i'V"^* ■iky' ■ .IS ^ -^^^/^y^JL fcibrarjp of Che theological ^eminarjp PRINCETON . NEW JERSEY I PRESENTED BY Mrs. riinot C. Morgan THE SYSTEM OF DOCTRINES, CONTAINED IN DIVINE REVELATION, EXPLAINED AND DEFENDED. SHEVriNO THEIR CONSISTENCE AND CONNEXION WITH EACH OTHER. TO WHICH 18 ADDBI>» A TREATISE ON THE MILLENNIUM. IN TWO VOLUMES. [ ^ ^AY 21 1965 BY SAMUEL HOPKINS, D. D. LATE PASTOR OF THE Ist CONGRSGATIONAJ. CHURCH IN NBWPOKT. VOL. II. SECOND EDITION. BOSTON : PRINTED AND PUBLISHED BT LINCOLN & EDMANDSj No. 53 Cornhill. 1811. Published according (y Act q/" Congress. CONTENTS. PART II. CHAP. IV. Page SECT. VI. On Samng Faith, . . 5 SECT. VIL On Justijicatien by Faith, . 49 SECT. Fill. On the Covenant of Grace, . 84 SECT. IX. On t/ie Man?ier of the Dispensa- tion of the Covenant of Grace, and the Preaching of the Gospel, ... 96 SECT. X. On the Perseverance of Belie'uers, 114 SECT. XI. Concerning Assiira nee of Salvation, 124 SECT. XII On Election, . . . 142 SECT. XIII. Believers not perfectly holy in this Life, ..... 167 SECT. XIF. On Death— A Separate State— The General Resurrection — Judgment — The Eternal State of Happiness and Misery, 184 CHAP. V. Concerning the Church of Christ, . . 223 SECT. I. General Observations concerning the Church of Christ, . . . ib. SECT. IL The Officers of the Visible Church, 231 SECT. III. On the Public Institutions, Ordi- nances and Worship of the Church — Public Worship — The Christian Sabbath — Baptism — The Lord's Supper, 240 SECT. IV. Concerning the Discipline of the Church, . . . . . 348 OONTENTS. CHAP. VI. Pa,^c On Christian Practice^ . . . . 361 Conclusion^ . . . . . . 396 TREATISE on the MILLENNIUM. DEDICATION, .^ , . . . 412 INTRODUCTION, .... 413 SECT. I. In ivhic/i it is shewn from the Scrip- ture that the Church is to enjoy a prosper- ous and happy State in this IVorld during a thousand Tears, . . . . 417 SECT. II. IVhat is implied in the Millenni- um— The peculiar Happiness and Glory of that Day, ..... 444 SECT. III. IVhcn the Millennium ivill begin, 477 SECT. IE. What will take place before the Millennium, to prepare the IFay Jor the Introduction of it, . .. .489 SYSTEM OF DOCTRINES, PART II. CHAP. IV. Section VI. CONCERNING SAVING FAITH. THERE have been, and still are, various and oppcv site opinions in the christian world, and among Protes- tants, respecting saving faith ; and very different defini- tions have been given of it. Instead of particularly de- scribing these, and attempting to refute any of them now, it is proposed to examine the scriptures, and endeavour from them to find what is the nature, and what are the properties of this faith. And if in this way, which is doubtless the most proper to be taken, a clear and satis- factory idea of this subject may be obtained, all errone- ous opinions respecting it, which have been imbibed and propagated, will of course be detected. — In this view the following things may be observed. I. Saving faith is represented in many passages of scripture as consisting in a belief and assurance of the truth and reality of those things which are revealed and asserted by God in the divine oracles. Or a conviction and assured knowledge, that the gospel is true ; that Jesus Christ is the Sou of God, and the Saviour of the VOL. II. 2 6 Concerning Saving Faith. Part II. world ; and they who have this belief, assurance or knowledge, are considered and declared to be in a state of salvation. This is the account given of faith in the most express definition of it in the Bible. " Now faith is the sub- stance of things hoped for, and the evidence of things not seen."* Here faith is described in the general na- ture of it ; and is said to be that by which invisible and future things are seen as evident realities. Hence it ap-^ pears, that he who realizes and is assured of the truths contained in divine revelation, has true faith, by which men believe to the saving of their souls, which is the faith here defined, as appears from the words immediate- ly preceding these, in the last verse of the foregoing chapter. " We are of them that believe to the saving of the soul. Now faith, &c." When Peter said to Jesus, " Thou art the Christ, the Son of the living God," Jesus answered and said unto him, " Blessed art thou, Simon Barjona ; for flesh and blood hath not revealed it unto thee, but my Father which is in heaven." Upon this we may observe, 1. That the faith which Peter professes, is a belief and assurance that Jesus of Nazareth was indeed the Son of God, the Messiah who was to come into the world. 2. That Christ declares this to be saving laith, in pronouncing Peter blessed upon this, and asserting that this faith was the effect of divine, supernatural influences. Very parallel to this is what St. John asserts concern- ing faith. " Whosoever shall confess that Jesus is the Son of God, God dvrelleth in him, and he in God. "f This is the same confession which Peter made ; and this is here declared to be peculiar to a good man, a true christian who shall be saved. By confessing that Jesus is the Son of God, is meant a sincere and true declara- tion of a belief and assurance of this truth. Such a belief and assurance of this truth, is the only proper ground of this confession, and is saving faith. Both these passages are explained and illustrated by the fol- lowing words of this same apostle. " Whosoever be- lieveth that Jesus is the Christ, is born of God. "J Here, a belief of this single proposition, Jesus is the Christy is * Heb.xi. 1. t IJohniv, 15, % Chap. v. 1. Chap. IV. Concerning Saving Faith. ' 7 asserted to be justifying saving faith, which is peculiar to those who are born of God. The same description of saving faith is found in the words of St. Paul, " If thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God raised him from the dead, thou shalt be sav- ed."* To believe that Jesus was raised from the dead is the same with believing that Jesus is the Christ : And this is here asserted to be saving faith. This same foith the Eunuch professed, upon which he was baptized by- Philip, and admitted among the number of true believ- ers in Christ. " And he answered and said, I believe that Jesus Christ is the Son of God."t Agreeably to this Christ says, " This is life eternal, that they mio-ht know thee, the only true God, and Jesus Christ whoni thou hast sent. "J Here eternal life is connected with having a true idea or knowledge of God and the Saviour ; or seeing their true character and believing them to be such as they are. This therefore must be the same with that faith to which our Saviour so often promises salvation ; and without which he repeatedly says, men cannot be saved. In all these passages faith is represented as that by which the truth is seen, so that the truths of the gospel become present and real to the mind, attended vvith an assurance of their truth and reality : And that this belief of the truth, with what it necessarily includes, is the whole of saving faith : And is the same thing which is elsewhere called — Coming to the light. ^ Seing in the light. \\ Knowifig the truth.^ Coming to the knoidedge ef the triith.*^ A bdiefof the truth.-\\ A being illmninat- ed.XX The light of the knowledge of the glory of God, in the face of Jesus Christ, shining in the heart.\\ Be- holding as in a glass, the glory of the Lord. || || II. Saving faith, in a number of places, is represent- ed in a light, which to some, especially at first view may appear different from the description of it in the forementioned passages, if not contrary to it. It is con- sidered and represented, as consisting in the exercise of * Rom. X. 9. I Acts viii. 37. t John xvii. 3. K John iii. 31 (1 1 John ii. 9. If John viii. 31. •* 1 Tim. ii. 4. ff 2 Thcss id 13 i± Heb. X 32. %% 2 Cor. iv. 6. nd Chap. Ui. 18. " " 8 Concerning Samng Faith. Part IL tfie heart, and choice of the will ; this being essential to it, and including the whole. i Bdiemng on the name of Christy and recei'ohig him^ is mentioned as being one and the same thing, '* But to as many as receii^ed him^ to them gave he poweWto become the sons of God, even to them that belieiie on his name.'''"^ Here receiving Christ, ^nd beiiefuing on him, are synonimous expressions, and must m6an the same thing. But receiving Christ is an exercise of will or choice, and is the same thing with voluntarily embracing him, as he is offered in the gospel. Faith in Christ, or believing on him, is termed coming to hkm^ as being one and the same. " He that cometh to me^ shall never hun- ger ; and he that belie'veth on me, shall never thirst. '^f As hungering and thirsting are the same mental exercise, so are believing on Christ,^ ai'id coming to him. This is farther evident froffiT the" words following. " But I said unto you, that ye also have seen me, and belie've not. All that the Father giveth me, shall come to me ; and he that cometh to me, I will in no wise cast out. "J Here Christ speaks oi coming to him, as the condition of salvation by him, and as directly the reverse to 7iot be- lieving on him, with which he charges the Jews ; and therefore by coming to him he can mean nothing but saving faith, even the same which he, in this discourse, repeatedly calls beliemng on him.\ It may be also ob- served, that what Christ here calls not belie'ving, he ia another place denotes by not coming to him, " Ye will not come unto me, that ye might have life."|| The charge of not coming to him, and not beliening on him, is evident- ly the same. And that comi)ig to Christ, is the same with believing on him, is confirmed from the evident synonimous use of those phrases in the words which fol- low those which have been mentioned. " And this is the w411 of the Father, that every one that seeth the Son and belieiieth on him, may have everlasting life. No man can come unto me, except the Father which hath sent me, draw him. Every man therefore that hath heard, and hath learned of the Father, cometh unto me. Verily, verily, I say unto you , he that belie'veth on me, * John i. 12. t J<*b^ vi. 25. t v. 36, 37. 5 V. 25, 40, 47. 11 Chap. t. 40. Chap. IV. Concerning Savitig Faith. 9 hath everlasting life."* And we find him speaking again after the same manner. " If any man thirst, let him come i(nto me and drink. He that belic'oeth on me^ as the scripture hath said, out of his belly shall flow riv- ers of livin§[ waters, "t Faith in^hijK is denoted by eating his fleshy and drinking hik mmd.X " Whosoever eateth my flesh, and drinketh my blood, hath eternal life, and I will raise him up at the\last day." It is not only evident from the words themselves, that by eating his flesh, and drink- ing his blood, that uniting act of the soul to Christ is expressed, whicl^ is necessary in order to enjoy what he has obtained for men, which must be saving faith : But this is yet more evident by comparing them with the foregoing words, of which these are evidently designed as an explanation. " Verily, verily, I say unto you, he that belie veth on me hath eveffesting life."§ And again, " This is the will of him that sent me, that every one that seeth the Son, and belieiteth on him, may have everlasting life ; and I will raise him up at the last day. "II Here eternal life, and to be raised up by Christ at the last day, is promised in one place to believing on Christ, and in the other to eating his flesh and driiiking his blood : therefore it is certain that these are not two different things, but one and the same, -which is connect- ed with eternal life, and the condition of enjoying it. But eating the flesh of Christ, and drinking his blood, can mean nothing less than voluntary exercise, by which, from a taste and relish for the character of Christ, and his excellence, the heart receives and embraces him as a suitable and all sufficient Saviour. Calling on the name of Christ, is spoken of as an ex- ercise of faith, or a proper expression of faith in him. For the scripture saith, "Whosoever belic'ueth on him shall not be ashamed. For there is no difference be- tween the Jew and the Greek ; for the same Lord over all is rich unto all that call upon him. For whosoever shall call upon the name of the Lord, shall be saved. "^ No one who attends to these words can suppose that ' John vi. 40. 44, 45, 47. t Jol^" vii. 37, 38. \ John vi. 50. 51, 53, 54. S^, 57, 5S.- § V. 47. 1) V. 40. 15 Rom. x. 11, 12, 13. 10 Concerning Salving Falt/u Part IL believing on Christ, and calling on his name, are two distinct things, or doubt whether they are one and the same exercise. To the same purpose are those scriptures which rep- resent faith in Christ by looking unto liim^ and trusting in him. " Look unto me, all the ends of the earth, and be ye saved."* Here looking to Christ, and salvation, are connected. And this is represented as necessary to sal- vation, and the only condition of it. But this is the same thing with seeking him, coming to him, and ac- cepting of him. In this passage there is doubtless a reference to the direction which God gave to the Israel- ites to set a brazen serpent upon a pole, in the wilder- ness, with a promise that every one who being bitten of a fiery serpent, looked upon it, should live : For this was a designed type of Christ, which our Saviour there- fore applies to himself : and at the same time declares that looking upon the exalted serpent, denoted faith in him. " And as Moses lifted up the serpent in the wil- derness, even so must the Son of Man be lifted up, that whosoever belie'ueth in him^ should not perish, but have everlasting life."t Trusting in God, is often mentioned in the book of Psalms, and in other parts of the Old Testament, as necessary in order to enjoy his favour, to which prom- ises of all good are made ; in the same manner as faith in Christ is in the New Testament : from whence it may be safely inferred that they are the same. And agreea- ble to this, believing in Christ is called trusting in him^ by St. Paul. " That we should be to the praise of his glory, who first trusted in Christ.^''X *' Isaiah saith, there shall be a root of Jesse, and he that shall rise to reign over the Gentiles, in him shall the Gentiles trust.^^^ Trust in C/irist, implies the exercise of the disposition or will, e\'en the receiving and embracing of the heart : For men do not trust in any person or object for any thing but that which to them is a good, what is agree- able to them, what they desire and choose. Yea, trust- ing is commonly used with respect to some great good upon whicii men set their hearts, and depend upon it for support, satisfaction and happiness. And that trust- * Isaiah xlv. 22. f John iiji. 14, 15, t Eph. i. 12. § Roip. xv. 12. Chap. IV. Concerning Samrig Faith. 11 ing in Christ is the same witli looking and coming to him, and seeking him, will be evident from the lust mentioned passage, by turning to the words of Isaiah, from which it is taken : For what the Apostle renders, ^' In him shall the Gentiles trust,^'' is in the following words in the place quoted, " To it (that is to Christ) shall the Gentiles seek.'''' From these passages of scripture, and many others of the like tenor, it may be determined with certainty, that saving faith implies the consent of the will, accepting of Clirist ; choosing and embracing him, as he is revealed in the gospel ; and that this is essential to it ; so that where this exercise and consent of heart is not, there is no faith, and no real and proper conviction, knowledge or belief of the truth. And if what has been said in the foregoing section, on divine illumination, be understood, and kept in mind, the account we have had of saving faith from the scripture, under the two preceding observations, will appear to be consistent and intelligible. It has been there proved from scripture, that a right disposition of mind is necessary in order to have that true discerning in things of a moral and spiritual nature which is implied in saving faith ; and that seeing and understanding the truths of the gospel, implies exercise of heart, and the former cannot be distinguished and separated from the latter, even in idea and conception. Therefore a saving belief of the truth of the gospel, supposes and implies right exercises of heart, in tasting and relishing moral beauty, and embracing it as 'good and excellent ; and thus embracing Christ and the gospel implies all that light, conviction and assurance of the truth, which is essential to saving faith ; and both these, or rather all this, is really but one and the same whole. The gospel is all of a moral nature ; by it is exhibited the plan of the moral government of God, or his moral, spiritual kingdom, to the best advantage, in the clearest and most striking light. In this, is the greatest and most clear manifestation of the Deity ; and it comprises the sum of all the moral beauty and excellence that is to be seen by created intelligences, in the whole universe. In Jesus Christ, the glory of God, his moral beauty and 12 Concerning Savrng Faith. Part II. perfection , shines with the brightest effulgence, and to the greatest advantage. The glory of God, the bright emanation of the divine fulness, beauty and perfection, is to be seen in the face of Jesus Christ.* He is the im- age of God. In him, as in a mirror, the rays of the divine glory center, and by him are to the greatest ad- vantage reflected on all finite intelligences. He there- fore who sees Jesus Christ in his true character, as a beautiful, suitable and all sufficient Saviour, or under- stands the gospel, sees and understands what is the sum of all moral beauty and perfection ; which is the glory of the gospel, and infinitely distinguishes it from every thing which is merely human, or is not divine ; and without which the gospel would be infinitely unworthy of God, and want the evidence which the believer has that it is from God. Therefore he who discerns not this moral beauty and excellence, which is the same with having no taste of heart for it, the gospel is hid from him. He does not understand it ; has no true idea of Jesus Christ ; and consequent!}^ discerns not the proper and all convincing evidence that he is the Son of God, and a suitable and all sufficient Saviour : Therefore does not, and cannot believe it, with that faith which it demands. . But such a true idea of Jesus Christ, such a knowl- edge of him in his true character, such a sight of his moral beauty and excellence, supposes and takes place in the exercise of a right taste and disposition of heart, without which it cannot possibly be perceived. For, as has been proved, a discerning and sight of beauty, especially of moral beauty and excellence, depends upon the taste and disposition of the heart, and it cannot be discerned by the speculative understanding, as distinct from the will, and independent of it. But such taste and disposition of heart, which discerns the moral beau- ty and excellence of Christ and the gospel, and opens to the mind the all convincing evidence of their reality, necessarily implies, and carries in it, approbation of the gospel, and a cordial embracing it as excellent and di- vine, which is the same with receiving Jesus Christ, and trusting in him as a worthy and all sufficient Saviour. * 2 Cor. iv. 6, Chap. IV. Concerning Sa'uing Faith. 13 All this, it is presumed, has been made so evident in the foregoing section, from scripture and the reason and nature of things, that it is needless to enlarge on the subject here, or repeat what has been said there. How- ever, it may be proper to mention several passages of scripture, in addition to those there cited, which repre- sent that light, knowledge and belief respecting the truths of the gospel, in which saving faith consists, to imply a right temper of mind, which is the same with a benevolent heart, without which there can be no true lii=,ht and discerning with respect to those things ; and therefore no saving faith. — And consequently that an evil heart, that is, a rebellious disobedient heart, under the power of selfishness, pride and lust, does not, and cannot believe on Jesus Christ with that faith which is reasonable, and which the gospel requires. Christ says to the unbelieving Jews, " How can ye believe which receive honour one of another, and seek not the honour that cometh from God only ?"* Here a selfish, proud, \^o^•ldly spirit, which alienated them from God, al^d rendered them so unfriendly to him, as not to desire the honour which he gives, is represented as inconsistent with believing on Christ, or a sight of that evidence of the truth of the gospel which is implied in saving faith. Therefore a contrary temper of mind to this is necessary in order to believe in Christ, and is implied in saving faith ; which must be a benevolent, humble, spiritual disposition, which is friendly to the divine chaj-acter, and sincerely desires the spiritual blessings which he gives, the honour which cometh from God. — According to this, all the mere speculative knowledge, all the light and conviction, relating to the truths of the gospel, of which unrenewed men are capa- ble, falls essentially short of true faith in Christ ; so that they are wholly destitute of any thing of the kind. Therefore men must have an obedient, holy disposition of heart, in order to exercise saving faith. It is with such a renewed heart that men believe unto righteous- ness.f With such an heart the Eunuch believed on Christ. J St. John asserts this in the strongest terms, in VOL. n. 3 • Jobnv. 44. ,f Rom. x. 10. * Actsviii. 27. 14 Concerning Samig Faith. Part II. the following words, *' Whosoever believeth that Jesus is the Christ, is born of God."* Thus faith in Christ implies renovation of heart, a right disposition of mind. Where this is not, there can be no faith. We find the same thing implied and inculcated in our Saviour's parable of the sower, as he explains it.f He that received seed into good ground, is he who with an honest and good hearty heareth the word, understandeth, receiveth and keepeth it, and bringeth forth fruit with patience. Upon this it may be observed, that what is called imderstanding the word, by Matthew, is expressed by receimng it by Mark. From hence it is certain, that understanding the word is the same with receiving it ; or, at least, that one implies the other. But receiving the word is an exercise of heart, which appears with great certainty from the words which Luke uses, **' Which in an honest and good heart, having heard the word, keep it." It is the honest and good heart which understands, receives and keeps the word ; and he who has not such an heart, that is, an upright and benevolent heart, does neither receive, nor understand it. It is needless perhaps to observe, that saving faith consists in understanding or receiving the word, the truth of the gospel, which, according to this representation, is found in an honest and good heart, and in no other, and im- plies the upright, disinterested, benevolent exercises of such a heart. Before we leave this passage, it may be useful to observe, that according to this representation of our Saviour, the word of truth does not make the evil, hard, selfish heart, good ; but where it finds such an heart, it produces no saving good, but leaves it as bad as it finds it. The heart must first be made honest and good ; for such an heart only understands, receives, loves and keeps the truth, and brings forth good fruit ; as the seed takes root so as to bring forth fruit, only in good ground. The following words of Christ are to the same pur- pose, " If any man will do his will, he shall know of the doctrine, whether it be of God, or whether I speak of myself. "J To understand the doctrine which Christ taught, to see the divine stamp whicli is upon it, and to * 1 John V. 1. t ^**t- ^"' 23- ^^^ *^* 20- Luke viii. 15, t John vii. 17. Chat. IV. Concerning Saving Faith. 15 know that it is of God, is the description of saving fl\ith, or the character of a true believer. They who liave a heart to do the will of God, and none but such, have this discerning of true faith. Such an heart therefore, or a disposition and will, to do the will of God, is es- sential to saving faith. This is a discerning, wise and understanding heart, which sees the evidence of divine truth, and knows it to be of God. Whereas he whose heart opposes the revealed will of God, which requires LOVE, remains in darkness and unbelief. • It must be farther observed, III. It appears from the scriptures that love is im- plied in saving faith, and is essential to it ; so that where there is no holy love, there is no true faith. This is asserted by St. Paul : by which he distinguishes true faith from all counterfeits, in the following words. " In Jesus Christ, neither circumcision availeth any thing, nor uncircumcision, but faith which workethby love."* The Apostle does not here say, that faith worketh love ov produces it, as if faith preceded, as the cause of love ; and that love is connected with faith, and follows it, as the certain consequence and effect of it. But he says, faith worketh by love, as some machines move by wind or water, springs or weights. He asserts that love is the life and active nature of saving faith. By this it is a living active faith, love being the life and soul of it; so that where there is no love, there can be no more than an inactive, dead faith. The Apostle James says, " As the body without the spirit is dead, so faith without works is dead also."t The operative nature of any- thing, is the life of it. Things are said to be alive, from the active nature which is observed to be in them. The active nature of man is the spirit which is in him : Therefore, as the body without the spirit is dead, so faith without a working nature is dead also. What this working nature, or active fruitful spirit is, which is in true faith, St. Paul tells us in the words before us : It is LOVE. Love is the spirit and life of faith by which it acts, and produces all its operations, and is distinguish- ed from a spurious, dead faith. These two Apostles perfectly agree in this point. According to them, that * Gal. V. 6 -j- James ii. 26. 16 Concerning Samfjg Faith. Part II. which distinguishes true saving faith, from 'every kind, of faith which is not so, is the Ufe and operative nature' of it, which consists in true love. And that St. Paul is to be understood as has been now explained, when he said, " Faith worketh by love," is confimied by his following words. " Though I have all laith, so that I could remove mountains, and have not love,* I am nothing."f Here he asserts, there can be no faith that is of any worth, where there is not love. It follows, that saving faith implies love, in the nature of it. No faith availeth any thing, but that living, active faith, to which love is essential, and of which it is the life and active nature. And when he goes on to say, " Love beareth all things, believeth all things, hopeth all things, endureth all things, "f the most easy, natural and con- sistent meaning of these words is thought to be, that love is the active nature and life of christian fortitude, faith, hope and patience, that these christian graces are exercised and maintained by love, which is the founda- tion and soul of the whole, so that where there is no love, there is nothing borne, believed, hoped for, or endured, as christian exercises. Love hcliei^eth all things, that is, every exercise of true faith, is an exercise of love ; and he who has love> believeth all things which are the prop- er objects of faith, and ought to be believed. In this view we see the force and propriety of his concluding words, " And now abideth faith, hope, love, these three ; but the greatest of these is love." Love is the greatest, as faith and hope are .comprehended in love, as the active nature, life and essence of them. That love comes into the essence of saving faith, will be evident by attending to a quotation of St. Paul from the prophet Isaiah. || The words of the prophet are, *' Men have not heard, nor perceived by the ear — what he hath prepared for him that ivaiteth for him.''''\ For which the apostle uses these words, " For them that • The word in the original is love ; ccyuvvi^ with Its derivatives etyciTCUUy and a,yx%rl\og, is used above three hundred times in the Nevv-Test^mcnt, and translated love, to love, and beloved, except in about twert} places, besides the instances in tliis chapter, where it is translated charity ; but ought to have been alwaj s translated love. I 1 Cor. jiii. 2. i verse 7. H 1 Cor. ii. 9. § Isaiah Ixiv. 4. Chap. IV. Concerning Saving Faith. 17 love him.'" Waiting on God, or waiting for hinn, in the Old Testament, is the same with foith and trust in God ; and therefore is the same with what is called faith or be- lieving, in the New Testament. But for this, St. Paul uses the word /o^ve^ which he would not have done, had not love been so essential to faith, and so far implied in it, that to trust or believe in God, and to love him, ex- press nearly the same idea, and are in a measure sy- nonymous. The words of Christ to Nicodemus represent love as implied in saving faith, and essential to it. " He that believeth on him, is not condemned : But he that be- lieveth not, is condemned already, because he hath not believed in the name of the only begotten Son of God. And this is the condemnation, that light is come into the world, aixl men loved darkness rather than light, be- cause their deeds were evil. For every one that doeth evil, hateth the light, neither cometh to the light, lest his deeds should be reproved."* On these words may be observed tlie following things. 1. That our Saviour here represents men as condemn- ed, or not, according as they believe on him, or not. He that believeth is not condemned : But he that believ- eth not is condemned. 2. That the ground of this condemnation is their loiiing darkness, and hating the light or truth. It follows from this, that loving darkness is the reason and ground of unbelief ; and therefore that the love of the truth is necessary in order to believing on the Son of God, and is implied in it. Yea, it appears from this representa- tion, that lomtig darkness rather than light, and so re- fusing to come to the light, is unbelief itself. And therefore, coming to the truth in the love of it, or in the exercise of love, is saving faith. This is very parallel with St. Paul's account of this matter. He says, " Because they recei^aed not the Icuc o/"//z£'/n///2, that they might be saved. And for this cause God shall send them strong delusion, that they should belief a lie : That they all might be damned, who belicue not the truths but had pleasure in unright- eousness.'''^■\ It appears from these words, that not rc- ceiving the loi}e oj the truths or not loving the truth, and • John iii. 18, 19, 20. f 2 Thess. ii. 10, 11, 12. 18 Co7icern'i7ig Saving Faith. Part JI. not believing the truth, are one and the same thing : And that having pleasure i7i unrighteousness^ and beUev- ing the truth, are opposite to each other ; therefore receiving the love oj the truths or loving it, and believing the truths are not distinct exercises, but one and the same. What our Saviour says to the Jews, impUes, that love to God is essential to saving faith. " I knov;^ you, that ye have not the love of God in you. I am come in my Father's name, and ye receive me not : If another shall come in his own name, him ye will receive. How can ye believe, which receive honour one of another, and seek not the honour that cometh from God only ?"* Here Christ ascribes their unbelief, and rejecting him, to their want of love to God ; and speaks of their unbe- lief 2iS, an evidence that they had no love. Therefore, love is here represented as so essential to faith, that where there is no love, there can be no faith. And faith is such a concomitant of love, that where there is no faith, it is certain there is no love. And the last words do plainly assert, that it is impossible any one should believe on Christ, who has no suitable respect or love to God. Other passages of scripture hold forth the same truth ; but it is needless to mention them particularly, since those which have been mentioned are so clear and ex- press on the point before us. And if this were not so, and there were no such scriptures to be produced ; the truth asserted may be demonstrated from what has been before proved from scripture respecting divine illumina- tion, and saving faith, viz. That true faith implies a right taste and exercise of heart, which can be nothing but love : And the light and discerning which is essen- tial to faith, implies disinterested benevolence, or love. And who can help seeing that approbation of the char- acter of Ch.ist, and receiving and trusting in him as the Saviour of dinners, which has been shown is the scrip- ture account of faith, does necessarily imply, and really is, love to him ? From all this the perfect consistency of the scripture on this head is apparent ; and that it is agreeable to the reason and nature of things. * John V. 42, 43, 44. Chap. IV. Concerning Saving Faith. 19 IV. It appears from the scripture that true repent- ance is included in saving faith : That repentance comes into the nature and essence of faith, so that where there is no repentance, there is not, nor can be, any saving faith. This will be evident to any one, who will well observe the following things : 1. The scripture represents repentance as necessary in order to pardon. We are told that John did " preach the baptism of repentance for the remission of sins."*- That is, he preached repentance, as necessary in order to their obtaininsT foi t2:iveness. Jesus Christ ta .d: his dibciples, " that repentance and remission of sins should be preached in his name among all nations."! That is, that forgiveness of sins should be proclaimed and offered to all that should repent, and to none but such ; to which exercises all should be invited and called. Accordingly, we find the apostles preached agreeable to this direc- tion. *' Repent and be baptised, every one of you, in the name of Jesus Christ, for the remission of sins.*'f " i?' Faith alone, p. 92, 93. ^^ On the Shiner'' s Justification Part IL is made to him who believeth. *' He that belie veth shall be saved ; he hath eternal life, and shall never come into condemnation." He therefore who believes and exercises one act of true faith, however imperfect and weak, comes within the reach of this promise, is justified and shall be saved. The reason of it is, be- cause the first act of faith as really unites the sinner to Christ, as many, or a course of acts do ; and therefore is sufficient to render it fit and suitable that he should liave an interest in his merit and righteousness. It is true indeed, that in order to a person's continuing in a justified state, he must continue united to Christ, and therefore must persevere in his faith, in which the union on his part consists, and by which it is maintain- ed : And in this respect the faith by which a man is justified, and obtains the promises of life, is 2i perse'uering faith. — Though a man is pardoned and has a promise of eternal life, upon the first act of faith, yet this first act is not regarded by God, in his justifying him, as the only act ; but it is viewed as connected with a continued se- ries of the acts of the same faith to the end. And the first act entitles to life, as the first, or beginning of a con- tinued course of exercises of the same kind, or as a per- severing faith. The first act of faith entitles to perseverance in faith, by virtue of a divine constitution and promise. God has promised that he who once believes shall continue to believe, so that his faith shall not fail : That they shall be *' kept by the power of God, through faith unto salva- tion."* If this were not the case, it would not be fit or congruous, that he who once believes should have the promise of salvation ; and justification to eternal life would be suspended until the belie\'er had persevered in faith. In the first act of saving faith, the believer does vir- tually and implicitly, if not expressly, look to Christ and trust in him for perseverance, together with other bless- ings ; and so it gives a title to this benefit, among oth- ers. In this view, perseverance in faith is implied in the first act, and as such, it is justifying faith, and has the promise of salvation. The scripture sets this point * 1 Pet. i. 5. ; •*■>*,' Chap. IV. By Faith in Christ. *TZ in tlie same light. ' ' Now the ^st shall live by faith but if any man draw back, my soul shall have no pleas- ure in him. But we are not of them who draw back unto perdition ; but of them that believe to the savLnij of the soul."* Here, saving faith is represented as per- severing faith ; and perseverance, as being that in faith, by which it becomes saving ; for believing to the saving of the soul, is put in opposition to drawing back unto perdition ; and therefore must mean a persevering faith. In this view it may be seen why believers are daily to pray for the forgiveness of the sins, which they commit after they are in a justified state ; and why God is rep- resented as actually forgiving them ; and that this for- giveness is suspended upon their renewed acts of repen- tance and faith. The believer, upon his first believing, has the forgiveness of all his past sins, and the promise that all his future sins shall be forgiven ; so that he shall never come into condemnation, but is passed from death to life : But this justification is, the whole of it, in some sense, conditional ; it is granted upon the supposition that he will persevere in a course of repeated acts of faith, and that his present union to Christ will never cease, but be an everlasting union : If this should cease to exist, and this were possible, all his past sins would be remembered against him, and he fall into condemna- tion, and under the curse of the law ; nor could any of^ his sins, which he should commit in future, be forgiven. He has the promise of the forgiveness of all the sins which he shall commit, upon condition he does persevere in repentance and faith ; therefore upon his renewed sinning, he renews acts of repentance and faith, and, in the exercise of these, asks for pardon, and upon this he is actually forgiven, and not before, agreeable to the divine promise. But as his perseverance in faith is made sure by the promise of God, in the covenant of grace, pardon of all his sins and eternal life are made sure to him, upon his first act of faith, and his justifica- tion. VII. In the justification of the believer by the right- eousness of Christ, it does not become his righteousness, so as that he is considered as having actually done and * Heb.x.38, 39. 74 On the Sinner'' s Justification Part li. suffered, in his own person, what Christ did and suffer- ed ; for this is in no sense true, and cannot be made true. — But he being in Christ, united to him by faith, the righteousness of Christ, what he has done and suf- fered for sinners, and in their place and stead, avails for the believer's justification, and he has as much ad- vantage by it, in this respect, as if it were his own per- sonal righteousness. It would be needless to mention this particular, if some had not entertained this notion of the imputation of the righteousness of Christ, and represented it in this very absurd light ; and drawn consequences from it, most contrary to the truth, and many express declarations of scripture. VIII. In pardoning and justifying the believer, his sins are not so blotted out, or covered, as not to be any more seen or remembered. When sins are once com- mitted, they never can become no sins ; it will be for- ever true, that they were committed. These facts, or the nature of them, cannot be annihilated or altered. And it is impossible that they should be forgotten by God, or out of his sight, while he exists the Omnis- cient. And the believer's knowledge that he is justi- fied has no tendency to make him forget his sins ; but the contrary, viz. to fix them on his memory, to think much of them, confess them, and humble himself for them, and admire the grace of God in his forgiveness , for the sake of Christ. If he could forget his sins, he would forget that he was pardoned ; for the latter sup- poses the former, and is founded upon it. Paul, re- membered and repeatedly mentioned his sins, and ranks himself among the chief of sinners, after he knew he was pardoned, and had obtained mercy. And if he could lose the idea of his sin and guilt, he would have no idea of the mercy of God to him. as long as he exists. His sin, in persecuting the saints, and the sins of other justi- fied persons, on scripture record, are so far from being forgotten, covered or hid, that they are published to the world, and will be eternally known and remembered. The scripture speaks of forgiving sin, by such phrases as these, Not remembering them any more — covering them — casting them into the depths of the sea, &c. These are strong metaphorical expressions, to denote CiiAP. IV. By Faith in Christ, 75 that God does not, and never will suffer them to rise and be brought against the believer, to condemn him, or do him any hurt. In this sense they are annihilated, blotted out, and never shall be remembered any ^ore. 'I hat these expressions cannot be understood in any other sense, or be literally true, appears from the observations which have been made under this head. IX. The justification of the believer by the righteous- ness of Christ does in no measure free him from obli- i^ation to be perfectly holy in his own person ; but in- creases it, and his criminality in not being so. He is freed from the curse of the law, for not being perfectly and perseveringly holy, and from obligation to perfect obedience, in order to be justified ; for he is already justified, without this. In this respect, he is not under the law, but under grace. But still he is under obliga- tion to love God with all his heart, and his neighbour as himself. His faith is a conformity to these commands, as including repentance and love, and he cannot be per- fectly holy, to which he is under indispensable obligation, till he comes to a perfect conformity to this law : For by this only, lie can be holy, as God is holy. It is im- possible he should not be under obligation to obey this law perfectly ; for it is founded in reason, and cannot be altered or abated ; and must therefore forever be the rule of the duty of creatures ; and every thing in them which is contrary to this law, or a disregard of it, is sin. Christ did not come to destroy, or make void the law, in this respect ; but to fulfil it : And his fulfilling or obeying it, and suffering the penalty of it, does not release the believer from obligation to obedience to it ; for this is impossible, because it would be infinitely wrong. Yet some have been so wild in their notions, and so absurd and infatuated, as to suppose he has done it ! It has been observed, that gospel holiness, or the holi- ness of faith, differs from legal holiness, or the holiness of man before he fell into sin, and that of the angels ; and the difference has been particularly stated in the forego- ing section. Nevertheless, the holiness necessary to jus- tification by law, or the covenant of works, and that of the belie\'er under the covenant of grace, are of the same nature and kind, and consist in obedience and 76 On the Sinner'' s Justification Part II. conformity to the same law, in love to God, and to our neighbour : Though the latter may require exercises in some respects different, and towards new and different objects and truths, which could have no place or exist- ence, under the former, such as sinful man, redemp- tion, the character of Jesus Christ, his sufferings and works, &c. And it is worthy of observation here, that the holiness of faith, and of the redeemed, so far as for the reason above mentioned, it differs from legal holiness, or that under a covenant of works, has a peculiar beauty and excellence, and renders him who possesses it, more happy than he could be under a covenant of works, .though perfecdy holy. The redeemed are raised from the dark regions of infinite guilt and wo ; delivered from sin, in which they ncre totally involved ; and translated from the power land kingdom of Satan, into the eternal kingdom of Christ, to sit down and reign with him on his throne. And this deliverance, happiness and honour, is not from themselves, in the least degree ; but from the free sov- ereign grace and wonderful love of God ; and by the incarnation of the Son of God, and his taking the place of sinners, and dying for their redemption. All this makes an amiable and glorious display of the love and wisdom of God, which could not have been made, had not redemption taken place. And all this new and wonderful scene lays a foundation for answerable exer- cises by the redeemed, in the deepest humility, in a sense and acknowledgment of their unworthiness, and absolute dependence on free sovereign grace for all tlie good, both negative and positive, comprised in re- demption ; and in the sweet love of benevolence, de- light and gratitude, answerable to the divine love and holiness manifested in the redemption of sinners, and his unspeakable love and grace to them, by which they are laid under peculiarly great, and the most agreeable, everlasting obligations to gratitude and praise. In these respects, and by their everlasting and pecu- liarly near and dear relation to Christ, and union with him, by which they are the bride, the Lamb's wife, the redeemed church will shine in a peculiarly beautiful holJ.T Chap. IV.' By faith in Christ. 77 ness and glory, and enjoy greater happiness and honour, dian any of those creatures who have not been redeemed, though perfectly holy. In this respect, as well as others, redemption is the iieiu creation^ the neix) hempen and ne^^u earthy far exceeding the first and old creation. In this there is a new display of the divine glory ; a new mode of the exercise of holiness by a new kind of creatures, by putting on a form in which there is a new beauty and excellence ; and a new degree of happiness; a new and glorious character in the Redeemer, the centre ofuniorr, love and holiness of the redeemed church ; and, in one word, a new moral world, which could not have taken place, were it not for the apostasy of man, and redemp- tion by Christ. In this sense, " Old things are passed away ; behold, all things are become new !" X. On the whole, the doctrine of the justification of sinners by faith in Jesus Christ appears to be not only agreeable to the scripture, but rational, when examined and understood ; there being nothing absurd or incon- sistent in it. The law of God admits of a substitute to obey or to suffer for others in their room and stead. The first man was constituted such, and he was made a type and figure of the second man, who was to come, the Lord from heaven. He was able to do what the first man could not, even to redeem sinners from the curse of the law, by taking the curse on himself, and suffering it for them, as well as obeying it perfectly ; being made under the law, and putting hinriself in their place. Thus he has a righteousness which answers the law ; and therefore sufficient for the justification of all those in whose favour it can be properly applied, so as consistently to have the benefit of it, as much as if it were their own personal righteousness. This can be done onjy by the sinner's being cordially united to him, approving of his character, and receiving and trusting ill him for righteousness and redemption, which is done by helieiiing in him. Therefore, " Christ is the end of the law for righteousness to every one that believeth. Even the righteousness of God, which is by faith of Jesus Christ, ur\to all, and upon all them that believe." And this righteousness avails to their complete justifica- tion ; their sins are pardoned for the sake of Chust-, VOL. II. U 7'8 On the Sifiner-s Justification Part II. who is the propitiation for their sins ; he suffering for them, the just for the unjust, has made full atonement ; and they are made heirs of eternal life, being recom- mended by the merit and worthiness of Christ, they being in him, and one with him, as the members and head are one body. It is agreeable to reason, and common sense, that one person should have favour shewn to him, out of re- spect to the merit and worthiness of another, purely on the account of the relation the former bears to the latter, •who has no worthiness of such favour in himself, and to %Yhom it would be improper to shew such favour, were it not for his relation to such a worthy person, by which he is in some sense united to him. This is really imput- ing the merit of one person to another, to recommend him to fa\'our, who has no worthiness in himself. Thus, if we have a friend w ho is very dear to us, and has great merit and worthiness with us, and we see a child in wretched circumstances, starving and naked ; when we are informed that he is the son of our friend, we shall be disposed to shew him kindness and give him relief, feed and clothe him for the sake of his father, out of regard to his merit in our eyes. Or, if such a worthy person, who has great merit, have a friend who loves him, though he may have no worthiness in himself, and has offended us ; yet if he come recommended by this worthy friend of ours, desiring that we would forgive him, and shew him all the kindness he wants, we shall readily do it, wholly for the sake of the worthiness of our friend, though otherwise it would be proper, and we should be disposed to treat him with neglect and contempt ; and this appears congruous and rational. Much more is it so in the case before us. The Son of God, who is infinitely dear and worthy in his sight, has expressed his love to the Father, and zeal for his honour, and the honour of his law and government, and hatred of all sin against him, by putting himself in the place of sinners under the law ; and has borne the curse of it himself in the sinner's stead, and obeyed it perfect- ly ; hereby manifesting his love to sinful man, and de- siie of their salvation, if consistent with the honour of Gcd and his law : and that he might make it so for all Chap. IV. By Faith in Christ. 79 those who believe in him, has done and suffered all this, and in this way has exerted himself to the utmost, that they may be pardoned and saved, and God honoured thereby : That God may be just, and the justifier of him that believeth in him. And in all this, in which he has exercised and expressed his love of righteousness, and hatred of iniquity, in the best manner, and to the highest degree possible, he has merited infinitely with the Father ; he is well pleased for his righteousness sake, and is ready to give him whatever he asks ; especially that for the sake of which he has gone through all this labour and suffering. He asks that he would pardon and save every guilty sinner, who unites himself to him by believing on him, who shall love, receive, and trust in him, that his righteousness may be imputed to him, and that for his sake he will justify and save all such whom he loves, and for whom he has done and suffered so much.* The Father is so well pleased with his right- eousness, and he is so infinitely dear, honourable and meritorious in his sight, that he is ready to shew all needed favour to those who love his Son, and believe, on him, for his sake and purely out of respect to his suffering and merit, to justify them, and give them eternal life, though they be in themselves infinitely unworthy and ill deserving Thus the righteousness of Christ is imputed to all them who believe for their justification. And who can shew that there is any thing unreasonable or contrary to the truth in this procedure ? Who will say it is not perfectly reasonable and proper ? IMPROVEMENT. THE subject of this section leads us to see, and re- flect upon the wonderful display of infinite wisdom in the salvation of man, by Jesus Christ. It has been observed, that wisdom is a moral excel- lence ; it is a moral perfection of God. It is included in benevolence or goodness, and cannot be separated from it. Where there is no benevolence, there is no wisdom, and where there is no wisdom, there is no be- * See John xvii. 80 On the Sinner'* s Justification Part II. nevolence. And there is always, and in all instances, as much wisdom as there is goodness, and ijice "versa. Yet it is proper and necessary to distinguish between these, in order to think and speak most clearly of the perfection of God. And this is done in the scripture. The goodness of God is a wise goodness, is exercised in the wisest and best manner, to answer the best ends. God is as wise as he is good. There is a most bright and glorious display of the wisdom of God in the redemption of man. Therefore, the gospel of the grace of God is called ivisdom, the wisdom of God : And Christ is called so : And the apostle Paul, speaking of the redemption of man, has the following remarkable expression. " According to the RICHES OF HIS GRACE, wlicrcin he hath abounded towards us, in all wisdom and prudence."* And he says, the angels learn the manifold wisdom of God, in the redemption of his church by Jesus Christ. *' To the intent that now unto the principalities and pow- ers in heavenly places, might be known by the church the manifold wisdom of God, according to the eternal purpose which he purposed in Christ Jesus our Lord."t In order to lay the best and most ample foundation, and give opportunity and occasion for the greatest and most glorious exercise and manifestation of the love and grace of God, it has been wisely ordered that there should be creatures in a state of infinite guilt and wretchedness, from whicii they could not be delivered consistent with the honour of the divine law, and the moral character and government of God, unless a divine person, the Son of God, became a man, and took upon him the form of a servant, putting himself under the law, and taking the sinner's place, so as to bear the curse in his stead, and die an ignominious, cruel and accursed death for him : And having thus suffered, and obeyed the law of God in the most trying circumstances, he is become the author of eternal salvation to all them who obey him : And in this ^\'ay of salvation by Christ, there is no room for mere human righteousness and wor- thiness to come into the account. The righteousness * Eph. i. 8. t Cliap. iii. 10. 11. Chap. IV. By Faith i7i Christ. 81 by which man is accepted and justified, is a diijine righ- teousness, the righteousness of God : A righteousness of which not a mere creature is the author ; and the worth of it arises from the dignity of the divine nature, and not from any worthiness of a mere creature. In this way man is emptied of all worthiness in himself, and greatly humbled, and brought into a state of exceed- ing, peculiar dependence on God ; and divine grace is exalted and honoured, while the believer receives from him " abundance of grace, and of the gift of right- eousness."* And the redeemed are interested in this divine righ- teousness, not out of regard to any worthiness of their own ; but when they are justified, they are considered in themselves infinitely unworthy ; and that by which they are united to this divine person, so as to have the advan- tage of his merit, the bond of union on their part con- sists in an exercise of soul in which they discern and acknowledge that they are infinitely guilty, ill deserving, hateful creatures ; that were there not an infinitely mer- itorious righteousness in Christ, it would not be proper or consistent with the law and the perfection of God, that they should be pardoned and saved ; and that the righteousness by which they are justified, is that of a divine person, the righteousness of God. They there- fore ascribe every good they receive, every thing better tlian endless destruction, to the free sovereign grace of God, and give him all the glory of it. This is "to be. justified freely by his grace through the redemption that is in Jesus Christ : And it is of faith, that it might be by grace. "t *' By grace are ye saved through faith." And the aposde adds, " And that not of yourselves, it is the gift of God. "J This leads to observe, that the faith by which men are united to Christ, is the free, sovereign gift of God, in renewing their hearts, and forming them to such an exercise ; in which he acts as an absolute sovereign, and has mercy on whom he will have mercy. Every thing is so ordered in the work of redemption, as to give the greatest occasion and advantage, and the best opportunity for the exercise of the infinite goodness and grace of God ; and in such a manner as to make it • Eph. V. 17-> t Rom.iii. 24. iv.lSo * Eph. ii. 8. 32 On the Sinner'' s Justification Part II. most visible to creatures : And the redeemed are put under the best ad\'antage to see it in the extent and glo- ry of it, and be properly affected with it. The empti- ness and nothingness of the creature, his infinite depen^ dence on God, the fountain of being and all good ; the infinite sufficiency for the creature, even for infinitely guilty and wretched creatures, and his free, sovereign, unbounded love and grace, are here set in the most ad- vantageous and striking light, especially to the redeem- ed ; so that in the final issue of things, when redemption is perfected, God will appear in the clearest light possi- ble, to be ALL IN ALL.* And they wiU rcccivc un- speakably greater good, than they could have wanted, or were capable of, had they not sinned, and had there been no divine Mediator and righteousness. And all *' to the praise of the glory of his grace, "f Now the wisdom of God has contrived and laid the plan for all this. Therefore it is manifested, and glori- fied in this exercise and display of divine grace, in which God hath abounded in all ivisdom and prudence. Here the wisdom of God is set in the most conspicuous, pleasing light, which draws the attention, raises the ad- miration, influences the love, and exalts the praise of angels. And all who understand the gospel will cor- dially join with them, and with St. Paul, in his rapture and doxology : " O the depth of the riches, both of the ivisdom and knowledge of God ! Now unto the King eternal, immortal, invisible, the only vtise god, be honour and glory, forever and ever. Amen. "J II. In the view of this subject, we see how and in what respects the law is established in the justification of sinners by faith in Christ. The apostle Paul says, the law is established in this way. " Do we then make void the law through faith ? Yea, we establish the law."|j And when vv'e consider what saving faith is, and how the sinner is justified by faith, we may see on what ground this is asserted. The whole work of the Redeemer in his incarnation, obedience and sufferings, had reference to the law, in order to establish that, and magnify it, and make it hon- ourable, consistent with the pardon and salvation of •1 Cor. XV. 28. jEph.i.S. tRom. xi.33. 1 Tim, i. 17. |) Rom.iii. 31- Chap. IV. By Faith in Christ. S3 the sinner who believeth in Jesus. He was made under the law with this view, in order to suffer the curse of it, and obey it in the room of sinners, as their substitute and surety, and in this way obtain the righteousness of the law for them, that he might be " the end of the law foi" righteousness to every one that believeth." That the law might be maintained and established by vicarious obedience or suffering, or by a substitute, was made know n when man was first created, as has been shewn. The first substitute or public head failed of obedience, and introduced sin and condemnation, which by divine constitution extended to all his posterity. All mankind are by the disobedience of the first man con- stituted sinners, and by sinning are under the curse of the law ; from which they cannot be delivered, without abolishing the law, unless it be suffered by them, or a substitute. They could not suffer this curse and sur- vive it : for the evil implied in it, and which they de- served, is infinite. And for the same reason, no mere creature in heaven or earth could be a substitute to suffer it in their room. But the last Adam, the second man, who is the Lord from heaven, is able to take the curse on himself and suffer it, and yet survive ; and having by this made full atonement for sin, and satisfied the threatening of the law ; and by his obedience done all that is required of man, in order to his justification, he has introduced a complete and everlasting righteous- ness ; so that he to whom it may be properly im- puted, and he have the advantage of it, as much as if it \A'ere his own personal righteousness, and he stood per- fectly right in the sight of the law, may be justified, perfectly consistent with the law ; and the law be more established, respected and honoured by the divine righteousness of the Mediator, than it would have been by the eternal sufferings of every transgressor, and the obedience of all creatures. But no man can be justified by the righteousness of Christ, unless he unite himself to him by faith in him ; in which he is brought to see and heartily acknowledge the law which curses every transgressor of it, to be holy, just and good, and that he may be justly destroyed for- ever for his sin, and if he be pardoned and saved, it 84 On the Co'ueimnt of Grace. Part II. must be wholly by free, undeserved, sovereign grace to him, while he receives this favour purely on the account of the righteousness of Christ. And he highly approves of it, and is greatly pleased that the Mediator has done and suffered so much to establish and honour the law, so as to become the end of the law for righteousness to him who believeth, and trusts in him in the character of *' the Lord our righteousness."* Thus the believer is a friend to the law of God, and does not wish to be saved in any way inconsistent with it. And by faith he is conformed to it, in the requirement of it, in a nieas- ure, and it is written on his heart. And he feels hiniself under indispensable obligation to perfect obedience to the law, as an unerring, excellent and perfect rule, and acknowledges that every thing in him, contrary to this law, and that does not come up to all that it requires, is inexcusable wickedness. And he looks to Christ and trusts in him to bring him to a perfect conformity to the law of God, as without that he cannot be completely happy, and in which, in a great measure, his salvation consists. At the same time he is watching and fighting against sin and Satan, and pressing forward after perfect holiness, working out his own salvation with fear and trembling. Thus the law, both in the precepts and threatenings of it, is every way regarded, maintained and established, in the justification of sinners by faith in Christ, and is much more honoured than it could have been, had there been no Redeemer, and all transgressors of the law had perished, or had it never been transgressed. Section VIII. On the Covenant of Grace. THE covenant of grace, when understood in the most extensive sense, comprehends all the designs and transactions respecting the redemption of man by Jesus Christ, in opposition to the covenant of works, or law of works, imder which man was first made ; and is the * Jer. xxUi. 6. Chap. IV. On the Covenant of Grace, 85 same with the gospel, considered in its origiriM, and the form in which it is administered, and the efl'ects of it. — In this view, it comprehends the eternal purpose of God the Father, Son and Holy Ghost, to redeem man, fixing the manner of it, and every thing that relates to it, and entering into a mutual agreement or covenant ; in which the part which each person should perform, as distinguished from the other, was fixed and voluntarily undertaken. The Father is represented in scripture, as first in this great affair, as giving and sending the Soa to redeem man ; and determining the number and the individuals of the human race to be redeemed, aiid giv- ing them to the Son, to redeem them, and promising that he should be upheld in this work, and carried through it, and be satisfied in his reward, and the salvation of those who were given to him. The Son agreed to all this, and undertook the part he was to act, saying, " Lo, I come : I delight to do thy will, O my God." The Holy Spirit undertakes to do the great part assigned to him in this work, particularly as the agent by whom the apphcation of redemption is made to the elect, by sanctifying them, and effecting a union beiuecn the Redeemer and them ; and by dwelling in thcni foiever, us the spirit of love and holiness. But this covenant transaction is more particularly and often mentioned, as taking place between the Father and the Son ; though not excluding the Holy Spirit. It is needless to recite the numerous passages of scripture which represent the matter in this light, and refer to this covenant, to him who is acquainted with his Bible. That such a covenant must take place between the persons of the adorable trinity, is certain from the divine decrees ; and necessarily implied in this one sentence of the apostle James, " known unto God are all his works, from the beginning of the world."* This covenant may be considered as in- cluding the whole of redemption of man, as every thing relating to it is hereby fixed, and they who are to be redeemed have redemption secure^ to them ; and the Mediator covenanted as the public head of his peo- voi. II. 12 ♦ Acta ?v, 18. 8^ On the Conjenant of Grace. Part II. pie, and their salvation was made sure ; and in this re- spect they are all included in this covenant. And this may be called a covenant of grace, as it is the effect and expression of sovereign love and grace, and is the foun-* dation of all the favour and free grace which is to be given to the redeemed church to eternity, and compre- hends it all. But there is a covenant transaction, which takes place between God in Christ, and every believer, when the gospel is cordially embraced. This is often mentioned . in scripture, and God is said to enter into covenant with men, and believers are said to be in covenant ; and to make a covenant with himj and enter into covenant ; and lay hold of God's covenant, &c. This- is a covenant distinct and different from that which has been men- tioned between the persons ia the Trinity, or more ex- pressly, between the Father and the Son ; though this eternal covenant comprehends that made in time w'lih. believer^, in the manner which has been mentioned. This distinction, therefore, must be made and kept in view, would we think and speak clearly and intelligibly on this subject. They who have been sensible of this, liave distinguished them by different names, calHng the first, the coi^enant of redemption^ and the last, the co'vetiant of grace, without designing hereby to exclude grace from the former, or to consider it as not comprehending the latter, in the sense above explained. But the differ- ence consists partly in the different parties covenanting ; the former is between the divine persons of the Godhead, or the Father and the Son ; the latter between these di- vine persons, or God in Christ, and sinful man : Partly, in the different promises and mutual engagements be- tween the parties covenanting. This may be illustrated in some measure, perhaps, by the following instance. The son of a great king, and the king himself, had compassion on a poor wretched woman, who had been guilty of a capital crime, and was condemned to be put to death ; and devised means to save her, and bring her to the honour and happiness of being the wife of the son. In order to this, and to make it consistent with the laws of the kingdom, and the hon- our of the father and son, the latter must go through a Chap. IV. On the Coijcnant of Grace. 87 scene of suftering and disgrace. The son willingly un- dertook this ; and the father engaged to give him all the necessary assistance and support through the whole : And in consequence of his doing this, and as a proper reward for his virtue, to give him a place on his throne, and to cause the A\oman to consent to be his wife, though she was now a great enemy to him ; and to grant to her a free pardon, and that the son should make her as rich, honourable and happy as he desired ; taking her into the nearest relation and union to himself. This agreement and covenant being made between the father and the son, the latter went through all the suftering and disgrace, which he had promised to do, and was receiv- ed to the power and honour which the father had promised. The son being invested with authority and power to reclaim the woman, and bring her to consent to marry him, applied to her, and let her know all that had been done by him, in order to her being pardoned, and re- ceived to the greatest honour and happiness, upon her consenting to be his wife ; and offered himself to her to be her friend and husband, and do all for her which she could want or desire, if she ivould consent to be his wife ; and give herself up to him to be thus related and united to him. The woman freely consented to the proposal of the prince, and accepted of his kind offer ; and relying on his faithfulness and goodness, engaged to do the duty of a wife to him. Thus a particular covenant was made and took place between them, by their mutual promises to each other. When Christ, the Mediator, had finished the part as- signed to him, and which he had engaged in the cove- nant of reden^tion, in taking upon him the form of a servant, and becoming obedient unto death, he was raised from the dead, and exalted to the throne of the imiverse, and made head overall things to the church, as a reward for the great work which he had finished by his obedience and sufferings, by which he was openly ap- proved and justified, as Mediator between God and man ; and power was given unto him over all flesh, that he should give eternal life to as many as were given to hipi by the Father.* * Jo^in xvii. 2. 88 On the Co'uenant of Grace. Part II, And he has ordered the gospel to be preached to men, declaring his character, works and designs, and pub- lishing the way of salvation by him, and freely offering it to all who will accept of it, and promising that all who believe on him, giving themselves to him to be his dis- ciples and servants, shall be saved. This is the sum of the covenant of grace, as it is published and preached in the gospel of the grace of God : And every one who embraces it enters into this covenant ; for this is the only condition on man's part ; and by this, men are en- titled to all the promises of the covenant, and salvation is made sure to them. The following things may be observed, concerning this covenant. 1. All the promised blessings and good things con- tained in this covenant are made sure to the believer on his first believing, and entering into covenant ; because one of the promises of this covenant, as proposed to men by God, is, that he who once believes and accepts of the offer made, shall persevere in his adherence to it, and never fall from it, so as to fail of the blessings of it. It is in this respect an euerlasiing covenant, as it ensures everlasting life, and can never fail, or be broken, by eith- er party in covenant. This is the covenant described in the follo\\'ing words, " And I will make an e'uerlasting covenant with them, that I \vill not turn away from them, to do them good ; but I will put my fear in their hearts, that they shall not depart Jrom me.'''*^ This is the covenant of which David speaks, as comprising the whole of his salvation, and all his desire. f The tenor of the covenant of grace is stated as follows : '* This is the covenant that I will make with the house of Israel after those days, saith the Lord ; I will put my laws in- to their mind, and write them in their hearts : And I will be to them a God, and they shall be to me a people. And they shall not teach e^ ery man his neighbour, and every man his brother, saying, know the Lord ; for all shall know me, from the least to the greatest. For I will be merciful to their unrighteousness, and their sins, and their iniquities will I remember no more."f • Jer. xxxii. ^. \ 2 Sam. xxiii, 5. % Heb. viii. 10, 11, 1^, Chap. IV. On the Covenant of Grace. 89 2. This covenant is called in scripture, a new and second covenant, in distinction from another and forego- ing covenant. The covenant between God the Father, and the sec- ond person of the Trinity, is a new and second covenant. The first covenant was between God and the first Adam, as representing all mankind, as their public head. That between God, and the last Adam, the Redeemer of men, the second public head, is a second covenant, and a new one. And this lays the foundation of the cov- enant between God and man, of which we are now speak- iHg, and really implies it, as has been observed. But this covenant between God the Redeemer, and those who believe in him, is expressly called a new cov- enant, as it is a covenant of grace, and herein distin- guished from the covenant of works, under which all mankind were, antecedent to redemption by Christ : And which was brought into view, and kept most in sight under the Mosaic dispensation. The covenant made with the children of Israel was in the form of a covenant of works. The law of works was exhibited first, and brought most clearly into sight, that it might be known to be what it really is : Apd the covenant of grace, or the gospel, though revealed, and contained in that covenant, was not set in open light, but covered, and in a measure hid under the types and shadows of that covenant ; and under the form of a covenant of works, as the nucleus or kernel is covered and hid with the husk or shell that surrounds it : So that they who were not spiritual, discerning and attentive, saw only the outside, and considered it as wholly a covenant of works ; and hoped for justification by it, in that view. It is certain this was the case with the nation of the Jews in general, in the apostles' days. They sought righteousness and justification, as it were, by the works of the law. They were ignorant of God's righteousness, and attempted to establish their own righteousness, the righteousness of the lavv.^ This form of a covenant of works is represented by ^he veil which Moses put over his face, when speaking to the people. " So that the children of Israel could not steadfastly look to tlie • Rom. ix. 32. x. 3. yO On the Covenant of Grace, Part II. end of that which was to be abolished : But their minds were blinded : For even to the days of the apostles, the same veil remained in the reading of the Old Testa- ment, (or the old covenant ; ) but even to that day, when Moses was read, the veil was upon their heart."* In this view of it, and considered as exhibiting the cove- nant of works, St. Paul calls the giving the law from Mount Sinai, and that dispensation, "The ministration of death and condemnation, written and engraven on stones. "t It is therefore said, " The law was given by Moses ; but grace and truth came by Jesus Christ."! The dispensation under Moses was a legal dispensation, exhibiting: law, in the form of a covenant of ^vorks : One particular, and perhaps the principal design of it, was to reveal the divine law, in the strictness, extent and glory of it ; as necessary to prepare for the clear and open manifestation of the covenant of grace ; which was then in a great measure hid, and more obscurely revealed under shadows and types, and in other ways ; so that the whole was but a shadow of the good things of the covenant of grace. |1 Therefore, the revelation made by Moses, is called t/ie laiv : And the covenant into which the children of Israel entered, is represented as a legal covenant, a cov- enant of works, to which the covenant of grace is op- posed, as another and a new covenant. A few quota- tions from scripture, out of many that might be men- tioned, will ascertain this. " But now he (Jesus) hath obtained a more excellent ministry, (than the high priests under the law of Moses) by how much also he is the Mediator of a better co'ucnant, which was established up- on better promises. For if that first covenant had been faultless, then should no place have been sought for the .'second. For finding fault with them, he saith. Behold the days come, saith the Lord, when I will make a tiew covenant with the house of Israel, and with the house of Judah : Not according to the covenant which I made with their fathers, in the day when I took them by the hand to lead them out of the land of Egypt ; because they continued not in my covenant, and I regarded them not, saith the Lord."^ Therefore the gospel is called * 2 Cor. ui. IS, 14, 15. f 2 Cor. iii. 7, 9. * John i. 17. \\ Heb. X. 1. § Heb. viii. 6. 7, 8, 9. Chap. IV. On the Coiienant of Grace. 91 the Nev) Testament^ and the Mosaic dispensation is caU- ed the Old Testament.^ "Who hath niade us able ministers of the Nenjo Testament, For until this day, remaineth the same veil untaken away, in reading the Old Testament^ which veil is done away in Christ. "f 3. The covenant of grace has been revealed to man, and has been administered in different forms, and bv various methods, ever since the first intimation of mercy to sinners, made soon after the first apostasy ; and by it all true believers have been saved from that time to this ; and none have been saved in any other way ; nor will any be saved in any other way but this, to the end of the world. And in this respect it is an everlasting covenant. This covenant was made known to Adam, and was administered, to the Scilvation of all the truly pious from Adam to Noah, and from Noah to Abraham, and from him to Moses. And nothing but the wicked- ness of man, and his opposition to the things contained and implied in this covenant, has prevented the publica- tion of it to every one of the human race, and their sal- vation by it. And from Moses to the coming of Christ, the covenant of grace was made known and administer- ed ; and the gospel was preached to the children of Is- rael, through all that time, and all the pious were saved by it, though it was covered under the form of a cove- nant of works, as has been observed and explained. The law, as a covenant of works, was not exhibited in the revelation made to the children of Israel by Moses, as it has been now explained, under the notion that any man could obtain the favour of God, and be saved by this law or covenant ; for this was impossible. But this law was thus revealed and added, that it might be known what the law was, and that men might be hereby convinced, that no man can be justified by the ^vorks of the law, as by his sins he is under the curse of it ; and that under this conviction, and despairing of salvation by the covenant of works, they might be led to under- stand and embrace the covenant of grace, the way of salvation by faith in the Redeemer. This is the light in which this point is set by the apostle Paul. " Is the * The satoe word, io the original, is translated testamenf and covrnant'. t 2 Cpr. iii. 6. 14. 92 On the Co'omant of Grace, Part IL law then against the promises of God ? God forbid. For if there had been a law which could have given life, verily righteousness should have been by the law. But the scfipture hath concluded all under sin, that the pioniise by faith of Jesus Christ might be given to them thai believe."* This^was the end which the revelation of this law answered, to those who were saved under that dispensation ; and it is suited and designed to an- swer this same end to those who shall be saved, to the end of the ^^•orld : For by the law thus revealed, is the knowledge of sin, and the curse of God, under which all men are, who do not believe in Christ. Thus St. Paul states the matter, with regard to himself. *' I had not known sin but by the law ; for I had not known lust, except the law had said, I'hou shalt not covet : For without the law sin was dead. 1 was alive without the law once ,; but whei^the commandment came, sin re- vived, and I died."t Though the Redeemer had not actually performed and gone through what he had undertaken to do and suffer ; yet it being engaged and made certain, all be- lievers who lived before his incarnation, were saved by virtue of his sufferings and obedience, which were cer- tain to take place, in due time. 4. The difference and opposition between the cove- nant of works and the new covenant, the covenant of grace, has been particularly stated in the two preceding sections. The former requires perfect obedience, as the condition of life, as the price to recommend to the fa- vour of God, which is the righteousness of the law of works. The latter consists in a testimony and promise on God's part, requiring nothing of man, but that belief of this testimony and promise, which implies a cordial reception of the good things, exhibited and offered in this covenant, without offering any thing as the price of them ; but receiving them as a free gift to a sinner, in- finitely guilty and wretched. The condition of the first is out of the reach of man. It is impossible he should obtain righteousness by it, because he is a sinner. The last is possible to all, and saves every one who be- li,eveth. • Gal iii. 21, 22- f Rom. vii. 7, 8, 9 Chap. IV. On the Co'uenant of Grace. 93 The apostle Paul states the difference and opposition between these two covenants, Irom the writings of Moses ; which proves that both these covenants were revealed in that dispensation. His words are these : " Moses describeth the righteousness which is of the law, that the man which dotii those things, chall live by them.* But the righteousness which is of faith, speak- eth on this wise : Say not in thine heart, who shall ascend into heaven ? (that is, to brmg Christ down) or who shall descend into the deep ? (that is, to bring Christ again from the dead.) But what saithit? The word is nigh thee, even in thy mouth, and in thy heart.f That is, the word of faith which we preach, that if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thy heart that God raised him from the dead, thou shalt be saved. "| 5. In the preaching of the gospel, the covenant of grace is proposed, and the blessings it contains are of- fered to all to whom it comes, upon their believing, and heartily approving the way of salvation therein proposed. For all who thus comply, come up to the condition of the covenant, on tlieir part, and consequently are inter- ested in all the promises of it. The atonement and righteousness of Christ is suffi- cient for the justification and salvation of all them who believe, be they ever so many, even all the human race. Therefore the offer of salvation is made to all, without exception, and salvation is promised to aJl who believe, or willingly embrace the offer, to which they are invited and commanded. The direction and command is tQ preach the gospel to all nations, to every creature. But this cannot be done if the blessmgs of the covenant of grace be not offered to all, even pardon, justification and salvation, who are willing to receive them. For it is no gospel, no good news, to those to whom this offer and invitation cannot be made. The gospel cannot be preached to the devils, because the oftbr of salvation cannot be made to them, on any condition whatsoever : And if there be any of mankind to whom this offer . may not be made, the gospel can no more be preached to them, than to the fallen angels. VOL. II. 13 * See Leyit, svUi. 5. f See Deut. xxx. 11, 12, 13, 14. * Rom, x, 5—9. 94 On the Covenant of Grace, Part IL The gospel may be preached, and all die blessings of die covenant of grace be offered to those who are not willing to accept of the offer, and never will believe the report, and be saved. It is contrary to all reason and common sense, to say, that no good thing can be offer- ed to him who is not, and never can be persuaded to be willing to accept it ; that his rejecting the thing offered, renders it no offer to him, and annihilates the good will and kindness of him who made the offer : Therefore, that there can be no goodness manifested or exercised, in making an offer of the greatest good to him who does not receive it ; and there is really nothing offered. But all this is implied in saying that salvation by Christ cannot be offered to those vilio, by rejecting him, shall not be saved, but perish forever. It is known to God, that some to whom the gospel is preached, and salvation by Christ offered, will reject it, and who they are who will do so, and consequently fail of salvation. But if their refusing the offer, be con- sistent with their having it really made to them ; then the knowledge that they will refuse to accept it, cannot render the offer less real and sincere. But that the blessings of the covenant of grace are offered to all, without exception ; and all to whom the gospel comes, are invited and commanded to repent and believe, is as evident and certain a truth, as any con- tained in the Bible. When Christ sent his disciples to preach, he directed them to say to all, " Repent, for the kingdom of heaven is at hand." " And they went out and preached that men should repent."* And they offered peace and salvation to every person in the houses, into which they entered.f And Christ himself " preach- ed the gospel of the kingdom of God, paying, the time is fulfilled, and the kingdom of God is at hand. Repent ye, and belie'ue the gospel.''''^ And " now God com- msLndeth all jnen e'Dery zvhere to rt^ent.''^ That is, to comply with the condition of the covenant of grace, and be saved : For, as has been shown, repentance is put for the whole of conversion, and implies faith, and is connected with pardon and salvation. Christ says, he • Mark vi. 12. f Luke x. 5. t Mark i- 14, 15. § Acts xvii. ^0. Chap. IV. On the Co'oenant of Grace. 95 " that rcjecteth me, and receiveth not my words, hath one that judgeth him."* None can reject him, to whom he is not offered. Therefore he, with all his benefits, is offered to all who hear the gospel. The apostle Paul offered salvation to all who were present and heard him preach in a synagogue of the Jews : " Men and breth- ren, children of the stock of Abraham, and whosoever among you feareth God, (that is, all who are not of the stock of Abraham, but proselytes from other nations) to you is the word of this salvation sent, "f And when the Jews contradicted him, and blasphemed, he and Barnabas said to them, " It was necessary that the word of God should first have been spoken to you : But seeing ye put it from you, and judge yourselves unwor- thy of everlasting life, lo, we turn to the Gentiles. "."[: But to quote any more of this kind is needless. And not so much would have been offered on this head, were it not that there are some who think that salvation by Christ cannot be offered to any but to those who afre elected, and shall believe, and be saved. And as no man can know who they are, so as certainly to distin- guish them from others, salvation cannot be offered to any, on any condition or terms whatever. How con- trary this notion is both to the scripture and to reason, and how inconsistent with preaching the gospel to any, will appear from the observations which have been now made. IMPROVEMENT. . How great is the privilege, which all enjoy, who live under the gospel ! Salvation is sent unto them, and laid at their feet, and Christ is waiting for their acceptance, standing at the door, and knocking for admittance. How amazing, how inconceivably great is their folly, madness and guilt, who reject this most benevolent coun- sel of God against themselves, and perish by slighting this offer, and despising the Redeemer ! How safe and happy are they who lay hold of this covenant of grace ! By infinite wisdom it is formed and • jfolinxU.48. tActsxiu.26. ♦verse 46. 96 The Dispensation of the Part II. suited to the state and circumstances of man, and con.- tains every thing he can want to eternity. They may espouse the language of St. Paul, " God hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus, before the world began."* " Who shall separate us from the love of Christ ? Neither death, nor life, nor angels, nor princi- palities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God^ which is in Jesus Christ our Lord."t Section IX, The Manner of the Dispensation of the Coijetiant of Grace J and the Preaching of the Gospel. IN the conclusion of the preceding section, it has been observed and shown, that the covenant of grace is to be exhibited and proposed to all men ; and that the blessings contained in it, to those who comply with it, are to be freely oflered to all to whom the gospel is preached ; which Jesus Christ has commanded to be preached to all nations, to every creature, that is, to all mankind. It is now more particularly to be considered, how this is to be done, and what is implied in preaching the gospel. This subject may be stated and illustrated under the , following particulars. I. Preaching the gospel implies a declaration of the whole system of truth and duty, contained in divine revelation ; as all these are implied in the gospel, and have relation to the covenant of grace. Though some truths are more essential and important than others, and the gospel may be said to be preached, while some are overlooked; yet it cannot be yw/Zy preached, unless the whole are brought into view ; and must be in a degree ^defective, by opposing and rejecting any revealed truth, 'therefore, to preach the gospel, is to declare all the * 2 Tim. i, 9. f Rom. viii. 35, 36, 39. Chap. IV* Co'uenant of Grace ^ CsV. 97 counsel of God, as the apostle Paul did. * Every doc- trine revealed in the Bible, and every duty prescribed, has a connection with the whole ; and all make but one consistent system. The whole may be summed up and epitomized, in a more general and comprehensive way, by expressly mentioning only the leading and most essential truths contained in the gospel, ^\'hile others, though not mentioned, are implied ; and every particu- lar truth, and branch of duty, may be more particularly brought into view and explained, as there is occasion, and opportunity offers ; in which the longest life may be spent in teaching, and making advances in learning, and the knowledge of the truth. Some of the most essential truths implied in the cov- enant of grace, or the gospel, have been brought into view in the foregoing part of this work, and others are yet to be considered, in their order and connection, together with the duties which are included and en- joined. It appears from what has been said in the pre- ceding chapters, especially in that on the nature of sav- ing faith, that there is such order and connection in revealed truth, and such dependence of one on anoth- er, that some things must first be taught, understood and believed, before others can be brought into view, so as to appear in their true light. — This may be illus- trated by the following instances, some of which have been already mentioned. The being of God, his attributes and perfections, in which the divine character consists, must first be under- stood and believed : as this is the foundation of all religious truth, so that every other revealed doctrine depends wholly upon it. Consequently, a gross mis- take respecting the character of the Deity, will lead to error through the whole system of theology, and per- vert the gospel. This knowledge of God is necessary, in order to know what is the nature of his moral gov- ernment, and the reason and extent of his law, and the obligation under which men are to obey it. And a right conception of the moral government and law of God is necessary, in order to know what is the moral character and state of man, viz. wholly depraved, and * Acts XK. 2f. 98 Yhe Dispcmation of the Part II. ^nful, under the curse and displeasure of God, infi- nitely guilty and wretched, according to the sentence of a most righteous and good law. All this must be ex- hibited, understood and believed, before redemption by Christ can be understood, or come into view. Those truths are therefore implied in the gospel, and the cove- nant of grace ; and the gospel cannot be preached with- out exhibiting them in a true and proper light. In the light of these truths, the way is prepared to discover, and set before men, the design and work of redemp- tion ; the person, character, design and work of tha Redeemer, and the grace and salvation opened in the gospel ; and to show what is necessary, in order to be saved by Christ, and in what this salvation consists ; and what are the duties, and promises, and threatenings, which are revealed in the Bible. II. The publishing of the covenant of grace, and preaching the gospel, does not disannul the law of God, or discharge men from duty and obedience ; but re- quires and demands obedience of all to whom it is preached. The la w is not in the least abated in the extent and Strictness of the precepts of it by the gospel. The obedience of Christ does not discharge any man, even tlfose who believe in him, from perfect obedience to the law of God ; or free them in the least degree, from their obligations to be perfectly holy. " Christ is the end of the law for righteousness to every one that be- iieveth :" So that he may be delivered from the curse of the law, be pardoned and justified, consistent with the law, though he has no personal righteousness and obedience, which answers the demands of it. But this does not remove his ill desert in any degree, or take away, or lessen his obligation to obey the law perfectly : And it remains as much the measure and rule of duty to him, as ever it was. And he is no farther holy, or does any duty, than he conforms to the law of God, and obeys it, requiring him to love God with all his heart, soul and strength, and his neighbour as himself. Thus the preaching of the gospel does not make void the law, but establishes it.* * Rom. 41. Z\ Chap. IV. Co'uenant of Grace, ^c. 99 In this view, the law must be exhibited in preachinij the gospel, not only as necessary to show the sinner his state and character, and to lead him to understand the gospel, and to see his need of Christ, that he may be saved by free grace ; but to set before him what is and ever will be his duty, and the rule and measure of his obedience ; and that it may be known that the gospel does not abate his obligation to perfect obedience : But when understood in the full extent of it, carries this de- mand in it, and increases the obligation of believers to be perfectly holy ; and cannot propose any other or lower rule of duty. The gospel does indeed introduce new objects, and proposes and enjoins duties, which could have no ex- istence, had there been no redemption for man. But these duties, which arise from a dispensation of the cov- enant of grace, cannot be neglected without disobedi- ence to the original law of God ; which must be con- sidered as independent of the gospel, and antecedent to the apostasy of man. For the law which requires man to love God with all his heart, binds him to com- ply with every institution, proposal or offer, which God shall make to him ; and to obey every command, which he shall reveal, be it what it may : And not to comply with such institution, or not to accept of any proposal or offer he shall make, and to disobey any com- mand of God, is disobedience to that law. Consequent- ly, such institutions, commands, or offers of pardon and salvation, do not disannul or abate the law, but the con- trarj-. Though the gospel consists most essentially in the free offer of mercy, on condition of a cordial accept- ance ; yet it necessarily implies, and carries in this of- fer, an obligation and command to accept the offer ; which acceptance, taken in its full extent, implies and consibts in a perfect conformity to the law of God ; and every degree of compliance with the gospel, is an equal degree of real holiness, or obedience to the divine law, as has been shown in the section on the nature of saving faith. Though obedience to the gospel, or com- pliance with it, and acceptance of the salvation which it offers^j be a different form and manner of the exercise of t 100 The Dispensation of the Part li. holiness, which is, so far, more beautiful and e.