  \  for  so  the  words  in  2  Pet.  ii. 
 5.  may  be  rendered.*     As  Abraham  had  the  gospel  preached 
 to  him,  so  he  preached  it  to  others,   as    he  had   opportunity, 
 Gen.  xvi.  14.     In  the  times  of  Job,  who  seems  to  have  liv- 
 ed before  the  giving  of  the  law,  the  sons   of  God,  professors 
 of  religion,  met  together  on  a  certain    stated   day,   to  present 
 themselves,  soul  and  body,  to  the  Lord,  in  the  performance  of 
 religious  duties,  Job  vi.  10.     2.  Under  the    Mosaic  dispensa- 
 tion there  was  a  tabernacle  pitched,  called,  the   tabernacle  of 
 the  congregation  ;  we  read  of  a  teaching  priest ;,  and  that  the 
 priest's  lips  should  keep  knowledge,  and  publish  it,  2  Cron.  xv. 
 3.  Mai,  ii.  7.     In   the    times  of  Ezra  and    Nehemiah,  they 
 read  the  book  of  the  law,  in  the  hearing  of  all  the  people  ;  and 
 gave  the  sense,  and  causea  them  to   understand  the    reading, 
 Nehem.  viii.  8.     3.  Under  the  first  and  second  temples,  were 
 prophets,  who  also  were  interpreters  and   expounders  of  the 
 law  ;  hence  we  read  of  companies,  or  schools  of  the  prophets, 
 at  Naioth,  Bethel,   and  Jerico.     The   prophecies   of  Isaiah, 
 Jeremiah,     Ezekiel,    and    others,    were    delivered    as    the 
 word  of  the  Lord,  and   published   separately   and  singly,  as 
 sermons  and  discourses  to  the  people ;   and   particularly  it  is 
 observed  of  Ezekiel,  that  the  people  came  in  a  body   and   sat 
 before  him,  and    heard  him.     4.  Someiime    after  the  Baby- 
 lonish   captivity,  synagogues    were   erected,    and  synagogue 
 worship  set  up ;  one  part  of  which  lay  in  public  reading   and 
 preaching  the  law  in  them  every    Sabbath  day  ;  and  this  was 
 a  practice  which  had  obtained  of  old  time,    long  before   the 
 times  of  Christ  and  his  apostles,  as  appears  from  Acts  xv.  21. 
 In  the»e  synagogues  our  Lord    himself  taught.     And  so  the 
 apostles  of  Christ  preached  the  word  of  God  in  the  synagogues 
 of  the    Jews.     n.  The   public   ministry   of  the  word  more 
 clearly  and    generally  obtained   under  the    New  Testament. 
 The  first  public   preacher  of  this  kind,  and  under  this  dis- 
 pensation, was  John  the  Baptist ;    The  law  and  the  projihets 
 were  until  John,  Luke   xvi.  16.     Our   Lord   Jesus    Christ, 
 whose  forerunner  John  was,  was  the  minister  of  the  circum- 
 *-Vjd.  Poli  Synopsin  in  loc.  &  alios  criticos,  Zegerum,  Drusium,  8to. 
 
574  OF  THE  PUBLIC  MINISTRY, 
 
 cision,  the  minister  of  the  word  to  the  circumcised  Jews* 
 The  apostles  of  Christ  were  called  and  sent  forth  by  him  to 
 be  public  ministers  uf  the  word  ;  to  teach  all  nations,  and 
 preach  the  gospel  to  every  creature.  111.  The  public  minis- 
 try of  the  word  is  an  ordinance  of  Christ ;  there  are  private 
 teachings,  which  are  not  only  commendable,  but  are  obligatory 
 on  men ;  as  of  the  heads  of  families,  parents,  and  masters:  but 
 it  is  the  public  ministry  of  the  word,  which  is  the  special  or- 
 dinance of  Christ  for  public  good  and  for  general  usefulness. 
 iv.  The  public  ministry  of  the  word  is  a  standing  ordinance, 
 to  be  continued  to  the  second  coming  of  Christ ;  until  all  the 
 elect  of  God  come  to  the  unity  of  the  faith  ;  to  the  knowledge 
 of  the  Son  of  God,  to  a  perfect  man  ;  unto  the  measure  of 
 the  statute  of  the  fulness  of  Christ.     I  proceed  to  shew, 
 
 II.  That  the  ministry  of  the  word  is  a  work  ;  it  is  called 
 the  work  of  the  ministry,  Eph.  iv.  13.  not  a  sine-cure ;  there  is 
 business  to  be  done,  and  a  great  deal  of  it ;  it  is  a  laborious 
 work,  which  requires  much  reading,  prayer,  meditation,  and 
 study,  much  zeal  and  affection,  and  an  expense  of  the  animal 
 spirits,  2  Cor.  xii.  15.  It  is  a  work  pleasantly,  profitably,  and 
 honourably  good ;  it  is  the  work  of-  the  Lord  and  of  Christy 
 1  Cor.  xvi.  10.     I  go  on  to  enquire, 
 
 III.  Who  are  fit  and  proper  persons  to  be  employed  in  this 
 work.  They  must  be  of  a  good  moral  character ;  partakers 
 of  the  grace  of  God  in  truth  ;  endowed  by  Christ  with  minis- 
 terial gifts,  Eph.  iii.  7,  8.  studious  in  the  scriptures,  2  Tim. 
 iii.  16,  17.  They  must  be  sent  forth,  they  must  have  a  mis- 
 sion from  Christ,  and  that  by  the  church,  Rom.  x.  15.  and  be 
 counted  faithful,  as  the  apostle  Paul  was,  1  Tim.  i.  12.  They 
 are  to  exercise  this  ministry  as  a  trust  committed  to  him,  and 
 to  fulfil  it,  Acts  xx.  24.  Col.  iv.  17.  They  should  be  both 
 able  and  apt  to  teach,  and  study  to  shew  themselves  workmen 
 that  need  not  be  ashamed. 
 
 IV.  The  subject  matter  of  the  work  of  the  ministry,  is  next 
 to  be  inquired  into.  This  may  be  learnt,  i.  From  the  names 
 by  which  it  is  called :  the  ministry  of  the  word,  Acts  vi.  4. 
 
Book  III.  OF  PUBLIC     HEARING  THE  WORD.  575 
 
 the  ministration  of  the  Spirit,  2  Cor.  iii.  8.  the  ministration  of 
 righteousness,  2  Cor.  iii.  9.  which  is  the  word 'of  righteous- 
 ness ;  and  the  ministry  of  reconciliation,  2  Cor.  v.  18.  Ob- 
 serve, n.  What  the  ministers  of  Christ  are  directed  to  preach  : 
 The  gospel,  Acts  xx.  24.  Christ  and  him  crucified ;  every- 
 thing respecting  doctrine ;  and  the  several  duties  of  re- 
 ligion. 
 
 V.  The  manner  in  which  the  work  of  the  ministry  is  to  be 
 performed  may  next  be  observed,  l.  It  should  be  done  dili- 
 gently, and  constantly,  with  great  sedulity  and  perseverance, 
 in  season  and  out  of  season,  2  Tim.  iv.  2.  2.  With  great 
 plainness  and  perspicuity,  2  Cor.  iii.  12.  and  iv.  2.  3.  Fully 
 and  completely,  2  Tim.  iv.  5.  4.  Faithfully,  1  Cor.  iv.  1,  2. 
 5.  Sincerely,  2  Cor.  ii.  17.  6.  Fervently,  Acts  xviii.  25. 
 7.  With  certainty,  and  not  with  doubtfulness,  Col.  ii.  2.  8.  Bold- 
 ly, not  intimidated  with  the  threats  and  menaces  of  men 
 9.  Consistently ;  the  trumpet  should  not  give  an  uncertain 
 sound.  10.  Wisely;  it  requires  that  they  should  have  the 
 tongue  of  the  learned,  to  speak  a  word  in  season  to  him  that 
 is  weary. 
 
 VI*  The  utility  of  the  public  ministry  of  the  word  may  be 
 next  considered.  In  general  j  its  use  is  for  the  enlargement 
 of  the  interest  of  Christ  in  the  world  ;  for  the  conversion  of 
 sinners  ;  for  the  perfecting  of  the  saints  ;  For  the  edifying  of 
 the  body  of  Christ,  Eph.  iv.  12.  The  principal  end  and  use  of 
 it,  to  which  all  the  others  tend,  is  the  glory  of  God,  and 
 which  ought  to  be  chiefly  in  view  in  the  performance  of  it, 
 1  Pet.  iv.  11. 
 
 OF  PUBLIC  HEARING  THE  WORD 
 
 Concerning  which  may  be  observed  by    the  following 
 things : 
 
 I.  The  object  of  hearing,  or  what  is  to  be  heard ;  this  is  a 
 matter  of  moment,  and  about  which  men  should  be  cautious; 
 our  Lord's  advice  is,  take  heed  what  you  hear,  Mark  iv.   34 
 
576  OF  PUBLIC  HEARING  THE  WORD. 
 
 not  the  cunningly  devised  fables  of  men  are  to  be  attended  to., 
 but  the  word' of  God,  Jer.  xxiii.  28. 
 
 II.  The  act  of  hearing,  which  is  two  fold,  internal  and  ex- 
 ternal, i.  There  is  an  internal  hearing  of  the  word  ;  when  it 
 is  so  heard  as  to  be  understood,  and  when  men  know  it  to  be 
 the  word  of  the  Lord,  as  the  flock  of  Christ  do,  even  the  poor 
 of  the  flock,  and  can  distinguish  the  voice  of  Christ  from  the 
 voice  of  a  stranger  ;  He  that  is  of  God,  who  is  born  of  God, 
 heareth  God^s  words,  internally  and  spiritually,  John  viii.  47. 
 ii.  There  is  an  external  hearing  of  the  word,  which  is  both  a 
 duty  and  a  privilege,  and  it  is  therefore  to  be  heard  constantly, 
 Prov.  viii.  34.  eagerly,  Luke  xxi.  38.  attentively,  1  Kings 
 xx.  S3,  zvith  reverence;  xvith faith,  Heb.  iv.  2.  and  should  be 
 carefully  retained,  and  not  let  slip,  Heb.  ii.  1.  I  proceed  to 
 consider, 
 
 III.  The  various  hearers  of  the  word  ;  for  all  men  do  not 
 hear  alike,  and  to  like  profit  and  advantage.  Some  writers 
 distribute  hearers  into  four  sorts;  some  are  like  sponges, 
 which  attract  and  suck  in  all,  both  good  and  bad  ;  the  best  in 
 those  hearers  is,  they  are  not  difficult  but  are  easily  pleased. 
 Others  are  compared  to  hour  glasses,  in  which  the  sand  runs 
 quick  out  of  one  glass  into  another  ;  so  some  hearers,  what 
 they  hear  with  one  ear,  they  let  out  at  the  other,  as  is  usually 
 said.  A  third  sort  are  compared  to  strainers,  which  let  all 
 the  good  liquor  pass  through,  and  retain  the  dregs  and  lees. 
 A  fourth  sort  are  compared  to  a  sort  of  sieves,  which  let  pass 
 every  thing  that  is  good  for  nothing,  and  only  retain  the  good ; 
 these  are  the  beast  of  hearers,  and  who  are  fed  with  the  finest 
 of  the  wheat.  Our  Lord,  with  much  greater  propriety,  has 
 divided  hearers  of  the  word  into  four  sorts  also  ;  one  he  com- 
 pares to  seed  that  falls  on  the  way  side,  which  the  fouls  of  the 
 air  pick  up  and  devour;  another  sort,  to  seed  that  falls  on  sto- 
 ny ground,  or  on  a  rock,  which  springing  up  hastily,  soon 
 withers  and  comes  to  nothing ;  a  third  sort,  to  seed  that  falls 
 among  thorns,  which  growing  up  with  it,  choke  it,  and  it  be- 
 comes  unfruitful ;  and  a  fourth  sort,  to  seed  that  falls  on  good 
 
Book  III.  OF  PUBLIC  PRAYER.  577 
 
 ground,  and  brings  forth  fruit  of  various  degrees,  Matt.   xiii. 
 I  go  on  to  observe. 
 