^cellent, than. obedience to mere law, unconnected with the gos- pel ; yet the former is of the same nature and kind with the latter, and consists in loving God with all the heart, and our neighbour as ourselves. This has beeiv observed and explained in the above mentioned section. In the preaching of the gospel, there is an offer of a free pardon and complete redemption, to all who are willing to comply with it ; but men are not at liberty to reject it, without being accountable, and held guilty for such conduct. They are required and command- ed to accept of the offer, and conform to the gospel t and that upon the most dreadful penalty for refusing to obey. Christ himself required of all to whom he preached, to " Repent and believe the gospel :" And he, and John who came before him, declared that he who believeth not on the Son of God, is condemned , that the wTath of God abideth on him, and he shall be damned.* The apostle Paul says, " Now God com- mandeth all men, every where, to repent :" And that in preaching the gospel, he " Taught publicly, and from house to house, testifying, (that is, urging and requir- ing) both to the Jews, and also to the Greeks, repent- ance toward God, and faith toward our Lord Jesus Christ."! He who truly repents and believes the gos- pel, and so really embraces it, and complies with the covenant of grace, though in an imperfect and low, even the lowest degree, is interested in the promises of the covenant, and shall be saved, though he do not come up to all that is required, at first, and to a perfect compliance with the gospel ; and he will not come to a full and perfect compliance, and conformity to the covenant, until he is perfectly holy : For every degree of moral depravity, or all sin, is ppposition to the gospel. Believers are not under the law, but under grace. — By grace they are pardoned, and delivered from the curse of the law : And it is not by the righteousness of the law, or obedience to it, that they obtain pardon and the favour of God, and are made heirs of eternal life ; but by the atonement and righteousness of Christ ; and » Mark xvi. 16. John iii. 18, 36. \ Acts xvii. 30. xx. 21 Chap. IV. Covenant of Grace, ^c. 101 all this comes to them, as a free gift by sovereign grace. Nevertheless, they are not without law to God, but under the law to Christ ; aud their obligations to perfect obedience do not cease, but are greatly increased ; and all their christian exercises and life, and the whole of their duty, consist in " keeping the commandments of God ;" even those two commandments, on which hang all the law and the prophets, " Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. Thou shalt love thy neighbour as thyself."* And they do not arrive to the full and most perfect character of christians, of the redeemed by Christ, nor are in the highest and most complete sense united to Christ, until they are perfectly conformed to this law ; which never takes place in any instance while in the body, in this life. III. In preaching the gospel to sinners, nothing is required or proposed, to be done by them, which is short of repentance and faith in Christ, or which does not imply this, in order to their obtaining salvation. This is implied in the preceding observations ; and the contrary is really inconsistent with them. In preach- ing the gospel, salvation is freely offered to all who will accept of it ; and men are invited and commanded to do this, and inevitable destruction is denounced against them who refuse and neglect tlie offered salvation. But a cordial acceptance of salvation implies repentance and faith in Christ, which is a conformity and obedience to the law of God, so far as it takes place, and the exercise of real holiness. If in the dispensation of the gospel, it were proposed to sinners to do something, and they were required to do it, which does not imply obedience to the law of God, nor acceptance of salvation, and which they may do, consistent with their continuing en- emies to God, and to reject the offered salvation with their whole heart, it would be really to drop and lay aside all ^hich the law requires, and so make it void, and to substitute something in place of it, which stands in direct contradiction to it ; even as contrary as sin is to holiness. The command to love God cannot mak« VOL. II. 14 * Matt. xxii. 37, 39- 1 Cor vii. 19. ix. 21- 102 The Dispensation of the Part If. that a duty in which there is no love to God ; but the exercise of enmity against him. And to require this, or any thing Uke it, as a duty, is to make void, and even oppose this command. But as the contrary to this has been practised by many in preaching tlie gospel, by exhorting and urging sin- ners to do that which does not imply repentance and faith, or a cordial acceptance of the gospel offer ; but is consistent with their continuing impenitent, and reject- ing and hating Christ and the gospel, and living in total disobedience to the law of God, requiring them to love him with all their hearts ; and doing that which is con- •sistent with all this, has been urged as their duty ; and a set of duties, and a course of obedience, have been pre- scribed for such impenitent sinners, to be done by them, while they continue impenitent enemies to Christ and the gospel : And since there have been a difference of opinion, and not a little dispute on this point, of late years, especially in New- England ; it is thought proper to attend to this subject more particularly in this sec- tion ; hoping that something may be said which may serve to give light, and establish the truth. A careful attention to the following particulars, considered togeth- er, and brought into one collected view, with their natu- ral and just consequences, may help to decide this point. First. Man is naturally, and while unrenewed, in a state of total moral depravity. His mind, his heart, is enmity against God, and his law : This is the nature and tenour of all his moral exercises, while he contin- ues an impenitent sinner, and rejects the gospel. This will now be taken for granted, as the evidence of it has been already given, and it is so abundantly as- serted in scripture.* The consequence from this is, that impenitent, unrenewed sinners, do no good thing, no, not one of them, but are in all their moral conduct, wholly disobedient : Therefore, they cannot be exhort- ed and commanded to do, what they actually do, while impenitent, without being exhorted and commanded to do that which is unreasonable, wrong, and forbidden in the divine law ; and such a command would be ver\ absurd, unreasonable, and wrong. Therefore it is cer< • Part I. Chan. VIII. Chap. IV. Covenant of Grace ^ bV. 103 tain, no such command can be found in the Bible ; and no man has a right to form and give such commands ; or to imagine that impenitent sinners, uhile they con- tinue such, ever do any duty, or any thing, as God re- quires it. God commands all men, every where, to re- pent and beheve the gospel. If at the same time, he should direct and command them to do any thing, while they continue impenitent, and in unbelief, and which implies disobedience to his command to repent ; would not one command stand in direct contradiction to the other ; and the latter be at least an implicit annull- ing or suspending the former, and an allowance to live for a time, at least, in impenitence and unbelief? Second. The moral depravity of men, and their ob- stinacy in impenitence and rebellion, however great and strong, does not in the least remove, or abate their obli- gations to repent, believe, and obey the divine com- mands ; or aftbrd any excuse for their disobedience. Or extenuate the criminality of it. This has also been con- sidered in the former part of this work* — and is indeed a self evident proposition, as the contrary is a plain con- tradiction. It follows, from this proposition, that the moral depravity of man, and the opposition of his heart to repentance, however total and strong, is no reason why any thing short of true repentance should be recom- mended to him, and required of him, as his duty ; but is rather a reason against it, as such proposal and re- quirement would imply an excuse for continuing im- penitent, because they have such a strong aversion from it ; and tliat repentance is not their immediate duty ; as something else which is consistent with such aver- sion, and with total impenitence, is substituted in the room of repentance. And it is presumed no one would have thought of prescribing impenitent, unbelieving du- ty, to sinful men, which is consistent with their total op- position of heart, to God and his law, to Christ and the gospel, had he believed the above proposition, and kept it properly in view : And that it will appear to those who properly attend to this subject, and the manner in which it has been treated, that they who plead for a set of du- ties to be done by men, while impenitent unbelievers, • Part I. Chap. VIII. 104 The Dispensation of the Part 1L and without conformity of heart to the law of God, or the gospel, do really suppose that the moral depravity of man is attended with an inability to repent and embrace the gospel, which does, in some degree at least, excuse him for not repenting immediately : And if their minds were wholly freed from this notion, they would no long- er contend for such duties, or imagine they could have any existence. It may be proper to observ^e here, that from the par- ticulars now mentioned, with the arguments from them, if they be just, it appears that it would be inconsistent with what has been already advanced in this system, to admit that the gospel enjoins or proposes any duty that does not imply repentance, as ic has been asserted, as important, fundamental truths, that man is totally de- praved ; and yet this does not diminish his obligation to repent and embrace the gospel, and even to be per- fectly holy ; or afford the least excuse for one sin : And that there is no duty which does not imply conformity of heart to the law of God. Third. All the law, and commands of God, respect the heart or wull ; and there is no obedience to any com- mand, or any moral agency, in which the will is not con- cerned and active : And no obedience or duty is done by any man, if his heart be not obedient, and conformed to the command. There is no virtue or vice, or any morality, in external actions, any farther than they are connected with the will, as the production and fruit of that. And whatever is the production and fruit of a vicious heart, or will, acting from unreasonable and bad motives, and for a wrong and forbidden end, is not du- ty, but sin, whether it be in words or actions, or what- ever it may be ; and whatever be the appearance of it in the sight of men, who cannot see the heart. This is so plain a case, and the irresistible dictate of the feelings and comnion sense of mankind in general, that it is needless to try to prove it, or say any thing more to il- lustrate it. From this it follows, that whatever is said or done, in external actions, by a person who is wholly impenitent, and with a wicked, disobedient heart, is not duty, but sin. Therefore, it is certain, that God never commands Chap. IV. Covenant of GracCy ^c. 105 any man to do any thing so ; and with a disobedient, impenitent heart. And when only an external action is mentioned, and commanded, the command has re- spect to the heart, and requires the action to be done in obedience to him ; and not in impenitence and disobe- dience. Therefore, no man has a right to direct sinners to any thing as duty, and as commanded by God, with an impenitent, disobedient heart ; or to flatter him that he may do some duty, while he continues wholly im- penitent, and wicked. Fourth. The scripture does not afford any support to the opinion that shiners are required to do duty, which they may do while they continue impenitent, as nothing is there required as duty, which does not imply repentance ; but the contrary. Whenever sinners are there addressed, and called upon to do, they are com- manded to repent and believe the gospel, or to do that which implies this, and a real conformity of heart to the moral law of God. If sinners were to be directed and commanded, in preaching the gospel, to do some duty, in order to be saved, which is not repentance, nor implies any love to God, or acceptance of Christ, most certainly Jesus and his apostles would have done this, and some instances of it, at least, would have been recorded. But as there is not one instance of this, nor the least hint of it ; but many instances of the contrary, is not such a notion and practice wholly without any warrant ? When the apos- tles were applied to, with the serious, important question, Wliat shall we do ? They answer, " Repent, and be- lieve on the Lord lesus Christ."*- And this was agreea- ble to the example and command of Christ : In preach- ing the gospel of the kingdom of God, saying, "Repent ye, and believe the gospel. "f He commanded his dis- ciples to go forth, and call on men to repent. And A\ hen he gave commission to the apostles to preach the gospel, he directed them to preach repentance and re- mission of sin, in his name.f When the young ruler came to Christ, and asked him what he should do, that he might inherit eternal life ? Jesus did not direct him to do any thing lower than * Acts ii. 38, xvi. 31. f Mark i. 14, 15. + Luke xiv. 47: 106 The Dispensation of the Part 11. keeping the commandments, and that which implied love to him : even to sell all that he had, and give it to. the poor, and come and follow him. This was most contrary to the reigning disposition of his heart, and Christ knew he was not willing to comply with it ; and he went away sorrowful. Why did not Christ direct him to something lower, which he might do consistent with his reigning lust, and his continuing an impenitent sinner ? If it were proper to give such direction to any sinner on earth, was it not so in this instance ? Wliy was he not told, that though he could not now find in his heart to forsake all for Christ and heaven ; yet he might do some, yea, much duty, which would bring him near- er to heaven, and might issue in that happy event ; even that which is consistent with an impenitent, worldly mind, which it was possible with God only to remove ? Therefore, since there is no instance to be found in scripture, of directing and requiring sinners to do that as their duty, which is consistent with continuing im- penitent; but whenever they are addressed, they are exhorted and commanded to rei:)ent, or to do that which implies repentance, and love, and submission to God ; this serves to confirm the reasons which have been given under the preceding particulars, to prove that impeni- tent sinners do no duty ; and that nothing which does not imply repentance, can reasonably be proposed or re- quired of them as their duty, in preaching the gospel to them. — Is not the invariable conduct of Christ and his apostles sufficient to decide this matter ? May not their example be safely followed ? Is it not wrong, and even presumptuous to deviate from it, and prescribe to men, as their duty, that which they never mentioned in their address to sinners ?^- * Some have mentioned the following- passages, and some others, as directions and calk to sinners to do what is there commanded, while they continue impenitent, and in a state of sin. " Strive to enter in at the strait gate. Labour not for the meat which perislieth, but for that which endureth unto everlasting life, &c." But it has been observed, by those who have attended to these passages, and others, which have been adduced to the same purpose, that when properly considered with the context, and other parts of scripture, they do not appear to direct to duties, to be done by sinners, while they continue impenitent ; but imply those obedi- ent exercises of heart, which are connected with salvation. No com- mand or direction, which is to be found in scripture, can reasonably be Chap. IV. Coiicnam of Grace ^ ts?f. 107 Fifth. Teaching sinners, that while they continue impenitent, they do no duty, nothing tliat God requires of them, aiid that he commands them to repent and em- brace the gospel ; and that they can have no excuse for not doing it immediately, has no tendency to remove or discourage their attention to the things of the gospel, which relate to their salvation, and to make them care- less and secure in their sins ; but it has a contrary ten- dency, viz. to awaken their attention, and to promote their conviction, concern and engagedness of mind, to obtain the salvation of their souls. In preaching the gospel to them, they are to be told what is their state and character, how guilty they are, and wholly inexcusable in their sins ; how infinitely dread- ful and dangerous their situation is. The gospel is to be opened and explained to them, and what is necessary in order to their obtaining the salvation, w hich is therein offered to sinners : And they are to be called upon to re- pent and embrace the gospel as their first and immediate duty ; for the neglect and refusal of which, they can have no possible excuse ; but it is a most aggravated and dangerous sin. The motives and encouragement to em- brace the gospel are to be set before them ; and the prom- ises to all who comply are to be urged ; and the awful , threatenings to all who refuse, and continue in their impenitence, denounced. " He that believeth shall be saved ; but he that believeth not shall be damned." Surely nothing can be thought of or devised, that would be better suited than this, to arrest and awaken the a,ttention of sinners ; and give them the greatest un- easiness and concern, in a view of the wretched, danger- ous situation in which they are, while they continue im- penitent rejectors of the great salvation. And it is im- possible that any person should go on, careless and easy in sin, who so believes and realizes these truths, as to make the deep impression on his mind, which they are understood as prescribing only that which sinners are to do, and may do, while impenitent and disobedient ; unless it be expresslj' said that they are to do it, and may do what is commanded, while such. It may be pre- sumed, no such passage of scripture will ever be produced, as it would* appear to coutradict the rest of the Bible, and to be even a contradiction in terms. 108 The Dhpensation of the Part II. suited to produce. This has been proved by fact and experiment in thousands of instances. By such preach- ing, a great and general asvakening and concern was spread through the nation of the Jews, under the ministry of John the Baptist ; and many pressed into the kingdom of heaven. He laid before them their sin and danger, and called upon them to repent and fly from the wrath to Cvmie ; and prescribed no duty or doings short of this, of which we have the least intimation. The apostles preached after the same tenor, and were succeeded in be- ing the instruments of awakening and converting many thousands. Three thousand were awakened and con- verted in one day, and uixler one sermon, preached by the apostle Peter, in which he proposed nothing to them as duty, to be done by them, short of repentance and believing on Christ. This he inculcated as their next and immediate duty. The doctrine, that imi:)enltent sinners do no duty, and consequently nothing is required of them as duty, to be done by them, while they continue impenitent, is liable to be abused by men ; and no doubt has been perverted and abused to bad purposes ; as the gospel itself, and everv truth contained in it, has been, by men of corrupt minds. But this is not the least evidence, that it is not an important, revealed truth. It has been said, that ac- cording to this, nothing is required of impenitent sin- ners, and they have nothing to do. Since they have no heart to repent, they have nothing to do ; they will therefore not concern themselves about religion or salva- tion, nor pay any attention to these things. And some, perhaps many, are professing to practise upon this, and to neglect all attention to religion, and concern about it ; and to indulge themselves in a course of vice, under the notion that nothing is required of them, which they have a heart to do ; and therefore there is no encouragement to attend to the gospel, or any advantage in it. What has been just now observed is a sufficient con- futation of such a sentiment and practice. It appears that there is enough to be said to sinners ; and how n\uch is required of them, even more than they are dis- posed to do. And are they to be wholly excused ; and is nothing to be required of them, because they are nor Chap. IV. Coi}enant of Grace , £s^. 109 willing to do it ? They are to be warned, and called up- on to repent, whether they will hear, or whether they will forbear. Thus the prophets were ordered to do ; and thus did John the Baptist, Christ and his iVpostles. And by attendinp; on them many were convinced and persu;;ided, and found a heart disposed to rej^ent and obey. A- id there is no encouragement to hope for sal- vation in an\^ other way. It is contrary to the plain dictates of reason and scrip- ture, to suppose, that men may not be required and commanded by God, to do that which they are not wil- ling to do, and when it is certain they will not comply with the command, unless God shall give them a heart to obey, make them willing by his power, and work m them to w ill and to do it. He has a right to speak and command, whether they have a heart to obey or not. If he have not, there can be no law, moral government, or sin. There are the following reasons for pointing out to men their duty, and requiring them to repent and em- brace the gospel, in order to be saved, though they be now impenitent, and have no heart to comply ; and it is certain they never will have, till God gives them a new heart. 1. Because this is their duty, and it is proper and important that they should be told, and be made to know what is their duty : For, 2. If they know not what is their duty, and what is necessary for them to be and do, in order to be saved, they cannot know what their state and character is, whether they be willing to comply with it or not ; and consequently, will not know Mhat obstinate, wicked hearts they have, and what need they stand in of sove- reign grace, to give them new hearts ; which is of the greatest importance to be known. o. Because they must so far actually comply, as to repent and obey the gospel, or perish. Therefore, as they must really do this, audit must be their own volun- tary act, in order to be saved, it is proper and necessary, that they should be made to know it, by requiring it of them. And the gospel cannot be preached in any other way. VOL. II. 15 110 The Dispensation of the Part XL 4. Because in this \Y2ij sinners are brought to repent- ance, and have a heart given them to embrace the gos- pel. As they could not be under advantages to do this, unless the gospel were preached to them, and they were called upon to repent and believe ; so men are brought to this in no other way, and by no other means, but the preaching of the gospel : Aiid under this, and when men enjoy the gospel, God opens the hearts of whom he pleases, to receive the truths which are pub- lished, and to obey them, as he opened the heart of Lydia to receive the gospel preached by Paul. When men are required to repent and embrace the gospel, it is not known to any man that they will not have a heart, and be willing to comply, till the experiment is made, and it appears that they continue impenitent : And ii' they appear to remain impenitent for a time, it is not known that they will not soon come to repentance. God is under obligation to none, and he gives a heart to repent, to those who live under the gospel, to whom he pleases, and when and where he sees fit. But it appears that all have not such an heart given them. The gos- pel is preached to many, who persevere in rejecting it, and perish more dreadfully, than if they had never heard of it. It is made a savour of death unto death to them.* Therefore, 5. Many important ends are answered by preaching the gospel to them who never have a heart to repent and embrace it ; by which they have salvation freely offered to them, and they are required to hear and obey. This is necessary, in order to preach the gospel to any ; for none knows, but God, who will repent and accept of the salvation which is offered, till the trial is made, and the offer is made to all who hear it ; and no distinction can be made, till men distinguish themselves, by believing or rejecting the gospel. This is also nec- essary in order fully to express and show the free grace exhibited in the gospel. By this are discovered the ex- ceeding obstinacy and wickedness of man, in his reject- ing such a kind offer of pardon and salvation, and his great ill desert ;' and it will greatly iHustrate the justice and propriety of his eternal punishment. And the dis- * 2 Cor. ii. 15, 16. Chap. IV. Covenant of Grace, csV. Ill tinguishing, sovereign grace of God, to those who em- brace the gospel, and are saved, will hereby be set in a more clear and aftbcting light, than otherwise it could be. — And many other important ends will be doubtless answered, which are not now thought of by man. Sixth. Teaching men that they may do that which js their duty, and what God requires them to do, while they continue impenitent, and in an unconverted state, appears to have a bad influence many ways, and tends to delude them, and prevent their embracing the gospel. This ten'ds to deceive them, with respect to their own true character, and make them to think much better of themselves, than they ought to think ; and to overlook the exceeding obstinacy and wickedness of their own hearts ; and that there is no good thing in them, and they are wholly undone and lost in themselves : And therefore tends to prevent their understanding- the gospel, and coming to Christ, who came to seek and to save those only who ^re lost. Men, through the natural pride of their hearts, are disposed to shut their eyes against that light which discovers their evil deeds, and lays open the total de- pravity and w ickedness of their hearts ; and are there- fore ready to lay hold on any thing which opposes, and tends to shut out this light. And so long as they are told, and believe they are doing some duty, they will think they have some good thing in their hearts, and do that which is pleasing to God ; and will naturally, and even necessarily rely upon it, as in som^ degree, at least, recommending them to the favour of God, which will effectually prevent their coming to Christ, as poor and wretched, blind and naked. And this way of teaching sinners has a natural and strong tendency to lead them to think and feel, that they have some excuse for not repenting and believing on Christ ; and that they are not blameable for this, nor can it reasonably be required of them. For while they are directed to do some things as duty, which are con- sistent with impenitence, and are expressly told they are to be done by unrenewed sinners, antecedent to their repentance, and embracing the gospel, they are naturally led to think, there is such difficulty in die latter, to 112" The Dispensation of the Part 11. which they find no heart or inclination, that they are not obliged to repent immediately ; and that their duty consists chiefly, if not wholly, in waiting on God, for a heart to repent and embrace the gospel : And in this way, they continue blind to their greatest sin, and which is the chief aggravation of all their sins, viz. unbelief; and imagine they are doing their duty, and waiting on God for his blessing, with an impenitent, rebellious heart, and while they are "abominable, disobedient, and unto every good work reprobate !" It has been observed, that it is probable, duties to be done by impenitent, unconverted sinners, while they continue such, would never have been thought of and urged, had not an opinion been entertained, that they are under an inability to repent and believe on Christ, which does excuse them, in some measure, at least, for continuing impenitent, and unconverted. From this ap- prehension and sentiment, sinners have not been called upon to repent and embrace the gospel immediately ; but to do some lower duties, which do not imply repent- ance, or renovation of heart ; which are required as the mslrnmental duties, in order to obtain saving mercies ; and which they may and can do, while unconverted ; and therefore can have no excuse for neglecting them. And this appears to be confirmed by fact. Most, if not all of those, who have ^led for such duties, and have prescribed them tp sinners, to be done by them, as uncon- verted and impenitent, have, at the same time, either expressly or implicidy represented them as under such an inability to perform duties in a holy manner, which does, at least in some measure, excuse, aiid does not wholly consist in their having no desire or inclination to repent, and opposition of heart to it ; but that there is, in their case, a cannot, independent of a imll not ; and that the latter is therefore distinct from the former ; and that the former kind of inability does excuse, as it cer- tainly must, so far as it does not consist wholly in the evil inclination of the will, and is independent of it. And from this opinion, many public teachers and authors have not called on sinners and required of them, to re- pent immediately ; but have directed them to do many dytjes, v\ hile they continue unconverted ; or at least Chap. IV. Coiienant of Grace, ^c. 113 have insisted chiefly on the latter, as they consider them able to do the latter, though they cannot do the former. This appears to be one great and chief mean of pro- moting, confirming and spreading far and wide the doc- trine, that sinners are under an inability to repent and believe on Christ, which is a good excuse for neglecting it, and living in an uncojiverted state. Hence, when they are, in scripture language, called upon to repent^ and accept of oftered mere} , it is common for them to say, they cannot do this, and offer it as an excuse for "their not turning to God, and embracing the gospel. And as this is a sentiment so agreeable to the hearts of sinners, as it excuses their impenitence, and helps to shield them against a true conviction of their criminality in continuing in an unconverted state ; and leads them to think they have sincere and strong desires to be christians ; but cannot, through some insuperable diffi- culty, independent of their will, which cannot be remov- ed by their inclination and endeavours to do it ; tiiey greedily imbibe it, and are disposed to hold it last. So long as this sentiment is cordially embraced, it will pre- vent a true and thorough conviction of their own charac- ter and state ; and therefore has a bad and dangerous tendency. — It is an implicit denial of the total depravity of man ; and misrepresents the nature of the sinner's moral depravity, and inability to do that which is holy and good ; as if it rendered him innocent and blameless, w hile he continues unholy and disobedient. Jesus Christ indeed says, " No man can come to me except the Father, who hath sent me, draw him."* And it is abundantly declared in the scripture, that no man will repent, and do what is required of him, unless his heart be renewed by divine influence. But at the same time, their neglect and refusal to hear and obey, is represented as wholly their own fault ; and that their inability is their crime, consisting wholly in the inex- cuseable wickedness of their own hearts. And the re- quirement is not laid aside or lowered, because they are unw'illing to obey ; and something short of a com- pliance substituted in the room of it. When Christ spake the words that have been mentioned, the context • John vi. 44. 114 The Per sender ance of Part II. shows that he did not mention their inability as any ex- cuse for their not coming to him, but considered it as very criminal in them, and as rather an evidence and aggravation of their wickedness. And he constantly invited and required all to come to him ; and told them their inability consisted in the strong and fixed opposi- tion of their hearts to it. He said; " Ye ijo'ill not come to me, that ye might have life." We do not find him saying, since ye are not able to come to me, I will pre- scribe to you some other duty, which you may and must do, while you refuse to come to me, and have such a strong opposition of heart to me, that you cannot come. Nor has any one yet been able to discover any duty enjoined by him, which men may do with a heart which is wholly in opposition to him. It is now left to the reader to jud,se, whether the par- ticulars which have been here mentioned, considered in their connexion and consequences, do not prove the truth of the proposition to which they relate ; and make it evident, that in preaching the gospel, nothing is pro- posed and enjoined as duty, to be done by men, which is consistent with their rejecting the offers of it, and con- tinuing impenitent. Section X. That all true Belie^oerSy do persevere in Faith and Holi- ness^ to the Etid of Lije, and cannot fail oj eternal Sahation. THE doctrine of the perseverance, and final salva- tion of all who believe in Christ, and are once interested in the covenant of grace, has been repeatedly brought into view, especially in the three preceding sections. It has been asserted, or often supposed, in what has been said on faith, justification, and the covenant of grace ; and some scriptures have been mentioned, which do suppose and assert it. But it is proper that this point should be more particularly considered and explained, and the evidence of the truth of it, be set in as cleiar and convincing light as may be. Chap. IV. All true Belie'vers. 115 Indeed, this doctrine is so connected with the other doctrines which have been advanced in the foregoing parts of this system, and so imphed in them, or follows from them, as a natural and undeniable consequence, that they who understand and believe them, will not hes- itate about the truth of this. The}^ only are disposed to deny, or doubt of the truth of this doctrine, and do not see the evidence of it in divine revelation, who do not believe man to be naturally so totally corrupt, and so absolutely dependent on God, for a new heart, and every deforce of holiness, and for salvation ; and that all this so wholly depends on the decree and will of God, as has been represented above : But imagine that the sal- vatipn of men depends on their free will and conduct, indepeiident of God, in such a manner and measure, that they turn the scale in favour of their salvation, and not God, by any powerful influence of his, which shall determine whether they shall be saved or not. And therefore, if they do now believe, and are in favour with God, it wholly depends on themselves, and not on any particular, determining influence of Heaven, whether they shall persevere or not, in faith and holiness, to the end of life ; consequently there is no security against their falling away, and perishing. Therefore, if the doctrines which have been advanced in this system, have been proved to be contained in the holy scriptures ; and consequently, that the scheme just mentioned is erroneous and unscriptural, the doctrine now under con- sideration, will be admitted of course, without any dis- pute. In order to explain this doctrine, and remove or obviate mistakes and misrepresentations respecting it, and state the evidence of the truth of it, the following- observations must be made. 1. That believers never will totally and finally fall away, so as to perish, is not owing to the nature of true grace, or any power or sufficiency in themselves to per- severe unto the end ; but this depends wholly on the will, and constant influence and energy of God, work- ing in them to will and to do. They are kept by the po-wer of Gody through faith unto salvation. It is God. who having begun a good work in them,, will carry it 116 The Perseijemnce of Part IJ. on until the clay of Jesus Christ.* If the holy Spirit were taken from the believer, and he left to himself to stand or fall, he would immediately cease to be a be- liever, and fall totally from a state of grace. 2. The perseverance of believers is consisteat with their being sanctified but in part ; and guilty of much sin ; and e^en by surprise, and great temptations, of particular gross outward acts of sin. But they never become totally corrupt and sinful, as they were before, and as all the unregenerate are ; and they do not sin %vith their whole heart : They btiing born of God, do not commit sin, in this sense, and as others do ; " for his seed remaineth in them : And they cannot thus sin, be- cause they are born of God. "f By falling into sin, they may bring themselves into great darkness, and lose all sensible evidence that they are born of God : But their faith and grace never wholly fails ; so that they do not fall from it totally ; but this spiritual life continues in some degree of it at least, and it will sooner or later, and will doubtless in ordinary cases, very soon, kindle up in renewed sensible acts of repentance, faith ajid love. Peter was an instance of this ; by which this observar tion is illustrated. 3. The certain perseverance of true saints in faith and holiness unto salvation does not imply or suppose, that tliey shall be saved, whether they thus persevere or not ; or that they shall persevere without persevering. It would be quite needless to observe, that such a palpable contradiction is not implied in this doctrine, were it not that some have seenied to understand it so. They ob- ject to the doctrine, the tendency of it, to make those who believe it, careless about a holy life, and to lead them to indulge their lusts, and live in sin. There can be no tendency in this doctrine to this, unless the cer- tainty of the perseverance of believers in faith and holi- ness renders it needless to persevere in faith and holi- ness, which is impossible, as it is a contradiction in terms. If true believers shall persevere in faith and ho- liness, then such perseverance is absolutely necessary to salvation, and there is no other way to be saved ; aind he is not a true believer who does not thus persevere. • Phil. i. 6. t 1 John iii. 9. Chap. IV. All true Bclie'oers. 117 No doctrine therefore, can more assert and establish the importance and necessity of a careful and resolute per- severance in holy living, than this. And it affords the greatest encouiagement to the believer, to work out liis own salvation u ith fear and trembling, while he relies upon the promi.^e and grace of God, to work in him, both to will and to do.* This leads to another observation. 4. The certain perseverance of the saints, in faidi and holiness, does not render their activity, constant care and exertions, needless, or suppose this unnecessary ; but the contrary. * It is their oivn perseverance in faith and holiness which is made certain ; they themselves, there- fore, must live by faith and in the practice of holiness ; for they cannot persevere in any other way, but by a constant attention to this matter, watching and praying, and working out their own salvation with fear and trembling. To neglect this, and to take a contrary course, is to draw back unto perdition, and not to believe to the saving of the soul.f How absurd is it, then, for a person to say, or think, that since his care and activity, in living a holy life, are made certain, as necessary in order to his salvation ; therefore he will exercise no care and concern about it, nor do any thing towards it, but the contrary ! It is very certain, that he who has a pre- vailing disposition to think, and feel thus, is not only guilty of gross contradiction, but is a stranger to true faith, and has neither part nor lot in this matter. Therefore, 5. The doctrine of the certain perseverance of believ- ers unto the end of life, is so far from rendering the use of means, and setting motives before them, in order to promote and effect their living a life of faith and holi- ness, unreasonable or needless, that all this is as impor- tant and necessary, as if this doctrine were not true, and their perseverance were not made certain. If God have promised that all who are interested til the covenant of grace, shall persevere in a holy life, and in this way be saved ; this supposes that they shall be under advantages, and have proper means used with VOL, II. 16 • PbU. ii. 12, 13. t Heb x. 39. 118 The Perscoerance of Part II, them, in order for this, and that they shall have motives constantly set before them, to induce and persuade them to obedience, and live a holy life ; and to guard them atjainst the contrary. Hence the propriety and necessi- ty of all the institutions of the gospel, directions, in- structions, exhortations and commands, and the various and numerous motives, to furnish believers with proper means, and to induce them to persevere in their faith ; without which, the intention and promise of God, that, they shall persevere, could not be effected in a proper, rational way, consistent with the nature of man. How greatly mistaken are they then, who suppose, if the perseverance of believers be made certain in the cov- enant of grace, this would render all such means, motives, exhortations, promises and threatenings useless and unreasonable ! And because these do take place, according to the word of God, they infer, that this doc- trine cannot be true ! 6. This doctrine supposes perseverance to the end of life, in faith and holiness, necessary in order to salva- tion ; that such only shall be saved : Therefore, that thcv who do not persevere, will not be saved, but perish ; whatever good attainments, faith and holiness thev may appear to have for a while ; and however con- fident they may be that they shall be saved. If believers might be saved, without persevering in faith, to the end of life, there would be no need that their perseverance should be made sure; and there would be no propriety in promising this, as such a great privilege, and as if it were necessary to salvation. It is abundantly declared in scripture, that they only who overcome and keep the words of Christ to the end, shall be saved. "He that continueth to the end shall be saved. If ye contiime in my word, then are 3'e my disciples indeed. If a man abide not in me^ he is cast fordi as a branch, and is withered."* These and many oth- er, declarations in the scripture of the same kind, are so far from being inconsistent v/ith the doctrine of the cer- tain perseverance of all true bt-lievers, that the truth con- tained in such passages is supposed, and implicitly asserted in this doctrine. *MaU, X. 26. Johnviii-Sl. xv< 6. Chap. IV. All true Believers. 119 It has been asked, why such declarations are made in the scripture, if no true believer does ever fall away ; but certainly will continue to the end ? The answer is at hand. They are made, because it is true that none can be saved, unless they persevere ; and it is proper and important, that this truth should be known, and kept in view, to prevent persons flattering themselves, that they have been, and are true believers, though they sit still and do little or nothing, neglecting the work of fiiith, and labour of love ; and though they have fallen into a settled course of apostasy. And such declarations arc suited, and ev^en necessary, to distin- guish true believers from others ; and to excite them to care and watchfulness, lest they should apostatize ; and to zeal and activity in obedience, and engagedness to persevere in faith and holiness, by a patient continuance in well doing, seeking for glory, honour and immortality. If any say, that these declarations suppose that true believers may fall away and perish ; and therefore are inconsistent with the certain perseverance of all such : — Answer. This is certainly a mistake. They neither assert, nor suppose any such thing. Every true believer may persevere to the end, consistent with these declarations, and they may be the means of their perse- vering.— It is true, that he who does not persevere, but draws back and apostatizes, shall not be saved ; but it is equally true, that all such never were true believers ; but their faith was essentially different from true faith, and therefore, only a temporary faith ; and this is discovered by their falling away. Therefore, the apostle John says, of such apostates, "They went out from us, but they were not of us : For if they had been of us, they would no doubt have continued with us : But they went out, that they might be made manifest, that they were not all of us."*- These declarations do indeed suppose that persons may set out and run well to appearance, for a time ; but after that, w hen temptation comes, fall away, because they had no root in themselves, and never were true believers ; and are suited to detect such, and to warn and guard all against apostasy. • 1 John ii. 19;. 120 The Ferscoerance of Part II. 7. That the perseverance of believers in holiness to salvation, is secured to them in the co\enant of grace, is abundantly asserted in divine revelation. A number of passages which express or imply this doctrine have already been occasionally mentioned, in the foregoing seet^ons,^and it would swell this section into a volume, to transcribe all the passages of scripture, v\hich either expressly assert, or imply the certain perseverance and salvation of all who once become truly pious : Only a few therefore, of the many, will be mentioned. Indeed, if there w ere but one sentence in the Bible, which ex- pressly, or even implicitly asserted this doctrine, which is so reasonable and desirable, it would be a sufficient warrant to receive it, as an important truth. The promises so often made to them who believe that they shall be saved, do connect salvation with the first act of faith, which supposes, as has been before observ- ed, that true faith is always a persevering faith ; which could not be so, were it not made such, by the promise of God in the covenant of grace, by which he engages to the believer, that his faith shall never fail ; but that he shall persevere in believing, so that the end of his faith shall be the salvation of his soul. The apostle Peter gives this account of the matter, and tells in what way believers persevere unto salvation. Speaking to believers, he tells them, that an inheritance, incorrupti-. ble, and undefiled, and that fadeth not away, is reserved in heaven for them, who are kept by the power of God, through faith unto salvation.* The certainty of the final salvation of every one who believeth on him, is very particularly and expressly asserted by Christ, in the words fpllowing : " Verily, verily, I say unto you, he that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into con- demnation ; but is passed from death unto life."! The believer could not be said to ha^ue everlasting life^ and to have already passed from death unto life, so as never again to fall into a stale of condemnation, unless salvation were made sure to him, upon his first believing, and consequently perseverance in faith unto salvation, in the covenant ol p;race, the tenor of which is l.ere expressed • 1 Peter i. 4. 5. t John v. 24. Chaf. IV. All true BcUemers. 121 by the Redeemer. Still more express and strong, if possible, is the following declaration of his : " All that the Father giveth me, shall come to me ; and him that Cometh to me, / ivill in no ivise cast out. And this is the will of him that sent me, that every one which seeth the Son, and belie veth on him, may have everlasting life ; and I will raise him up at the last day."* And again he says, " My sheep hear my voice, and I know them, and they follow me. And I give unto them eternal life, and they shall never perish, neither shall any pluck them out of my hand. My Father, which gave them me, is greater than all ; and none is able to pluck them out of my Father's hand."! Agreeable to this, he prays the Father, that all who did then believe him, and all that should believe to the end of the world, might be kept secure from falling away, and persevere in holiness to eternal life. '* Holy Father, keep through thine own name, those whom thou hast given me, that they may be one as we are. I pray not that thou shouldst take them out of the world, but that thou shouldst keep them from the evil. Sanctify them through thy truth. Th}' word is truth. Father, I will that they also whom thou hast given me, be with me, •where I am ; that they may behold my glory, which thou hast given me. Neither pray I for these alone, but for them also who shall believe on me through their word. "J The Apostle Paul asserts, that salvation and eternal glory is connected with conversion and justification, in the following remarkable passage, in his letter to the church at Rome ; where he traces the salvation of sin- ners, from the foundation to the topstone. " We know that all things work together for good, to them that love God, to them w ho are the called according to his pur- pose. For w hom he did foreknow, he also did predesti- nate, to be conformed to the image of his Son. More- over, whom he did predestinate, them he also called ; and whom he called, them he also justified : And whom he justified, them he also glorified. "§ From this he goes on to the end of the chapter, to show the impossi- bility, that any true christian, should be separated from * John vi. 37, 40. | John x. 27, 28, 29, 4 John xvii. § Rom. viii. 28, 29, Sa 122 The Perseiierance of Part II. the love of God and Christ, and so perish. The apostle John says to believers, "The anointing which ye have received of him, ahidetli in you : As the same anointing teacheth you of all things, and is truth, and is no lie ; and even as it hath taught you, jy foreknowledge cf God the Father, through sanctification of the spirit, unto obedience, and sprinkling of the blood of Jesus Christ."|| Whoever well considers these passages of scripture, with others of the same tenor, and observes how con- sistent this doctrine is with the whole of the scripture, which represents man as lost in sin, and wholly depen- dent on God for salvation ; and therefore, that their * Epb.i.3,4, 5. f2Tim. i.9. :t Chap. ii. 10. § 2 Thesa, ii. 13. \\ I Pet. i, 1, 2. Chap. IV. On the Doctrine of Election. 151 salvation must all originate in the sovereign purpose and grace of God ; and how consistent this is ^^ ith rea- son, and that it is, indeed, impossible it should be other- ^vise : Whoever takes a proper view of all this, must believe, and rest satisfied in the truth, that all the re- deemed were chosen to salvation, by the eternal pur- pose of God, as the origin and foundation of their salva- tion ; and that they who are not thus elected, do perish in their sins. And he who does not see this doctrine plainly revealed in the Bible, must be supposed to read it with strong prejudices against the truth, or with very wrong and false conceptions respecting the subject. To obviate and remove these, is the design of some part of the follow ing. V. The elect are not chosen to salvation rather than others, because of any moral excellence in them, or out of respect to any foreseen faith and repentance ; or be- cause their moral character is in an}'- respect better than others. The difi'erence bet\yeen them and others, in this respect, whenever it takes place, is the fruit and con- sequence of their election, and not the ground and rea- son of it. All mankind are totally sinful, wholly lost and undone, in themselves, infinitely guilty and ill-de- serving. And all must perish forever, were it not for electing grace ; were they not selected from the rest, and given to the Redeemer, to be saved by him, and so made vessels of mercy, prepared unto glory. This is abundantly declared in scripture. This is strongly as- serted in a passage which has been mentioned. " For the children being not yet born, neither having done any- good or evil, that the purpose of God, according to elec- tion, might stand, not ofivorks^ but of him that calleth." In their election, they are predestinated to be conformed to Christ, in true holiness, and not because it is fore- seen they will, of their own accord, be holy, and chosen to salvation for the sake of this. They are elected, through sanctification of the spirit, unto obedience. Sanc- tification and obedience are the consequence of their election, and the privilege to which they are chosen ; and not that out of regard to which they are chosen to salvation. The Apostle tells the elect at Ephesus, that electing love found them dead in trespasses and sins, as 152 On the Doctrine of Election, Part H, sinful as others, and as much the children of wrath. " But God, who is rich in mercy, for the great love wherewith he loved us, even when we were dead in sins, hath quickened us together with Christ. By grace are ye saved, through faith ; and that not of yourselves, it is the gift of God. Not of works ^ lest any man should boast. For we are his workmanship, created in Christ Jesus, unto good works, which God hath before ordain- ed^ that we should walk in them."* Election is a doc- trine of grace ; it is therefore called "The election of grace.'* " Even so then at this present time also, there is a remnant according to the election of grace. And if by grace, then it is no more of works : Otherwise grace is no more grace. But if it be of works, then it is no more grace : Otherwise work is no more work."t VI. The elect are not chosen to salvation, without holiness and obedience, or whether they be holy, and obey Christ, or not. This is asserted in the passages which have been quoted. Those who are chosen to salvation are predestinated, or ordained, to be confonn- ed to Christ. They are elected to salvation through sanctification of the spirit, unto obedience. Holiness is part of the salvation to which they are elected, and they cannot be saved without it, which consists in activity and obedience. Therefore, no person can have any evi- dence that he is elected, in any other way, but by mak- ing it evident that he is holy and obedient. This therefore detects the great mistake and delusion, in which they are, who say, if they be elected, they shall be saved, let them do what they will, and live and die in a course of allowed sin. No proposition can be more false than this : It is as contrary to the truth, as it would be for a man to say, if it be appointed that I should live seven years, I shall live, though I die tomorrow. Or if it be appointed that I shall go to such a city, I shall go, though I do not go, and never move out of the place in which I now am. This doctrine, therefore, affords no encouragement to bin, or to be indifferent and careless about holiness, obe-» dience and salvation : For this is as certainly the road to hell, if continued in, as if there were none elected to sal- • Eph. ii. 1—10. t Rom. xi. 5, &. Chap. IV. On the Doctrine of Election. 153 vation ; and holiness and care, watchfulness and dili- gence, in active obedience, are as reasonable, important, and necessary, as if this doctrine were not true. VII. The use of proper means is as necessary in or- der to the salvation of the elect, as it would be, were none elected to salvation. As none are elected to salva- tion, without holiness, or whether they be holy or not, because this is a contradiction, and impossible ; so none can exercise holiness, and be obedient, without means ; for this is as great a contradiction as the other ; for it is the same, as to suppose that a person may be holy and obedient, without knowledge, attention, and activity ; or without holiness and obedience. Means are as necessa- ry in order to convert and save the elect, and their per- severing in holiness, as they would be if they were not elected. This is illustrated in the story of the shipwreck of Paul, and those with him. They were all elected to be saved from being lost at sea, and to arrive safe on shore. God had determined this in their favour, and revealed it to Paul, and he had published it to them who were with him in the ship. Yet when the seamen A\ere about to leave the ship, who only had skill to manage it, " Paul said to the Centurion, and to the soldiers, except these abide in the ship, ye cannot be saved."* They weie elected to that salvation, and it was hereby made sure to them ; but this did not render means, and their activity useless, for they were elected to be sa\ ed in this way, and in no other ; and therefore their salvation was not possible in any other way. And if the Centurion had said to Paul, " If we are elected to be saved, though the seamen leave the ship, or if we use no means to get to the land, and take uo care or thought about it, and though every one of us do what he can, or what he please, to drown himself, and all the rest," he would have spoken contrary to reason and truth. And there is as much encouragement to use means for the salvation of sinners, as if there were none elected to salvation, and much more : For there would indeed be no encouragement to use any means, or to do any thing, for the salvation of any one, if none were elected * A it is as really made, and as really rejected, as if it were not known, but it were wholly uncertain what the event would be. A rich man may offer an estate to a poor man, though he be certain that he v\ ill reject the offer, and die in pov- erty, as the consequence of his refusal to accept of the favour which is offered. And ifthe offer of salvation may be truly and properly made, when it is known to him who makes the offer that it will be rejected ; then it may be so made and rejected, though the knowledge of this imply the divine purpose and decree, respecting the matter, or be found- ed upon it. The sinner is disposed to reject the offer of salvation, and will certainly reject it, unless his heart be renewed by the Spirit of God : But he being under no obligation to the sinner to do this, in any instance ; and his making the offer of salvation does not lay him under any such obligation, or infer it ; he may determine not to do it, by which it is certain, the sinner will not accept of it, and be saved. Notwithstanding this, the offer is really made, and the sinner really rejects it, and is as voluntary and criminal, as if nothing were determined and foreknown, respecting the event. Though God have power to renew every sinner's heart to whom the gospel is preached, and bring them all to embrace the gospel, and be saved : yet he has determined not to do it : And his making the offer of salvation does not im- ply that he will do it. Though a rich man offer an estate to one that is poor, and it is in his power by some extraordinary means and exertions to persuade him to^ accept it ; yet his mak- ing the offer lays him under no obligation to effect it, though he know the consequence will be his rejecting it, and dying in poverty. He may have good reason not to make those extraordinary exertions, and yet be sincere in the offer, on condition he is willing to accept Chap. IV. On the Doctrine of Election. 157 it ; and the poor man has the estate really offered to him, and he as really rejects it, and is as foolish and criminal in doing it, and as justly suiFers the evil conse- quence, as if the rich man knew not what would be the consequence of making the offer, whether it would be rejected or not ; and had no power by any means, to persuade him, and make him willing to accept of it. It is wise and important, that salvation by Christ should be offered indiscriminately to all, in the publish- ing and preaching of the gospel, whether they will hear, or whether they will forbear. It has been observed, that the gospel cannot be preached to any, to whom the offer of salvation is not made, upon their acceptance of it. They who will comply with the offer, or the elect, who shall come to Christ, live promiscuously, intermixed with others ; and are not to be distinguished by men from others, until they have the gospel preached to them, and thereby salvation is offered to them, and they believe and embrace the offer. Therefore the gospel cannot be preached to them, unless it be preached to all. And, as it may be properly preached to all, and salvation be really offered to every one, whether he will accept of it, or not ; and the provision made for the salvation of sinners in the gospel, is as sufficient for one as another, and it is offered as a free gift, to every one who belie veth, or will receive it : And none can fail of salvation, and perish under the gospel, but by constantly rejecting it to the end of life. Therefore, it is important and necessary, that this offer should be made to all, without any distinction, in order to the salvation of any, even the elect. Besides, this is necessary in order to set in the clearest light, and even •to discover, the following important truths. 1. That mankind are so fixed in their rebellion, and such obstinate opposers and enemies of God, and all moral good, that they are disposed constantly, and with all their hearts, to reject mercy and salvation, thou"-h freely offered to them. Nothing is, or perhaps can be, more suited, effectually to bring out and discover the cx~ ceeding wickedness and obstinacy of the heart of man, than this. It is of great importance, that a clear and full discovery of this should be made, in order to manifest to their consciences, and to all, the justice and propriety vpx. II. 21 158 On the Doctrme of Election. Part II. of the a\vful sentence which will be pronounced against the wicked at the last day. 2. Tliat every one who fails of salvation under the gospel, perishes by his own fault and ag^^ravated wicked- ness, obstinately persisted in through life : And must ascribe his loss of eternal life, and his falling into endless destruction, wholly to his own folly, constantly and vol- untarily rejecting salvation, freely offered to him : That he has destroyed himselj^ and nothing could have prevent- ed his salvation, and have brought endless destruction upon him ; no decree of Heaven, nor satan, nor any of his fellow men ; nor his outward circumstances ; pov- erty or riches ; honours and high stations ; or a mean and low condition in the world ; health or sickness ; or any temptation and trying situation in life whatsoever ; had he not with all his heart rejected the gospel, and con- stantly, through his whole life, refused to accept of the salvation which was offered to him ; for which folly and sin he has not the least possible excuse. This coincides with the preceding particular, and serves to show, how important and necessary it is, that they who perish from under the gospel should have sal- vation offered to them, as by this it will appear more clearly, than othei'wise it could, that sinners perish by their own fault, and can lay the blame of it to none but themselves ; and that they are justly cast into endless destruction, however infinitely awful and dreadful it be. And this will serve effectually to confute an assertion which many now make, and show the falsehood of it, viz. that if they be not elected they must be damned^ what- ever they may do. It will appear, when the real truth comes to light, that they perish by rejecting the salvation offered to them ; and that if they had believed, and been willing to be saved by Christ, they would not have been lost. Their destruction is the consequence of their great, inexcusable wickedness, in slighting Christ, and neglecting the great salvation ; by which they have brought it on themselves ; which could not have come upon them, had they not done this ; but accepted of the kind offer which they had. 3. The offer of salvation to all serves more clearly to display and discover to tl}e redeemed, the riches of that Chap. IV. On the Doctrine of Election, 159 sovereign grace, by \\hich they are saved. It is of great inipoitaiice, that this should l)e seen by the redeemed, ill the clearest hght, and to the best advantage, that God niav iiave the glory of it, and they the greatest benelit possible. While they see others perish under the same advantages \^•hich they liave enjoyed ; they see what they should have done, had they not been distinguished by sovereign grace, and made \\ illing in the day of di- vine power. They see the human heart acted out in the unbeliever, and the awful consequence in his perishing ; and know this would have been their case, had not God created in them a new heart, and given them to believe on Christ, in consequence of his electing love. They see this, and give all the glory to sovereign grace, and in a greater degree, are happy in the enjoyment of the love of God. St. Paul was sensible of the importance of christians seeing and enjoying the great and distinguish- ing love of God to them ; and of their giving all the glo- ry to him ; and, therefore, Inbours to set this in the strongest light, in the two first chapters of his letter to the church at Ephesus, as he also does in most of his other epistles, which the attentive reader of the Bible must have observed. That the offer of salvation is in fact made to* all to Vvhom the gospel is revealed, has been before proved.* And it may be added here, to the evidence there pro- duced, that if there were no other proof of this, but the parables of Christ, recorded in Matt. xxii. and Luke xiv. diese are sufficient to put it be}oiid dispute. There our Sa^ icur represents the gospel, by a feast which is made, to which numbers are invited, who refuse to come, .and consequently never taste of the supper. The invi- tation is, " Come to the feast, come to the marriage, for all things are ready." Hov,- can this represent the gospel, if salvation be not offered to those w ho never accept of the offer ? But to return ; salvation is in fact offered to all, w herever the gospel is published. Some have sup- posed this to be inconsistent wnth the doctrine of election as it has been stated ; but it is hoped, that what has been offered, has sufficiently proved that they are both consistent with each other. * See Part II. Sect. VIII. Pa^ 93, &c. 160 On the Doctrine of Election. Part IL XI. The doctrine of election is so far from being a discouraging dtH^lne, that it affords the only ground of all true encoura emeiit and hope. Many have be., n .o grossly mistaken, as to think this a gloomy, discoui aging doctrine, and that it tends to lead persons to despair ; whereas, it is the only well grounded support a.i^ainst despair, and the sole founda- tion of all reasonable hope of salvation. It does indeed, tend to cut off all their hopes of salvation, who build them upon themselves, xht'iv own good disposition, will and exertions, independent of God ; supposing they shall determine it in tlicir own favour, and, in this sense, save themselves. Tiie doctrine of election demolishes this foundation, and destroys such a hope ; as it teaches, that man is absolutely dependent on God for his salva- tion, and he must determine whether he shall be saved or not. As this, therefore, is a false hope, and danger- ous delusion, it is desirable it should be destroyed ; and it affords an argument in favour of this doctrine, that it tends to take away all such hope from man. When persons are brought to know themselves, in Bome measure, and see how guilty and lost they are, how sinful and obstinate tlicir hearts are, being wholly corrupt, and so strongly indisposed to any thing that IS right, and inclined to evil, that if left to themselves, they never shall repent and embrace the gospel, but shall go on to certain destruction : Therefore, if God, %^ ho has mercy on ^^'hom he will have mercy, have not determined in their favour, that he will give them a new heart, and save them by the washing of regeneration, and the renewing of the Holy Ghost, they shall not be saved, but be certainly lost forever. They despair of distin- guishing themselves, so as to render themselves more deserving of the favour of God, and of salvation, or less ill-deserving, than others. They know of no greater sinners than themselves, or more deserving of endless destruction, or farther from embracing the gospel, than they are, and always shall be, if left to themselves. Their only hope, therefore, is in the revealed purpose of God to sa\ e some of mankind, without any regard to their desert of it, or their distinguishing themselves from others, not being so great sinners, or being less un= Chap. IV. On the Doctrine of Election. 161 worthy ; but has mercy on whom he will have mercy : And they have no reason to conclude, they are not of this number ; but may hope they are elected to salvation, though utterly lost in themselves, and the most guilty and vile of all others. It is true, that some have abused this doctrine, and improved it to bad purposes to themselves, through their ignorance, the perverseness of their own hearts, and the cunning agency of satan, the deceiver. They have not been willing to be in the hand of God, and wholly dependent on hiui ; and the thought that they are so, has irritated and galled their spirits ; they have been such enemies to God, that they have concluded he will de- cide against them, if it be left to him to determine, whether they shall be saved or not ; and knowing they have greatly offended him, they conclude they are not among the number of the elect, and so sink into despair. It is not the doctrine of election, or the belief of it, which produces this despair, or has any tendency to it; but the opposition of ihe heart to it, and drawing a wrong and false conclusion from it : For this doctrine has a di- rect contrary tendency and effect, when properly im- proved, as has been shown. XII. The doctrine of election is perfectly consistent with the greatest possible degree of human libertj-. This has been particularly considered, in the chapter upon the decrees ol God, and need not be repeated here. Many have entertained such wrong notions of this doctrine, and of liberty, or the freedom of the will, as to suppose, if this A^ere true, the non-elect are chained down to destruction ; and the elect fixed in a state of salvation, inconsibtent with their exercising any freedom of choice. The divine purpose of election does not af- fect the liberty of any man, unless the certainty of events be inconsistent with it. It is certain it is not, if liberty consists in acting voluntarily, or in volition ; which it is presumed has been proved ; and that there can be no other or higher liberty in nature. The elect are per- fectly free, in embracing the gospel, and in all their ex- ercises, and in every step they take, in order to obtain complete salvation. This is necessarily supposed in their election to eternal life ; for they can be saved in no other way, but by their free choice, which is, therefore, 162 On the Doctrine of Election. Part U. secured in their election, that they shall go to heaven by their own free consent, in the full exercise of perfect liberty, in opposition to any compulsion. Whatever God decrees or does, respecting their salvation, does not interfere with their freedom ; but infallibly secures and establishes it. — He vjorketh in them^ to ivill and to do ; therefore, does nothing inconsistent with their wil- ling and doing, but promotes and effects it ; in which all their freedom and moral agency consist. The non-elect go to destruction by their own choice. When salvation is offered to them, they reject it with their whole heart, and most freely choose to have no part in it. They %mll not come to Christ, that they might be saved. The election of others to salvation does not affect them, or alter their case, or circuni- stances, in tlie least.— They go to destruction just as freely, and as much by their own choice, as they would, or could do, were there none elected to be saved ; and their destruction is not made any more necessary, or certain, by the election of some of mankind to salvation, than it v/ould have been, were there no election. XIIL Though it be known, that a certain number of mankind are elected by God, to salvation, in distinc- tion from others ; because it is revealed, and the reason of the thing teaches it must be so ; yet it cannot be known to men in this world, who they are that are elect- ed, and shall be saved, any farther than tliere is evi- dence that they embrace the gospel, and are become true christians. This is otherw ise known to God alone. He knows them by name, and they are given to Christ, TO be saved. " The foundation of God standeth sure, having this seal, the Lord knoweth them that are his."* But this cannot be known to men, nor can there be the least real evidence, till they come to Christ, nor any ap- pearance of it, any farther than they appear to be real christians. In this way, the aposile Paul judged of the election of persons. *' Knowing, brethren, beloved, your election of God. For our gospel came not unto you in word only, but also in power, and in the Holy Ghost, and in much assurance. And ye became follow- ers of me, and of the Lord, having received the word in • 2 Tim. ii, 19, Chap. IV. On the Doctrine of Election. 16S much affliction, with joy m the Holy Ghost."* It is ia this way alo:ie that beUevers can come to the knowledge of their election, or get the least evidence of it. This evidence will be perfectly established, when they are actually saved, and shall abide so forever. Every one of the redeemed will know his own election of God, and that of all others who are saved ; and will lock to this, as the soin^ce and foundation of their redemption. While the elect are in a state of unbelief, none in this world, neither they themselves, nor any one else, can know they are elected, and shall be saved : And the non-elect cannot know that they are not elected, nor can any one else know this of them, while they are in this world, unless it be known that they have committed the unpardonable sin. IMPROVEMENT. I. The doctrine of election, as it has now been stated and explained, is suited to stain and humble the pride of man. The pride of man prompts him to hft himself above his Maker ; and he v/oiiid do it, were it possible ; and many fondly tliink themselves, in a measure, indepen- dent of him ; especially in matters of die greatest im- portance, respecting their moral character, and their eternal interest and happiness ; that their life is in their own hands, so far that they can determine whether they shall be virtuous and holy, and be saved, or not, with- out any determination of God, respecting it, or his un- promised, undeserved, special influence, or assistance, to turn the point in their favour. And nothing can be more crossing and mortifying to this pride, than to be absolutely dependent on God for all moral good, as a free undeserved gift from him ; and for salvation, so that the whole must be determined by God, and not by man, any farther than it is the effect of the divine deter^ mination. Such absolute dependence on God, for ho. liness and salvation, is implied and held forth in tli© doctrine of election; and no man can understanding! y» • 1 Thess. i, 4, ^, 6. 164 On the Doctrins of Election. Part II. and cordially receive it, so as to have the feelings of his heart conformable to it, without " humbling himself in the sight of the Lord." Every doctrine of the gospel, and the whole system of revealed truth, is levelled directly at the pride of the hu- man heart, and suited to humble man ; and when it has its proper effect, and is cordially received, this pride is slain and relinquished ; and what God, by Isaiah fore- told, should be the effect of it, takes place in a very sen- sible, conspicuous degree. " The lofty looks of man shall be humbled, and the haughtiness of men shall be bowed down, and the Lord alone shall be exalted, in that day."* Therefore, humility, in opposition to pride and self exaltation, was frequently mentioned by our Divine Teacher, as essential to a christian : and he often said, " Every one that exalteth himself, shall be abased : And he that humbleth himself, shall be exalted. "f And the aposde James says to sinners, " Humble yourselves in the sight of the Lord, and he shall lift you up."| This is an evidence, among others, that the doctrine of election, is a doctrine of the gospel, in that it coincides, in this respect, with all the peculiar doctrines of divine revelation, in being suited to humble the pride of man, and exalt the sovereign grace of God; and therefore must be agreeable to the heart of every humble chris- tian.— In this view, it is no wonder that it should be so strongly opposed and rejected with great abhorrence and confidence, by men, with all the other most humble doctrines of the gospel ; and a scheme of senti- ments be introduced in their room, which are really subversive of the gospel, and suited not to abase, but to flatter and gratify the pride of man ; according to \\ hich he has something, which he did not receive, even true virtue and holiness, the highest excellence and glory of man ; and by this has made himself to differ from others, without any special distinguishing influ- ence of God ; and in this respect is independent of him ; which he therefore ascribes not to the grace of God, but to himself, and glories in it. The following sentence of St. Paul is levelled at this pride and haugh- • Isaiah ii. 11, 12. f See Matt, xviii. 4. xxiii. 12. Luke xiv, 11. xviii, 14; ' % James iv. 10. CkAP. IV. On the Doctrine of Election, 165 tiness of man, and if properly regarded, sufficient to de- molish it. " Who maketh thee to differ fron another ? And what hast thou that thou didst not receive ? Now if thou didst r^^m^t' zV, why dost thou glory us if thou hadst not received it ?"* The humbling doctrine of election may be, indeed, abused, and so improved as to gratify th>; pri le of ;aiii, while it is not really understood, nor in truth cordially received. A man may be led to conclude, even from the pride of his heart, and without any reaso i, that he is elected to salvation, and herein distinguished by God, from most others ; and this may be very pleasing to his pride, while he does not understand, and in his heart admit the only ground of this distinction, when made by God : And he, at bottom, feels as if he was distinguish- ed from others, and had received this peculiar favour, out of respect to some good thing in him, by which he differed from others. Or he attends only to the distinc- tion itself] without considering the ground of it, and is pleased with this, and becomes a zealous, proud advo- cate for the doctrine of election. Therefore, many of the opposers of this doctrine suppose, that all who are advocates for it, are pleased with it, only from selfishness and pride, because they consider themselves as the elect of God, and hereby distinguished and favoured above others. And there is, perhaps, no other way for pride to account for it, or to be reconciled to it. Tne true christian receives it, as glorious to G xl, and exalting sovereign grace, and humbling man, while he considers himself as infinitely guilty and vile, and wholly lost in his sins, and if he be saved, it must be by the distin- .guishing, sovereign grace of God, who has mercy on whom he will have mercy, according to his decree of election, which affords the only ground of hope to man. II. What has been said in this section on the doc- trine of particular election, may serve to discover and state the character of a true christian, so fir as his views and exercises relate to this doctrine, and those connected with it. 1. This is not a discouraging d'jctrine to him, nor disagreeable, though he do not know that he is a chris- voL, II. 22 * 1 Cor. iv. 7. 165 On the Doctrine of Election. Fart If, tian, or is elected to salvation ; but has great and pre- vailing doubts of this. He knows that if he were left to himself, he should not determine the point in his own favour ; but his impenitent, unbelieving heart, would reject Christ, and he go on to destruction. That he is wholly dependent on God for salvation, and if he do not determine in his favour, and have not elected him. to sal- vation, and do not distinguish him from others, by granting him those influences, and that renovation, which they who perish have not, he shall not be saved, but perish forever. Therefore, the doctrine of election can be no matter of discouragement to him, it cannot render his case worse that it would be if none were elect- ed : for then he could have no hope of salvation ; and the onlv hope he can have is grounded on this doctrine, and that he may be one of the elect. And his hope rises or sinks according to the evidence he has of this, by perceiving himself to be the subject of the regenerat- ing, sanctifying influences of the Holy Spirit : Or the contrary. 2. The true believer is pleased, with being entirely dependent on God for his salvation, and that he should determine whether he shall be saved or not ; and does not desire, that he himself or others should be saved in any other way, but according to the eternal purpose of God. It is most disagreeable to him, that any creature should determine this, in any one instance. He knows it belongs to God, to decide this important matter ; that he has a right to do it, and he only is able to determine it perfectly right, agreeable to infinite wisdom and good- ness, so as shall be most for his glory, and promote the interest of his kingdom. He is pleased, that in this way, God is exalted, in the exercise of sovereign grace, and the sinner humbled, and the most important interest for- ever secured and promoted in the best manner. He de- sires no other salvation, for himself or others, but that which is the free gift of God, and the fruit of his electing love ; and which infinite v/isdom sees will be most for the glory of God, and the general good ; and that without knowing whether his salvation be consistent with this, or notj and whether he be one of the elect, or not. Chat. IV. No Man is ^vithout Sm, ^c. 167 3. All the christian's prayers and devotions are upon this plan, and agreeable ro this doctrine. They contain in them, either an express or implicit acknowledgment of his entire dependence on God for salvation, and eve- ry thing, for which he prays or gives thanks ; and that all the good he desires must be the fruit of the deter- mination of him, who changes not in his purpose and de- sign ; and express, or imply, an unconditional, implicit resignation to his wise and holy will. The opposers of this doctrine, in heart and words, do often really acknowledge it in words, in their prayers to God for salvation, &c. But the real christian does it with his heart. He may indeed, through the prejudices of education, or otherwise, by not understanding the doctrine in theory, and entertaining wrong conceptions of it, and of other points, which are connected with it, be led to oppose it, in speculation ; but so far as his heart is renewed, all his religious exercises and devo- tions are agreeable to the doctrine of election, and an acknowledgment of it. And so far as it appears, that any person is at heart an enemy to that doctrine ; there is just so much evidence that he is an enemy to him who w orketh all things after the counsel of his own will. Section XIII. Whether any of the Redeemed arrhe to Perfect Holiness in this Life. THAT no man, whatever his advantages and attain- ments may be, does arrive to sinless perfection in this life, seems to be clearly asserted in a number of passages of scripture. Solomon says, " There is no man that sinneth not. There is not a just man upon earth, that doeth good, and sinneth not. Who can say, I have made my heart clean, I am pure from my sin ?"* These are strong expressions, asserting that there is no man on earth so perfect, as to be wholly without sin. Job says, " If I say I am perfect, it shall also prove me per- verse, "f How could his saying he was perfect, prove • 1 Kings vUi. ,46, ']S;cqJ, vii. 2D. Prov. xx. 9. f l^^- i^- SiX 168 No Man is ivithout Sin Part IL him to be perverse, unless it be on this ground, that no man is perfect in this life ? I'his being certain, if a man say- he is perfect, it proves that he is deceived, and knows not the truth, and therefore, is not a good man. The apostle Paul, who probably was the holiest man that ever lived, declares he was not perfect. " Not as though I had already attained, or were already perfect ; but I follow after, if that i may apprehend that for which also I am apprehended of Christ Jesus. Brethren, 1 coqnt not myself to have apprehended : But this one thing I do, loi getting those thnigs \\hich are behind, and reach- ing foi ih unto those thmgs w hich are beibre, 1 press toxAard the mark, for the prize of the high calling of God in Chiist Jesus."* And he gives such a paiticu- laraud sad desciiption of his own sinfulness, in his let- ter to the church at Rome, that many who are strangers to the corruption of the human heart, and the great de- gree of sin attendir;g true christians, and their keen sen- sibility of it, cannot believe that he means there to de- scribe his own exercises and character, or those of any christian. t And this same apostle represents all chris- tians, as in a state of Marlare, by reason of evil inclina- tions and lusts in their hearts, which oppose that which is the fiuit of the Sphit in them, and prevents their doing what thty vxcitid. " The fiesh lustelh against the spir- it, ard the spirit against the flesh : And these are cen- tral y the ore to the other; so that ye cannot do the thirgs that ye would.":}: To will \xas present. When the} looktd forward, they wished actually to do and be all that V hich Christianity dictates, and of \x hich they could have any idea ; but when they came to act, they alv a} s fell short, and sinful inclinations prevented their doing as they desired, and defiled their best exercises. The apostle James testifies to the same truth. He says of Ijimself, and of all christians, that in many- things, theyallofFended.il And the apostle John says, *' If VAC say, ve have no sin, we deceive ourselves, and the truth is not in us."§ Here it is not only asserted, that every christian is attended with sin, in all he does yiiil iii. 12, 13, 14 | Ste Rem. vii 14—24. i^ Gal. y. 17. (I James iii. 2- § 1 John i. 8. Chap. IV. In this Life, 169 in this life ; but that it is so evident to the real chris- tian, and so much his sensible burden and unhappintss, that it is certain, that he who says, or thinks, he has no sin, is not only greatly deceived ; but is a stranger to real Christianity, and knows nor the saving truth. These passages ot scripture are decisi\ e, and prove that it is made certain by a divine constitution, that no man shall be without sin in thi-. life : For these are de- clarations from God, of this truth. Solomon could not say, " There is no man that sinneth not — There is not a just man upon earth, that doth good, and sinneth not," if there v-ere not a divine constitution, which rendered it certain, that the most righteous, and best of men are not v\ ithout sin in this life : For this is affii m- ed of vmn^ of every man in this woild, in every age of it, from the beginning to the end of it. How could the apostle Paul say to a christian cliurch, *' The flesh lusteth against the spirit, and the spi.it against the flesh. And these are contrary the one to the other ; so that ye cannot do the things that }e would ;" And hov\ could the apostles John and James say, •' If we say we have no sin, we deceive oursehes, and the truth is not in us — - In many things we all oflfenc!," if this were not true of all, and conimcn to all thiislians, at all times ? It is im- possible they should say this under inspiration, were there not a known constitution of Heaven, that no man should be free from sin, in this life. I'herefore these declarations demonstrate that there is such a constitu- tion : That God has determined, and made it known, that no man shall live in the body, v^ ithout sinning. Hence \\x may be certain, that when the apostle John says, " Whosoever abideth in him, sinneth not : Who- soever sinneth, hath not seen him, neither known him. — ■ Whosoever is born of God, doth not commit sin : For his seed remaineth in him ; and he cannot sin, because he is born of God ;"* he does not mean to assert, that every true christian, or any one of them, is free from sin in this life : For then he would expressly contradict himself in this same letter. But his meaning in the last quoted passages must be, That he who is born of God, ^nd united to Christ by faith, does not sin as others do, • 1 John iii. 6, 9. 170 No Man is 'without Sm Part H. or as he did before he was born of God. He no longer lilies iti sin, and makes it his trade and business, as the unregenerate do ; but lives a holy life, devoted to Christ, though attended with much imperfection and sin. If this be not his meaning, which is anat iral and easy one, he not only contradicts what he had said in the words quoted from the first chapter, by asserting that christians may live without sin in this world ; but asserts that ev- ery one that is born of God, does not, from that time, commit one sin, or have the least degree of sin in his heart or conduct : Which few or none of those who have made use of these passages, to prove christians may be perfectly holy in this life, do believe is true ; so that these words prove too much, or nothing at all, for them. Christians are frequently represented as being perfecty in distinction from those who are not real christians, or from other real christians, who are \\o\. perfect. This has been improved as an argument, that some christians do obtain sinless perfection, in this life, supposing that this is intended by being perfect. But the careiul read- er of the Bible will find, that to be perfect has a various and difterent meaning, \\ hen used with respect to differ- ent subjects and relations. When used w ith respect to God, it means absolute perfection^ in which sense it is not applicable to any creature ; especially to man in this state.' — When applied to christians, it sometimes means real sincerity and uprightness of heart, or their being real christians, or good men, in distinction from those who are so only in apj earance and pretence. In this sense Hezekiah appears to use it, when he says, " Re- member now , O Lord, how I have walked before thee in truth, and with a perfect heart."* And in this sense God speaks of Job as a perfect and upright man.f Job himself uses the word in a different sense, when he says, •' If I say I am perfect, it would prove me perverse. "J Otherwise he would contradict his Maker, and himself too ; for he held his integrity fast, and appealed to God that he was upright. § Sometimes it means whole and entire christians, acting out every christian grace, or every branch of Christianity, in distinction from those who were defective in some christian attainments, while * Isaiah -Tsxviii. 3. t Job i. 8, * Chap, ix, 20. § Chap. xaxi. ^r Ghap. IV. /// this Life. 171 they appeared to be chiefly attentive to others. And sometimes they are called perfect, who have made great- er proficiency in the christian Ufe, and are stronger and more thorough christians, in distinction from the weaker, and those of less attainments. He who carefully studies his Bible, vvill find, that christians are not said to be perfect ia any higher sense than these. The Apostle Paul, in a fcrecited place, says, that he did not think him- selfperfect ; yet in the very next words speaks of him- self and others as being perfect. " Let us therefore as many as he perfect, be thus minded."^ He must use the word in two diftbrent senses, otherwise he would contradict himself. When he says, he does not think or pretend that he is perfect, he me ins sinless perfection. When he says, " As many of us as be perfect," he means those who had made considerable improvement, and advances in Christianity ; not being, in this respect, babes or children, but grown men.f It is certainly the duty of all christians to be per- fectly holy, in obedience to the law of God, requiring them to love God with all their heait, and soul, and mind, and strength ; and their neighbours as themselves. And every thing contrary to this, or short of it which takes place in their hearts or lives, is criminal. The law cannot be abated, nor their obligation to obey it per- fectly annulled in the least degree. But it does not fol- low from this, that any one does, or will, come up to the rule, and do the whole of his duty, in this life. For this the christian depends wholly upon God. He is no far- ther holy, than he is made so by the omnipotent energy of the divine Spirit ; and though God requires them to be perfectly holy, yet he is under no obligation, by promise, or any other way, to make them perfectly holy in this world. His requiring it of them, does not imply any such obligation, and the covenant of grace contains no promise of this. In that there is a divine promise, that they shall persevere in holiness to the end of life ; and that they shall be perfectly holy in his kingdom forever; for this is necessarily implied in perfect happiness and eternal life. But it contains no promise of any particular degree of holiness, more than is necessary to prevent their falling totally and finally, * Phil. iii. 12, 13, 14, 15. \ See Heb. v. 13, 14, n^ No Man is ivii/iout Sin Part II. from a state of grace. As to the degree of holiness and the particular exercises of it, in every christian, God or- ders it as he pleases, to answer his own wise and infi- nitely good purposes. The Redeemer is able to make every believer perfect- ly holy, from his first conversion, so th.it he never should be guilty of another sin. And if this had been wisest and best, it would have been so ordered. Therefore, we are certain, it is most wise and best, that none of the redeemed should be perfectly holy in this life, though we were unable to see any reason why it is so. But we may noiv see some of the wise ends which are answered hereby, and reasons why the redeemed are in such an imperfect state, and in so great a degree sinful, while iii this world : a few of which will be mentioned here. 1. If they were perfectly holy, they would not be so fit to live in this disordered, sinful world. There would not be that analogy of one thing to another, which is observed in the works of God, and which is proper and wise. This is not a world and state suited to be the dwelling place of perfectly holy creatures. It is a prop- er state of discipline, suited to form and train up the re- deemed from among men for a state of perlect holiness and happiness, in another world. 2. -If christians were perfectly holy in this life, it would not be so much a state of trial, as now it is. Their temptations could not be so many and strong, as now they are ; and Satan could not have so much power and advantage to tempt, and try to distress and seduce them. And their danger would not be so great and visible. And they would not have that opportunity or occasion of the exercise of some particular graces, such as constant humiliation and repentance for their renewed sins, loathing and abhorring themselves, fighting against and mortifying their own lusts, longing for deliverance, and faith and patience in these dark and disagreeable circumstances, as now they have ; by which they hon- our Christ, and are preparing for greater happiness and rewards in his kingdom. 3. Such a state of imperfection and sin, is suited and necessary, more eifectually to teach them, and make them know by abundant experience, their own total de- pravity by nature ; the evil nature and odiousness of Chap. IV. In this Life. 173 sin ; their own ill desert ; the exceeding, inexpressible, and inconceivable deceitfuln^ss, obstinacy and wicked* ness of their own hearts ; and their absolute dependance on sovereign grace, to prevent their eternal destruction, and to save them ; their need of the atonement which Christ has made ; and the greatness of that power and grace which saves such creatures. These, and many- other thii.gs, are more thoroughly and effectually im- pressed on their minds, and they are instructed, and learn them to better advantage in the school of Christ, in this state of imperfection and sin, than could be, in a state of perfect holiness. King David, by falling into sin, was led to reflect upon, and confess his native depravity ; the exceeding evil of sin, as against God ; his desert of destruction, and the justice ot God in punishing him ; his need of pardon, and of an atonement, and of the renovation of his heart, and his dependence on God for this. On that occasion, the following is his language : " According to the mul- titude of thy tender mercies, blot out my transgressions. Wash me thoroughly from mine iniquity, and cleanse me from my sin ; for I acknowledge my transj^iC .sion, and my sin is ever before me. Against thee, tlice only have I sinned, and done this evil in thy sight : That thou mightest be justified when thou speakest, and be clear when thou judgest. Behold, 1 was shapen in in- iquity, and in sin did my mother conceive me. Creaie in me a clean heart, O God, and renew a right spirit within me."* 4. Believers, by being sanctified but in part, and at- tended with so much sin in this life, obtain a more clear view, and greater sense of the evil of sin, and the misera« ble state of the sinner ; and are hereby prepared to know and enjoy the happiness of a perfectly holy state, to a greater degree than otherwise they could : The more sensible they are of the evil from which they are deli\'- ered, tiie greater will the positive good, which they en- joy, appear to them. And their gratitude and praise for the sovereign grace, of which they are the subjects, will rise proportionably higher ; by which God will be VOL, II, 23 • Psal. U. 1, 2, 3, 4, 5, 10. 174 Mo Man h imthoiit Sin Part II- more glorified, and they more happf\' forever ; so that all this will turn to their good in the end, and they will be much more happy, than if they had been perfectly ho- ly from their conversion ; and had not, after that, gone through a state of conflict with sin and Satan ; and through much tribulation entered into the kingdom of heaven. 5. By this, the power, wisdom, goodness, truth and faithfulness of the Redeemer, are, in a peculiar manner, exercised and displayed, as they could not be, in any other way. This gives occasion and opportunity, for the most apparent and glorious manifestation of these ; by v.'hich he glorifies himself, and the happiness of the redeemed is greatly advanced. Therefore it is, on the whole, most wise and best, that the work of sanctifica- tion should be gradual, and not perfected at once ; and that the saints should be sanctified but in part, while in this world, and attended with much imperfection and sin to the end of life. The exceeding greatness of the power of God is ex- erted and displayed in rcnewing the depraved heart of man, and forming it to true holiness.* It is a power which subdues the obstinacy, and all possible opposition of the human heart ; and which overcomes and casts out Satan, and all his host of combined enemies to God and man. Therefore, this is a greater exertion of power, than that by which the natural world was made ; for that was formed out of nothing : Therefore, there could be no opposition and resistance to creating power, in that instance. And the power displayed in creating ho- liness appears as mucli greater and more excellent, than that which is exerted in creating the natural world, as the former effect is greater, more important and ex- cellent than the latter. But this power is made more conspicuous and sensi- ble, in preserving and maintaining a sniall degree of holiiiCss in the heart of a christian, in the niidst of the opposition, ^lith which he is surrounded and assaulted, by the strength of evil propensities within him, by the world, and by Satan, than it v\ould be, in forming him to perfect holiness at once. In this way, the weak • Eph. i. 19. Chap. iV. In this Life. 175 christian, in the midst of strong temptations, and potent enemies, constantly seeking, and exerting all their pow- er and cunning to devour and destroy him, is preserved and upheld, through a course of trial, by the miglity, omnipotent haixl of the Redeemer ; and the little spark of holiness, implanted in the believer's heart, is contin- ued alive and burning ; while there is so much, both within and without, tending to extinguish it ; which is really more of a constant miracle and manifestation of the power of Christ, than it would be to preserve a little spark of fire, for a course of years, in the midst of the sea, while the mighty waves are fiercely dashing ag ;inst it, and upon it, attempting to overwhelm and extinguish it. The christian is, by this situation and his exjieri- ence, made more and more sensible of this, and learns that he lives by the power of Christ, and repairs to this, that he may be " Strong in the Lord, ai«l in the power of his might," or his mighty power, that he may be able to stand, and persevere in the midst of enemies. ** Out of weakness, he is made strong and becomes valiant in the spiritual combat. f And Christ, by these babes and sucklings, ordains and displays strength, and per- fects praise. To this the apostle Paul attests. '* My strength is made perfect in weakness. Most gladly therefore will I rather glory in my infirmities, that the poiver of Christ may rest upon me.''''X The wisdom of the Redeenrter is also emploved and manifested, in carrying all believers, and the church militant in general, through this life, and to the end of the world, safe to a state of perfection in glory. He conducts all things, external and internal, with respect to every christian ; and so orders the degree, manner and time of his influence and assistance, as to keep them from falling totally and finally ; and carries on the work of sanctification in the wisest manner, and so as to de- feat satan in all his wiles and cunning devices, by w hich he attempts to seduce and destroy them. It requires infinite skill and wisdom, to sanctify a corrupt heart, and to order every thing so, with respect to each individual, at all times, and every moment, as effectually to prevent his falling away, though he walks upon the verge of ruv * Eph, vk la f Heb. xi. 34 + 2Cot,xU. 9 J 76 No Man is wit/iout Sin Part II. in, and has such strong enemies within him, and with- out : And so adjust every circumstance, that even those things and events, which seem to be calculated for his ruin, shall promote his holiness and salvation. Were there no such perso s, weak, and very imperfect and sinful, to live in a world full of enemies, and to be conducted on through all dangers, in the midst of cun- ning enemies, having great skill and success in destroy- ing men, and carried safe to heaven at last, there would be no opportunity for such exercise and display of infi- nite, unsearchable wisdom as this gives. Were not the Redeemer as wise as he is powerful, no christian could be saved ; but on his wisdom they may and do rely with confidence, comfort and joy. In his hands they and the whole church are safe, and all adverse things shall work for good, and issue in their perfection in holiness, and eternal salvation. And well may they with admiration exclaim with the apostle Paul : *' O the depth of the riches, both of the wisdom and knowledge of God ! How unsearchable are his judgments, and his ways past find- ing out !"* And in heaven they will ascribe wisdom to the Redeemer forever. f The goodness, tender love, and wonderful conde- scension of the Saviour, are also manifest, and acted out in his constant and kind attendance on believers, though they be so imperfect and sinful, and offend in so many things ; and are constantly guilty of that, which would be sufficient to provoke him to give them up to sin and ruin, were he not infinitely good and kind i There is much more opportunity to exercise and discover this goodness and condescending grace, forbearance and long suffering, than if they were perfectly innocent and holy, from the time of their conversion. This remark is illustrated by the character and conduct of the true dis- ciples of Christ, when he \^as on earth, in the human nature ; and his goodness, condescension and forbear- ance towards them. They had, and discovered much selfishness and pride, worldliness, ingratitude, stupidi- ty and unbelief. They were slow of heart to believe, to learn and get understanding, under the teaching of C^lirist, and in his sghool, while he was so abundant in * Eom. xi. 33. t Rev. v. 12, Chap. IV. In this Life, 177 Jiis labours with them. They were honest and true friends to their master, but did not improve the advan- tages which they had, as they ought to have done ; and in many instances grossly abused them : Yet Christ did not leave oft' his kindness to them ; but bore with them in all their dullness and wickedness, and loved them un- to the end ; and took effectual methods to cure all of them, of their great moral disorders, and prepare them to enter into a state of perfect holiness at death ; except Judas the traitor, who never was a true disciple. Had they been perfectly holy, from the time they commenced his disciples, or at any time while he was with them, there would not have been such occasion and opportu- nity for Christ to exercise and discover such conde- scending grace, and long suffering towards them. Thus he treats all his true disciples, while in this life. Their imperfections and sins, and froward dispo- sitions, by which they abuse him, in all his goodness to them, call for infinite condescension, grace and forbear- ance, in the continuance of his loving kindness to them. They are, in some measure, sensible of this, while in this world, and lament their sinful defects, and great wickedness, and admire the goodness and patience of the Redeemer, in bearing with them, and not casting them into hell : but still continue very far from what they know they ought to be. But in heaven, they will see this in a more clear light, and forever remem^Der and with the most sensible gratitude, admire and adore the condescension, and wonderful grace, which the Sa- viour ejiercised towards them, while they ^vere so stu-^ pid, perverse and abusive. This could not take placcj were real christians perfectly holy in this life. The truth and faithfulness of the Redeemer are also by this, tried and made conspicuous. He promises, that he will never leave nor forsake, or cast out them, who come to him, and enter into covenant with him. And he fulfils his word, and is faithful to them, though they are in such an awful and provoking degree, perverse and abusive. Though they fall, they shall not be utter- ly cast down ; for the Redeemer upholdeth them with l^is hand.* When they transgress, he often visits their • Psal. xssvii. 24. 178 No Man is without Siji Part II. sin with a rod, and their iniquity with stripes. He chas- tiseth them for their profit, that they may be partakers of his holiness ; yet he will not utterly take away his loving kindness from them, nor suffer his faithfulness to fail.-^' Thus the wisdom and goodness of God appear, in or- dering it so, that no man, even the greatest saint, shall be perfectly holy in this life ; but all the redeemed shall, in this world, be very imperfect and sinful, from the rea- sons which have been mentioned, and the ends which are answered hereby. More might be thought of and mentioned ; and there is no reason to think, that the one half are discerned by us now. A clear and full view of the wisdom and goodness of God, in this, is re- served to the future state, when the redeemed will re- view all the dispensations of heaven, and the wise coun- sel and works of him, who is " Wonderful in counsel, and excellent in working," towards themselves, and the church, with wonder, gratitude, and everlasting joy, *' Saying, with a loud voice, Worthy is the Lamb that was slain, to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing. Bless- ing, and honour, and glory, and power, be unto him that sitteth upon the throne, and unto L; mb, forever and ever."t But though the wisdom and goodness of God appear, in ordering it so, that no man in this life shall attain to sinless perfection ; and that the church on earth should by passing through a state of discipline, trial and temp- tation, be trained up for a perfectly holy and happy state in heaven ; and that this shall be the common lot of christians : yet for equally wise reasons, there are some exceptions, with respect to the latter : Some are taken out of the world immediately, or soon after their conver- sion, and are made perfectly holy, without passing through a scene of trial, temptation, and sinful imper- fection. The thief, who was converted on the cross, is an instance of this : And how many are converted on their death bed, and just before they pass into the invisi- ble world, cannot be certainly determined by us, while * P^al. Ixxsix. 30^;?3. t Rev. v. X2, 13. CriAP. IV. In this Lije. 179 in this state. And all the infants who are saved, are in- stances of this. It has been a question with some, Whether christians ought to pray that they may be perfectly holy, in this life ? Some have thought this question must be answer- ed in the affirmative, and that believers may, and ought to pray for perfect holiness, while in this world ; since it is their duty to be perfectly holy, and it is desirable, and therefore ought to be desired : And consequently, they may and ought to pray for it. Answer. It is, in itself considered, desirable to be perfectly holy ; and this must appear desirable to all christians, viewed in and by itself. But as God has de- termined and declared this shall not be, that any man shall be without sin, in this life ; and therefore it is known, that it is not, on the whole, best that any man should be perfectly holy, in this world : in this view of it, it is not desirable ; nor ought any to pray for it. An event which is contrary to tjie known will of God, that it should take place, is not desirable, in this view of it, and no one ought to pray that it may take place : for such a desire and prayer is opposition to the declared will of God, and carries in it real rebellion against him.. No man ought to pray for any thing without an entire resignation to the will of God ; therefore, he ought not to pray for any thing, but on supposition that it is agreeable to the will of God. But no such supposition can be made, when God has already declared it is not agreeable to his will to grant it. It has been proved, that God has revealed that it is not his will that any man shall be perfectly holy in this life ; therefore, no man can, in this view of it, pray for perfect holiness, while in this life, with resignation to the will of God : and therefore ought not to pray for it. This would be praying for that, which is known not to be desirable, and not wisest and best, that it should take place, and is opposition to the known will of God, which is opposition to God. Therefore, it is not to be supposed, that a christian does ever pray that he may be perfectly holy in this life, while he has a full conviction in his mind, that it is con- trary to the revealed will of God, that this should ever take place in any instance. But a christian may not 180 No Man is imthoiit Sin f art II have attended to the evidence there is from the Bible,, that no man is to be perfectl}- holy in this life ; or through some prejudice, not be convinced that this is there revealed ; and consequently may pray that he may be perfectly holy, while in this world, and not know or believe, that he asks for that which is contrary to the will of God to grant. — In this case his sin consists in not properly attending to what God has revealed con- cerning this, or in not believing it, though the evidence be clearly set before him. And as the christian is not omniscient, and sees not every truth at once, or with equal clearness and constan- cy, of which he has been convinced in theory and specu- lation ; and one thing has a vastly greater impression on his mind, than another ; and at different times the same truth may have much more of his attention, than at another, and make a more sensible impression : It is therefore possible, that he should have such a clear view, and great and sensible impression of his own sinfulness ; of the evil of sin, and the hatefulness of it ; and of the desirableness of deliverance from it, and of being per- fectly holy, and conformed to Christ, as earnestly to pray, that, if it be consistent with the will of God, he may be freed from all sin, and live a perfectly holy life, for time to come ; not at that time reflecting, that God has revealed that no man shall be so, in this life, or think- ing any more of it, than if it were not true : And yet he cannot be said to disbelie'ue it ; for as soon as it comes into his view, and he reflects upon it, he believes it, and withdraws his petition. This is doubtless possible, and may have taken place in many instances ; and perhaps is not sinful.* * Perhaps the prayer of the Redeemer may well be accounted for in this way, when he said in the garden, •' O my Father, if it be possible, let this cup pass from me : Nevertheless, not as I will, but as thou wilt." Matt. xxvi. 39. The human mind of Christ had such a view and sense of the sufferings which were before him, that it was in a degree overborne and swallowed up with the dreadfulness of them, and the impossibility of his going through them, without more divine assistance than he then ex- perienced. And it was so ordered by God, that the absolute necessity of his suffering thus, should not then be in view, his mind being wholly ar- rested by the view and sense of his sufferings, and the dreadfulness of the cup which was then set before him ; and the human nature did, in a sense, shrink back at the view of it. And in this situation of mind, he prayed as above. It was wise and important that the humHa nature of ths Chap. IV. In this Life. 181 IMPROVEMENT. I. From the subject of this section, we may be cer- tain, that they are not real christians, who say or think they are arrived, to such a perfect state, as to Hve without sin. A christian may, through the prejudices of education, ignorance, or otherwise, think that some christians may, and actually do attain to sinless per- fection in this life : But he can never think himself to be without sin. His acquaintance with the law of God, in the spirituality and extent of it, and with his own heart, is such, that by keeping these in view, and comparing them with each other, his own sinfulness stares him in the face ; and he condemns himself before God as very far from what he ought to be, and exceeding guilty and vile. And the higher he rises in holy exercises, and the more circumspect and watchful he is, the greater light and discerning he has to see the defects and corruptions of his own heart ; and the more painful is the view of his own character, and he is disposed to exclaim with Redeemer, should be placed In such a situation at this time, for two reasons. First, That he might have the best opportunity to discover his disposition, and how he would act under this severe trial, when his suffer- ings were set before him, in all the greatness and dreadfulness of them. The dreadful cup was set before him, that he might have the clearest sight of it ; and, in this situation, discover what he chose, and whether he was willing to drink it, if necessary for the glory of God, and the salvation of the elect ; and make the choice in the sight of all worlds, that he might be, and appear to be, perfectly voluntary, and take this suffering upon himself, when he was in a situation to have the clearest view, and greatest sense possible, of the evil to be suffered ; of the dreadful ingre- dients of the bitter cup. In this most trying situation, he voluntarily gave himself up to this dreadful suffering, if this were necessary, and the will of his Father : I'he latter not being present, and so impressed on his mind as the former, as a certain reality : And so was in a measure out of view, and did not demand his particular attention ; in consequence of a particu- lar divine influence on his mind, at that time. Secondly, By this, the necessity of the Redeemer's suffering as he did, in order to the pardon and salvation of sinners, and the impossibility of their being saved in any other way, but by his making atonement for their sin by liis own blood, and being made a curse in their stead, was set in a most clear and strik- ing light Since the infinitely worthy Redeemer, the only begotten, well beloved Son of God, did not consent to suffer, on any other supposition ; and earnestly prayed that he might not suffer, if it were possible for him to be released from it, consistent with the glory of God, and the salvation of sinners ; his petition would have been granted, if it were possible, that he shoiild not suffer, and yet these ends be answered, VOL. II. 24 182 No Man is without Sin Part II. the apostle Paul, *' O wretched man that I am, who shall deliver me from the body of this death !"* The apostle John decides this point in most express terms. He says, " If we say that we have no sin, we deceive ourselves, and the truth is not in us."t He does not mean, " If we say we never did sin," be- cause this is contrary to his express words, which are in the present time, If we say ive have no sin^ now, at this present time. According' to this, no man can with truth say, at any time of his life, " I have no sin, or I am without sin, and perfectly holy." Therefore no real christian will say it, or can think this of himself ; none but those who are deceived about themselves, to such a degree, as is inconsistent with their being the children of light and of the day, can say, or even think this of themselves. This apostle, in the next verse but one, speaks of the time past, and says, " If we say, that we hai)e ?iot sinned, Me make him a liar, and his word is not in us." This is a dift'erent proposition from the foregoing ; it respects what they had been and done. If they had no sin now , and thiscouid be said with truth, they could not say they had never sinned, without con- tradicting the whole gospel, which declares all men to be sinners ; and so making God the Saviour a liar. But the other proposition respects w hat they were, at that time, or should be in any future time, while in this \vorld ; so that none who is not deceived, and has em- braced the truth, can ever say or think, while in this life, that he now has no sin. There have been, and now are, those who say they have no sin. By this they de- clare, they are deceived, and strangers to real Christiani- ty, and give greater evidence that they are not true christians, than they could, by only sa} ing in express words, that they are not ; for persons may really think, and may say, that they are not christians, when they are really such. II. From this subject we learn, that persons have no reason to conclude they are no christians, merely be- cause they see much sin in themselves. This sight of sin often arises from their having that discerning, which none but true christians have ; who, by reason of thivS • Rom.vii. 24. f 1 John i, 8. Chap. IV. /// this Life. 183 discerning, see more sin in themselves than others do, and are more aftecfed ^vith it. And their complaints of themselves, of the amazing corruption and wickedness of their hearts, which they now see more clearly than ever before ; and which they mention, as an evidence that they have no grace, are often, in the view of the ju- dicious christian, to whom they are made, an evidence, that they are rea» christians. Great degrees of sin are consistent with some de;^ree of true holiness. Therefore, if any thing can be found, that is of tlie nature of holiness, a sight of great sinful- ness is not an evidence against a person, that he is no: a christian, but the contrary. They who have made the greatest proficiency in holiness see most of their own sinfulness. III. This subject teaches us, not to be forward to cen- sure others, as no christians, because of great imperfec- tions, and many things uhich are unbecoming and dis- agreeable. For the best of christians are very imperfect and sinful in this state : And in many things all offend. There too often appears in persons a censorious spirit towards their fellow christians, which is a greater e\'i- dence of the want of real religion, than those things for which they censure others, as no christians. IV. Let none improve tiiis doctrine, as an encour- agement to sloth and sin, and a discouragement to watchfulness against sin, and exertions and strivings af- ter greater degrees of holiness. They who are disposed to make this improvement of the impeifections and sin- fulness of all christians, and indulge themselves in it, have no reason to think themselves to be christians ; for this is directl}" contrary to the spirit of a christian. If it be rightly improved, it will be a motive to press forward, to grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ ; and to cleanse themselves from all filthiness of flesh and spirit, perfecting holiness in the fear of God. 184 Concerning Death. Part II. Section XIV. Concerning Death ; a Separate State ; the General Resur- rection and Judgment ; and the eternal State oj Hap- piness or Misery. I. WHEN man had sinned, and God had opened to him a new constitution, for the redemption of some of the human race, by a Saviour, by saying to the serpent, *' I will put enmity between thee and the woman, and between thy seed and her seed : He shall bruise thy head, and thou shalt bruise his heel:"* He said to Adam, and in him to all mankind, that under this new constitution, and from this new state of probation, he should pass into another state, and go into the invisible world, by a separation between soul and body ; and his body should turn to dust, from whence it was taken. " Dust thou art, and unto dust shalt thou return." This sentence must refer to his body only ; for this on- ly was dust, and taken out of the ground. His spirit or soul was immaterial, and not dust, or taken out of the ground, but a distinct existence from the body, by which he bore the image of Gpd. "And God said, Let us make man in our own image, after our likeness. And the Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life, and man became a living soul."f Therefore, Solomon describes what is contained in this sentence, in the following words, " Then shall the dust return to the earth, as it was; and the spirit shall return to God who gave it."| The death of the body does not imply the death of the soul, but the latter exists, when the former is turned to dust. This is declared by our Saviour. " Fear not them who kill the body, but are not able to kill the soul."^ This separation between soul and body, by which the latter is dissolved, and turned to dust, was not included in the threatening, " In the day thou eatest thereof, thou shalt surely die ;" for had there been no redemption, mankind must have been miserable, in soul and body • Gen. iii. 15. | Gen. i. 26. ii.7. ♦ Eccl. xii. 7. § Matt, x, 28.- Chap. IV. Concerning Death. 185 forever ; which death, all they who are not redeemed Mill suffer, when the work of redemption is finished, which is called the second deaths with reference to the body's turning to dust, which is called death, and is the Jirst death, Man is indeed considered as a fallen crea- ture, a sinner, when he is doomed to thi^ first death ; and also, as in a new state of probation ; and it is wisely ordered as subserving the design of redemption. It is proper and important, that the future state should be in- visible to sense, which it would not be, if all men passed into it with their bodies; or without dying. But when the body dies and turns to dust, all that is visible and discerned by our senses, is left behind, and the invisible part of man departs into another state insensibly ; and thus the future state is kept invisible, as the object of faith, not of sight. And this tends more sensibly to keep in view the fallen, sinful state of man, while all are doomed to death, which could not take place, had man been innocent ; and it tends to humble man in his own eyes, since his body is soon to turn to dust ; and to make him feel his wretchedness, if he have no security of existence and happiness in a future state, and to excite an attention to Christ and the gospel, which brings life and immortality to light, and a future resurrection of the body, formed every way perfect, beautiful and glorious, never to die again. The only tinic of probation allotted to man, is that of this life, to which the death of the body puts an end ; so that every one will be happy or miserable in the fu- ture, endless state, according to his character, which is formed before the soul is separated from the body. This is plain and certain from the scripture, where there is not a ^^ord, or the least hint of another state of trial, after the death of the body : But much is there said to the contrary of this. This life is represented, as the sowing, or seed time ; and that men shall reap in a future state, according to what they do in this life. " Be not de- ceived ; God is not mocked : For whatsoever a man soweth, that shall he also reap. For he that sovveth to his flesh, shall of the flesh reap corruption : But he that soweth to the spirit, shall of the spirit reap life everlast- ing."* This life is represented, as the only time to lay • Gal. vi. r, 8. 18G Conceniing Death. Part IL up a treasure in heaven ; to make to ourselves friends, so as to be received into everlastin.^ habitations, when we fail here, when this life ends : To make our peace with G(3d, which Christ represents and urges, by agree- ing with our adversary, while we are in the way ^vitIl him, otherwise we shall be cast into prison, from whence there is no dehverance. A. id he represents Lizarus and the rich man, ?L^Jixed, the former in a state of happiness, and the latter in a state of misery, immediately upon their goi ig out of this world. And it iss.iid, " It is ap- pointed to men once to die, but after this the judg- ment."* And if nothing were said, relating to this point but the following words, it is fixed in them, beyond a doubt. " We must all appear before the judgment seat of Christ ; that every one may receive the things done m his body^ according to that he hath done, whether it be good or bacU"! If at the final judgment, when the end- less state of men will be fixed, they shall be judged ac- cording to what they have done in the body ; then this life is the only time of probation, and in the body they fix their character and state for eternity. The time of man's death, and the way and means by which the soul shall be separated from the body, are all hidden from man. He is exposed to death as soon as he begins to exist in the body, and knows not how soon it may come ; and no circumstances, nor any thing he can do, or that others can do for him, can secure him from death a moment. This is wisely ordered so, and answers many good ends, which it is needless particu- larly to mention here. Death is not a calamity, but a great benefit to the re- deemed. It has no sting for them, but comes to them as a friend, by which they are delivered from all moral and natural evil, and become perfectly holy, and enter upon a life unspeakably better than to live here in the body. Therefore, the apostle Paul, had a desire to de- part, to die, and be with Christ, which ivas jar better. And he considered the death of his body, as his great gain. I " Precious in the sight of the Lord, is the death of his saints."|| Which denotes that it is an important, and desirable change, by which he is glorified, and their • Heb. ix. 27. f 2 Cor. v. 10. # Phi! . i. 21, 28. f) Psal. cxvi. 15. Chap. IV. A Separate State. 187 good is promoted. Christ has taken away the sting of death to them, and gives them the victory over it, which he will complete at the general resurrection. In the prospect of this, christians may now say, " O death, where is thy sting ? O grave, where is thy victory ? The sting of death is sin ; and the strength of sin is the law. But thanks be to God, which giveth us the victo- ry, through our Lord Jesus Christ."* Death is justly terrible, and a dreadful evil, to those who are in their sins. It deprives them of all good : It puts an end to their probation state, and to all hope, and fixes them in a state of sin, despair and endless misery. This is necessarily implied in the words just cited. "The sting of death is sin; and the strength of sin is the law." Death could have no sting, by sin or the law, more than any other change or event in life, if it did not fix the curse of the law upon the sinner, when he dies, and put an end to his probation and hope. The sting of death is the evil which sin deserves, and which the law denounces, which is the second death. The death of the body fixes this sting in the sinner's heart, which is endless destruction. A SEPARATE STATE. II. THAT the soul does not die with the body, but exists in a separate state, till the general resurrec- tion of all the bodies of men which have died, has been supposed in what has been said on the death of the body ; and is asserted or implied, in several passages of scripture, which have been mentioned under the fore- going head : But this requires a distinct, and more par- ticular consideration. And that the soul or spirit of man docs not die, or go into a state of insensibility, when the body is turned to dust, is made evident and certain by many other passages of scripture, which have not been yet mentioned. The promise of Christ to the pen- itent, believing thief on the cross, proves that the death of his body did not put an end to his existence or sensi- bility. *' And Jesus said unto him, Verily I say unto^ • 1 Cor. XV. 55, 5^6, 57. 188 A Separate State. Part II. thee, To day shalt thou be with me in paradise."* The word paradise \\as used by the Jews, at that day, for heaven, or a state ol happiness. The soul of this man was not injured by the death of his body ; but he exist- ed in a state of ij;reiiter sensibiUty and enjoyment, diaii when united wi h the body, and vvent direcdy to heav- en ; nor is there the least evidence, that ihis is not equally true of every believer, wiien his body dies. Siephen, the first martyr, expected and prayed for this, when his body was dying. " And they stoned Stephen, calling upon God, and saying, Lord Jestis^ receive my spirit.'^'' \ And none can doubt that the Redeemer was as ready to grant his petition, as that of the thief. The apostle Paul expected the same, and speaks of it as certain, that when his body died, and he should be no longer in this world, he should be in heaven with Christ. ' ' For me to live is Christ, and to die is gain. I am in a strait betwixt two, having a desire to depart, and to be with Christ, which is far better. "| He did not consider himself as dying with the body ; but when that died, and he left this world, he expected to depart, and be with Christ in heaven. And he could not mean his being with Christ, after the resurrection ; for he puts his continuing in the body, and abiding longer in this world, in opposition to his being with Christ ; which could not be true on that supposition : For he would be with Christ as soon, though he should live an hundred years longer in the bod}', as if he died immediately. And he would gain nothing, in this respect, by dying ; and therefore, it could not be Jar better than to live long- er in the body. And he expresses the same sentiment, with regard to others as well as himself, in the following words. *' We know that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens. Therefore, we are always confident (or courageous) knowing that while we are at home (or sojourn) in the body, we are absent from the Lord. We are confident (courageous) I say, and willing, rather to be absent Jrom the body, and to be present %mli the Lord^S Here he, • Luke xxvlii. 43. \ Acts vii. 59. t PhU- i. 21, 23 § 2 Cor. V. 1, 6, 3. Chap. IV". A Separate State. 189 considers, being present with the Lord, or being with Christ, as taking plaec, in consequence of death, or be- ing absent from the body ; so lliat u hen separated from the body, tliey shdl be with Christ, in a sense and de- gree which cannot take place while in the i)ody : And these two states are opposed to each other. And he says they kne\\} that when they should die, or their body be dissolved, they should be in heaven. This same apostle supposes he could exist, perceive, think and enjoy to a high degree, when out of his body, or absent from it, when he speaks of the visions and revelations w hich he had, when carried to heaven ; and says he could not tell w hcther he was in the body, or out of it, and separate from it : For if the soul could not exist, perceive and enjoy, when separate from the body, he could have known that he was not out of the body, but in it, when he had those revelations, percep- tions and exercises.-* And he speaks of " The spirits of just men made perfect," as being then in heaven, wilh the holy angels, and with Jesus Christ ; by which he expressly asserts a separate state, and that the spirits of the just, when the body dies, are made perfect in holi- ness, and go to heaven, to be widi Christ, and the happy inhabitants of the invisible world. f The souls of the martyrs arc represented as existing in a state of sensi- bility, happiness and honour, in a separate state, after their bodies had been slain.:[: And the dead, who die in Christ, are declared to be blessed, and to be received to a state of happiness and rewards. || The apostle Peter speaks of the spirits of those who perished by the flood, as existing when he wrote, and being in prison.^ And Christ proves to the Sadducces, thiit the patriarchs, Abral^m, Isaac and Jacob, had an existence, and were not dead, long after they had left this world, and their bodies were turned to dust.T[ These passages of scripture, it is presumed, are suf- ficient to convince every honest unprejudiced mind, that the soul exists separate from the body, in the invisible world, from the death of the body, till the general res- • 2 Cor. xii. 1, 2, 5. f Heb. xii. 22, 23, 24 t Rev. vi. 9, 10, II. f] Chap. xiv. 13. § 2 Peter iii. 19, 20. 1} M'fttt. xxii. 31 32. VOL. II. 25 190 A Separate State. Part II. urrection ; notwithstanding the attempts which have been made, by thobc who deny a separate state, to put a meaning on them, so as to make them consistent with such denial. And the account which the scripture gives of this matter is very agreeable to reason, and all the appear- ances relaiing to it. It is very unreasonable to suppose that the Redeemer, who by his power and grace has made them meet for the inheritance of the saints in light, or the holy inhabitants in heaven, should so order it, that death should put an end to their existence, till their bodies are raised to life, so as to have no perception, ex- ercise, or enjoyment, during that interval of time ; and deprive them of all that holiness and happiness which they might enjoy, during that time, with him, in his kingdom ; especially since by becoming his friends, in this world, they are formed to the greatest aversion to falling into such a state ; and have strong and uncon- querable desires to live and be with Christ ; and in the company of his friends and servants, in the invisible world. For all true christians have the same desires which Stephen expressed, when dying, " Lord Jesus, receive my spirit." And which the apostle Paul said he had : " For I have a desire to depart, and to be with Christ, which is far better." And this would not be agreeable to the tender love which he expressed to his disciples and friends, when on earth. He said to them, *' In my Father's house are many mansions. If it were not so, I would have told you. I go to prepare a place for you. And if I go and prepare a place for you, I will come again and receive you to myself, that where I am, there ye may be also."* " If any man serve me, let him follow me ; and where I am there shall my ser- vant also be."t When he says, " Let him follow me," he has reference to the death of the body, v\ hich appears from the context ; q. d. Let him follow me through death, as I am to die ; and then he shall be with me in heaven : Agreeable to his prayer for his friends, " Fa- ther, I will that they also v/hom thou hast given me, be with me, where I am, that they may behold my glory, wliich thou hast given me." How inconsistent is this, * John xiv. 2, 5^. t Chap. xii. Jff. Chap. IV. A Separate State. 191 with his excluding them from heaven, thousands of years, from the death of their bodies, to the general res- urrection, when he is able to introduce them there, to be with him, as soon as the body dies ! While the soul is in the body, by virtue of a union, which God has constituted, it is dependent on that, in a measure, foi' its perceptions and ^ensiljle exercises ; and is affected whh the disorders of it, in such a manner, as to be an argument with some, that the soul is not capable of perception and reason, except it be in union with a proper organized body ; and therefore must die with the body, and cannot exist in a separate state. But this fact and appearance is not a sufficient ground for such a consequence. It is proper and wise, that the body should have such an influence and effect on the mind, while in this state, and one is so closely united with the other. — And God, who has ordered this, when the ends of this constitution are answered, can as easily cause the soul to exist, perceive, reason and act, separate from the body, as now lie does in union with the body : And make it to act in a more perfect manner, ai^id have more clear and extensive views and higher enjoyments. There is nothing contrary to reason and experience in this. When the souls of the redeemed leave the body, they are delivered from, all sinful imperfection, and made per- fectly holy ; and find themselves with Jesus Christ, and in the company of the holy inhabitants of heaven. This is a very great change indeed ; but not too great to be effected by him who has all power in heaven and earth, and is therefore omnipotent^ and is infinitely wise. We are ignorant of the particular manner in which the spirits of the just, perceive and act in a separate state ; or how, and by what means they have intercourse with other spirits, by receiving and mutually communicating ideas and sentiments : But this does not afford the least arguinent, that there can be no such thing ; and that it does not take place in much higher perfection, and to greater advantage, than any thing we know of the kind, in this state. The illiterate barbarian has no concep- tion of the manner and convenience, or even the pos- sibility of persons exchanging ideas, and conversing by £92 A Separate State. Part If. letters. He may as reasonably infer from this, that there can be no such thing ; as we can, that separate spirits do not perceive, converse, act and enjoy, in a much more perfect manner than we do, because we cannot tell hov/, and in what way this can be done. When the spirits of the just are separated from the body, the world, which to us is invisible, opens to their view. They find themselves unconfined, surrounded with the most pleasing objects, and the best company, enjoying the serene, bright light of heavenly day, where there is no darkness, no sin, or sorrow. They are set at liberty, to range without restraint in the regions of bliss, while their views, exercises and enjoyments are high, and increased to a degree, far beyond our concep- tion. They are, in this respect, like a bird, liberated from a cage, in which it has been long confined, and now flies, and sports unconfined in the open light and air. Or like one who has been long shut up in a dark, uncomfortable prison, and is now set at liberty ; enjoys the pleasing light of day, is surrounded by his friends, and has all the enjoyments and comforts of life. And by going to heaven, they do not get out of the sight and knowledge of this world, and the important affairs which Jesus Christ is carrying on here. We are told in divine revelation, that the angels of heaven are all attention to the things which concern the work of redemption ; and that they are all actively engaged in promoting this design among men, and ministering to them who shall be heirs of salvation. And that there is joy in heaven over one sinner that repenteth. There must therefore be in heaven, where the spirits of the just are, with the angels, a very particular knowledge of the events which take place in this world ; and a much more clear and certain knowledge of the state of the church of Christ, and the conversion of sinners, than any have while in the body. The spirits of departed saints have the interest of Christ, and his church in this world, as much at heart, as they had when in the body, and much more ; and therefore must be greatly attentive to it, and know all the events which are in favour of it. They do not go into some dark corner of the universe, out of sight of heaven, of Christ, his church, and this Chap. IV. 27/^ Gc7icral Resurrection. 193 world ; but when they leave the body, they rise into light, and take a station, in which they are under advan- tages to see all these things, and all worlds, being all at- tention to them, and having a perfect discerning, with- out the least cloud or daikness ; seeing and enjoying the glory of the Redeemer, and the prosperity and suc- cess of the work of redemption among men. And their happiness must increase, as the cause of Christ advances on earth, and the power and kingdom of Satan sinks and is destroyed ; and as the powers of their minds, and their knowledge are enlarged. They are delivered from all sin and pain, upon pass- ing iiito the invisible m orld, and are therefore perfectly happy ; but at the day of judgment, when they shall be reunited to their bodies, fitted for a heavenly state, their happiness will be increased, which therefore they are expecting with desire and \oy. The spirits of those who die in their sins pass into a state of darkness, despair, and tormenting wickedness ; and all hope, comfort and enjoyment, being taken from them, they must be totally lost and overwhelmed in misery ; yet looking forward to a resurrection and judg- ment to come, with aversion and dread, as involving a great increase of their sufferings, which can have no end. — These are the spirits in prison, of which the apostle Peter speaks, who are reserved to the general judgment, when each one shall receive according to what he has done in the body. THE GENERAL RESURRECTION. III. THE general resurrection will put an end to the separate state. When the bodies of all who shall have died from the beginning of the world, to that time, will be raised, and come forth, in union with the souls which had been separated from them by death. This will take place when Jesus Christ shall come to judg- ment. This is frequently spoken of in the scriptures, and expressly asserted, in more places than it is needful to mention here, for those who read the Bible. Our Saviour says, *' The hour is coming, in the which, all 194 The General Resurrection. Part II. that are in the graves, shall hear his voice, and shall come forth, they that have done good, unto the resur- rection of life, and they that have done evil, unto the resurrection of damnation."* When the apostle John had a vision of the general judgment, the general resur- rection is coiiiected vith ic. " And I savv the dead, small and great, stand b :fore God, and the sea gave up the dead which were in it ; and death and hell delivered up the dead which were in tliem : And they vvere judged every man according to their works. "f The apostle Paul treats particularly of the resurrection of the bodies of tlie redeemed, as an important and essential doctrine of Christianity. 1 Cor. xv. We depend entirely upon divine revelation, for the notice and knowledge of this doctrine of a future resur- rection ; as it could not be known by any other means. But when we find it revealed, it does not appear con- trary to reason ; but is agreeable to the dictates of it ; and in no respect incredible, if the account the scripture gives of it be properly considered and understood. There were, indeed, sonie professing christians in the apostles' days, as there have been since, who denied this doctrine. This was the occasion of St. Paul's writing so particularly and lengthy upon it, in the chap- ter just now quoted. This doctrine was thought in- credible, impossible and ridiculous, by the heathen phi- losophers, and others, in the days of Christ and his apos- tles. And this same increduhty has been transmitted down to this day, among those, who pay little or no re- gard to the Bible. They say, it is impossible, that all the same bodies which have died, should be ever recov- ered and raised again. It is not thought necessary to state their objections, and answer them here, as this has been done over and over again, by many able w riters. It will be sufficient to observe, that the remark which Christ made upon the Sadducees, w4io denied this doc- trine, as impossible, is applicable to them, viz. That they do greatly err, because they do not believe, or un- derstand the scriptures ; nor the power of God. When they can tell, in what identity consists, and what is ne- cessary in order to constitute the resurrection body the • John V. 28, 29. f Rev. xx. 12, 13. Chap. IV. The General Judgment. 195 zame^ with that to which the soul was united in this life ; and what omnipotence, and infinite kno\A kdgc and wis- dom can do, and cannot do, with respect to this ; and can prove that the Bible is not a revelation from God ; then let them undertake to prove, that the doctrine of a general resurrection of the same bodies which have died, or shall die, to the end of the \\orld, is impossible or incredible. The resurrection bodies of the redeemed will be beautiful and glorious, far beyond our present concep- tion : They will be like the glorified body of the Re- deemer ; every way fitted for a state of immortality, constant activity, and perfect happiness, as the eternal monuments of the power, wisdom and goodness of Christ. They will have no defect, but be perfectly suited to accommodate and furnish the holy soul, to all that activity, work aiid enjo} ment, v\hich are implied in a state of perfect happiness. This is called in scripture, 2L spiritual body ; which some have thought to be a con- tradiction, it is indeed beyond our comprehension. But where is the inconsistence or impropriety, in calling that a spiritual body, which is so Uiuch unlike any body which we know, or of w hich w e can have any adequate idea, that it is perfectly suited to promote the percep- tions, activity and enjoyment of a holy mind, and an- swer every desirable end, with respect to all external ob- jects ? The bodies of those v ho died in their sins w ill be an awful contrast to those of the redeemed. " They will rise " To shame and everlasting contempt."* They will be every way suited to the souls which are wholly sinful, and enemies to God, prepared for condemnation, despair and endless destruction. THE GENERAL JUDGMENT. IV. THAT there will be a General Judgment, when all moral agents, angels and men, good and bad, shall give an account of themselves, of their moral character and conduct, to God their Judge, and receive of him, * Dan, sii. 2? 196 l^he General Judgment, Part IL and be treated by him, according to what they are, and as their moral conduct has been, while in a state of trial, is expressly and abundantly asserted in the scriptures. And this appears reasonable, desirable and important, to all who have any proper conceptions of moral govern- ment, and are friends to it. The precise time, when the day of judgment shall commence, is fixed, and Jesus Christ the Redeemer is appointed to be the Judge of all. This he commands ed the apostles to publish, in preaching his gospel to the world, as Peter declares. " And he commanded us to preach unto the people, and testify, that it is He which was ordained of God, to be die Judge of quick and dead."- The apostle Paul, therefore, kept this in view, in his preaching and letters. In his discourse to the as- sembly at Athens he introduces this as an important article. " And the times of this ignorance God v/inked at : But now commandeth all men, every where, to re- pent : Because he hath appointed a day, in the which he will judge the world in righteousness, by that Man whom he hath ordained ; whereof he hath given assur- ance unto all men, in that he hath raised him from the dead."! And when he spoke before Felix, concerning the faith in Christ, *' he reasoned of righteousness, tem- perance, and a judgment to co?}ie.^^X ^"^ 1"»^ often brought this into view in his letters. He says, " We shall all stand before the judgment seat of Christ. So then, every one of us shall give account of himself to God."^ " Therefore, judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts : and then shall every man have praise of God. For Vv^e must all appear before the judg- ment seat of Christ ; that every one may receive the things done in his body, according to that he hath done, whether it be good or bad.''|| " I charge thee, there* fore, before God, and the Lord Jesus Christ, who shall judge the quick and the dead, at his appearing, and kingdom. "If • Acts X. 42. t Acts xvii. 31, 59. ^ Acts xxiv. 25- § Rom. xiv. 10, 11, 12. \] 1 Cor. rv. 5. 2 Cor. v. 10. % 2 Tim, iv.T CiTAP. IV. Tlie General Judgment, 197 Jesus Christ is the appointed Judge. This appears wise and desirable ; that he who is God manifest in the flesh, and by this medium, and in this sense, the visible God should take this high, and infinitely important and honourable station, and decide the character and eternal state of all moral agents, especially of mm. This will be a bright and glorious manifestation of Deity isi the human nature, when he shall come in the glory of the Father, with all the signals of divinity, attended with ail the holy angels ; and shall raise the bodies of all tne dead, and summon all before him as their final judge, taking upon him an office and business infinitely too high and great for a mere creature. This will strike con- viction into the mind of every intelligent creature, that he is really God and man. And it is highly proper and important, that he who stooped so low, and took upon him the form of a servant, and submitted to reproach and contempt, and to die an ignominious and cruel death, by the hands of wicked men, for the salvation of sinners, should be thus rewarded and honoured ; and every knee be made to bow to him, as God, and their final Judge.* Nothing could be more pleasing, and give greater joy and happiness to the redeemed, and the holy angels, than to have the Redeemer thus exalted and honoured as the Judge of all ; and nothing more disagreeable and confounding to devils and wicked men. The place in which the general judgment will be at- tended will be such as shall be in the best manner suited to such a transaction ; to accommodate the Judge, and all concerned in the business of that important, soU emn day. It will be so contrived and situated, that ev- ery one of the vast assembly, which shall then be col- lected, will be under advantage to see the Judge, and all that is done, and hear every word that shall be spoken by the Judge, or by any one else, through the whole process. The apostle Paul says, " The Lord himself shall descend from heaven, with a shout, with the voice of the archangel, and with the trurflpof God : And the dead in Christ shall rise first : Then we which are alive, and remain, shall be caught up, together with them, in the clouds, to meet the Lord in the air ; and so shall VOL. n. 26 • Phil. ii. 8—14,. 198 The General Judgment. Part If. we ever be with the Lord." ^ It hence appears, that this scene will not be on this earth, but in some more convenient place, which shall be fixed and formed for that purpose, which Christ, by whom all worlds were made, can effect at once, with infinite ease. It is not certain, from the apostle's mentioning clouds, and the air, that it will be in the atmosphere of this earth : for if this be meant by the air here, which is not certain, though the redeemed shall meet Christ in ouratmosphere, this may be, that they may accompany him to some other more distant place, where the judgment shall be, and to which all intelligent creatures in the universe will be brought. The design of the general judgment is not to inform the Judge, that he may know the character and actions of all, so as to be able to pronounce a proper and righ- teous sentence upon them ; for he is omniscient. But it is to make known to creatures, upon what grounds he proceeds in giving rewards, and inflicting punishment ; that all may be under the best advantage, to see and ap- prove the righteousness and propriety of the final sen- tence. Therefore, in the scripture it is called, " The day oi the renjelation of the righteous judgment of God. "f In order to this, the moral character of every one will be laid open, and set in a true and clear light, so that all the spectators shall be under the best advantage to see it. Every single person must be called forth, and take his turn to be scrutinized ; and all he has done, wheth- er secretly or more opetily, will be made manifest to all creatures, while all attend to every particular ; for there will not be one inattentive spectator there. All disguise and hypocrisy will be detected ; and every exercise of heart, and outward action, with the motive and design, will be made to appear in a true light. In this the scripture is very express. *' For God will bring e^ery ivork into judgment, with euery secret thhig^ whether it be good, or whether it be evil. "J " There is nothing covered that shall not be revealed, neither hid, that shall not be known. Therefore, whatsoever ye have spoken in darkness, shall be heard in the light : And that which ye have spoken in the ear in closets, shall be pro- * 1 Tbess.iv. 16, ir f Rom. ii. 5. t Eccl. xH. 14. Chap. IV. The General Judgment. 199 claimed upon the house tops. I say unto you that every idle word that men shall speak, they shall give account thereof in the day of judgment."* " In the day when God shall judge the secrets of men by Jesus Christ, ac- cording to my gospel. Therefore judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and make manifest the counsels of the hearts."! " So then every one of us shall give account of himself to God. "J " And they were judged CDery man according to his works. "$ It hence appears, that the day of judgment, will not be finished in the space of a natural day of twenty-four hours ; but the process may continue and go on during the term of many thousand years, much longer than from the creation to the commencement of that day : though days, and years, and time, as we now measure it, w ill then be at an end ; yet there will be a succession of events, and of ideas and perceptions, among creatures ; and this must continue without end. And it must take time, as we now term it, and conceive of it, for creatures to recollect and take a particular view, of every character that has existed ; of all that has been done, secretly or openly, by every particular person, of angels, devils and men, from the beginning of the world to that time : Even though the exhibition shall be made in the best and most advantageous manner, and creatures shall be able to think and receive ideas, with much greater celer- ity, than men can in this state. Solomon seems to have reference to this long duration of the day of judgment, in the following words ; "I said in my heart, God shall judge the righteous and the wicked : For there is a tinne there, for every purpose, and for every work."|j That is, however long a term it may take to bring every purpose, and every work of men into view, so as to judge them according to their works, yet time will not be wanting ; and God will take time enough for it. In this transaction, it may be supposed, the Redeem- er will give, or cause to be exhibited, the best, most perfect, and entertaining history of mankind, and of all intelligences, without the least error, or misrepresenta- • Matt. sii. S6. Luke xii. 2, 3. f Rom. ii. 16. 1 Cor. iv. 5^ i Rom. xiv. 12. § Rev, xx. 13. f| Eccliii. Vf. 200 The General Judgment, Part II. tion, including all the thoughts, exercises and actions of moral agents, all their motives and designs in external conduct, with lespect to God and creatures ; all their enjoyments and sufierings, and every event which relates to them ; including the designs, agency and conduct of God, with respect to them ; and the ends answered thereby : By which one connected, important scene, w ill rise into view, and be seen from the beginning to the end, comprehending all the sins, and all the virtue and holiness, that have taken place among creatures, to- gether with the superintending hand of God in every thing ; his decrees and designs ; his universal energy and governing providence, wisely conducting every thing, and all events, to bring them to their intended is- sue : By V hich his power, wisdom, righteousness, good- ness, truih and faithfulness, shall be set in the clearest light. And as the scene proceeds, in this divine exhi- Intion and history which the Redeemer will give, all his friends will be entertained and gratified, in a very hit^h degree, and their enjo3'ment and happiness will rise, ar.d be on the increase, from the beginning to the end, hov\ever long it shall continue. On the other hand, it will be a most distressing and dreadful r.cene to the enemies of Christ, both devils and wicked men ; and their pain and torment will increase from the beginning, till the infinitely dreadful sentence is passed upon them, " Depart from me, ye accursed, into everlasting fire, prepared for the devil and his an- gels." And while they hear the blessed sentence pro- nounced, inviting the righteous into the eternal kingdom of God, aiid see them received there ; this will increase their misery and torment, to an unspeakable degree, which never can be abated. At the same time, the en- joyment and happiness of the blessed, will rise to an in- conceivable height, which will continue and increase without end. The redeemed will not be publicly justified, and re- ceived to eternal life, because of their obedience to the law of God ; for if treated according to that, they would be found guilty, and must be cursed. But Christ is the end of the law for righteousness to them ; and they will be judged according to the gospel^ as friends to Christ, CfiAP. IV. The General Judgment. 201 and believers in him ; since God can be just, and yet publicly justify every one who is publicly known tu be a believer in Christ. And when it is said, that every one shall be judged, and shall receive according to his works, which he has done in the body in this life, the gospel is supposed, and kept in view ; and every one who shall, by setting the w hole of his character and works in clear and public sight, appear to be a friend to Christ, and united to him, shall, on this account and ac- cording to the gospel, be publicly justified and reward- ed with eternal lite, which he could not be, if treated according to the law of works. And they who shall be found not to be friends to Christ, while in this world, shall be condemned, and fall under the curse of the law. This is agreeable to the representation which Christ gives of the general judgment.* And the aposde Paul sets it in the same light, f It has been a question, whether the sins of the re- deemed would be brought into view, and laid open before all intelligences, at the day of judgment ; or would be covered and kept out of sight ; and different opinions have been entertained of this. But it is thought, if the matter be properly considered, it will be evident that all their sins will be brought into view, and laid open before all ; and that it will appear that there is not any evidence from the scripture, that their sins will be con- cealed ; but the contrary. It is indeed said in scripture, that the sins of the people of God shall be blotted outy coijered^ cast into the depths of the sea^ and remembered no more.X But these are metaphorical expressions, to de- note the free and full pardon of all their sins, so that they should never be remembered against them, so as to condemn them to suffer the just consequence of them ; but they shall be treated as well as if they never had been guilty of one sin. It cannot be true that God will remember their sins no more, in any other sense ; for it is impossible he should forget them, or any thing else. This has been already observed in the section on justification. 1. That the sins of the redeemed should not be brought into view, at the day of judgment, appears con- • Matt. XXV. 31, &c. t 2 Thess. i. 7, 8, 9, 10. ^ Isaiah zliii. 25. Psalm xxsii. 1. Jer. xxxi. 24. Mich: vii. Id. 202 The General Judgment. Part IL trary to the express declaration of scripture, which has been mentioned. It is said, God will bring every work into judgment, with every secret thing, whether it l3e good, or whether it be evil." Which cannot be con- sistent with passing over and concealing all the sins of the redeemed. 2. It appears impossible that their sins should be concealed consistent with the sins of the wicked, being fully laid open ; for believers and unbelievers are so many \\ ays connected, that the thoughts and conduct of the latter cannot be fully discovered, without makiijg known the sins of the former, at least in many instances ; of which every one must be sensible, who attends to the matter. For instance, is it not impossible that all th.e sins of an unbelieving husband should be clearly discovered in all their circumstances and aggravations, while all the sins of his believing wife are wholly con- cealed ; which were the occasion of many of his sins, and to which they have a particular reference ? 3. The holy exercises and good works of the saved cannot be set in a true and just light, without discovering their sinful infirmities ar'd defects at least, with which they have all been attended ; and their sins have been the occasion, and reason of their gracious exercises in many instances. How can their repentance of their sins be discovered, and clearly seen, while the sins of which they repent are wholly concealed ? How can their humility, and their humbling themselves in the sight of the Lord, be discovered, unless the sins for which they humble themselves be known ? How shall their love and faithfulness, in reproving a believing brother for his sins, and their labours and prayers for him, which have been the means of his recovery, reformation and salva- tion, be made known, w iihout discovering the sins of that brother? And how can their trust in Christ for the pardon of their sins, and their penitent confessions of their sins, be discovered, without, at the same time, dis- covering their sins, to which these exercises have refer- ence, and without which they would not be virtuous, or reasonable, or even intelligible ? In short, all the holy exercises and works of a christian, take their particular complexion, and peculiar beauty from their sins, of Chap. IV. The General Judgment. 203 which they were guilty, before conversion and after- wards, which cannot be seen any farther tlian tlieir sins come into view. 4. M my sins of the redeemed have been already pubUshed to the w orld, in divine revelation ; and will be known by all who read the Bible, to the end of the world, and at the day of judgment ; and will forever be known and remembered by all the redeemed ; by all the angels and devils, and by many, if not by all wicked men. The reader will recollect many more instances of this, than Noah, Abraham, Sarah, Moses, Aaron, Da- vid, Solomon, Peter, and the rest of the apostles ; And the apostle Paul took pains to keep in view and publish his great wickedness, before his conversion. God has ordered all these to be published : And therefore we know it is wise and best that they should not be conceal- ed, but made known ; and that this will answer some important good end. And who can say, that God will not publish all the sins of every one of the redeemed, at the day of judgment ; and that this will not be neces- sary to answer some important ends ? This leads to anodier particular. 5. It seems necessary, that the sins of the saved should be known and published, in order to discover and set in the most clear light, the goodness and grace of God, in pardoning and saving them ; and that their need of a Redeemer, and the efficacy of his atonement and righteousness should be seen to the greatest advan- tage : And the work of the Holy Spirit, in his effectu- ally applying redemption to them, and subduing such rebels, cannot be otherwise fully revealed, in every par- ticular instance. Of this, every one must be sensible, who will reflect on the subject. There is doubtless something peculiar in the character of each one of the redeemed, with respect to his guilt, the circumstances and aggravations of his sins, and the manner in which he is brought to repentance, &c. which serves to illus- trate the sovereign grace of God, in his pardon and re- demption ; and it is so ordered, that he should sin in just such a manner and degree, and in such particular circumstances, to answer some end ; and particularly ihis, that God might be more glorified, in the exerciai 204 The General Judgment. Part II, of his sovereign, wise, wonderful goodness and grace, ill his pardon and salvation. But in order to this, the particular sins, the guilt, and circumstances in which he sinned, must be known ; and must be known to all, in order to the greatest and most public display of sover- eign grace, in his pardon and salvation, that all may glorily God, and give thanks, and praise him on his be- half. This leads to another observation. 6. Every one of the redeemed ardently desires, that God may have all the praise and glory of his pardoning mercy, and sovereign grace, exercised towards him, in his pardon and salvation ; and the more this is known and celebrated, the more pleased he will be. But this cannot be known, it cannot be seen what God has done' for him in particular, any farther than his sins, with their circumstances and particular aggravations, are pub- lished and known. Therefore, it will be so far from being undesirable to him, or giving him the least unea- siness, to have his sins, with all their aggravations, most particularly and clearly laid open before all ; that they may see his guilt, and the odiousness of his character, as he does ; that it will give him a peculiar satisfaction, and high degree of pleasure ; as it will promote the hap- piness of all his friends, and be matter of their gratitude and praise to God, for his sovereign grace, exercised and manifested in his pardoning and saving such a sin- ner ; and God \\\\\ have all the praise and glory. Where is there a real christian now, who, when he reflects on his amazing guilt and vileness, the multitude and aggravations of his sins, his desert, and danger of perishing forever, which has been prevented purely by the sovereign grace of God, exercised in all wisdom and prudence, towards him, in pardoning, rescuing, and sav- ing him, who does not say, at least in his heart, " Let God have all the praise and glory of his rich and sover- eign grace, exercised towards me, in pardoning such a sinner^ so infinitely guilty and vile, attended with such particular aggravations. Let all heaven, the angels, and all the redeemed, know what God has done for me, and praise him forever." \i\ this view, he desires and wish- es that his case might be particularly and fully known to all, that they all might join with him in giving praise and Chap. IV. The General Judgment, 205 glory to God. And at the day of judgment, this dispo^ sition and desire will be stronger and perfect ; and )ie will, by having all his sins set in order, and in the clear- est light before him, and all creatures, have a more clear and enlarged view hi n self, of the malcitude and great- ness of his sins, than he ever had bcf jre, and of the wonderful mercy of God in pardonii.g him, and of the boundless sufficiency of the ato lement of Christ, and of his merit, by which he has obtained forgiveness of all his sins, and complete salvation. This will prepare him to be highly gratified, and exceedingly rejoice, that the whole is now brought out and made knovn to all the friends of God, that they may all be under the best ad- vantage to join with him in giving all the praise and glory to God and the Saviour, of his unbounded love, and sovereign grace, in which he hath abounded towards him, in all wisdom and prudence. In this view, he cannot desire to have one of his sins concealed, for which Christ has atoned, and which is pardoned ; and would not have his sins in general secreted, on any con- sideration. In a word, Jesus Christ is the Redeemer of sinners ; he came into the world to save sinners, even the chief of sinners. This is his work, and in this is his glory : That the redeemed are sinners must therefore be known at the day of judgment, in order to his having the glory of their salvation. And the more clearly their true character is seen, and their sins, in their number and aggravations are discovered, the more will Christ be glorified in their salvation. Therefore^ the brightest possible discovery will be made of this by him, at the day of judgment. And by this the redeemed will be gratified and pleased, to a high degree. It will appear, at that day, that the redeemed are not saved because they deserve such favour, or are less unworthy, or less sinners than others ; but because Christ loved them, and ga\e himself for them, and they are united to him, and have put their trust in him for pardon, righteous- ness, and complete redemption. And though they may then appear to have been greater sinners, and more illdeserving, than those who perish ; as doubtless many, if not all of them will ; and their greatest crimes will ap- voL. ir. 27 206 The Eterjial State of Happiness. Part II. pear to be those, which they committed after their con- version : yet this will not hinder their justification and salvation, or render it in the least degree improper, more than if they were less sinners ; but the Redeemer will be hereby more glorified in the salvation of such sinners^ and they will be the more happy. For they, to whom most is forgiven, will love the most. Though the Redeemer has not altered the nature of sin, or rendered it less odious and criminal, cither in the redeemed, or in those who perish, but much more so ; yet he overrules it, and turns it to his own glory, and the glory of his kingdom ; and makes the sins of those who are saved, the occasion of their greater holiness and hap- piness forever. When every character of those who are to i)e judged shall be set in the clearest light, and fixed ; and all the past conduct and transactions in the moral world, both of God and creatures, shall be set in a clear, connected view ; and all creatures shall be under the best advan- tage to see the righteousness and propriety of the final sentence, it will be pronounced by the Judge, in the sight and audience of all. This will be, in some respects, the most solemn, weighty, joyful and dreadful scene and transaction, that had ever taken place : Which will fix the righteous in a state of endless, inexpressible happi- ness and glory : And send the wicked away, into incon- ceivable, eternal misery. We have a summary of this sentence, on each of these, left on record, for our in- struction and warning, by the Judge himself, in his aw- ful representation of the day of judgment, in the xxvth chapter of Matthew. STATE OF HAPPINESS or MISERY. V. THE General Judgment issues in an endless State of Happiness or Misery, as has been just observed. Much is said of this endless state, both of the happiness and misery of it, in the scriptures, in the promises and threatenings, and declarations there made : But those op- posite states, both of happiness and misery, are more par- ticulr.rlv described in the Revelation of Jesus Christy, Chap. IV. The Eternal State of Happiness, 207 made to the apostle John, for the support and encourage- ment of christians, and to excite them to faith, resolution, patience and perseverance in the service of Christ, and a faithful, constant adherence to the truths of the gospel, in the evil times w hich were to take place, and the opposi- tion and sufferings to which they are expo:ed in this world, and the trials and temptations which await them here. But with all the instruction we have on this subject, and the utmost attention to it, of which we are capable, our conceptions are dark and low, and fall unspeakably short oi a full, comprehensive view of the truth. How- ever, the following thoughts will be suggested, as agree- able to the scripture. First. The righteous will go from the judgment into the kingdom prepared for them from the foundation of the world, where they shall enjoy everlasting life, in a state of unspeakable happiness and glory. Their bodies w ill be beautiful and glorious, like the body of the glorified Jesus, ac'.ive and sprightly, without the least possible weariness or decay, by the greatest, uninterrupted activity ; every way suited to the em- ployment of such a place and state, v\ hich shall in no degree confine or impede the mind in its exercises and enjoyment ; but shall greatly assist and promote these : So that the soul will be invigorated by its union to such a body, and be more happy forever, than it could be in. any other situation and circumstances whatever. There is an external place and city, or kingdom, formed in the greatest beauty, convenience and glory, suited to be a dwelling for the incarnate Son of God, and the embodied spirits of the redeemed ; where every one will be perfectly accommodated and pleased, every circumstance being answerable to his desires, and suit- ed to his employment, and to render him most happy. Jesus Christ said to his disciples, " In my Father's house are many mansions. I go to prepare a place for you."* Though this house and kingdom were made, when the world was created, yet it may be capa- ble of alterations and additions, to increase the conve- nience, beauty and glory of it. When Christ ascended • John xLv. 2. 208 The Eternal State of Happiness. Part II. to heaven, in his glorified body, it may be supposed, the place was, in a degree, fitted up, and better suited for the reception and residence of the Redeemer, in his glorified body. And after the day of judgment, there will probably be a still farther addition to the beauty and glory of this place, and new accommodations be form- ed, for the embodied church of the redeemed ; so that .the place which was always glorious, will then exceed in glory. 'J he redeemed, thus situated, furnished and sur- rounded, with every thing convenient and desirable, there being nothing, nor any circumstance which will not be suited to give them pleasure, and furnish them in the best manner for their employment, \vill be perfectly holy. Every thought, and all their exercises and conduct, m ill be perfectly right, and with the great- est propriety. They will, by their holy ardent love, be uniicd tc God the Father, Son, and Holy Ghost, by a strong, most happy, and everlasting union. They will behold this God in a full blaze of light. In his light, they shall see light, and all moral darkness shall be excluded forever. God and the Lamb shall be the eteri al, undiminishinp; Sight of that holy city. They shall see his glory, \\ithout a veil, and enjoy all his beauty and perfection, to the utmost of their capacity, \\ ith the greatest assurance, that this God is their God, and will be their friend forever. " The Lamb, who is in the midst of the throne, shall feed them, and lead them unto living fountains of waters."* He will be the great and eternal medium of communications from the Deity, and discoveries of his love, perfection and glory : and of their access to God, and enjoyment of him. Their peculiar and close union, and conformity to him, will be the eternal source of a high degree of honour and happiness, VA'hich no other creatures can enjoy. They shall sit down with him on his throne, and share with him in all his honour and happiness, to the utmost of their cupacit\ • And w hat happiness must they enioy, who love God, and the Redeemer, with all their hearts, with the most strong and fervent love of benevolence and complacency, when they see • Rev. vii. IT. Chap. TV. The Eternal State of Happiness. 209 how sjrcatly he is glorified, and will be forever, by their redemption and salvation ! And what joy will they have in praising and giving glory to him ! And their infinite obligations to him, lor redeeming them from sin and hell, and giving them eternal life, will be felt by them, and be the constant, eternal source of the sweetest, most happifying love of gratitude ; and in expressing it, they will have the highest pleasure and enjoyment. They will be most happy in the society which they shall torm, of which every individual will be a member. They will be perfectly united by the strongest, most sweet, and everlasting bond of love, and the happiest friendship, mutually enjoying and rejoicing in the hap- pihei.s of each other ; each one knowing that every one in ihi:- git at kii.gdoni is perfectly beautiful and amiable, and a coidial fiiend to him. And there will doubtless be v\ays of expressing their love and friendship for each other, in a better and more agreeable way and manner, than we now know, and of which we can now have no conception ; by which they will mingle souls with the greatest freedom and intimacy, having no reserve or secret, which they cannot with pleasure impart to each other. x^nd those who have been intimate friends in this world, and mutual blessings to each other, will know one another in heaven ; and what has passed between them in this liie, will be the occasion of peculiar pleas- ure and joy in each other. This appears reasonable, and may be with certainty inferred from w hat the apostle Paul says to those, of whose conversion he had been the instrument. He addresses them thus, *' As you have acknov\ ledged us in part, that we are your rejoicing, even as ye also are ours," in the day of the Lord Jesus Christ. For what is our hope, or joy, or crown of re- joicing ? Are not even ye, in the presence of our Lord Jesus Christ, at his coming ? For ye are our glory and joy-"* If there be such peculiar and high satisfactioij and pleasure, in christian love and friendship, in this imper- fect state, how unspeakable must be the enjoyment and happiness, when those friends meet in heaven ; having • 2 Cor. i. 14. 1 Thess. u. 10, 2a ::10 The Eternal State of Happiness . Part II, put off all their imperfection and sin, and become per- i'ectly beautilul and excellent ; formed eveiy way for the highest and everlasting friendship, vvithour aiiy thing to keep them at a distance, or occasion any reserve ; but every thing suited to their enjoyment of each other, iii the most exalted, refined friendship, in the greatest inti- macy and union of hearts, expressing their sentiments and feelings, with the utmost freedom and ease, without any danger, or possibility of beinp^ misunderstood ! At the same time, their hearts glowing M'ith love to Christ, in whose presence they are ; and who is the author and centre of all the love and friendship in heaven : And the more they love him, the stronger and nioie sensible is their union of hearts to each other, and the greater hap- piness they have in their mutual friendship. The church of the redeemed is the body of Christ, of which he is the head : The fulness of him who fiUeth all in all. He is the former of this society and kingdom. And when completed by his hand, it will be as perlect, excellent and glorious, as infinite po\\er, uisdom and goodness, united together, and exerted, will maKe it. There vill be not one member too many, nor one want- ing, in order to make it most complete and perfect. Every one will be fixed in his proper place, and be fortn- ed, in all respects, so as to render the whole the most perfect, beautiful, harmonious, and happy society possible. The three persons in the godhead, form an infinitely high, holy and happy society, the original and perliect pattern of all true love, friendship and happiness. And the society of the redeemed, the church and kingdom of Christ, u ill be an eternal imitation and image of the in- finitely high and perfect society of the Three One^ the One in Three ^ and a most beautiful, happy and glorious emanation from him, who necessarily exists infinitely the most beautiful and happy society, without begMining, change or end, being entirely incomprehensible by crea- tures. This idea seems to be expressed by Christ, in his prayer to the Father, w hich v ill be completely an- swered in heaven. He prays for the elect in the follow- ing words. " That they all may be one, as thou, Fa- ther, art in me, and I in thee ; that they also may be Chap. IV. ^e Eternal State of Happiness, 211 one in us. The glory which thou gavest me, I have given to them ; that they may be one, even as we are one. I in them, and thou in me, that they may be made perfect in one. I have declared unto them thy name, and w ill declare it ; that the love wherewith tJiou hast loved me, may be in them, and I in them."* And the words of the apostle John, if considered in their full meaning, seem to express the same thing. " If we love one anoth- er, God dwelleth in us, and his love is perfected in us. God is love : And he that dwelleth in love, dwelleth in God, and God in him."t Jesus Christ the Mediator, is the medium by which the society of the redeemed in heaven, will be united to the infinitely more excellent and perfect society, the eternal Trinity of persons, who dwell in the infinitely high and holy place, /l\r beyond the reach or comprehension of creatures ; from whom the same benevolence and social love is shed down thi ough the Mediator, on these redeemed ones, forming them ir.to one most happy societ}', in union with the blessed Trinity, and so as to be a little image of the Deitv, the Three in One, and One in Three. The holy angels belong to this society and kingdom: But though their natural pouers be great, and in this respect they may be superior to man, they w-ill not be in so honourable a station as the redeemed, nor can they enjoy that peculiar happiness w hich the latter will have, in consequence of being redeemed, and sharing in rd to make laws to govern or regulate the church of Christ, he invades the rights of Christ, and usurps the authority which belongs only to the Head of the church, who is the sole ruler in it. The church when it is regnlated by the laws of Christ, and obedient to him, is friendl} to human, civil society ; and Christ commands his subjects, the mem- bers of his church, to obey magistrates, and seek to promote the peace and greatest good of such societies ! And all they expect or desire from the civil magistrate, is to be protected in the eiijoyment of their civil rights, and their religion, so long as they are not injurious to their neighbours, and live quiet and peaceable lives. 4. Every member of the church has a right to judge for himself what are the laws of Christ, and what is his duty, being accountable to none but Christ for his judgment and conduct; and none have a right or au- thority to dictate to him, or control him in these matters. In matters wherein the church as a body, are to decide, and act, they must be determined by the voice of the major part, or the greatest number of the members, as is done in other societies ; this being considered as the voice and determination of the church. And if they be not unanimous in any thing to be determined by the church, they who dissent from the judgment of the majority, must submit and conform to them ; unless Chap. V. Concerning the Church of Christ, 227 the judgment and conduct of the church appear to them so incoiiisibtent w ith the truili, and the law s of Christ, that it is his command and their duty, to refuse to con- form, and to lea\e and renounce the church. Jn this case, no one has any right to control them. 5. The visible church, the kingdom of heaven, or the kingdom of God, was small in the beginning of it ; but is to increase and grow, till it shall be great, and fill the world, and all nations shall come into it, and be members of it ; and shall continue forever the only, most happy and glorious society and kingdom. God has hud a church in the \\ orld ever since the apostasy of man. — Before the flood, there were the sons of God, distinguished from the rest of mankind, who called oa the name of the Lord. It continued in the family of Noah, and some of his descendants, till the days of Abraham, when it was more particularly formed in his family ; and farther established and regulated among those who descended from him, the people of Israel. When the christian dispensation took place, the church put on a new form in many respects, though it was the same church, as to the essentials of it, and was still the church of Gcd, ihe church of Christ. The christian church, consisting of the professed fol- lowers of Christ, was small in the beginning of it ; but Christ foretold that it should grow, and become great, and promised, that it hould continue and live on earth, to the end of the world. He said the gates of hell. {Hades, death) should not prcNail againsi it : That is, that it should not die, or cea-e to be a visible church on earth. He represented the growth of it, till it should cover the earth, and fill the world, by the following^ similitudes. " The kingdom of heaven is like to a c^rain of mustard seed, which a man took and sowed in his field : Which indeed is the least of all seeds ; but when it is grown, it is the greatest among herbs, and becom- eth a tree ; so that the birds of the air come and lodge in the branches thereof. Another parable spake he unto them. The kingdom of heaven is like unto leaven, which a woman took and hid in three measures of meal, till the whole was leadened."* • Matt. xiii. 31, 32, 33, 228 General Observations Part IL 6. Tlie visible church of Christ is, and will be, in an imperfect state, and in a greater or less degree, impure and corrupt while in this world. All the members of it are in a great degree imperfect, corrupt and sinful ; and many, w ho are totally corrupt and enemicb to Christ, are professed ar»d visible friends to him, aad, as such, are admitted into his church. Christ has not made any provision, by which unworthy persons, who are not his friends at heart, can be excluded from his church in this world, so long as there are such who put on the outward appearance and profession of friendship and submission to him, and offer themselves to join the society. He has not constituted any infallible judges to determine who shall be admitted into his visible church, who are able to detect every hypocrite, and reject all who are unworthy members. When the utmost care is taken, and the rules of Christ with respect to this are faithfully regarded and practised, still the heart cannot be certain- ly known : and christians must act according to the visibility, or outward appearance and profession of friend- ship to Christ, which hypocrites may put on, and so be admitted into the church, who have no right to a place there in the sight of God. And the members of partic- ular churches may be, and often are, so injudicious and careless, as to admit members which are visibly unqual- ified, and ought not to be admitted ; by which the church becomes more and more corrupt, and proper discipline is not kept up ; and those who ought to be cast out are tolerated : And by degrees, through the influence of erroneous teachers, great errors may be im- bibed and maintained, and corrupt and evil practices take place ; and many customs and rites be introduced, which Christ has not commanded ; but are the inven- tions and commandments of men of corrupt minds, by which the purity and beauty of the church is greatly tarnished. Particular churches, and the visible church of Christ in general, may become in a great degree corrupt in some or all those things : and yet be, and continue the visible church of Christ. And it is difficult to determine how far a particular church, or the church in general, may be corrupted and deviate from the laws of Christ, Chap. V. Concerning the Gliurch of Christ. 229 and yet be visibly a church of Christ, so as to have a right to be considered and acknowledged to be a true church, though corrupt and wrong in many things. In this case, particular christians mustjudge for themselves; and particular churches must judge of other churches ; and great caution and prudence ought to be used : Every one ought to judge and act right, and according to the rules \vhich Christ has given in this case, and all are accountable to him for their opinion and conduct. A church may doubdess become so corrupt, and g6 off so far from the faith and practice of true christians, and sink so far into gross errors and open conduct, contrary to the gospel, and the express commands of Jesus Christ, as that it ought to be rejected, as not a visible church of Christ ; and his commands to his faithful followers, may be, *' Come out from among them, and be ye separate, and touch not the unclean thing, and I will receive you."