 IV.  What  is  requisite  to  the  right  hearing  of  the  word, 
 both  before  it,  at  it,  and  after  it.  Such  who  are  desirous  of 
 hearing  the  word  to  profit  and  advantage,  should  pray  for  the 
 minister,  and  for  themselves ;  there  should  be  a  previous 
 consideration  of  the  nature,  use,  and  end  of  this  service,  and 
 an  appetite  to  the  word.  n.  There  are  some  things  necessary 
 whilst  hearing  the  word.  A  man  should  try  what  he  hears, 
 and  whilst  hearing,  he  should  take  to  himself  what  he  hears. 
 Some  hear  not  for  themselves,  but  for  others  ;  but  to  you  is  the 
 •word  of  this  salvation  sent,  Acts  xiii.  26.  Faith  is  to  be  mixed 
 with  the  word,  Heb.  ir.  2.  in.  After  hearing  the  word 
 some  things  are  to  be  done,  which  may  be  of  service :  there 
 should  be  a  recollection  of  what  has  been  heard ;  persons 
 should  retire  privately,  and  meditate ;  the  beasts  that  were 
 accounted  cleaft  under  the  law,  were  such  as  chewed  the  cud. 
 When  two  or  more  meet  and  converse  together  about  what 
 they  have  heard  ;  this  may  tend  to  much  profit.  It  is  proper 
 for  persons  to  consider  how  it  has  been  with  them,  whilst 
 hearing  the  word  ;  if  they  have  been  careless,  wandering,  and 
 indifferent ;  or  if  their  souls  have  been  enlarged ;  and  what 
 they  hear  is  put  in  practice,  James  i.  22. 
 
 V.  The  utility  of  hearing  the  word,  or  the  advantages 
 which  under  a  divine  blessing  arise  from  it,  are  many  ;  con- 
 viction of  sin,  1  Cor.  xiv.  2*,  25.  conversion,  Psalm  xix.  7c 
 gifts  and  graces  are  conveyed  into  the  heart,  Gal.  iii.  2.  faith 
 usually  comes  this  way,  Rom.  x.  17.  the  joy  of  faith,  Phil,  i* 
 25.  comfort,  1  Cor  xiv.  3.  knowledge,  2  Cor.  ii.  14.  love. 
 Luke  xxiv.  32.  and  nourishment.  Hearing  seasons  are  some- 
 times sealing  ones,  Eph.  i.  13. 
 
 OF  PUBLIC  PRAYER. 
 
 I  SHALL, 
 
 I.  Take  notice  of  the   various  sorts  of  prayer ;  there  is  a 
 praying  with  all  prayer.     There  is  mental  prayer,  or  prayer  in 
 
 4   D 
 
578  OF  PUBLIC  PRAYER. 
 
 the  heart,  2  Sam.  vii.  27.  James  v.  16. 1  Sam.  i.  13.  and  there 
 is  prayer  which  is  audible  and  vocal;  I  cried  unto  the  Lord 
 •with  my  voice \  &V.  Psaim  iii.  4.  and  v.  2,  3.  there  is  a  pri- 
 vate prayer,  to  which  our  Lord  directs,  Matt.  vi.  6.  and  social 
 prayer ;  our  Lord  says,  Where  two  or  three  are  gathered  to- 
 gether in  my  name,  there  I  am  in  the  midst  ofthem,Mait.  xv'nu 
 19,  20.  ihe  rs  is  family  prayer,  Josh.  xxiv.  15.  2  Sam.  vi.  20. 
 Acts  x.  2.  30.  and  public  prayer  ;  for  prayer  always  was  made 
 a  part  of  public  worship.  This  part  of  divine  worship  was 
 set  up  in  the  days  of  Enos,  for  then  began  men  to  ccdl  up- 
 on the  name  of  the  Lord,  Gen.  iv.  26.  Under  the  Mosaic  dis- 
 pensation, whilst  the  tabernacle  was  standing,  this  practice 
 was  used,  Exod.  xxvii.  2i.  In  the  temple,  both  first  and  se- 
 cond, public  prayer  made  a  part  of  divine  worship  ;  hence  the 
 temple  was  called  the  house  of  prayer,  Isai.  lvi.  7.  we  read  of 
 two  men  going  up  to  the  temple  to  pray,  and  what  they  pray- 
 ed, Luke  xviii.  lO.  Acts  iii.  1.  Public  prayer  was  a  part  of 
 synagogue  worship,  and  which  may  be  learned  from  what  our 
 Lord  says  of  the  hypocrites,  who  loved  to  pray,  standing  in 
 the  synagogues,  Matt.  vi.  5.  Under  the  New  Testament 
 dispensation,  prayer  was  always  a  part  of  public  worship  in 
 the  several  churches ;  this  practice  obtained  in  the  earliest 
 times  of  Christianity,  and  is  still  continued  in  christian  assem- 
 blies. 
 
 II.  The  object  of  prayer  is  not  a  mere  creature,  animate  or 
 inanimate  $  nor  saints  departed  :  Abraham  is  ignorant  of  his 
 sons,  and  Israel  acknowledges  them  not :  nor  angels,  who 
 have  always  refused  worship  from  men  :  God  only  is  and 
 ought  to  be  the  object  of  prayer ;  My  prayer,  says  David, 
 shall  be  unto  the  God  of  my  life,  who  gives  life  and  breath  to 
 all.  God  in  his  Three  Persons  j  sometimes  the  Father  is 
 prayed  unto  singly,  1  Pet.  i.  17.  sometimes  the  Son  of  God, 
 Acts  ix.  14.  at  others  the  Spirit  of  God,  2  Thess.  iii.  5.  and 
 the  blessings  of  grace  are  prayed  for  from  all  three  together, 
 2  Cor.  xiii.  14.  Rev.  i.  4,  5,  The  next  to  be  considered 
 are. 
 
Book   III.  OF  PUBLIC  PRAYER.  579 
 
 III.  The  parts  of  prayer,  of  which  it  consists  ;  the  apostle, 
 in  Phil.  iv.  6.  uses  four  words  to  express  it  by  ;  and  he  also 
 uses  four  words  for  it,  with  some  little  difference,  in  1  Tim-  ii. 
 1-  Supplications,  prayers,  intercessions,  and  giving1  of  thanks. 
 In  prayer  there  should  be  a  celebration  of  the  divine  perfec- 
 tions ;  an  acknowledgment  of  our  vileness  and  sinfulness ; 
 a  confession  of  sin ;  a  deprecation  of  all  evil  things,  which  our 
 sins  deserve;  a  petition  for  good  things  which  ;\re  needed; 
 it  should  always  be  accompanied  with  thanksgiving.  At  the 
 close  of  this  work  it  is  proper  to  make  use  of  doxologies  or 
 ascriptions  of  glory  to  God,  of  which  we  have  many  instances, 
 either  of  which  may  be  made  use  of,  Matt.  vi.  13.  Eph.  iii. 
 21.  1  Tim.  i.  17.  Jude  verses  24,  25.  Rev.  i.  5,  6. 
 
 IV-  The  persons  to  be  prayed  for  may  be  next  considered. 
 Now  devils ;  for  as  God  had  not  spared  them,  nor  provided 
 a  Saviour  for  them.  But  men  ;  yet  only  the  living,  not  the 
 dead  ;  for  after  death  the  final  state  of  men  is  inevitably  fixed; 
 we  may  pray  for  unconverted  friends  and  relations,  for  all 
 saints,  of  every  country,  of  whatsoever  denomination  ;  for  all 
 sorts  of  men,  for  all  in  authority,  for  civil  magistrates,  that 
 they  may  be  terrors  to  evil  doers,  and  a  praise  to  them  that 
 do  well.     Nay,  we  are  to  pray  for  our  enemies,  Matt.  v.   44. 
 
 V.  The  manner  in  which  prayer  is  to  be  performed  is  wor- 
 thy of  attention.  It  must  be  done  with  or  in  the  Spirit;  with 
 the  understanding  ;  in  faith  ;  with  fervency  in  Spirit ;  in  sin. 
 cerity  ;  with  submission  to  the  will  of  God ;  and  with  assidui- 
 ty and  watchfulness. 
 
 VI.  The  time  of  prayer,  with  the  continuance  in  it ;  and 
 duration  of  it :  it  should  be  always  ;  Praying  always  with  all 
 prayer,  Eph.  vi.  18.  hence  these  exhortations;  Continue  in 
 prayer ;  Pray  without  ceasing.  Col.  iv.  2.  1  Thess.  v.  17. 
 Not  that  men  are  to  be  always  on  their  knees,  and  ever  for- 
 mally praying;*  but  it  is  desirable  to  be  always  in  praying 
 
 *  There  were  some  in  the  fourth  century,  called  Euchetx  and  Massa- 
 lians  ;  who,  neglecting  all  business,  pretended  to  pray  continually,  ascrib- 
 ing their  whole  salvation  tg  it,  Aug.  de  Hjsres.  c,  57.  ii  Danse«s 
 ax  ib. 
 
580  OF  THE  LORD'S  PRAYER. 
 
 frames,  and  the  heart  to  be  ready  for  it  on  all  occasions ;  a  day 
 shouUl-not  pass  over  without  prayer. 
 
 ViL  The  encouragement  to  prayer,  and  the  advantages 
 arising  from  it.  Saints  may  be  encouraged  to  it.  1.  From 
 the  concern  which  God,  Father,  Son,  and  Spirit  have  in  it  j 
 which  has  been  taken  notice  of  already.  2.  From  the  interest 
 saints  have  in  God,  to  whom  they  pray,  they  have  encourage- 
 ment to  it;  he  is  their  Father  by  adopting  grace.  3.  From 
 the  call  of  God  in  providence,  and  by  his  Spirit,  to  it,  and  his 
 delight  in  it,  Psalm  xxvii.  8.  4.  Many  promises  are  made  to 
 praying  souls ;  as  of  deliverance  from  trouble  8tc.  Psalm  1,  15. 
 and  xci.  15.  5.  The  experience  the  people  of  God  in  all  ages 
 have  had  of  answers  of  prayers,  serves  greatly  to  animate  to 
 this  duty.  Psalm  xl.  1.  6.  It  is  good  for  saints  to  draw  nigh 
 to  God;  a  pleasant  good,  a  profitable  good.  Of  all  the  fruits 
 which  faith  produces  in  christians,  genuine  prayer,  is  theprin* 
 cipal  one 
 
 OF  THE  LORD'S  PRAYER. 
 
 In  which  may  be  observed,  a  preface,  petitions,  and  a  con- 
 clusion, with  a  doxology. 
 
 I.  A  preface ;   Our  Father  -which  art  in  heaven ;  in  which 
 the  object  of  prayer  is  described,  by  his  relation  to  us,  Our 
 Father,    and   by   the  place  of  his  habitation,  which   art   in 
 heaven.      i.    By    the   relation  he    stands  in  to  us  Our  Fa- 
 ther ;  which  may  be   understood  of  God,   essentially  consi- 
 dered :  or  of  God  personally,  the  consideration  of  God  as  our 
 Faiher,  to  command  in  us  a  reverence  of  God,  to  encourage 
 us  to  use  freedom  with  him  to  give  us  boldness  at  the  throne 
 of  grace,  to  inspire  us  with  sentiments  of  the  tenderness  of  his 
 heart,  to  fill  us  with  gratitude  for  the  many  favours  which  he 
 has   bestowed  and  to   teach  us  subjection   to  him,   the   Fa- 
 ther  of   Spirits,   in  all   things  we  ask  Addressing   him  as 
 our  Father,  instructs  us  to  pray  for  others   as  well  as  for 
 ourselves,  even  for  all  saints,     n.   The  object  of  prayer  is 
 described  by   the  place   of  his   habitation    and   residence ; 
 
Book  III.  OF  THE  LORD'S  PRAYER.  581 
 
 which  art  in  heaven.  Not  that  God  is  limited,  included, 
 and  circumscribed  in  any  place,  for  he  is  every  where, 
 but  as  such  is  the  weakness  of  our  mind  that  we  cannot 
 conceive  of  him  but  as  somewhere,  in  condescension  thereunto 
 he  is  represented  as  in  the  highest  place,  in  *h j  height  of  hea- 
 ven;  such  a  view  of  him  will  lead  us  to  some  of  the  divine 
 perfections,  as  the  omniscience  and  omnipresence  of  God, 
 and  should  draw  off  our  minds  from  the  ear  th,  to  God  in 
 heaven. 
 