* The church of Rome, or the papal church, has doubtless been visibly not a true church of Christ for many years : It has been so, perhaps, ever since the time of the reformation from popery. Though it was really a corrupt, false church before ; yet it was not visibly so, till the marks of a false charch were clearly discerned, and it was known to the reformed visible church of Christ to be the beast, and the great harlot described in the Revelation. Then the voice of Christ was heard speaking to them, " Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues." And then she was visibly and publicly excommunicated by Christ and his visible church ; and consequently was no longer a visi- ble church of Christ, but the contrary. The reformed church, or the different churches which have taken place in the protestant world, upon the reformation from popery, and since, are far from being wholly purified from a great mixture of error, and from practices which are not according to revealed truth ; and which would cease, were they to be conformed to the pattern described in the word of God : Some are nearer the rule, and others farther from it ; and man^ ▼OL. ij. 30 •. 2 Cor. vL 17. 2130 Concerning the Ghnrck of Christ. Part II. aY * doubtless greatly degenerated from what they once wei •^. And it is probdble, that the spirit, maxims and practio"s of Antichrist, or that are really antichris^ian, do take ^:^Iace, in a greater or less degree, in all these churches, i:t this day ; and that they will, the most of them at least, grow more and moi'e corrupt in doctrine and practice, till they become like the incurable leprous house in Israel, which was ordered to be wholly demol- ished, that another might be built in the room of it. So, when the millennium comes on, these corrupt churches, which will be too far sunk in error and sinful practices, to be patched up and healed, will be removed and van- ish away, sharing with Antichrist in ruin, and giving way to a church which shall be built upon the gospel plan. Then the bride, the Lamb's wife, will put on her beautiful garments, and arise and shine in the light that shall then come, and the glory of the Lord which shall rise upon her.* But even then, the visible church will not be perfect in the beauty of holiness ; though the uncircumcised and unclean may no more enter into it,-]- yet not one of the members will be perfectly holy. The most perfect beauty and glory of the church will not take place till after the resurrection. Those of different denominations and churches, in the christian Morld, who believe and expect there will be a irore perfect state of the church in the millennium, are disposed to think, that the denomination and particular church to which they belong, will be the pattern ; and that all christians will, in that day, conform to that, and that those things in which others differ from them, both with respect to doctrine and practice, will then be relin- quished and cease. But most of them, if not all, will be greatly disappointed in their views and expectations with respect to this. A church will then arise, which will have all that is good, right and excellent, in the dif- ferent denominations and churches, that exist now, ov have been ; and will renounce all the superstitions and corruptions, in principle or practice, vvhich have taken place. Blessed are all they, who are real members of the invisible church of Christ. *^" See the Dissertation on the Millennium, subjoiaed to this Systenri. •f Isaiah Hi. 1. Gil AT. V. Conccrmng the Ojjicers of a Church. 231 Section II. Concerning the Officers of a Church. EVERY distinct and particular church, in order to be complete, and properly organized, must have offi- cers, or persons distinguished from the members in general, by being chosen and appointed to particular service and duties, who are to superintend the affiiirs of the church, to preside and act a particular part, in teach- ing and exhortation, and administering the ordinances Avhich Christ has appointed ; and taking particular care of the temi>orals of ihe church. Of these, pastors, elders, presbyters or bishops, arc the first and most important. By these names, not dif- ferent orders, higher and lower, or different offices, are meant ; but one and the same person, in one and the same office, is called by all these names ; and therefore they denote the same office. This has been abundantly proved by many who have attended to the subject ; therefore it is needless particularly to attend to it here. The apostles were a distinct and superior order of men, al^d appointed by Christ immediately, as extraor- dinary officers, to constitute the first churches, and to give infallible rules and laws to them, by which they were to be regulated and governed : In which extraor- dinary office they had no successors. The apostles were elders, or presbyters, or bishops, and more ; they were appointed immediately by Christ, as infallible judges and dictators to the churches. They ordained presby- ters or bishops, as beijig such themselves, in their ordi- nary capacity ; but their extraoidinary commission was not, nor could be transmitted to others ; but died with them : And there have been no apostles in the church since their death ; nor will there be any such officers again in the church, to the end of the world. The apostles ordained elders or bishops in the church- es which they constituted, who were first chosen by the members of these churches, or they did it with their consent. " And when they had ordained them elders in every church, and prayed with fasting., they comnieni»? S3 2 Concerning ihe Officers Part \1, ed them to the Lord, on whom they believed."* The word in the original, here translated, ivhen they had or- dained^ ;^t}f»leiiii(r»y%, signifies to point out persons by lilting up of haiids, or voting, and the sense has been given in the following words : " When they had, with the concurrent suffrage of the people, constituted presbyters for them m every church ;"t or, " They or- dained them elders by the votes of the people. "J The old English Bible translates it, " When they had ordain- ed them elders by election. "§ This is essential to a free society of any kind, that the members of it should choose their own office rs. There must be one or more elders in every church, in order to furnish it to all the duties and transactions of a church, and to have it com- plete. From the above quoted passage it appears, that one elder was ordained in every church, if not more. It appears .also, from the addresses which Christ sent to the se\ en churches in Asia, by his servant John, that there was but one elder in each of these churches, who is called, the angel oj the church. The business ofdiis office is to preside in all the trans- actions of the church ; to administer the ordinances of Christ, to preach the gospel, and lead in the public worship of the church : " Giving themselves constant- ly to prayer, and to the ministry of the word."|| To teach, exhort, warn, reprove and rebuke, publicly and more privately. The qualifications and character of these elders or bishops are particularly given and stated by the apostle Panl, in his letters to Timothy and Titus. These pastors or bishops, being chosen by the church, lue consiituted officers, by being publicly ordaii^ed to that office, by some other elders or elder, by laying on of hands.*il Thus Timothy and Titus were directed by the apostle Paul to ordain elders.** It has been supposed by some, that the right and pow- er to ordain their pastors or bishops, is in the churches ; at least that it is not wholly lodged in the hands of the elders, and confined to them : And there have been some instances of the ordination of ministers by the * Acts xiv. 23. \ Doddridge on the place. \ Mr. Harrington. *R See Doddridge's note on this verse. || Acts vi 4. X \ Tim. iv. 14. ; V. 22, 2 Tim. i^ 6. *• 1 Tim. v. 22. 2 Tim. ii.2. Tit. i. 5, Chap. V; Of the Church, 233 brethren of the church, without the assistance, or even the presence of any other elder or pastor of a church. But there does not ap^xrar to be any example of this, or warrant for it in the scripture. It is said, if the church have no authority or right, to constitute and ordain their own officers, then there must be an uninterrupted suc- cession of ministers, from the apostles to the end of the world ; and if this chain of succession be once broken or interrupted, it cannot be renewed again ; but the succession must necessarily cease, and there can be no more ministers and oHiccrs in die church to the end of the world. To this it may be answered, that if this be an appointment of Jesus Christ, a constitution which he has made, that his church shall be furnished with minis- ters, by such a succession from one to another ; then he A\ill take care, that it shall never be interrupted, but shall be continued, so long as there is a church on earth. But to this it has been said, Uiat we have no evidence, that such succession has not in fact been interrupted many times ; and not one minister or elder at this day can prove, or have any evidence himself, that he has been ordained, by one or more, who have received this right and power, to ordain by an uninterrupted succes- sion fiom the apostles ; which he ought to have, in or- der to be satisfied, that he has a right to act in this office ; and to be able to prove it to others, in order to their re- ceiving and treating him as an elder. Besides, if this succession could be proved, it must be brought down through the hands of the pope, and the false antichristian church, w hich is not the church of Christ ; and neces- sarily interrupts the succession of the ministers of Christ. Upon (his the following things are to be observed. 1. If there be evidence from the scriptures, that such an order and succession of men, as officers in the church, has been instituted by Christ, and is implied in the com- mission which he gave to his disciples, " Go ye, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost*; teach- ing them to observe all things, w hatsoever I have com* manded you : And lo I am nvithyou airway, even imlo the end of the ivorld^-* — This is sufficient, positive proof, * Matt, xxviii. 19, 20: 234 Concerning the Officers Part II. that such a succession of ministers does in fact take place in the visible church of Christ ; and that this commission has been transmitted down from one to another, from that time to this day ; and this succession has not been interrupted, and vviil not be, to the end of the world. This therefore may safely, and with all de- sirable certainty, be taken for granted, without any far- ther positive proof, by every minister of the gospel ; un- less there be strong positive evidence, that such succes- sion has been interrupted, with respect to him ; and that he has been irregularly introduced to that office, by him or them, who have not had their commission and author- ity to ordain, handed down by succession, from the apostles to them. Therefore, since the above recited commission im- plies, that there should be a succession of officers in the church to the end of the world, to proselyte, baptize, and teach men, to observe the institutions and commands of Christ, to whom he has promised his presence and as- sistance : and since the apostles appear to understand their commission in this light, and to practise upon it accordingly, by ordaining elders in e\ ery church which they formed : and elders or presbyters, oidained otherii by laying on their harids ; and they who were so ordain- ed ^^ere directed to commit the gospel, that is, the preaching and dispensation of it, " to faithful men, v ho should be able to teach others also ;" and to lay hands upon them, not suddenly, but after proper examination and acquaintance ;* which can be nothing less or more than ordaining them to the work of the ministry : And Titus is directed to ordain elders in every city in the island of Crete :t Since all this is evident, and certainly so ; and there can nothing be found in the scripture to contradict such a succession appointed by Christ, or in the least inconsistent \\ ith it ; it may and ought to be considered as positive evidence that there is, in fact, such an uninterrupted succession, sufficient to satisfy the jud,^Tient and conscience of an honest man, who is ordained to the work of the evangelical ministry, that he has derived his ordination and commission from Christ, by an uninterrupted succession ; unless there be posi- tive proof to the contrary, with respect to his ordination,. * 1 Tun.v. 22. 2 Tim. U. 2. f Titus U 5; Chap. V. Of the Church. 235 2. Though the succession of ordinations, in order to its being uninterrupted, must come through the hands of the pojje, and the ministers of the church of Rome, (which is not certain, as it has been shown, how it might be transmitted down by others, who were not members of that church) yet this affords no positive proof, that a proi^er, uninterrupted succession has not taken place. A visible church may be very corrupt, and yet be a vis- ible church of Christ, and the public administrations and acts of the officers of it, authentic and valid. And who can prove, that the pope, and his adherents, were visibly antichrist, and that the church of Rome was vis- ibly, not the church of Christ, but a false church, and was really and properly renounced and excommunicat- ed, by the true church of Christ, before the time of the reformation from popery ? During the preceding dark times, there was not light enough, even among real christians in general, to render that church visibly not the church of Christ ; and so long as this was the case, the officers, the ministers in that church, were visible ministers of Christ, and their visible acts, their ordina- tions, &c. were valid, notwithstanding they vv^ere very corrupt and wicked.* When the reformation came on, light arose and increased, and the great corruptions and wickedness of the church of Rome, and of particular churches, included in it ; and the irregularity and wick- edness of the officers of it, and of their administrations, were clearly seen and exposed ; and they were admon- ished, and great pains were taken to convince and reform the pope and his clergy, and all orders and degrees of men in that church. But they who still adhered to that diurch w ere deaf and obstinate, and refused to repent • A minister in the purest church may be a very wicked man, and practise abominable vices : But so long as this is not visible and known, he is a visible minister of Christ, and his public administrations are as authcnric and valid, as those of any other minister, until he is detected, and his wickedness becomes visible, and he is deposed from his office in the church, by those who have a right to do it, accordinp; to the laws of Christ. So the church of Rome was visibly a church of Christ, till there was light to discover, or eyes to see the corruptions and wickedness of it, and the veil and covering was taken off, so that the marks of the beast, and the great harlot, described in the scripture, were publicly seen to be upon it ; and events took place, by which it was visibly rejected by Christ, For the great apostasy, of which tho membars of it had been guilty, ami ^ho continued visibly impenitent. 23Q Concenting the Officers Part II. and reform. Upon which, those who were convinced of the errors and wickedness of that church came out and separated from it, and formed other churches more agreeable to the word of God ; among whom there were ministers, or numbers of the clergy, who had been ordained in the church of Rome, while that was visibly a church of Christ. They, by the consent of the reformed churches, took the oversight of them, and administered ordinances, and ordained others to be elders in the churches ; and in this way, an uninterrupt- ed succession of ordinations and ministers in the protes- tant churches in general has taken place ; and may continue down to the end of the world ; and certainly will, if this be the will and appointment of Christ ; though the church of Rome should be considered noiv^ not the visible church of Christ, and properly excommu^ nicated, agreeable to the laws of Christ ; and though there may have been some instances of irregular ordina- tions, and which have not taken place in this succession, in some protestant churches. 3. There is satisfactory and abundant evidence from history, and otherwise, that it has been the general, if not the universal custom of the churches, to ordain min- isters by the laying on of the hands of others, who were before so ordained ; and that great care has been taken to keep up a succession in this way. And even those churches who have believed they had the power of ordi' nation of their ministers, wid^in themselves, have gener- ally thought it most regular and proper, to have them ordained by other ordained ministers, when and where this was practicable. And there have been very few in- stances of ordinations performed \vithout the assistance of one or more, who had been before ordained in this way ; and if there have been any such, they have had no influence to interrupt a general and almost universal suc- cession of ordinations by the hands of presbyters, from the apostles down to this time. When all this is well considered, will it not be evi- dent, that every minister of the gospel, who has been or- dained by the hands of presbyters, or bishops, or at least of one, by whatever name they or he may be called, Ijas good warrant to consider himself and act as a visible Chap. V. Of the Church. 23'7 minister of Christ, who has received his commission and authority for this from Christ, by an uninterrupted suc- cession, unless there be good, positive evidence, that this cannot be true, with respect to himself ; he being a known exception from what has generally, and almost universally taken place ? It has been objected to the doctrine of an uninterrupt- ed succession, as necessary to continue this order of officers in the church, that this will, in many instances, put it beyond the power of christians to obtain ministers or pastors, so as to be a regular church, and hav^ the ordinances of baptism and the Lord's supper adminis- tered to them. A number of christians may be cast away on a desolate island, and be obliged to live there, where they cannot obtain a pastor, unless they can or- dain him themselves, and give him authority to perform all the business of this office. And a number of true christians may live in a country, and at a time, where no ministers can be found, who will ordain any one to be their minister, whom they shall choose, or think to be fit for that office. Must those be deprived of ministers and the ordinances of the gospel ? A reply to such an objection has been already sug- gested. It is really begging the question : For if Christ has made such a constitution, and ordained that those officers in his church shall be continued by an uninter- rupted succession, he will not only see that it does take place, and that it shall not be interrupted ; but will al- ways put in the power of his people to be supplied with ministers in this way ; and there never has been an in- stance to contradict this, and never will be. The sup- position therefore which is made in the objection, is a groundless one, and impossible. Christ will not suffijr such an instance to take place, unless it be for his glory, the good of his church in general, and best for the indi- vidual christians, who are deprived in this way, of gospel ministers and ordinances. And if there be any such in- stances, they can be no objection to this institution of Christ. These ministers and officers in the church are to be devoted to the business of their station and office, and to give themselves to this work, which they have iin- VOL. ir. 31 238 Concerning tile Officers Part II. dertaken, in preaching the gospel, and administering the ordinances of Christ : in taking care of the church, and presiding in all the public transactions of it, acting with the concurrence and consent of the church. For they hav e no authority to dictate to the church, and con- trol it in any matter, contrary to their judgment and consent. They are indeed said to ha'ue the rule over the churches ;* but this means only to take the lead or pre- side in the churches, in their public devotions and transactions, as the word in the original signifies. The churches, and every particular member of them, are obliged to submit to them, and obey them, so far as they preach the doctrines of the gospel, and urge the com- mands of Christ ; for so far as they do this, they have all the authority of Christ ; and disobedience to them, when they declare the vvillof Christ, and urge obedience to his laMs, is disobedience to Christ, and rejecting him. But of this the members of the church are to judge for themselves, whether what they preach and dictate be agreeable to the revealed will of Christ, and if they judge it to be contrary to revealed truth, they will consider the minister as having no authority, and themselves un- der no obligation to regard him in those things ; and he has no authority to compel them to obedience to his dictates, or to inflict any punishment upon them, or sub- ject them to any worldly inconvenience on this ac- count. They are indeed accountable to Christ for their judgment and conduct in such cases, and to him alone, as he has commanded them to judge and act right, and will condemn every thing that is not so ; and is the final judge, to whom all appeals are to be made.f Thus the elders of the churches are not to be lords over them, but to lead them, and be examples to them, V 'iile they preside as overseers, or bishops, feeding them, by preaching the truths of the gospel to them, and declaring the whole counsel of God. "J • Heb xiii. 7, 17, 24. •j- This is said with reference to the whole, or the rnajorlty of a church: If particular members, or the minor part of a cliurch, reject the doctrines, and refuse to practise the duties nhich the pastor inculcates, as prescrib- ed by Christ, and the majority of the church approve of them ; the firmer are so far accountable to the church, as to be the proper subjects of disci- pline, and may be rejected by the cluirch,as those who, in their judgment, refuse to obey the truth, and walk disorderly. Jf 1 Pet. V. 2, 3. Acts sx. 28. CHAf. V. Of the Church. 239 There are other officers in che church, called deacons, who have the care ot" the temporal, worldly concerns of the church. The church, when regulated according to the laws of Christ, makes provision for the support of public religion ; for a decent and convenient place in which they may attend public worship ; the support of the ministers of the gospel ; and furnishing the table of the Lord. They are also to provide for the relief and comfort of the poor members of the church. The care and oversight of this provision is committed to tne deacons. And they are more especially to distribute to the poor out of the common stock of the church, and take care that no one may suffer for want of the neces- saries and comforts of life. We have a particular ac- count of the institution of those officers in the church, in the beginning of the sixth chapter of the Acts. The church pointed out, and chose those whom they thought best qualified for this office, and presertted them to the apostles, who ordained them to this office, by laying their hands on them, and praying. It does not appear from the sciipture, that there are more distinct orders of men, and officers, appointed in the church, than these two, viz. elders or bishops, and dea- cons. Both of these are repeatedly mentioned togeth- er, as being the only officers hi the church, as nothing is said of any other. The apostle Paul, when he is di- recting Timothy, in his regulating the churches in which he had a particular concern, and ordaining officers, mentions only elders or bishops, and deacons, and par- ticularly describes the qualifications of these. And he directs his letter to the chuR h at Philippi, in the fol- low ing words : " To all the sjints which are in Christ Jesus, at Philippi, with the bishops and deacons.''^ Had there beeii any other order of officers in that church, it may be presumed, he would have mentioned them, when he directs s© particularly to these. This same apostle says, " that when Christ ascended to heaven, ** he gave some apostles, and some prophets, and some evangelists, and some pastors and teachers."* Some ha\ e supposed, there are mDre than two orders of minis- ters mentioned here ; but there does not appear to bft * Eph. iv. IK i?40 Public Worship. Part 11. any evidence of this. By apostles and prophets, are in- tended the extraordinary giiis and officers in the primi- tive church, who vere not to continue; but ceased when those miraculous t^jifis, with which they were en- dowed, ceased ; the church having no farther need of them. And if evangefists were not also extraordinary officers, and accordingly ceased with the others men- tioned before ; they were ordinary ministers of the gos- pel, ordained to travel, and preach at large, not being confined to a particular church, city or country. Pas- tors and teachers were the same office, v\ hich every el- der in particular churches sustained. So that by evan- gelists, pastors, and teachers, but one sort and degree of officers is meant, viz. ministers of the gospel- Section III. On the Public Institutions y Ordinances and Worship oj the Church. SOCIAL and public worship, consisting in prayer, singing psalms or hymns, and in preaching and hearing the gospel, appears to be an institution of Christ, from what is recorded in scripture. The disciples of Christ, after his ascension, met together, and continued with one accord in prayer and supplication ; being about an hundred and twenty.* And w hen converts v^ ere multi- plied, and a church was formed at Jerusalem, " they continued stedfastly in the apostles' doctrine and fellow- ship, and in breaking of bread and prayers. And con- tinued daily with one accord in the temple, praising God."t At Antioch, Barnabas and Saul assembled themselves with the church a whole year, and taught much people. J It appears, that the church at Corinth often came together into one place, to attend on the preaching of the gospel, prayer, singing psalms, and the administration of the Lord's supper. § Christians had places convenient for them to convene in public assem- blies, and attend on public worship. || And they were • Acts i. 14, 15. t Acts ii. 42, 46,47. * Acts xi. 26. § 1 Cor. xi. 18, &c. Mi^ Chiip. xiv. throughout. B Jam- ii* 1—10. Chap. V. Public Worship, 241 Commanded, " Not to forsake the assembling them- selves together," ibr public exhortation and mutual edification, &c** Public worship being an institution of Christ, this necessarily implies a place where this may be attended decently, and with the greatest convenience to the members of the church ; which is to be agreed upon and provided by the church, using all such help and assistance, as the head of the church shall, in his provi- dence, afford them. They are to assemble on the first day of the week for public worship ; and at any other time, which the church shall judge is agreeable to the will of Christ, as best suited to promote his cause, and their edification. And there may be special calls in divine providence, to public fasting and prayer, or thanksgiving. And particular circumstances may ren- der it proper and important to meet oftcner, and to spend more time in public worship, at some times, than at others. It has been observed that the bishops, or overseers of the church, are to preach the word, and to preside and lead in public prayers, to which they are to dcAote themselves : And they are on this account to be count- ed worthy of double honour, and be decently supported with the necessaries and comforts of life. For Christ has ordained, that they who preach the gospel, should live ot the gospel. f The stated time for public worship, is the first day of the week, which the apostles, under the inspiration and particular direction from Christ, fixed upon, and ap- pointed to be the christian Sabbath. The Jewish Seventh-day -Sabbath, which was a type and shadow of that redemption which was in a peculiar sense and degree effected by the sufferings and death of Christ, from which he rose on the first day of the week ; and of the rest, into which the christian church entered, upon this ceased and was abolished ; when the substance, and the things typified by it took place. With reference to this, the apostle Paul says to christians ; " Let no man, therefore, judge you in meat or in drink, or in respect of an holy day, or of the new moon, or of the Sabbath * Heb. X. 24, 25. \ \ Cor. ix. 14. Gal.vi. 6. 1 Tim. v. 17, 18.. 242 Public Worship. Part If^ days ; which are a shadow of things to come ; but the body is of Christ."* The apostle has respect to the Jewish rites respecting meat and drink ; and to their least days, new moons, and their weekly Sabbuihs, and declares that christians, especially those who were Gentiles, were not under any obligation to observe them. This has no respect to the christian Sabbath. This was observed by the apostles and christian churches in their day. Christ having risen on the first day of the week, he appeared repeatedly to his disciples, while they were together on this first day. And on this first day of the week, " when the day of Pentecost W"as fully come, and they were all with one accord in one place," the holy Spirit was poured out on them, and they spake with tongues, as the Spirit gave them utter- ance : And Peter preached to the muliitude \^ ho were; collected on that occasion, and great numbers v. ere converted. t The day of Pentecost was always on the iiist day of the week.J And this day of the week was honoured by this rtmarkable event, and not the seventh day of thewtek, which was the Jewish Sabbath. And no reason can be given, why the church were together in one place on that day, but that it was the day of the week on which they were directed, and used to assem- ble for instruction and w orship. Accordingly, we find that on the first day of the week, christian churches used to assemble for public worship, w ith the apostles' approbation. When the apostle Paul, and his companions in travelling, came to Troas, they continued there seven days, without meet- ing for public worship. " And upon the first day of the week, when the disciples came together to break bread, Paul preached unto them."§ By this it appears, that the first day of the week was the day on which christians used to meet for public worship. If the seventh day of the week had been their Sabbath, why did they not meet on that day to hear Paul preach, and to break bread, that is, to partake of the Lord's supper ? That christian churches were wont to meet on the first day of the week for religious purposes, is evident from the follov\ing direction which this apostle gives to the * Col. ii. 16, 17. \ Acts ii. 1, &c. % Levit. xxiii. 15—21. § Acts xx. 7^. Chap. V. Public Worship. 246 church at Corinth. *' Now, concerning the collection for the saints, as I have given order to the churches of Galatia, even so do ye, upon the fii st day of the week, let every one of you lay by him in store, as God hath prospered him, that there be no gatherings when 1 come."* It appears from this, that christian churches in general, or rather uni\'ersally assembled together on every first day of the week ; the reason of which cannot be given, unless this were their Sabbath, on which day they attended public worship : A. id this was a proper time to make a collection for tiie poor saints, \\ hich is to be considered as an act of public worship. Nor can it be supposed, that the churches would all agree in fix- ing on this day, to meet together for public worship, unless it were by the direction of the apostles, which they gave to all the churches, as from Christ, who had instructed them in this matter, before his ascension, or had since communicated it to them, by inspiration. In this view, there appears a consistency, in all the facts and assertions concerning this, which have been men- tioned. And the words of the apostle John are a confirmation of all this, when he says, " I was in the spirit on ths LonPs dayy\ By the Lord's day, he must mean some particular day of the week, which was known by this name to the churches of Christ, as distinguished from all other days ; for otherwise, it would not be saying any thing, which would be intelligible to christians, or of any signification. It supposes there was one day in the week consecrated to the honour and service of the Lord Jesus Christ, and that this was therefore called, the Lord''s day ; as that repast of bread and wine, which was instituted by Christ, and observed in the churches, in remembrance of him, was called the Lord''s Supper, to distinguish it from all other eating and drinking togeth- er, as peculiarly consecrated to his use and honour. And that this day, which for this reason the apostle John calls the Lord's day, is the first day of the week, is ev- ident beyond a doubt, in that this day, and no other day of the week has been distinguished and known by this name, in the church of Christ, from that day to this, of ■which there is incontestible evidence. • 1 Ccr. i\i, 1,2. t Rev. i, 10. 244 Public Worship, Part II. And that the first day of the week is appointed by Christ to be the christian Sabbath, to be observed by his church as holy time, and distinguished from other days by being devoted by them, in a pecuUar manner, to his service and honour, will be further evident per- haps, and some objections removed, by the following observations. 1. It is evident from divine revelation, that it is the will of God, that one day in seven should be observed as a Sabbath by his people, to the end of the world, and not under the Mosaic dispensation only. This may be argued from the institution of a holy Sabbath, which God blessed and sanctified, when he first made man : Having himself wrought six days, and finished the work of creation, he rested on the seventh. And this is mentioned in the fourth commandment as a reason, why men, after they had attended to secular business six daj^s, should rest from such labour, and ob- serve the seventh day as a holy Sabbath. And the command, to remember the Sabbath day, to keep it holy. Sec. being given from Mount Sinai, and written on one of the tables of stone, and put into the ark with the rest of the commands, containing the moral law, which is perpetually binding on all men, and in this way distinguished from those particular precepts which were temporary : This is a strong argument, that it is equally perpetual with the other nine commands, and points out the duty of all men, at all times, to whom this command shall be made known. If this command respected that nation only, and were to cease when the Mosaic dispensation ended, it cannot be accounted for, that it should be revealed in the same peculiar manner, with that in which the moral law was revealed, and in- corporated with the mora) law, written with it, on tables of stone, and put into the ark : It has all the external marks of being perpetual and binding on all men, which attend the rest of the commands of the moral law. Moreover, there are some things said in the scripture which indicate, that it is the will and design of God, that the command to keep holy the Sabbath day, should take place and be observed under the gospel. The fif- ty sixth chapter of Isaiah is evidently a prophecy of Chap. V. Public IForship. 245 gospel times ; and there, keeping the Sabbath from pol- luting it, is repeatedly mentioned, as an important duty, to which promises are made. And in the eleventh chap- ter are these words, v\ ith reference to Chri-.t and the gospel dispensation. '* Aid in that day, there shall be a root of Jesse, which shall stand for an en'/ign of the people : To it shall the Gentiles seek, and his rest shall be glorious.''^ The word translated rest, is the same, which in other places is translated Sabbath. His Sab- bath shall be glorious. And it is not improbable that the Psalmist has reference to the first day of the week, as distinguished and appointed by Christ, and made ho- ly by him, as the day on which he rose frbbath-day, and said unto the people, There arc six days in which men ought to work : In them, therefore, come and be healed, and not on the Sabbath-day."* Tlierufore, the people did not bring any of the diseased to Christ, to be healed on the Sabbath-day. But at evening, v hen the sun was set, they came in crowds to the house where Jesus was, bringing their sick and possessed to Christ, to be healed. This fact renders it certain, that the Jews did then con- sider the Sabbath as ended, when the sun did bet ; con- sequently they began at the setting of the sun. And the Jews have practised agreeable to this, from that time down to this day ; beginning their Sabbaths, and all their other festivals, at the going down of the sun. Jesus and his disciples observed the Jewish Sabbath, which began and ended at the setting of the sun. And the apostles v\ould of course begin the christian Sabbath at the same time, which succeeded the Jewish Sabbath, on the first day of the week, and began when that end- ed ; and ought to do so, unless they had a particular command to begin it at a different time, of which there is not the least intimation. Though the Jewish Sab- bath is abolished, and the first day of the week is ap- pointed to be the christian Sabbath, and thus the day is altered ; yet this is no ^varrant to alter the time of begm- 7i'wg the day ; but it must remain the same, unless God has manifested it to be his will that it should be altered, and fixed another time, on which to begin the day, which he has not done. Since the change is only of the day, and not of the time of beginning it ; and the first day began, when the seventh day ended, which was at sun down ; is not this sufficient evidence, that it is the will of God, that the christian Sabbath shall begin at the going down of the sun, when the Jewish Sabbath ended ? And does not this, in conjunction with what has been observed in the preceding particular, sufficiently discov- er the will of God respecting the beginning of the holy days, \\ hich he makes so for the use of man ? And is it * Luke xiii. 14. Chap. V. Concerning Baptism. 257 not presumption, and uilluorslnp, to begin the Sabbath at any other time of the day, without a divine warrant, sufficient to counteract what God has done and revealed, in the instances which have been mentioned ? 7. It is as proper and convenient to begin the Sabbath at sun down, as at any other time, and in some respects more so. A care and exertion to have all worldly af- fairs and business finished, so as to be laid aside by that particular time, is a proper expression of regard to a divine institution. And if the heads of a family, and their household be pious, and delight in the Sabbath, they will find no insuperable difficulty, in ordinary cases, to be prepared to meet and welcome the Sabbath, when the time comes on ; and come together, and begin it in joining in social worship. The Jews find no insuperable difficulty or inconvenience, in punctually beginning their Sabbath at sun down, when they commonly join in social worship. And christians may certainly, with equal convenience and propriety, begin their Sabbath at the same time. CHRISTIAN BAPTISM. Baptism is an ordinance, or sacrament, which Christ has instituted. This is to be performed by the application of water, to die person baptized, in the name of the Father, and the Son, and the Holy Ghost. In order to be a proper subject of baptism, a person, if adult, must profess his faith in Christ, and subjection to him, and engage to do all those things which he has commanded ; and appear to be a true christian, or real believer in Christ ; and to understand and believe the great and essential doctrines, and precepts of the gospel. This ordinance is to be applied to every one, who appears to be qualified, according to the rules which Christ has given, to be a member of the visible church. And no one is to be considered and treated as a member of the church and kingdom of Christ, unless he be bap- tized with water, as this is the only door, by w hich per- sons can be introduced into the visible kingdom of Christ, according to his appointment. And all who are 1258 Concerning Baptism^ Part II. baptized according to his direction, are visible members of his church, Christ, in hi^ commission to his disci- ples, directed them to baptize all whom they proselyt- ed.* And we find, by the history we have of their preaching and conduct, that diey practised accordingly. The words of Christ to Nicodemus express the essen- tial qualifications, by which a person becomes a true and real member of his visible church. " Verily, verily, I say unto thee, except a man be born of water, and of the Spirit, he cannot enter into the kingdom of God."t By the kingdom of God, and the kingdom of heaven, w hen mentioned by Christ, he commonly means his visible church and kingdom in this world. ^y being born of the Spirit, is meant that renovation of he^rt, by which persons become real christians, and members of the invisible kingdom of Christ. To be born of water is to be baptized with water, according to the institution and command of Christ, by which persons enter into the visible church, and become members of the visible kingdom of God ; without v.hich.they cannot enter into this kingdom ; as this is the only appointed way, to enter into that covenant, of which baptism is the initiating seal, and so to be made a visible member of this kingdom. The former, his being born of the Spirit, does not make him a member of the visible church or kingdom of God. But in order to this, he must profess his faith, and enter into covenant, and have this visible seal of the ccjvenant put upon him. As a person may be born of the Spiiit before he is a visible member of the kingdom of God, and must be so in order to be a real and true member, at any time ; and he is supposed and appears to be such an one, when he is baptized, and by it becomes a visi- ble member of this kingdom : So a person may appear to be born of the Spirit, and profess that which implies it, and be baptized and enter into the visible kingdom of God, and yet not be really born of the Spirit. He is not a member of the in\ isible church, but may be a member of the visible church, admitted according to the rules ^\hich Christ has given to his church. He is not in the kingdom of God in the sight of God ; but is so, in the • Matt, sxriii. 19. | Johniii, 5. Chap. V. Concerning Baptism, 259 sight of men. But he who is born of the Spirit, and is baptized, has entered into the kingdom of God, in the sight of God and man, arid appears to be what he really is, and shall be saved : Whereas the other, who is born of water only, is a hypocrite, and is a member of the kinp:dom of God only in appearance, that is, he is a 'visible member only, and not a complete one, and has no tide to salvation. Baptism is an appointed seal of the covenant of 2 race, both on the part of Christ, and of him who is baptized. It is a seal of the truth of the promises of this covenant, to all who believe, and are the true friends of Christ, And he who is baptized, makes this a xisible seal and token of the truth of his profession, of his believing in Christ, and of his friendship to him ; and his willing- ness to obey and serve him ; so it is a visible, solemn covenant transaction, between Christ and him who is baptized ; by which his sins are visibly washed away and forgiven, and he is visibly entitled to all the promises of the covenant of grace, and numbered among the sav- ed ; and is really so, if his heart be answerable in any degree to his profession, and this solemn transaction ; as it is, if he be born of the Spirit of God. Christian baptism, is not to be repeated, or adminis- tered, more than once to the same person, because we have no precept or example for this in the scripture. And there does not appear any reason for doing it ; for by this, persons are introduced into the visible church of Christ, as appearing to be real meml^ers of his king- dom. And if one, so baptized, and introduced, be afterwards rejected and cast out, for his visible bad con- duct ; and after this, profess and appear to be a true penitent, there can be no visible evidence that he was not a real christian when he was baptized, and first in- troduced ; therefore, there is no more reason for re-bap- tizing him, than for repeating the baptism of any other visible member of the church ; and though he has been rejected, his relation to the church does not cease, on supposition he shall rapeiit ; therefore, when he appears to repent, he restores himself to the same station in the visible church, in which he was before. 260 Comei'Tiing Baptism, Fart II. Baptism is a public ordinance, and the church is to know who are baptized, and who are not ; and it is therefore, in ordinary cases, to be administered in pub- lic. But there may be instances in which it is proper and necessary, to do it more privately ; of which we have examples in the days of the apostles. There have been, and still are, different and opposite seiitiments, among professed believers, respecting the ordinance of baptism ; especially with regard to the mode of applying water in baptism ; and the proper subjects of this ordinance : and many volumes have been written, containing controversy on these points. And as no new light can perhaps be given now on these subjects in dispute, it is not thought needful to enter particularly into this controversy here. A few things, however, will be observed, respecting these points, of the propriety and truth of which, every one will judge for himself. 1. The difference and opposition in sentiment and practice, respecting this institution, and all other chris- tian doctrines, duties and ordinances, is not owing to any want of light and instruction in the scriptures, on these points. To suppose this, is a reproach on divine revelation, and the author of it, and an implicit denial that it comes from God. All differences of this kind are owing to something defective and wrong in man, by which he is blind to that which is clearly revealed in scripture. This ought to encourage and excite every honest man diligently to search the scriptures on this subject, as well as others, praying that he may not be blinded by prejudice or any wrong bias ; but that his eyes may be opened to see what God has revealed. We are not to confine ourselves to one part of the Bible in neglect of others ; or to conclude nothing to be revealed which we do not find asserted in express words ; but all parts of scripture are to be carefully examined, and compared together, in order to learn what is the whole revealed will of God : And whatever is the just and necessary consequence from any one, or two, or more propositions or facts, which are expressly asserted, is as really revealed, as those propositions and facts themselves. Chap. V. Concerning Baptism. 261 However we may differ now in sentiment and prac- tice on the subject of baptism, and oppose and censure each other ; when men shall be more upright, discern- in^-, and dilit^ent, in attendins^ to the Bible, ready to receive with meekness what God has revealed, as they will be in the days of the millennium, all those differ- ences will cease, and what is so much disputed now will then be seen to be clearly decided in divine revela- tion : All former errors will be rectified. And doubt- less it will then be seen, that we were all, more or less, in the wrong, on this point. We must therefore go to the law and the testimony ; and if we think and speak not according to this word, it is because there is no light in us, while it shines sufficiently clear in the Bible. 2. As to the mode of baptism, and the form and manner of using and applying water in this ordinance, to the person baptized, it does not appear to be decided- 1} fixed in the scripture ; whether it be by plunging, pouring on water, aspersion or sprinkling. Each of those ways have been embraced and practised by differ- ent churches, and some do insist that plunging the per- son wholly under water is the only scriptural mode of baptism, and that none are really baptized, who are not thus plunged. — But when the scripture Is carefully ex- amired, it will not appear that this form of baptism was iiistituted by Christ, or practised by the apostles ; or that the word in the original, translated baptism, or to baptize, invariably signifies plunging the whole body in water. This has been particularly considered and proved over and over again, by writers on this subject. There- fore, their opinion and practice, with regard to baptism, seems to be most agreeable to scripture, who think no particular form of applying water in baptism is pre- scribed there, by precept or example, or by any thing that is there said on this point ; therefore, every church is left to adopt that particular mode which appears to them most decent and convenient ; or that different persons may be baptized in different ways of application of water, as shall be most agreeable to them, allowing all to be really baptized, to whom water is religiously ap- plied by a proper person, in the name of the sacred Trinity, whether by plunging, pouring on water, or by VOL. II. 34 262 Conceniing Baptism. Part II, aspersion and sprinklinj^ ; as the christian baptism does in no degree consist in the particular manner of using and applying water ; and that it is as real bap- tism, accordii g to the institution of Christ, when per- formed in difterent modes. And they seem to be rigid be} ond any scripture warrant, and in a degree supersti- tious, who insist that all shall be baptized by plunging ; and reject all those to whom water ha^ not been applied in this particular mode, as not baptized. This is doubt- less making that essential to this oidinance, which the scripture has not made so, and rejecting those fo'Ti christian communion, and the privileges of the visible church, whom Christ receives. If they who have adopted this mode of baptism, by plunging, did not make it a term of communion, and exclude all, as not baptized, who have not had water applied to them in this particular way, and not visible christians, the dis- pute and contention would be at an end ; and they who think and practise differently might hold communion with each other, and be members of the same churches; though baptized in different modes. o. The proper subjects of baptism, if adult, are those who by profession, and in appearance, are believers in Christ, and true friends to him. None but they who are really such, do in heart " put on Christ," and ap- prove of the covenant of grace, and the way of salvation by him, and devote themselves to his honour and ser- vice, which all who come to baptism, profess to do, and by this transaction are admitted into the church, as the servants of Christ, and are vi.^ii^ly interested in the bless- ings of the covenant of grace, and are considered as among the number of the saved, and are thus distin- guished from all others, as saints, or holy persons. They must therefore be really holy, in order to put on this visibility and profession of it, with propriety and truth, which they do in baptism: For if they be not really such, they are utterly unqualified in the sight of God, to be admitted to baptism, as it is, on their part, only a piece of hypocrisy. — Therefore none are to be admitted to this ordinance, but those who in the view of the church appear to be true friends to Christ, or be- Hevers in him, and really holy, and are justly considered Chap. V. Infant Baptism. 268 by them as such, \Aho can judge only by outward ap- pearance, and cannot certainly know ,, w hat is in the heart. That none but such, who are thus visibly, and in the charitable judgment of the church, and of those who administer this ordinance, believers in Christ, and really h()(} , are th.e proper subjects of this ordinance, and to be admitted to baptism, is abundantly evident from scrip- ture, as well as from the nature of the transaction, and the reason of things. The apostles, when they first began to admini.rer christian baptism, and lorm a chuich, baptized none but such who "gladly received the word."* When the Eunuch desired to be bap- ti.sed, Philip said, " If thou believest with all thine heart, thou mayest."t This implies that he was not qualified for baptism, or a fit subject of diat ordinance, unless he were a true believer in Christ ; and that he could not baptize him, unless he professed and appear- ed to be such a believer. Hence all who were baptised, and formed into churches, were considered and address- ed by the apostles, in their letters to them, as saints or holy persons, belie\ers in Christ, and friends to him ; as those who were saved, and heirs of eternal life : or, which is the same, as real christians : Of which every one must be sensible, who reads the Acts of the Apostles, and their Kpistles. INFANT BAPTISM. Whether infants, the children of visible believers, and members of the visible church, who have been now described, are the proper subjects of baptism, is an im- portant question, upon w hich professing christians are greatly divided ; and which has been the subject of much dispute in the three last centuries. It is not thought proper, or that it will answer any good end, to enter here very particularly into this dispute, upon which so much has been written on both sides. It will be sufficient briefly to state the chief argisments for the baptism of such children ; and the ground, and import ©f this ordinance, when applied to them. • Acts U. 4|. I Acts viii. 3ri $64i Concerning the Baptism Part II. ARGUMENTS FOR INFANT BAPTISM. I. The arguments may be exhibited under the following particulars. 1. It is observed from the scripture, that God, in his dealings with men, in his constitutions and conduct, and covenants with them, does connect children with their parents, and considers the former as included in the latter ; so that the children take their moral character, and visible relation to God, and derive good or evil, a blessing, or the contrary, from their parents, according to their character and conduct. When God first made man, he considered the child- ren of Adam as included in him, and they uere includ- ed i;^ the covenant made \\ ilh him ; so that they were to be bitr^sfcd or not, according to the conduct of their parent ; and his moral character and conduct was to determine and fix theirs. Though there were some tliii;gs peculiar in this constitution, especially as it was mote general and comprehensive, taking in all the natur- al descendants from Adam, to the end of the world ; yet thus much is to be gathered from it, viz. That children may be included in the covenant w hich is made with tlieir parents, so as to take their moral character from them, and deri\e good or evil, according to the moral coriduct of their parents, and that God has actu-. ally done this, in a perspicuous and most striking instance, in \\hicii he may be considered, perhaps, as setting a pattern and example of his conduct with man- kind, in his public, co\enant transactions with them ; and that in all such covenants children are to be consid- ered as included \\ith their parents. When God made a covenant with Noah, after the flood, his children and seed were included. And God's covenant with Abiaham was with him, and his seed af- ter him. And his children and posterity had favour and blessings in consequence of this covenant, and out of respect to it. " He remembered his holy promise, and Abiaham his servant. And he brought forth his people with joy ; and his chosen with gladness. But thou, Israel, art my servant, Jacob, whom I have chosen? Chap. V. Of the Children of Believers. 265 the seed of Abraham, my friend."* And God saved the children and posterity of David from evil, and shev\ed them special favours, for his sake, and out of respect to the co\enant made with him.f From vhese instances it appears, that God has in fact entered into covenant with parents, in which their chil- dren or seed \^ ere included in such a sense and degree, that he has shewed favour to them, out of respect to such covenants, and to the parents v\ ith whom the cov- enant was made. When God entered into covenant with the children of Israel, on the plains of Moab, their children, even their little ones, or infants, are expressly included in the covenant.^ They are said to enter into co^enant with their parents. Therefore infants and chil- dren did enter into covenant with their parents, as includ- ed with them, in the solemn transaction. Agrttable to this, God says, " I, the Lord thy God, am a jealous God, visiting the iniquities of the fathers upon ihe children, unto the third and fourth generation of them that hate me : And shewing meicy unto thou- sands of them that lore me, and keep my commaiid- ments."§ Here, on the one hand, God says, he brings evil on the children and posterity of wicked parents, as the consequence of their iniquity. It hence is evident, that the moral character of the children of w icked par- ents is, by divine co/istitution, affected, formed, and fix- ed by, or in consequence of the parents' iniquity, who arc enemies to him : For God has declared, that the child Avho does not imitate his father in his iniquity, shall not suffer for his father's ^\ickedness.|| The words cited from the second commandment are not repeated -or contradicted by this passage in Ezekiel, as some have suggested, but are explained ; and hereby we learn, that visiting the iniquity of the fathers upon their children does not intend punishing the children for the iniquity of their fathers, whatever be the moral character and conduct of the children, and though they abhor and renounce their father's iniquity, and fear aibd love God. But their moral character is supposed to be like • Psal cv. 42, 43. Isai. xli. 3. See also Gen. v. 4, 5, 24. Exod. vi. 5. Levit. xxvi. 42. f 1 Kings xi. 12, 13, 32, 34, 36. 2 Chron. xxi. 7- Isaiah xxxvii. 35. *Deut. xxix. 10, 11, 12. § Exodus sx. 5, 6. II Ezekiel xvUi. 1—20 266 Concerning the Baptism Part II. that of their wicked father ; and is necessarily im|)lied in the iniquity of their father, being visited upon them ; that they shall not renounce, but approve of the sins of their father, and suft'er natural evil or punishment, for their own disposition and con luce, and because their moral character and conduct is like their father's. Hence it appears, that the moral character of tlie child- ren of wicked parents, is the consequence of the iniqiity of their parents, and is formed by it, as the foundation of the natural evil which they suft'er ; and liiat this is meant by visiting the iniquity of the fathers, who hate God, upon their children. These fathers do hand down, and entail lo their children, their iniquity, or their own moral character ; as there is no other possible way, in which their iniquity can be visited upon their children. On the contrary, God shews mercy unto a thousand generatioi^s successively of them who love him, and keep his commandments. This is God's covenant with such ; w^hich appears from the words of Moses, in which he has reference to the declaration and promise in the second command. " Know, therefore, that the Lord thy God, he is God, the faithful God, which keepeth covenant and mercy with them that love him, and keep his commandments, to a thousand genera- tions.* From these words we learn two things. First, That the mercy mentioned in the second comnjand, which God exercises and shews, is covenanted mercy y mercy which he has promised to them who love him, and keep his commandments, who have entered into covenant with him. Secondly, 'Jhat thousands m the second command, means a thousand generations ; and so is a promise of mercy not only to those individual persons, now on the stage of life, who love God and keep his commandments ; but that these by fearing God, and keeping his com- mandments, shall transmit and hand down mercy to the next generation, or to their children ; and those children, by faithfully foUow^ing their parents* steps, and keeping covenant, shall likewise procure mercy for their children of the next generation. And in this way, unless the covenant be broken by unfaitlifuhiess and disobedi- • Deuteronomy vii. 9. Chap. V. Of the Children of Belieiiers, 267 ence, mercy will go down, from one to another, even to a thouband generations ; that is, to all generations ; and the course can never be interrupted ; and in this re- spect it is an everlasting covenant. And that this is the meai.ing of the words in the sec- ond commandment, is evident fiom the words them- selves, taken tot^ether. For the promise is set in oppo- sition to the threatening : The tiireatening respects pos- terity or children, or generations yet to come — " Unto thethird and fourth generation." Generation is not in the origmal, but is necessarily understood, and there- fore properly supplied by our translators. Therefore, the promise has respect to the same; and " Shewing mercy unto thousands," means a thousand generations ; and might have been thus translated and supplied with as much reason and propriety as the foregoing clause, and agreeable to the sense Moses gives of the words, in the place just cited. As evil descends from father to children, to the third and fourth generation ; so, on the other hand, mercy descends from parents to chil- dren, to a thousand generations : That is, to all genera- tions, without any limitation, a certain number, or ma- ny, being mentioned, for an unlimited one. The de- scent of evil from father to children, from generation to generation, is limited, and has an end, either by the in- terposition of mercy, to put a stop to the succession of evil, as it sometimes does, and so " mercy rejoices against judgment ;" or by cutting off the posterity, and putting an end to the succession of evil, which is often the case. But mercy descends from parents to chil- dren, from generation to generation, without limita- tion or end, unless the succession be interrupted and cut off by disobedience, and breach of covenant, by the parents. And as the disobedient parents transmit a bad moral character to their children, by th.ir iniquity, this being implied in the threatening, as has been shown ; and their iniquity is in this way visited upon their children : so by the promise, which is opposed to the threatenino-, the love and obedience of the parents affect and form the moral character of their children ; so that their piety and obedience do, by the promise, convey spiritual 268 Concerning the Baptism Part IL blessings to their children, which is the mercy promised and shown to the parents who love God and keep his commandments, in opposition to the judgment and evil threatened to disobedient parents. As their impiety and disobedience is in jndgment visited on their children, in the manner above explained ; so, on the contrary, the piety and obedience of them, who love God, and keep his commandments, is in mercy visited upon their chil- dren, transmitting a good moral character to them, and all those blessings which are implied in this ; and thus, as the Psalmist declares, " The generation of the up- right shall be blessed : His seed shall be mighty upon the earth."* All that is to be inferred from this passage, at pres- ent, (though farther use may be made of it before this subject is finished) and from those mentioned before, under this particular, is, that God, in his transactions and covenanting with men, does include children with their parents, and they are so connected together, that chil- dren derive their moral character, at least in many in- stances, from their parents : And God, in entering into covenant with parents, extends the promises and bless- ings of his covenant to their children ; which are sus- pended on the character and conduct of their parents, on their fulfilling the covenant, on their part, or not. It is presumed this is undeniably certain, from the passages of scripture which have been here cited. As this has in fact been the way of God's dealing with mankind, and this is declared to be his method of conduct, and the tenor of his covenanting ^\ ith his peo- ple, in the second command ; not as a temporary, but a perpetual rule of his proceeding and covenanting with man ; and this appears rational and naiural ; no reason can be suggested, why it should not take place under the gospel, to as great a degree, if not greater, in God's covenanting with christians ; but this gives good reason to conclude, with great certain ity, that this is the way in which God deals with christians, and christian churches universally ; and that his covenant with them includes their children also. * Fsalm cxii. 2. Chap. V. Of the Children of Belie'oers. 269 This is thought to be one good and strong argument, fortlie baptism of children, of parents who are visible believers, and are in covenant with God, and members of a christian church. Since the covenant has respect to their children, as well as to them, and the children are really included in it ; this is a good reason why the seal of the covenant should be applied to them, as well as to their parents ; therefore they are proper subjects of baptism. 2. That the above reasoning is right and conclusive, from the facts and declarations recorded in scripture, which have been mentioned ; that the children of those who enter into covenant are proper subjects of the seal of the co\ enant, and have an equal right to it with their parents, is confirmed by the express direction and com- mand of God, to administer and affix the seal of his cov- enant to the children, as well as to their parents. Of this there is indisputable evidence, both from precept, and from fact. When God entered into covenant with Abraham, the father and pattern of all believers to the end of the world, and formed a visible church in his house and family ; and appointed circumcision to be a token and seal of the covenant, his children, and all the children in his family, were included in the covenant, and by an express direction and command were to be circumcis- ed at eight days old. And this was the seal of die cov- enant, between God and the seed and posterity of Abraham, and all who were proselyted, and joined with them, by which they were visibly in covenant, and dis- tinguished from others ; and was constantly applied to children, from Abraham, down to the christian c-'^pen- sation, and till the right of circumcision was expressly set aside and abolished in the church ; and another rite appointed in the place of it by divine authority ; which is baptism with water. And the circumcision of infants Was so strictly enjoined, and made so important and necessary, in order to continue and maintain a visible church, that when a parent neglected to circumcise his children, the covenant was broken with respect to the children, and the parent, and they were cut off from the church.* VOL. II. Z5 * Gen. xvii. 9, 10, 14. Ex. iy. 24, 25, 2«. xii. 48. .270 Concerning the Baptism Part 11. The Abrahamic covenant, and that into which the children of Israel entered, which is in substance the same, included the promise of spiritual blessings, even all the good things which are contained in the covenant of grace, w hich takes place between God and the visible churches of Christ, and every individual believer ; and the latter is the same with the former, in the essence and substance of it. Nothing greater or more is prom- ised to man in the Bible, nor can more be promised by God, than that he will be a God unto them. This promise was contained in the covenant made with Abraham, and his seed.* And this promise contains all the blessings of the gospel covenant, or the new cov- enant, called so to distinguish it from the covenant pub- lished from Mount Sinai, in the form of a covenant of works ; which did, however, under that form, more ' darkly contain the covenant of grace, f And nothing more is to be promised on man's part, than to keep this covefia?ity which v^'as enjoined upon Abraham and his seed. " And God said unto Abraham, thou shalt keep my co'venant therefore, thou and thy seed after thee, in their generations."! To enter into covenant with God, and acknowledge and receive him as their God, is to engage to do all the duty enjoined in the covenant, which is necessary, in order to partake of the promises ; to love God, and keep his commandments : Which is expressed to Abraham in the following words : " The Lord appeared to Abraham, and said unto him, I am the Almighty God ; wa/k bejore me, and be thou perfect. \ This covenant did indeed contain a promise of tem- poral blessirgs, and of possessing the land of Canaan ; but this does not make it essentially different from the covenant under the gospel ; for this contains a promise of temporal good things, which shall be proper and needed : It has the " promise of the life that now is, and of that which is to come."|| Therefore, the token or seal of this covenant, on the part of those to whom it was applied, signified a new heart, a heart to love God, a humble, penitent, obedient heart. And an heart opposite to all this, is called an * Gen. xvii. t Jer.xxxi.31, 32, 33, 34. Ezek. xxxyii. 27. Heb. via. lOi Jlev. xxi. 7. ± Gen. xvii. 9. % verse 1. Hi Tim. iv. 8. Chaf. V. Of the Children of Belicuers. 271 uncircumcised heart. " Circumcise therefore, the fore- skin of your heart, and be no more stiff-necked. And the Lord thy God will circumcise thine heart, and the heart of thy seed, to love the Lord thy God, with all thine heart, and with all thy soul, that thou maycst live."* " If then their uncircumcised hearts be humbled. "f *' Ye stiff-necked, and uncircumcised in heart and ears, ye do always resist the Holy Ghost. "J " He is not a Jew, which is one outwardly, neither is that circumci- sion which is outward in the flesh : But he is a Jew who is one inwardly, and circumcision is that of the heart, in the spirit, and not in the letter."|| Circumcision, there- fore, implied, and did signify as much, and the same thing, as baptism does, when applied to the adult, or any other person. The argument from this fact, and divine constitution^ is stated in the following manner : When God formed a church in the family of Abraham, and in Israel his pos- terity, upon the same foundation and covenant, as to substance, Vvith that upon which the church under the gospel is founded ; requiring the same character in order to be members of it, and containing the same mutual promises and engagements ; and appointed a token or seal of this covenant, by the application of which persons were introduced as visible members of this church, and were distinguished from all others, as a visibly holy peo- ple : He did, at the same time, order this distinguishing seal of the covenant to be applied and administered to their children, and they were taken into covenant with their parents. The children of parents in the christian church are as capable of being included in the covenant with their parents, and of having the qualifications for baptism, and the things signified by it, as the infants of Abraham and his posterity were, of being included in the covenant made with them ; and of having the quali- fications, and those things which were signified by cir- cumcision, these being in substance the same ; there being no other alteration or change, but that which is circumstantial ; and the ancient initiating rite and seal of the covenant, changed from circumcision to baptism with water, Mhich is the christian circumcision. There- * Deut. X. 16. XXX, 6. f Levit. xxvi. 41. ^ Acts vii. 51. fl Rom. U. 29. 272 Concerning the Baptism Part II. fore, the children of believers in the christian church are included in the covenant into which the parents en- ter, and are to have the initiating seal of the covenant ap- plied to them, as being the proper subjects of baptism. And the divine command to Abraham, and his posterity, to circumcise their children, is as binding on christians, who are the children of Abraham, to baptize their chil- dren ; unless this command and institution of God be expressly, or clearly, by necessary implication, repealed and set aside ; which is not to be found in the Bible, nor the least intimation of any such thing, but the con- trary ; as will be shewn under the next particular. It was a favour and privilege, to both parents and cliildren, in the Abrahamic church, to have the latter admitted in- to covenant with their parents, and to have the seal of the covenant applied to them ; and no reason can be given or thought of, wlw it is not as great a favour and privilege to both now, as it v as then ; no man, therefore, can set this divine institution aside, unless he have a warrant from heaven to do it, without disobedience to God, and injuring the church of Christ, and offending those little children, the children of believing parents. God, by instituting a church in the family of Abra- ham, set a pattern, and appointed a form of a church, in all the essentials of it, agreeable to his own wisdom and goodness, in which he included both parents and their children, and ordered the initiating seal of the cove- nant to be applied to infants ; hereby declaring them to be the proper subjects of it. This was a great favour and privilege to parents and children ; and was therefore strictly enjoiiied, and much insisted upon as an impor- tant duty, the neglect of which brought the parents un- der censure, and excluded them from the privilege of the church, and injured the children. Therefore, this institution continues, and is binding on the christian church, and will continue to the end of the world ; and there is no reason to expect or desire, that it should be set aside, and be made to cease ; or that it should be expressly enioined again, and the connnand renewed, under the gospel ; because this is wholly needless ; it having been once txpressly enjoined, and actually put Chap. V. Of the Children of Belicoers. 273 into practice, a total silence about it afterwards, is a tacit command to continue the observance of it.* 3. It has been just now observed, that if nothing be recorded in the New Testament that was said or done by Christ or his apostles, contrary fo including the child- ren of believers, in the covenant with their parents, and baptizing them ; then the constitution which God had already made in his church, with respect to this, must stand unrepealed ; and it may be safely concluded, that it is the will of Christ, that this should take place in his church, and that it actually did take place, and was prac- tised, though nothing be said directly concerning it. But it must be now observed, that there are things said in the New Testament, which do imply this, and show that the children of believers were then considered in the same light and character, and treated as the chil- dren were in the Abrahamic church. What Christ said of little children and infants, and did to them which were brought to him for his blessing, is remarkable. The disciples rebuked those who brought them for doing it ; but Christ was much dis- pleased with them for doing so, and said to them, " Suffer litde children to come unto me, and forbid them not ; for of such is the kingdom of heaven." And he took them in his arms, and laid his hands on them, and prayed for them, and blessed them.f Upon this the following things are to be observed : 1. They who brought those children and infants to Christ were believers in him, and friends to him ; for none but such would in these circumstances bring their children to him, to obtain his blessing. 2. They were not brought to Christ to be cured of ■ any bodily disease : For if this had been the case, and • They who are expectuig and demanding', that Christ or his apostles should expressly renew and enjoin on christians the appointment and com- mand of God, to apply to the infants of believers, the initiating seal of the covenant, in order to warrant men to do it, refusing to acquiesce in the decision of this point, which God had already made, if the argument above be cunclushe, are imitating Balaam, who did not rest satisfied with the decision which God had once made, respecting his going to curse Israel, but expected and required, that God should speak again, if he did really forbid liis doing it : And are acting as the Scribes and Pharisees did, who demanded a sign from heaven, to prove that Jesus \yas the Messiali ; while they disregarded all the signs, and the abundant evidence, which had been given to confirm this truth. t Matt. xix. 13, 14, 15. Mark x. 13, 14. Lujte sviii. 15, 16-. 274 Concerning the Baptism Part II. the children had need of healing in this sense, the disci- ples would not have rebuked them for bringing them to be healed ; beside, there is not a word said, intimating that they were cured of any bodily disorder, or that they had any. 3. Christ encouraged their bringing their little chil- dren and infants to him ; and discovered his approbation, by shewing his displeasure with his disciples, for dis- couraging and forbidding them to do it ; and charging them not to do so again ; and by granting the request of those who brought them. 4. Christ, by taking them in his arms, and praying for them and blessing them, declared that they were capable of receiving spiritual saving blessings ; of being the subjects of all the blessings contained in the cove- nant of grace, and of all that is signified in the ordinance of baptism ; and that he actually fixed this character upon them, and conferred these blessings, and numbered them among the saved ; those who are redeemed by him. For his praying for them, and blessing them, must im- ply all this ; as he was always heard, and they whom Christ blesses are blessed, and shall be blessed forever. 5. When Christ says, *' For of such is the kingdom of heaven," he, in these words, gives the reason why little children should be brought to him for his blessing. By the kingdom of God, or the kingdom of heaven, which is the same, is meant the visible kingdom of Christ in this world, or his church ; in which sense, this phrase is most commonly used by Christ. What he here declares therefore is, that such children as these, that is, the children of his friends, who believe in him, belong to his kingdom, and are to be members of his visible church, and to be with their parents, numbered among the redeemed. This declaration of our Saviour sets the children of believing parents under the gospel in the same situation in which the children of the visible members of the ancient church, in the family and posterity of Abraham, were placed. Such were introduced with their parents, into that church and kingdom, and were as real mem- bers of it as their parents. But they cannot enter into this kingdom of God, the visible church of Christ, in Chap. V. Of the Children of Belieijers. 275 any way but by being baptized with water : Therefore, this is as proper, important and necessary, as was the circumcision of children, under the covenant made with Abraham. If children of visible believers are to be considered as having a right to be visible members of the kingdom of God, and to be treated as such ; in which light Christ has set them in those words ; then they are to be introduced to this visible standing: in this church and kingdom, by the only door which Christ has fixed and opened for this, which is, by being baptized with water, in the name of the sacred Trinity ; or being born of water. In sum, what Christ said and did on this occasion is entirely conformable to the institution in the covenant with Abraham, and the practice of the church of Israel, respecting children ; and is really an approbation of it, and a manifestation of his will, that the children of his disciples, and members of his visible church, should be considered and treated as the children of Abraham, and his posterity were, as being in the same covenant and kingdom with their parents. What the apostle Paul says to the church of Christ at Corinth, and particular members of it, respecting their children, is an evidence that they had the same sta- tion and character in the christian church, which they had in the church before the incarnation of Christ. *' Else were your children unclean ; but now are they holy."* Here it is asserted, that the children of believing par- ents, even if one of them be a believer, are holy. The meaning of the word holy, here, is doubtless plain and ■ determinate, and will appear so, when properly consid- ered, and compared with other parts of the Bible. Is it not certain that this word, especially in the New Tes- tament, v^ hen applied to a moral agent, denotes a moral character, and means real holiness, or the appearance of real holiness, in the view and judgment of those persons who are to form a judgment of their moral character, and treat them accordingly ? This is the same with 'oisi- ble holiness ; that is, real holiness in the sight and judg- ment of jnen, who are to judge and act upon it. To be- • 1 Cor. vii, M. 276 Concerning the Baptism Part II, visibly holy, is to be really holy in appearance to men, so far as they can, or have a rigiit to judge ; and is a suf- ficient warrant for them to consider and treat them who have this visibility of real holiness, as if they were in fact really holy, though this visibility, or the signs and evidence by which they are to judge, be not infoUibly connected with real holiness. In this sense all the members of the apostolic churches were holy. They Were therefore called " holy breth- ren," and SAINTS, which is the same word in the original, by which the character of children of believers is here expressed ; and might be translated, " Else were your children unclean; but now are they saints.^'' This is an epithet common to all who were baptized and received into the churches, professing faith in Christ, and entering into covenant with him, and with each other, to obey his laws, and to bring up their children in the nurture and admonition of the Lord Jesus Christ. They were thus called saints, or holy, and considered and treated as being really such, because they had that appearance in the sight of men, according to the rules by which they were to judge and act in their treatment of them ; ar.d not because they infallibly knew they were real saints. They were visibly real saints, ac- cording to the marks and evidence, and the appearance they made in the sight of men, by which Christ had or- dered them to judge and act. Thus they were 'visiMe sahits : All the members of every church were so. They were baptized and received as members of the church, as appearing to be real saints, which is meant by a msible saint. All who were not real saints, or really holy in the sight of Christ, which was true of some, were hypocrites, and not what they professed and appeared to men to be. In this case the fault w^as wholly in them, who made an appearance and profession, not agreeable to the truth ; and not theirs who acted according to the rules which Christ has prescribed, in forming a charitable judgment of them, and receiving them, as being really holy, and friends to Christ. In this sense, the children of the believer are holv, or saints. Christ has put this character upon them, and directed his people to consider and receive them as Chap. V. Of the Children of BcUeDers. 277 such ; which character is derived wholly from the be- lieving parent. If the parent of the children be a visible saint, or holy person, that is, appears to men to be a real saint, the children are \isible saints, or holy also; that is, they have the appearance and character of real saints, as teally as their parents, and are to be treated as siu:h, until this appearance ceases. How this appearance and visibility may ceuse, and on what ground it is de- rived to children, from their parents, will be more par- ticularly considered in the sequel. It has been said, that the unbelieving parent is sancti- fied, according to this text ; which is the same with being made holy : Such parent is therefore here repre- sented to be as holy as the children ; consequently the latter are no more, and in no other sense holy, than the former, according to these words. Answer. No one can suppose, that to be sanctified, and to be holy, do here express the same character ; or that the unbelieving parent is asserted to be holy, in pre- cisely the same sense, in which the children of believers are holy. Therefore, the unbelieving parent being said to be sanctified by, in, or to the believing parent, what- ever this may mean, does not in the least determine what is the character of the children, which is expressed by their being called holy ; and is as consistent with their being asserted to be really holy, in the sense u hich has been now explained, as it is with their being holy in any other sense. And it is to be considered, whether the sense here given be not the most natural, consistent sense : and whether any other sense, which is con^^ist- ent and unforced, has ever yet been mentioned, or can be suggested. When the unbelieving parent is said to be sanctified by, or to the believer, the meaning is plain and easy, viz. That the believer may live in such a connexion, con- sistent with maintaining a christian character ; and the unbeliever may, to such a degree, answer the eiids of that relation to the believer, as to be improved by the latter to the holy purposes of true religion. Thus the unbeliever is sancified to the believer, as every kind of food, ai:id every creature of God, is sanctified to such, tOL. II. 36 278 Concerning the Baptism Part 11; by the word of God, and prayer.^' Therefore, the chil- dren of such parents are holy : they derive their charac- ter from the believing, holy parent, and not from the un- believer : which could not be the case, if the unbeliever were not sanctified by, or to, the believer, in the sense above explained. Who does not see the difference be- tween the unbeliever being sanctified by, in, or to, the believer ; and the children of the believer being conse- quentlv holy '? The latter, according to the use of the word ill ihc New Testament, denotes a moral character, and fixes it on the children : the formed has no respect to rl'ie moral character of the unbeliever ; but of the be- liting parent, from whom that of the children is de- rived. According to this view of the words under considera- tion, the children of believers and members of christian churches are to be considered, and were considered by Christ and Iiis npostles, and the primitive churches, as having the same character with their believing pa?*ents ; just as the children of parents in the Abrahamic church were considered and treated, viz. as being in the same covenant, and having the same character with their parents. The children of Abraham, and of Israel, when more particularly formed into a church, and they renew- ed and entered into covenant at Mount Sinai, after they h[»d greatly apostatized, during their long servitude in Egvpt, were denominated by God, *' A holy nation, and a holy people." And all their children were included in this covenant, as has been shewn, and this epithet was applied to them, a^ much as to their parents : the seal of the covenant was therefore applied to them, by which they were visibly separated and distinguished from all other people, as a holy nation, both parents and children. Is not this sufficient evidence, that it was the will of Christ that the churches erected by the apostles should make no alteration with respect to children, from that which took place in the church, formed in the family of Abraham ; but they are to have the same character and privileges with them ? How contiary is this to a sup- posed repeal of the institution, by which children wero * 1 Tim. iv. S. CiiAF. V. Oj the Children of Bclicuers, 279 received into covenant with their parents, and had the seal of it applied to them, in the family of Abraham ! And if the children of believers be holy, in the sense explained, and were so in the apostolic churches ; are they not the proper subjects of baptism ? Who can for- bid water, that they should not be baptized ? It may be added, that consistent with these words, thus understood, this apostle treated and addressed the children of believini^ parents, as beins^ numbered with the saints, and so as saints. Headdresses his epistle to the church at Ephesus, and to that at Colosse, to the saints at Ephesus, and at Colosse, and to no other per- sons ; and he speaks to such, and no others, in those, and in all his epistles. Yet here we find him particular- ly addressing, and exhorting children, as included in the church, and among the saints. " Children, obey your parents in the Lord ; for this is right. Children, obey your parents in all things ; for this is well pleasing unto the Lord."* Other passages in the New Testament have been of- ten mentioned, by writers on this subject, in support of the baptism of the children of believers : But it is not thought needful, particularly to consider them here : Since these, which have been brought into view, are sup- posed sufiacient to shew, that it is the will of Christ, that the institution of a church in the family of Abraham, so far as it respects children, including them with their parents, and applying the seal of the covenant to them, should not be repealed under the gospel. 4. That the apostolic churches and primitive chris- tians did admit their children to baptism, as proper sub- jects of it, is argued from the general, and almost univer- sal practice of it in all ages since, from that time. This is a fact, which writers on this subject have abundantly proved. From ^\ ritings now extant it appears, that in- fant baptism was practised in the christian churches, in the second, third, and fourth centuries. And it was as- serted by ^^Titers in the chinch in those ages, that it had been the universal practice from the days of the apos- tles ; and not one person appears to have denied it, or to suggest that it was not thus handed down, as an instj- * Eph. vi. 1. CoLiii. 20. 280 Concerning the Baptism, ^c. Part II. tution of Christ. And it appears to have been the com- mon practice in christian churches for above a thousand years, at least ; and it is to this day the general practice in the christian world. If this were not the prac- tice of the first christian churches, formed by the apos- tles, it seems impossible that it should be introduced at so early an age, as the universal practice, w ithout op- position by any one church or person, as an innovation, ' and contrary to the practice of the primitive churches ; and without any account, or notice given, \\hen it was \ done, and by whom, and by \\hom it was opposed. Various heresies took place in the churches soon after the apostles' days, by which christians were divided in • their sentiments and practice in many things, of which we have the history handed down to us ; informed when, , and by whom they were introduced. And learned men, \ who took pains to inform themselves, and were under * advantages to do it, who lived in the early ages of the church, have given a particular account of the heresies which had arisen among christians in different parts of the world, and at different times ; but they never men- tion infant baptism, as one of them ; nor the omission or denial of it, as a christian institution, by any church or single person, who practised the baptism of any with Avater. By those heresies, professing christians were di- vided into parties, and became spies upon each other ; and if they had not all been agreed in baptizing infants, and it had not been the universal practice befoie those divisions rose, but was introduced afterwards, it would have been impossible that they should all agree in it ; or that they should be silent about it ; and that none should dispute against it, and oppose it. If one party had adopted it, the other would oppose it, as an innovation, never known to be practised before, &c. But while they differed about many things, in this practice they were all agreed, as an institution handed down from the apostles. Corruptions and practices have taken place in churches, especially in the church of Rome, which are contrary to the institutions of Christ, and were not practised by the primitive churches ; but we have an account when most of those wei^e introduced, and of great opposition made Chap. V. The Nature and Design, ^c, 281 to them by many ; and they have never been universally received by the churches. If the baptism of children be not a divine institution, it is a great error indeed ; a great corruption and abuse of the ordinance of baptism, and an utter perversion of it, to a purpose for which it was not instituted. And it is perfectly unaccountable (and may we not say impossible) that it should so uni- versally take place in the church of Christ, and that so soon after the death of the apostles, without any opposi- tion by any one person, for many centuries, and no ac- count be handed down, of the time when it was intro- duced, and by whom, if it were not universally practised from the days of the apostles, but is an innovation, con- trary to the original institution and practice of the churches ? But if the baptism of the children of believers be a divine institution, and universally practised by the churches in the apostles' days, agreeable to the foregoing arguments, and was handed down from them in the christian churches ; then its taking place so generally, and even universally, from the earliest times, for so many ages, can be well accounted for, and appears perfectly consistent. This fact, therefore, increases the evidence, and serves to strengthen and confirm other arguments, which are thought to be in themselves fully conclusive, that the baptism of infants is a divine institution, and was practised by the apostolic churches. THE NATURE AND DESIGN OF INFANT BAPTISM. II. The next thing proposed on the subject of in- fant baptism, is, to consider the import and design of it, and v\hat good ends it may answer to the parents and their children. If it be evident and certain, that this is a divine insti- tution, it ought to be punctually attended and practised, though the reason, design, and end of it were not to be discovered, and none could tell or see of what benefit it can be to the parents or children. But if this were in fact the case, and it should appear to us only an unniean:. 282 The Nature mid Design Part II. inj^, useless ceremony, and reall}'^ of a bad tendency ; this would greatly tend to blind us to the evidence, that it is indeed an institution of Christ ; and to prejudice our minds, and shut our eyes, so as not to see it, how- ever clear it may be. It is therefore no wonder that persons, who have imbibed this notion of infant baptism, and look into the Bible, and attend to the arguments which are brought in favour of it, and what is said against it, with this prejudice on their minds, should not be convinced that it is a divine institution ; but reject it with a great degree of confidence, and religious zeal. In this view, the inquiry now before us is very impor- tant and interesting. iVnd if a rational arid consistent account can be given of this institution, and tiie ground and design of it be discovered by the help of the sci ip- ture ; and it can be shown in what respect it is suited to promote the good of parents and their children, and of the church ; it will tend to remove prejudices, and to confirm the arguments which have been offered from the scripture, in favour of infant baptism. This \\\\\ be now attempted by offering the following observations and conclusions to the candid consideratioii, and careful examination of those who are willing to atter.d to this subject, and desirous to form right con- ceptions of it, and to know what is the reason, design and advantage of this institution. 1. The baptism of the children of believers is a cove- nant transaction^ by which, in some sense or other, and in some degree, at least, the children are visibly taken into covenant, so as to be included in it ; and are to be considered as sharing in the blessings of it, with their parents. No less than this can be made of the transac- tion with Abraham ; and the covenant made with him and his seed, in which the seal of the covenant was ap- plied to them. And the same constitution takes place in the christian church, with respect to children ; and the appointed seal of the gospel covenant is therefore applied to them. If this \\ ere r.ot a covenant transac- tion, \\hich lias respect to the children, and they were in no sense included in the covenant, the application of the seal of the covenant to them, by baptizing them, would be an unmeaning transaction indeed ; or rather Chap. V. Of Infant Bapihm, 283 would be a signification of that which is not true, and does not really take place. Nor would it answer to what was intended, and actually took place in the cir- cumcision of children in the Abrahamic church, which was expressly called the token of the covenant, and the- covenant itself, which God made, and established be- tween himself, and Abraham and his seed. " 1 will make a covenant between me and thee. And I will establish my covenant between me and thee ; and thy seed after thee ; to be a God unto thee, and to thy seed after thee. This is my covenant which ye shall keep between me and you, and thy seed after thee : K^ery man child among you shall be circumcised ; and it shall be a token of the covenant betwixt me and you. And the uncircumcised man child, whose flesh of his foreskin is not circumcised, that soul shall be cut off from his people; he hath broken my covenant. "* What can be more plain and certain, than those words make it, that the children of Abraham were as really in- cluded in the covenant made w ith him, of which circum- cision was the appointed token and seal, as he himself was ; and consequently that all the parents in Israel, and their circumcised children, were equally included in the same covenant ? And who that believes in infant baptism, will deny that this is as much a covenant tran- saction as was the circumcision of the children of Abra- ham ; and that the baptized children of believers are as really and as much in covenant, as the circumcised children of Abraham ? Therefore, they who believe the baptism of infants to be a christian institution, have generally, if not universally, considered it as a covenant transaction, importing the children of believers to be in- cluded in the same covenant with their believing par- ents ; though they may have differed in their notion of this covenant, as it respects children. 2. This covenant transaction in baptizing the chil- dren of believers, is between God and the parents. It respects the children indeed, which are baptized, but they are incapable of acting in the affair, so as to enter into covenant, by any act of theirs. If they be brought it) to covenant, and the seal of it set upon them, it must • Gen. xvii. 284 7he Nature and Design Part II. be by v hat is done for them, and determined and acted with respect to them, in ^hich they are the subjects, and not the agents ; and all this takes place previous to their knowing any thing of the matter. In this, all arc agreed. 3. A covenant is commonly understood to imply mu- tual engagements and promises, on some condition ex- pressed or understood, between two parties, so cove- nanting. Thus when God enters into covenant with men, or a covenant takes place between them, he pro- poses and promises to grant some good thing to them, on some condiuon to he performed on their part ; which they engage and promise to perform, approving of the proposal, and complying with it. But the condition on which the divine promises are made in the covenant which he proposes, and into which he enters with man, is all implied in a cordial approbation of the promise, and acceptance of the thing promised ; and perseverance in this, and expressing it in a proper and answerable conduct ; for this is to love God, and keep his com- mandments. The absolute, unconditional promises of God, are indeed called a covenant, and he is said to make a cov- enant with those to whom he makes such promises. Thus he is said to establish his covenant with Noah and his seed, in which all mankind, who were to exist after that, are comprehended ; and with every living crea- ture.* Which covenant consisted in an absolute, un- conditional promise, that he would not destroy the world again by a flood. — Of the same kind are many of the promises made to the church ; that God will never for- sake it ; but that it shall continue to the end of the world, and the gates of hell shall never prevail against it ; and that it shall yet prosper and flourish, and fill the world, &c. The covenant of grace, which is called the new cove- nant, is in a sense unconditional. As it is established with the redeemed, the church as a body, it is called a promise and testament, in which are contained all the good things which are implied in the complete, eternal redemption of the redeemed church : and \vhatever is • Gen, ix. 3, 8cc. Chap. V. Of Infant Baptism, S85 necessary on their part, is comprised in the promise, in which God engages that it shall take place, and be wrought in them, so that they shall will and do the things necessary to their being in covenant wiih God, and sharing in all the blessings oF it. This is evident from the particular description which the apostle Paul gives of this covenant, in a quotation from the |)rophet Jeremiah. " Behold the days come, saith the Lord, when I will make a new covenant with the house of Israel, and with the house of Judah. This is the cove- nant that I will make with the housie of Israel, after those days, saith the Lord ; I will put my laws in their mind, and write them in their hearts : and I will be to them a God, and they shall be to me a people. And they shall not teach every man his neighbour, and every man his brother, saying. Know the Lord : For all shall kno\'^ me, from the least to the greatest. For I will be merci- ful to their unrighteousness, and their sins and their in- iquities will I remember no more."^- Here God prom- ises to do all that is to be done ; and if there be any condition necessary on the part of the church, it is in- cluded in the promise, and God engages that it shall take place. " I will put my laws into their mind, and write them in their hearts, and they shall be to me a people." This is to be considered as a condition which must take place in all of the redeemed church, and im- plies saving faith, or love to God, and obedience to him, in keeping his commandments. But in this covenant of grace, this condition of salvation, and all that is im- plied in eternal redemption, is promised to the church. This is the legacy, the testament, or promise which Christ has left to his church. But this does not exclude, but necessarily includes, a condition, or something which must take place in every individual, in order to his being interested in the bless- ings of this covenant, or being properly in covenant with God. This may properly be called a condition, the condition of the covenant, on man's part, as necessary' In order to his being in covenant. How the children of believers are visibly included in this covenant, and may really be so, having the condi- voL. II. 37 Heb. vUi. 8, 10, 11, 12, 286 T^'he Nature and Design Part II. tion of it wrought in them, will be shown in what fol- lows. But the observation in this particular, under which some digression has been made, that it might not be misunderstood, is, that in the covenant transaction between God and the parents in the baptism of their children, there are mutually promises and engagements between them, which do particularly respect the chil- dren. What they are will be considered under the fol- lowing particulars. 4. The parent, who offers his child to baptism, does expressly or implicitly renew his covenant m ith God, and dedicates himself to him, to love him and keep his commandments; and does renewedly lay hold of the covenant, acting for himself and child. He brings his child to Christ, for his blessing, and dedicates, and gi\ es it away ta him ; and promises to bring it up for him, " In the nurture and admonition of the Lord," as one of Christ's children. All this is professed, and promised in this visible, external transaction : And if this be done understand ingly and heartily, or is a true expression of the heart of the parent, it is really done in the sight of God. This is true, in the view of the church, who look only on the outward appearance, and cannot see the heart. The parent is considered by them as sincere and hearty in making his profession and promises ; that he does really dedicate his child to Christ, and will do all that is implied in bringing it up for him, in the nur- ture and admonition of the Lord. What is implied in this engagement and promise will be move particularly considered hereafter. Whatever this may be, all v\ho believe the baptism of the children of believing parents is a divine institution w ill grant, that all, which has been now expressed, is implied in the profession and promise made by the parent in offering his child in baptism. 5. Jesus Christ does, in this transaction, receive the child into the same visible standing and character with the parent, as a visible saint, or holy person, and orders the church to consider and look upon it in this light, as being one in their view, and so far as they are to judge, really holv, and among the number of the saved, Of this holiness, the child is as capable as the parent ; and Chap. V. Of Infant Baptism. 287 by the command of Christ, \\\\o has put this character upon all such children, and said, they are holy ; they are to be considered and received by the church as such ; that is, in appearance, to their view, really holy. He has commanded his church to receive all those adult pel sons who make a proper profession and appearance of real holiness, and to look upon them as being really ho- ly ; that is, to consider and treat them as being really what they appear to be, though they may not, in fact, be really what they appear to men to be ; though they may not be really holy, and there be no reason to believe that they are all such ; and how great the number is of those who are visible saints, that is, who appear to the church to be real saints, and whom they are command- ed to receive and treat as such, and yet are not really saints, none can tell. In like manner, he has command- ed his people to receive their children, whom they bring to the church, in the same character with their parents, as really holy ; that is, as appearing to them to be really holy, which is the same with being visibly holy ; be- cause he has put this character upon them, which he has put upon their parents, and ordered them to be called saints, or holy, though they may not be really so ; and there may be as many, among such children, not really holy, as there are among their parents, or the adult members of the church, or more. Their connexion with their parents, and having the same character put upon them by Christ, by saying, " Suffer little children to come unto me, and forbid them not ; for of such is the kingdom of God," and calling them saints, or holy, is a good warrant to the church to receive them, with their parents, into the visible, holy covenant, and apply the seal of the covenant to them, as the children of the parents of the ancient church were, and were called holy, and the holy seed. Two reasons may be given, why the Redeemer has affixed the same character to the children of believing, visibly covenanting parents, as he has to the parents themselves, and ordered them to be taken into the same covenant, and to have the seal of the covenant applied to them, and to be numbered among the redeemed, both in his ancient church, and in l;hat under the gospel. 288 T'he Nature and Design Part II. 1. Because he has ordered that those who are made really holy, and are saved, should be chiefly taken from, and found among visible believers and their children. Therefore, he has directed us to look there, for really lioly persons that shall be saved, and no where else. He has, for wise reasons, determined, that real holiness ar,d salvation shall briefly and ordinarily descend in this line, from believing parents to their children. There- fore, he has ordered them all to be looked upon by the church to be holy, and to be numbered among the saved ; for the same reason that all adult professing believers arc to be received by the church, as really holy, viz. because they who are really holy and shall be saved are to be found among those who have this appearance, and are to be looked for among them ; and one cannot be distinguished from another, so as to be known to be really holy, and the other not ; therefore, all such must be considered as really holy, and have this character put upon them. That it is God's common way, to convey saving bless- ings dow n fiom godly parents to their children, and to bless the children for the sake of their parents, may be argued from many passages of scripture ; some of which have been mentioned heretofore. " The righteous is ever merciful and lendeth : and his seed is blessed. The just man walketh in his integrity ; his children are blessed after him. Blessed is the man that feareth the Lord, and delighteth greatly in his commandments. His seed shall be mighty upon the earth. The genera- tion of the upright shall be blessed. "*^ God promises his church, which has a special respect to the gospel church, that he will bless them and their children with spiritual blessings, and the promise is made as much to their offspring as to them. " I will pour water upon him that is thirsty ; and floods upon the dry ground : 1 will pour my spirit upon thy seed, and my blessing upon thine offspring."! ^^'^^ still speaking of the church, he says, " As for me, this is my covenant with them, saith the Lord, my spirit that is upon thee, and my Avords which I have put in thy mouth, shall not de- part out of thy mouth, nor out of the mouth of thy seed, * Psalm xxxvii. 26. c.xii. l, % Prov, xx. 7. ^ Isai. sUv, S, Chap. V. Of Infant Baptism. 289 nor out of the mouth of thy seed's seed, saith the Lord, from henceforth and forever. They shall not labour in vain, nor bring forth for trouble : For they are the seed of the blessed of the Lord, and their offspring with them."* " And they shall be my people, and I will be their God. And I will give them one heart and one wav, that they may fear me forever, for the good of them, and of their children after them."f Thus the children are connected with their parents, and the good, the blessing, is represented as descending from parents to children ; and the latter are included in the promises of good to the former. To the same purpose are the following words, which have reference to the gospel day, *' And the Lord thy God will circumcise thine heart, and the heart of thy seed, to love the Lord thy God, with all thine heart, and with all thy soul, that thou mayest live. "J And the covenant which God makes with his church and people is represented as conveying blessings from parents to children, to a thousand gen- erations.^ Thus piety and spiritual blessings are rep- resented as descending down in a line from parents to children, in the church ; and there we are to look, and expect to find holiness, if any where : And the children of visibly pious, holy parents, are to be considered and looked upon as of the same character with their parents, and as the blessed of the Lord, and holy with them, so long as they do not discover the contrary. Therefore, they are to be considered and treated as in the same covenant with their parents, and heirs of the same bless- ings with them, so long as they are incapable of acting for themselves ; which cannot be done without applying the seal of the covenant to them, by baptizing them. Agreeably to the representation of scripture, which has now been brought into view, this appears to be true in fact, from what has taken place in the visible church in all ages. Ever since there has been a visible church in the world, those who have been saved have generally been members of that, and this salvation has been hand- ed down from parents to children, until, by apostasy and open breach of covenant, they have been destroyed, or * Isaiah lix. 21. Uv. 23-. j Jer. xxxii. 38, 39. \ Deut. xxs. ©. § Exod. xx. 6. Deut. vii. 9. 290 The Nature and Jdesign Fart II. cast off by God, and ceased to be a visible church When the church was erected in the family of Abraham, and was enlarged, as his posterity multiplied, which continued down to the crucifixion of Christ, and even to the destruction of the temple and nation of the Jews by the Romans, before it was wholly abandoned and de- stroyed, true religion, real holiness, and salvation were chiefly confined to that church, and handed down from parents to children. The most of the truly pious and holy people in the world vvere to be found in that church, during all that time, from generation to genera- tion.— This church was therefore called the inheritance of the Lord, and his heritage. And is represented by the apostle Paul, by an olive tree, which had flourished along time, a holy tree ; but when the branches v,ere broken off" by unbelief, and an open breach of covenant, the Gentiles were inserted in their place, into the holy root of this olive tree ; and then the Gentile and chris- tian church, being in the foundation and essence of it, the same with the church which had subsisted in the family and posterity of Abraham, was the visible holy society, including parents and children. And as Christ says, salvation was of the Jews, while they continued branches in the holy oli\e tree ; so when they were broken off", as a nation, and agreeable to the ancient pre- diction, the law went forth out of Zion, and the word of the Lord from Jerusalem, unto the Gentile nations ; and many people heard and said, " Let us go up to the mountain of the Lord, to the house of the God of Jacob, and he will teach us of his ways, and W'e will walk in his paths."* From that time, salvation was of the christian church, and has been handed down from parents to children, to this day. And though some par- ticular churches or branches of the christian visible church, and however many and great, have been brok- en off by apostasy ; yet still the true visible christian church subsists, and will continue from parents to chil- dren, to the end of the world. And the parents and chil- dren of which it consists, are visibly holy, and heirs of salvation : and no others are or can be so. * Isaiah ii. S. Chap. V, Of Infant Baptism. 291 2. Another reason why the same character is affixed to the children of believers, which the latter sustain ; and why they are received into covenant with them, and have the seal of the covenant applied to them, and which may be conbidered as the foundation of what is observed as a reason of this, in the foregoing particular, is this, That real holiness, and sahatioji, are secured to the chil- dren of belieniers^ by the ccoenajit into which the parents enter with God, as it respects their children, if the parents J ait hj idly keep covenant, and fulfil what they pro] ess and promise, respecting their children^ when they ojfer them in baptism. It has been observed, that parents offering their chil- dren in baptism, is a covenant transaction, between God and them, with regard to the children, to whom the seal of the covenant is administered ; and that there are mu- tual promises and engagements between the parties co\'enanting, without which it would not be a covenant transaction : And it has been also observed, that the baptism of children has been generally considered in this light by those who have believed it to be a divine institution, and have vindicated it as such. The parent, in this transaction, professes to devote his child to Christ, and give it away to him, asking his blessing on it, as the greatest and only portion he wishes for his child ; and promises, that if he and the child shall live, to bring it up for Christ, as belonging to him, as one of his lambs in his flock, and bearing his mark and name, to train it up in the way in which he should go, in the nurture and admonition of the Lord. And Jesus Christ, as the other party in this covenant transaction, visibly receives the child as belonging to him ; and on the condition which the parent professes and promises to perform, he promises to bless the child, and bestow salvation upon it. Therefore, such children are visibly saints, and numbered among the saved : For the proicssion and engagements of the parents are to be relied upon by the church ; and that they will fulfil their promises respecting their children ; upon which the promise of Christ will be made good to them. That this is the tenor of the covenant between God and believing parents, respecting their children, seems 292- I'he Nature and Design Part IL to be evident from the transaction itself in baptism, as it has been now stated and explained : And this will fully account for the children of believers belonging to the visible kingdom of God, and their being called holy, or saints. But this may be farther confirmed by those passa.e:es of scripture, which contain promises of saving grace, or of salvation, to the children of those parents who are faithful in keeping covenant with God. The covenant with Abraham, which has been men- tioned, by which a visible church was formed in his house and family, who is the father and pattern of all believers ; and which covenant and church was handed down in his posterity, and is not essentially different, but really the same covenant and church, which still exists, since the natural posterity of Abraham have been broken off or cast out, by their unbelief and open breach of covenant, as has been shown : This covenant with Abraham included his children ; and the promise it con- tained was made as much to his children as to him. The words of the promise are, " To be a God unto thee, and to thy seed after thee." The promise to be a God unto Abraham included the blessings of the cove- nant of grace, even saving mercies, and it must imply the same when made to his seed. This promise was made on a condition on Abraham's part, which is im- plied, and is expressed in the context. " The Lord appeared unto Abraham and said. Walk before me, and be thou perfect : And I will make my covenant between me and thee."* The condition of the covenant, which was required of Abraham, is here expressed in these words, " Walk before me, and be thou perfect." And the condition of the covenant or promise is again ex- pressed in the following words, ' ' This is my covenant, %vhich ye shall keep^ between me and you, and thy seed after thee : Every man child among you shall be circum- cised. And ye shall circumcise the flesh of your fore- skin, and it shall be a token of the covenant betwixt me and you. "t The external rite of circumcision is not here intended, as the only condition of the covenant ; but this implies the things signified by circumcision, the sign being mentioned, as including what was the import • Gen, xvul,2. f verse 10, Hi. . Chap. V. Of Infant Baptism. 293 and signification of it. Therefore, it is here called the token of the covenant. When Abraham circumcised his children, he devoted them to God, and promised to treat them as God's children, and educate them for God, which implied praying for them, and with them ; in- structing them in the things of this covenant, and di- recting and watching over them, and exercising parental care and government of them, and using all proper means, to lead them to know and do their dutv to God a!id man, as soon as they slionld be capable of acting for themselves ; at the same time, setting a good ex- ample before them in all his conduct, both of true piety to\Nards God, and righteousness and benevolence to- waids men. This was the covenant between God and Abiaham, on Abraham's part, with respect to his chil- dren, of which circumcision was the sign, token, and seal ; and though he circumcised his children, if he dicl not i 1 heart dedicate them to God, and faithfully perform the duties signified and promised in this transaction, he did not keep the covenant of circumcision, but would break it, in the most important and essential part of it. Upon this condition, implied, professed and engaged, in Abraham's circumcising his children, God promised to be their God, to bless them with the blessings of the covenant, or that they should be holy and happy forev- er. Thus God entered into covenant with Abraham and with his seed : and the promise was to him and his children, upon condition he would keep the covenant of circumcision, which was a token and seal of the cove- nant, by both the parties covenanting. This is here said to be an cucrlasting co'venant. " And my covenant shall be in your flesh tor an everlasting covenant."* True religion and salvation would be transmitted to a thousand generations, even v\ilhout end, or to the end of the world, from parents to children, if parents were faithful in the covenant, as it respects their children. But this co\enant may be broken, by the parent's not keeping covenant, and not acting up to liis obligations, profession and promises, with regard to his children, and being guilty of great and persevering neg., lectofhis duty, and by his unfaithfulness. This is evi. voL. II. 38 • Gen, xvik 13. 294 The Nature ami Design . Part II. dent from the words which follow, and is plainly ex- pressed in them. ' ' And the uncircumcised man child, whose flesh of his foreskin is not circumcised, that soul shall be cut off from his people : He hath broken my covcnant."'^- Upon these words the following observa- tions may be made. First. In the case mentioned, the child does not properly break the co\enant ; for he is not in the least active or guilty in the affliir. The covenanc is broken by the parent's neglect of his duty to the child. There- fore, when it is said, " He hath broken my covenant," the me:iuii"!g is, the covenant is broken, as it respects the child, a; id by this njean the child is out of covenant, and exchided from the privileges of it ; but the parent is the covenant breaker, as it is wholly by his neglect to circnmcise his child. Secondly. As the covenant made with Abraham was visibly broken by a parent's refusing or neglecting to circumcise his children ; so it was really broken by the parent, if he refused and neglected to do what is im- plied in the circumcision of children, and what he pro- fessed and promised in that transaction. Though he performed the exterrial rite, yet if his heart were not an- swerable to it, and he were disposed to neglect all the important duty respecting his children, which he pro- fesses and solemnly engages, in performing the external rite of circumcision, he breaks the covenant as much, and more in the sight of God, than if had not circum- cised his children ; and forfeits all the promised bless- ings of the covenant to his children, which were promis- ed on condition of his faithiulness in keeping this cove- nant. Circumcision, considered as a mere external rite and ceremony, was nsed. Thirdly. Hence it appears that the covenant of circumcision, as it respected the seed or children of i\\Q parents, who circumcised them, did not extend, in the promises of it, any farther than to the children thus cir- cumcised ; though the parents were faithful in keeping covenant, and acted up to their profession and engage- ments. They could transmit the blessings of the cove- nant, according to the promises of it, no farther than to their children, \\ hich were circumcised by them. If these children should neglect to circumcise their children ; or if they should circumcise them, and yet not keep the law of circumcision, but neglect the duties, \\ ith respect to their children, which they had professed and engaged, the covenant would be broken, and their children be cut oft" from the promises and blessings of it. And thus, this £'wr/^i'/i/7§- covenant, which, if faithfully kept, \\ ould transmit spiritual blessings and salvation to all geneiations, to the erid of the world, ma^ be, and has ^ Rom. ii. 25, 29. 296 The Nature and Design Part II. been brolcen ; by which breach of this covenant, all the dreadful and prevailing evils and the ciirbc, vihich have fallen upon mankind, have been introduced, and spread over the world, asrreeablv to the words of God by- Isaiah. " The earth also is defiled under the inhabitants thereof ; because they have transQ:ressed the laws, changtd the ordinance, broken the everlasting covenant. Therefore, hath the curse devoured the earth, and they that d\^ ell therein are desolate."* Bjjt the following question will be suggested here, which requires an answer. Question. If spiritual blessings and salvation, the blessings promised in the covenant, be transmitted from parents who keep covenant to their children, these chil- dren will be holy and obedient, according to the prom- ise made to their parents ; consequently, their children will be holy and obedient also, and so on through every generation, to the end of the world. How then can this covenant be broken, so that any children in this Une of succession, should be unholy and disobedient ? Must not holiness and salvation be infallibly transmitted from parents to children, to the last generation, according to this notion of the covenant, without a possibility of a breach of covei"vant? Answer. The covenant, as it respects the parents, in their own persons, and the duties required of them, in order to their own salvation, is different from the covenant, and the duties required, as they respect their children. What regards their children is a distinct branch of the covenant, and differs from what respects their own persons only. The covenant, as it respects the individual person en-» tering into covenant, promises salvation to him who be- lieveth, even to the least and lowest degree of true faith, by which he lays hold of the covenant ; it promises that all such shall be finally saved ; that they shall be fur- nished with every thing necessary for this, and shall be kept by the po\^er of God, through their faith, unto salvation. — The person entering into covenant, as it respects h.is own person, professes this faith, and to dievote himself to God in the exercise of it j lays hold of * Isaiah xxiv. 5, 6. Chap. V. Of Infant Baptism. 297 the covenant, and promises by divine assistance, relying upon the promised grace of God, to live a life of faith and holiness. The covenant, as it respects the children of believing parents, and includes them, promises spiritual blessings and salvation to them, on condition of the parents' faith- fulness in devoting them to God, and bringing them up for him, persevering in the exercises and duties, which are implied in this. And these exercises and duties respecting their children are professed and promised by the parents, when they devote them to God, in this cov- enant transaction, and in applying the seal of the cove- nant to them. But there is no promise in this covenant that if they do, uith a degree of sincerity, gi\e up their children to God, and profess all those exercises and promise to perform all that duty towards th^m, which are implied in bringing them up for God, that they shall certainly do all this ; but they may be very deficient and unfaithful in this covenant, as it respects their chil- dren, and bring a curse upon them, rather than the bless- ings promised in the covenant. Therefore, though the parents may be true believers, and interested in all the blessings of the covenant, so far as they respect th^mselve?,, in their own persons ; yet they may be so negligent of the exercises and duties of the co\enant, as it respects their children, and which they have promised ; and by this so break the covenant, with respect to them, as to cut them off from the promis- ed blessings of the covenant. Though the parents of children may, in one instance or more, be faithful in performing their promised duty to their children, and their children be made partakers of spiritual blessings, in consequence of it ; yet these children, though true believers, and interested in the blessings of the covenant themselves, may so neglect their duty to their children, as not to keep covenant, as it respects them ; and con- sequently their children be deprived of the blessings of the covenant ; and so the covenant, and the succession of blessings, from parents to children, be broken and cease. Though Abraham was faithful in this co\'enant, and fulfilled the duties of it, as it respected his children ; yet 298 The Nature and Design Part IL Isaac or Jacob, or both, though good men, and interest- ed in the promises of the covenant in their own persons, might be so neghgent and unfaithful, in their duty to //zt-ir children, or son\e of them, at least, as to cut them off from the promises of the covenant, as it respected them. Eli appears to have been a good man ; yet he was so negligent of his duty to his sons, that by this, evil came upon them. And king David, who was in many respects an eminently holy man, appears, from the his- tory we have of him, and his family, to be very unfaith^ fal in his duty to many of his children ; and indulged a partiality in their favour, and a parental fondness, which was inconsistent with his treating them as he ought to have done ; and led him far astray from his duty to them. Even his marrying so many wives was incon- sistent with the regard he ought to have had for his posterity, and tended to prevent his doing his duty to his children. The Prophet Malachi, speaking against polygamy, refers to the original institution of marriage by God, who made only one woman for one man, and says, "And did he not make one ? Yet had he the residue of the spirit. And wheretore one? That he might seek a godly seed."* It appears from these words, that in the instiiuiion of marriage, God had re- gard to the good of children and ] osierity, that they might be a holy seed : And that if the duties of this re- lation, particularly as they respect their offspring, be properh and faithfully atteiided to, and performed, their children will be holy, inherit the blessings of the cove- nant, and be saAcd. It also appears, that polygamy is contrary to the good of posterity, arid has a strong ten- dency to produce an ungodly seed ; as it is unfriendly to the duties which parents owe to their children, and in many respects inconsistent with them. It is to be observed, and must be kept in mind, that what has been said on the Abrahamic covenant, and the circumcising his c hildren ; the profession, promise and duties implied in this, and \diat depended upon these, with regatd to the children, is equally applicable to par- ents, and their seed, and to the baptism of their chil- dren, under the christian dispensation. • Mai. ii. u. Chap. V. Gf Infant Baptisnu 299 All that has been obi.erved, concerning the covenant made with Abraham a; id his seed, may be yet farther ilkibtrated, and made more evident, by attending to the foilowiiig words of God, concerning Abraham, and his children and household. *' For 1 know him, that he will command his children, and his household after himj and they shall keep the way of the Lord, to do justice and judgment ; that the Lord may bring upon Abraham thai which he hath spoken of him."* First. VVe may observe what is here said of i\braham, which God knew he would do. He knew he would do it, because he had determined to work in him to will and to do it ; for Abraham was wholly dependent on God for this, as for every thing else. " 1 know him, that he imll command his children and household ajter him.''^ This implies the whole of the duty which he engaged towards his children, and household, in the covenant of circumcision ; and when he circumcised his children ; and by doing this, he kept the covenant, as it respected them. Commanding them after him^ im- plies proper and careful instruction of them, in the way ot the Lord, teaching them the great doctrines of relig- ion, what the way of the Lord is, what true religion is ; and what are the revealed commands of God, and what duties they must do ; for the exercise of authority and commands, widiout such instruction, would be improp- er, unreasonable, without a meaning, and absurd. This branch of duty cannot be done, without constant study, and great care and pains, watching every opportunity for it, and repeating it without cessation, which cannot be done without a good degree of religious knowledge, and great assiduity, concern and zeal. This part of the duty of parents to their children is particularly and re- peatedly inculcated by God, on the parents in Israel, " These words which 1 command thee this day shall be in thine heart. And thou shalt teach them diligently unto thy children, and shalt talk of them when :hou sittest in thine house, and when thou walkest by the way, and when thou liest down, and when thou risest up."t And again, " Therefore, ye shall lay up these ray words in your heart, and in your soul. /ii»d yc * Gen.xviii. 19, f Deut. vi, 6, 7.* 300 The Nature and Design Part IL shall teach them your children, speaking of them, when thou sittest in thine house, and when thou walkest by the way, and when thou liest down, and when thou risest up. That your days may be multiplied, and the days of your children, in the land which the Lord sware un- to your fathers to give them, as the days of heaven upon earth."* Parental government is also implied in these words. Without a proper and wi^e government of children, they cannot be properly and with success instructed. They must teach, in this sense, ivith all authority. Children who are disobedient to their parents, which is always the case, where there is no proper government, cannot be instructed by them. Therefore, a proper, steady, wise government of children, in the exercise of parental authority, is essential to their good educatiori ; and parents must command their children after them, if they would bring them up in the nurture and admonition of the Lord. The importance and necessity of family gov- ernment, for the good of children, and of the church, are exhibited in a striking light, by the law which God gave to Israel, which ordered that no ungoverned, dis- ol^edient child, should live there ; but that every one of this character should be put to death ; and the parents were commanded to see it executed, upon every child who would not submit to their government, and obey their commands-! This branch of the education of children, which is so important and essential, caniwt be properly and faithfully executed, without great and constant care, circumspec- tion, prudence, and resolution ; continually watching over their children, and treating and governing them, in a manner best suited to answer the end of government, and lead them both to fear and love their parents. These words also necessarily imply, that Abraham did pray constantly and with earr.estness and importunity for his children, that God would indeed bless them, and render his endeavours successful, so as to form them to true piety, and secure their salvation. And also that he might be faithful and wise in attending upon, and exe- cuting the important cJiarge, respecting his children, • Deut. xi. 18, 19, 21. t Dent. sxi. 18—21, Chap. V. Of Infant Baptism. 301 A pious believer, who feels towards his children in any- good measure, as he ought to do, and acts up to his character and obhgations, in the rcHgious education of his children, must thus pray for himself, with regard to his duty to them, and for them. He feels the infiuitc importance of their having the blessing of God, and of their salvation ; that all their interest lies here ; and he is a thousand times more concerned about this, and desirous of it, than of any temporal, worldly interest whatsoever.* He knows his obligations, and the vows he has solemnly taken upon himself ; and is sensible of his dependence on God, for wisdom and fidelity in the performance of what is justly expected of him ; and that God only can bless the means he uses, and grant salva- tion to his children : A weighty sense of all this will bring him on his knees, in humble, constant, earnest application to God by prayer, for assistance and success, in this most important and interesting matter. To neg- lect such prayer, is grossly to neglect his duty to his children ; and does imply a neglect of the other branch- es of dieir religious education, implied in command- ing them after him. Therefore, when God said, he knew Abraham, that he would command his children and his household after him, it is implied that he knew he would pray for himself, that he might faithfully do this ; and for his children, that they might have the blessing of God, and be saved. These words also imply the good example that Abraham would set before his children, and his house- hold, of piety and righteousness. He would command them after him. He would set them an example of that religion, in which he educated them, and instruct and command them to follow him. This is essential in the proper and religious education of children. The parent who is not exemplary in his conduct, and does not set before his children an example of piety, right- • It is to be observed, that these are the views, feelings and conduct of parents, who come up to what might be justly expected of them. — But this is not true of every pious parent. Such may be very unsteady in their views and feelings with respect to their children, and co*ne vastly short of their duty in their conduct ; and say and do many ti ings which have a contrary and bad influence on their children, and be' very oflensive to God, and a gro8» violation of their obligatioM and vows. VOL. II. 39 302 The Nature and Design Fart II eousness, and benevolence, cannot give them a religious education. If he attempt to instruct, direct, and com- mand them in the ways of religion, he will, in their sight, be guilt}' of gross contradictions ; and will appear to tiiem not to be sincere and in earnest ; and his bad exanij'le, or \\ ant of a good one, will counteract and defeat all his attempts to instruct, exhort, and govern them, and vail have more influence to corrupt them, than any thing he may say or do in favour of religion, can have tc> form them to piety and righteousness, if he should say or do any thing of this kind : But even this is not to be expected of such a parent. They who do not love religion, and practise it themselves, will not take any proper methods, and exert themselves suitably, to make their children truly religious. This branch of duty requires great and constant care, watchfulness and circumspection ; that the whole of their conversation and conduct may be as becometh godliness, and recommend religion to all with whom they live and converse ; setting a calm, steady, dispas- sionate example of humility, uprightness, sincerity, tri'th, justice, benevolence and mercy. Expressing their piety in all proper ways, and on every suitable occasion ; and practising religion and devotion in their families, and in a constant attendance on all divine in- stitutions. Abraham was under obligation to do all this. He professed to have a heart to do it, and promised to do all this duty to his children and household, when he circumcised them. And God, who knew all things, and on whom Abraham wholly depended for grace and assistance, to perform this difficult and important branch of duty, determined to work in him to will and to do it ; and therefore knew that he would be faithful in keeping covenant, and not neglect to do it. And christian parents who bring their children to baptism, profess and engage all this duty in their treatment of them. And their obligations are increased, and are much greater, and more extensive, than those under which Abraham was ; and they are bound to greater attention, concern and zeal, and to do much more in instructing and edu- cating their children, than he was, as they have much Chap. V. Of Infant Baptism. 303 greater light and advantages, than he had. The future state being much more clearly brought into view now, than it was then ; and consequently, the importance that children should be religious and be saved, ought to be more strongly impressed on the minds of parents, and animate them to greater concern and zeal in this matter. And as they enjoy so much more light, dicy are under greater advantages to understand the great truths of re- ligion, and to teach them to their children, and con- stantly inculcate them both by words and example, their duty is enlarged, and their obligations to faithfulness, in the performance of it, greatly increased ; and every neglect of duty toward their children is much more criminal, than such neglect would have been, in the father of the faithful. Secondly. In these words is declared the conse- quence of Abraham's faithfulness in his duty to his children in their education ; and the certain connection of the former with the latter. " And they shall keep the way of the Lord, to do justice and judgment." This is to be truly pious and holy," and to go in the way which leads to eternal salvation. Here then is a declared and promised connection between Abraham's being faithful and thorough in the covenant of circumcision, as it respected his children, and their holiness and salvation, the latter following as a certain and promised conse- quence of the former. This explains the covenant, mentioned in the seventeenth chapter, which God made with Abraham and his seed, in which he promises to be a God to him and his seed after him ; and confirms what has been observed above, concerning this cove- nant, as being agreeable to the truth, viz. That in this covenant, God promised spiritual blessings and salva- tion to the children of Abraham, upon condition of his faitlifully performing what he professed and engaged to do, with respect to them, when they were circumcised by him ; and that on this ground they were denominated a holy seed, and to be numbered among the saved.* * It has been supposed by some, that Ishmael, Abraham's son, was not a good man ; but none ought to think so, unless there were clear positive evidence of it, which it is believed there is not. This supposition is in- cDnsistOTt with the express declaration of God, in the words whicU have 304 The Nature and Design Part II. And as this covenant with Abraham, including his seed ^^ ith him, was the covenant of grace, which, as to substance, is the same into which God enters with all be- lievers and their children, and is a pattern and example of God's entering into covenant with believers in all ages, taking in their children with them, which all hold who believe in the baptism of the children of believers ; then why does not, why must not this same covenant contain the same promise to believers, of the holiness and salvation of their children, upon the same condition to be performed by them through all ages, to the end of the world ? If this covenant made with Abraham, in- cluding his seed with him, has been now rightly explained, agreeable to the plain meaning of it, the con- sequence u ill certainly follow. And that the true sense and meaning of the mutual promises between God and Abraham, with respect to his seed, has been given, and consequendy that the seed of believers have the promise of holiness and salvation, upon the parents being faithful in keeping covenant, as it respects their children, will appear yet more evident from other passages of scrip- ture, which are now to be considered. Those words of God which have been mentioned, " Shewing mercy unto thousands of them that love me, and keep my commandments," compared with the words of Moses, w hich have reference to these, " Knov/ therefore, that the Lord thy God, he is God, the faithful God, which keepeth covenant and mercy with them that love him, and keep his commandments, to a thousand generations,"* serve to explain the covenant made with Abraham, and his seed, and to confirm the sense which has now been given of it. It has been shewn, that these words in the decalogue contain a promise to parents who love God and keep his commandments, of mercy to their children, and that this mercy shewn to their children, in consequence of the parents keeping the commandments of God, respects their moral character, which implies true piety, and been considered, viz. That the children of Abraham should keep the way of rhe Lord, to do justice and judg-ment. It is said of him, when he died, " He was gathered unto his people." This is said of the good ; but of i;o vyickQd man. * Eiodus XX, 6, Deuteronomy vU. 9. Chap. V. Of Infant Baptism. 305 final salvation : And that the course of this mercy, de- scending down to posterity, cannot be interrupted, un- less the parents are unfaithful in keeping covenant. It has also been shewn, that keeping the commandmetits of God includes their duty to their children, in devot- ing them to God, and bringing them up for God. And what is implied in this has been particularly explained, and needs not to be repeated. It has been also shewn, that godly parents, who have a degree of true love to God, may grossly fail of keeping his commandments, as they respect their children ; and so break the covenant between God and them, so far as it regards their posteri- ty, and fail of having any share in the promise of mercy to them. But those who do not greatly fail of their duty in this respect, but are faithful in the covenant, have the promise of mercy to their children, and are the happy instruments of conveying holiness and salvation to them, and no farther ; but if their children be also faithful, they hereby hand down spiritual blessings to their children ; and so on to a thousand generations ; and the succession cannot be interrupted, but by breach of covenant by some of the parents. These words, therefore, thus ex- plained and understood,* (and it is believed that no other consistent sense can be put upon them) do confirm what has been said of the covenant made with Abraham, and his seed, and with all believers and their children, to the end of the world ; and prove that the covenant of grace and mercy contains a promise of mercy and salva- tion to the children of parents who faithfully keep the covenant and commands of God, as they respect their children. And in this view, the natural and easy sense of those words of the apostle Peter, which have been the subject of so much altercation, offers itself as another proof of the point under consideration. The words are, "Then Peter said unto them, repent, and be baptized, every one of you, in the name of Jesus Christ, for the remission of sins, and ye shall receive the gift of the Holy Ghost. por the promise is unto you and to your children.'*'' \ The covenant with Abraham contained a promise to him and his children, which is denoted by the promise^ * See page 265, &c . | Acts ii. 38, 39. 306 The Nature and Design Part It And as the apostle is speaking to the Jews, they would naturally understand this covenant by the promise^ and that these words of Peter imported that this covenant was still in force, and was not curtailed or altered in this respect ; and though now baptism was the token and seal of the covenant, instead of circumcision, yet still it contained the promise of saving mercy to every penitent believer, and to his children ; as did the covenant of circumcision made with Abraham their father. It was natural, and of importance, when he spoke to the Jews of baptism, and exhorted them to submit to it, to explain to them the covenant and the promise, of which baptism was the seal, and to mention the nature and extent ot it ; and to show that it reached their children as well as themselves, and included them as much as their parents, as did the covenant with Abraham and their fathers, the covenant of circumcision. The Pedobaptists have generally understood these words in the sense which has now been given, and con- sidered them as a strong and conclusive argument for the baptism of the children of believers, as included in the covenant of which baptism is the seal, and interested in the promise : though they have not agreed in the meaning and extent of the promise made to the children of believing parents ; nor in explaining the condition on which the promise is made. It is for them now to consider and judge, whether the true meaning of these words has not been stated above, according to the scrip- ture ; and v^hether any other consistent meaning in fa- vour of infant baptism, and agreeable to the passages of scripture which have been considered under this head, can be thought of, and supported. The following words of Solomon connect the wise, faithful, and pious education of children, with their pie- ty and salvation ; and amount to a promise, that the lat- ter shall be the consequence of the former. " Train up a child in the way he should go : and when he is old, he will not depart from it."* These words assert the same thing which God says of Abraham and his chil- dren, which has been considered, " He will command bis children, :;nd his household after him ; and they * Prov.xxii.6. Chap. V. Of Infant Baptism. SOT- shall keep the way of the Lord, to do justice and judsj- nient." And they coincide with all that has been said on this point ; and berve to strengthen the evidence, that parents have a promise in the covenant of grace, that upon their faithfulness in keepirig covenant, as it respects their children, they shall go in the way to heaven. What he says elsewhere, concerning the education of children, may be considered in the same light. " Foolishness is bound up in the heart of a child ; but the rod of correction shall d' ive it far from him. With- hold, not correction from the child : For if thou beatest him with the rod he shall not die. Thou shalt beat him with the rod, and shalt deliver his soul from hell. Correct thy son, and he shall give thee rest : Yea, he shall give delight unto thy soul."* Correcting a child, ihe rod of correction, and beating him with a rod, intends the whole of a wise and faithful education of children, as a proper government of them is an essential part of such education, ar»d cannot be properly and thoroughly, and with success maintained and practised, where the other pai'ts of education are neglected. To such proper and wise government, and the faithful, painful, religious education implied in it, are connected the wisdom, pie- ty and salvation of the children, and repeatedly promised in those words. It will drive foolishness far from them. Consequently they will be wise, which implies true piety. They shall not die, but their souls shall be de- livered from hell ; therefore shall be saved. They shall give rest and delight to the pious parent, which they cannot do, unless they are wise and holy. There are many other passages of scripture which co- incide with the idea of the covenant of .^race, which has been now given ; and serve to strengthen the evidence which has already been produced from the scripture, that it contains promises of saving good to the children of those who keep covenant, as it respects their off- spring. Several of these have been mentioned, which contain declarations and promises of blessings to the children of those who love God, and keep his com- mandments ; and that this shall take place, especially in the millennium, when parents shall in general be '^ Prov. xix\, 15. xxiii. 13, 14. txxx. 17. 308 The Nature and Design Part II. more faithful in keeping covenant. There are others of the same tenor, such as the following. " I will di- rect their work in truth, and I will make an everlasting covenant with them. And their seed shall be known among the Gentiles, and their offspring among the peo- ple : All that see them shall acknowledge them, that they are the seed which the Lord hath blessed. They shall not labour in vain, nor bring forth for trouble : For they are the seed of the blessed of the Lord, and their oftspring with them."* " He established a tes- timony in Jacob, and appointed a law in Israel, which he commanded our fathers that they should make them known to their children : That the generation to come might know them, even the children which should be born ; who should arise and declare them to their chil- dren ; that they might set their hope in God, and not forget the works of God ; but keep his command- ments."f In these words, it is represented, that ac- cording to the covenant and appointment of God, piety was to be handed down from parents to children, by the care and fidelity of the former, in educating and in- structing the latter. The following passage has refer- ence to the words in the decalogue, which have been considered, and confirm the meaning which has been given of them. *' The mercy of the Lord is from ever- lasting to everlasting, upon them that fear him ; and his righteousness unto children's children, to such as keep his covenant, and to those who remember his com- mandments, to do them.'' J When the prophet Malachi foretells the introduction of the gospel dispensation, and of John the Baptist, the messenger who should prepare the way before Christ, and the effect and consequence of all this, he compre- hends the whole in the following words, with which the Old Testament concludes. "And he shall turn the heart of the fathers to the children, and the heart of the children to the fathers, lest I come and smite the earth with a curse. "II These words do not only express the effect of the preaching of John, while he was on the stage of life ; but the nature and effect of the christian dispen- • Isaiah Ixi. 8, 9. Ixv. 23. \ Psalm Ixxviil. 5, 6, 7. % Psalm ciii. 17, 18, || Mai. iv. 6. Ckap. V. Of Infant Bapti^. 309 satioii which he should introduce, so far as it should take place. This effect took place, in some degree, in the days of John, and his preachini^ tended to promote it : Ahd thi:, is the uatuial teiideucy of Christianity ; it had thib eflect in th^^ days of thp apostles to a greaier de.i^- ce than ill the days of John. And so far as Christianity has been understood, and the true spirit of it has been im- bibed, in any age and nation since that time to thi-> day, it has tended to turn the heart of the fathers to the chiU dren, and the heart of the children to the fathers. But when true religion shall flourish, aiid take place univer- sally, to a greater degree than ever it has yet done, this prediction will be accomplished in a much higher degree , ai:d more apjjarently, than ever before; to which the ministry of J(jhn, and all that has taken place since, may properly be considered as an introduction ; and to which those words, therefore, have a principal reference ; and the chief accomplishment of them w ill be in that day, \\ hich is yet to come. B\ the heart of the fa.t,V»'s beiuf^ turned unto the chil- dren, is not meant the exercise and increase of what is called natural affection ; tor this is found in a sufficient degree, in almost all parents, at all times ; and if it were increased, it would not alter their moral character, or answer any good end. It must therefore intend the exercise of a religious, pious affection towards them, leadii g them to a proper aid great concern for their salvation, ai d a zeal and engagedness to do their duty faithfully, and in all respects, as it concerns their chil- dicn, and which has a tendency to promote their holi- ness and salvation, and to bring them up in the nurture and admonition of the Loid : Sensible of their covenant engagements to do this, and of the strong motives ai:d great encouragement God has set before them, to be faithful and I iborioua in this, by the gracious promise he has gi\en them. The heart of the children is turned to their parents, when thcv are disposed to obey them in the Lord, and grow up in the exercise of piety and righteoui.ness, or keep the way of the Lord, to do justice and judgment ; fcll(A\i! g and imitating their parents in this, as the chil- dren of Abraham did. When they heaikeii to their pioirs VOL, n, 40 310 The Nature and Design Part IL fathers, saying, " My son, receive my words, and hide my commandments with thee ; so that thou incline thine ear unto wisdom, and apply thine heart to under- standing. My son, give me thine heart, and let thine eyes observe my ways :"* Then the heart of the chil- dren will be turned to the fathers. It is to be observed here, that the turning of the heart of the children to their parents, is in consequence of the heart of the fathers being turned unto the children, as being connected with it. This is agreeable to those scriptures which have been considered, as they have been explained ; shewing that there is a constituted or pn )mised connection between parents keeping covenant, and doing the duty towards their children, which they have promised, which is expressed by their heart being turned towards them ; and the piety and salvation of the children, which is necessarily implied in their heart being turned toward their parents, hearkening to them, and obeying them in the Lord in all things. It is here represented, that this shall take place under the gospel dispensation, which John the Baptist should introduce, in a higher degree than it had done before ; and Christianity, and true religion, should be propagated in this way, and handed down from parents to children ; and that this shall take place, especially in the millennium, of which time the prophet speaks particularly, in the pre- ceding part of this chapter ; when Christianity shall have its proper and genuine effect, to a much greater degree, than ever before ; and which will therefore be, in the highest sense, the gospel day, the day of salvation ; when the heart of fathers will be turned unto their chil- dren, in the sense above explained, to a vastly higher de- gree than they ever were before, and consequently the hearts of children v\ ill be turned to their fathers, more universally, in the high exercise of piety, fiom their youth. And in this view, these words coincide with those scriptures which have been mentioned, where God promises that he will then circumcise the heart of par- ents and of their children, to love the Lord, &c. That he will pour his Spirit upon the seed of his people, and his blessing upon their offspring. That his church • Prov. ii. 1, 2. xxiii. 26. Chap. V. Of Infant Baptism. 311 shall be established in righteousness, and all her child- ren shall be taught of the Lord, and great shall be the peace of her children. And they shall spring up as among the grass, as willows by the water -courses. *' As for me, this is my covenant with them, saith the Lord ; my Spirit which is upon thee, and my words which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seed's seed, saith the Lord, from hence- forth, and fore\ er. 1 will direct their work in truth, and I will make an everlasting covenant with them. And their seed shall be known among the Gentiles, and their offspring among the people : All that see them shall acknowledge them, that they are the seed which the Lord hath blessed. They shall not labour in vain, nor bring forth for trouble ; for they are the seed of the blessed of the Lord, and their offspring with them. And they shall be my people, and 1 will be their God. And I will give them one heart, and one way, that they may fear me forever, for the good of them, and of their children after them. And 1 will make an everlasting covenant with them, that I will not turn away frorn them, to do them good ; but 1 will put my fear in their hearts, that they shall not depart from me."* — " Lest 1 come and smite the earth with a curse." By these words, it is represented that the only way, according to divine con- stitution and appointment, to keep up true religion in the world, and transmit it down to the end of it, and so to prevent mankind becoming totally corrupt, so as to be destroyed by the curse of God, as they once were by a flood, is to turn the heart of the fathers to their children, and the heart of the children to the fathers. And that this will take place, in an eminent degree, in the millen- nium, by which the everlasting covenant will be main- tained, and appear in its full force and operation ; by which means, the curse of God on mankind, by his terrible judgments, for their wickedness, in breaking the everlasting covenant, renouncing it themselves, and with respect to their children, not training them up for God, in the \v^y% of true piety, but for the devil, in the * Deut. XXX, 6. Isa. xliv. 3, 4. liv. 13, 14. lix. 21, Ixi. 8, 9. Ixv. 28t Jer. xxxii. S?> 39, 40. 312 The Nature and Design Part II. ways of sin, shall have a stop put to it, and proceed no farther, as it otherwise must, and would, to the total ex- tirpation of mankind. These words may perhaps re- ceive some illustration by the following passage in Isaiah, which has been mentioned. " The earth also is defiled under the inhabitants thereof : Because they have transgressed the laws, changed the ordinance, broken the everlasting covenant ; there/ore hath the curse devoured the earthy and they that dwell therein are desolate : Therefore, the inhabitants of the earth are burned, and few men left."* This chapter is a projliecy of the in- troduction of the millenniimi, and of the a\\ful judgments on mankind, and especially on corrupt, noininal chris- ticins, previous to that, by which a great part of nicn shall be destroyed ; as a testimony of the displeasure of Gcid with them, for their great wickedness, aid not fearing God themselves, nor educating their children in the nurture and admonition of the Lord, but the contra- ry ; training them up in sin, and the serA ice of Satan ; a)id thus transgressing the law, changing the ordinance of God, and breaking the everlasting covenant, which, if kept, would conxey true religion down from generation to generation. But all mankind shall not be destroyed, because the remaining few, compared with the whole, shall be truly pious, and their hearts shall be turned to their children, and the hearts of the children to them, and so a pious race shall be propt'gated and multiplied, and fill the world ; "for God will then pour his Spirit on them, and on their seed, and his blessi; g on their off- spring ; and they shall spring up as among grass, as willows by the water-courses." This is represented in the following words, in this same chapter. " When thus it shall be, in the midst of the land, among the peo- ple, there shall be as the shaking of an olive tree, and as the gleaning of grapes, when the vintage is done. They shall lift up their voice, they shall sing for the majesty of the Lord, they shall cry aloud from the sea."f The reasonableness and importance of such a consti- tution and covenant between God and parents, with respect to their children ; and the good ends this is suited to answer, will farther appear by the follow ingob- • Isaiah xsiv, 5* 6. -\ Isa. xxiv. 13> 14^ Chap. V. Of Infant Baptism. 313 seivations ; which will, at the same time, serve to strengthen the evidence, that the covenant of grace does contain a promise ol saving good to the children of parents, ^ho are faithful in keeping covenant, as it regards their offspring. 1. It appears from reason and the circumstances of the case, ar.d from fact and experience, that the good education of children is of great importance, and neces- sary for their good, and the good of society. Children are very much formed in their disposition and manners by their education. If this be bad. or wholly, or in a grtat measure neglected, and they be not governed and instructed, and have not good exampies set before them, but the contrary ; the bad effects of this are generall} seen in them, and they become injuri- ous to society, rather than a benefit. God has so con- stituted things, that if parents be wise and faithful in ed- ucatirg their children, they will have more influence on them, than any others can, and this has a great tenden- cy, to formihtm to a good moral character and conduct. And the parents must ha\e the first aid chief hand in teaching them, ai\d forming their minds, and regulating thtii conduct ; as they are under the best advantages to do this ; and if it be wholly neglected by them, other r cans and advanti^cesaie never like toieachthem, so as to do them any great good, according to the ordinary course of thiiigs. It is certain, that no instruction from any other quarter, or any means that can be UvSed with them, can have an equal tendency to their benefit ; and if pareiits neglect their duty to their children, other means used for their instruction and benefit are com- moi'Iy useless, and in vain to them. It is known, from experience, that the character of children is not only often, but commonly fonned for lire while they are in their minority, while they are un- der the care and education of their parents, or of others who are substituted in their room. And a foundation is generally laid then, if ever, for their piety and moral christian character, so far as we can judge from appear- ance and facts. 2. Therefore, this branch of duty, the wise and faith- ful education of children, is much insisted upon, and 314> The Nature and Design Part IL often strictly enjoined in scripture. This is frequently inculcated on the members of the church of Israel, as a very important part of their duty. " Ouly take heed to thyself, and keep tliy soul diligently, lest thou forget the things which thine eyes have seen, and lest they de- part from thine heart all the days of thy life : But teach them thy sojis^ and thy sons'' sons. Gather the people to- gether, and 1 will make them hear my words, that tiiey may learn to fear me all the days that they shall live up- on the earth, a?id that they may teach them their children. These words, which I command thee this day, shall be in thine heart : And thou shalt teach them diligently un- to thy children^ and shalt talk of them, when thou sittest in thine house, and when thou walkest by the way, and when thou liest down, and when thou risest up."^ This is so important a command that it is repeated again. t " And ye shall teach them your children, fc[;eak- ing of them when thou sittest in thine house, and \\ hen thou walkest by the way, when thou liest down, and when thou risest^ip." It is again and again enjoined in the following words : " Gather the people together, men and women, and children, that they may hear, and that they may learn to fear the Lord your God, and observe to do all the words of this law. And that their children, which have not known them, may hear and learn to fear the Lord your God. "J " Set your hearts unto all the words which 1 testify among you this day ; which ye shall command your children to observe, to do all the words of this law : For it is not a vain thing for you ; because it is your life. "II It was repeatedly enjoined upon par- ents to teach their children the great works God had done for them, and the deliverances he had wrought for his people ; and to explain to them the meaning of the religious rites, which were instituted by God, and the commands and ordinances which he had given them.^ God speaks of it as an excellent and important part of the character and conduct of Abraham, That he would command his children and his household after him, to keep the way of the Lord, to do justice and * Deut. iv. 9, 10. vii. 6. vi.T". t Chap. xi. 19. i Chap. xxxi. 12, 13. n Chap, xxxii. 46, 47. §Ex. x. 2. xii.25, 26, 27. xiii. X4, 15. Deut. vi. 20— g^. Chap. V. Of Infant Baptism. 315 judgment.* The Psalmist mentions the command of God to instruct and educate children, as an important article, and as necessary to transmit true knowledge and piety to posterity. " He established a testimony in Jacob, and appointed a law in Israel, \\ hich he com- manded our fathers, that they should make them known to their children : That the generation to come might know them, even the children which should be born ; who should arise and declare them to their child- ren^ that they might set their hope in God, &c."t Solomon often speaks of the importance and advan- tage of the faithful and wise education of children, and inculcates it as a duty He says, " He that spareth his rod, hateth his son : But he that lo\eth him, chasteneth him betimes. Chasten thy son while there is hope, and let not thy soul spare for his crying. Train up a child in the way he should go : And when he is old, he will not depart from it. Foolishness is bound up in the heart of a child ; but the rod of correction shall drive it far from him. Withhold not correction from a child ; for if thou beatest him with a rod, he shall not die. Thou shalt beat him with the rod, and shalt deliver his soul from hell. The rod and reproof give wisdom : But a child left to himself, bringeth his mother to shame. Correct thy son, and he shall give thee rest : Yea, he shall give delight unto thy soul."| And the nine first chapters of the Proverbs of Solomon are designed to express the concern parents ought to have for the spirit- ual good of their children ; and their constant attention to them in this view, watching over them, instructing, admonishing and warning them ; and through the whole exhibit the importance and necessity of the childrens' hearkening and obeying their parents, in order to their good ; and the happy consequence of this to them. And the awful consequence of slighting and disobeying parents is repeatedly mentioned in that book. This is the first command in the second table of the decalogue, " Honour thy father and thy mother." To which is annexed a promise of good : Which supposes the duty of parents to go\ern and instruct their children, *' Geo. xviii. 19. t Psalm Ixxviii. 5, 6, 7. * Prov, xiii, 24. xix. 18, xxii. 6, 15. xxiii. 13, 14. xxk. 15, 17. 316 The Nature and Design Part II. and to exercise great and constant care in their educa- tion ; and to conduct so, as to be worthy of love, respect, and honour from their cliildren. And an au fui. curse is denounced upon those children who do not obey this command, " Cursed is he that setteth light by his fath- er or mother."* And God made a law, which, if ob- served, did effectually prevent any disobedient children living in the congregadon of Israel. For if parents had a disobedient child, they were commanded to bring him forth to the elders of the city, ar.d witness against him, and he was put to death. f This law was suited to awaken, and keep alive the feelings of pious parents to- wards their children, and excite a great concern and unremitting care and exertion, early and constandy to govern them, and keep up their authority in the wisest and best manner, suited to form them to love and obedi- ence ; and to instruct, admonish and warn them ; and educate them in the best manner which shall tend to promote their obedience and true piety ; having the aw- ful event constantly in view, v. hich might be the conse- quence of their neglect, and would certainly take place, if their children should grow up ungoverned and diso- bedient. And this law had a mighty tendency to impress the hearts of children u ith a sense of the evil consequence to them, of disobedience to their parents : and to guard them against the least degree of a disposition to disre- gard and slight them ; and to excite them to a constant care, and resolution to atte^id to the instructions, and ad- monitions of their parents, and strictly obey all their ex- hortations and commands. In what an important and interesting light does this law, and the other directions and precepts which have been mentioned under this head, set the m ise and faithful education of children ; and their obedience to the instructions and authority of their parents ! It is suited powerfully to turn the heart of the fathers to the children ; and the heart of children to the fathers. And under the gospel dispensation, the faithful and pious education of children, and their obedience to par- ents in all things, are strictly enjoined. The command • Deut. xxvb. 16 f I^eut. xxi. 18, 19, 20, 21. Chap. V. Of Infant Baptism. 317 is, ■" Children, obey your parents in the Lord ; for this is right. Children, obey your parents in all ihingN ; for this is well pleasing aato the Lord. And ye failicis, provoke not your children to wrath : But bring the n up in the nurture and admonition of the Lord."^ And no man who had a family could be an officer in the church unless he was " One that ruled weil ins own house, having his children in subjection with ail gravi- ty," even faithful or believing children. f 3. Since the faithful, prudent, and religious educa- tion of children, is of such \ast importance, and so ne- cessary for their good, and the good of the church, ac cording to the natural couise of things, which God has constituted ; and since this is so strictly enjoined upon the people of God, and so much inculcated in divine revelation ; it may hence be inferred, that God has set before parents the strongest motives, and the greatest en- couragements to be faithful and laborious in their duty to their children, and to bring them up in the nurture and admonition of the Lord ; and which will have the greatest tendency to animate them to engagedness and perseverance in this difficult work, in which they will meet with much opposition, and many discourage- ments, from themselves, the world, Satan, and their children. This may be reasonably expected, espec- ially in the covenant of grace, or Xh'di gracious covenant which God makes with believers, as it respects their children, and their duty to them : For the greater the blessings are, which are promised to their offspring-; and the greater the motive^ and encouragements are to do the duty enjoined, or perform the condition on wiiich the blessings are suspended, the more grace is contained and exhibited in the covenant. 4. A protnise that the children shall be blessed with spiritual blessings and salvation, on the parents' faithfulness to them, and bringing them up for God, af- fords the strongest motive, and gives the greatest en- couragement to pious parents, to be faithful and perform the condition of the covenant, as it respects their chil- dren, that can be thought of as possible ; and renders VOL. II. 41 * Eph. vi. 1, 4. Gol. m. 20. f 1 Tim. fti. 4. Tit. i. 6. 318 The Nature a?id Design Past II. the covenant, in ibis respect, in the highest degree, a oovena nt of grace. If pious parents felt as they ought, and had exercises vhich might be reasonably expected tow aids their chil- dren, then- greatest concern would be that they might be sanctified and saved. This they would desire for them unspeakably above all other things. To have them live and die in sin, is, to such parents, infinitely dreadiul. They had much rather have no offspring, than lo bring forth ciiiidren for such a death, even eter- nal destruction. If their children may not be holy and 'sa^ed, the} have nothing to ask or desire for them ; theii exibteuce, and all they can have and enjoy, is, on the w hole, v\ orse than nothing ; infinitely worse ! Therefore, that they may be holy and saved, is the great object of their desires and prayers. And what can be niore agreeable and pleasing to such parents, th.ari for God to take their children into covenant with them, and to say, " If you will be faithful to your chil- dren, and treat them as becomes pious parents, and biing them up for me, I will be their God, and they shall be holy and happy forever : Therefore, let all \ our concern for the good and salvation of your children, excite and animate you to proper exercises and faithfulness, with respect to them ; for they are committed to you, to bring them up for me ; and if you will do this faithfully, they shall be blessed, and saved ?" What christian parent is there, whose views and feelings are in any good measure answerable to his character, who would riOt admire the condescension and grace of such a promise ; and rejoice to enter into such a covenant and promise, through Christ's strengthening him to perform the condition of the covenant, and give up his children to Christ, and have the seal of the cove- nant put upon them ? And upon this ground, the children of believers are holy, and numbered among the saints and the saved. Holiness and salvation are secured to them, by divine promise, on condition, the parents are faithful in the cov- enant, which they solemnly profess and engage to be. The church, relying on their profession and engage- ments, that they w ill be faithful and keep the covenant, as it respects their children, consider them, receive and Chap. V. Of Infant Bupthnu 319 look upon them, as holy, and those wlio shiill be saved ; so they are as visibly holy, or as really holy in their view, as their parents are. But here several questions, which may be suf^i^ested, from what has been said, on this point, must be an- swered. Question I. Is not this doctrine, that the cove- nant of grace contains a promise of the holiness and salvation of the children of parents, who are faithful in their duty to them, and in educating them in the nurture and admonition of the Lord, contrary to known fact and experience, in that so many children of pious parents appear as destitute of holiness as other children, and are of a contrary character, when they are capable of discov^- cring their disposition by their conduct ; and many of them appear to live and die so : And there are many known instances of children, whose parents appear to be eminently pious, and careful to educate their children well, who yet appear to have no piety, but are openly and notoriously vicious, and appear to live and die so ? And how can all the children of professors of religion, who enter into covenant with God, be considered, as really holy, or how can it be expected that they will grow up pious children, and be saved, when this does not appear to be true in fact, in so many instances ; but the contrary. Ans'wer 1. It does appear from foct, that the edu- cation of children, if in any good measure practised, and so far as it has taken place, has a great influence on children in general ; and many of them who have had any degree of a pious education, do themselves become professors of religion, and appear to be holy. How much greater and more universal might be the good ef- fect of such education, if parents were more faithful and thorough in this branch of their duty, than they general- ly are, even as diligent and faithful, as might reasonably be expected, considering the importance of the case, and the motives and encouragements they have ! This leads to Ansiuer 2. Parents who have been professors of religion, and have entered into covenant with God, have been, in general, grossly negligent of their duty to their 320 The Nature and Design Part II. children, and have lived in the constant violation of the co\enant as it respects their children. This will appear to ever}' one, m ho will ctjnsider what is implied in bring- ing them up in the nurture and admonition of the Lord, as it has been briefly stated above ; and judge what might reasonably be required and expected of parents, in this important and interesting matter : And at the same time, will, in the light of this, observe how the children, even of the professors of religion, are in gene- ral educated. He w ill be sensible there is but little wise arjd prudent government, steadil}- and perseveringly maintained from the early days, in which children are capable of discipline and government, until they cease to be minors : And that much of the contrary generally takes place, which is suited to weaken all parental au- thority, and tends to ruin the children. He will find ftw instances, if any, of that careful, wise and constant instruction, assiduously endeavouring to instil into their young minds, the principles of true knowledge and wis- dom, and watching over them, to guard them from wrong notions, en ors and delusions, in things of relig- ion, whieh are most reasonable and important, and which we find so strictly enjoined in the Bible. And what bad examples, of evil speaking, and backbiting, of vain, trifling conversation ; ot passion ; of co\ etousness, and v\ orldliness ; of great indift't rence, and neglects re- specting the exercises and practice of piety, in reading and siLidyir'g the Bible, and the worship of God, are to bt lound among professors in general, which have a great and destructive influence on the minds of children ? And hov\ few are there who are not greatly deficient in the exan.ple they set before their children, which could not take place, w ere they not grossly negligent in their duty to them, and had they a reasonable and proper con- cern for their good ? How litde is done or said by par- ents, in general, w hich is suited to excite and maintain a proper and faithful education of children, in all the parts of it? How little do they appear to regard or un- derstand their covenant engagements, or the nature of the covenant into which they have entered, and the en- couragements and promises made to faithfulness in keep- ing covenant ; and the infinite importance of this to Chap. V. Of Infant Baptism. 3:21 their children ? And the churches take no care in this matter, to watch o\er one another, with respect to the education of their children; and to warn and exhort, and assist each other to do their duty in this respect ; which is certainly a great neglect. When these things are properly considered, the gen- eral want of piety, and the too common irreligion and vice, which are found among the children of professors of religion, may be accounted for, consistent with tiierc being a promise in the covenant of grace, that the chil- dren of j)arents ^vho faithfully perform the duties of the covenant to\iatds them, shall be holy, and share in the great sahation ; and does not afford the least shadow of an argument that there is no such promise. True rcliixioa has generally been in so low a degree in the church, and still is, and there have been so many members of it wholly strangers to a life of godliness, not being true believers, ihat the life and power of christian- it} has not had the proper influence and been acted out by professors in general, as it ought to be, and might be reasonably expected. Most real christians have been, and now are, shame- fully deficient, as to the strength and constancy of their religious exercises, and in every branch of duty ; and their discerning and knowledge in the doctrines and duties of christiaiity has been in so small a degree, that when, considering the time and advantages they have had, they ought to be teachers, especially of their children, they, in general, need themselves to be taught the first principles of the oracles of God. And the na- ture and extent of the covenant of grace, as it respects the children of believers ; and the design and meaning of the institution of baptism of such children, and what is implied in it, have not been generally understood : And the duty which parents engage to do towards their children has been greatly overlooked and disregarded, even in theory, as well as practice : And the promise of the success of faithfulness in this duty, in the holiness and salvation of their children, has not been believed by the most, and they are now disposed to oppose this sen- timent ; and so cannot feel the motives and great en- couragement this affords, and sets before parents, to 322 The Nature and Design Part li. care and faithfulness in this branch of duty ; nor the vast importance of it, to them and their children. It is therefore no matter of wonder, that the children of professors in general, and of really pious parents, have not received the blessings of the covenant of grace, as the duties of the covenant have been so grossly neg- lected by almost all ; and they have not so much us be* lieved that there is any such covenant between God and themselves, respecting their children. This is what might be reasonably expected, as things have gone on, and still take place, with regard to children, in the great neglect of that duty, to which the promise of success is made. — Which branch of duty has doubtless been more neglected by really christian parents, than other branches of Christianity ; not only because it has been less under- stood, and inculcated, and the motives and encourage- ment to faithfulness in it, have been kept out of sight, or at most, been less in view : But because there are peculiar difficulties and temptations in the way of a wise and faithful discharge of this duty ; and Satan, v^ho knows how much depends upon the parent's faithfulness, and what advantages he gains, against children, and the church, and the interest of religion in general, by the gross neglect of this branch of duty, exerts all his cun- ning and power, and improves every advantage he has, to lay snares and stumbling blocks in the way of their duty ; and in magnifying the difficulties and discourage- ments, to deter them from it ; offering every temptation he can, to neglect it, and to do that which has a contra- ry, and most fatal tendency, even to ruin their children. Nor is there any certainty that this influence of the devil will cease, or that the power of godliness will so take place in general, as to lead parents to be faithful in their duty to their children ; and to keep covenant, so that the blessings of it shall descend from father to son, through many generations, until Satan shall be bound, and cast into the bottomless pit, and shut up there a thousand years, that he may deceive men no more, dur- ing all that time : And when Christianity shall have its proper and full effect, by the effusions of the Holy Spirit, in greater degrees than before ; forming chris- tians to eminent degrees of holiness, and true zeal and Chap. V. OJ Infant Baptism. 2^2':^ engagedness to do their duty in all the branches of it ; especially that m hich they owe to their children, which is now so much, and so generally neglected. Then the heart of the fathers will be turned to the children, and the heart of the children to the fathers, as they never were before ; and the covenant of grace, which contains promises to parents, and their children, will take place in the full extent of it, and the happy conse- quences of it be seen and enjoyed. Such a time is abundantly spoken of and predicted in the scripture. And all that takes place previous to that day, is preparatory to it. That is the time of salvation, in the highest sense, when the doctrines and institutions of the gospel will be better understood than ever before, and have their proper and full effect. The Bible itself has principal reference to that time, and will be then understood, prized, and improved more and better, than ever before. The institutions and ordinances of Christ, have been and now are, greatly misunderstood, perverted and abused, by most christian churches, and professors of religion, and grtat irregularities take place in atten- dance on them. The time preceding the millennium, may be compared to the winter, when things appear in great disorder and confusion, and the influences of the sun are weak and small, and have little effect ; but all is preparatory to the spring and summer, when the sun and rain w ill have their proper effect, in producing the fruits of the earth. These observations are made to show, that w^e cannot judge of the good effect of the proper, pious, and faith- ful education of children, and of the extent of the prom- ises of the covenant of grace, and of the design and meaning of the baptism of the children of believers, by what has already taken place in the christian church : But we must learn this from the Bible ; and not expect that the proper and happy effect of this institution will take place in any great degree, until the Spirit and power of Christianity shall be more felt, and exerted in practice, which will introduce the millennium. Then parents, with their hearts full of love to Christ, and under a sense of the infinite importance of the salvation of their chil- dren, and ardently desiring to be the happy instruments 324 The Nature and Design Part II. of it, will give them up to Christ in baptism, rejoicing in this seal of the divine promise to bless them, on their acting a consistent and faithful part towards them ; and with a heart admiring the grace of God i;) this covenant, and strongly desirous and disposed to be laithful, they will lay hold of the covenant ; and make it their great concern, and an important branch of thtii duty, to bring up their children ior Chribt. Then the happy effect of this will be seen in the c arly piety of the child- ren, who \\ ill grow up in the fear of God, and walk in his ways, to the unspeakable satisfaction and j(»} of the parents, and the comfort and edification of tlio church. Then, when a large congregation of christians shall be assembled for public worship, all possessed w iih a realiz- ing belief and sense of the truth of the gospel, and the great salvation, and their hearts glowing wiih fervent love to Christ, and to each other, what pleasure and joy w ill it spread over such an assembly, when children arc brought by their parents, and publicly dedicated to Christ in baptism ; solemnly, and with all their hearts engaging to bring them up for him, and laying hold of the gracious promise of the covenant to their children ; All will consider these children, as heirs of the blessings of the covenant, and numbered among ihe saved, confi- dent that the parents will faithfully keep covenant with God ; and having seen the general happy effect of this, they will join in all the solemnities of this transaction, with great pleasure, fervency and joy, and every one be edified, and animated to the dut\ of his station, and go away with enlarged A'iews of the grace of the gospel, and the condescension and love of Clirist. AnsiDer 3d. Though some of the children of parents who appear eminently pious, and to take much pains in the education of their children, do, when they come to adult age, renounce all religious duty, and live in open vice ; yet this affords no real evidence, that the doctrine to w hich this fact is alleged as an objection, is not true ; for, 1. We cannot be certain that those ^^'ho appear to be christians, and to excel many others, are really such. They may deceive others, and be themselves deceived, and never truly and with their heart, devote their chil- Chap. V. Of Infant Baptistii, 325 dren to God. The first, in appearance and profession, may be last, and wholly destitute of true holiness. No argument can be justly formed from such instiinces, unless there were a certainty that the parents are real christians, and faithful in keepmg covenant with God. 2. Parents who are real christians, and excel in some respects in pious zeal, and in the practice of many of the duties of Christianity, may be very deficient and un- faithful in their duty to their children. They may be guilty of neglecting that which is important and essential in the good education of children, in some instances at least, and of doing or saying that, which tends to hurt and ruin their children, in some particular instances, and on some occasions, which may be the means of giving an evil bias to their minds, and issue in their abandoning themselves to vice. And this may be the case with regard to one particular child, while they are more wise and fliithful in their treatment and education of their other children. And such instances of neglect or wrong conduct toward some or all of their children, may so displease God, as to give up the children to sin and ruin. It has been observed, that parents may keep covenant, as it respects their own persons, and yet neg* lect the duties of it, as it respects their children. This is so difficult a part of duty, and Satan is so watchful, and exerts all his policy and power to prevent parents doing it, and to promote that which is contrary to it ; and the proper education of children is so little under- stood, and ihe importance of it not much attended to and realized ; and the encouragement and promise God has given to the faithful discharge of this duty, is so gen- erally not believed, or overlooked, that it may be reason- ably supposed, that some parents who are eminently pious, and devoted to the duties of religion in other respects, may so fail of their duty to their children, in some important part of their education, as shall tend to bring a curse on them, rather than a blessing.