 II.  The  petitions    in  this  prayer,  are  six,  some  make  them 
 seven ;  the  first  three  respect  the  glory  of  God ;  the  other  our 
 good,  temporal  and  spiritual.    The  First  petition  is,  Hallowed 
 be  thy  name ;  which  teaches  to  begin  our  prayer  with  the  cele- 
 bration of  the  name  of  God,  and  with  a  concern  for  his  glory, 
 hallowed  is  an  old  English  word,  now  in  little  use,  and  is  the 
 same  as  sanctified.  He  is  sanctified  by  himself  when  he  makes 
 a  display  of  his  perfections,  as  he  do^s  in  all  his  works  ;   in  the 
 works  of  creation,  of  providence  and  redemption,  and  particu- 
 larly of  his  holiness  and  Justice,  Psalm  cxlv.  17.  his  name  may 
 be  sanctified  by  others ;  by  civil  magistrates,  when  they  act 
 for  the  punishment  of  evil  doers,  by  ministers  of  the  word, 
 when  they  speak  according  to  the  oracles  of  God,  and  by  com- 
 mon saints,  when  they  sanctify  the  name  of  the  Lord,  1  Pet.  ii. 
 14.  in  the  exercise  of  faith,  fear,  and  love.      The  Second  peti- 
 tion is,    Thy   kingdom  come ;    the  Jews  have  a  saying,    that 
 prayer,  in  which  is  no  mention  of  the  kingdom,  that  is,  of  God,  is 
 no  prayer.  It  may  be  inquired,     I.  Whose   kingdom  this  is  ; 
 by  the  connection  of  the  petition  with  the  preface,  it  seems  to 
 be  the  Father's  kingdom;  Our  Father — thy  kingdom  come; 
 but  as  the  Father  and  the  Son  are  one  in  nature  and  power, 
 their  kingdom  is  the  same.     II.  It  may  be  further  inquired, 
 which  of  these  kingdoms  it  is,  the  coming  of  which  is  to  be 
 prayed  for,  as   future,   the  kingdom  of  providence,  may  be 
 prayed  for,  But  the  gospel  dispensation,  often  called  the  king- 
 dom of  God,  and  of  heaven,  may  be  meant,  which  when  this 
 petition  was  directed  to,  was  not  yet  come,  though  near,  but 
 
582  OF  THE  LORD'S  PRAYER. 
 
 this  kingdom  will  come  in  greater  glory,  and  which  is  yet  to 
 come,  and  so  to  be  prayed  for,  Rev.  xix.  1 — 6.  2.  Tim.  iv.  1. 
 The  third  petition ;  Thy  wUl  be  done  in  earth  as  it  is  in  hea- 
 ven. The  will  of  God  is  either  secret  or  revealed;  the  secret 
 will  of  God  is  the  rule  of  his  own  actions,  in  creaiion,  provi- 
 dence, and  grace,  Eph.  i.  11.  This  is  unknown  to  men,  until 
 it  appears,  either  by  phrophesies  or  by  facts  and  events,  with 
 respect  to  every  event  it  should  be  said,  The  will  of  the  Lord  be 
 done,  Acts  xxi.  14.  in  imitation  of  Eli.  Job,  David,  Heze- 
 kiah,  and  others.  The  revealed  will  of  God  is  either  what  is 
 made  known  in  the  gospel,  or  signified  in  the  law.  The  rule 
 of  doing  the  will  of  God,  as  expressed  in  this  petition,  is,  as 
 it  is  done  in  heaven  ;  meaning  not  the  starry  airy  heavens, 
 though  the  inhabitants  of  them  do  the  will  of  God,  in  their 
 way,  in  a  perfect  manner.  But  rather  the  third  heavens  are 
 meant,  the  inhabitants  of  which  are  glorified  saints,  the  spirits 
 of  just  men  made  perfect,  and  are  perfect  in  their  obedience, 
 and  the  holy  angels,  who  may  be  chiefly  designed  ;  these  rea- 
 dily, cheerfully,  and  voluntarily  do  the  commandments  of 
 God,  hearkening  to  the  voice  of  his  word,  at  once  to  fulfil  it; 
 The  Fourth  petition  is,  Give  us  this  day  our  daily  bread  \  by 
 which  is  meant,  either  spiritual  or  corporal  food :  some  un- 
 derstand it  of  spiritual  food ;  as  the  word  read,  preached, 
 and  heard,  but  it  seems  best  of  all  to  understand  it  of  corpo- 
 ral food,  which  sense  the  order  of  the  prayer  directs  to ;  and 
 which,  if  not  intended,  would  be  imperfect ;  since  then  there 
 would  be  no  petition  in  it  for  temporal  mercies,  which  yet  is 
 necessary.  Bread,  with  the  Hebrews,  includes  all  the  neces- 
 saries and  conveniencies  of  life;  see  Gem  iii.  19  and  xxviii. 
 20.  the  epithets  of  it  are,  our  bread  and  daily  bread:  oursy 
 not  by  desert,  for  we  are  not  worthy  of  the  least  mercy  ;  ours, 
 what  we  have  in  a  lawful  way,  by  inheritance  from  our  parents, 
 by  legacies  from  our  friends,  by  our  own  labour  and  industry, 
 ours,  and  not  another's.  The  manna  of  the  Israelites  might 
 with  great  propriety  be  called  their  daily  bread.  The  peti- 
 tion is,   Give  us  our  daily  bread ;  which  shews  it  is   to  be 
 
Book  III.  OF  THE  LORD'S  PRAYER.  583 
 
 prayed  for,  and  to  be  expected  as  the  gift  of  God,  from  whom 
 every  good  gift  comes  ;  and  it  may  be  expected,  because  pro- 
 mised. The  Fifth  petition  is,  And  forgive  us  our  debts,  ?ls 
 we  forgive  our  debtors ;  by  debt  are  meant  sins,  as  appears 
 from  Luke  xi.  4.  where  the  same  petition  is.  Forgive  us  our 
 sins  ;  this  we  are  to  pray  for  daily,  since  we  are  daily  sinning, 
 in  thought,  word,  and  deed.  The  reason  or  argument  made 
 use  of  to  enforce  this  petition  is,  as  we  forgive  our  debtors; 
 or,  as  Luke  has  it,  for  we  also  forgive  every  one  that  is  indebt- 
 ed to  us;  pecuniary  debts  are  to  be  forgiven  when  the  debtor 
 is  unable  to  pay  and  criminal  debts  or  sins,  and  injuries  com- 
 mitted by  one  christian  against  another,  are  to  be  forgiven,  as 
 Christ  has  forgiven  them,  this  is  an  argument  taken  from 
 God's  own  grace,  in  the  hearts  of  his  people,  and  as  an  evi- 
 dence of  it.  Nor  is  it  to  be  expected,  that  God  should  tor. 
 give  us  our  sins  without  our  forgiving  the  sins  of  others  ;  nor  can 
 we  put  up  such  a  petition  without  forgiving  others.  The  sixth 
 petition  is,  Lead  us  not  into  temptation, but  deliver  us  from  evily 
 which  some  make  to  be  a  sixth  and  seventh ;  but  they  seem 
 to  be  two  parts  and  branches  of  the  same,  i .  Lead  us  not 
 into  temptation.  There  are  various  sorts  of  temptation, 
 1.  Some  are  of  God,  as,  by  enjoining  things  hard,  difficult,  and 
 trying;  so  God  tempted  Abraham,  Gen.  xxii  1 — 12.  and 
 sometimes  by  laying  afflictions  upon  his  people,  1  Pet.  i.  6,  7. 
 but  not  by  soliciting  any  to  sin,  James  i.  13.  2.  Others  are 
 more  immediately  from  Satan  himself;  hence  he  is  called  the 
 tempter,  Matt  .  iv.  3.  1  Thess.  iii.  5.  3.  There  are  other 
 temptations,  which  are  from  the  world;  some  from  the  better 
 things  in  it,  as  from  riches,  &c.  Some  temptations  arise  from 
 what  may  be  called  the  evil  things  of  the  world  ;  as  poverty. 
 And  afflictions  of  various  sorts.  4.  There  are  temptations 
 from  the  flesh,  from  indwelling  sin,  from  the  corruption  of 
 nature,  which  of  all  are  the  worst  and  most  powerful  ;  Every 
 man  is  tempted  when  he  is  drawn  away  of  his  own  lust,  and 
 enticed,  James  i.  14.  Now  in  this  petition,  Lead  us  not  into 
 temptation,  we  pray  to  be  kept  from  every  occasion  of  sinning, 
 
584  0F  SINGING  PSALMS. 
 
 and  inclination  to  it,  that  he  would  not  suffer  us  neither  t© 
 enter  into,  nor  to  fall  by  a  temptation ;  but  that  we  may  be 
 able  to  be  victorious  over  all.  n.  The  other  branch  of  the 
 petition  is,  but  deliver  us  from  evil;  either  from  the  evil  of 
 afflictions,  Luke  xvi.  25.  or  from  the  evil  of  sin,  from  com- 
 mitting it ;  this  was  the  prayer  of  Jabez,  1  Chron.  iv.  10.  or 
 from  evil  men,  2  Thess.  iii.  2  and  especially  from  the  evil 
 one,  Satan,  and  from  his  temptations. 
 
 III.  This  prayer  is  concluded  with  a  doxology,  or  aserip^ 
 tion  of  glory  to  God  ;  For  thine  is  the  kingdom,  and  the  pow- 
 er, and  the  glory,  for  ever;  and  these  may  be  considered  as 
 so  many  reasons,  pleas,  and  arguments  for  obtaining  the  things 
 requested,  and  to  encourage  faith  therein. 
 
 OF  SINGING  PSALMS,  AS  A  PART  OF 
 PUBLIC  WORSHIP. 
 
 But  I  shall  treat  of  it  as  an  ordinance  of  divine  and  public 
 service;  and  endeavour. 
 
 I.  To  shew  what  singing  is  :  it  may  be  considered  either  in 
 a  proper  or  in  an  improper  sense.  When  used  improperly,  it 
 is  ascribed  to  inanimate  creatures  ;  the  heavens  and  earth,  the 
 pastures  clothed  with  flocks,  and  the  vallies  covered  with  corn, 
 are  said  to  sing  and  shout  for  joy.  Singing,  taken  in  a  strict 
 and  proper  sense,  aud  as  a  natural  act,  is  an  act  of  the  tongue 
 or  voice.  It  is  not  any  clamour  of  the  tongue,  or  sound  of 
 the  voice,  that  can  be  called  singing ;  otherwise,  why  should 
 the  tuneful  voice  and  warbling  notes  of  birds  be  called  sing- 
 ing, Cant.  ii.  12.  anymore  than  the  roaring  of  the  lion,  the  bel- 
 lowing of  the  ox,  the  bleating  of  the  sheep,  the  neighing  of  the 
 horse,  the  braying  of  the  ass,  or  the  barking  of  the  dog ;  the 
 clamourous  noisy  shouts  of  conquerors,  and  the  querulous 
 notes,  shrieks,  and  cries  of  the  conquered,  are  very  different 
 from  the  voice  of  singing :  when  Moses  and  Joshua  came  down 
 from  the  mount,  says  Joshua,  There  is  anoise  of  war  in  the  camp, 
 and  he  (Moses)  said,  It  is  not  the  voice  of  them  that  shout  for 
 
Book  III.  QF  SINGING  PSALMS.  535 
 
 mastery ;  neither  is  it  the  voice  of  them  that  cry  for  being 
 overcome  ;  but  the  noise  of  them  that  sing  do  I  hear  ;  that  sung 
 and  danced  about  the  calf.  Singing  musically  with  the  voice, 
 as  a  religious  action,  is  distinct  horn  prayerj  1  Cor.  xvi. 
 15.  from  giving  thanks,  Matt.  xxvi.  26 — 30.  and  from 
 merely  praising  God  ;  for  all  praising  is  not  singing.  It  is 
 different  from  inward  spiritual  joy.  Is  any  merry?  Euthumze 
 US)  is  any  of  a  good  mind,  or  in  a  good  frame  of  soul :  let 
 him  sing  psalms  :  but  then  the  frame  and  the  duty  are  differ- 
 ent things.  Though  tnere  is  such  a  thing  as  mental  prayer, 
 there  is  no  such  thing  as  mental  singing,  or  singing  in  the 
 heart,  without  the  voice.  Speaking  or  preaching  without  the 
 tongue,  are  not  greater  contradictions,  than  singing  without  a 
 voice. 
 
 II.  To  prove,  that  singing  the  praises  of  God  has  always 
 been  a  branch  of  natural  or  revealed  religion,  in  all  ages  and 
 periods  of  time,  and  ever  will  be.  I.  It  was  a  part  of  the 
 worship  of  God  with  the  heathens.  A  modern  learned  writer 
 observes,  that  "  though  religions  the  most  different  have  ob- 
 tained in  various  nations  and  ages,  yet  in  this  they  all  agree, 
 that  they  should  be  solemnized  in  h\  mns  and  songs."  The 
 whole  science  of  music  was  employed  by  the  ancient  Greeks 
 in  the  worship  of  their  gods,  as  Plutarch  attests.  Remarka- 
 ble is  the  saving  of  Arrianus  the  Stoic  philosopher  ;  "  If,  says 
 he,  we  are  intelligent  creatures,  what  else  should  we  do, 
 both  in  public  and  private,  than  to  sing  an  hymn  to  the  deity? 
 If  I  was  a  nightingale,  I  would  act  as  a  nightingale,  and  if  a 
 bwan,  as  a  swan  ;  but  since  I  am  a  rational  creature,  I  ought 
 to  praise  God,  and  I  exhort  you  to  to  the  self  same  song: — 
 this  is  my  work  whilst  I  live,  to  sing  an  hymn  to , God,  both 
 by  myself,  or  before  one,  or  many."  2.  It  was  practised  by 
 the  people  of  God  before  the  giving  oi  the  law  b\  Moses  ;  the 
 lxxxviiith  and  lxxxixth  psalms  are  thought  by  some  to  be  the 
 oldest  pieces  of  writing  in  the  world;  being  lost  before  the  birth 
 of  Moses,  composed  by  Heman  and  Ethan,  two  sons  of  Ze- 
 rah,  the  son  of  Judah ;  the  one   in   the  mourning  ejegy  d«- 
 
 4e 
 
586  0F  SINGING  PSALMS. 
 
 plores  the  miserable  state  of  Israel  in  Egypt;  the  other  joy- 
 fully sings  prophetically  their  deliverance  out  of  it.  Moses 
 and  the  children  of  Israel,  sung  a  song  at  the  Red  sea,  which 
 is  still  on  record,  and  it  seems  will  be  sung  again  when  the 
 antichristian  powers  are  destroyed  by  the  christian  conquerers, 
 Exod.  xv.  1.  Rev.  xv.  2,  3.  this  being  before  the  law  of  Mo- 
 ses, when  first  sung,  it  was  not  done  by  virtue  of  that  law. 
 