* * When all this is well considered, it will not appear incredible, or unaccountable, that pious parents, and even those who may appeiir emi- nently so, in many respects, may be greatly deficient and unfaithf d in their duty to their children ; and much more so, than in anv other branch «f their duty, notwithstanding the natural affection they have to the m, and the desire they must be supposed to have of their salvatipn, And lie who vor.. II. 42 326 The Nature and Design Part II. And it is left to the reader to consider, whether it be not more reasonable, and for the honour of God and re- ligion, when such instances of the impiety of the child- ren of parents who appear eminently godly, take place, to impute it to the unfaithfulness of the parents in this branch of their duty, in some very important and capital instance, rather than to curtail the covenant of grace, and doubt of the promise of saving blessings to the children of parents who are faithful in keeping cove- nant ; or of the faithfulness of God to fulfil his promise, whenever the condition is in some good measure per- formed. Ansive?- 4. Though parents who have given up their children to Christ in baptism, and promised to bring them up for him, have in so many instances neg- lected their duty, and come so far short in the educa- tion of their children, that they have generally grown up without any appearance of piety ; this is not a suf- ficient reason to lay aside the institution of Christ, and practise it no more. We are to hope that professors of religion will in future be more faithful. The church has no right to reject those who offer their children in baptism, and profess and promise to devote them to Christ, and bring them up in the nurture and admoni- tion of the Lord, and refuse to receive their children, as holy and belonging to Christ, because so many chil- dren of professors who have been thus devoted, and received, have discovered, when they became adult, that they were not truly pious, and have refused to obey Christ. This should rather excite christians to watch over each other, and exhort one another daily, respect- ing their duty to their children ; and awaken the church to the practice of a more strict and thorough discipline ; and to take more care of the children of the church, those Iambs of the flock, as soon as they are capable of public admonition and discipline. There are too many instances of persons who are re- ceived into the church, in adult years, as holy and real ontemplates and keeps in view, the nature and extent of this duty, and carefully observes the general conduct of those parents, whose piety is not questioned, as it respects their children, will find it confirmed by la- mentable, and too notorious fact. On what ground then can it be doubted I Chap. V. Of Infant Baptism, 327 christians, who afterwards fall from their christian char- acter and violate the laws of Christ, and are rejected by the church, or ought to be, as those who have disap. pointed their hopes and expectations : Yet such in- stances, however numerous, cannot be justly alleged as a reason why they should receive no more, upon their profession and engagements to serve the Lord Jci^us Christ, because they have been deceived in others, who have fallen from their christian profession. This ought to excite the church to greater care in receiving persons as real christians ; and to a more strict and constant watchfulness over those they do receive, and the use of all proper means to prevent their apostasy, and all un- christian conduct, and to induce them to obey Christ in all things. Question II. If there were such a promise of sav- ing blessings to children, on a condition to be perform- ed by the parents, and which they engage, is it not rea- sonable to suppose this condition would be specified, and so particularly stated and described, that parents might distinctly know what it is, and when they come up to it, or fall short of it ; and would not this be neces- sary, in order to afford any proper encouragement and satisfaction to parents ? The covenant of grace contains promises of salvation to faith, repentance, or love to God ; and these are defined, and the nature and con- comitants of them particularly described ; and the prom- ise is made not only to those who exercise these graces in a particular high degree ; but to the lowest possible degree of these ; so that if persons know they have any thing of this nature, they may from that be certain of salvation. But in the case before us, no such thing is supposed, or can be true ; but the matter is left so vague and uncertain, that none can know, whether he has come up to the condition to which the promise is made, or not, or how far he is from it. Is not this a strong and unanswerable objection to the doctrine now ad- vanced ? Ansiver 1st. All will grant, that there are certain exercises of heart, a constant course and degree of them, and of external duties, which are the proper ex- pression of those exercises of heart, which parents v-'-e 328 ^he Nature and Design Part II. to their children, and which may reasonably be expect- ed of pious parents, and must take place, in order to their acting a consistent part, and answerable to the christian character, and to such a relation. And they who practise infant baptism consider parents as pro- fessing a desire and willingness to perform this duty ; and promising to be faithful in doing it : That they profess to give up their children to Christ, desiring for them, above all other things, that they may be saved; and promise to bring them up for Christ, and act a faithful part to them, agreeable to such dedication and such desires. Nov\', if any one will tell what is implied in this en- gagement and duty, which the parent must perform, in order to fulfil his promise, and perseveringly conduct agreeable to this transaction ; and state it with such ex- actness, that the parent may know when he has come fully up to it, or how far he has been deficient ; then it w ill be easy to tell precisely what is the condition on the parents' part, to which the promise of saving blessings tf his chiidien is made, so that the parent may know "whether he has performed it or not, and how far he has fallen short of it ; for he has already done it, in shewing V hat is the duty promised by the parent and justly ex- pected of him. But il this cannot be done, it is as much of an objec- tion to theie being any duty promised or required of the parent, in oider to his acting a faithful and consistent part towards his child, as that which has been mention- ed in the question uider consideration, to there being a promise of saving blessings to children, on a condition which is required, and yet not precisely stated. If duty ipay be required of parents towards their children, which they may a'^d ought to promise to perform, without pointing out the precise degree of duty, or the particular manner and ciicumstances in which it is to be done ; then this same duty, thus required and promised, may be made the condition of saving blessings to the children. Suiely, if it may be required and promised, it may be required and promised as a condition, to which God, who requires it, promises blessings to the children. Chap. V. Of Infant Baptism, 329 Answer 2d. The condition of the promise is ex- pressed as particular!}', and as plain as the nature of the case will admit ; and so as to be sufficiently intellii^^ible to an honest, pious mind. Tiie whole is contained and expressed in the following sentence and injunction, " And' ye fathers, provoke not your children to urath ; but bring them up in the nurture and admonition of the Lord." The whole Bible is suited to explain this j.en- tence, and show what is the meaning of it, and the duty implied in it, so that he who is willing to know and do his duty, in this branch of it, and comply with this in- junction, and will properly attend to the matter, will suf- ficiently understand the meaning of it, and be at no un- desirc^ble uncertainty concerning it. It is certain, that in these words a duty is enjoined on parents, or a course of exercises, exertions and conduct, to such a degree, and with such constancy, car^and faithfulness, as to educate their children in the nurture and admonition of the Lord. And all will grant that this command is sufficiently plain, and does clearly point out the duty, so that parents may know ^hat it is, and com- ply with it ; and that it is stated as precisely as the na- ture of the case and kind of the duty will admit. And must it not then, for the same reason be granted, that it is as sufficiently plain to be the condition of a promise ; and that, as such, it is as fully and clearly expressed, as the nature of the case requires, or w ill admit ? Answer 3d. The condition, or the kind and mea- sure of the duty to w hich this promise is made, is as pre- cisely and fully stated in the scripture, as is desirable, and so as to be suited to answer the end designed by it. It is enough for the parents to know, that it is a cove- nant of grace, into which God enters with them, and that the condition of the promise of saving blessings to their children, is as low as can be, consistent with an- swering the ends of it ; and that Christ, who is infinitely gracious, and knows what is right, and has stated the condition, will not be rigorous, but make all proper and possible allowances in their favour ; even all that they can reasonably desire ; for grace will look on their exer- cises and conduct in the most favourable light. They have therefore all possible encouragement, to exert 330 The Nature and Design Part II. themselves constantly, and strain every nerve in doing their duty to their children, that they may be faitliful, and come up to the condition ; knowing that no advan- tage will be taken of them, for their many imperfections and defects, which they constantly confess and lament, if they be laborious and faithful, in any good degree an- swerable to the importance of the case, and the motives and encouragements which are set before them. And their not knowing whether they have. come up to that degree of exercise, care and faithfulness, which is the condition of the promise, and fear that they have not, ■will be a constant spur to them, to greater care, watch- fulness and diligence, that, if by any means, they may obtain the promised blessing to their children. And the greater and more constant their care and exertions are, and the more strongly they find their hearts turned unto their children, in the practice of parental duty to- ward them, the more comfort they will have, in the hope, and confidence, that the heart of their children will be turned to them, and that God will bless, and save them ; while they are still constantly and with im- portunity looking to him for grace and assistance to do their duty to their children, and that they may be bless- ed indeed. Question III. \s noixKis 2i legal scheme "7 Salvation, according to this, is given to children for the good works of the parents ; or the children are saved by the obedi- ence and good, and meritorious deeds of the parents. Is not this directly contrary to salvation by free grace ? Answer 1st. It is certain from scripture, that God has given blessings to children out of regard to the obedience and faithfulness of their parents and ances- tors.— There are many instances of this in scripture, which the attentive readers of it must have observed. Abraham, Caleb, and David, are instances of it. Yet these blessings were as much of free grace, as if they had not been given in this way. Answer 2d. Many and great blessings both in this world, and in heaven, are promised and given to men as a reward of their obedience : And yet these blessings and rewards are as much the fruit of free grace, as they could be, if given in any other way ; be-» Chap. V. Of Infant Baptism. 331 cause they are really no more describing of the blessings and rewards they receive, than if they had not obeyed. Answer 3d. The obedience and faithfulness of the parents in keeping covenant does not render their children more deserving of blessings, than if they had not obeyed. Holiness and salvation come to the child- ren, as much a free gift, and there is as much free grace in this gift to them, as if it did not come to them in this way, in connection with the obedience of the parents. And the parents' obedience has not the least merit or desert of such blessings. Therefore, the promise made to them, of saving blessings to their children, on condi- tion of their obedience, is sigracious promise, wholly the fruit and expression of free, undeserved grace ; as much as if their obedience were not the condition. And the parents depend on free, sovereign grace, for a heart and assistance to perform the condition. So that it is all of free grace, from beginning to end ; from the foundation to the topstone. The covenant of grace is therefore hereby enlarged, and contains more grace, by the promise of saving mercy to the children of those who keep the covenant, than if it contained no such promise. The parents, who have been in this way the instruments of bringing salvation to their children, will forever admire and adore that infinite free grace, which so constituted the covenant of grace, as to in- clude their children with them, and given them grace to be faithful in the covenant, and perform the condition on which the promise of salvation to their children was made, and by which it has been conveyed to them. The children who are saved in this way will forever celebrate and adore that sovereign grace of God, exer- cised towards them in constituting such a gracious cove- nant, and ordering that they should be born of such pi- ous parents, by whom they were brought into covenant, and dedicated to God ; and in giving their parents a heart to bring them up in the nurture and admonition of the Lord ; and in this way giving them holiness and salvation. This is, therefore, so far from being inconsist- ent with salvation by free, sovereign grace, that it serves to display it ; and instead of curtailing, it enlarges the. covenant of grace. 332 The Nature and Design Part IL Question IV. How are the children who are thus in covenant, and holy, in the sense explained, to be treated by the church ? Answer. Before they come to years of understand- ing, so as to l^e capable of acting in matters of religion for themselves, they are not to be admitted to receive the Lord's supper, because they are incapable of receiv- ing any benefit by it, or of attending upon it in the man- ner, and for the ends prescribed by Christ, viz. to do it in remembrance of him. But when they shall be able to act for themselves, the church of which they are members, is to expect and require that they conduct as pious christians, and profess and appear to understand the doctrines and duties of Christianity, and to be willing to obey Christ, in keeping all his commandments, and attending on all his institutions, to which they are to be admitted, and treated in all respects as the disciples of Christ. But if they be immoral, or neglect the duties of Christianity, and refuse or neglect to make a christian profession, and attend upon the Lord's supper, the church is to use proper means to reclaim them, and bring them to their duty ; and if they still neplect and refuse to hear the church, and comply with their duty they are to be rejected and cast out of the church, and treated in all respects as any adult persons are to be treat- ed, who have been members of the church, and are re- jected for disobedience to the laws of Christ. As soon as the children are capable of being taught, they are to be instructed and told, what their standing is, what has been done for them ; what \vill be expected and required of them, when they come to act for them- selves ; that if they do not then say *' I am the Lord's," and subscribe with their hand to the Lord, and comply with all the institutions of Christ, they will fall under the censure of the church, and be cast out, as unworthy of the station into which they were brought by their parents. And this is constantly to be held up to their A iew, and urged upon them. It has been observed, that if the laws given by Moses to the congregation of Israel, were strictly observed, no child who was disobedient to his parents, and refused to serve the Lord, could be suffered to live among them : Chap. 'V. Of Infant Baptism. 333 for all such were to be put to death : And tliat this law was suited to have a constant and mighty influence on parents, to awaken and excite them to the greatest care, prudence and faithfulness in educating their children ; and on the minds of children, from their early days, to lead them to hearken to their parents, and obey them, and to make it their great concern to fear and serve the Lord. The christian institution, now under consideration, is suited to answer the same end, and to have a salutary effect on the minds, both of parents and their children. Though under the milder dispensation of the gospel, no one is to be put to death for rejecting Christ and the gospel, even though he were before this a visible mem- ber of the christian church ; yet he is to be cut ofl:', and cast out of the visible kingdom of Christ. And every child in the church, who grows up in disobedience to Christ, and in this most important concern will not obey his parents, is thus to be rejected and cut off, after all proper means are used by his parents and the church to reclaim him, and bring him to his duty. Such an event will be viewed by christian parents as worse than death, or only to have a child taken out of the world by death ; and is suited to be a constant, strong motive to concern, prayer and fidelity respecting their children and their education : And it tends to have an equally desirable effect on the minds of children ; and must greatly impress the hearts of those who are in any degree considerate and serious. Question V. According to this plan, if children grow up and continue in a state of sin, and a course of disobedience to Christ, it must be owing to the parents' neglect, and breach of covenant ; must they not therefore be censured and excommunicated by the church, as well as their children, as covenant breakers ? A/iswer. This question must be answered in the negative, for the following reasons : 1. Though it be evident, that parents have not done their duty to those of their children, who grow up and continue in disobedience to Christ, and refuse to walk in the way in which they should go ; yet if no course of actipns, nor any particular overt act, contrary x^OL. II, 48 3,34 ^Jie Nature and Design Part IL to their duty, nor any gross, known and designed neg- lect of their duty to their children, can be proved, or alleged against them, there can be no ground of public censure. 2. Though it could be proved, and were known, that they had been guilty of many mistakes, much im- pi udence, and great neglects, in the education of their children, and were far from doing their duty, and com- plying with all that is implied in bringing them up in the nurture and admonition of the Lord ; and so had broken the covenant between God and them, with respect to their duty to their children ; yet this may be consistent with their being true believers, or real christians ; and there- fore cannot be a sufficient ground of censuring them, and casting them out of the church ; for nothing can be the proper ground of such censure, but those overt acts, or that neglect of duty, which, if persisted in, is inconsist- ent with a person's being a real christian. It has been observed, that a person may be a true believer, and be entitled to the blessings of the covenant of grace, as to his own person, and yet not perform the condition of the covenant, as it respects his children : Therefore^ thmigh the latter may be proved, this is no evidence against him, with respect to the former ; consequently is not a ground of rejecting him as no christian. Question VI. It is a known truth, and oftea mentioned, that parents cannot give or convey grace to tlieir children, by any thing they can do. Is not the doctrine now advanced, which teaches that the holiness and salvation of children, is the certain consequence of their parents doing their duty to them, contrary to this truth ? Answer. It is true, that holiness is wrought in the heart, by the power and energ}^ of the holy Spirit, and cannot be communicated to children by any means or endeavours used by parents ; but is wholly effected by divine influences. In this view and sense, parents do not convey grace to their children : this is wholly out of their power : It is the work of God. But it does not follow from this, that God has not so constituted the covenant of grace, that holiness shall be communicated by lnim to^the children, in consequence of the faithful^. Chap. V. Of Infant Baptism. 335 commanded endeavours of their parents, so that, in this sense, and by virtue of such a constitution, the) do, by their faithful endeavours, convey saving blessings to their children. In this way, they give existence to their children. — God produces their existence by his own almighty ener- gy ; but by the constitution he has established, they receive their existence from their parents, or by theii* means. By an established constitution, parents convey moral depravity to their children. And if God has been pleased to make a constitution, and appoint a way, in his covenant of grace with man, by which pious par- ents may convey, and communicate moral rectitude or holiness to their children, they by using the appointed means, do it as really and effectually, as they communi- cate existence to them. In this sense, therefore, they may convey and give holiness and salvation to their children. This is a maxim often mentioned by parents, when the faithful education of their children is brought into view, and urged, that parents cannot give grace to their children, however faithful they are in their education. This is not true, in the sense now mentioned, if the cove- nant of grace contains a promise that their children shall be holy, if they will use all proper and commanded en- deavours to this end, by which there is a constituted connection between such means, and the end. And whether this has not been proved from scripture, the reader will judge, when he has considered what has now been offered on this point. There is reason to fear, and even to believe, that the above maxim is too often men- tioned by parents, in order to exculpate and excuse themselves from fault, when their children grow up un- governed, ignorant and vicious. In this view it is desir- able it should be laid aside. C^ESTioN VII. If this be a doctrine plainly taught in scripture, and explains and points out the meaning, design and importance of the baptisjn of the children of believers, why has it not been understood and believed in all ages in the christian church ; but remained in the dark, and unknown till this time ? 33Cy The Nature and Design Part II.. Answer 1st. It v.as taught by Christ and his Apos- tles, as they said things which do necessarily imply it, as lias been shown. And it was therefore doubtless under- stood and believed in the churches constituted by the Apostles ; which, with other doctrines and practices en- joined by them, was soon corrupted, misunderstood and in a great measure lost in darkness and error. And that this was an apostolic institution, may be argued from the opiijion which \\ as handed down in the christian church, that baptized infants \\ere regenerated : and hence their baptism \Aas called regeneration, which appears by the writings of those who lived in the second century of the christian church, and since. Though the true reason of baptized children being considered and called holy, viz. their being the ciiildren of parents who dedicated them to God, and had engaged to bring them up for God, on which condition they were to be holy and saved, accord- ing to the divine promise, was soon after the days of the apostles too generally overlooked and mistmderstood : yet the doctrine, that such children were to be considered to be regenerated and holy, ^vas still taught and believ- ed ; and has been embraced by many, even to this day. But instead of understanding the true ground of this, and giving a rational and scriptural account of it, the most of them have either given no reason for it, or attributed it, not to what the parents had done, or should do for them, and the promise made to them in the covenant of grace, upon their faithfulness : but to the efficacy of the ordinance of baptism itself ; and thought that the bare administration of baptism would sanctify and save them, without regard to any condition to be performed by their parents, or others. jlns'iver 2d. This doctrine has been expressly as- serted by writers of this and the last centuries :* And * "Baptism seals our introduction and initiation into the visible cliurch pnd body of Christ, and our adoption to the heavenly inheritance." — — Calvin. Eoist. 185. Dr. Thomas Goodwin, in his discourse on 1 Cor. vii. 14 — Ulse ivere your children unclean, but nmu are they holy, sa3's, *' The meaning- is this, tl.at whever-s unbelievers' children are, in the account of the gospel, and of God l;imself under the gospel, pronounced unclean, (that is, as remaining i'l the state in which tliey weie born, viz. of sin and uncleanr.ess) — On the ccMtra;) (suith he) jo! 1? Chap. V, Of a Christian Church. 351 " Now we command you, brethren, in the name of our Lord Jesus Christ, that ye withdraw yourselves from ev- ery brother that walketh disorderly, and not after the tradition which ye have received of us. And if any man obey not our word by this epistle, note that man, and have no company with him, that he may be asham- ed."* Hence it appears, that when this same Apostle, directs Timothy and Titus, respecting the exercise of discipline in the churches in which they presided, he does not mean that they had any authority in the matter over the churches ; but that they should excite and lead the churches to a proper care and conduct in the strict and faithful exercise of discipline : For in any other view and sense, he would be inconsistent with himself. It has been observed, that in every decision and act of the church, in the exercise of discipline, there must be the voice of the major part, or greatest number of the church, at least ; and every such act is to be considered as the act of that particular society or church. But it is desirable, that the church should be unanimous in all their decisions and votes ; and therefore, all proper and possible care and pains ought to be taken to effect and maintain this unanimity in all their proceedings. And when this cannot be obtained, and there appears a differ- ence in judgment among the members of the church, and a number do not view the case before them, in the same light with the majority, they are to be treated with love and tenderness, and the latter ought to use all prop- er means to enlighten and convince their dissenting brethren, that they may think and act with them, and manifest a reluctance to proceed and act without their concurrence and consent ; and, if possible, persuade them, at least to say, they are willing the majority should act as they think best, and though they cannot see with them, at present, they will not be offended, nor are dis- posed to make any division or uneasiness in the church. And the minority, who cannot act with their brethren in any instance, when they have offered the reasons of their dissent in meekness and love, ought to acquiesce in the decision of the church, so as to take no offence, or do any thing to interrupt the peace of the church ; unless * 2 Thiess. iiL &, U. 552 The Scripture Disciplhie Part II. they consider the case to be so important, and the pro- ceedings of the majority so contrary to the laws of Christ, that they ought to remonstrate, and think they cannot be faithful to Christ and their brethren unless the} take some farther steps. In such a case, it will be the duty of the church to join with the dissatisfied in asking judgment and advice of other churches. And in any instance, where the matter to be decided is intricate or difficult, or when the person, concerning whom the decision is to be made, desires it, it is proper and wise to ask the advice of other churches, in order to get all the light and help they can obtain respecting the matter to be determined. But every particular church, after asking counsel and advice, and making the best improve- ment of it they can, must act according to their own judg- ment, they not being bound implicitly to submit to the dictates of any other churches or councils, as having au- thority to decide for them in any matter ; or any farther than they receive light and conviction. IV. The females are included in the male members of the church, and are to act only by them, as thus in- cluded ; or the males act for them, and the women are not to dictate and vote in the church, in any matter which is to be decided, as this would be usurping and exercisin,^ that authority over the men, which is forbid- den in scrijDture, and is inconsistent with that state of inferiority to men, which God has for wise reasons con- stituted, by which they are not to rule, but to be in sub- jection. But they have a right to know all the concerns and proceedings of the church, as they are equally inter- ested in them with the male members ; and it is desira- ble that they should be satisfied with all the transactions of the church , and know the reasons on which they pro- ceed. The* have therefore a right to be present in all the meetings of the church, and ought to attend with the males, and give all the light and evidence they can in any case, in which it is desired ; and may propose any difficulty or uneasiness in their minds respecting the proceedings of the church, in order to get informa- tion and satisfaction. And they have a right to be re- garded and treated with respect and kindness, by the brethren, who ought to give the sisters all the light and satisfaction in their power, in every case* ^ Chap. V. Of a Christian Church, 35\i When a particular church is to be formed and con- stituted in any place, the proposed members of it are to satisfy each other that they are so far agreed in their understanding and judgment respecting the Bible, as to the doctrines and truths therein revealed, so far as they regard faith and practice ; and that they have such a practical acquaintance with the christian religion ; and that their life and conversation are so far agreeable to the conniiands of Christ, that they can receive each other as real christians to a state of church fellowship, and agree to walk, in all the commands of Christ, and in attend- ance on his \\orship and ordinances. By this they are prepared to unite in a confession of their faith, or of their understanding and belief of the important and essetitial doctrines contained in divine revelation, and of the institutions and duties which Christ has appointed : And to enter into mutual and solemn covenant, to walk in the ways and ordinances of Christ, blameless ; and to assist and watch over each other in their christian prac- tice, and in the exercise of that discipline which Jesus Christ has instituted, to prevent corruption and apostasy in the church, in doctrine or practice, and for their mu- tual edification in love. And when the necessary offi- cers of a church are chosen and ordained, they are prepared to attend upon all the institutions of Christ, and to exercise that discipline which he has appointed. In the exercise of this discipline, they are to admit or reject those who offer to join with them, as mem- bers of their christian society ; which is to be done with care, discerning and judgment. After proper acquaintance with such, and a careful examination hito their knowledge and belief of the most important doc- trines of revelation, and their experimental acquaintance with them, and cordial approbation of them ; if they appear to the church to understand and approve of those doctrines which they hold important and necessary to be understood and believed, in order to be real chris- tians, and to be willing to devote themselves to Christ, and observe all his commandments ; and to make public profession of this, and enter into a solemn cove- nant to obey all the commands of Christ, as members of that church, they are to receive them as real christians, 354 The Scripture Discipline Part II. so far as they are warranted to judge and determine. But if they appear to them ignorant of the essential truths and doctrines of the gospel, or not to believe them ; or do not appear to have embraced them cordi- ally and experimentally ; or if their temper and conduct have not been agreeable to the gospel, and they do not manifest a disposition to repent and reform, they are to be rejected, as not appearing to be real christians ; and therefore unworthy to be visible members of a christian church. When any who are members of the church shall fall from their profession and christian character, by em- bracing error, or any unchristian practice, of which there is sufficient evidence ; and after proper methods taken with them to bring them to repentance and reclaim them, without success ; they are to be rejected and cast out of the church, as unworthy of a place in the visible church of Christ : But may afterwards be received again, upon their giving proper evidence of true repent- ance. There is to be special care taken of the children of the church, viz. the children of those parents who are or have been members of the church, who have dedicated them to Christ, in the ordinance of baptism, and have been received by the church, as visible members of Christ, ihe idmbs in his flock, in the manner and on the grounds which have been before explained. Every ad- ult member of the church ought to be concerned that these should have a christian education, and watch over one another, with respect to this, and direct, admonish and exhort those who appear negligent and deficient in their duty to their children. And every gross and con- tinued neglect ought to subject the person guilty to the cetisure of the church. And when the children arrive to an age in which they are capable of acting for them- selves in matters of religion, and making a profession of their adherence to the christian faith and practice, and coming to the Lord's supper : If they neglect and re- fuse to do this, and act contrary to the commands of Christ in any other respect, all proper means are to be used, and methods taken to bring them to repentance, and to do their duty as christians. And if they cannot Chap. V. Of a Christian Church. 355 be reclaimed, but continue impenitent and unrcformed, thev are to be rejected and cast out of the church, as other adult members are, who persist in disobedience to Christ. V. The general rule of exercising discipline towards those members who give offence in words or conduct, and which is applicable to every case, is given by Jesus Christ in the following words : *' If thy brother shall trespass against thee, go and tell him his fault between thee and him alone : If he shall hear thee, thou hast gained thy brother. But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. And if h& shall neglect to hear them, tell it unto the church : But if he neglect to hear the church, let him be unto thee as an heathen man and a publican."* It has been supposed by some, if not generally, that this direction respects private and personal offences only, and that it is not applicable to general and public of- fences. But perhaps this will appear to be a mistake, when the matter is properly considered ; and that the method and steps here pointed out, are to be taken with every offender, as most agreeable to the dictates of chris- tian love, and best suited to reclaim such ; and the most proper regulation and guard to prevent unreasonable and frivolous complaints being brought to the church. When a member of the church acts contrary to his christian profession, and transgresses any of the laws of Christ, and walks disorderly, he trespasses or sinsf against every brother in the church, and offends him as really, and as much, as if he injured him in particular ia his person, character or estate : And there is the same reason and obligation to take steps to reclaim him, as if his trespass were against one individual only. And if his sin be not of a private, but of a public nature, and is • Matth. xviii. 15, 16, 17. f The word in the original nfut^TnTn translated trespaa, is the word which is used for sinning. It is so translated in the 21st verse. " How often shall my brother tin against rae, and I forgive him !" And it is s» translated in the following passage : " But when ye sin so against the brethren, and wound their weak conscience, ye sin against Christ." 1 Cor. viii 12. And it is to be observed, that by sinning against the brethren, he dbes Bot mean, any particular personal injury or offence. 356- ^he Scripture Discipline Part II, known to many, or to all, this is no reason why every person should not feel the trespass against him, and be ready to take proper steps to bring him to repentance, and be the first to apply to him to that end, unless par- ticular circumstances render it more proper and con- venient lor some other person to do it. And however public the offence may be, every indi- vidual ought to be disposed to make private application to him first, unless some other person shall do it, before he speaks of it to others ; and to consider this as neces- sary in order to obey the command of Christ, and the law of love, which ought to govern, in every step taken in such a case. Perhaps the person offending does not view what he has done in a true light, or think himself guilty of unchristian conduct, or does not know that others are offended with him. And if he should have his crime properly set before him in a private way, he might be made sensible of what he had done, and that he had given just offence, and voluntarily make chris- tian satisfaction by a public confession, without any pub- lic accusation, or process before the church. If the brethren were all under the proper influence of christian love, and felt that concern and tenderness towards an of- fending brother, which is the attendant of such love, such a method would doubtless appear most agreeable to them, and they would be ready to take it, whenever there is opportunity and a call to do it ; and it will be peculiarly agreeable to them, to have a brother who has sinned, reclaimed in such a private and easy way. And it is presumed there is no christian who is a member of a church, who would not wish to be treated in this man- ner, if he should in any instance give offence to any or all of his brethren : and who would not think it a privi- lege to be in union with brethren who would deal thus privately and tenderly with him, whenever he should give them any just, or supposed ground of offence : and therefore if he should neglect to take this method with any of his biethren who should give offence to him, he would not do to him, as he would desire others to do to himself, and so transgress the law of love, and this wise law of Christ, which commands christians to en- deavour to heal every offence, in the most private, easy Chap. V. Of a Christian Church, 357 and tender manner. It may be the supposed offender will satisfy his offended brother, that he is innocent, and has really given no ground of offence. But if he be not able to do this, and be not made sensible of his fault, and so do not hear his brother, he must take one or two of his brethren, whom he thinks most likely to convince and gain the offender ; as this is most agreeable to chris- tian love, and best suited to answer the end. If they, when they have heard and considered the case, judge there is just ground of offence, and do convince the of- fender of it, and persuade him to make christian satisfac- tion, the faulty brother is gained. If they judge that there is no sufficient ground of offence, or no proper ev- idence of the fact with which he is charged, the matter cannot be carried any farther, and laid before the church. If they tliink there is just ground of offence, and evi- dence of the -fact of which he is accused, but cannot convince the offender of it, and therefore judge it ought to be laid before the church ; the way is prepared to bring a complaint to the church, which ought to be re- ceived when it comes to them by the approbation of two or three, and not otherwise. And thus, " By the mouth of two or three witnesses, every word is established.'* They are witnesses which ought to have great weight with the person's conscience with whom they deal, and which is suited to convince him, and bring him to his duty, if they condemn him. They are witnesses to the church, that private methods have been taken to con- vince and reclaim him ; that he will not hear them, and that he ought to be called to an account by the church. And in this way, the church go on proper and safe ground in receiving a complaint against any of the mem- bers, and proceeding to call the accused person before them, in order to hear and judge of the matter of which he is accused. And there is a proper guard placed against accusations being brought to the church by indi- viduals, which might be wholly without any foundation, which would give needless trouble to the church, and might be very injurious to those against whom the com- plaints are made. On the whole, it will doubtless appear to all who well consider the matter, that the rule our Saviour has given VOL. II. 46 358 The Scripture Discipline Part II. in the words under consideration, extends to all instances of offences given by any professing christians ; and that no person can, according to this, be called before the church to answer for any fault, whether private or public, unless a complaint be brought against him, in the way here prescribed : And that the wisdom and goodness of Christ appeals in forming this short and plain rule of proceeding in all such cases, which is perfectly agreea- ble to the law of /ow, and is in the best manner suited to promote the peace and edification of the church, and the good of every individual member : And couGequentiy, every deviation from this rule is contrary to the law of christian benevolence, and tends to evil.* IV. When the accused person is thus regularly brought before the church, if they judge he is censur- able, and he remains impenitent, and will not hear them ; or if he refuse to appear and answer to the com- plaint, when desired, he is to be rejected and cast out of the church ; and cannot be restored again, without a proper manifestation of repentance. This is expressed by Christ in the following words : "But if he neglect to hear the church, let him be unto thee as an heathen man and a publican." That is, consider and treat him as you are accustomed to view and treat heathens and publicans. — The apostle Panl expresses the same thing • It has been supposed by some, that the direction in this passage to go to an offending brother, " and tell him his fault between thee and hin» alone," is applicable to no case hut such wherein none knows of the fault of which the brother is guilty but the person who applies to him. But I this can ot be true : For in such a case he would not be ab'* to prove to I I the church, or any one, that his brother has been g>iilty of any fault ; and \ i therefore has no right to take one or two more to deal with him, or to \ speak of it to any person in the world. It must remain a secret between , /-him and his brother ; and to tell it to others would be a violation of the law / f of love, and a real slander ; and would expose himself to suffer as a slanderer 1 / of his brother, having spread an evil repoi-t of him, which he cannot prove. Therefore, in the case of a trespass mentioned by Christ in this passage, it is supposed that it can be proved by other witnesses than him who tells him his fault, or those whom he takes with him in the second step ; other- wise he cannot take such a step ; and it is so secret that though he knew the fact to be true, he may not speak of it to any one ; and cannot be a matter of public discipline. If it be asked. What an offended brother can do in such a ease ? The answer is plain and easy. He ought to deal with his faulty brother pri- vately, and try to convince and awaken his conscience, and bring him to repentance. But if he remain obstinate, he must leave the matter in secret till the day of judgment, and continue to treat his brother before the world, and in the church, as visibly in good standing, and a visible fhri.stian, as he really js,^ whatever be the secret sins of which he is guilty. Chap. V. Of a Christian Church. 359 in the following words : *' I have written unto you, not to keep company, if any man that is called a brother be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner, with such an one, no not to eat."* — And to the same purpose he says again : " Now we command you, brethren, in the name of our Lord Jesus Christ, that ye withdraw yourselves from every brother that walketh disorderly, and not after the tradi- tion which ye received of us. And if any man obey not our word by this epistle, note that m..n, and have no company with him, that he may be ashamed."! J^i^e Jews avoided the company of heathens and publicans, and did not eat their common meals with them. And in the above passage, Christ commands the members of his churches to treat those who will not hear the church, in the same manner. And the same thing is enjoined by St. Paul, when he commands the church at Coriiuh not to keep company with such, no not to eat. He tells them he did not forbid their keeping company with ttie wicked men of the world ; for this would be inconsistent W'ith their living in the world. But if he, who had the name of a christian brother, transgressed the rules of Christ, and fell from his profession, they should re- nounce him, and not only exclude him from the privi- leges of a visible christian in the church ; but treat him with peculiar neglect and slight, and avoid his company at all times, and never 50 much as eat with him at a com- mon table ; as suited to keep in his view his character and situation in the sight of christians, and to excite those feelings, and that shame, which tended to bring him to repentance. Such a treatment of an excommunicated person is proper and necessary, in order to answer tiie ends of the censures of the church, so as to have their desired effect. By this their authority is exercised, maintained and kept in view, and their particular abhorrence of the character and conduct of the censured person is con- stantly expressed to him, and to the world ; and the distinction between him and those who are in good standing, and his awful situation, is made manifest in all their conduct towards him : And it is suited constantly » 1 Cor.v. II. t 2 Thesi. ui. 6, 1*. SCO The Scripture Discipline ^ ^c. Part II. to afFcct and impress his mind, to give him uneasiness in his situation, to make him ashamed, and bring him to repuitanct. — Thus the salutary ends of the censures of tbt chuich are in this nay answered, both with respect to the church, the excommunicated person, and the world. VII. The l)rother who commits a fault, by which he iaiis under the censure of the church, may be restor- ed to good standing again, by reformation, a public con- fession, and profession of repentance, and not without this. Some have thought that a confession before the church only is sufficient in order to a person's being restored to good standing ; and that this is all that can be reasonably required. But it ought to be considered, that the ( hurch is a public society, a city set on a hill, \\ hich cannot be hid ; and their light is to shine before others. When a christian falls from his profession in his conduct, he puts out his light before others, as well as in the sight of the church, and cannot recover it, and cause it to shine again, but by a profession of repentance, and condemnation of himself, before them, or in their sight. And a true penitent will desire to do this before all to whom the knowledge of his crime may have come, and wish all may know that he does repent. A contrary disposition to this is found only in the impeni- tent. VIII. It is to be observed, that Jesus Christ has pot given to his church any authority to inflict any cor- poreal punishment on men for disobedience to his laws ; to imprison or fine them, or subject them to any worldly inconvenience, except what is implied in casting them out of the church, and treating them in the manner men- tioned above. All that has been done of this kind in the christian world, by the professed followers of Christ, has been an abuse and violation of the laws of Christ, and has pro- ceeded wholly from an antichristian spirit. The king- dom of Christ is in this respect, as well as others, not of this Ivor Id. IX. On the whole, it is observable, that the preva- lence of the spirit of christian love is necessary in order to the proper and useful practicQ of discipline in the Chap. VI. On Christian Practice. 361 churches of Christ. Christ and his apostles have insist- ed much on this, as that without which the laws of Christ cannot be obeyed in any degree. It is this alone by which the disciples and church of Christ are to be distinguish- ed from the men and the societies of the world. " By this shall all men know that ye are my disciples, if ye ha\'e love one to another. "* Where a spirit of true christian love prevails, it will be natural and easy to obey the laws of Christ respecting the discipline to be exer- cised in his church ; it will appear important and neces- sary that these laws should be observed and executed with great care and strictness : And the good effect will be apparent. By this the church will edify itself in love, and become " fair as the moon, clear as the sun, and terrible as an army with banners." And when this spirit of christian love is not in exercise, the proper practice of discipline will not take place ; and all at- tempts to practise it will proceed from selfishness, pride and a worldly spirit, and promote confusion, divisions and contention, rather than peace and edification, which has been verified in too many instances. CHAP. VI. ON CHRISTIAN PRACTICE. EVERY doctrine which comes into the system of truth, exhibited in divine revelation, and which has been brought into view, in the preceding work, is, in a great- er or less degree, practical ; and the whole, considered in a collective view, do lead to, and involve every thing essential in the whole system of christian exercise and practice, which consists wholly in practising the truth, or \^'alking in the truth, f This will therefore serve as an help and guide in the brief delineation of this, which is now proposed. The temper and exercises of a christian, which take place in the view of revealed truth, have been in some measure brought into view and described already. • John xiii. 2.5. \ John iii, 21- 2 John 4. 3 John 3, 4. 362 On Christian Practice. Part II. They conbist summarily and most essentially in lo'oe : In loving God with all their heart ; and loving their neighbour as themselves. Christian practice consists iii expressing and acting out this affection, on all occa- sions, in every suitable way, in obedience to all the holy laws of God. The cliristian owes perfect obcdiei),ce at all times, as he always did before he was a chrio'^ii. and which all men do. His becoming a christian, and. ob- taining pardon and the divine favour, is so far from freeing him from obligation to obey the laws of God penectly, that his obligation to this is hereby greatly increased. There is no real obedience, or any thing morally good or evil in mere words and external actions, considered as unconnected with the heart, and aside from the mo- tives and affections of which they are the fruit a id ex- pression ; for all obedience and virtue consist in the disposition and exercises of the heart ; and in the ex- Dressions and exertions of it, in w )ras and external ac- tions : And when the latter are not '.he fruit and genuine expressions of the former, whatever they may be, there is no holiness or moral good in them. And when thev are the fruit and production of a wrong and sinful dis- position, motives and exercises of heart, they are bad fruit, and, considered in this connection, are sinful. This is expressly asserted by Christ: "Either make the tree good, and his fruit good ; or else make the tree corrupt, and his fruit corrupt. A good man, out of the good treasure of his heart, bringeth forth good things : And an evil man, out of the evil treasure, bringeth forth evil things."*" The external appearances and expressions, in words and conduct, of both of them, in some, yea, many instances, may be the same, or so much alike, in the view of man, as not to be distinguished. Bnt those of the one are good, as they proceed from a good heart, and are the proper expression of his true benevolence and goodness. Those of the other are evil, as they pro- ceed from an evil heart, and are the fruit and effect of selfish motives, or of self love ; and all the appearance they have of the contrary is nothing but falsehood and hypocrisy. • Matt. xii. 35, 35, Chap. VI. On Christian Practice. 363 Mankind in their state of depravity and blindness are liable to make great mistakes, not only \\\\\\ respect to real holiness of heart, in what it consists ; but as to the way and manner in which an honest and good heart is to be expressed in words and actions ; and therefore stand in need of particular instruction and direction with re- gard to th?s. God has been pleased to furnish man with direction, in the revelation which he has given, and has abundantly taught us how, and in what manner we are to express that love, in which all holiness consists, and what are the natural effects of it, in words and actions, on different occasions, and towards different objects. This is done more summarily in the ten commandments spoken from Mount Sinai by God himself, in the au- dience of all the people of Israel, and afterwards written by him on two tables of stone. But this is more par- ticularly taught and explained, by numerous precepts respecting our conduct on various occasions, and tow^ards different objects and persons ; and by the history and example of good men ; and especially by the precepts and example of Christ. By these, the conduct which is a proper expression of love to God and to our neighbour, including ourselves, is so particularly delineated, that they who are under the influence of this love are not exposed to make any great mistakes ; but will be directed and excited to all chris- tian practice, in each branch of it. I. Christian practice, as it more immediately respects God, and the things of the invisible world, which is the practice of piety, consists chiefly in the following things : ] . A public profession of a belief of the great, impor- tant truths and doctrines, contained in divine revelation, and sincere approbation of them ; a profession of repent- ance and faith in Jesus Christ : and that we do dedicate and devote ourselves to his service, submitting to him as our Lord and Saviour ; promising to obey all his commands, and attend upon all his ordinances : At the same time, professing love to the visible disciples of Christ, and a desire to join to a society of such, who are mutually engaged to promote the cause and kingdom of Christ in the world, and maintain his worship and ordi- 364' On Christian Practice. Part IL nances, in a way which is agreeable to our jiidguient, and conscience. Such a public profession is due to God, and no man can properly honour Christ \\ iihout it ; and is therefore the natural expression of love to God, and the spirit of true piety. This therefore has been required and practised in all ages, under the Old Testament and the New, as the only way in which a visible church has existed in the world, or can exist. This is expressed in scripture in the following words : " Ye stand this day all of you, before the Lord your God ; that thou shouldst enter into covenant with the Lord thy God, and into his oath, which the Lord thy God maketh with thee this day."*- 1 will pour my Spirit upon thy seed, and my blessing upon thine offspring. And they shall spring up as among grass, as willows by water- courses. One shall say, lam the Lord's ; and another shall call himself by the name of Jacob : And another shall subscribe with his hand unto the Lord, and surname himself by the name of Israel. "f "Then they that gladly received the word were baptiz- ed : And the same day there were added unto them, about three thousand souls. And the Lord added to the church daily ^ such as should be saved. And believers were the more added to the Lord^ multitudes, both men and women. And much people was added unto the Lord. And he answered and said, I believe that Jesus is the Son of God."$ "He that believeth, and is bap- tized, shall be saved. "§ Baptism necessarily implies such a profession, and an express engagement to obey and serve Jesus Christ. 2. If a person has not been baptized in his infancy^ a submission to this commanded rite is required of him, as a christian, without which no profession of faith and obedience to Christ, is to be considered as credible, or can constitute him a visible christian. If he has been baptized in his infancy, and so made a visible member of the church, in the sense explained above, his appro- bation of this, and of all that is implied in it, must be expressly or implicitly declared in the public profession which he makes. And when such a professor who is • Deut. xxix. 10, 12. f I^a. xliv. 3, 4, 5. % Acts ii. 41, 47. V. 14. viii, 37. xi. 24. § Mark xvi. 16. Chap. Vf. On Christian Practice. 365 baptized, and a visible member of a church, has child- ren, he is required to offer and dedicate them to Christ in baptism, and promise to bring them up in the nurture and admonition of the Lord. This, and his faithful per- formance of his engagements in this transaction, is an important part of the practice of piety, and the dury which he owes to Christ, which at the same time is a duty which he owes to his children, and to the church. 3. A serious, devout, and constant attendance on all the religious institutions of Jesus Christ, is an important port of christian practice. These are public worshij) ; consisting in prayer, singing praise to God, and hearing the word preached. Attending on the Lord's supper, whenever it is administered in the church to which he belongs. A careful and strict observation of the chris- tian Sabbath, in abstaining from all secular business, la- bour or recreation ; except that which is of real necessi- ty ; and works of charity and mercy ; and devoting the whole day to religious exercises, in public and more privately. This is an important part of the practice of christian piety ; arid every branch of the christian's ex- ercise of piety will commonly keep pace with his ob- servation of the Sabbath. If a christian feels in any good measure as he ought to do, this will be a high day with him, as in a peculiar manner consecrated to the honour and service of Christ. He is ready to welcome it, on every return of it, with peculiar satisfaction and joy; and be concerned to order his worldly circum- stances and business, so as to have the least possible interruption, in the duties of the Sabbath. Thus he will turn away his foot from the Sabbath, from doing his worldly pleasure on God's holy day ; and will call the Sabbath a delight, the holy of the Lord, and honourable ; and will conscientiously honour him, not doing his own ways, nor finding his own pleasure, nor speaking his own words.* 4. A free and cheerful contribution for the support pfthe gospel and public religion, according to hisabihty, and opportunity, is a necessary part of the piactice of a christian. This cannot be maintained and supported, according to the institution of Christ, without cost and VOL. ir. 47 • Isaiab IvUi. fS. 366 On Christian Practice. Part II. expense, and the Lord Jesus Christ has ordained, that they who preach the gospel, should live of the gospel. *^ Love to God, and divine institutions, and a regard for the honour of Christ, will open the heart of a christian ; and he will be ready to contribute liberally for the sup- port of the gospel, and will much rather retrench his expenses in other things, than fall short of his duty in this, which he will consider as a privilege, rather than a burden. And it is the duty of every christian, to make all those exertions, and be at all the expense, which may be necessary to spread and propagate the gospel, to those who have not enjoyed it, according to his oppor- tunity, capacity and ability, to promote such an impor- tant design. 5. A serious, pious manner of conversation, which is the proper effect and expression of a belief of the great truths of Christianity, and a sense of their importance and excellence ; being ready to speak and hear of the thiriiJ:s of religion on all proper occasions ; speaking of God, his works, and ways, and institutions, and the things of the invisible, eternal world, as being realities, and with becoming reverence and solemnity ; and care- fully avoiding all vain, trifling conversation. *' Let no corrupt communication proceed out of your mouth, but that which is good to the use of edifying, that it may minister grace unto the hearers. "f • 6. The christian ought to give great and constant at- tention to his Bible, reading and studying it daily, that he may know what is the will of God there revealed, and understand the important truths it contains, and that they may be more and more impressed on his mind, and be plain and familiar to him. " His delight is in the law of the Lord, and in his law doth he meditate day and night."J And he will be disposed to improve all the advantages and helps which are in his reach to un- derstand the scriptures, and make advances in divine knowledge, both by reading the writings of those who have expiaiiiCd the scriptures, and inculcated the doc- trines and duties of Christianity ; and by conversation with those from whom he may hope to get instruction. In this,- and in his devotions, he spends all the time • 1 Cor. Jx. 14, f Eph. iv. 29 t Psal. i. 2. Chat. VI. On Christian Practice. 367 which can be spared from his particular worldly busi- ness and calling", and for which the Sabbath gives him special advantages. 7. The pious education of children, and of all who are under his care, is a duty comprehended in the prac- tice of piety. This consists in family government, and giving them religious instruction, at all proper opportu- nities, and in advising, exhorting and admonishing them respecting their religious exercises and conduct. This was strictly enjoined on the children of Israel, as has been particularly observed in a former chapter ; and is implied in St. Paul's direction to christian parents to bring up their children in the nurture and admonition of the Lord. 8. Prayer, or devotion, is a great and important branch of christian exercise and practice, and is the con- stant employ of a pious heart, and essential to true Chris- tianity. This comprehends, adoration, confession, pe- tition, thanksgiving and praise ; of all which God the Father, Son, and Holy Ghost, is the immediate object. Adoration consists in thinking and speaking of the di- vine perfections, character and works, in devout ad- dresses to Him. And as this is to be done with venera- tion, and a sense and acknowledgment of the divine worthiness, excellence, and glory, consisting and ap- pearing in these, which is praise : Therefore, adoration and praise are not to be distinguished, so as to be consid- ered distinct and separate from each other. Confession consists in an acknowledgment made to God of our sins, unworthiness, guilt and misery ; and of^our absolute de- pendance on God for every good. And profession may be considered as implied in this, of repentance, and de- pendance on God for pardon and all the good we want, in a belief and approbation of the truths contained in di- vine revelation. Petition, is making request to God, and asking for the good things which we want and de- sire for ourselves, or others, or for any good which ap- pears to us desirable, and not contrary to the revealed will of God to grant or do. Which petitions are al- ways to be made with an unreserved, absolute resigna- tion to the will of God. Thanksgiving consists in ex- pressing our gratitude to God, for all the expressions 368 On Christian Practice. Part II. and exercises of his bentvolence, wliich come within our view : For benevolence or goodness expressed is the only object or ground of true gratitude, wherever it. appears, and w hocN er be the subjects of it ; and howev- er it may be abused and per\erted by individuals, and turned into the greatest evil to them. Prayer, taken in this large sense, as comprehending all tiiis, even the whole that is implied in addressing God and holding intercourse with him, in secret, pri- vate or public, is much spoken of m scripture, and re- commended by many precepts, and examples of pious men, and of Jesus Christ himself. He spake a parable to show, that men ought always to pray, and not to faint, and to encourage them to do it.* And we are com- manded, in cucry things by prayer and supplication, with thanksgiving, to let our requests be made known to God. " To pray without ceasing : To pray always, ^vith all prayer and supplication in the spirit, watching thereunto v\ith all perseverance." And the greatest mo- tive;- and encouragement to prayer that are possible, are exhibited in divine revelation, both by precept, exam- ple and promises ; of which every one must be sensible who is weJi acquainted with the Bible. It is therefore thought needless to go into particulars to prove or illus-* trate this. Tiie christian is always near the throne of grace. God represents his ear as always open to the cry of them who look to him, and trust in him. The Mediator has opened the m ay of access to God, for sinners, and bid them ask all good things in his name ; and promises that thtey shall be heard, and have their petitions granted. Therefore, we ma\ have free access to God, on all oc- casions, and at all times, and we may pray always, with all prayer; and tliis is both the duty and interest of a chrisitian. Wherever he is, whatever be his circum- stances and business, his heart may rise to God in any part of de\otion, petition, thanksgiving, praise, &c. in desultory ejaculations, and he pour out his heart be- fore God, in g! oanings which cannot be uttered in words. With this sort of prayer, evciy christian is acquainted 5 * Ltike xyiii, 1, &c, Chap. VI. On Christian Practice* 369 and the higher he rises in the exercise of Christianity, the more he practises it. Set times of secret prayer, also, come into the prac- tice of a christian ; when he retires from the world, and out of the sight of men, and summonses his heart to at- tention to the worship of God in secret. Of this par- ticular kind of prayer, Christ speaks in the following words : "But thou, when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret, and thy Father who seeth in secret, shall reward thee openly."^ It is plain, that Christ speaks here of personal prayer, in distinction from that which is social. No christian can live comfortably or as he ought, without the daily practice of this sort of prayer. It is suited to keep religion alive in his heart. He has many wants and particular concerns between God and his soul, which cannot be expressed in social worship, which it is highly proper and greatly beneficial for him to express before God in secret, where he may do it with unrestrained freedom. Social prayer is also a duty, in which christians join with each other in worshipping God, in a greater or less nimiber, more publicly or less, according to their par- ticular connections, and special occasions. It is highly proper, and greatly beneficial, that each family should practise social worship together, and as a family daily, and in a constant, uninterrupted course. They have many family wants, mercies and afflictions, which are chang- ing, and may be renewed from day to day, and which call for particular acknowledgment, confessions and pe- titions, which cannot be so properly made in any other way, but by the family uniting together, morning and evening, in social worship. And this, when properly practised, tends to keep up a view and sense of the things of religion, in the members of the family, and to solemnize and quicken all of them. And it cannot be conceived how parents and heads of families can proper- ly educate their children, and those of whom they have the care, in the nurture and admonition of the Lord, and treat them in the best manner that tends to form them to piety and religion, if they do not pray daily with ♦ Matt. vi.. 370 On Christian Practice. Part II. them and for them, in this social way ; joining the seri- ous reading of the scriptures with their devotions. * A number of instances of our Saviour's pra ing with his disciples, which were his family, are mentioned; and there is no reason to think, these were the only instances; but they are so related, that it is reasonable to conclude, that this was his constant practice. f The Apostle Pdul, when he presents salutation to christians, frequently mentions and salutes the churches in their houses, by which he means the members of christian families. They are little churches^ when they unite in daily wor- ship, and reading the holy scriptures ; and proper in- struction, order and discipline are maintained : And are little nurseries, from whence more large and extensive churches are supplied and supported. But the families, in which there is no religious v\'orship practised, make a contrary appearance, and have a contrary tendency, even to demolish the church and root out religion ; and are too commonly the places of irreligion and vice. It is also agreeable to the nature and dictates of the christian religion, that persons of different ages and sex- es, should unite and form themselves into different soci- eties, and meet together at times and places upon which they shall agree, as most convenient for prayer and relig- ious conversation, or reading the word of God, or books suited to instruct and excite them to their duty. This tends to promote religion, to keep up a sense of it on the * Devout singing in families seems to be a proper part of family wor- ship. It has been, and now is, priictised by many devout families. Chris- tians are directed to sing psalms and hymns ; and they doubtless did it in tlieir families, as well as more publicly. They taught and admonished one another in psalms and hymns, and spiritual songs, singing with grace in their hearts to the Lord. Col. iii. 16. Paul and Silas prayed, and sang praises unto God, when only they t^o worshipped together in prison. Where this is wholly neglected in families, their worship appears to be defective. And doubtless, when religion shall appear in the true spirit and lustre of it in families, singing in a sweet, harmonious manner, will be one part of their daily worship. It is owing to a defect in the education of children, that they are not all taught to sing when young. If proper attention were paid to this, there would be but few, if any, unable to sing so as to add to tlie music and Jiarmony. And cliildren would be trained xip in families, so as to be able to join with others in this part of public worship, and render it more universal, beautiful and melodious, arid more becoming a christian, worshipping assembly. In the millennium, children will sing Hosan'nas to the Son of David, not only in public, but in families, w hen all will join with one heart, and one mouth, to sing praises unto God. I Lukeix.l8, 28. xi.l. Chap. VI. On Christian Practice, 371 mind, and to unite the hearts of christians one to another, and direct and quicken tliem in relative duties. Thus young men may form themselves into a society, to meet frequently for those purposes ; and young women by themselves. And elderly men, by themselves, and wo- men apart by themselves. Or societies of males in gen- eral, older and younger, may meet by themselves, and females of every age apart in a distinct society : Or both males and females may meet together in different neigh- bourhoods, when it can be done under proper regula- tions, and may be found most convenient. It is easy to see that such societies, under good regulations, tend to promote religion, union and good order among chris- tians. And it has been found by experience, that revi- vals of religion have actually produced this effect, and led people to form into praying societies of this kind ; which, when properly conducted, have proved salutary and profitable. The prayers and devotions of public worship are to be constantly attended with a serious and decent be- haviour, so as not to disturb, but promote and assist others, in this part of pulilic, solemn devotion. The constant practice of secret, family, and other social prayer, which has now been mentioned, is suited to pre- pare for this more public and solemn worship. *' Keep thy foot when thou goest to the house of God, and be more ready to hear, than to offer the sacrifice of fools."* *' Even them will I bring to my holy mountain, and make them joyful in my house of prayer : For mine house shall be called an house of prayer for all people."t ** Now Peter and John went up together into the tem- ple, at the hour of prayer, being the ninth hour."! ' " And the inhabitants of one city shall go to another, saying. Let us go speedily to pray before the Lord^ and to seek the Lord of hosts : I will go also. Yea, many people and strong nations shall come to seek the Lord of hosts in Jerusalem, and to pray before the Lord.''^ 9. Fasting is to be joined with prayer, at certain times, and on special occasions. Religious fasting con- sists in abstinence from common food and drink, for a certain time, longer or shorter, as shall be found most * Ecck V. 1. t I^»'' ^vi. 7. + Acts iii. 1. § Zech. viii. 21, 22. 372 On Christian Practice. Part II. convenient, and best suited 10 answer the ends of fast- ing, which are to promote and express engagedness of mind in prayer and devotion : especially to express hu- miliation, contrition, and concern of mitid, and a readi- ness to crucify the flesh, with the affections and lusts, and mortify the body. This is to be practised, especial- ly when under any particular and great calamity, spirit- ual or temporal ; or when such calamity is threatened, and persons set themselves to seek of God deliverance from the evil that is upon them, or that the threatened evil may be averted. Also, when any great and special mercy is to be sought, it is proper to do it with fasting and prayer. This is a commanded duty ; and there are many instances of it, as practised by pious persons, both in the Old and in the New Testament. There are many instances of personal fasting recorded in scrip- ture, which is to be performed by single persons, and is to be done as secretly as circumstances will permit. Of this personal fasting Christ speaks, when he says, *' But thou, when thou fastest, anoint thine head, and wash thy face ; that thou appear not unio men to fast, but unto thy Father which is in secret : And thy Fath- er, which seeth in secret, shall reward thee openly."* Social fasting and prayer, is also a duty, in the practice of which particular families have sometimes a call to join ; and more public societies, or whole churches, as the duty may be pointed out in divine providence. Our Saviour supposes it will frequently be the duty for christians to fast, and implicitly, at least, enjoins it, when he says of them, " The days will come, when the bridegroom shall be taken from them, and then shall they fast."t Before this account of the devotion which is essential to the practice of christians is dismissed, it v/ill be proper to consider the following question. Question. It is granted, that the scripture reveals an omniscient and unchangeable God : And at the same time directs and commands men to pray. But how these are consistent, is not so readily seen. What encouragement or reason can there be to pray to an om- liiscient and unchangeable God ? » Matt. vi. 17, 18. f Matt. 'i%. I5i Chap. VI. On Christian Practice, 373 Answer 1. If there were no omniscient, un- changeable God, there could be no just ground, or rea- son lor prayer. On this supposition, there would be no God ; for none but an omniscient and unchangeable Being can be God. But if this were possible, and God were changeable, there would be no rea on to trust in liim for any thing ; because what he would be disposed to do, and whether he would grant any petition made to him, or fulfil any of his promises, would be utterly un- certain ; and, therefore, there u ould be no ground and encouragement for prayer. Bui if there could be any encouragement to pray to a changeable being, and we knew he was able to grant, and o. ould give u hatever we asked of him, and do as we desired, it v^■ould be the greatest presumption to ask him for anything, unless we knew it was for our own good, and for the general good, to have it granted : and so might set ourselves up as judges, directors, and governors of the universe. Therefore, the truly humble, pious person, would not dare to pray for any thing, if God were not omniscient and unchangeable. Hence it follows, that if there be any reason and encouragement to pray at all, it must be, because God is omniscient and unchangeable. The truly pious do not set up their own will, or desire any petition which they make should be granted, unless it be consistent with the infinitely wise, good and un- changeable will of God. — To this they refer all, and in this they trust, with the most pleasing confidence, and say implicitly or expressly, in all their petitions, " If it be consistent with thy ini changeable, wise and holy v ill : Not our will, but thine be done, whatever it may be." Any petition which is put up with a disposition contrary to this, is an act of impiety, ^nd enmity against God. Answer 2. There is good reason, and all desirable or possible encouragement to pray to an oflnniscient, unchangeable God. For, 1. It is reasonable and proper that the pious should express their wants and desires to God, and their de- pendence on him, and trust in him for the supply of their wants. If they have such wants and such desires, and feel their dependence on God for a supply, and VOL. II. 48 374 On Christian Practice. Part II. trust in him alone, and such feeling and desires be right and proper, it must be reasonable and proper that they should be expressed. And, indeed, the very existence and exercise of such feelings and desires are a kind and degree of expression of them before God, and there- fore tlie expression of them is essential to their exist- ence : And the more clear, strong and particular the expression of them is, the more properly and the better do they exist. But these are expressed in the most natural and best manner in prayer. It appears from what has been now observed, that such feelings and de- sires are themselves a sort of mental prayer ; and it is therefore too late not to pray, A\'hen they exist. And the more particularly and distinctly, and with the greater strength they are acted out and expressed in thoughts ar.d words, in particular and solemn addresses to God, the more reasonable and proper are these exercises of the mind. Besides, this is the only way in which pious christians in this world can, not only express their piety in the most proper manner, but also pay proper ac- knowledgments to God, and give him the honour due to his name. 2. Asking God for the favours they want is suited to prepare them to receive them, and fit them for the mer- cy he designs to bestow upon them, so as to render it the greater and better to them. Though God be un- changeable, the christian stands in need of being chang- ed ; the change is therefore to take place in him. And nothing can be more suited to prepare the christian to receive good things, than a proper asking for them, and the views and exercises implied in this. The express- ing our wants and our desires to God, in a particular and solemn apphcation to him. and our dependance on him for help, and trust in him, and our conviction and sense of his sufficiency for us, tends greatly to strength- en these views, feelings and exercises of the heart, and to excite and maintain the constant exercise of them ; and to form the mind more and more to a preparedness to receive them, as a free gift from God, and to render the blessings vvhich are asked more sweet, and of greater \\ orlh to the soul. In this view, the reasona- Chap. VI. On Christian Practice. 375 bleness of prayer, and the great encouragement to practise it, are evident. 3. From the foregoing, it appears, that prayer is a real, proper and necessary mean of obtaining and re- ceiving blessings from God ; and as much so, as if he were not omniscient and unchangeable. Though God has determined to bestow blessings on men, this docs not exclude the means by which they are to be receiv- ed, but necessarily supposes and includes them ; and prayer is one of them. Therefore, when God had de- clared by the prophet Ezekiel, w hat blessings he deter- mined to bestow on his church and people, he neverthe- less said, " I will yet for this be inquired of by the house of Israel, to do it for them."* 4. Hence it appears, that God hears the prayers of his people, and regards them as much, and as really an- swers them, aiid they receive blessings as really and as much by this mean, and in answer to them, as if he were not unchangeable. Therefore, there is as much reason, and as great encouragement to pray, as if he were changeable : Yea, and much more ; for it has been shown, that if he were not unchangeable, there could be no safety in trusting in him, or encourage- ment to pray to him. 5. The satisfaction and pleasure, that is to be enjoy- ed by the christian in prayer and devotion, is a sufficient reason for it, and encouragement to practise it, if there were no other. This is not performed by the pious christian, as a task and burdensome duty ; but as a privilege and high enjoyment. The benevolent friends of God have great support, enjoyment and happiness in casting all their care upon him, and expressing the •desires of their heart to him ; and " by prayer and sup- plication, with thanksgiving, making known their re- quests to him." They would pray, were it only for the enjoyment which they have in exercise, and say in their hearts, *' I will call upon God as long as I live :" While others restrain prayer before God, and say, *' What is the Almighty, that we should serve him ? and what profit should we have, if we pray unto him ?" They 3re pleased with the way which is opened for sinners' * Eflek. xxzYi. 37. 376 On Christian Practice. Part II. access to God by an infinitely worthy Mediator, and ad- mire the divine condescension and grace in this. And though they be certain that God is unchangeable, this does noi tend to prevent, or in the least abate the pleas- ure and enjoyment they have in making known their requests to God, or their desire constantly to practise it ; but this tru^h gives them support and consolation, and increases their delight in calling upon God : And were not Gud unchangeal^le, they would see no reason, nor feel any encouragement to pray unto him, or even dare to ask any thing of him, as has been observed. II. Christian practice consists, in part, in a proper conduct towards our fellow men, or in that conduct of which our neighbour is the more immediate object : and is employed in relative and social duties. And this consists wholly in obeying the law of love ; in lov- ing our neighbour is ourselves, and in expressing and. acting out this . jve, in the most natural and proper manner, in words and actions, on all occasions, and at all times. All this is comprised in the two following particulars : 1. In doing justice to all with whom we have any concern and connection : In giving to every one what is his due, what lie has a right to from us ; which is op- posed to CA'ery instance, and the least degree of dishon- esty find injustice, whereby any person is injured by words or actions, in any of his interests, in his name, estate or person. The least violation of the rights of any person, by taking or withholding from him any- thing which is his due, and to which he has a right, is contrary to that comprehensive precept of Christ, of which every rational man cannot but approve in his con- science. " As ye would that men should do to you, do ye also to them likewise."* 2. Beneyolence is expressed and acted out farther, in doing good to all men, and promoting their true inter- est and happiness, as far as we have opportunity, or according to our capacity, and the advantages we have to do it. This is necessarily included in loving our neighbour as ourselves ; and in doing to others, as we liysDuld they should do unto us : And is expressly corrt-, f Luke vi. 3^, Chap. VI.' On Christian Practice. 377 manded in the following words : *' As we have oppor- tunity, let us do good unto all incn."* These two generals comprehend a great nunnbcr < i" particulars, some ot" which must be mentioned. 1. Si)eaking the truth in all cases, and at all limes, in op\X)sition to every instarice and degree of falsehood, •and dec( i^'ing our neighbour. Thi^. includes a punctu- al luHilment ot all covenants and promises we make v\ iih men; and the cartful and exact payment of all just debts ; lujr'csty and uprightness in all our dealings with our i>eighbour ; taking no advantage of Ii^s weakness, ignorance or necessity, and dejjendence on us. And we are not only to be concerned to conduct honestly, but to take special care and pains to appear in the view of othc's to do so, and guard to our utmost against all contrary appearar.ce. Our love to Christ, to our neigh- bour, and ourselves, will lead to this ; and it is coai- manded by the apostle Paul. He directs christians, *' To provide for things honest in the sight of all mcn.''''-\ And this he says he took care to do himself, " Piovid- ing for honest things, not only in the sight of the Lord, but also in i he sight of mcn.'^''X 2. Taking great care and pains, and doing their ut- most to live in peace with all men ; and to preserve or make peace between others with whom they have any influence and connection as far as this is possible, con- sistent with truth and duty. Christians live in peace with all men as far as is possible, and are peace makers, so far as is in their power ; and are disposed, when it is consistent ^vith truth and duty, to give up their own right and interest, for the sake of peace. They are con- cerned, and study and endeavour to " Give no offence, neither to Jews nor Gentiles, nor to the church of God. But to please all men, in all things, not seeking their own profit, but the profit of many."l| 3. Givir.g all the assistance and relief in their power to others who are suffering under temporal bodily wants and distresses ; being disposed to do good, ready to distribute, willing to communicate, and minister to the help and comfort of others, as far as they have ability :?ind opportunity. § " Whoso hath this world's goods • GjJ. vi. 10. t Rom. xii. 17. * 2 Cor. viii. 21. II 1 Cor. X. 32, 33. § 1 Tim. vi. 18. 3/8 On Christian Practice. Paut lb and seeth his brother have need, and shiittedi up his bowels of compassion from him, how dwelieth the iove of God in him ?"* 4. As christian benevolence seeks the greatest ,gpod and happiness of all, so far as is consistent \\ ith the greatest general good ; and considcis man as capable of infmitely better and greater good, than any carnal or worldly comfort and happiner-.s ; andviiews him as infi- nitely miserable, unless he be renewed, ahd saved by Jesus Christ : the christian is disposed to do ail in his power to prevent the eternal destruction of men, and promote their salvatioii, by their becoming leul chris- tians, lu this view he attempts, according to J,xis abili- ty, opportunity, and station in life, and connection with others, to instruct the ignorant, convince and reclaim the erroneous, reform the vicious, and awaken the atten- tion of all to the great truths and important . duties of Christianity, "If by any means he may save some."; And he exercises a constant care and watclifulness with respect to all his words and conduct before others, not to say or do any thing which would tend to prejudice them against true religion, or be any way injurious to their souls ; but, on the contrary, to speak and act so, on all occasions, as shall tend to remove prejudices against the truths and ways of Christ, and lead them cordially to embrace the gospel : and to cause his light so to shiiie before men, that they may see his good works, and glorify his Father which is in heaven. f In this there is the exercise both of piety and humanity. 5. As Christianity forms the true christian to a tender concern both for the temporal and eternal interest of all, and aims to^conduct so as not to hurt it in any respect, but to promote it ; so he is particularly tender of the character of others, and careful not to injure it, by backbiting, speaking evil of them, and slandering them. And this requires the more care and resolution, as the contrary is so common among men, and even many pro- fessing christians ; and as the tongue cannot be proper- ly bridled with respect to this, without constant care and watchfulness. Christianity forbids all slander, backbiting, and speaking evil of others, as this is direct- •IJolmiii.ir. tMatt. V. 16. Chap. VI. On Christian Practice. 379 ly contrary to that charity or benevolence which is es- sential to a true christian. Theretore, he carefully avoids the practice of slander, and speaking evil of oth- ers, in the follow ing instances : First. He does not make or spread an evil report of others, which is not trne ; or which magnifies the faults of which they may be guilty, and re|)resents them worse than they really are. This he avoids, as contra-' ry to truth, and ihe highest kind of slander. He will not only, not make a fiUse report, and spread it ; but will not take tip an evil report concerning others, and spread it ; merely because he has heard it asserted by others, while he has no certain evidence of the truth of it. For this is contrary to- the law of love, and real slander, how- ever commonly it may be practised by men. Secondly. He will not speak of the evil conduct of any person, of w hich he knows him to be guilty, or di- vulge that to any one w homsoever, w hich is knowai to no one but himself, and the person who is guilty, and which therefore he cannot prove to be true. For this is contrary to loving our neighbour as ourselves ; and is real slander. If we ourselves should be guilty of any action which is very wrong and odious, we should not be disposed to speak of it to others, or if we should da it, it v^ould be wrong, and an addition to our crime. And though it should be done in the view of some one person, he would have no right to discover it to any one else ; but is obliged to keep it an inviolable secret in his own breast, as he cannot speak of it to any other per- son, consistent with loving his neighbour as himself. And if he do speak of it, and spread this evil report of his neighbour, of the truth of which he is not able to give any evidence, but his own assertion, which is no proof, he is guilty of slandering his neighbour, and it is proper that he should suffer as a slanderer. At least, he ought to be considered as a slanderer, and is justly exposed to suftbr as such.* * If it should be asked, Whether the person who is really guilty of the evil deed, though there can be no legal proof of it, ought not to confess it, seeing he knows it to be true : And how can he deny it, consistent with truth ? The answer is, The guilty person has no niore call or right to confess and publish his fault, than if the other had not reported it, and therefore he cannot do it, consistent with his duty. The other person ha* 380 On Christian Practice. Part II. Thirdly. The christian is bound b}- his reli.^ion not to spread an evil report concerning his brotlier or neighbour, or make it more public than it alread) is, though there be good evidence that it is true. If he hear an ill report of his neighbour, or is a witness of some crime of v^ hich his brother is guilty, among other uiuiesses, he will be sorry to see, or hear such evil things : but v.iil not go and spread them farther, by telling others of them. This would not be consistent with his loving his neighbour as himself. For if a christian be guilty of a fault, the more public it is, aiid the farther it is known, the more disagreeable it is to him. And it is contrary to his duty, as well'as to his in- clination, to publish his own faults, which otherwise might be kept more private. And he who is disposed to publish his neighbour's faults, and makes them more kno^vn than otherwise they would be, is guilty of evil speaking, and real slander. But it must be here ob- served, that there is an exception from this rule, when it is necessary for the public safety and good, or the security of individuals, to have the more private evil deeds, or bad general character of our neighbour made public ; or when persons are called to give evidence against men, and be witnesses of their crimes before civil authority, in order to their being brought to proper pvniishment, for the benefit of society, and the suppres- sion of such evil deeds. Or when this is necessary to bring an offending brother before the church, that he declared what he cannot prove ; and therefore has done it in his own wrong ; and it really remains as much of a secret, as if he had not assert- ed it. Nor is his silence and refusing to say whether he be guilty or not^ in any degree, denying the fact, or intimating that the report is not true ; or tiiiit it is true, and he is guilty. The person, who is in this manner accused by a single evidence who reports it, without any circumstance sufficient to confirm what he asserts, ought not to have the question put to him. Whether the report be true, and he be really guilty ? Because he has no right to answer in the affirmative, if he be really guilty, agreeable to the report ; and he cannot answer in the negative consistent with the truth. But if any one, imprudently, and without any right, do question him ; he has a right to refuse to give any answer, in tlie affirmative, or the contrarvi His proper answer will be to this effect : " Since my neigh- bour, or brother, has reported that I have been guilty of such a crime, let him prove it. If he cannot, he ought not to be believed, but must bf» considered as a slanderer, and is liable to suffer as such. And lie who believes the report, and is disposed to treat me as if I were guilty, and takes up this report and spreads it yet farther, injures me, and is^ guilty of slander." 'Chap. VI. On Christian Practice. 381 •may be brought to repentance, or rej.cted and cast out. And in that case the most private steps are first to be taken, in order to bring him to repentance more private- ly, as has been observed in the section on church discipline. Fourthly. While a christian is disposed not to pub- lish the faults of others, to make them known, or speak freely of them, but to hide and cover them, as lar as consistently with the public good, and the safety of his neighbour, and his duty ; he will be read} to say every thing, which he can with truth, and consistently with his duty, in the favour of those in whom he sees some, and perhaps many faults. He will be more ready to speak of the good part of their character, than of the bad, and of those things which are commendable in them. A)id will appear in their cause, and vic^.dicate them, when they appear to be too severely censured, and unjustly condemned. 6. Christian practice includes the faithful and punc- tual performance of all relative duties, founded in the different relations and stations in which persons stand in this life. These are various, and call for different and various duties ; but may be all comprehended in the different relations included in superiors, inferiors, and equals. Love will form the christian to the duties re- quired in those different relations ; and they all consist in expressing this love in all proper ways in those differ- ent relations. The first relations which are the foundation of all Others, are those which commonly take place in a family, which require different duties. The heads of a family are generally the parents, husband and wife. It is the duty of the sexes in general, to enter into the marriage relation with each other, unless their circumstances be so ordered, in divine providence, as to be inconsistent with this. The standing command to mankind is, to multiply and fill the earth, in this way, with inhabitants. And the command is, " Let every man have his own wife, and let every woman have her own husband." And there is no marriage but this of one husband with one wife, consistent with the divine instituiion, or the good of mankind. This is a peculiar and near relation, VOL. II. 4'9 382 On Christian Practice. Part 11. suited to the comfort and happiness of human life ; and real Christianity exalts the enjoyment and happiness of this relation unspeakably, when it takes place in a proper degree in each party. The union consists in love. The husband is the superior, and the wife is the inferior. They are by love to serve each other, by mutually pro- moting each other's comfort and usefulness, and ever- lasting happiness. The inferiority and submission of the wife, when expressed properly in the acts of love, will be in no respect disagreeable, but pleasing, and greatly contribute to the happiness of the relation. The superiority of the husband, expressed in the most tender love, in supporting, protecting, honouring and nourish- ing his wife, is suited to render the relation as complete and happy, as any can be in this life. Their natural affections to their children will give them pleasure in ministering to them, and providing for them. But christian benevolence will operate strongly, to prompt them to give them a religious education, to govern, instruct, exhort, and persuade them to the exercise and practice of piety, training them up for Christ. The children, as soon as they become pious, and are capable of expressing a christian spirit, will be all obedi- ence and submission to their parents, and will delight to please, comfort and honour them in all proper ways. As brethren and sisters they will be united in the most sweet bonds of christian love, added to their natural affection to each other, living in the most happy peace and harmony, and striving to serve and please each oth- er in constant acts of kindness. And if there be any other domestics, they will quietly, and with fidelity, prudence and cheerfulness, do the duty of their place, so as to be most useful and comfortable to every member of the family, taking care that nothing be wasted and lost ; but that the best interest of the family is secured and promoted. Thus regulated and happy is every fam- ily, where the true spirit and practice of Christianity take place in a proper manner and degree. Different families, and the individual members of them, are connected with others by natural relation, near iieiehboLirhood, &c. from whence arise a number of Chap. \l. On Christian Practice. 383 duties, ^vllich are to be practised towards them, accord- ing to their character, circumstances and stations in life, whether superiors, equals or inferiors ; whether virtuous or vicious, friends or enemies. Christianity requires such a conduct towards all, as shall express uprightness, humility, meekness, and good will to all, however dif- ferent their relation to us, or their character may be. A forgiving spirit, and love of benevolence to enemies, are peculiar to a christian, and essential to his character. However they may hate him, and injure and abuse him, he w ill not be disposed to revenge himself, or do or wish them the least hurt ; but will freely forgive them, and wish they may enjoy the highest good ; and be as ready to do them good, and pray for them, as if they did not hate him and had not injured him. In the practice of this, christian benevolence appears in the true, distinguishing nature, beauty and excellence of it : and is, therefore, particularly and repeatedly enjoined by Christ on his disciples. He says, " If ye forj^ive not men their tres- passes, neither will your Father forgive your trespasses. But I say unto you, love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use }ou and persecute you."* Christianity lays the best and only foundation for true friendship : by the influence, and in the exercise of this, friends may be formed, and the most endearing and happy friendship take place, and be cultivated. There is a peculiar friendship between christians. They love one another with a peculiar love of benevolence and complacency : and therefore are disposed, as they are commanded, to acts of beneficence and kindness to such especially, and in the first place. f But they who are most acquainted with each other will exercise and enjoy this friendship to a much higher degree. They take a peculiar pleasure in conversing with each other, in which they are under no restraint, opening to one another their sentiments, and their hearts, with great freedom. They put great confidence in each other, and are faithful in keeping the secrets which are between them, and in doing good to each other, and praying tor one another ; and expressing their love and friendship * Watt* V. 4A, vi. 15. ^ Gal. vi. Ie raouili.b must be stopped. Wherefore rebuke them sharply, that they may bG sound in the faith. But speak tljou the things which becom.e sound doctrine. In all ihi;\2;s she'v- ing thyself a pattern of good works : /;; doctrine she luing uncorruptness^ gravity, sincerity ; sound speech that ciui- not be condemned. "t The consequence and evil tendency of the sentiment now under consideration appears from fact. Ti'^at which is now called liberality of sentiment, and calhoiici^;•.n, which is spreading far a!>d wide, and is celebrateci i;;y multitudes, as a most excellent, noble way ot rhi'vkiiig', has its foundation in this. This liberality and cathoii- cism discards all attachment to any particular system of truth, or belief of any distinguishing doctrines of tne gospel, as useless and hurtful ; and holds that it is no matter what a man's religious creed or practice is, or whether he regards an}', or not ; as he may be a good man, and go to heaven without any thing of this kind. This really renounces the Bible, and paves the way to infidelit}' : And this leads on to the darkness and hor- rors of atheism itself. IV. From the foregoing system of truths and duties, which is contained in the Bible, and taken wholly from it, arises the most clear and satisfying evidence that it is a revelation from God, and no human invention : *'But holy men of God have spoken and written it, as they were moved by the Holy Ghost." The evidence that the Bible contains a divine revela- tion has been in some measure exhibited and consider- ed, in the first chapter of this System : especially what is called the external evidence. And some of the internal evidence was mentioned : And it was observed, that this would be made to appear in the clearest arid most advantageous light, by prosecuting the inquiry con- cerning the doctrines and duties revealed and inculcated in this book ; which was ihcn proposed. This is now * I Tim. i.3. iv. IG. vi. 3, 4. 2 Tim. i. 13, ii. 2. f Tit. i. 7, 9, 11, 13. ii. 1, 7, 8. (2 HAP. Vl. Tlie Sonciusion. 405 finished. And upon a careful review of the whole, must it not be evident to every attentive, honest, candid mind, that in this book only is to be found such a system of truth, u hich could not be contrived, or even thought of by man ; but must be from God : That it contains a system of doctrines and commands, which man's wis- dom does not teach, and never can ; but which the Ho- ly Ghost alone teacheth ? Here the true God is represented in his glorious char- acter, subsisting in a manner infinitely above our com- prehension ; yet suited, so far as we can conceive, most perfectly to accon\plish his revealed designs, and to raise creatures, the objects of his love, to the highest happi- ness. He is clothed with unlimited power, wisdom and goodness, absolutely independent, self-sufficient, and all-sufficient ; and has fixed on a plan of operation, which is wise and good, like himself ; including all his works, and every event that shall ever take place, suited in the highest degree to glorify himself, and effect the highest good and happiness of the creation : And they must be blessed who love and trust in him. His law is perfectly right, wise and excellent, and expresses the moral character and perfections of God ; is infinitely im- portant, and must stand forever, as the only rule of moral rectitude : And every one must be happy so far as he is conformed to it. Here rebellion against God, and viola- tion of this law, is represented in the infinitely evil and malignant nature of it ; and all the dispensations and works of God, and his conduct towards his creatures, are suited and designed to make the clearest and most lasting display of this. Here is revealed the way in which mankind are become universally sinful, mortal and miserable ; and the infinite guilt and misery of their state is discovered ; and that they are totally ruin- ed and lost in themselves. This lays the only founda- tion for the discovery of infinite benevolence and sover- eign grace in the redemption of man ; and is the ground of the existence and revelation of the person, character and works of the Redeemer, and salvation by him. And every thing relating to redemption, is in the highest de- gree suited to make the brightest and most glorious manifestation of the power, wisdom, righteousness, VOL. ir. 52 406 The Conclusion. Part II. goodness, truth and faithfulness of God, and his infinite displeasure with the sinner, to humble man, and shew his absolute and entire dependance on God, consistent with the infinite vileness and criminality of the least devi- ation, even in heart, from perfect obedience to his law; to discover the infinite evil of the just consequence of sin ; and set before creatures the reasonableness and import- ance of obedience, and the strongest motives that are possible, to avoid every sin, and fear and obey God. And every truth of divine revelation is levelled against the sin and rebellion of man ; and every thing included in redemption, is perfectly suited to form the redeemed to the most beautiful, sweet, perfect holiness, and to raise them to the highest happiness and glory. And while eternal happiness, on the one hand, and endless misery on the other, are set before men, and one or the other must be the certain portion of every one, according to his conduct in this life, in embracing the gospel and obeying the Redeemer, or rejecting him, and living in sin ; this tends to solemnize every mind and fill every one with the greatest co!>cern, and awaken him to the utmost exertions to escape the one, and obtain the other ; and " work out his own salvation with fear and trem- bling." And the exercise and practice of piety, righteousness and benevolence in all the branches of religion and chris- tian morality, which consist in conformity of heart and life, to the doctrines and precepts contained in the scrip- ture, is the only way to render every man happy in this life, in their various connections, and proper business, and in the use and enjoyment of the things of this world. And were this to take place universally, it would neces- sarily form men into the most happy society that can take place in this state ; and at the same time rectify and en- large their hearts, and raise their pleasing hope and pros- pect of glory and honour, and immortality, in the favour of God, and the society of all his friends, in the ever- lasting kingdom of the Redeemer, in consequence of thcif patient continuance in well doing. When all this, and more, which might be mentioned, and will naturally come into the view of him who prop- erly attends to tlie subject, is well considered, together Chap. VI. The Conclusion. 407 with the external evidence, that the scripture was form- ed by divine inspiration, mentioned in the first chapter, it must produce a conviction and fixed persuasion that the Bible contains a divine revelation of a system of im- portant saving truth, which is not to be found any where else, and never could have been known, or invented by the reason of man, in his present corrupt state, had it not been thus revealed from heaven ; unless the mind be greatly biassed and prejudiced against the truth by the false taste and evil propensities of the heart, by which the reason of man may be so perverted and abused, and the mind so greatly blinded, as to reject the plainest, most consistent and important truth, as gross error and absurdity ; and imbibe the most inconsistent and erroneous sentiments, in opposition to the truth. It is true, indeed, that in order to discern the internal evidence of the truth of the holy scriptures, and see it in its true, clearest and most convincing light, the mind must possess a right taste, and be friendly to true wis- dom ; for the great and leading truths of divine revela- tion are more objects of taste, than of mere speculative reason, and cannot be discerned in a true light, in their true beauty, excellence and importance, without the former, and by the latter only. Wisdom is seen and justified only by the children of wisdom ; and not by the children of folly and vice, who are under the power of a false taste and disposition of mind, which necessari- ly blinds the mind to the beauty, excellence and con- sistence of the things and truths of the highest concern in the moral world. But he who has a true and proper moral taste and discerning, whose heart is disposed to be friendly to heavenly wisdom, is prepared to see the divire original of the Bible, from the system of truths it contains, and the exercises and duties there required, conformable to the doctrines revealed ; and to per- ceive, with a peculiar satisfaction and pleasure, the all convincing evidence, that what the scripture reveals is divine, and comes from God. He believes, and has the witness within himself, that this is the testimony of God. He has an understanding to know him that is true ; and that this is the true God, and eternal life.* This is expressly asserted by Christ, " He that is of ! 1 John V. 9, 10, 20. 408 The Conclusion. Part 11, God, heareth God's words. Ye therefore hear them not, because ye are not of God. My sheep hear my voice, and 1 know them, and they follow me : As a shepherd goeth before the sheep, and they follow him ; for they know his voice, and a stranger they will not follow."* And the apostle John says, " We are of God : He that knoweth God, heareth us : He that is not of God, heareth not us."t The same is asserted by the apostle Paul, in plain and strong language. *' The natural man receiveth not the things of the Spirit of God : For they are foolishness unto him ; neither can he know them, because they are spiritually discern- ed. But he that is spiritual judgeth all things. '^''X " If our gospel be hid, it is hid to them that are lost : In whom the god of this world hath blinded the minds of them which believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them. For God who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God, in the face of Jesus Christ. "§ Nevertheless, persons who are destitute of this right taste, and are at heart, and in practice unfriendly to the dictates of true wisdom, and enemies to it, maybe ration- ally convinced, and in this sense believe, that the Bible is a revelation from God. They may be so persuaded of the external evidence of this, and see so much of the internal evidence in a degree, as to assent to it in their reason and judgment. They may attend to it so much as to be in a degree convinced of their moral blindness, and their want of a new h' art, and right taste ; and that it is wholly o^ving to this, that they do not see, and arc not pleased and charmed with the glory of the gospel ; and that this is altogether their own fault : and that they are, on this account, in a very miserable condition : Yea, they may be in their reason and judgment, in a measure convinced of all the truths contained in the Bible, while they have no relish for them ; and they are in their hearts real enemies to them. And where this conviction does not take place, it is owing to ignorance or prejudices, which take place by a f John vi#. 47. ;i. 4, 5, 27. j 1 Joho iy. #. * 1 Cor. A' ^^i 15. §2 Cor. iy. 3, 4, 6 Chap. VI. The Conclusion. 409 bad education, or from the want of a j^ood one, too-cther with the strong, evil and corrupt biasses of their hearts, and the indulgence of various foolish and hurtful lusts, and to many other things of this kind, by which many have been led to conclude, that the real and true doc- trines of divine revelation are inconsistent and absurd, and to embrace contrary doctrines, more agreeable to the selfishness, pride, and other lusts of men. While others have, from the same evil biasses, been prejudiced against the scriptures, and rejected the Bible, as so fab- ulous, inconsistent and absurd, as not to be worthy of the regard of a rational man ; and have hereby plunged themselves into an abyss of darkness and uncertainty, while they have boasted that they were following the in- fallible dictates of their own reason. All these of every class, however distinguished in some respects, are wholly answerable and blameable for their ignorance, incredulity and error, and that they do not discern, reUsh, and love the truths of divine revela- tion, in a view of their beauty, consistence and glory, and are not pleased and charmed with the divine char- acter, and that of the Redeemer, displayed in the Bible. For this is as really owing to a shutting the mental eye against the light shining in the scriptures, and a refusing to come to it, and see it, as is a person's shutting his bod- ily eyes and refusing to admit the light of the sun, when it shines in its meridian brightness ; and is as really a vol- untary exercise of the governing taste and propensity of the heart, opposing the light of the truth, as any other exercise of heart of which man is capable, though there may be a difference in many respects. How criminal then is all infidelity, and turning away from the truth revealed in the scriptures, in all those who live imder the gospel ! And how awful the consequence ! TREATISE ON THE MILLENNIUM. SHOWING FROM SCRIPTURE PROPHECY, THAT IT IS YET TO COME ; WHEN IT WILL COME ; IM WHAT IT WILL CONSIST ; AND THE EVENTS WHICH ARE FIRST TO TAKE PLACE, INTRODUCTORY TO IT. BY SAMUEL HOPKINS, D. D. Late Pastor of the First Congregational Church in Newport, a.l. This shall be written for the generation to come : And the people, which shall be created, shall praise the Lord. . . psalm cii. 18. UNCOLN 4r EDMAMD9, PUBLISHERS, 53 COBNHILL. 1811. DEDICATION. To the People who shall live in the days of the Millenniunu HAIL, YE HAPPY PEOPLE, HIGHLY FAVOURED OF THE LORD I TO you the following treatise on the Millennium is dedicated, as yoii will live in that happy era, and enjoy the good of it in a much higher degree, than it can be now enjoyed in the prospect of it. And that yoa may know, if this book shall be conveyed down to your time, what is now thought of you, and of the happy day, in which you will come on the stage of life. You will be able to see the mistakes vvhich are now made on this head ; and how far what is advanced here, is agreeable to that which is noted in the scripture of truth, and a true and proper description of the events which are to take place ; and to rectify ever/ mistake. All is therefore humbly submitted to your better judgment. When you shall learn what a variety of errors, in doctrine and prac- tice, have been, and are now imbibed and propagated ; and in what an imperfect and diefective manner they are opposed and confuted ; and the truth explained and defended : And observe how many defects and mistakes there are in those writings which contain most truth, and come nearest to the standard of all religious truth, the holy scripture, you will be ready to wonder how all this could be, -where divine revelation i» enjoyed. But your benevolence and candour will make all proper allowances, for all the prejudices and darkness which take place in these days, and pity us ; while your piety will lead you to ascribe the greater light and advantages whicli you will enjoy, and your better discerning and judgment, not unto yourselves, but to the distinguishing, sovereign grace of God Though you have yet no existence, nevertheless, the faith of the christians in this and in former ages, beholds you " at hand to come ;" and realizing your future existence and character, you are greatly es- teemed and loved ; and the pious have great joy in you, while they are constantly, and with great earnestness praying for you. They whs make mention of the Lord, will not keep silence, nor give him any rest, till he establish, and till he make Jerusalem a praise in the eartli. For you they are praying and labouring, and to you they are ministering ; and without you they cannot be made perfect. And you will enter into their labours, and reap the happy fruit of their prayers, toils and sufferings. They will be in heaven, with the holy angels, and the spirits of the just made pei-fect, when you will come upon the stage in this world ; and they will rejoice in you, in your knowledge, benevolence, piety, righteousness and happiness : And all their past prayers for you will be turned into joy and praise. And you will, in due time, be gathered together with them nnto the Lord Jesus Christ, in his eternal kingdom, and join in seeing apd praising him forever, ascribing blessing, and honour, and glory, and power, unto the only true God, the Father, Son, and Holy Ghost. Amen. INTRODUCTION. A PARTICULAR history of the church of Christ, from the days of the apostles, to this time ; of the various changes throui^h which it has past ; of the doctrines which have been taught and maintained ; of the discipline, worship, and manners, which have taken place ; of the grand apostasy in the church of Rome, and of the reformation, &c. might be properly subjoined to the fore- going system, were it not that this has been done by a number of writers already ; so that all who are disposed to acquamt them- selves with ecclesiastical history, may obtain this information by books already extant : Wliich, at the same time, serve to con- firm the truth and divine original of Christianity, by discovering, in how many instances the state of the church, and the events which have had a particular respect to it, have been foretold, and have taken place according to the predictions. This subject has been particularly illustrated by Mr Lowman, in his " Paraphrase and Notes on the Revelation of St. John" And since, more largely, by Bishop Newton, in his " Dissertation on the Pro- phecies, which have remarkably been fulfilled, and at this time are fulfilling in the world." A Treatise on the Millennium, however, and of the future state of the church of Christ, from this time to the end of the world, as it is predicted and described in divine revelation, is thought proper and important, not only as it has been more than once re- ferred to in the preceding work : but as it appears not to be be- lieved by many, and not to be well understood by more ; or at- tended to by most, as an important event, full of instruction, suited to support, comfort and encourage christians, in the pres- ent dark appearance of things, respecting the interest of Christ, and his church ; and to animate them to faith, patience and per- severance in obedience to Christ ; putting on the hope of salvst^ VOL. II. 53 414 Lilroduclion. tion for an helmet. And to excite them more carucsily to pray for the advancement and coming of the kingdom of Christ : Of which kingdom, as it is to take place in this world, or of Chris- tianity itself, there cannot be so clear, full and pleasing an idea, if the scripture doctrine of the Millennium be kept out of view. In the first three centuries after the apostles, the doctrine of the Millennium was believed and taught ; but so many unwor- thy and absurd things were by some advanced concerning it, that it afterwards fell into discredit, and was opposed, or passed over in silence, by most, until the reformation from popery. And then a number of enthusiasts advanced so many unscriplural and ridiculous notions concerning it, and made such a bad improve- ment of it, that many, if not most of the orthodox, in opposing them, were led to disbelieve and oppose the doctrine in general ; or to say little or nothing in favour of the doctrine, in any sense or view of it. But few of the most noted writers of the last century in Brit- ain, or in other parts of the protestant world, have said any thing to establish or explain this doctrine : And they who have men- tioned it, do appear, at least the most of them, not to have well understood it. In the present century, there has been more at- tention to it ; and the scriptures which relate to it have been more carefully considered, and explained by a number of writers ; and it has been set in a more rational, scriptural and important light, than before. Dr. Whitby has written a Treatise on the Millennium. And Mr. Robertson, and Mr. Lowman, have as- serted and explained it, in some measure, in their exposition of the book of the revelation by the apostle John ; especially the beginning of the twentieth chapter of that book. And the late President Edwards, attended much to this subject, and wrote up- on it more than any other divine in this century. In the year 1747, he published a book, entitled " An humble attempt to pro- mote explicit agreement, and visible union of God's people, in extraordinary prayer for the revival of religion, and the advance- ment of Christ's kingdom on earth, pursuant to scripture prom- ises and prophecies concerning the last time." In which he pro- duces the evidence from scripture, that such a day is yet to come. And in a posthumous publication of his, entitled " A history of ii)e work of Redemption," this subjeet is brought int« view, and Introductiam. 415 pavticuJariy considered. There is also extant, a sermon on ilie Millennium, by the late Dr. Bellamy. And otl.er writers have occasionally mentioned it. And this subject appears to be brought more particularly into view in the public prayers and preaching, and in conversation, in this age, than \n former times ; and the doctrine of the Millennium is more generally believed, and bet- ter understood. This is rather an encouragement to attempt farther to explain and illustrate this important, pleasing, useful subject, in which every christian is so much interested, than a reason w!iy nothing more should be said upon it. Tlie subject is far from being ex- hausted ; and as the church advances nearer to the Millennial state, \vc have reason to think the predictions in divine revelation respecting it will be better understood ; and the minds of chris- tians will be more excited to great attention to this subject, and strong desires to look into those things, and to earnest longings and prayers for the coming of the kingdom of Christ, as it will take place in that day. And all this is to be effected, by ?!lkans and proper attempts and exertions. " Many shall run to and fro, and knowledge shall be increased." The prophecies of events, which are yet to take place, cannot fce so fully understood before these events come to pass, as they will be when they are fulfilled ; and there is great danger of making mistakes about them. And it is certain, that many have made mistakes, since they have made very different and oppo- site constructions of the same predictions ; and therefore all cannot be right. So far as the prophecies which respect the Millennium, of which there are many, can be understood, and the real meaning of them be made plain, by a careful and diligent attention to them, and comparing them with each other, men may go on safe ground, and be certain of their accomplishment. And whatever is a plain and undeniable consequence, from what is expressly predicted, is equally revealed in the prediction, as an event, or circumstance of an event, necessarily included in it. But every opinion respectmg future events, which is matter of conjecture only, however probable it may be in the view of him who proposes it, ought to be entertained with modesty and diffi- dence. 416 Introduction. The following Treatise on the Millennium is not designed s« much to advance any new sentiments concerning it, which have never before been offered to the public, as to revive and repeat those which have been already suggested by some authors, which are thought to be very important, and ought to be understoodj and kept constantly in the view of all, in order to their having a proper conception of the church of Christ in this world, and reading the scriptures to their best advantage, and greatest com- fort : Though perhaps something will be advanced, respecting the events which, according to scripture, are to take place between the present time, and the introduction of the happy state of the church, which have not been before so particularly consideredf A TREATISE ON THE millennium; SECTION I. In which it is proved from Scrifiture^ that the church of Christ in to come to a state of firosfierity in this world, ivhich it has never yet enjoyed ; in which it will coniifiiie at least a thousand years, THE first revelation of a Redeemer, in the prediction spoken to the serpent, may be considered as implying the destruction of the kingdom of the devil in this world, by the wisdom and en- ergy of Christ. '* He shall bruise thy head, and thou shalt bruise his heel "* Satan has bruised the heel of Christ, in the sufler- ini^s and dishonour he has been instrumental of bringing upon him, and in the opposition he has made to the interest and church of Christ, in this world. And it is natural to suppose that Christ shall bruise his head in this world, by destroying his interest and kingdomamong men, and gaining a conquest over him, in the strug- gle and war which has taken place between the Redeemer and se- ducer of men. And by the Redeemer's bruising the head of the serpent, is signified that he will not destroy him by the mere ex- ertion of his power, but that by his superior wisdom, he will con- found and defeat Satan, in all his subtilty and cunning, on Avhich he depends so much, and by which he aims to disappoint Christ and defeat him in his designs. And by this he will make a glo- rious display of his wisdom, as well as of his power, while he discovers the craftiness of Satan to be foolishness, and disappoints him in his devices, carrying all the counsel of this cunning, fro* ward enemy headlong. If all this could not be gathered from this passage, considered by itself, yet that this is the real mean- ing, will perhaps appear from what has already taken place in accomplishing this prediction ; and from other prophecies re- specting this, some of wliich are to be brought into view in the sequel : without which the full meaning of this first promise could not be known. In order to bruise the head of the serpent, in this sense, most effectually, and turn his boasted wisdom and cunning into fool- ishness, and entirely defeat him in this way, he must have op- portunity and advantage to try his skill and power, and practise • Gen. iii. 15. *l^ Frofihecies of the Millennium. Sect. I. all his cunniiif^, in opposing; Christ, and the salvation of men. And in this way be overcome and wholly defeated, in the ruin of his interest and kingdom among men ; so that all his attempts shall turn against himself, and be the occasion of makinpj the victory and triumph of the Redeemer {greater, more perspicuous and glorious, in tne final prevalence of iiis kingdom on earth, by drawing all men to him ; and destroying the works and king- dom of Satan in this world, and setting up his own on the rums of it, and so as to turn all the attempts and works of the devil against him, and render the whole subservient to iiis own interest and kingdom. And thus the coming and kingdom of Christ will be " As the light of the morning, wheii the sun riseth, even a morning without clouds ; as the tender grass springing out of the earth by clear shining after ram." When the sun rises in a clear morning, after a dark night, attended with clouds, rain and storms, the morning is more pleasant, beautiful and glorious, and the grass springs and grows more fresh and ttu'ifty, tlian if it had not been preceded by such a stormy night. So the prosperity and glory of the church, when the Sun of righteousness shall rise upon it, with healing in his beams- will be enjoyed to a high- er degree, and be more pleasant and glorious, and Christ v.'ill be more glorified, than if it had not bten preceded by a dreadful night of darkness, contusion and evil, by the wickedness of men, and the power and agency of Satan. The words above cited are the last words of David the prophet, and sweei Psalmist of Israel, and are a prophecy of the glo- rious event now under consideration. " The Spirii of the Lord spake by me, and his word was m my tongue. Ihe God of Isra- el said, the Rock of Israel spake by rae. He that rulcth over men must be just, ruling in the fear ol God. And he sludi be like the morning, when the sun riseth, even a morning without clouds ; as the tender grass springing out of the earth, by clear shining after rain."* Tiit first w(jrds may be rendered so as to give the true sense more clcariy. " He who is to ruie over men, (i. e. the Messiah) is just, ruling in tiie fear of God." Tiie words must Ae, in our translation, are not in the original, and ti»e helping verb ?>, which is commonly not expressed, but under- stood, in the Hebrew, should have been supplied : " He that rul- cth, or is to rule over men, is just." This is evidently a pn-^phe- cy concerning Christ, his church and kingdom, when he shall take to himself his great power, and reign in his kingdom, which shall succeed the, reign of Satan during the four preceding mon- archies, which were first to take place, which will be more par- ticularly explained, as we proceed in examining the prophecies of this great event, The latter day glory. And that these words of David are a prediction of the reign of Christ on earth, after the long prevalence of Satan and wicked men, is farther evident from the words which follow, relative to the same thing. " But the sons of Belielj shall all of them as thorns be thrust away, be'- * 2 Sam. xxiii. 2, 3, 4. Sect. I. Ab; yet Fulfilled. 4,19 cause they cannot be taken with hands. But the man that shall touch tliem must be fiMiced with iron, and the staft" of a spcur, and they shall be utterly burnt with fire in the same place." Exactly parallel with this prophecy, is that of the prophet MjJachi. " Behold, the day comelh, that shall Inirn as an oven, and all the proud, yea, all tliat do wickedly, shall be stubble, and the dav that comelh shall burn lliem up, saith the Lord of hosts, that it sliall leave them neither root nor brancli. But unto you that fear my name, shall the Sun of ri^fitciusness arise with healint; in his wings ; and ye shall i^o fori a and grow wyt as the calves in the stall. And ye shall tread down tiie wicked ; for they shall be ashes under the soles of your feet, in the day that I shall do this, saith the Lord of hosts."* But to return from this, which may seem to be some digres- sion, or anticipation : The great and remarkable promise, so olten made to Abraham, Isaac and Jacob, and more than once mention- ed by tiie Apostles, will next be considered. Tins promise was made to Abraham, and of him, three times. " In thee shall all the families of the eartli be blessed "t " All tlie nations of the earth snail be blessed in him."| " And in thy seed shall the nations of the earth be blessed "§ And this same promise is made to Isaac. " I will perform the oath wiiich I sware vinto Abraham thy father — ind in thy seed shall all the nations of the earth be blessed. "|| And to Jacob. " In thee, and in thy seed shall all the families of the earth be blessed."^ The apostle Peter mentions this promise as referring to the days of the gos- pel. " Ye are the children of the prophets, and of the covenant which God made with our fatliers, saying unto Abraham, and in thy seed shall all the kindreds of the earth be blessed "** The apostle Paul speaks of this promise as referring to Christ, and all who believe in him, making him to be the promised seed, and believers in him to be those exclusively who are blessed in him, in whom the promised good takes place. " Know ye, therefore, that they which are of faith, the same are the children of Abra- ham. And the scripture, loresetint! that God would justify the heathen through faith, prccchcd before tlie gospel unto Abraham, saying. In thee shall all nations be blessed. So then they which be of faith, are blessed wiiii faittJul Abraham — Now to Abraham and his seed were the promises made He saith not. And to seeds, as of many ; but as of one, And to thy seed, which is Chrisi."tt This prediction and promise is very express and extensive* That all the families, kindreds, and i.aiions of the earth, should be blessed in Christ, by their becoming believers in him. This has never yet taken place, and cannot be luifilled, unless Chris- tianity and the kingdom of Christ sliall lake place and prevail in the world to a vastly higher degree, and more exiensively and. • Mai. IV. 1, 2, 3. t Gen. xii. 3. \ Chap, xviii. 18. § Chap. xxii. 18. llChap. xxvi. 4 9 Chap, atxyiii. H. •• Acts iii. 35. |-|- Gal. iii. 7, 8, 9, IS. 4^0 Prafiheciea of the Millennium^ Sect. I. universally, than has yet come to pass ; and all nations, all the inhabitants of the earth, shall become believers in him, agreeable to a great number of other prophecies, some of which will be meritioned in this section. The reign of Christ on earth, with his church and people, and the !iappiness and glory of that time, is a subject often mentioned, predicted and celebrated in the book of Psnlais. To mention all that is there spoken with reference to that happy time, would be to transcribe great part of that book. Only the following passages will now be mentioned, which are thought abundantly to prove that the kingdom of Christ is to prevail and flourish in tiiis world, as it has never yet done ; and the ciuirch is lo be brought to a stale of pvirity, prosperity and happiness on earth, which has not yet taken place, and so as to include ail nations, and fill the world. In the second Psalm, it is predicted and promised, that the Son of God shall inherit and possess all nations, to the ends of the earth ; which necessarily implies, that his church and kingdom shall be thus extensive, reaching to the ends of the earth, and in- cluding all the nations and men on earth. '' I have set my kng upon ray holy hill of Zion. I vvUl declare the decree : The Lord hath said unto me. Thou art my Son, this day have I be- gotten thee. Ask of me, and I shall give thee the heathen for thine inheritance, and the uttermost parts of theemlh for thy possession." 13y Zion here is meant, as in numerous other places in the prophecies, the church of Christ, of which mount Zion was a type. The twenty second Psalm contains a prophecy of the suflerings of Christ, and the glory that shall follow ; and of the latter it is said ; " The meek shall eat and be satisfied. They shall praise the Lord that seek him : Your heart shall live forever. \ll the ends of the world shall remember, and turn unto the Lord : And all the kindreds of the nations shall worship before t!>ee. For the kingdom is the Lord's ; and tie is the Governor among the nations : For evil doers shall be cut oft'; But those that wait ijpon the Lord, they shall inherit the earth. For yet a little while, and the wicked shall not be ; yea, thou sbalt diligently 'Otisider his place, and it shall not be. But the meek shall in- herit the earth, and delight themselves in the abundance of peace.*'* This is a prediction of an event which has never taken place yet. Evil doers and the wicked have in all ages hitherto possessed the earth, and flourished and reigned in the world. When it is promised, that they who wait upon the Lord, and the meek shall inherit the earth, and delight themselves in the abun- dance of peace, the meaning must be, that persons of this charac- ter will yet have the possession of the earth, and fill the world, when no place shall be found for the wicked, as they shall be all destroyed, and their cause wholly lost. And all of this character who liave lived before this time, and waited upon the Lord in the * Psal. sxxvii. 9, 10, 11, SiCT. I. J^t yet Fulfilled. -432 •xercise of meekness, shall Hourish and live in their successors, and in the prosperity and triumph of the cause and inicrest, in which tney lived and died. This is agreeable to olhtr prophecies of this kind, as will be shewn in the sequel. " All the ends of the earih shall remember and turn unto the Lord : And all the kindreds of the nations shall worship before thee." Who can believe that this has ever yet been ? But few of mankind, com- pared with the whole, have yet turned unto the Lord. By far the greatest part of the nations of the earth, even to the ends of the world, have worshipped, and do now worship false gods, and idols. But when all the cJids of the loorld shall remember, and turn to the Lord ; and all the kindreds of the nations shall wor- ship before him ; then the meek shall inherit the earth, and de-» light themselves in the abundance of peace. The whole of the sixty seventh Psalm is a prediction of the same event, and of the same time, which is yet to come. It is a prayer of the church that such a time may take place; at the same time expressing her assurance that it was coming ; and the whole is a prophecy of it. " God be merciful unto us, and bless us ; and cause his face to shine upon us. That thy way may be known upon earth, thy saving health among a// nauons. Let the people praise thee, O God ; let all the fieofile praise thee. O let the nations be glad, and sing for joy ; for thou shalt judge the people righteously, and govern the nations upon earth. Thea shall the earth yield her increase : and God, even our God, shall bless us. God shall bless us ; and all the ends of (he earth ahull, fear him. The seventy second Psalm, the title of which is, " A Psalm for Solomon," contains a prophecy of Christ and his kingdom, of wiiom Solomon was an eminent type. The Psalmist looks be- yond the type to the antitype, and says things which can be ap- plied to the latter only, and arc not true of the former, considered as distinct from the latter ; which is common in the scripture, ia such cases. Here it is said, " He shall come down like rain up- on the mown grass ; as sliowers that water the earth. In his days shall the righteous flourish ; and abundance of peace so long as the moon endureih. He shall have dominion also from sea to sea) and from the river unto the ends of the earth. All kings shall fall down belore him : All nations shall serve him. His rame shall endure forever : His name shall be continued as long as the sun ; and men shall be blessed in him : All nations shall call him blessed. Blessed be the Lord God, the God ot Israel, who only doth wondrous things. And blessed be his glorious name forever, and let the whole earth be filled with his glory ; Amen, and Amen." " Arise, O God, judge the earth ; for thou shalt inherit all na- tions."* In this Psalm, the rulers and judges among men are accused of unrighteousness, and condemned : and then the. VOL. II. ' 54 • PsaliQ Ixxsii. 8. 4.2j2- iProfiheciea of the MiUenniUmt isECT. I. Psalmist concludes with the words now quoted, which refer to some future event, in which God should judge the earth, and in- herit all nations, in a sense in which he had not yet done it. In ihe second Psalm, the heathen, i. e. the nations, all nations, are given to Christ for his inheritance ; and here the same thing is expressed, " Thou shalt inherit all nations." And hy \\\?, judg- ing the earthy is meant his reigning and subduing the inhabitants of the earth, to a cordial subjection to himself; which will be more evident by what follows, where wc shall find the same thing predicted. The ninety-sixth Psalm relates wholly to redemption bjr Christ ; to the happiness and glory of his kingdom, and his reign on earth. " O worship the Lord in the beauty of holiness. Fear before hima'd the earth. Say among the heathen, that the Lord reigneth : The world also shall be established, that it shall not be moved, he shall judge the people righteously. Let the heav- ens rejoice, and let the earth be glad : I^et the sea I'oar, and the fulness thereof. Let the field be joyful, and all that is therein : Then shall all the trees of the wood rejoice bcfoi'e the Lord ; for he Cometh to judge the earth : He shall judge the world with righteousness, and the people with his truth." What is here foretold, is to take place before the end of the world, and the general judgment ; and it relates to the whole world, all the earth and the nations in it ; the kingdom and reign of Christ is to extend to all of them : And his coming to judge the earth, and the world in righteousness, intends his reigning in right- eousness, and bringing all nations to share in the blessings of his salvation and kingdom. Agreeably to this, it is said of Christy by Isaiah and Jeremiah, " Behold a king shall reign in righteous- ness. In those days, and at that time, will I cause the Branch of righteousness to grow up unto David, and he shall execute judgmeiit and righteousness in the land," or in the earth.* Great part of the prophecy of Isaiah relates to the flourishing and happy state of the kingdom of Christ, and the prosperity of the church in the latter days. When he foretells the return of the people of Israel from the Babylonish captivity, which was a type of the deliverance of the church of Christ from spiritual Babylon, and from all her enemies in this world, visible and in- visible, he commonly looks forward to the latter, and keeps that in view, and says things of it, which are not true of the former, and cannot be applied to it. And as Zion, Jerusalem, and Judah, and Israel, were types of the church and kingdom of Christ, as ip.cluding all nations, the former are commonly mentioned only as types, being put for, and signifying the latter. And when >.he gospel day, the coming of Christ, and his church and king- dom, are brought into view, all that is included in these is com- prelicnded ; and commonly chief reference is had to the Millen- nium, or the day cf the flourishing of the kingdom of Christ on cnrth, which is in a peculiar manner, and eminently the day of * Isai. xxxii. 1. Jer, X'sxiii, 11>- Sect. {. JVot tjet FulfilUd.^ A2^ salvation ; asd will issue in ihe complete reJemplion of the church, at and after the day of judgment. He who reads this prophecy with care and discerning will be convinced of the truth of these observations ; and in any other view, great part of it cannot be understood. Only part of the many prophecies of the glory and extent of the kingdom of Christ in this world, which are contained in this book, will be now mentioned, as those which are most express and clear, with reference to the subject in view. They who atten- tively read this prophecy will find many more which refer to the saiiiC event. " And it shall come to pass in the last days, that the mountain of the Lord's house shall be established in the top of tlie moun- tains, and shall 6e exalted above the hills ; and all nations siiall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob, and he will teach us of his ways, and we will walk in liis paths ; for out of Zion shall go forth the law, and the word of the Lord from Jerusalem. And he shall judge among the na- tions, and shall rebuke many people : And they shall beat their swords into ploughshares, and their spears into pruning hooks : Nation shall not lift up sword against nation, neither shall they learn war any more."* It is certam that this prophecy has not been yet fulfilled, except in a very small degree, as the begin- ning, and first fruits of it. " And there shall come forth a rod out of the stem of Jesse, and a branch shall grow out of his roots. And the Spirit of the Lord shall rest upon him, the spirit of wisdom and understanding, the spirit of knowledge, and of the fear of the Lord : And shall make him of quick understanding in the fear of the Lord, and he shall not judge after the sight of his eyes, neither reprove after the hearing of his cars. But with righteousness shall he judge the poor, and reprove with equity, for the meek of the earth : And he shall smite the earth with the rod of his mouth, and witli the breath of his lips shall he slay the wicked. And righteous- ness shall be the girdle of his loins, and faithfulness the girdle of his reins. The wolf also shall dwell with the lamb, and the leopard shall lie down with the kid ; and the calf, and the young lion, and the fatling together, and a little child shall lead them. And the cow and the bear shall feed ; their young ones shall lie down together : And the lion shall eat straw like the ox. The sucking child shall play on the hole of the asp, and the weaned child shall put his hand on the cockatrice' den. They shall not hurt nor destroy in all my holy mountain : For the earth shall ke full of the knowledge of the Lord, as the waters cover the sca."t This is evidently a prophecy of Christ, and his kingdom on earth. He shall judge and reprove for the meek of the earthj and slay all the wicked on earth, that the meek may inherit it ; trhich is exactly agreeable to the forementioned prophecy in the * RaiaJi \u ?j 3-, 4f:. t Chap. xi. 1— 9.> 424 Profihecies of the Millennium, SiECT. I. thirty seventh Psalm. " Evil doers shall be cut off, and yet a lit- tle while and the wicked shall not be ; but the meek shall inher- it the earth ; and de'ight themselves in the abundance of peace." And this universal peace and harmony among men, which shall take place at that time, is expressed in the prophecy before us, in very strong, figurative language ; by the wolf dwelhng with the lamb, Sec. — And the ground and reason of this is given. " For the earth shall be full of the knowledge of the Lord, as the wa- ters cover the sea " By the knowledge of the Lord is meant true religion, or real Christianity, which consists most essentially in benevolence and goodness, as has been shown. So far as this takes place, love, peace, and the most happy concord and union are promoted ; and every thing contrary to this suppressed and banished. Therefore, when this shall take place universally among men, and fill the earth, as the waters cover the sea, there will be nothing to destroy or hurt, but universal safety, peace, and love. No such time has ever been yet known. The true knowledge of God has been so far from filling the earth, that gross darkness has covered much the greatest part of it ; and re- al Christianity has been confined to narrow bounds ; and but very few of mankind have attained to the character of true christians, even where the gospel has been published. And a horrible scene of oppression, cruelty, war and murder, has spread all over the earth ; and will continue to do so, until Christ shali arise and smite the earth with the rod of his mouth, and slay the wicked •with the breath of his lips ; and cause the earth to be filled with the knowledge of God. Such a happy time is yet future, and will certainly come. The twenty fifth chapter contains a prophecy of the same event, some of which is worthy to be transcribed. " And in this mountain shall the Lord of hosts make unto all fieo/ile a feast of fat things, a feast of wine on the lees, of fat things full of mar- row, of wines on the lees, well refined. And he will destroy in this mountain the face of the covering cast over all people, and the veil that is spread over all natians. He will swallow up death in victory, and the Lord God will wipe away tears from off all faces, and the rebuke of his pi op!e shall he take away from off all the earth ; for the Lord hath spoken it. And it shall be said in that day, Lo, this is our God, we have waited tor him, and he ■will save us : This is the Lord, we have waited for him, we will be glad, and rejoice in his salvation." The gospel is here represented by a rich feast ; and it is promised that all people and nations shall have their eyes opened to see it ; and all reproach and opposition to the church of Christ shall be taken away from off all the earth ; and there shall be universal joy in the salvation, for which the church has long waited, and which shall come in the last day. " Comfort ye, comfort ye my people, saith your God. Speak comfortably to Jerusalem, and cry unto her, that her warfare is &eqompUshed, that her iniquity is pardoned: Ifor she hath le- Sect. I. A'o/ yet Fuljilled. 42 5 ceived of the Lord's hand double for all her sins. The voice of him that crieth in the wilderness, prepare ye the way of the Lord, make straight in the desert a high way for our Cod. Ev- ery valley sliall be exalttd, and every mountain and hill shall be made low ; and the crooked shall be made straight, and the rough places plain. And the glory of the Lord shall be revealed, and alljlesh shall see it together : For the mouth of the Lord hath spoken it."* '1 his is a prophecy of the times of the gospel, as it is thus ap- plied in the New Testament. Il does refer to tl;t first introduc- tion and the coming of Christ into the world ; but is not con- fined to this : It gives a comprehensive view of this great salva- tion, and the favour and glory which is to come to the church of Christ in this world, and looks forward to the day when the glory of the Lord shall be so revealed, that all flesh, that is, all nations, all mankind, shall see it together. This has not yet been fulfill- ed ; but is to be accomplished in a time yet to come, when *' Tlie earth shall be filled with the knowledge of the glory of the Lord, as the waters cover the sea."t All that precedes this day is pre- paratory to it, as the mmistry of John the Baptist was an introduce tion to it, and more immediately prepared the way for Christ. From the beginning of the fortieth chapter of Isaiah, to the end of the sixty sixth chapter, with which his prophecy closes, there is almost one continued series of predictions and promises of good, salvation, happiness and glory to the church of Christ, which have principal reference to the latter day, when the Mil- lennium shall take place ; and when they will have their chief ac- complishment. It will be sufficient to answer the end now pro- posed, to mention the following passages. Salvation by Christ is frequently represented as actually ex- tended to the ends of the earthy which has not yet been accom- plished. " Look unto me, and be ye saved, all the ends of the earth ; for I am God, and there is none else. And he said, it is a light thing that thou shouldest be my servant to raise up the tribes of Jacob, and to restore the preserved of Israel : I will also give thee for a light to the Gentiles, that thou mayest be rny salvation unto the end of the earth. The Lord hath made bare his holy arm in the eyes oi all nations, and all the ends of the earth shall see the salvation of our God.'*| The same phrase is used by the prophet Micah. " And he shall stand and feed in the strength of the Lord, in the majesty of the name of the Lord his God, and they shall abide : for now shall he be great unto the ends of the earth."^ The sixtieth chapter of Isaiah is filled with comfort and prom- ises to the church, as also are the preceding chapters. The fol- lowing expressions. may be particularly noted. " Arise, shine, for tliy light is come, and the glory of the Lord is risen upon thee. For behold the darkness shall cover the earth, and gross darkness the people ; but the Lord shall arise upon thee, and his • Isaiah xL 1, &c. f Hab. ii, 14. ♦ Isa. xlv. 22. xlix. 6. lii. 10. !§ Chap, v, 4. '«426 Profihfcies of the Millennium, Sect, h ^lory shall be seen upon thee. The Gentiles shall come to thy light, and kings to thy rising. Therefore, thy gates shall be open continually, they shall not be shut clay nor night, that men may bring unto thee the forces of the Gentiles, and that their kings may be brought. For the nation and kingdom that will not serve thee shall perish : Yea, those nations shall be utterly "wasted." No such event has been yet. When this shall take place, all nations, all mankind, must belong to the church ; for all others shall be utterly luasted. The same thing is foretold by the prophet Zechariah.* The sixty first chapter of Isaiah is on the same subject, and the sixty second throughout. Upon such promises made to the •church, she breaks forth into joy and praise, in the prospect of the good that is coming to her. " I will greatly rejoice in the Lord, my soul shall be joyful in my God ; for he hath clothed me "with the garments of salvation ; he hath covered me with the robe of righteousness, as a bridegroom decketh himself with tirnaments, and as a bride adorneth herself Avith jewels. For as the earth bringeth forth her bud, and as the garden causeth the things that are sown in it to spring forth ; so the Lord God will cause righteousness and praise to spring forth before all nations." ■*' For Zion's sake, I will not hold my peace, and for Jerusalem's sake, I will not rest, until the righteousness thereof go forth as brightness, and the salvation thereof as a lamp that burneth. And the Gentiles shall see thy righteousness, and all kings thy glory : And thou shalt be called by a new name, which the mouth of the Lord shall name. I have set watchmen upon thy walls, O Jerusalem, which shall never hold their peace day nor night. Ye that make mention of the Lord, keep not silence, iind give him no rest, till he establish, and till he make Jerusa- Itxn a praise in the earth. Go through, go through the gates ; prepaie you the way of the people ; cast up, cast up the highway, gather out the stones, lift up a standard for the people. Behold, the Lord hath proclaimed unto the end of the world, Say ye to the daughter of Zion, Behold, thy salvation cometh ; behold, his reward is with him, and his work before him. And they shall call them. The holy people, the redeemed of the Lord : And thou shalt be called. Sought out, A city not forsaken."! '* Who hath heard such a thing ! Who hath seen such things ? Shall the earth be made to bring forih in one day, or shall a nation be born at once ? For as soon as Zion travailed, she brought forth her children. Shall I bring to the birth, and not cause to bring forth ? saith the Lord. Shall I cause to bring forth, and shut the v/omb ? saith thy God Rejoice ye with Jerusalem, and be glad with her, all ye that love her ; rejoice for joy with her, all ye that mourn for her : That ye may suck, and be satisfied with the breasts of her consolations ; that ye may milk out, and be /klighted with the abundance of her glory. For thus saith the * rhap. iii. ,'14—19. t Isa. Ixii. 1, 2, 6, 7, 10, 11, 12.' Sect. I. Aot yet fiulfiil<^i i^ Lord, Behold, I will extend peace to her like a river, and the" glory of the Gentiles like a flowing stream."* In the prophecy of Jeremiah, the following passages are found, which predict the utter abolition of idolatry on earth, and the- conversion of all nations to Christianity, which events have not yet come to pass. " At that time they shall call Jerusalem (i. e. the church) the throne of the Lord, (i. e. the Lord shall reign in and by it.) And all nations shall be gathered unto it, to the name of the Lord, to Jerusalem ; (i. c. shall become members of the church.) Neither shall they walk any more after the imagination of their evil heart."! They shall wholly renounce their idolatry, and all their wickedness. " Thus shall ye say un- to them, The gods that have not made the heavens and the earth, even they shall perish from the earth, and from under those heavens. They are vanity, and the work of errors. In the time of their visitation they shall perish.":}: According to this prophecy, this will take place wiiile this earth and the heav- ens remain, and therefore before the day of judgment. This subject is set m a very clear light in the book of Daniel the prophet It is there repeatedly declared that the church or kingdom of Christ, shall be the last kingdom on earth ; that it shall succeed four preceding monarchies, become great, and fill the world, and exist in a very happy and glorious state on earth. By the dream of Nebuchadnezzar, and the interpretation of it in the second chapter of Daniel, the kingdom ot Christ is set m this light. The image which Nebuchadnezzir saw repre- sents four kingdoms or monarchies, viz. 1. The Babylonian. 2. The Medo Persian, or that of the Medes and Persians. 3. The Macedonian or Grecian. 4. The Roman. These are all to pass- away and be destroyed, to make way for a fifth kingdom, which shall be great, and fill the world ; which is described in the, dream, by the following words : " Thou sawest till a stone was cut out without hands, which smote the image upon his feet that were of iron and clay, and break them in pieces. Then were the iron, the clay, the brass, the silver and gold, broken to pieces together, and became like the chaff of the summer threshings floors, and the wind carried them away, that no place was found for them. A.nd the stone that smote the image became a great mountain, and filled the whole earth." This is interpreted by Daniel in the following words : " And in the days of these kings, shall the God of heaven set up a kingdom, which shall never be destroyed : And the kingdom shall not be left to other people, but it shall break in pieces, and consume all tiiese kingdoms, and it shall stand forever. Forasmuch as thou sawest that the stone was cut out of the mountain vrithout hands, and that it broke in pieces the iron, the brass, the clay, the silver and gold, the great God hath made know^n to the king what shall come to pass here- after." That this last kingdom is the kingdom of Christ, there ^ Bw. Ixvi, 8, 9, 10, 11, 12. \ Jer. iii. 17. % Chap. x.ll.lS. 42fi Frofihccica of the Millennium^ &ECT. Iv can be no doubt.* The same is called in the New Testament, " The kingdom of God, or the kingdom of heaven." This is to succeed the kingdom of the Romans, and to fill the whole earth, in which all nations, all mankind will be included. The Rorann empire or kingdom, is not yet wholly destroyed ; there- fore what is here predicted of the kingdom of Christ is not yet accomplished, but shall take place in some future day. Nothing can be pjainer and more certain tlian this. In the seventh chapter of this book there is a representation of the same thing in a vision which Daniel had. He saw the same four empires or kingdoms in their succession, represented by four great, wild, fierce beasts, coming up from the sea. Tue lasL kingdom turned inio a little horn which came up last ; and Dan- iel " belicld till tliis fourth beast with the little horn was slain, and his body destroyed, and given to the burning flame." And then the vision proceeds ; " I saw in the night visions, and be- held one like the Son of man, come with the clouds of heaven, and came to the Ancient of days, and they brought him near be- fore him. And there was given him dominion, and glory, and a kingdom, that all people, nations and languages should serve him : His dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed." This vision is briefly explained to Daniel in the following words : *' Thesd great beasts, which are four, are four kings, (i. e. king- doms) which shall arise out of the earth. But the saints of the Most Higi) shall take the kingdom, and possess the kingdom forever, even forever and ever." Daniel requested a more par- ticular explanation of the fourth beast, and of the ten korns, and of the little horn, " Even of that horn that had eyes, and a mouth that spake very great things, whose look was more stout than hie fellows. And the same horn made war with the saints and pre- vailed against them ; until the Ancient of days came, and judg- ment v/as given to the saints of the Most High ; and the time came that the saints possessed the kingdom." And he is then told, " That the fourth beast shall be the fourth kingdom upon earth. And the ten horns out of this kingdom, are ten kings that shall arise : And another shall rise after them, and he shall be diverse from the first, and he shall subdue three kings. And he shall speak great words against the Most High, and shall wear out the saints of the Most High, and think to change times and laws : And they shall be given into his hand, until a lime, Oiul limes, and the dividing of time. But the judgment shall sit, and they shall take away his dominion, to consume and to de- stroy it to the end. And the kingdom.) and dominion, and the great' neas of the kingdom under the whole heaven ihall be given to the peofde of the saints of the Most High,, whose kingdom is an ever- lasting kingdom, and all dominions shall serve and obey him." As in Nebuchadnezzar's dream, so in this vision, the fifth and Jast kingdom, is the kingdom of Christ, consisting wholly of *■ See Newton on tlie Prophecies, vol. i. page 4g6, 427, Sec. Sect, I. Mt yet Fulfilled. 429 saints. It is Jesus Christ whom Daniel saw, " And behold, one like to the Son of rnan c.imc witu liic clouds of heaven. And there was \(\\c\\ hin d.>inini')n and sa:l!)ry, and a k'tti^doin, tiiat all pco;)le, nations and la'ii>U4i>cs snould serve- him." His kinp;- dom and dominion is universal, includintj all the inhabitants of the earth. And these shall be all saiius or holy persons ; as no others can be the proper subjects of this kint;;dom "Tiie samts of the Most High stall take the kingdom, and possess the kingdom forever. And the kingdom and dominion, and ti c k;reatnes3 of the kingdom under the whole iicaven, shill be given to the people of the saints of the Most High." The strongest exprt:ssions are used and repeated, to assert the universality of this kingdom, comprehending all mankind who shall then live on earth. Aiict it is repeatedly declared, tliat this kingdom si>all stand forever. It shall not be destroyed by any succet ding power or kingdom, as the former kingdoms were, but shall continu..; to the end ot the world, and then be removed to heaven, to a more perfect and glorious state ; and there exist and flourish in the highest per- fection forever and ever. The little horn which was on the beast, and destroyed with the beast, whose body was given to the burning flame, is the Pope of Rome, with the kingdom and power, civil and ecclesias- tical, of which he is the head.* This beast, with this horn, is not yet destroyed. When this is done, the kingdom and pover of sin and Satan in the world will fall ; and then the kingdom of Christ will rise and fill the world, as is predicted here, and in the second chapter of this book. This is very evident by these pvo- phecies, if tliere were no other ; but this truth is greatly illus- trated and established by those predictions of the same event which have been considered ; and more so, by those which arc yet to be mentioned. The prophet Micah predicted the prosperity of the church of Christ, and the prevalence of his interest and kingdom in the last days.-\ And there is a particular prophecy of the same event by Zephaniah^ This is also particularly foretold by Zechariah : " Sing and rejoice, O daughter of Zion, for lo, 1 come, and I will dwell in the midst of thee, saith tlie Lord. And many na- tions shall be joined to the Lord in that day, and shall be my peo- ple ; and I will dwell in the midst of thee."§ " Rejoice greatly, O daughter of Zion ; shout, O daughter of Jerusalem ! Behold thy King cometa unto thee : he is just, and having salvation, lowly, and riding upon an ass, and upon a colt, the foal of an ass. And I will cut off" the chariot from Ephraim, and the horse from Jerusalem, and the battle-bow shall be cut off'; and he shall speak peace unto the heathen : ./ind his dominion shall be from sea even * This is abundantly proved in Newton's Dissertation on the Prophe- cies, vol. i. p, 441 498, j- Chap. iv. l-^. V. 1—4. + Chap, iii 8. to the end of the chapter. § Chap. ii. 10, 11. VOL. II. 55 43© Profiheciea of the Mille7inium, Sect. I. lo sea, and from the river even to the ends of the earth."* The whol'i of the fourteenth chapter relates chiefly to this great event, and happy time ; of which only the following words will be transcribed. " And it shall come to pass in that day, that the light shall not be clear, nor dark. But it shall be one day., which shall be known to the Lord, not day and night : but it shall come to pass, that at evening time it shall be light. And it shall be in that day-, that living waters shall go out from Jerusalem : Half of them toward the former sea, and half of them toward the hin- der sea : in summer and in winter it shall be. And the Lord shall be king over all the earth. In that day there shall be one Lord, and his name one." This is a prophecy of the Millennial state in figurative language. Then, in the moral world, the church, there shall be no night or darkness ; no change of day and night, as there was before, wheri the church was in a state of affliction, when her days of prosperi- ty were short, and soon succeeded by darkness and night of de- generacy and affliction : But at the time when night used to come on, it sliall be day ; so that it shall be constantly light and day, and the enjoyment of prosperity, light and holiness, without in- terruption. And there sliall be a constant flow of living waters, without any interruption, into all parts of the earth, among all na- tions ; that is, spiritual blessings, consisting in spiritual life, holy joy and happiness. And then all idolatry and false worship shall be wholly abolished ; and Christ shall reign in all the earth, and all nations shall trust in him, and obey him. This prediction agrees exactly with all those which have been mentioned, point- ing the to same important glorious event. The prophecies in the New Testament foretell the universal spread of Christianity, until all nations shall become the servants of Christ ; and that Christ and his people shall reign on earth a thousand years ; when Satan shall be cast out of the earth, and his subjects and kingdom shall be destroyed ; agreeable to the numerous prophecies in the Old Testament, which have been mentioned. Jesus Christ has foretold this, by the following parables " Another parable put he forth unto them, saying, The kingdom of heaven is like to a grain of mustard seed, which a man took and sowed in his field. Which indeed is the least of all seeds : But when it is grown, it is the greatest among herbs, and becometh a tree ; so that the birds of the air come and lodge in the branch- es thereof. Another parable spake he unto them. The kingdom of heaven is like unto leaven, which a woman took and hid in three meas.ures of meal, till the whole was leavened."! By the first of those parables Christ teaches, that his church and king- dom, though small in the beginning of it, should increase and be- come great in the world. In the next, he makes an advance, and more fully predicts the universal extent of this kingdom ; that * lie gospel shall not cease to spread and influence the world, till * Zech. ix. 9, 10. f Malt. xiii. 31,, o2,33. #% Sect. I. J^ot yet Fulfilled. . 431 all mankind, living on earth, the whole world, shall be formed by it, and imbibe the spirit of it ; so as to become the cliiidren of this kingdom. II the kingdom of heaven shall not finally prevail and extend to all nations, and fill the whole world, how can this parable be a just or true representation ot it I In this view of it, it agrees exactly with many of the prophecies which have been mentioned ; and with others, which are yet to be considered. Agreeable to this, are the following words of Chrisi, in which indeed he asserts the same thing," Now is the judgment of this world : Now shall the prince of this world be cast out. And I, if I be lifted up from the earth, will draw all men unto me."* — What is here foretold by Christ is not yet accomplished, except in a very small part, as the first fruits and pledge of the whole.— A foundation for this was laid in the death of Christ, when he was lifted up on the cross ; but the prince of this world, the devil, is not yet cast out of the world ; nor has Christ yet drawn all men unto him. Christ has drawn great numbers to him, who have become his faithful subjects and servants, and has made grcdt in- roads upon the interest and kingdom of the prince of this world; but very few of mankind, compared with the whole, have been drawn to Christ ; by far the greatest number, even in the chris- tian world, have rejected and opposed him ; and the kingdom of Satan has been great and strong, including the most of men who have lived in the world, from the time in which these words were spoken by Christ, to this day. Both of these events are therefore yet future, and the former is to make way for the latter ; or rath- er one is included in tlie other. Tlie same things which are here foretold, are predicted in different words, in the twentieth chapter of the Revelation, which will be considered. When Christ says, He will draw all men unto him, he does not mean tjiat every one of mankind shall come unto him ; for this is contrary to known fact ; and to many express declarations of Christ. But that m consequence of his death, the kingdom of Satan shall be utterly destroyed on earth, and then all nations, even all men then in the world, shall become his voluntary subjects, and believe in him. This was suited to support and comfort his disciples and friends at that time, when he had been speaking of his own death as at hand, in the view of the glory that should follow his dying on the cross ; and served to explain what was spoken by the voice from heaven, in answer to his petition, " Father, glorify thy name."— - " I have both glorified it, and will glorify it again."t What the Apostle Paul says in the eleventh chapter of his epistle to the Romans, of the Jews and Gentiles, which compre- hend all mankind, holds forth this same truth. He there speaks of the Jews who were then, the most of them, broken off from the church by unbelief, as yet to come into the kingdom of Christ, even all of them, which he terms their /«/«BCT. 1. JVot yet Fulfilled. 433 sion ff-om all kinds of idolatry, to which they were once so njuch addicted. They have been a lon^ lime, many days, in this slate, and will continue so, until they return, and seek Jesus Christ their kin;- and submit to him, which is yet to come. Thc^e prophecies, und others of the same kind, if they be con- sidered as havini; reftience to the Jews exclusively, and not in- ckulins^ the whole church of Christ, in the latter day, composed of Jews and Gentiles, do prove that there is yet lo be a time, Mhvn the church of Christ shall be universal, and include all na- tions c For It i ppears frdm what St. Paul says, that when those prophecies shall be fulfi!lt?d to the Jews, the fulness of the Gen- tilt:s will also come in, and all men in every nation will be sub- ject to Christ, and his kingdom shall be jj;lorious, and fill the world. And in this sense " All Israel shall be saved." In the revelation made by Jesus Christ to the Apostle John, the final victory and triumph of the church on earth, over all her enemies, and the happy stale to which it will be brought, which shall cnntinue a thous^ind years, is, in some respects, more clearly set -forth. x\vM\ in the preceding prophecies ; by which they are illustrated, and their meaning; is more tullv fixed and confirmed. Here the general stale and circumstances of the church, from the tirne when the revelation was given, to this time, and down to the end of the world, are predicted. Here the afflictions and per- secutions, through which the church should pass ; the respite which she should have, and victory over the persecuting power of heathen R(>me, in the days of Constaiitine ; the grand apostacy which should take place in the church by the rise of the Pope, and the hicn rchy of the false church of Rome ; the gross idolatry which should be practised m that church : and the violent oppo- sition of this power to the true followers of Christ ; their cruel persecu'.iins f'f them, and shedding their blood, for a thousand two hundred and sixty years ; the judgments that should be exe- cuted on that corrupt chuich and htr adherents, and on the whole world, for iheir obstinacy in wickedness ; and the final overthrow of the Pope and al. who support him, and c;f the kingdom of Sa- tan in the worid, and the deliverance of the church of Christ into a state ot rest and peace \v hen thi kingdom of Christ shall in- crease, and spread, and fill the world ; and continue in this happy state on earth a thousand years : All this is foretold ; much of which is already come to pass ; but the most happy and glorious evenisare yet to come. 'I'h;- ti;reat and remarkable things which have come lo pass, as they were foretold, are a standing, incontestible evidence and demonstration, that the prophecies in this book are from heaven : For it is as certain, that none but the omniscient God can know and predict such events, which take place accord- ing to the prediction, as it is that this world was made by him. And the events which are come to pass, and are now taking place in the world before our eyes, agreeable to the prophecies in this book> at the same lime that they prove that those predictions are 4o4: Frojihecies of the Millennium., Sect. I. from God, are also a pledge and assurance, that the prophecies of things not yet come, will be fulfilled in due season. The subject now in hand will lead more particuiarly to consid- er what are the prophecies in this book, which relate to the future prosperity of the church and kingdom of Christ in this world, in which all the darkness and afflictions which do attend it, being oppressed and trodden down by enemies, while they prevail and triumph, shall issue ; and to show that such a day is certainly coming, according to the predictions whicli are to be found here. In the fifth chapter of the revelation, the four and twenty elders, who represent the church, appear rejoicing and praising Christ in the prospect of tlieir reigning on the earth. " And they sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof : For thou wast slain, and hast redeemed us to God by thy blood, out of every kindred, i^nd tongue, and people, and nation ; and hast made us unto our God kings and priests : And we shall reign on the earth.** Tins is spoken of the church, and is not literally true of every particular member of it, that then actually existed in iieavtn, or on earth. When the church shall reign on earth, consisting oi Die i.umer- ous members who sliall then exist in tms world ; all tuose who are gone out of the world, and are in heaven, will reign in and with the church on earth, as members of the same society and kingdom ; and will partake in all the joy and glory of this event, in a much higher degree than if they were personally on earth : They will reign in their successors, who represent them, and in the prevalence, victory and triumph of that cause, which is theirs, and in Avhich they lived and died. But this will be more particu- larly considered hereafter. " And the seventh angel sounded, and there were great voices in heaven, saying. The kingdoms of this world are become the kingdom of our Lord, and of his Christ, and he shall reign forev- er and ever."* Here it is asserted, that under the seventh trump- et, which contains all the events from the time of its sounding, to the end of the world, all the nations and kingdoms in this world shall become one kingdom, under Christ, and shall be wholly swallowed up in this kingdom, wliich shall not be succeeded or give place to any other kingdom ; but shall stand forever. It shall continue the only kingdom on earth to the end of the world, and exist forever in heaven. Which is perfectly agreeable to many other prophecies wiiich have been mentioned. The mean- ing is not, that this event shall follow immediately upon the sounding of the seventh trumpet : but that this is comprehended in the events of this trumpet, to which all the preceding have respect, and in which they shall issue, as the most important and glorious event, to which all the inhabitants of heaven were at- tending, and in the prospect of which they had peculiar joy. The same event is celebrated in heaven, as having actually faken place, in the former part of the nineteenth chapter. " And * Rev. xi. 15. Sect. I. jYot yet Fulfilled. 4S5- I heard as it were the voice of a £j;reat multitude, and as the voice of many waiers, and as the voice of mii^hty thunderings, saying. Hallelujah! for the Lord God omnipotent reigneth : Let us be gl.td and rejoice, and give honour to him ; for the marriage of the Lamb is Cv)me, and his wife liath made herself ready. And to her was granted, that slie should be arrayed in fine linen, clean and white : For the tine linen is tl)e righteousness of saints. And he said unto me, Write, Blessed are they who are called unto the marriage supperof the Lamb And he saith unto me, Tliese are the true saymgs of God." Here the Lord Jesus Christ is repre- sented as reigning, as he never had done before ; which is the same event which is so often predicted in the Psalms, and by the Prophets, especially by Daniel, by the Lord's reigning, that is Christ. And which is mentioned and celebrated in the tenth chapter ; and in the twentieth chapter : " And I saw thrones, and they sat upon them, and judgment was given unto them, and they lived and reigned with Christ a thousand years." By the bride having made herself ready, and being arrayed in fine linen, clean and white, is meant the eminent degree of holiness and mor- al beauty, to which the church will arrive at that day, in the Mil- lennial state. 'Ihis is represented as taking place upon the fall of Antichrist, and the great whore, the false idolatrous church of Rome. And it succeeds the overthrow of Satan's kingdom in the world, and not only the destruction of the Roman empire utider Antichrist, but of all the nations of wicked men ; which is de- scribed in the sixteenth chapter, verse seventeenth, &c. And the same event is again represented in the latter part of the nineteenth chapter, and in the beginning of the twentieth. " And I saw heaven opened, and behold, a white horse : And he that sat upon him was called faithful and true, and in righteous- ness he doth judge and make war." From the following descrip- tion it appears, that this person is Jesus Christ prepared, and go- ing forth to destroy his enemies on earth. And an angel is seen standing in the sun, in the most conspicuous place, calling with a loud voice upon all the fowls of the air to come " to the supper of the great God, to eat the flesh of kings and captains, Sec. and the flesh oi all men, both free and bond, both small and great. And he saw the beast and the kings of the earth, and their armies gathered together, to make war against him that sat on the horse, and against his army." And the beast and false prophet were destroyed by him ; and the remnant of those who joined with the beast and were enemies to Christ, were slain by him. This battle, and the destruction of the enemies of Christ, does not fol- low in time, and is not to take place after the events mentioned in the first part of this chapter, viz. tiie joy and praise in heaven, upon the reigning of Christ on earth, and the bride, the Lamb's' wife, making herself ready, Sec. but is a repeated and more par- ticular representation of what is to precede that happy event, which had been before mentioned in the sixteenth chapter, from the thirteenth verse to the end of it. There the kings of the 436 Profihecks of the Millennium, Sect. I. earth, and the whole world, are said to be gathered together to battle ; " The battle of the great day of God Almighty." So here " The beast and the kings of the earth, and their armies, are gathered together to make, war against him that sat on the horse," And there the battle is described as coming on, upon the pouring out of the seventh vial, and great Babylon, which is the same with the beast, and the false prophet, and all the enemies of Christ, are destroyed in battle. Which is exactly parallel with the war and battle of which there is a more particular description in the nine- teenth chapter, and must be one and the same event. This is con- firmed by what immediaiely follows this destruction of the ene- mies of Christ, in the beginning of the twentieth chapter, which, as has beenobserved, is the same event vv'ith that described in the nine- teenth chapter by the marriage of the Lamb, whose bride, that is the church, was made ready and arrayed in fine linen, clean and white. A more particular and remarkable description of this same thmg, in the twentieth chapter, is in the following words. " And I saw an angel come down from heaven, having the key of the bottomless pit, and a great chain in his hand. And he laid hold on the dragon, that old serpent, which is the devil and Satan, and bound him a thousand years, and cast him into the bottom- less pit, and shut him up, and set a seal upon him, that he should deceive the nations no more, till the thousaad years should be ful- filled : And after that, he must be loosed a little season. And I saw thrones, and they sat upon them, and judgment was given unto them. And I saw the souls of them that were beheaded for the witness of Jesus, and for the word of God, and which had not worshipped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands : And they lived and reigned with Christ a thousand years. But the rest of the dead lived not again until the thousand years were finished. This is the first resurrection. Blessed and holy is he that hath part in the first resurrection. On such the second death hath no power ; but they siiall be priests of God, and of Christ, and shall reign with him a thousand years." A particular explanation of this passage of scripture will be attempted in the next section. That it does express and con- firm the truth which is contained in the numerous prophecies which have been mentioned, and which is set up to be proved in this section, the following observations will show. I. This event here predicted, is to take place after the over- throw of the Roman antichristian kingdom, and the destruction of all the enemies of Christ and his church on earth. This is evident from the account of the destruction of these in the prophecy immediately preceding these words, and upon which the glorious scene opened in this passage, is to take place. And tiie same is predicted in the last part of the sixteenth chapter, as has been shown. This is agreeable to the prophecies of the same event, in the Psalms, and by Daniel, and others, viz. that the time of the reitrn of Ciirist, and of the saints on earth, shall Sect. J. Mi yet FulJUkeL 43/ succeed the destruction of the wicked, and the total overthrow ol all the preceding kingdoms and powers in the world, which has been from time to time observed upon them, when they were transcribed. And in this very passage, Satan himself is repre- sented as bound, and cast out of the earth, and shut up in the bot- tomless pit, antecedent to the reign of Clirisi, and his followers in the world ; which necessarily implies the total ruin of his cause and kingdom on earth, and the extirpation of all the wicked who are his childrtn and servants. Therefore, the time liere predicted is not yet corne. 2. All tiiis is to take place before the end of the world, and the day of judgment. This is very evident and certain, smce it is said, that when this happy time of a thousand years is ended, Satan shall be loosed out of his prison, and shall go out to deceive the nations which are in the four quarters of the earth : And then, after this, Christ is represented as coming to judg- ment, of which there is a particular account ; and of the final and eternal destruction of all his enemies. 3. Christ is here said to reign, and his saints to reign with him, which, without any doubt, is the same event, and the same period, which is foretold by Daniel and other Prophets, as a most happy and joyful time, when that nation and those men who will not serve Jesus Christ, shall be destroyed ; and there shall be given to him dominion and glory, and a kingdom, that all people, nations, and languages should serve him. And the king- dom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the saints of the Most High, and all dominions shall serve him. And the extent and universality of the kingdom of Christ, and of those who reign with him, as including all nations and all men, is supposed and implied in his binding Satan, and casting him out, " that he should deceive the na'ions no more., till the thousand years should be fulfilled." Satan is said to deceive the whole world.* And when he is cast out of the whole world, Jesus Christ and his people will take possession of it. and reign in all the earth. 4. Christ and his people are to reign on earth a thousand YEARS. t Ail have not been agreed in the length of time denoted here by a thousand years. Some have supposed that a thousand years is used indefinitely, not to express any precise number of years, but a great number of years or a long time But this cannot reasonably be admitted, as the sense of the expression here, since this precise number of years, is mentioned six times in this passage, which appears inconsistent with its being used in such an indefinite, vague sense. And besides, there is nothing ill the connection here, or in the nature or circumstances of the case, to lead any one to understand this number, as put indefinitely. There are others who suppose, that these are to be understood to be a thousand prophetical years, that is, as many years as there VOL. II. 5o * Rev. xii. 9. f Hence this time is called tbe Mii.i.i5ssiww, which gnifies a thousand years. 43 & Profiheciea of the Millennitan, Sect. I. are days in a thousand literal years, a day being put for a year. — According to this way of reckoning, a thousand years are put for three hundred and sixty thousand years ; for in that age, a year Avas reckoned to consist of three hundred and sixty days. It is said, that in this booli of Revelation, a day is constantly put for a year. A thousand, two hundred and sixty days, mean so many years, and forty two months, mean as many years, as there are days in so many months, reckoning thirty days to each month, as they then did ; which therefore amount to the same number of years, i. e. one thousand, two hundred and sixty years. And a time and times, and half a time, i. e. three years and an half, mean as many years as there are days in three years and an half; which are just as many as there are in forty two months ; that is, one thousand, two hundred and sixty years. It is therefore con- cluded, that these thousand years must be understood in the same way ; that is, that a day is put for a year ; which will amount to three hundred and sixty thousand years. It is acknowledged that this supposition is supported by some colour of argument and plausibility : But there are objections to it, some of which will be mentioned. 1. It does by no means follow that these are prophetical years, in the sense mentioned, because a day is put for a year, in other places in this prophecy. There may be reasons for putting a day for a year, in other instances ; and yet there be no reason for pul- ing a thousand years for as many years as there are days in a thousand years, in this instance ; and therefore no reason for un- derstanding them so. And a day is not put for a year in every other instance in this book. The dead bodies of the two witness- es are said to lie in the street of the city, three days and an half,* which do not mean three years and an half, as no event respect- ing them can be made consistent with such a meaning, 2, The number, a thousand years, being repeated so many times in one short paragraph, seems to be a reason that it \% to be understood literally, for just so many years, and not so many prophetical years. Especially, as there is nothing in this case to lead us to understand it in the latter sense ; but it may as consistently v/ith every thing in this book, and this prophecy in particular, and more so, as will be now observed, be understood literally. And it is farther to be observed, that there is no instance in this book, or in the whole Bible, where a precise number is so often repeated in the same words, that is not to be understood literally. 