 3.  It  was  not  a  part  of  divine  service  peculiar  to  Israel  under 
 the  law ;  David  called  upon  and  exhorted  the  nations  of  the 
 earth,  to  sing  the  praises  of  God  ;  Make  a  joyful  noise  unto 
 God,  all  ye  lands*  or  all  the  earth;  let  the  people,  even  all  the 
 people,  praise  thee;  let  the  nations  be  glad  and  sing  for  joy  ; 
 sing  unto   the  Lord  all  the  earth!   &?c.    Psalm    lxvi.    1,  2. 
 
 4.  When  the  ceremonial  law  was  in  its  greatest  glory,  and 
 legal  sacrifices  in  highest  esteem,  singing  of  psalms  and  spi- 
 ritual songs  was  preferred  unto  them,  as  more  acceptable  to 
 God,  Psalm  Ixix.  30,  31.  5.  When  the  cerimonial  law,  with 
 all  its  rites,  was  abolished,  this  duty  of  singing  the  praises  of 
 God  remained  in  full  force,  Eph.  ii.  14,  15,  &c.  6.  That  the 
 churches  of  Christ  under  the  gospel  dispensation  were  to  sing, 
 have  sung,  and  ought  to  sing  the  praises  of  God  vocally,  ap- 
 pears, from  the  prophecies  of  the  Old  Testament  concerning 
 it,  Isai.  lii.  7- — 9.  from  express  precepts  and  directions  given 
 to  gospel  churches  concerning  it,  Eph.  v.  19.  Col.  iii.  16.  and 
 from  New  Testament  instances  and  examples,  Matt.  xxvi.  30. 
 1  Cor  xiv.  26.  This  practice  obtained  in  the  earliest  times 
 of  Christianity,  and  has  continued  to  the  present  time. 
 
 III.  What  that  is  which  is  to  be  sung,  or  the  subject  mat- 
 ter of  singing ;  and  the  directions  are  to  these  three,  psalms 
 hymns,  and  spiritual  songs,  Eph*  V.  19.  Col.  iii.  16.  But  in- 
 asmuch as  the  word  of  God  and  Christ  in  general  furnishes 
 out  matter  for  singing  his  praises,  I  deny  not,  but  that  such 
 hymns  and  spiritual  songs  composed  by  good  men,  uninspired, 
 may  be  made  use  of;  provided  care  is  taken  that  they  are 
 agreeable  to  the  sacred  writings,  and  to  the  analogy  of  faith, 
 and  are  expressed  as  much  as  may  be  in  scripture  language  ; 
 
Book  III.  OF  SINGING  PSALMS-  587 
 
 of  such  sort  were  those  Tertullian  speaks  of,  used  in  his 
 time,  as  were  either  out  of  the  holy  scripture,  or  de  proprh 
 ingenio,  of  a  mans  own  composure. 
 
 IV.  The  manner  in  which  psalms  &c.  are  to  be  sung,  may 
 be  next  considered.  1.  Socially,  and  with  united  voices  ;  so 
 Moses  and  the  children  of  Israel  sung  at  the  Red  sea ;  thus 
 the  churches  are  directed  inEph.  v.  19.  Col.  iii.  16.  2.  With 
 the  heart  along  with  the  mouth,  heartily  as  well  as  vocally, 
 which  is  making  melody  in  the  heart,  Eph.  v.  19.  3.  With 
 grace  in  the  heart,  Col.  iii.  16.  4.  With  the  Spirit,  1  Cor.  xiv. 
 15.  5.  With  the  understanding  also,  with  the  understanding 
 of  what  is  sung,  and  in  such  language  as  may  be  understood 
 by  others.  G.  We  should  have  in  view  the  glory  of  God  ; 
 for  we  are  to  sing  unto  the  Lord,  not  to  ourselves ;  to  gain 
 applause  from  others,  by  the  fineness  of  our  voice,  and  by 
 observing  an  exact  conformity  to  the  tune.  What  remains 
 row  is  only, 
 
 V.  To  answer  to  some  of  the  principal  objections  made  to 
 this  duty  ;  these  are  chiefly  made  against  the  matter  and  man- 
 ner of  singing,  and  the  persons,  at  least  some  of  them,  who 
 join  in  this  service,  i.  The  matter  and  manner  of  singing, 
 particularly  David's  psalms;  to  which  are  objected,  1.  That 
 they  were  not  writ.en  originally  in  metre  ;  and  therefore  are 
 not  to  be  sung  in  such  manner;  nor  to  be  translated  into  me- 
 tre for  such  a  purpose.  The  contary  to  this  is  universally 
 allowed  by  the  Jews,  and  appears  from  the  different  accen- 
 tuation of  them  from  that  of  other  books,  and  is  asserted  by 
 such  who  are  best  skilled  in  the  Hebrew  language,  both  an- 
 cients and  moderns.  Jerom,  who,  of  all  the  fathers  best  un- 
 derstood the  Hebrew  tongue,  takes  the  psalms  to  be  of  the 
 Lvric  kind,  and  therefore  compares  David  to  Pindar,  Horace, 
 and  others  ;  and  for  the  metre  of  them  appeals  to  Philo,  Jo- 
 sephus,  Origen,  Eusebius,  and  others.  2.  It  is  doubted  whe- 
 ther the  Book  of  Psalms  is  suited  to  the  gospel  dispensation, 
 and  proper  to  be  sung  in  gospel  churches.  Nothing  more 
 suitable  to  it,  since  it  abounds  with  prophecies  concerning  the 
 
588  OF  SINGING  PSALMS. 
 
 person  and  offices  of  the  Messiah,  &c»  3.  It  is  objected,  that 
 cases  are  often  met  with  in  this  book  we  cannot  make  our 
 own:  and  to  sing  them,  it  is  suggested,  would  be  lying  to 
 God.  To  which  it  may  be  replied,  that  singing  cases  not  our 
 own,  are  no  more  lying  to  God  than  reading  them  is,  singing 
 being  but  a  slower  way  of  pronunciation,  in  a  musical  man- 
 ner. Besides,  when  we  sing  the  cases  of  other?,  we  sing 
 them  as  such,  and  not  our  own.  4.  It  is  urge<],  that  to  sing 
 David's  Psalms,  and  others,  is  to  sing  by  a  form,  and  then 
 why  not  pray  one?  I  answer,  the  case  is  different  ;  the  one 
 may  be  done  without  a  form,  the  other  not ;  the  Spirit  is  pro- 
 mised as  a  Spirit  of  supplication,  but  not  as  a  Spirit  of  poetry ; 
 we  have  a  Book  of  Psalms,  but  not  a  book  of  prayers  5.  It 
 is  observed,  that  David's  psalms  were  sung  formerly  with 
 musical  instruments,  as  the  harp,  timbrel,  and  cymbal,  and 
 organs;  and  why  not  with  these  now  ?  I  answer,  these  are 
 not  essential  to  singing:  the  above  instruments  were  used 
 only  when  the  church  was  in  its  infant  sac.  and  what  is 
 showy,  gaudy,  and  pompous,  are  pleasing  to  children  ;  and  a?? 
 an  ancient  writer  observes,  "  these  wvr:  fu  for  babes,  but  in 
 the  churches  (undtr  the  gospel  dispensation,  which  ib  nore 
 manly)  the  use  of  these,  fit  for  babe?,  is  taken  away,  and  bare 
 or  plain  singing  is  left."  As  for  organs,  of  which  mention  is 
 made  in  Psalm  clth,  the  word  there  used  signifies  another 
 kind  of  instruments  than  those  now  in  use,  which  are  of  a  Ia-N 
 ter  date,  device,  and  use  ;  and  were  first  introduced  by  a  pope 
 of  Rome,  Vitalianus,  and  that  in  the  seventh  century,  and  not 
 before,  il.  There  are  oiher  objections,  which  lie  against 
 some  persons  singing:  as,  1.  Women,  because  they  are  or- 
 dered to  keep  silence  in  the  churches  ;  and  are  not  permitted 
 to  speak,  1  Cor.  xiv.  34,  35.  but  this  is  to  be  understood  only 
 of  speaking  and  teaching  in  public,  in  an  Authoritative  way, 
 1  Tim.  ii.  11,  12  the  God  of  nature  and  grace  has  given 
 women  faculties  capable  of  performing  it;  and  having  a  voice 
 suited  for  it  to  join  in  harmonious  concert,  ought  to  be  ex- 
 horted to  it,  and  encouraged,  and  not  discouraged  and  dis» 
 
Book  III.  OF  SINGING  PSALMS.  539 
 
 countenanced.    Miriam,  and  the  women  with  her,  sung  at  the 
 Red  sea  ;  and  Deborah  sung  with  Barak  ;  and  it  is  a  prophecy 
 of  gospel  timrs,  that   women    should   come  and    sing-    in    the 
 height  of  Zion,  Jer.   xxxi.  8 — 12.      2.  The   singing   of   unbe- 
 lievers, and  singing  with  them,  are  objected  to  by  some?   but 
 then  this  supposes  that  it  is  the  duty  of  believers  and  is  allow- 
 ed of;    or  otherwise    the    objection  is   impertinent.      Singing 
 the  praises  of  God,  as  well  as  prayer,  is  a  moral  duty,   and  so 
 binding  on  all   men.      It  may  be  as  well   objected  to  their  ad- 
 mission  to  public  prayer,  as  to  public   singing  :  and   it  will  be 
 difficult,  if  not  impossible,    to    know    who  are  such  in  public 
 assemblies.      Besides,  it  has  been  the  practice  of  the  saints  in 
 all  ages,  to  sing  in  mixed  assemblies,  Psalm  xviii.  49.  and  li. 
 9.  and,  indeed,  some  ends  of  this  ordinance    cannot  be   other- 
 wise answered,  Psalm  ix.    11.  and    xcvi.  3.    this   has   been  an 
 ordinance  for   conversion  ;  it  was  of  great   use  in  forwarding 
 the  reformation  from  popery,  as  Burnet,   in  his  history  of  it, 
 relates  ;  and  it  has  been  made  very  useful  to  souls  under  their 
 first  awakenings.     Austin  speaks  of  it  from  his  own  experi- 
 ence ;  u  How  much  says  he,  have  I  wept  at  th)    hymns  and 
 songs  being  exceedingly  moved    at    the  voices  of  thy  church 
 sweetly  sounding.      These  voices  pierced  into  my  ears  ;   thy 
 truth  melted  into  my  heart,  and    from  thence  pious    affections 
 were  raised,  and  the   tears  ran,    and  it   was   well  with  me." 
 3.  It  is  urged,  that  singing   is  not   proper  for  persons  in  any 
 distress,  only  when   in   good    and    comfortable    frames;  and 
 which  is  very  much  grounded  on  James  v.    13.   the    sense   of 
 which  is,  not  that  such  are  the  only  persons    that  are   to  sing 
 psalms,  or  this  the  only  time  for  doing  it;  any  more  than  that 
 afflicted   persons  are  the    only  ones  to  pray,  and  the   time  of 
 affliction  the  only  time  of  prayer ;   but  as  affliction  more  espe- 
 cially calls  for  prayer,  so  a  good  and  joyful  frame   on  account 
 of  gf.od  things,  for  singing  of  psalms.     What  more  distressed 
 condition  could  a  man  well  be  in,  than   that  in  which  Heman 
 the   hzramte  was  when  he  penned    and  sung   the  lxxxviii. 
 Psalm  ? 
 
OF  THE  CIRCUMSTANCES  OF  PUBLIC  WOR- 
 SHIP,   AS  TO  PLACE    AND   TIME. 
 
 Before  the  times  of  Christ,  there  was  a  controversy  be- 
 tween the  Jews  and  Samaritans,  whether  the  temple  at  Jeru- 
 salem or  mount  Gerizzim,  were  the  place  of  worship ;  this 
 was  decided  by  our  Lord,  who  declared  that  the  time  was 
 coming,  that  neither  at  the  one  place  nor  at  the  other,  should 
 God  be  worshipped  ;  but  every  where,  John  iv.  20,  21.  and 
 indeed,  since  under  the  gospel  dispensation  it  was  foretold 
 the  name  of  the  Lord  should  be  great  among  the  Gentiles, 
 from  the  rising  of  the  sun  to  the  going  down  of  it ;  and  offer- 
 ing of  prayer  and  praise  should  be  offered  to  him  in  every 
 place,  Mali.  i.  11.  No  one  place  could  be  fixed  on  for  all 
 the  nations  of  the  earth  to  meet  and  worship  in  ;  and  saints 
 are  now  therefore  at  liberty  to  build  places  of  worship  for 
 their  convenience  wherever  they  please,  as  the  first  christians 
 did,  and  continued  to  do.  But  the  circumstance  of  time,  or  a 
 steady  day  of  worship,  requires  more  particular  consideration. 
 It  will  be  proper  to  enquire, 
 
 I.  What  day  has  been,  or  is  observed,  as  a  stated  time  of 
 public  worship  ;  with  the  reasons  thereof, 
 
 First,  It  has  been  thought  and  assected,  that  the  seventh 
 day  from  the  creation  was  enjoined  Adam  in  a  state  of  inno- 
 cence, as  a  day  of  public  and  religious  worship,  and  so  to  be 
 observed  by  his  posterity  in  after  times;  but  if  it  was  enjoin- 
 ed Adam  in  his  state  of  innocence,  it  must  be  either  by  the 
 law  of  nature  written  on  his  heart,  or  by  a  positive  law  given 
 him.  I.  It  does  not  seem  to  be  the  law  of  nature  written  on 
 his  heart ;  for  then  he  must  be  bound  to  keep  a  Sabbath  be- 
 fore the  institution  of  it.  There  would  have  been  some  re- 
 mains of  it  in  his  posterity  after  the  fall ;  and  even  maong  the 
 Gentiles  for  these  have  the  law  written  in  their  hearts.  Was 
 this  the  case,  it  would  have  been  re-inscribed  with  other  laws 
 in  more  legible  characters  on  the  hearts  of  God's  people  in  re. 
 generation.     Nor,  it.   Does  it  seem  to  be  enjoined  Adam, 
 
Book  III.      OF  THE  PLACE  OF  PUBLIC  WORSHIP.  591 
 
 by  any  positive  law.  The  proof  of  such  a  law,  with  respect  to 
 the  Sabbath,  is  founded  principally  on  Gen.  ii.  2,  3.  where  it 
 is  said,  that  God  having  ended  his  work,  rested  on  the  seventh 
 day,  and  God  blessed  the  seventh  day  and  sanctified  it.  But, 
 1.  No  mention  is  made  of  a  Sabbath,  and  of  the  sanctification 
 of  that,  as  in  the  fourth  command,  Exod.  xx.  11.  only  of  the 
 seventh  day,  and  not  of  that  as  a  Sabbath.  2.  The  words  are  a 
 narrative  of  what  God  did  himself ;  but  do  not  contain  a  precept 
 of  what  Adam  should  do.  3.  At  most  they  seem  only  to  design  a 
 destination  of  that  day  to  holy  sacrifice  thereafter.  Besides, 
 4.  The  words  in  Gen.  ii.  are  understood  by  many  learned 
 men  proleptkally,  or  by  way  of  anticipation  ;  as  other  things 
 are  in  this  same  chapter.  Moses  writing  his  history  of  the 
 creation,  after  this  precept  was  given,  took  the  opportunity  of 
 inserting  this  whole  passage,  to  give  the  greater  sanction  to  it 
 with  the  Israelites.  5.  After  all,  be  it  that  the  text  in  Genesis 
 enjoins  the  keeping  the  seventh  day  from  the  creation  as  a 
 Sabbath  ;  which  seventh  day  now  cannot  be  known  by  any 
 people  or  persons  whatever,  it  could  never  be  the  same  with 
 the  Jewish  seventh  day  Sabbath  ;  for  that  was  to  be  observed 
 after  six  days  labour  of  man.  Adam,  in  innocence,  had  no 
 man  servant  nor  maid  servant,  nor  any  cattle  in  a  state  of  bon- 
 dage, groaning  under  burdens,  to  rest  from  their  labours. 
 This  is  a  law  merely  calculated  for  sinful  men. 
 
 Secondly,  there  is  no  proof  of  the  patriarchs  from  Adam  to 
 the  times  of  Moses  observing  such  a  day.  For,  i.  We  no 
 where  read  of  any  law  being  given  them  for  the  observation 
 of  the  seventh  day  Sabbath.  Many  of  the  religious  actions 
 of  the  patriarchs  are  taken  notice  of,  but  not  a  word  of  their 
 observance  of  a  seventh  day  Sabbath.  The  sins  of  men,  both 
 before  and  after  the  flood,  are  observed,  but  Sabbath  breaking 
 does  not  appear  among  them.  It  was  the  general  opinion  of 
 the  ancient  fathers  of  the  christian  church,  that  the  patriarchs 
 did  not  observe  a  Sabbath,  nor  were  obliged  to  it  ;  but  were 
 righteous  men,  and  saved   without  it.     Thirdly,  There  is  no 
 
5D2  OF  THE  PLACE  OF  PUBLIC  WORSHIP. 
 
 mention  of  a  Sabbath  before  the  descent  of  the  manna  in  the 
 wilderness  of  Sin,  the  seventh  day  from  the  descent  of  the 
 manna  is  expressly  called  a  Sabbath,  Exod.  xvi.  23 — 26,  and 
 is  the  first  we  hear  of.  Fourthly,  The  seventh  day  Sabbath, 
 as  it  was  declared  on  the  descent  of  ihe  manna,  was  peculiar 
 to  the  Jews,  The  Lord  hath  given  you  the  Sabbath  ; — so  the 
 people  rested  the  seventh  day,  Exod.  xvi.  29,  30.  For  the 
 whole  decalogue,  or  ten  commantis  of  the  law  of  Moses,  as 
 such,  were  given  to  the  Jews  only.  The  fourth  command  is 
 particularly  and  expressly  declared  as  peculiar  to  them  ;  My 
 Sabbath  shall  ye  keep  saith  the  Lord.  The  lime  and  place 
 when  and  where  this  precept  was  given,  with  the  reason  of  it, 
 shew  that  it  was  peculiar  to  the  Jews.  The  law  of  observing 
 the  seventh  day  Sabbath  is  not  of  a  moral  nature  ,  was  it,  it 
 would  be  binding  on  all  mankind,  Jews  and  Gentiles ;  and 
 could  not  have  been  dispensed  with,  nor  abolished.  6.  It  is 
 impracticable  and  impossible,  that  a  seventh  day  Sabbath 
 should  be  kept  by  all  people,  in  all  nations  of  the  world,  at 
 the  same  time  exactly  and  precisely ;  such  an  hypothesis 
 proceeds  upon  a  false  noiion  that  the  earth  is  a  plane,  and  has 
 every  where  the  same  horizon,  and  is  not  globular,  nor 
 having  horizons,  and  meridians,  and  degrees  of  longitude 
 different  in  every  place  and  country  ;  which  latter  is  most  cer- 
 tainly true.  If  the  earth  is  a  globe,  constituting  oJ  two  hemis- 
 pheres, when  it  is  day  on  one  side  of  the  gl^be,  it  is  night  on 
 the  other;  so  that  let  the  Sabbath  begin  at  what  lime  you 
 please  ;  if  from  sun  setting,  as  the  Jews  begin  theirs,  and 
 continue  it  to  sun  setting  the  next  day  ;  when  it  is  sun  setting 
 with  us,  it  is  sun  rising  with  those  in  the  other  hemisphere ; 
 when  it  is  midnight  on  one  side  tuc  globe,  it  will  be  midday, 
 or  noon,  on  the  other:  so  in  each  case  there  must  be  half  a 
 day's  difference  in  the  exact  time  of  the  Sabbath  ;  and  accord- 
 ing to  the  variations  in  horizons,  meridians,  and  longitudes 
 will  the  day  differ.  It  may  be  said,  the  same  objection  will 
 lie  against  the  first  day  as  the  sev  nth.  It  is  granted;  but 
 then  we  observe  that  on  another  footing,  as  will  be  seen  pre- 
 
Book  III.  OF  THE  PLACE  Ofr  PUBLIC  WORSHIP.  59$ 
 
 sently.  Fifthly,  The  first  day  of  the  week,  or  Lord's  day 
 is  now  the  day  of  worship  observed  by  the  generality  of  chris- 
 tians ;  upon  what  account,  and  by  what  authority,  must  be 
 our  next  inquiry.  Not  bv  virtue  of  any  positive  precept,  or 
 express  command  of  Christ,  for  which  there  is  none;  but  the 
 practice  and  examples  of  the  apostles  of  Christ,  men  inspired 
 by  the  holy  Spirit,  who  wrote,  taught,  and  practiced  no  other 
 than  agreeably  to  the  commandments  of  the  Lord,  Matt,  xxviii. 
 20.  1  Cor.  xiv.  37*  carry  in  them  the  nature,  force,  and  obli- 
 gation of  a  precept,  we  observe  the  first  day  of  the  week,  as 
 being,  1.  The  most  proper  and  suitable  day  for  divine  wor- 
 ship ;  to  testify  to  the  world  our  faith  of  Christ's  coming,  death, 
 and  resurrection  from  the  dead.  2.  The  observation  of  this 
 day  is  confirmed  by  the  practice  and  examples  of  the  disciples 
 of  Christ,  and  of  the  first  churches ;  for.  On  the  very  day 
 Christ  rose  from  the  dead,  which  was  the  first  day  of  the 
 week,  the  disciples  assembled  John,  xx.  19,  29.  The 
 apostles  met  together  on  the  day  of  Pentecost,  which  was  the 
 first  day  of  the  week,  Acts  ii.  1.  It  was  on  the  first  day  of 
 the  week  that  the  disciples  at  Troas  met  together  to  break 
 bread,  when  Paul  preached  unto  them,  Acts  xx.  7.  The 
 apostle  Paul  gave  orders  to  the  church  at  Corinth,  as  he  had 
 to  the  churches  of  Gaiatia,  to  make  a  collection  for  the  poor 
 saints  on  the  first  day  of  the  week,  when  met  together,  1  Cor. 
 xvi.  1,  2.  This  is  the  day  John  means  by  the  Lord's  day, 
 when  he  says,  I  was  in  the  Spirit  on  the  Lord's  day  Rev.  i.  10. 
 Ignatius,  who  died  but  eight  or  ten  years  after  the  apostle 
 John,  says,  "  Let  us  keep  the  Lord's  day,  on  which  our  life 
 arose/'  And  Tertullian-,  in  the  beginning  of  the  third  century, 
 speaks  of  the  acts  of  public  worship,  as  Lord's  day  solemnities, 
 Such  an  account  of  time  as  is  made  in  whatsoever  place  a 
 man  lives,  is  to  be  taken,  and  of  which  every  man  is  capable  j 
 it  does  not  require  he  should  be  a  skilful  mathematician  ;  a  man 
 that  uses  the  spade,  or  iollows  the  plough,  is  capable  of  count- 
 ing six  days,  on  which  he  ha3  wrought,  and  when  he  comes 
 to  the  seventh,  he  must  know  it  is  not  his  own,  but  the  Lord's f 
 
 I  r 
 
594,  OF  THE  PLACE  OF  PUBLIC  WORSHIP. 
 
 and  such  an  account  a  man  may  keep,  let  him  live  on  what 
 side  of  the  globe  he  will. 
 
 II.  In  what  manner  the  Lord's  day  is  to  be  regarded  or 
 observed  ;  not  to  ourselves,  to  our  own  profit  and  pleasure  ; 
 but  to  the  Lord,  to  his  service  and  glory.  1.  Not  as  a  Jewish 
 Sabbath  ;  with  such  strictness  and  severity  as  not  to  kindle  a 
 fire,  dress  any  manner  of  food,  and  travel  no  further  than  what 
 is  called  a  Sabbath  day's  journey  j  though  perhaps  these  were 
 not  enjoined  with  the  strictness  some  have  imagined.  But, 
 2.  We  are  not  to  do  our  own  work  ;  that  is,  to  follow  any- 
 trade,  business,  or  occupation  employed  in  on  other  days, 
 otherwise  there  are  works  of  piety,  mercy,  and  charity  to  be 
 done  j  and  also  of  necessity,  for  the  preservation  of  life,  the 
 comfort  and  health  of  it,  our  own  or  others.  3.  It  is  to  be 
 employed  more  especially  in  acts  of  public  worship  ;  and, 
 4.  In  private  acts  of  devotion.  5.  The  whole  of  the  day 
 should  be  observed,  from  morning  to  evening;  the  early 
 part  should  not  be  indulged  in  sleep,  nor  any  part  spent  in 
 doing  a  mans  own  business,  in  casting  up  his  accounts,  and 
 setting  right  his  shop  books ;  nor  in  carnal  pleasures  and  re* 
 creations,  in  games  and  sports  ;  nor  in  walking  in  the  fields  ; 
 nor  in  taking  needles  journies.  But  besides  public  worship, 
 men  should  attend  to  reading  the  scriptures,  prayer,  and  me- 
 ditation, and  christian  conferences ;  and  in  such  pious  exerci- 
 ses should  they  spend  the  whole  day. 
 
BOOK  IV. 
 
 OF  PRIVATE  WORSHIP,  OR  OF  VA- 
 RIOUS  DUTIES,  PERSONAL,  RELA- 
 TIVE,  DOMESTIC,  AND  CIVIL. 
 
 OF  THE  RESPECTIVE  DUTIES  OF  HUS- 
 BAND AND  WIFE. 
 
 I  SHALL  begin  with  the  respective  duties  of  a  husband 
 and  wife,  which  are  summed  up  in  these  two  general  com- 
 prehensive ones  ;  love  on  the  one  part,  and  reverence  on  the 
 other,  Eph.  v.  33.  these  arise  from  a  conjugal  union  between 
 the  said  parties ;  marriage  is  an  union  of  male  and  female, 
 of  one  man  and  of  one  woman  in  lawful  wedlock,  agreeably 
 to  the  original  creation  of  man,  Gen.  i.  27".  Mai.  ii.  15.  and 
 agreeably  to  the  course  of  providence,  which  has  been  kept 
 ever  since  in  all  ages  and  nations;  there  being  continually 
 nearly  the  same  number  of  males  and  females  born  into  the 
 world,  at  most  as  thirteen  to  twelve,  or  fourteen  to  thirteen  ; 
 the  surplusage  on  the  side  of  the  males,  being  a  provision  by 
 the  wise  Orderer  of  all  things  for  a  supply  for  war,  for  the 
 seas,  &c.  and  by  this  conjugal  union,  male  and  female,  be- 
 come one,  even  one  flesh,  Gen.  ii.  24.  Matt.  xix.  6.  which 
 union  is  therefore  very  near  and  strict,  and,  indeed,  indisso- 
 luble but  by  death,  excepting  in  one  case,  unfaithfulness  in  the 
 one  to  the  other,  by  adultery  or  fornication,  Rom.  vii.  2. 
 Matt.  v.  32.  Marriage  is  honourable  in  ally  Heb.  xiii.  4. 
 it  being  an  institution  of  God,  and  that  of  God  in  paradise. 
 
596  OF  THE  RESPECTIVE  DUTIES      x 
 
 Christ  honoured  it  by  his  presence,  and  at  such  a  solemnity 
 wrought  he  his  first  miracle  :  and  what  makes  this  state  yet 
 more  honourable  is,  that  the  marriage  of  Adam  and  Eve 
 was  a  type  and  emblem  of  the  conjugal  union  of  Christ  and 
 the  church,  Eph.  v.  32.  particularly  this  state  should  be 
 honourable,  when  the  duties  of  it  are  observed  by  both  par« 
 ties;  as, 
 
 I.  Love  on  the  part  of  the  husband.  Husbands  love  your 
 wives,  Eph.  v.  25.  instances  of  which  are  in  Isaac,  Jacob,  El- 
 kanah,  and  other.  The  nature  and  manner  of  shewing  it,  and 
 the  reasons  of  it,  might  be  observed.  1.  The  nature  of  it. 
 It  is  superior  to  any  shewn  to  any  other ;  it  should  be  a  love. 
 of  complacency  and  delight;  should  be  chaste  and  single,  as 
 the  love  of  Christ  is  ;  it  should  be  mutual ;  the  wife  is  to  love 
 the  husband,  as  the  husband  the  wife,  Tit.  ii.  4.  and  generally 
 her  love  is  more  strong  and  affectionate,  2  Sam.  i.  26,  and  the 
 reason  why  the  husband  is  more  frequently  exhorted  to  it,  it 
 may  be  is,  because  most  wanting  in  the  performance  of  it* 
 ii.  The  manner,  or  how,  and  in  what  way  it  is  io  be  express- 
 ed. In  making  all  proper  provision  for  the  temporal  good, 
 Eph.  v.  29.  in  protecting  her  from  all  abuse  and  injuries  ;  as 
 she  is  the  weaker  vessel,  she  is  to  be  taken  under  his  shelter, 
 Gen.  xx.  16.  Ruth  iii.  9.  in  doing  every  thing  that  may  con- 
 tribute to  her  pleasure  and  peace,  1  Cor.  vii.  33.  a$d  in  seek- 
 ing her  spiritual  welfare,  her  conversion,  if  unconverted,  and 
 her  spiritual  peace,  comfort,  and  edification,  she  being  an 
 heir  with  him  of  the  grace  of  life,  1  Cor,  xiv.  35.  To  all 
 which  are  opposed,  hatred  and  bitterness  ;  Husbands  love  vour 
 wives,  and  be  not  bitter  against  them  ;  not  giving  bitter  lan- 
 guage, threatening  words,  sour  looks,  and  especially  bitter 
 blows  ;  which  is  cruel,  churlish,  barbarous,  and  brutish,  un- 
 becoming the  man  and  the  christian,  in.  The  reasons  or  ar- 
 guments enforcing  this  duty  of  the  love  of  a  man  to  his  wife, 
 are  such  as  follow  :  *  1.  The  nearness  between  them,  she  is 
 his  own  flesh,  Eph.  v.  28.  2.  The  help,  advantage,  and  pro. 
 fit  he  receives  by  her,  Gen*  ii.  18»      3.  The  glory  and  honour 
 
Book  IV.  OF  HUSBAND  AND  WIFE.  -0„ 
 
 she  is  unto  him  ;  the  woman  is  the  glory  of  the  man,  in  whom 
 are  6een  his  power  and  authority,  1  Cor.  xi.  7.  4.  The  strong- 
 est and  most  forcible  argument  of  all  to  a  good  man,  is  the 
 lov-  of  Christ  to  his  church  ;  which  is  the  pattern  and  exem- 
 plar of  a  man's  love  to  his  wife,  and  most  strongly  enforces  it, 
 Eph.  .'.  25 — 28. 
 
 II.  The  duties  on  tUe  part  of  the  wife,  are  reverence,  sub- 
 jection, obedience,  &c.  1.  Reverence  ;  and  let  the  wife  see 
 that  she  reverence  her  husband,  ft  ph.  v.  23,  which  reverence 
 is  both  internal  and  external,  1  Pet.  iii.  6-  Gen.  xviii.  12. 
 2.  Subjection  and  submission  to  hi  n  ;  Wives,  submit  your- 
 selves  unto  your  own  husbands  *  as  unto  the  Lord,  as  the  church 
 is  subject  to  Christ,  so  let  the  wives  be  to  their  own  husbands  in 
 every  thing,  liph.  v.  22-  24.  3.  Obedience.  The  apostle  directs, 
 that  wives  be  obedient  to  their  own  husbands,  Tit.  ii.  5.  4.  As- 
 sistance and  help  in  family  affairs,  agreeable  to  the  original 
 end  of  her  creation  ;  guiding  the  house  with  discretion,  keep- 
 ing her  children  and  servants  in  good  order  and  decorum  j 
 abiding  at  home,  and  managing  all  domestic  business  with 
 wisdom  and  prudence,  1  Tim.  ii.  14.  Tit.  ii.  5-  5.  Assum- 
 ing no  authority  over  her  husband,  as  not  in  ecclesiastic,  so 
 not  in  domestic  matters ;  seeking  to  please  him  in  all  things, 
 doing  nothing  without  his  will  and  consent,  and  never  con- 
 trary  to  it;  not  intermeddling  with  his  worldlv  business  and 
 concerns,  but  leaving  them  to  him,  1  Tim.  v.  Ii,  12.  1  Cor. 
 vii.  34.  6.  Continuance  with  him  in  every  state  and  circum- 
 stance of  life. 
 
 There  are  reasons  why  the  wife  should  be  found  in  the 
 performance  of  these  duties.  1.  Taken  from  her  creation, 
 time,  manner,  and  end  of  it;  Adam  was  formed  first,  and 
 then  Eve  ;  and  therefore  in  point  of  time  had  the  superiority; 
 the  man  was  not  made  for  the  woman ;  but  the  woman  was 
 made  for  the  man,  1  Tim.  ii.  13.  2.  From  the  consideration 
 of  the  fall,  and  her  concern  in  it ;  Adam  was  not  deceived, 
 but  the  woman  being  deceived,  was  in  the  transgression; 
 therefore  it  is  part  of  the  sentence  denounced  upon  her  for 
 
598  OF  THE  RESPECTIVE  DUTIES 
 
 her  transgression ;  Thy  desire  shall  be  to  thy  husband,  and  he 
 shall  rule  over  thee,  Gen.  iii.  16.  3.  From  the  man  being  the 
 head  of  the  woman;  and  therefore  she  should  be  in  subjec- 
 tion to  him  as  such,  1  Cor.  xi.  3.  Eph.  v.  23.  4.  From  her 
 being  the  weaker  vessel,  and  therefore  standing  in  need  of 
 his  shelter  and  protection.  5.  From  her  own  credit  and  hon- 
 our concerned  herein  ;  it  would  be  to  her  discredit  and  dishon- 
 our to  behave  irreverently,  and  to  be  disobedient ;  to  submit 
 to  him,  ts  fit  in  the  Lord,  is  decent  and  becoming,  Col.  iii. 
 18.  1  Pet.  iii.  3 — 5.  6.  The  chief  argument  of  all  is  taken 
 from  the  subjection  of  the  church  to  Christ,  Eph.  v.  22 — 24. 
 In  short,  both  parties  should  consult  each  others  peace  and 
 happiness,  and  especially  the  glory  of  God. 
 
 OF  THE  RESPECTIVE  DUTIES  OF  PARENTS 
 AND  CHILDREN. 
 
 Children  are  under  great  obligation  to  various  duties. 
 I.  The  duties  of  children  to  their  parents  are  included  and 
 comprehended  in  that  general  exhortation,  Children  obey  your 
 parents  in  the  Lord,  for  that  is  right,  Eph.  vi.  1.  More  par. 
 ticularly,  the  duty  enjoined,  is,  1.  Love;  such  who  are  diso- 
 bedient to  parents,  are  without  natural  affection.  2.  Honour  ; 
 obedience  is  explained  by  honour,  Eph.  vi.  1,  2.  which  hon- 
 our lies,  In  thought  and  estimation :  to  which  is  opposed,  a 
 setting  light  by  their  parents,  Deut  xxvii.  ii.  16.  It  is  express- 
 ed by  words  ;  by  speaking  honourably  of  them  and  to  them ; 
 J  go.  Sir, TMatt.  xxi.  30.  In  gesture  and  behaviour ;  as  by  rising 
 up  to  them,  and  bowing  before  them;  instances  of  which  are 
 in   Joseph   and  Solomon,   Gen.  xlvi.   29.    1    Kings    ii.    19. 
 
 3.  Obedience  to  parents,  includes  fear  and  reverence  of  them, 
 Lev.  xix.  3.  which  is  shewn  by  a  patient  bearing  their  re- 
 proofs, and  by  a  submission  to  their  corrections,  Heb.  xii.  2. 
 
 4.  Gratitude;  a  requital  of  them  for  all  their  kindness;  by 
 taking  care  of  them  when  in  want  and  distress,  and  in  old 
 age;  so  Joseph  nourished  his  father  and  his  family  in  a  time 
 of  famine.     5.  Subjection  and  submission  to  their  command^ 
 
Book  III.  OF  PARENTS  AND  CHILDREN.  599 
 
 advice,  reproofs,  and  corrections.  The  rule  is,  Children, 
 obey  your  parents  in  all  things,  Col.  iii.  20.  not  in  things  sin- 
 ful, but  in  things  that  are  lawful  and  right ;  and  even  in  things 
 indifferent,  which  are  neither  forbidden  nor  commanded,  yet 
 if  enjoined  by  parents,  are  to  be  observed  ;  an  instance  of  this 
 we  have  in  the  Rechabites,  and  whose  filial  observance  was 
 approved  of  by  the  Lord,  Jer.  xxxv.  6 — 19. 
 
 The  manner  in  which  this  obedience  is  to  be  yielded  is,  in 
 the  Lord,  Eph.  vi.  1.  which  may  be  considered  as  a  limitation 
 of  the  above  rule;  that  it  must  be  in  things  pertaining  to  the 
 Lord,  which  are  well  pleasing  in  his  sight,  which  make  for  his 
 glory,  and  are  done  for  his  sake.  The  reason  enforcing  such 
 obedience  is,  for  it  is  right ;  it  is  agreeable  to  the  law  and 
 light  of  nature,  agreeable  to  reason,  and  is  the  first  command- 
 ment with  promise. 
 
 II.  There  are  duties  incumbent  on  parents  with  respect  to 
 their  children,  which  are,  I.  Negatively  expressed;  l'c 
 fathers,  provoke  not  your  children  to  wrath,  Eph.  vi.  4. 
 which  may  be  done.  1.  By  words  ;  by  laying  upon  them  unjust 
 and  unreasonable  commands,  by  frequent,  public,  and  severe 
 chidings.  2.  By  deeds  ;  as  by  shewing  more  love  to  one  than 
 to  another;  as  Jacob  did  to  Joseph,  n.  The  duty  of  pa- 
 rents to  their  children  is  expressed  positively  ;  But  bring  them 
 up  in  the  nurture  and  admonition  of  the  Lord,  Eph.  vi.  4. 
 which  may  relate,  l.  To  things  civil,  respecting  them,  that 
 they  should  bring  them  up  ;  that  is,  provide  for  their  sustenU* 
 tion  and  support,  food  and  raiment  suitable  and  convenient  for 
 them,  and  what  is  honest  in  the  sight  of  all  men,  Rom.  xii.  IT. 
 1.  Timv.  1.8.  take  care  of  their  education, the  Jews  have  a  say- 
 ing, that  he  that  does  not  teach  his  son,  or  cause  him  to  be  taught, 
 some  trade  or  business,  it  is  all  one  as  if  he  taught  him  to  be  a 
 thief,  to  steal  privately  or  rob  publicly ;  2.  This  exhortation 
 may  have  respect  to  the  training  of  them  up  in  a  religious 
 way  ;  in  the  external  ways  of  God,  and  paths  of  godliness,  in 
 which  they  should  walk  ;  from  whence  they  will  not  easily 
 and  ordinarily  depart,  Prov.  xxii.  6.  It  is  proper  to  instruct 
 *bem  in  thf*  necessitv  of  faith  in  God  and  in  Christ,  and  of  the 
 
600  OF  THE  RESPECTIVE  DUTIES 
 
 use  of  praver ;  and  to  lay  before  them  the  sinfulness  of  sin, 
 and  shew  them  what  an  evil  thing  it  is,  and  what  are  the  sad 
 effects  of  it ;  to  teach  them  their  miserahle  estate  by  nature, 
 and  the  way  of  recovery  and  salvation  by  Christ;  and  to  teach 
 them  from  childhood  to  read  and  know  the  holy  scriptures, 
 according  to  their  capacity  ;  see  Dt-ut.  vi.  20. 
 
 OF  THE  RESPECTIVE  LUTIES  OF  MASTERS 
 AND  SERVANTS. 
 
 These  duties  arise  from  a  relation  founded  in  contract, 
 and  agreement.  Men  are  by  nature,  or  as  to  their  original 
 make,  alike  and  equal ;  there  is  no  difference,  of  bond  and 
 free.     I  shall  now  treat, 
 
 I.  Of  the  duties  of  servants  to  their  masters.  These  are 
 more  largely  and  frequently  spcken  of  in  the  epistles  of  the 
 apostles  ;  because  that  christian  servants  were  impatient  of  the 
 yoke  of  heathen  masters,  and  had  it  insinuated  into  them,  by 
 some  licentious  persons  and  false  teachers,  that  civil  servitude 
 was  inconsistent  with  christian  liberty,  1  Cor.  vii.  21.  1  Tim* 
 vi.  1.  Tit.  ii.  10.  And  it  may  be  proper  to  consider,  1. 
 Of  whom  duty  is  required,  and  to  whom  it  is  to  be  perform- 
 ed ;  Servants  be  obedient  to  them  that  are  your  masters,  Eph« 
 vi.  5.  Bv  servants  are  meant  such  of  this  character,  male 
 and  female,  men  servants  and  maid  servants,  and  masters 
 also  include  mistresses,  as  well  as  masters,  who  are  to  be  sub- 
 mitted to,  one  as  another,  Gen  xvi  8,  9.  of  whatsoever  tem- 
 per and  disposition,  whether  good  or  ill-natured,  1  Pet.  ii.  18. 
 II.  The  duties  to  be  performed  by  servants  to  their  masters: 
 which  are  comprehended  in  these  general  terms  of  subjection 
 to  them,  and  obedience  to  their  lawful  commands,  Eph.  vi.  5. 
 Col.  iii.  22.  Tit.  ii.  9.  1  Pet.  ii.  18.  They  are  to  be  had  in 
 honour  and  esteem,  and  to  be  spoken  honourably  of,  and  res- 
 pectfully to,  1  Tim.  vi.  1.  I  say  to  my  servant,  Dc  this;  and  he 
 doth  it  immediately,  at  once,  Matt.  viii.  9.  ill.  'I  he  manner 
 in  which  this  duty  of  obedience,  in  its  several  branches  is,  to 
 be  performed ;  it  must  be  universal ;  in  all  thing's  Col,  iii*  22. 
 
Book  III.    of  the  Respective  duties  of  &c.  ^qj. 
 
 Tit.  ii.  9.  not  in  things  sinful :  but  in  all  things  lawful  not 
 grudgingly,  nor  murmuring,  nor  by  force  and  constraint,  but 
 willingly,  and  of  a  ready  mind.  1  v.  The  arguments  enforcing 
 such  obedience  are,  the  authority  and  command  of  God. 
 the  honour  and  glory  of  God,  and  of  Christ,  and  of  his  gospel 
 as  concerned  herein.  The  example  of  Christ,  and  tne 
 benefit  arising  to  servants  from  their  obedience,  in  general, 
 what  good  thing  they  do,  the  same  they  shall  receive  of  the 
 Lord. 
 
 II.  There  are  duties  incumbent  on  masters,  with  respect 
 to  their  servants  ;  And  ye  masters  do  the  same  things  unto  themy 
 Eph.  vi.  9.  not  the  same  duties ;  but  what  belong  to  them, 
 i.  There  are  some  things  they  are  to  do,  with  respect  to  the 
 moral,  spiritual,  and  eternal  good  of  their  servants.  1.  They 
 are  to  set  good  examples  to  them,  of  temperance,  sobriety, 
 prudence,  virtue,  and  religion.  2.  They  are  to  teach  and 
 instruct  them  in  the  knowledge  of  divine  things,  Gen.  xiv.  14. 
 
 3.  They  are  to  pray  with  them,  and  for  them,  Josh.  xxiv.  15. 
 
 4.  Should  allow  time  and  leisure  for  religious  services,  to 
 read  and  hear  the  word  of  God*  n.  There  are  other  duties, 
 which  relate  to  their  temporal  good.  As,  1.  They  are  to 
 teach  them  the  business  they  are  put  apprentices  to  them  for. 
 2.  To  give  them  that  which  is  just  and  equal.  3.  They 
 should  pay  them  their  just  wages.  4.  Obedient  servants  are 
 to  be  encouraged,  and  used  kindly,  the  apostle  advises,  to 
 forbear  threatening,  Eph.  vi.  9. 
 
 Now  the  argument  to  enforce  these  duties  on  masters,  is 
 taken  from  their  having  a  Master  in  heaven.  Happy  it  is 
 when  love  and  harmony,  freedom  and  familiarity,  subsists 
 between  masters  and  servants,  Ruth  ii.  4. 
 
 OF  THE  RESPECTIVE  DUTIES  OF    MAGIS. 
 TRATES  AND  SUBJECTS. 
 
 The  duties  of  subjection  and  obedience  to  magistrate*, 
 supreme  and  subordinate,  are  frequently  inculcated  in  the 
 sacred  writing.     We  who  are  called  Baptists,  and  bv  way  ot 
 
 4  G 
 
602  OF  THE  RESPECTIVE  DUTIES  OF  &i. 
 
 reproach  Anabaptists,  should  be  careful  to  observe  these  du« 
 ties  ;  nothing  is  more  common  with  every  puny  writer  against 
 USy  than  to  upbraid  u>  with  the  riots  and  tumults  at  Munster  in 
 Germany;  which  though  begun  by  Paedobaptists,  yet  because 
 some  called  Anabaptist?  joined  thtm,  men  or  bad  principles 
 and  scandalous  characters,  he  whole  blame  was  laid  upon 
 them.  It  becomes  us  to  wipe  oft  the  foul  aspersion,  both  by 
 our  declared  abhorrence  of  it,  and  by  our  conduct. 
 
 I.  It  will  be  proper  to  consider,  of  whom  the  duties  of  sub- 
 jection and  obedience  are  required,  and  to  whom  they  are  to 
 be  yielded.  1.  Of  whom  they  are  required:  of  every  one 
 that  belongs  to  the  commonwealth  ;  Let  every  soul  be  sub' 
 ject  to  the  higher  powers,  Rom.  xiii.  1.  Christ  and  his 
 apostles  paid  tribute  to  Caesar,  and  even  Peter,  whose  suc- 
 cessor the  pope  pretends  to  be,  Matt.  xvii.  24 — -27.  The 
 apostle  Paul  appealed  to  Caasar,  owned  his  authority,  and 
 claimed  his  protection,  Acts  xxv.  10,  11.  Pliny  the  heathen 
 bears  witness  to  the  christians  of  the  second  century,  that  they 
 did  all  things  in  conformity  to  the  civil  laws.  u.  To  whom 
 these  duties  are  to  be  performed.  These  are  the  higher 
 pottfers;  called  pozvers  because  they  are  invested  with  the 
 power  of  government,  and  have  a  right  to  exercise  it ;  higher 
 powers  because  they  are  set  in  high  places,  and  have  a  super- 
 eminence  over  others,  Rom.  xiii.  1.     I  go  on, 
 
 II.  To  consider  the  duties  both  of  magistrates  and  subjects. 
 i.  Of  magistrates-.  They  are  to  make  and  pass  such  laws  as 
 are  for  the  good  of  their  subjects.  They  are  to  govern  ac- 
 cording to  such  righteous  and  salutary  laws.  They  are  to 
 discountenance  and  suppress  impiety  and  irreligion :  the  maxim 
 of  the  Roman  orator  is  a  very  good  one  ;  salus  populi  su« 
 premalex  esto.  ii.  There  are  •  duties  to  be  performed  by 
 subjects  to  magistrates.  1.  To  honour  them,  and  shew  reve- 
 rence to  them,  Rom.  xiii.  7.  to  speak  respectfully  of  rulers. 
 Civil  magistrates  are  to  be  prayed  for,  1  Tim  ii.  1,2.  They 
 are  to  be  supported  in  their  government,  Rom.  xiii.  7« 
 
Book  IV.        OF    GOOD  WORKS  IN  GENERAL  60S 
 
 III.  There  are  various  reasons  to  be  g'v^n,  why  subjection 
 and  obedience  should  be  yielded  by  subjects  t<?  magistrates, 
 
 1.  Because  that  magistracy  is  by  the  ordination  and  appoint- 
 ment of  God  j  The  powers  that  be,  are  ordained  of  God,  Rom. 
 xiii.  1.  there  are  divers  forms;  as  monarchy,  which  is  the 
 government  of  one  man ;  aristocracy,  which  is  the  govern- 
 ment of  the  chief  and  principal  persons  in  a  nation  ;  and  demo- 
 cracy, which  lies  in  the  people :  which  is  the  best  sort  ot  go- 
 vernment I  will  not  take  upon  me  to  say  ;  but  this  I  will  ven- 
 ture to  assert,  that  the  worst  government  is  better  than  none 
 at  all ;  it  is  not  this  or  that  particular  man  nor  this  or  that 
 form   of  government,    but  government  itself  that  is  of  God. 
 
 2.  To  resist  them,  is  to  resist  the  ordinance  of  God,  Rom. 
 xiii.  2.  Not  that  magistrates  are  above  the  laws ;  but  are  to  be 
 subject  to  them,  and  are  liable  to  the  penalty  of  them,  when 
 broken  by  them.  There  are  other  reasons  to  be  gathered  from 
 Rom.  xiii. 
 
 OF  GOOD  WORKS  IN  GENERAL. 
 
 The  circumstances  requisite  to  a  good  work,  are,  1.  That 
 it  be  according  to  the  command  and  will  of  God.  2.  That  it 
 spring  from  love  to  God,  1  Tim*  i.  5.  3.  It  must  be  done  in 
 faith  ;  for  what  is  not  of  faith  is  sin,  Rom.  xiv.  23.  4.  It 
 must  be  done  to  the  glory  of  God,  1  Cor.  x.  31.  Now  con- 
 cerning these  may  be  observed, 
 
 I.  The  springs  and  causes  of  them.  1.  The  efficient  cause  is 
 God,  who  works  in  his  people,  both  to  will  and  to  do.  2.  The 
 
 influential  cause  is  the  grace  of  God.  3.  Good  works,  that 
 are  truly  such,  are  owing  to  union  to  Christ,  Eph.  ii.  10. 
 4.  Faith  in  Christ  is  productive  of  them;  the  heart  is  purifi- 
 ed by  faith  in  the  blood  of  Jesus.  5.  The  word  is  a  means 
 of  making  the  man  of  God,  thoroughly  furnished  unto  all  good 
 works,  2  Tim.  iii.  16.  Luke  viii.  15. 
 
 II.  The  nature  and  properties  of  good  works,  l.  The  best 
 of  works,  which  are  done  by  the  best  of  men,  and  in  the  best 
 manner,  are  but  imperfect,  Eccles.  vii.  20.  u.  They  are  not 
 meritorious  of  any  thing  at  the  hand  of  God.     To  merit,  thej 
 
604    A  COMPENDIUM  OF  THE  DECALOGUE. 
 
 must  be  profitable  to  God;  but  such  they  are  not;  they 
 must  be  due  to  God,  but  this  is  not  the  case,  Luke  xvii.  10. 
 They  must  be  done  by  men  in  their  own  strength  ;  whereas 
 without  the  grace  mid  strength  of  Christ,  man  can  do  nothing ; 
 and  there  must  be  a  proportion  between  the  works  of  men,  and 
 the  mercy  and  favour  of  God  ;  between  which,  and  the 
 best  works  of  men,  there  is  no  manner  of  proportion. 
 
 III.  The  subjects  of  them  :  Such  only  are  capable  of  doing 
 good  works  who  are  made  good  men  ;  Make  the  tree  good, 
 and  its  fruit  will  be  good.  They  must  be  purified  and  sancti- 
 fied ;  That  he  might  purify  unto  himself  a  peculiar  people,  zeal- 
 ous  of  good  works,  Tit.  ii.  14.  they  must  have  the  Spirit  of 
 Christ,  and  be  strengthened  by  him. 
 
 IV.  The  necessary  uses  for  which  good  works  are  to  be 
 performed,  i.  Not  to  procure  salvation,  in  whole  or  in  part; 
 for  by  the  deeds  of  the  law,  no  flesh  living  can  be  justified, 
 Rom.  iii.  20.  28.  Yet,  ii.  There  are  uses  for  which 
 they  are  necessary,  As,    1.  With  respect  to  God,  John  xv.  8. 
 
 2.  With   respect  to  ourselves,  1    Tim.  ii.  9,   10.   Tit.  ii.  10. 
 
 3.  With  respect  toothers,  Tit.  iii.  8* 
 
 A  COMPENDIUM  OR  SUMMARY  OF  THE 
 DECALOGUE. 
 
 The  Commandments  of  the  law  are  reduced  by  Christ  to 
 two  capital  ones;  Love  to  God,  and  love  to  our  neighbour, 
 Matt.  xxii.  36 — 40. 
 
 The  preface  to  the  decalogue,  contains  arguments  or  mo- 
 tives unto  obedience  to  the  commandments  in  it,  As,  1.  That 
 it  is  the  Lord  Jehovah  who  enjoins  it.  2.  He  that  enjoins 
 these  precepts  is  the  Lord  thy  God.  3.  He  brought  thee  out 
 of  the  Land  of  Egypt,  out  of  the  house  of  bondage.  The  de- 
 calogue itself  follows. 
 
 I.  The  First  command  is,  Thou  shalt  have  no  other  gods  be- 
 fore me*  The  things  required  in  this  precept  are,  that  we 
 should  own  God,  and  none  else,  Mark  xii.  29.  that  we  should 
 worship  him,  and  exercise  faith  in  him,  hope  in  him,  and  love 
 
Book  IV.        A  COMPENDIUM  OF  THE  DECALOGUE.        60o 
 
 him.  The  things  forbidden  in  it  are,  Atheism,  Polytheism, 
 whatever  is  trusted  in,  and  loved  as  God,  as  wealth  and  riches, 
 or  fleshly  lusts,  or  self  righteousness.  The  phrase  before  me, 
 may  point  at  the  omniscience  of  God,  in  whose  sight  such 
 idolatry  must  be  very  displeasing. 
 
 II.  The  Second  command  is,  Thou  shalt  not  make  to  thyself 
 any  graven  image,  Off.  which  respects  the  mode  of  worship, 
 and  requires,  that  it  should  be  spiritual ;  It  forbids  all  super- 
 stition, images,  pictures,  paintings,  and  sculptures.  The  mo- 
 tives inducing  to  obey  this  command,  are  taken  from  God's 
 
 being  a  jealous  God,  and  from  his  severe  punishment  of  the 
 breakers  of  it,  and  of  their  posterity. 
 
 III.  The  Third  command  is,  Thou  shilt  not  take  the  name  of 
 the  Lord  thy  God  in  vain.  Which  requires  an  holy  and  reve- 
 rend use  of  the  name  of  God  ;  and  it  forbids  a  vain  use  of 
 it.  The  argument  is  taken  from  the  guilt  incurred  by  it,  and 
 the  p-jnishment  inflicted  for  it  ;  The  Lord  will  net  hold  such 
 guiltless,  Zech.  v.  4.  Mai.  iii.  5. 
 
 IV.  The  Fourth  command  respects  the  time  of  worship; 
 the  keeping  a  day  holy  to  the  Lord;  and  requires  that  it 
 should  be  after  six  days  labour,  that  it  should  be  observed  in 
 religious  exercises  ;  and  as  a  rest  from  bodily  toil,  excepting 
 works  of  necessity  and  mercy. 
 
 V.  The  Fifth  command  requires  honour,  reverence,  &c. 
 which  has  been  treated  of  in  some  former  chapte rs. 
 
 VI.  The  Sixth  command  is,  Thou  shalt  not  kill.  Which  re- 
 quires all  due  care  in  the  preservation  of  our  lives.  It  forbids 
 the  taking  away  of  life,  or  murder  of  every  sort;  as  parricide, 
 fratricide,  homicide,  and  suicide  ;  and  all  in  temperance,  as  im- 
 moderate eating  and  drinking. 
 
 VII.  The  Seventh  command  h,Thou  shalt  not  commit 
 tery.  Which  requires  chastity  ;  it  forbids  all  the  species  of  un- 
 cleanness,  and  all  unchaste  thoughts  and  desires. 
 
 VIII.  The  Eighth  command  is,  Thou  shalt  not  steal. 
 Which  requires  that  we  should  seek  to  get,  preserve,  and  in- 
 crease our  own  wealth,  and  that  of  others  in  a  lawful  way  ;  it 
 
606     A  COMPENDIUM  OF  THE  DECALOGUE. 
 
 requires  justice,  truth  and  faithfulness  in  all  our  dealings  with 
 men;  and  it  forbids  all  unjust  ways  of  increasing  our  own, 
 and  hurting  our  neighbour's  substance. 
 
 IX.  The  Ninth  command  is,  Thou  shah  not  bear  false  xviu 
 ness  against  thy  neighbour.  Which  requires  to  be  careful  of 
 our  own  good  name,  and  it  forbids  all  lying. 
 
 X.  The  Tenth  command  is,  Thou  shalt  not  covet,  £s?c. 
 Which  requires  contentment  in  every  state  and  condition  of 
 life  :  it  forbids  all  uneasiness  and  discontent.  It  mentions  the 
 particular  objects  not  to  be  coveted  ;  not  a  neighbour's  house, 
 nor  a  neighbour's  wife,  nor  his  man  servant,  nor  his  maid  ser- 
 vant, nor  any  thing  that  is  thy  neighbour's ;  of  which  sin  the 
 fcpostle  declares  himself  free,  Acts  xx.  33.  It  strikes  at  the 
 root  of  all  sin,  James  i.  13,  14. 
 
 From  this  view  of  the  law,  in  all  its  precepts,  it  appears 
 bow  largeand  extensive  it  is  ;  that  David  might  well  say, 
 Thy  commandment  is  exceeding  broad.'  Psalm  cxix.  96.  Itre- 
 cuires  a  perfect  righteousness  ;  and  happy  for  man  it  is,  tha': 
 there  is  such  a  righteousness  revealed  in  the  gospel. 
 
 END  OF  THE  BODY  OF    DIVINIT 
 
BAPTISM  OF  JEWISH  PROSELYTES. 
 
 Mr.  Lowe,  one  of  the  contributors  to  Chambers's 
 Cyclopaedia,  in  a  letter  to  Dr.  Gill,  respecting  his  discourse  on 
 singing,  says,  there  is  "  no  dealing  with  you,  as  with  the 
 generality  of  writers  ;  the  piece  is  all  quintessence.'* 
 
 This  observation  applies  to  none  of  the  Doctors  works, 
 with  more  propriety  than  to  the  dissertation  with  which  his 
 Divinity  closes.  It  were  folly  to  attempt  to  abridge  it.  Should 
 any  doubt  the  truth  of  the  subsequent  positions,  they  are  re- 
 ferred for  ample  proof  of  their  correctness  to  the  original 
 work. 
 
 Among  the  Jews  there  were  three  sorts  of  Proselytes — a 
 proselyte  of  the  gate  a  mercenary  one,  and  a  proselyte  of  righ- 
 teousness. To  this  latter  class,  the  question  of  Proselyte  baptism 
 refers.  Some  learned  men,  but,  without  any  jtiot  foundation, 
 have  asserted,  that  Proselyte  baptism  was  used  by  the  Jews 
 before-  the  times  of  John  and  Christ ;  and  that  they,  from 
 Jewish  habits,  derived  the  practice.  Of  these  the  most  distin- 
 guished are,  Broughton,  Ainsworth,  Seldin,  Hammond,  and 
 Lightfoot.  Sir  Richard  Eliys  knows  "  not  of  any  stronger 
 argument  in  proof  of  infant  baptism  than  this." 
 
 But Of  this  species  of  baptism   there  is  no  mention 
 
 made  in  the  Old  Testament,  or  the  Apocrypha  ;  none  in  the 
 New  Testament ;  none  in  the  writings  of  Philo,  or  of  Jose- 
 phus ;  neither  the  writings  of  the  Targums  or  Chaldee 
 paraphrases,  nor  Misnah  or  traditional  writings,  know  anv 
 thing  of  the  ceremony.  None  of  the  Christian  fathers  of  the 
 first  three  centuries  once  mention  it.  The  proof  of  the  custom 
 depends  only  on  Talmud's  and  Talmudical  writers. 
 
 The  following  inferences  fairly  result  from  the  investiga- 
 tion : — 
 
 That  the  Talmuds  are  of  too  late  a  date  to  prove  the  early 
 existence  of  the  custom,  since  they  were  written  some  centu- 
 ries after  the  times  of  Jchn  and  Christ; — that  this  custom 
 among  the  Jews  looks  rather  like  a  civil  than  a  religious  affair; 
 that  to  suppose   John  took  baptism  as  he  found  it  anions 
 
608  OF  THE  BAPTISM  OF  JEWISH  PROSELYTES. 
 
 Jews,  disagrees  notoriously  with  the  New  Testament  state- 
 ment of  the  mission  of  John:— that  the  Jews  will  not  allow 
 any  proof  can  be  produced  of  baptism  out  of  the  Old  Testa- 
 ment, or  even  out  of  the  Talmuds  :— that  to  say,  as  Dr.  Light* 
 foot  does,  that  Christ  took  baptism  into  his  hands  as  he  found 
 it,  is  derogatory  from  the  authority  of  the  Son  of  God,  and 
 the  honour  of  the  ordinance  ;  and — that  several  inconvenien- 
 ces must  result  to  the  practice  of  those  who  admit  it,  if  their 
 creed  and  conduct  are  in  harmony :  such  as  admitting  se-bap- 
 tizing,  or  a  persons'  baptizing  himself,  for  such  was  the  cus- 
 tom of  Proselytes  ;  performing  the  rite  before  three  persons 
 of  eminence; — the  practice  of  anabaptism, — and  regarding  of 
 a  child  as  baptized,  provided  the  rite  be  administered  du- 
 ring pregnancy,  to  the  mother.  Finally,  If  this  custom  is  to 
 be  used  as  a  rule  of  christian  baptism,  then  sprinkling  ought 
 not  to  be  employed  in  it ;  for  the  baptism  of  Jewish  Proselytes 
 was  performed  exclusively  by  immersion. 
 
 THE   END. 
 
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