3. It seems to be out of all proper proportion, to suppose there will be so long a time as three hundred and sixty thousand years of prosperity and happiness, and of great and universal holiness in this world, the habitation of an apostate, sinful race of men ; and but six ti|iousand years of evil times. And this does not ap- pear consisteyt with this world being represented as an evil worlds as it is in the Bcripture: Or with its being cursed in consequence * Rev. xi. 9. Sect. I. uYot yet Fulfilled. 439 of man's rebellion. One thousand years may be an exception out of seven tliousand, in Avhich the curse may be mitigated, and in a great measure removed ; and yet, on the whole, or the whole taken together, it may be considered and called, an evil and ac- cursed world, for man's sake. But if there were to be only six thousand years of evil and the curse, and three hundred and sixty thousand years of good and a blessing, it would not, on the whole, be an evil or cursed, but a happy and blessed world. 4. It has been observed, that the natural world is evidently a designed type or shadow of the moral world, especially of tlie re- demption by Christ. And that creating it in six days, and then resting on the seventh, is designed to be a type of bringing the moral world in the work of redemption, to a state of rest ; that there are to be six thousand years in which every thing with re- spect to redemption and the kingdom of Chi'ist, is to be done and prepared, for a seventh thousand years of peace and rest, and joy in this glorious work. And it will be shown in the sequel, that there are institutions in the Mosaic ritual, which point out the same thing. The Apostle Peter seems to allude to this, when speaking of the coming of Christ, and the end of the world. " But beloved, be not ignorant of this one thing, that one day is with the Lord as a thousand years, and a thousand years as one day. The Lord is not slack concerning his promise ; but the day of the Lord will come as a thief in the night," £cc.* Hence the con- stant revolution of weeks, consisting of seven days, is an emblem of the revolution of time, which will come to an end, when the world has existed seven thousand years. And there has been a tradition among both Jews and Christians, agreeable to this sen- timent, f — Now, this sentiment and tradition suppose, that the thousand years of the Millennium is but one literal thousand years, or the seventh part of the time in which the world is to stand. And as far as there is any weight in them, oppose and overthrow the notion that the world will not come to an end, till it has existed three hundred and sixty thousand years, after the Millennium shall begin. 5. All the ends of such a day of peace and prosperity, of victory, triumph and salvation to the church on earth, and of the so much celebrated reign of Christ with his saints, in this world, will be fully answered in a literal thousand years, so far as it can be * 2 Peter iii. 8, 9, 10. f " There is an old tradition both among Jews and Christians, that rt the end of six thousand years, the Messiah shall come, and tiie world shall be renewed, the reign of the wicked one shall cease, and the reigTi of the saints upon earth sliall begin." Newton's Dissertations on the Prophe- cies. Vol. 1. Page 490. — And again. Vol. III. Page 410. — " According to tradition, these thousand years of the reign of Christ and the saints, will be the seventh millennary of the world ; for as God created the world In six days, and rested on the seventh, so the world, it is argued, will con- tinue six thousand years, and the seventh thousand will be the great sab- batism, or holy rest, to the people of God : One day being nuith the Lord as Q thousand years, and a thousand years as one day."— -2 Peter iii. 8. 440 Prophecies of the Millennium, Sect. I. learned what they arc from scripture ; or man can conceive them to be ; as much and as fully answered, as they could be in hun- dreds of thousands of years, or in any supposed length of time. Satan will be as much defeated, and his kingdom and interest wholly destroyed in the world ; the cause of wickedness, and evil men, will be entirely ruined and lost, and they all banislied from the earth. The wisdom, power, grace, truth and faithfulness of Christ will have a proper and glorious manifestation, by intro- ducing such a state, and continuing it as long as is most for his glory, and the best good of his church, though it shall cominue but a thousand years. The church may have all the reward and enjoyment m that time, that it is proper or desirable that it should have on earth ; and it may be wisesi and best, then to take it io a more perfect, happy and glorious state in heaven. A thousar.d years will be time enough for Christ to show what he can do, m bringing good out of evil, and vindicating his cause and churc!'., and triumphing gloriously overall opposition from earth and hell, and filling the world with his powerful presence and kingdom, ■with the knowledge of the glory of the Lord ; with holiness and happiness. There will be full opportunity in this time, to show and demonstrate, from fact and abundant experience, what is the nature, beauty and excellence of Christianity ; that it is exactly suited to form the world into a state of love, union and happiness ; and that all the preceding evils among mankind have been chiefiy owing to ignorance or neglect of Christ, and the true spirit of Christianity, and opposition to those in life or heart, or both. And this will be time enough to show, thai all means are ineffectual to reclaim man from sin ; and that this can be effected by noth- ing but the Spirit of God, poured down in plentiful effusions ; and to give a sample and foretaste of the beauty, happiness and glory of the holy society and redeemed church in heaven. And in this thousand years the work of redemption, and salva- tion, may be fully accomplished in the utmost extent and glory of It. In this time, in which the world will be soon filled with real christians, and continue full, by constant propagation, to sup- ply the place of those who will leave the world ; there will be many thousands born and live on earth, to each one that had been born and lived in the preceding six thousand years. So that if they who shall be born in that thousand years, shall be all, or most of them, saved, as they will be, there will, on the whole, be many thousands of mankind saved, to one that shall be lost.* The only end that can be imagined would be answered by pro- tracting this lime of the prosperity of the church in this world, is, that greater numbers of mankind might exist, and be saved. But that this is really desirable or best, all things considered, there is not the least evidence. A desire that more of mankind should be saved than will be saved, in a thousand years of the prevalence of holiness and salvation, in all the families of the earth, never could be satisfied : For though three hundred and sixty thousand years ♦ See Bellamy's Sermon on the Millennium. Sect. 1. Mt yet Fulfilled, 44 1 should be added, and all should be saved who lived in thai time ; still, for the same reason that this is desired, it will be equally de- sirable, and more so, that the lime of salvation should be length- ened out yet longer ; and so on without end. This reason for making the time longer, that more may be saved, cannot cease ; and a desire of more time, on this ground, or for this reason, is like the four thintrs which Solomon mentions as never satisfied, and say not it is enough. It is most wise and best, that a certain number and proportion of mankind should be saved : And God only knows what this number is, how great, and what pro[)ortion it bears to the whole human race. And no man has any reason to thmk, that this number will not be completed within a literal thousand years, after the Millennium commences. Nor can there be the least evidence from any quarter, that it will not, un- less there be evidence that the Millennium contains a longer time; which is the question under consideration. And it is sup- posed that no evidence of this has yet been produced, or can be at present : And it is certain, that the salvation of more of man- kind, were the time to be longer, is no reason why it should be longer. But this will be best, and most infallibly decided by the event which will take place in due season : Which perhaps can- not be determined with certainty noAV, or so that all shall be satis- fied and agreed in the matter. And it may not be wise to be very confident on either side of the question. The evidence has now been produced from scripture, that there is a time coming, in which the cause of Christ shall prevail in this world ; and his kingdom spread and fill the earth, as it has never yet done ; in which time, the church and people of Christ shall come to a state of peace and prosperity ; when the kingdom of Satan shall be utterly destroyed ; and all wicked men shall be put down, and cast out of the earth, and there shall be none to destroy, hurt or oppose the truth and ways of Christ, or hib people : and this happy, glorious day shall last a thousand years. This is foretold, not by one single prophecy, but is repeatedly and abundantly mentioned in the sacred, prophetic writings, and represented by a variety of strong expressions, and by different similitudes, and in figurative language : and yet all perfectly agree to point out the same thing. And there are many proph- ecies of the same event, by Isaiah, and in other parts of the Bible, which have not been particularly mentioned. Nothing has yet taken place in favour of the church of Christ, and in opposition to his enemies, which is in any measure an- swerable to these predictions. By far the greater part of man- kind have been in a state of ignorance of Christianity, or of oppo- sition to it, ever since the gospel has been preached to men ; and Satan has had a greater and stronger kingdom on earth, than Christ, most of the time since his ascension. And sin, and real opposition to Christ, in principle and practice, have abounded in every age, even among nominal christians. The overthrow of 442 Profihecies of the Millennium^ Sect. I. the Jews by the Romans, and the consequent spread of Christian- ity among the Oeniiles, were events favourable to the church of Christ, and were a pledge and type of what he will yet do, in overthrowing his enemies and delivering his church, in the latter days. And so was the overthrow of heathen Rome, and the spread and prevalence of Christianity through all the Roman empire, in the days of the emperor Constantine, in the fourth century. But this was of short continuance, and within twenty years the church fell into a state of great calamity, by divisions, contentions and heresies ; and the empire was involved in confusion and war. And from that time to this, the church has been in a low, afflicted state. The many promises made to Israel by the prophets, of restoration to a long abiding state of obedience, holiness and pros- perity, have not been in any measure fulfilled to that nation, nor to the church, including Jews and Gentiles, represented and typ- ified by Israel, Jerusalem, Mount Zion, &c. If such a day of prosperity of the church of Christ, comprehending Jews and Gentiles, and all nations, were not yet to come, great part of the prophecies in the Bible could have but a very low and little mean- ing, and would be in a great measure, if not wholly, useless : Whereas, if they be understood according to the most natural, plain import of them, they open a most pleasing, wonderful scene, suited to support and animate the christian, and fill him with gratitude and joy, on the agreeable prospect. It appears reasonable and desirable, that Jesus Christ, who suf- fered shame and reproach in this world, and was condemned and put to death as a malefactor, by men, should have this reproach wiped off in the sight of all men, and that the cause in which he suffered and died, should prevail and be victorious in this same world, where he suffered and died : that he should, agreeably to ancient prophecies, be here on earth, " Exalted and extolled, and be very high. As many were astonished at him (his visage was so marred more than any man, and his form more than the sons of men) so shall he sprinkle many nations, and kings shall shut their mouths at him : for that which had not been told them shall they see ; and that which they had not heard, shall they con- sider. He shall see of the travail of his soul, and shall be satis- fied. He shall divide the spoil with the strong ; because he hath poured out his soul unto death ; and was numbered with the transgressors."* And it appears very desirable that the enemies of Christ and his church should meet with disappointment, be defeated and confounded in this world, and that the reproach which has been cast upon the church should be removed : that the church should put on her beautiful garments, and shine in the true beauties of Christianity : that it should be seen from experiment in this world, what Christianity is, when acted out, according to the true nature and spirit of it ; and that this, and this only, can render men and society happy in this state. All this is therefore prc- * Isaiah, hi. 13, 14, 15. liii. 11, 12. Sect. I. JVb/ yet Fulfilled. . 443 dieted and promised. " Behold, at that time I will undo all that afflict thee, and I will save her that halteth, and gather her that was driven out, and I will get them praise and fame in every land, where they have been put to shame ; for I will make you a name and a praise among all people of the earth."* One reason why this day of salvation is delayed so long after the death and resurrection of Christ, doubtless is, that there may be proper and full opportunity to discover the depravity and wickedness of man, and the insufficiency of all means that can be used, or methods taken, to bring men to repentance, and a cor- dial submission to Christ, unless accompanied by the special, om- nipotent influences of the Holy Spirit, to renew their hearts : and clearly to manifest the natural enmity in the hearts of mankind against Christ, and the truths of the gospel, and their strong dispo- sition, and unconquerable by all possible external means and ad- vantages, to oppose, and pervert the gospel, and abuse it to the worst purposes ; that it may appear in the most clear and strik- ing light, how greatly and wholly depraved, and utterly lost, men are, unless they be saved by the washing of regeneration, and the renewing of tlie Holy Ghost ; and that the whole praise and glory of the salvation of every one, may be ascribed to the sovereign grace of Christ, and man be forever abased. When God has suf- ficiently tried men, and used a variety of the most proper and powerful means to bring the world to repentance, and all has prov- ed in vain, he will then pour out his spirit upon all, and renew their hearts, and converts will spring up as grass after showers of ram ; and the obstinacy of man, and the power and sovereign grace of Christ, will be acknowledged by all ; and that men are saved, not by human might or power, but by the Spirit of the Lord-t And it appears proper and wise, that this day of prosperity and salvation should be in the latter end of the world, in the last times, as this is suited to excite and support the faith and pa- tience of christians, who live in the preceding dark and evil limes ; and to encourage and animate them to faithfulness and constancy, in following Christ, and adherence to his cause, in the midst of temptations and trials ; and this use is made of it in the scripture, especially in the book of Revelation. And this is suit- ed -to excite the prayers of christians in all the preceding ages of darkness, affliction and suffering, and the prevalence of sin, and Satan, for the coming and kingdom of Christ ; which he has pre- scribed as the first and most important petition in the pattern of prayer which he has given. " Our Father, who art in heaven, hallowed be thy name. Thy kingdom come. Thy will be done in earth as it is in heaven." Daniel was excited and encouraged to fast and pray for the deliverance of the people of God, from their affliction and distress in their captivity, by finding that th":i was foretold and promised by Jeren\iah the Prophet. t And this * Zeph. iii. 19, 20. f Zech. iv. 6. Rom. 5.5. 32. 1 Co:-. i.Cl. ± Dan. ix. 2, 3, 4. 444 The Millennium State ^ Sbct. If. has actually excited christians to pray for this event, in all ages of the church ; and doubtless they will be awakened and stirred up to pray mure t]jenerally, constantly, and fervently for this im- " portant, glorious event, as the approach of it is found by prophe- cy to be nearer : And it will be introduced in answer to the prayers of thousands and millions, who have been, and who will yet be, cry- ing toGod night and day; resolving not to keep silence, or give him any rest, till he establish, and till he make Jerusalem a praise in the earth.* For he will be inquired offer this by his church and people, to do it for them."t SECTION 11. In which it is considered^ in -what the Alillennium will consist^ and what will be the peculiar hafi/iine-'is and glory of that rfay, accord- i7ig to Scripture. THERE have been, and still are, very different opinions, re- specting the Millennium, and the events which will take place in that day ; which are grounded chiefly on the six first verses in the twentieth chapter of the Revelation, which passage has been brought into view, in the preceding; section ; but is to be more particularly considered m this. Some have supposed, that this passage is to be taken literally, as importing that at that time, Jesus Christ will come in his hu- man nature, from heaven to earth ; and set his kingdom up here, and reign visibly, and personally, and with distinguished glory on earth. And that the bodies of the martyrs, and other eminent christians, will then be raised from the dead, in which they shall live and reign with Christ here on earth, a thousand years. And some suppose, that all the saints, the true friends to God and Christ, who have lived before that time, will then be raised from the dead, and live on earth perfectly holy^, during this thousand years. And this they suppose is meant by the first resurrec- tion. Those who agree in general in this notion of the Millenni- um, differ with respect to many circumstances, which it is need- less to mention here. Others have understood this paragraph of scripture in a fig- urative sense. That by this reign of Christ on earth, is not meant his coming from heaven to earth, in his human, visible nature ; but his taking to himself his power and utterly over- throwing the kingdom of Satan, and setting up his own kingdom in all the world, which before this had been confined to very narrow bounds ; and subduing all hearts to a willing subjection, and thus reigning over all men, who shall then be in the world, and live in that thousand years. And by " The souls of them which were beheaded for the witness of Jesus, and for the word ©f God, and which had not worshipped the beast, neither his im- * Isai, Ix.li 6, 7- f Ezek. xxxvi. 37. Sect. II. Particularly described. 445 age, neither had received his mark upon their foreheads, or in their hands," living again and reigning with Christ a thousand years, they suppose, is not meant a Hteral resurrection, or the resurrection of their bodies, which is not asserted here, as there is nothing said of their bodies, or of their being raised to hfe : But th.U they shall live again and reign with Christ, in the reviv- al, prosperity, reign and triumph of that cause and interest in which they lived, and for the promotion of which they died ; and in whose death, the cause seemed in a measure, and for a lime, to die and be lost. And they shall live again in their successors, who shall arise and stand up with tiie same spirit, and in tlie same cause, in which they lived and died, and fill the world and reign with Christ a thousand years, agrteable to ancient prophecies. " The meek shall inherit the earth. And the kingdom and do- minion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the Most High ; whose kingdom is an everlastiuij kingdom, and all do- minions shall serve him." And they suppose, that this revival of the truths and cause of Christ, by the numerous inhabitants of the earth, rising up to a new and holy life, and filling the world with holiness and happiness, is that which is here called ihc Jirst resurrection, in distmclion from the second, which will consist in the resurrection of the body ; whereas this is a spirit- ual resurrection ; a resurrection of the truths and cause of Christ, •which had been in a great degree, dead and lost ; and a resur- rection of the souls of men, by the renovation of the Holy Ghost. That this important passage of scripture is to be understood in the figurative sense, last mentioned, is very probable, if not cer- tain. And the following considerations are thought sufficient to support it. 1 . Most, if not all the prophecies in this book, are delivered in figurative language, referring to types and events recorded in the Old Testament ; and in imitation of the language of the ancient prophets. And this was proper and even necessary in the best manner to answer the ends of prophecy, as might easily be shown, were it necessary. The first part of this passage, all must allow, is figurative, Satan cannot be bound with a literal, material chain. The key, the great chain, and the seal, cannot be understood literally. The whole is a figure, and can mean no more than that when the time of the Millennium arrives, or rath- er previous to it, Jesus Christ will lay effectual restraints on Sa- tan, so that his powerful and prevailing influence by which he has before deceived and destroyed a great part of mankind, shall be wholly taken from him, for a thousand years. And it is most nat- ural to understand the other part of the description of this remai'k- able event to be represented in the same figurative language ; as the whole is a representation of one scene ; especially, since no reason can be given why it should not be understood so : And VOL. II. 57 446 The Millennium StatCy Sbct. II. there are reasons against taking it in a literal sense, which will be mentioned in the following particulars. 2. To suppose that Christ shall come in his human nature to this earth, and live here in his whole person visibly a thousand years- before the day of judgment, appears to be contrary to sev- eral passages of scripture. The coming of Christ, and his appearing at the day of judg- ment in his human nature, is said to be his second appearance, ansuering to his first appearance in his human nature on earth, from his birth to his ascension into heaven, which was past. '* And as it is appointed unto men once to die, but after this the judgment : So Christ was once offered to bear the sins of ma- ny ; and unto them who look for him shall he appear the second time^ without sin, unto salvation."* The appearance here spoken of, is the appearance of Christ at the day of judgment, to com- plete the salvation of his church. This could not be his appear- ing the second time, were he thus to appear, and be bodily present in his human nature on earth, in the time of the Millen- nium, which is to take place before the day of judgment. The eoming of Christ does not always intend his coming visibly in his human nature ; but he is said to come, when he destroyed the temple and nation of the Jews, and appeared in favour of his church. So his destruction of heathen Rome, and delivering his church from that persecuting power, was an instance of his com- ing. And he will, in the same way, come to destroy antichrist, and the kingdom of Satan in the world, and mtroduce the Mil- lennium ; and in these instances, and others, he may be said to appear. But his coming to judgment, and appearing to com- plete the final destruction of all his enemies, and to perfect the .salvation of his chuvch, is his last coming and appearance. And though this will not be his second appearance and coming, in the sense now mentioned- and with reference to those instances of his eommg ; yet, as he will then come and appear visibly in his hu- man nature ; this will be his second coming and appearance in this way and manner, having never appeared on earth in his hu- man nature more than once before, or since his first ascension to heaven, after his incarnation. Therefore, when the final judg- ment shall take place, Christ is represented as being revealed, and coming from heaven, and this is often called, by way of em- inence, his apiiearing ; meaning his appearing and coming from heaven in visible splendour and glory, in his whole person, in both natures, divine and human. But if he were here on earth, visible in his human nature, and reigning in his glorified body, during the Millennium ; he would be already hei'e to attend the last judgment, and he could not be properly said to come from heaven, and to be revealed from heaven, because this was done a thousand years before. Therefore that Christ should come from heiven, and appear and reign in i)is human nature and presence before the day of judgment, seems to be contrary to the following scriptures: " For the Lord himself shall descend from heaven * Heb. ix, 27, 28, ■Shot. II. J^articiilarly described. 447 "with a shout, with the voice of the archangel, and with the trump of God : And the dead in Christ shall rise first. When the Lord Jesus shall be revialrdfrom /leaven, with his mighty angels in flaming fire, taking vengeance on them that know not God, &c. When he .shall come to be glorified in his saints."* This is evidently his appearing the second lime, for the salvation of all Ihem that look for him : but were he on earth before this, in the human nature, durmg the time of the Millennium, how could lie be said to be revealed, to descend and come from heaven to judge the world ? 3. As it seems to be contrary to the above mentioned scrip- tures to suppose that Christ will appear on earth, and reign a thousand years in his human nature ; so it appears contrary to all reason. Jesus Christ is now on the throne of the universe, having all power in heaven and earth given to him as God-man, and Redeemer, being made head over all things to the church. He is in the most proper, agreeable, and convenient situation to govern the world, and take care of his church. It does not ap- pear agreeable to his station and office, as king and head over all things, for him to descend in the human nature, and erect a throne on earth ; which, so far as can be conceived, would be no advantage to his pc^-son, design and work ; but very much to the contrary. He is gone to heaven in the human nature, that he might reign there, till his enemies are made his footstool, and all things shall be subdued under him. And his church on earth will enjoy him to as great a degree, and as much .advantage, as if he were personally on earth in the human nature, and more ; and will have as great enjoyment of his presence. He is now in the best situation to be adored and worshipped by his church on earth. Though they now do not see him, yet believing and lov- ing hira, they rejoice with joy unspeakable and full ot glory. And it would not tend to increase this faith, love and joy, to have him come from heaven, and live in some place on earth, in his human nature ; but the contrary : For but few, compared with the whole inliabitants of the world, could have access to him, or see him more than they now do. And when the human nature is in heaven, all may equally have access to iiim, love and wor- ship him. His churcli and kingdom on earth will be as happy, splendid and glorious, as if he were on earth, as he is now m heaven, and much more so ; for these will consist in his spiritu- al presence and influence, which may be as great, while his hu- man nature is in heaven, as if it were on earth ; and in their ho- ly conformity to Christ, which would not be increased by his'be- ing in that sense on earth. It hence appears in no respect ad- vantageous or desirable, but the contrary, that Jesus Christ should come personally in tlie human nature from heaven to earth, to reign here with his church, or that he should thus ap- pear, till he shall come to judgment. It is therefore unreasona- ble to expect or suppose he will thus come, unless it were ex- jPressly asserted in scripture, which it certainly is not ; but there • 1 Thess. iv- 1&; 2 Thess. i. 7, 8, 10. 448 2he Millennium State, Sect. II. are some, if not many passages, which seem to be inconsistent with it. It may be proper to observe here, that the question respecting the manner in which Christ will reign on earth in the Millen- nium, has no concern with the question concerning the literal or figurative meaning of this passage, as the former does not depend upon the latter : For no man will suppose, that Christ's reigning on earth, is to be understood in a figurative sense. If he shall reign on earth in the hearts of men, by their voluntary subjection to l)im, he will reign as literally, as if he wtre present on earth in his humanity. The question, whether this passage is to be un- derstood literally or figuratively, respects the souU of them that were beheaded for the witness of Jesus, Sec. their living and reigning with Christ a thousand years. This therefore leads to other observations. 4. The Apostle Paul in his writings does not appear to expect to have his body raised from the dead to live here on earth again, after he died ; or say any thing to lead the christians of this day to expect any such thing, but the contrary. He says, " It is appointed unto man once to die, but after this the judgment :" And leads christians to look forward to the sec- ond coming of Christ, when he will come to judgment, as the next great event that will immediately respect them ; which seems to be inconsistent with the saints having their bodies rais- ed, and living'm this world again, a thousand years before the day of judgment. He addresses christians m the following words, " If ye then^De risen with Christ, seek those things which are a!)ove, where Christ sitteth on the right hand of God. Set your affection on things above, not on things on earth. For ye are dead, and your life is hid with Christ in God. When Christ, wiio is our life, shall appear, then shall ye also appear with him in glory."* He directs them to expect and seek enjoyment in heaven where Christ is ; and not to expect that he will leave his throne there, till he shall appear the second time, to receive his saints to glory in heaven. For appearing with Christ in glory, means, appearing with him in heaven, as that is the place of glo- ry, where the redeemed are brought to be glorified, to be where Christ is, to behold his glory. The Apostle Peter, speaking of the dissolution of the heavens and earth, says, " Nevertheless we, according to his promise, look for new heavens and a new earth, wherein dwelleth righteousness."t Some have supposed, that this is the Millennial state, which shall take place after the general conflagration, by which the earth will be renewed : in which a perfectly holy and happy state shall commence, to which all the saints who had died shall be raised, Sec. But such a no- tion cannot be reconciled to other passages of scripture, in which, as has been observed, the Millennium is represented as taking place before the general conflagration and the day of judgment. And alter these are over, and the wicked are cast into endless » Col. iii. 1, 2, 3, 4. 12 Pet. iil, 13. Sect. II. Particularhj described. 44-9 punishment,* the Apostle John says, " And I saw a new licitven and a new earth : For tlie first heaven and the first earth were passed away ; and there v/as no more sea."t By whicli the heavenly slate is chiefly if not wholly meant, where redemption and the church will be perfected. By the new heaven and new earth, is meant the work of redemption, or tlie church redeemed by Christ. This is the new creation infinitely superior to the 0I5I creation, the natural world, and more important, excellent and durable ; of which the latter is a fiunt type or shadow. The renovation of the hearts of men, by the Spirit of God, by Avhich they become true christians, is in scripture called a new creature, or as the original words y,m KTim; may as well be ren- dered, a neiv creation. '' Tlierefore, li any man be in Christ, lie is a new creature : Old things are past away, behold, all tilings are become new."| " For in Christ Jesus, neither circumcision availeth any thing, nor uncircumcision, but a new creature."|i— Therefore, every true member of the churcii belongs to the new creation, v.xv-X is purl of it ; and this new creation of the new heav- en and new earth, goes on and makes advances, as the church is enlar'^ed and rises to a state of greater prosperity, and proceeds towards perfection. Tiie new heavens, and new earth, the I'edeemed church of Chi'.st will be brought to a very happy and glorious state in the Millennium, and greater advantages will be made then in this new creation, than were ever made before. Therefore, to this event, the lollowing prophecy of Isaiah does chiefly refer, if not wholly. '' For behold, I create new heavens, and a new earth. Atid the former shall not be remembered, nor come into mind. But be you glad and rejoice forever, in that which I create : For behold, I create Jerusalem a rejoicing, and her people a joy."§ It appears from the preceding and following context, that this prophecy refers to the Millennium, in which the new creation, the church of Christ, will come to the most perfect and happy state to which it will be brought in this world ; from which it will pass to a perfect slate, and be completely finished, after the gen- eral resurrection and judgment. Then the old creation, the heavens and the earth shall pass away, and be burnt up, and the new creation shall be finished, and brought to a most perfect, beautiful, happy and glorious state. To the new heaven and new earth, thus completed, wherein that righteousness or true holiness, which is the beauty, happiness and glory of the new creation, will dwell.) i. e. continue and flourish forever, the apostles Peter and John have chief reference in their words, which have been transcribed above. 5. It does not appear desiral)le, or to be any advantage to the departed saints, or to the church of Christ on earth, to have the bodies of all who have died before the Millennium, raised from their graves, and come to live a thousand years in this world, before the general resurrection. They are now perfectly holy • Rev. 20. -j- Chap. sxi. 1. +2 Cor. v. 12. II Gal. vi. 15. § Chap. Iv. 17, 18. 45'j The Millennium State ^ Sect. II. and happy ; and so far as can be conceived, it would be no addi- tion, but a diminution to their happiness, to come and live in this world, in the body, to eat and drink, and partake of the enjoy- ments of the world. This would be a degradation, which on no account can be desirable to the spirits of the just, now made per- fect in heaven. And it would be no advance in the work of redemption, which is then to be carried on in a greater degree, than ever before. Nor would this be any advantaged to the church, in that happy state, to which it will then be brought ; but the contrary, as they would take up that room in tiie world, which will be then wanted for those wh<> will be born in that day. And the spirits of the just could not know or enjoy so much of the prosperity and happiness of the ciiurch, in the salvation of men, were they to live in ixtdies on eanh, in that time Tlie in- habitants of heaven have a more particular and extensive knowl- edge of what takes pi ice in favour oF tne church on earth, than any in this w^orld have, or than th^y could have, vverc they to Kome and live here. Th'-y know of every conversion that takes place in this world ; and they must have tiie knowledge of tue state of the church on earth, and of every event which comes to pass in favour of it, and see the whole of its prosperity. Ahd they have great joy in every thing of this kind, " There is joy in heaven, in presence of the angels of God, over one sinner liiat repenteth." How greatly will the happiness and joy m heaven be increased, when all the inhabitants of the world shall be con- verted to Christ, and the church of Christ shall fill the earth, and appear in the beauty of holmess I Agreeable to tnis, the inhabit- ants of heaven are represented as greatly rejoicing in the pros- perity of the church on eanh, and the overthrow of all her ene- mies. " Rejoice over her, thou heaven, and ye holy apostles and prophets ; for God bath avenged you on her. And I heard a great voice of much people in heaven, saying, Hallelujah : salva- tion, and glory, and honour, and power unto the Lord our God ; for he hath judged the great whore, kc. Let us be glad and re- joice, and give honour to him ; tor the marriage of the Lamb is come, and his wife hath made herself ready."* — Surely none will desire to leave that place of knowledge, light and joy, and come aTld be confined in the body in this world, which will be darkness, and solitary, compared with that : Such a change of place could be no privilege or reward : but rather a calamity. Therefore, it is not to be believed, unless it be plainly, and in express words revealed ; which, it is presumed, it is not. This leads to anoth- er observation. 6. There is nothing expressly said of the resurrection of the body in this passage. The Apostle John saw the souls of them which v/erc beheaded for the witness of Jesus, &c. and they lived and reigned with Christ. The resurrection of the body, is no where expressed in scripture, by the soul's living. And as there is nothing said of the body, and he only saw their souls to live, this does not appear to be a proper expression, to denote the * Rev. xviii. 20. xix. 1 — ?. Sect. II. Particularly described. 45 S resurrection of the body, and their living in that. This there- fore does not seem to be the natural meaninii; of the words; and certainly is not the nccesftary meaning. We are therefore war- ranted to look for another me^^ning. and to acquiesce in it, if one can be found, which is more easy and natural, and more agreea- ble to the whole passage, and to the scripture in general. There- fore, 7. The most easy and probable meaning is, that the souls of the martyrs, and all the taithful followers of Christ, who have lived in the world, and have died before the Millennium shall commence, shall revive and live agam, in their successors, who shall rise up in the same spirit, ai)d in the same character, in which they lived and died ; and in the revival and flourishing of that cause which they espoused, and spent their lives in promot- ing it, which cause shall appear to be almost lost and dead, previous to the introduction of that glorious day. This is there- fore a spiritual resurrection, by which all the inhabitants of the world will be made spiritually alive, where spiritual death before had reigned ; and they shall appear in the spirit and power of those martyrs and holy men, who had before lived in the world, and who shall live again, in these their successors, and in the revi- val of their cause, and in the resurrection of the church, front the very low state, in which it had been before the Millenniumj to a state of great prosperity and glory. This is agreeable to the way of representing things in scrip- ture, in other instances. John the Baptist was Elijah, because he rose in the spirit of Elijah, and promoted the same cause in which Elijah lived and died ; and Elijah revived and lived in John the Baptist, because he went before Christ, in the spirit and power of Elijah * Therefore Christ says of John, " This is Elijah who was to conie."t It is also to be observed, that the revival and restoration of the church to a state of prosperity, from a dark, low state, is repre- sented by a resurrection to life, or as life from the dead. " Thy dead men shall live, together with my dead body shall they arise ; awake and sing, ye that dwell in the dust ; for thy dew is as the dew of herbs, and the earth shall cast out the dead."^: In the thirty seventh chapter of Ezckiel, this is represented by bringing dry bones to life ; and from them, raising up a very great army. This is a metaphorical or figurative resurrection. " Then he said unto me, son of man, these bones are the whole house of Israel : Behold, they say our bones are dried, and our hope is lost ; we are cut off for our parts. Therefore, prophecy and say unto them, Thus saith the Lord God, Behold, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel." The apostle Paul, speaking of the conversion of the Jews to Christ, at the Millennium, says it shall be as '' life from the dead."§ In the Millennium, there will be a spiritual resurrection, a Kesurrection of the souls of the whole church on earth, and in • Luke i. 17. f Matt, xi. 14. + Isa.xxvi. 19. % Rem, xi 1^. 452 The Millennium Slate, Sect. II. heaven. All nations will be converted, and the world will be filled with spiritual life, as it never was before ; and this will be a general resurrection of the souls of men. This was represented in the returning prodii^^al. The fether says, " This my son was dead, and is alive." And the apostle Paul speaks of christians as raised from the dead to life. " But God, who is rich in mercy, for the great love wherewith he loved us, even when we were dead in sins, hath quickened us together with Christ."* " If ye then be rise?i with Christ."! And this will be a most remarkable resurrection of the church on earth from a low, dark, afflicted state, to a state of great life and joy. It will be multiplied to an exceeding great army, which will cover the face of tlie earth. And heaven will in a sense and degree come down to earth ; the spirit of the martyrs, and of all the just made perfect, will now revive and appear on earth, in their numerous successors, and the joy of those in heaven will be greatly increased. This is the first resurrection, in which all they who have a part are blessed and holy. "Blessed and holy is he who hath part in the first resurrection : On such the second death hath no power." It is implied that t/iey only are blessed and holy, who share in this resurrection ; and therefore that all the redeemed in heaven and earth, who are blessed and holy, are the subjects of it, or have part in it. All who have been or shall be raised from death to spiritual life, have by this, a part in this first resur- rection ; and they, and they only, shall escape the second death. This is a farther evidence that this first resurrection is a spiritual resurrection, a resurrection of the soul ; for if it were a literal resurrection of the body, no one would think it would include all the hapjjy aiid holy, all that shall be saved. The second resur- rection is to be the resurrection of the body, in which all shall have part, both the holy and the unholy, the blessed and the mis- erable ; which is to take place afrer the first resurrection is over, and the Millennium is ended, and afier the rise and destruction of Cog and Magog ; when the day of judgment shall come on, of which there is an account in the latter part of this chapter. " And I saw the dead, small and great, stand before God. And the sea gave up the dead which were in it : And death and hell delivered up the dead which were in them : And they were judged every man according to their works." " But the rest of the dead lived not again until the thousand years were finished.'* The rest of the dead, are all the dead which have no part in the first resurrection ; that is, are not holy, and partakers of spiritu- al life. This includes all the wicked who shall have lived, and shall die before the Millennium, tiie last of which will be slain, and swept ofi" the earth previous to the Millennium, and in order to introduce it, of which there is a representation in the words immediately preceding the passage under consideration. " And the rest were slain with the sword of him that sat upon the horse, which sword proceeded out of his mouth, and all the fowls were Slled with their ilesh," In our translation, it is the remnant. i * Epb. ii.4, 5. i Col. iii. 1. Sect. II. FarUcutarly described. 453 It is the same word in the original '0< MtvoU which is trans- lated the rest, in the words transcribed above ; and the latter seem to have reference to the former. The rest of the dead are the wicked dead, in opposition to the righteous, who lived again in their successors, who take possession of the earth, and reign; and in the revival and prosperity of their cause, and the king- dom of which they are members. During this thousand years, the rest of the dead, all the aniichristian party, and the wicked ene- mies of Christ, who lived and died in the cause of Satan, do not live again : They will have no successors on earth, who shall rise in their spirit, and espouse and promote their cause ; but this will be wholly run down and lost, till the thousand years shall be ended : And then they shall live again a short time in their successors, Gog and Magog, who shall arise in their spirit and cause, and increase and prevail, while Satan is loosed again for a little season. This is implied in the words, " But the rest of the dead lived not again, until the thousand years were finish- ed." It is supposed that they will live again then, which must be during the time in which Satan shall be loosed ; for the gene- ral resurrection of the bodies will not be till this is ended. These dead will live then, just as the souls of ihe martyrs, and all the faithful followers of Christ, who had died, will live in the Millennium.* That this prophecy respects all nations, and the whole of man- kind who shall live in the world in that thousand years, is evident, in that the binding of Satan respects them all. " That he should deceive the nations no more, till the thousand years should be fulfilled." And this answers to a prophecy in Isaiah. " And he Will destroy in this mountain, the face of the covering cast over all /leo/ile, and the vail that is spread over all nations.^'\ All na- tions, the world of mankind therefore, who shall then live on the earth, will have part in the first resurrection. And this warrants the application of all the prophecies which have been mentioned in the preceding section, and others of the same tenor, to this time. And there is good reason to believe, that this prophecy in the first six verses of the twentieth chapter ot the Revelations is expressed in language best suited to answer the end of it, if it be understood as it has been now explained. The meaning is as obvious and plain, as is desirable and proper that of prophecy should be, when compared with other prophecies. And it is in * " It is very agreeable to the design and connection of this prophecy, to understand the rest of the dead, who lived not again till the thousand years were finished, of the rest or remnant, viz. of those who were slaia with the sword of him that sat on the horse. Thus the dead church, rais» ed to life, and living and reigning for a thousand years, and the enemies •f the church remaining dead, and not living again till the thousand years were finished, will exactly agree in the same figurative meaning. This will be a sense consistent with the resurrection of the antichristian party again, for a little season, after the thousand years shall be finisheil. Mr. Lowman's Note on Rev. xx, 5. t Isaiah sxv. 7. VOL. II. 58 454 The Millennium State, Sect. IL the best manner suited to suppovt and comfoft the followers of Christ, who live before that time ; and to animate them to faith- fulness, constancy and patience, under all their sufferings in this cause, while the wicked prosper and triumph, and Satan reigns in the world, which is one special end of this revelation. Here they are taught, that an end is to come to the afflictions of the church, and to the triumph of all her enemies ; that Satan's kingdom on earth shall come to an end, and the church shall rise and spread, and fill the world ; that the cause in which they labour and suffer shall be victorious, and that all who suffer in this cause, and who are faithful to Christ, shall live to see this happy, glorious day, and have a large share in it, in proportion to the degree and length of their sufferings, labours, and persevering patience and fidelity, in the cause of Christ and his church. The way is now prepared, to consider and show more particu- larly, in what the happiness and glory of the Millennium will con- sist ; and what particular circumstances will attend the church at that day : What is revealed concerning this by express prophe- cies, and what is implied in them, or may be deduced as conse- quences from what is expressly declared. It will be no wonder if some mistakes should be made on this point ; but it is hoped if there should be any, they will not be very hurtful : And it is ap- prehended that the greatest error will be in falling short, and not coming up to the reality, in the description of the happiness and glory of that day ; for doubtless, our ideas of these, when raised to the highest of which we are at present capable, fall vastly short of the truth. There is good reason to conclude, however, that the church, and christians, will not be perfectly holy in that day ; but that every one will be attended with a degree of sinful imper- fection, while in the body, however great may be his attainments and advantages in knowledge and holiness. Doubtless the inspir- ed declarations, that " There is no man which sinneth not — There is not a just man upon earth, that doeth good and sinneth not — That if any who professes to be a christian, say he hath no sin, he deceiveth himself, and the truth is not in him," will remain true to the end of the world, even in the Millennium ; and there will be no perfection on this side heaven. The apostasy which will take place at the end of the Millennium can be better ac- counted for, on the supposition that the saints will not be perfect in that time, and seems to suppose it. Though they may, and doubtless will, have vastly higher degrees of light and holiness, than any shall have before that time ; yet they will be far from being v/holly without sin. It is most probable, that every individual person who shall then live wiil be a real christian ; and all will doubtless be members of the church in tliat day. That is the time when " all shall know the Lord, from the least to the greatest." God says to his church, speaking of that day, " Thy people also shall be all righteous."* " Awake, awake, put on thy strength , O Zion, put on thy beauti- • Isai. Ix, 21. Sect. II. Farticuiarly deacrii>ed. -455 ful garments, O Jerusalem, the holy city : For henceforth there shall no more come unto thee the uncircumcised and the un- clean."* The following things will take place in the Millennium in an eminent degree, as they never did before ; which may be men- tioned as generals, including many particulars, some of which will be afterwards suggested. I. That will be a time of eminent holiness, when it shall be acted out by all, in a high degree, in all the branches of it, so as to appear in its true beauty, and the happy effecls of it. This Avill be the peculiar glory, and the source of the happiness of the Millennium. The prophet Zechariah, speaking of that day, says, " In that day, shall there be upon the bells of the horses, lioLi- MESS UNTO THE LoRD ; and the pots of the Lord's house shall be like the bowls before the altar. Yea, every pot in Jerusalem and in Judah shall be holiness unto the Lord of hosts."! In these metaphorical expressions, is declared the eminent degree of holi- ness of that day, which will consecrate every thing, even all the utensils and the common business and enjoyments of life, unto the Lord. Holiness consists in love to God, and to man, with every affec- tion and exercise implied in this, which being expressed and act- ed cut, appears in the^xercise of piety towards God, in every branch of it ; and of righteousness and goodness, or disinterested benevolence towards man, including ourselves. This, so far as it shall take place, will banish all the evils which have existed and prevailed in the world ; and becoming universal, and rising to a high and eminent degree will introduce a state of enjoyment and happiness, which never was known before on earth ; and render it a resemblance of heaven in a high degree. This will be effected by the abundant influences of the Holy Spirit, poured down on men more universally, and in more con- stant and plentiful effusions, than ever before ; for all holiness in man, is the effect of the Holy Spirit. That day will be, in a pe- culiar sense, the disfiensation of the Holy i>/iiric, when he will ap- pear as the author of all holiness, by whose influence alone divine, revealed truth, and all religious institutions and means, become efficacious and salutary ; by which he will have peculiar honour, in the holiness and salvation which shall then take place. The prophecies of scripture which respect the Millennium, represent it in this light. God, speaking by Isaiah of that time, says, " I ^vill pour water upon him that is thirsty, and floods upon the dry ground : I will pour my Spirit upon thy seed, and my blessing upon thine offspring. And they shall spring up as among the grass, as willows by the water courses." And the same time and event is mentioned as the effect of the Holy Spirit, poured out up- on the church. " Neither will I hide my face any more from them : For I have poured out my Spirit upon the house of Israel, saith the Lord God.":^ The same event is predicted by the pro- * Isaiah Ui. 1. f Chap. xiv. 20, 21. t Ezek. xxxix. 29, 456 The Millennium State^ SfiCT. IK phet Joel. " And it shall come to pass afterward, that I will pour out my Spirit upon all flesh. And also upon the servants, and upon the handmaids in these days, will I pour out my Spirit."* The apostle Peter applies this passage in Joel to the pouring out of the Spirit on the Apostles and others on the day of Penticost f But this prophecy was fulfilled only in a small degree then. This was but the beginning, the first fruits, Avhich will issue in that which is unspeakably greater, more extensive and glorious in the days of the Millennium, to which this prediction has chief respect, and when it will have the full and most complete accomplish- ment. II. There will be a great increase of light and knowledge to a degree vastly beyond what has been before. This is indeed im- plied in the great degree of holiness, which has been mentioned. For knowledge, mental light, and holiness, are inseparably con- nected ; and are, in some respects, the same. Holiness is true light and discerning, so far as it depends upon a right taste, and consists in it ; and it is a thirst after every kind and degree of useful knowledge ; and this desire and thirst for knowledge will be great and strong, in proportion to the degree of holiness exer- cised : And forms the mind to constant attention, and to make swift advances in understanding and knowledge ; and becomes a strong guard against mistakes, error and delusion. Therefore, a time of eminent holiness must be a timeof proportionably great light and knowledge. This is the representation which the scripture gives of that time. The end of binding Satan, and cast- ing him into the bottondess pit, is said to be, " That he should deceive the nations no more, till the thousand years should be fulfilled." This will put an end to the darkness, and multiplici- ty of strong delusions, which do prevail, and will prevail, till that time, by which Satan supports and promotes his interest and kingdom among men. Then *' the face of the covering cast over all people, and the veil spread over all nations, shall be taken away and destroyed :"| '• And the eyes of them that see, shall not be dim ; and the ears of tht m that hear, shall hearken. The heart also of the rash, shall understand knowledge, and the tongue of the stammerers shall be ready to speak plainly. "|) The su- perior light and knowledge of that duy is metaphorically repre- sented in the following words : " Moreover, the light of the moon shall be as the light of the sun, and the light of the sun shall be seven fold, as the light of seven days, in the day that the Loid bindeth up the breach of his people, and healcth the stroke of their wound. "§ In that day, " The earth shall be full of the knowledge of the Lord, as the waters cover the sea."1[ The holy scriptures will then be attended to by all, and studied with care, meekness, humility and uprightness of heart, earnest- ly desiring to understand them, and know the truth ; and the truths they contain will be received with a high relish and delight : • Joel II. 28, 29. f Acts il. 16, &c. i Isa.i xxv. 7. jl Isaiali xxxii. 2,4. § Isaiah xxx. 26. ^ Isaiah xi. 9. H Sect. II. Particularly described. 457 And the Bible will be much better understood, than eve? before. Many things expressed or implied in the scripture, which are now overlooked and disre|;arded, will then be discovered, and ap- pear important and excellent ; and those thin£3;s which now ap- pear intricate and unintelligible, will then appear plain and easy. Then public teachers will be eminently burning and shining lights ; apt to teach ; scribes well instructed into the things of thr kingdom of heaven, who will bring out of their treasures, things new and old : and the hearers will be all attention, and receive the truth in the love of it, into honest and good hearts ; and light and knowledge will constantly increase. The conver- sation of friends and neighbours, when they meet, will be full of instruction, and they will assist each other in their inquiries after the truth, and in pursuit of knowledge. Parents will be able and disposed to instruct their children, as soon as they are capable of learning ; and they will early understand what are the great and leading truths which are revealed in the Bible, and the duties and institutions there prescribed. And from their childhood they will know and understand the holy scriptures, by which they will grow in understanding and wisdom ; and will soon know more than the greatest and best divines have known in ages before. And a happy foundation will be laid for great advances in know- ledge and usefulness to the end of life. Agreeable to this, the scripture speaking of that day, says, " There shall be no more thence (i. e. in the church) an infant of days, nor an old man that hath not filled his days ; for the child shall die an hundred years old."* " An infant of days" is an old infant. That is, an old man who is an infant in knowledge, understanding and discre- tion. Many such aged iafants have been, and still are to be found. In that day all shall make advances in true knowledge, discretion and wisdom, in some proportion to their years " Nor an old man that hath not filled his days." That is, an old man who has not improved in knowledge and usefulness, and every good attain- ment, according to his age. " For a child shall die an hundred years old." That is, children in years shall then make such early progress in knowledge, and in religion, and in all excellent and useful attainments, that they shall equal, if not surpass, the high- est attainments in these things, of the oldest men who have lived in former ages. They will then have every desirable advantage and opportunity to get knowledge. They will all be engaged in the same pur- suit, and give all the aid and assistance to each other, in their power.— They will all have sufficient leisure to pursue and ac- quire learning of every kind, that will be beneficial to themselves and to society ; especially knowledge of divinity. And great advances will be made in all arts and sciences, and in every use- ful branch of knowledge, which tends to promote the spiritual and eternal good of men, or their convenience and comfort in this life. I • Isa. Ixr. 20. 45S ^ The Millennium Utate, Sect. IT. III. It will be a time of universal peace, love, and general and cordial friendship. War and all strife and contention shall then cease, and be succeeded by mutual love, friendship and benefi- cence. Those lusts of men, v^hich originate in self love, or sel- fishness, -which produce all the wars and strifes among men, shall be subdued and mortified, and yield to that disinterested be- nevolence, that heavenly wisdom, which is peaceable, gentle and easy to be intreated. This will effectually put an end to war, as the scripture teaches. " And he shall judge among the nations, and shall rebuke many people : And they shall beat their swords into ploughshares, and their spears into pruning hooks : Nation shall not lift up sv/ord against nation, neither shall they learn war any more. And my people shall dwell in a peaceable habitation, and in sure dwellings, and in quiet resting places."* The whole world of mankind will be united as one family, wisely seeking the good of each o.her, in the exercise of the most sweet love and friendship, founded upon the best and everlasting principles. " The meek shall inherit the earth, and shall delight themselves in the abundance of peace." This change, which shall then take place, in which men, who were in ages before, like savage beasts, injurious, cruel, revengeful and destructive to each other, shall lay aside all this, and become harmless, humble and benevolent, is set in a striking, beautiful light in prophecies, representing it by the most fierce and cruel beasts of prey, changing their nature, and living quietly with those creatures which they used to de- stroy ; and so tame and pliable that a little child might lead them ; and by the most venomous creatures and insects becom- ing harmless, so that a child might play with them without any danger of being hurt. Isaiah, speaking of that day, says, "The wolf shall dwell with the lamb, and the leopard shall lie down with the kid ; and the calf, and the young lion, and the fatling together, and a little child sliall lead them. And the cov/ and the bear shall feed ; their young ones sliall lie down together : And the lion shall eat straw, like the ox. And the sucking child shall play on the hole of the asp, and the weaned child shall put his hand on the cockatrice' den."t Then " they shall sit every Tnan under his vine, and under his fig tree, and none shall make them afraid."! IV^. In that day, men will not only be united in peace and love, as brethren ; but will agree "in sentiments, respecting the doctrines and truth contained in the Bible, and the religious insti- tutions and practice, which are there prescribed. Professing christians have been from the beginning of Chris- tianity to this day, greatly divided, and have opposed each other in their religious sentiments and practices ; and are now divided into various parties, sects and denominations, while all appeal to divine revelation, and profess to take their sentiments and prac- tices from that. * Jsa. ii. 4. xxxii. 18. -j- Isa. xi. 6, 7, 8. i Mic. iv. 4. Sect. II. Particularly described. 45S It has been often said by some professing christians, and is a sentiment which appears to be spreading at this day, that difler- ence in religious sentiments, and in attendance on tlie institutions of the gospel, and modes of worship, is attended with no inconve- nience, but is rather desirable and advantageous ; and by this variety, Christianity is rendered more agreeable and beautiful : That it is impossible that all men, whose capacities and genius are so different and various, and their minds and way of thinking and conception are naturally so far from being alike, should ever be brought to think alike, and embrace the same religious senti- ments : That this difference in man's belief and sentiment can- not be criminal ; for men are no more obliged to think alike, than they are to look alike, and have the same bodily features and stat- ure. All the union that is required, or that can take place, is that of kind affection, love and charity. But such sentiments as these are not agreeable to reason or scripture. Error in judgment and sentiment, especially ia things of a moral nature, is always wrong ; and does not consist or originate merely in any defect of the natural faculties of the mind ; but is of a moral nature, in which the taste, affection, or inclination of the heart is concerned ; and therefore is always, in every degree of it, morally wrong, and more or less criminal. Were the moral faculties of the mind, were the heart perfectly right, man would not be capable of error, orof judging wrong, or making any mistake, especially in things of religion. The natu- ral faculties of the mind, of perceptioi^and understanding, or rea- son, considered as separate from the inclination or will, do not lead, and have no tendency in themselves, to judge wrong, or contrary to the truth of things. To do so, is to judge without evidence, and contrary to it, which the mind never would or could do, were not the inclination or heart concerned in it, so as to have influence, which must be a wrong inclination, and contrary to the truth, and to evidence ; and therefore is morally wrong, or crim- inal. Therefore, all the mistakes and wrong opinions which men en- tertain respecting the doctrines, institutions and duties revealed in the Bible, are criminal, and of a bad tendency. They must be so, as they are contrary to man's obligation and duty to believe air revealed truth : and are wholly owing to a wrong bias or in- clination, or the depravity and corruption of the heart. What God has revealed in his word, he has declared to man, to be re- ceived by him, and believed to be the truth ; of which he has giv- en sufficient evidence. And the man who does not believe what God has clearly revealed, and of which he has given sufficient evidence, even all that can be reasonably desired, does abuse and pervert his own understanding, and shuts his eyes against the truth, and refuses to receive the testimony which God has given. And who will say there is no crime in this ! Since therefore all mistakes and errors contrary to the truths made known in the Bible, are criminal, and owing to the corrup- 46Q The Millennitcm State^ Stcx. II. tion of the heart of man, then perfect holiness will exclude all er- ror, and there neither is, nor can he, any wrong judgment in heav- en ; and in the Millennium, which will be a greater image of heaven than ever^vas before on earth, holiness, light and knowl- edge, will rise so high, that the former errors in principle and practice will subside, and tliere will be a great and general union in the belief and practice of the truth, contained in divine reve- lation. As there is but " one Lord, one faith, and one baptism," so in that day men will be united in the belief and profession of this one faith, in the system of doctrines revealed in the Bible, which then will appear plain, and with the clearest evidence to all. And they will have one common Lord, will understand, and obey all the commands of Christ ; and they will know what are the in- stitutions and ordinances which Christ has appointed, which are all implied in baptism : They will understand what is the import of this, and implied in it, and be united in sentiments and practice, so as to form a beautiful, happy union and harmony ; which will put an end to the variety and opposition of opinions and practices, which now divide professing christians into so many sects, parties and denominations. The whole church, with all the members of it, which will fill the earth, and include all mankind then living, will in that day come to that to which the gospel tends, and is designed to bring it : It will " Come in the unity of the faith^ and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ : That they shall be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and the cunning craftiness, whereby they lie in wait to deceive : But speaking the truth in love, shall grow up into him in all things, which is the head, even Christ."* Then, agreeable to the wish and injunc- tion of the Apostle Paul, christians will " all speak the same thing, and there will be no divisions among them ; but will be perfectly joined together in the same mind, and in the same judgment. "f Then the inventions and prescriptions of men, both in doctrines and modes of worship, and in christian practice, will be abolished and cease. The Bible will be then understood, and be found a sufficient and perfect rule of faith and practice, in which all will agree, and v^ill join, " with one mind, and one mouth, to worship and glorify God. "I Tiien the weapons of the gospel, the truths of divine revelation, being preached, understood aud received, will cast down the imagmaiions of men, and every high thing, intro- duced by the pride of man, which now exalts itself against the knowledge of God ; and will bring into captivity every thought, to the obedience of Christ."|| " And the Lord shall be king over all the earth. In that day shall there be one Lord, and his name one."§ All shall agree in their view and acknowledgment of the divine character, and consequently in all the revealed truths * Eph iv. 13, 14, 15. f 1 qor. i. 10. :^ Rom. XV. 6. H 3 Cor. x. 4, 5. ^ Zech, x^v. ?. Sect. II. Particularly described. 46 1 and dictates contained in the Bible. Christ will then come to his temple, his church, " and he will be like a refiner's fire, and like fuller's soap. And he shall sit as a refiner and purifier of silver ; and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in right- eousness."* The question will be asked now, as it was then, " But who may abide the day of his coming ? And who shall stand when he appearelh ?" What sect or denomination ofcnris- tians will abide the trial of that day* and be established ? Answer. — Nothing but the truth, or that which is conformable to it, will abide the trial of that day. " The lip of truth shall be established forever."! " The righteous nation which kccjipch the truth shall enter in," and be established in that day.:|: Those of every denomination will doubtless expect, that the doctrines they hold, and their mode of worship and discipline, and practice, with respect to the institutions and ordinances of Christ, will be then established as agreeable to the truth ; and all others will be given up ; and all men will freely conform to them. But the most, and perhaps all, will be much disappointed in this expectation ; especially with regard to the different modes of worship, and practices relating to discipline, and the ordinances of the gospel. When the church comes to be built up in that day, and put on her beautiful garments, it will doubtless be different from any thing which now takes place ; and what church and particular de- nomination is now nearest the truth, and the church which will exist at that time, must be left to be decided by the event. It is certain, that all doctrines and practices which are not agreeable to the truth, will at that day, as wood, hay, and stubble, be burnt up. Therefore, it now highly concerns all, honestly to seek and find, love and practise, truth and peace. It is agreeable to human nature, and seems to be essential to rational creatures, to be most pleased with those who think as they do, and are of the same sentiments with themselves, in those things in which they feel themselves chiefly interested and con- €ei*ned. And this agreement in sentiment cements and in- creases their union and friendship. But this is true, in a peculiar sense and degree, in the case Ijefore us. There can be no proper, cordial, religious union among professing christians, who wholly iiiffer and oppose each other in their opinion, respecting the truths and doctrines of the gospel. And agreement in sentiment, and in the knowledge and belief of the truth, is essential to the most happy christian union and friendship. To him who loves the truth, error in others is disagreeable and hateful, and that in proportion to the degree of his love of the truth, and pleasure in it. Therefore, christians love one another in the truths as the aposlles and primitive christians did. " The Elder unto the well beloved Gaius, whom I love in the truth."|| Where there is no VOL. II. 59 * Mal.ui. 1,2,3. f Prov. xii.l9. :Hsai.xxvi. 2. j] 3 John, verse 1. 4.62 The Millennium StalCf Sect. II. agreement and union in sentiment, and belief of the truth, there is no ioundai'u n for christian love and friendship. Love, without any regard to truth, is not christian love. In this sense, the knowledge and belief of the truth, and christian love, cannot be separated : and where there is no knowledge and belief of the truths of the gospel, and agreement in sentiment, there can be no union ol heart, and true christian love and friendship * As light and knowledt-e will be greatly increased in the Millen- nium, and the great truths and doctrines contained in divine rev- elation will then be more clearly discerned, and appear in their true connection, excellence and importance, they will be under- stood and cordially embraced by all ; and they will be united to- gether in the same mind, and the same judgment ; and by this be formed to a high degree of happy christian union, love and friendship, loving one another in the truth, with a pure heart fer- vently Thus were the primitive christians united in knowing and obeying the truth, whom the Apostle Peter thus addresses : " Seeing ye have ourified your souls in obeying the truth through the Spirit, unto unfeigned love of the brethren ; see that ye love one anotlser with a pure heart ferventiy."t In that day the promise and prophecy spoken by Jeremiah will be accomplished to a greater extent and degree than it ever was before. " And I will give them one heart, and one -way, that they may fear me forever, for the good of them, and of their children after them."| V. The Millennium will be a lime of great enjoyment, hap- piness and universal joy. This is often mentioned in prophecy, as what will take place in that day, in a peculiar manner and liigh degree. " For ye shall go out with joy, and be led forth with peace : The moun- tains and the hills shall break forth before you into singing, and all the trees of the field shall clap their hands. Be you glad, and rejoice lorcver in that whicli I create ; for I create Jerusalem a rejoicing, and her people a joy. "§ The enjoyments of that day are represented by a rich ?\nd plentiful feast for all people, con- sisting in provision of the most agreeable and delicious kind. " And in this mountain shall the Lord of hosts make unto all • They who talk of christian union, love and charity, where there is n« sigreement in sentiment, respecting' the truths and doctrines of the gospel, but a great difference and opposition ; . and think that doctrinal senti- ments are of no importance in Christianity ; and that their having no belief of particular doctrines, and no creed ; or differing in their religious sen- tinieiits ever so much, is no impediment to the greatest union and chris- tian friendship, seem not to know, what real christian union, love and friendship is. It is certain they do not love one another in the truth, and for the truth's sake, which dv\ elleth in them, as christians did in the apos- tles' days. 2 John 1, 2. The Catholicism and love for which they plead, appears to be ■■a. political love and union, which may in some measure unite ci. il worldly societies ; hut has nothing of the nature of real Christianity, and that union and love by which the followers of Christ are one. I 1 Pet. i, 23. • 4 Jer. xxxii..39. ^ Isai Iv. 12. Ixv. 18. Skct. II. Particularly described. 46S people a feast of fat things, a feast of wines on the lees, a feast of fat things full of marrow, of wines on the lees well refined."* The enjoyments and happiness of the Millennium are compared to a marriage supper, " Let us rejoice and give honour to hiai : For the marriage of the Lamb is come, and his wife hath made herself ready. Blessed are tiiey who are called unto the mar- riage supper of the Lamb."t And there will be a great increase of happiness and joy in heaven, at the introduction of that day, and during the continuance of it \ " There shall be joy in heaven, and there is joy in the presence of the angels of God, over one sinner that repenteth."§ And this great increase of happiness and joy on earth will be the natural and even necessary consequence, of tne great degree and universality of knowledge and holiness, which all will then possess. The knowledge of God, and the Redeemer, and love to him, will be the source of unspeakable pleasure and joy in his character, government and kingdom. And the mure tlie great truths of divine revelation are opened and come into view, and the wisdom and grace of God m tiie work of redemption are seen ; the more tiiey are contes plaied aiul relisiied, the greater will be their enjoyment and happiness; and grea; will be their evidence and assurance of the love and favour of Gud, and that they shall enjoy him, and all the blessings and glory of his king- dom forever. Then, as it is predicted ot that time, " Ihe wv)rk of righteousness shall be peace, and the effect of righleousu'. ss, quietness and assurance lorever."|| Then the eminent degree of righteousness or holiness, to which all shall arrive, will be at- tended with great enjoyment and happiness, whicii is often meant hy peace in scripture. And the effect and consequence of tnis high degree of holiness, and happiness, in seeing and loving God and divine truth, shall be that they snail have a steady, quiet as- surance of the love of God, and ot his favour forever, which will greatly add to their happiness 11 They will have unspeakable satisfaction and delight in worship- ping God in secret, and in social worship, wheliier more private or public. And their meditatioos and study on divine things Will be sweet. The word of God will be to them sweeter than * Isai. XXV. 6. f Rev. xix. 7. 9. + Rev. xviii.20. xix. 1—7. § Luke XV. 7, 10. || Isai.xxxii. 17. % Note. Assurance of the love of God, and of enjoying his favour forev- er, is here said to be the e^ecf of the exercise of holiness, and that peat e of soul and enjoyment whicli attends it: So that persons must first be holy, and love God, before they can have any assurance or evidence that God loves them, and that they shall be saved ; the latter being the effect, and not the cause of the former. They therefore turn things upside down, and contradict this passage, and the whole of divine re\ elation, and even all reason and common sense, who hold that persons raastfint have as- surance, or at least believe, that God loves them, with an everlasting love, before they can love God, or exercise any degree of true holiness : And that the latter is the effect of the former ! 464 The Millennium State, Sect. IL honey or the honey comb ; and they will rejoice in the truths tliere revealed, more than the men of the world ever did, or can do in all riches. In public assemblies, while the heart and lips of the preacher will glow with heavenly truth, and he pours light and instruction on a numerous congregation, they will all hang upon his lips, and drink in the divine sentiments which are communicated, with a high relish and delight. And in such en- tertainments there will be enjoyed unspeakably more real pleas- ure and happiness than all the men of the world ever found in the most gay, brilliant company, with the most agreeable festivity and mirth, music and dancing, that is possible. The latter is not worthy to be compared with the former. Then religious enjoyment, whether in company or alone, will appear to be a reality, and of the highest and most noble kind ; and every one will be a witness and instance of it. There will then be no briar and thorns to molest enjoyment, or render com- pany disagreeable ; but all will be amiable, happy and full of love, and render themselves agreeable to every one. Every one will behave with decency and propriety towards all, agreeable to his station and connections. The law of kindness will be on the tongues of all ; and true friendship, of which there is so little among men now, will then be common and universal, even chris- tiaii love and friendship, which is the most excellent kind of friendship, and i? indeed the only real, happy, lasting friendship. And this will lay a foundation for a peculiar, happy intimacy and friendship in the nearest relations and connections : By which conjugal and domestic duties will be faithfully performed ; and the Lappiness of those relations will be very great ; and the end of the institutions of marriage, and families, be answered in a much greater degree than ever before, and they will have their proper effect, in promoting the enjoyment of individuals, and the good of society. Then the happiness and joy each one will have in the welfare of others, and the blessings bestowed on them, will be very great. Now the few christians who exercise disinterested benevolence, have, as the apostle Paul had, great heaviness, and continual sor- row in their hearts, while they behold so many miserable objects : And are surrounded with those who are unhappy m this world, and appear to be going to everlasting destruction, by their folly and obstinacy in sin. They have great comfort and joy, indeed, in the few who appear to be christians, and heirs of eternal life. — When they see persons who appear to understand and love the doctrines of the gospel, and to have imbibed the amiable, excel- lent spirit of Christianity, and to be the blessed favourites of Heav- en, they greatly rejoice with them in their happiness, and can say as Paul did, '* What thanks can we render to God for you, for all the joy wherewith we rejoice for your sakes before our Qod !'** But in the Millennium, the happiness and joy of each * 1 Thess. ill. 9. Sect. 11. Particularlij described. 465 one will be unspeakably greater in the character and happiness of all. The benevolence of every one will be gratified and pleased to a very high degree, by all whom he beholds, all with whom he converses, and of whom he thinks ; and in their amiable cliarac- ter, and great happiness, he will have pleasure and joy, in pro- portion to the degree of his benevolence, which will vastly sur- pass that degree of it, which the best christians now exercise. There will then be no such infinitely miserable objects, which are now every where to be seen, to excite painful grief and sor- row ; and the character of christians will then be much more beautiful and excellent, than that of real christians is now, as they will abound so much more in all holy exercise and practice ; and their present enjoyment, and future happiness in heaven, will be more evident and realized by each one, wh*:h will give pleasure and joy to every one, m the amiable character and happiness of others, even beyond all our present conceptions. " There shall be no more a pricking brier unto the church, (or particular chris- tians) nor any grieving thorn, of all that are round about them."* But all will live in pleasing harmony and friendship ; and every one will consider himself as surrounded with aniiable friends, though he may have no particular connection or acquaintance with them, and all he will see or meet as he passes in the public streets, or elsewhere, will give him a peculiar pleasure, as he will have good reason to consider them to be friends to Christ, and to him, and as possessing the peculiarly amiable character of chris- tians : and this pleasure will be mutual between those who have no particular knowledge of each other. But this enjoyment and pleasure vvill rise much higher between those who are particular- ly acquainted with each other's character, exercises and circum- stances ; and especially those who are in a more near connection with each other, and whose circumstances and opportunities lead them to form and cultivate u peculiar intimacy and friend- ship. But it is not to be supposed that we are now able to give a proper and full description, or to form an adequate idea of the happiness, joy and glory of that day ; but all that is attempted, and our most enlarged and pleasing conceptions, fall much short of the truth, which cannot be fully known, till that happy time shall come. They who now have the best and highest taste for divine truth, and the greatest religious enjoyment, who aboup.d most in christian love, and have the most experience of the hap- piness of christian friendship, and attend most to the Bible, and study the predictions of that day, will doubtless have the clearest view of it, and most agreeable to the truth, and the highest satis- faction and pleasure, in the prospect of it. There are many other things and circumstances which will take place in that day, which are implied in what has now been observed, or may be inferred from it, and from the scripture, by • Ezek. xxviii. 24. 466 The Millennium State, Sect. II. ivhicli the advantages, happiness and glory of the Millennium will be promoted ; some of which will be mentioned in tne follow- ing particulars : I. All outward worldly circumstances will then be agreei^ble and prosperous, and there will be tor all a sufficier.iy and fuhicss of every thing needed for the body, and for the comfort and con- venience of every one. This may be inferred from many passages of scripture, which refer to that day ; among which are the following : " Then shall the earth yield her increrase ; and God. even our own God, shall bless us."* " Then shall he give the rain of thy seed ; that thou shalt sow the ground withal, and bread of the increase of the earth, and it shall be fat and plenteous : In thai day sh ill ihy cat- tle feed in large pastures. The oxen likewise, and the young asses that ear the ground, shall eat clear provender, which hiih been winnowed with the shovel and with ihe fan. And ih« in- habitant shall not say, I am sick. And they shall build houses, and inhabit them ; and they shall plant vineyards, and eat the fruit of them. They shall not build, and another iniiabit ; they shall not plant, and anotlier eat : For as the days of a tree, arc the days of my people, and mine elect shall long enjoy the work of their hands. They shall not labour in vain, nor bring forth for trouble : For they are the seed of the blessed of the Lord, and their offspring with them."t " They shall sit every man under his vine, and under his fiij; tree, and none shall make h) n afraid."! " The feed shall be prosperous, the vine s'.iall give -er fruit, and the ground shall give her increase, and the heavens shall give their dew ; and 1 will cause the remnant of this people to possess all these things. "|| This plenty, and fulness of the things of this life, and worldly prosperity, by which all will be in easy, comfortable circum- stances, as to outward conveniences, and temporal enjoyment, will be owing to the following things : 1. To the kindness and peculiar blessing of God in his provi- dence. When all the inhabitants of the world shall become emi- nently pious, and devote all they have or can enjoy in this world, to God, to the reigning Saviourj he will smile upon men in his providence, and bless them in the city, and in the field, in the fruit of the ground, in the increase of their herds, and of their flocks, in their basket and in their store, as he promised he would bless the children of Israel, if they would be obedient to him.§ There will be no more unsuitable seasons or calamitous events, to prevent or destroy the fruits of the earth ; but every circum- stance with regard to rains and the shining of the sun, heat and cold, will be so ordered, as to render the earth fertile, and succeed the labour of man in cultivating it : And there will be nothing to devour and destroy the fruit of the field. » Psalms Ixvii. 6. f Isai. xxx. 23, '34. xxxiii. 24. Ixv. 21, 22, 23. Ezek. xxxiv. 23— 27. +Mich.iv.4. || ZecU. viii. 12. § Deut. xxviii. 1— 8 Sect 11. Particularly described. 467 2. To the great deeree of benevolence, virtue and wisdom, which all will tlien have and exercise, with respect to the affairs of this world. There will then be no war to impoverish, lay- was'' e and destroy. This has been a vast expense and scourge to niaiikirid in all ages, by which poverty and distress have been spread among ail nations ; and the fruits of the earth, produced anci stored by the hard labour of man, have been devoured, and worse than lost. Then there- will be no unrighteous persons, who shall be disposed to invade the rights and property of others, or deprive them of what justly belongs to them ; but every one shall securely sit undev his own vine, and fig tree ; and there shall be none to make him afraid. Then there will be no law- suits, which now, in civilized nations, are so vexatious and very expensive of time and money. Then, by the temperance in all things, which will be practised, and the prudent and wise care of the body, and by the smiles of Heaven, there will be no expensive, distressing, desolating pestilence and sickness ; but general health will be enjoyed ; by which much expense of time and money will be prevented. The intemperance, excess, extravagance and waste, in food and raiment, and the use of the things of life, which were before practised, will be discarded and cease in that day. By these, a great part of the productions of the earth, which are for the comfort and convenience of man, are now wasted and worse than lost, as they are, in innumerable instances, the cause of de- bility of body, sickness and death. But every thing of this kind will be used with great prudence and economy ; and in that way, measure and degree, which will best answer the ends of food, ements will be communicated to the world in that lan- guage. And when this language shall be established, and become uni- versal, all the learning and wisdom in the world will tend and serve to improve it, and render it more and more perfect. And there can be no doubt that such improvements will be made that persons will be able to communicate their ideas with more ease and precision, and with less ambiguity and danger of being mis- understood, than could be done before. And ways will be invented to learn children to read this lan- guage with propriety, and to spell and write it with correctness, with more ease, and in much less time, than it is now done, and •with little labour and cost. And ways may be invented, perhaps something like the short hands, which are now used by many, by which they will be able to communicate their ideas, and hold in- tercourse and correspondence with each other, who live in differ- ent parts of the world, with much less expense of time and labour, perhaps an hundred limes less, than that with which men now correspond. This will also greatly facilitate the spreading useful knowledge, and all kinds of intelligence, which may be a benefit to mankind, to all parts of the world ; and render books very cheap, and easy to be obtained by all. There will then be no need of translations into other languages, and numerous new impressions, in order to have the most useful books read by all. Many hundreds of thou- sands of copies may be cast off by one impression, and spread over all the earth. And the Bible, one of which, at least, every person will have, by printing such a vast number of them at one impression, may be afforded much cheaper than it can be now ; even though it should be supposed tiiat no improvement will be made in the art of printing, and making paper, which cannot be reasonably supposed ; but the contrary is much more probable, viz. that both these will then be \ erformed, in a better manner, and with much less labour and expense, than they are now exe- cuted. None can doubt of this, who consider what improvements have been made in these arts, since they were first invented. This universality of language will tend to cement the world of mankind so as to make them one, in a higher degree, and to great- er advantage, than otherwise could be. This will absorb the dis- tinctions that are now kept up between nations speaking different languages, and promote a general, free communication. It is ob- Bcrvedj when there was but one language in the world, that the Sect. II. Farticularhj described. 473 people were one* And this will greatly facilitate their united exertions, to effect whatever may be fov the public good. Therefore since there will be so many and great advantages, in having one universal language, understood and used by all mankind, and it will answer so many good purposes, when men shall be disposed to make a right improvement of it ; and since it may be so easily effected, when men shall be united in piety and benevolence, and wisdom shall reign among ihcm ; there is reason to think that God will so order things in his providence, and so influence and turn the hearts of mankind, as in the most agreeable manner to introduce the best language, to be adopted and used by all, in that day in which great and peculiar favour ■and blessings will be giMnted to the world, far beyond those •which had been given in preceding ages. And this is agreeitble to the scripture, which speaks of that day, as distinguished and remarkable for the union and happiness of mankind, when tht y shall have one heart, and one ivay. And this seems to be ex- pressly predicted : when speaking of that time it is said. " Then Avill I turn to the people a pure language, that they may all caU upon the name of the Lord, to serve him with one consent."! These words have been understood in another sense ; but t!ie most natural and consistent meaning seems to be, That the peo- ple shall not then have a mixed language, speaking with diift^r- ent tongues, which would naturally separate them into differeiit parties, and render them barbarians to each other in their wcr- ship : but God will so order things at that time, that one lan- guage shall be intr oducedand spoken by all ; and which snail be more perfect, elegant and pure, free from those defects, incon- sistencies, and that jargon, which before attended all, or most lan- guages ; that they may all, even all mankind, call upon the name of the Lord, with one voice, and in one language, to serve him with one consent ; by which they shall be united in worship, and divine service, not only in heart, but in lip, as mankind never were before. 4. The church of Christ will then be formed and regulated, according to his laws and institutions, in the most beautiful and pleasing order. This is implied in what has been said ; but is worthy of a more particular attention. There will then be but one universal, catholic church, comprehending all the inhabitants of the world, formed into numerous particular societies and congregations, as shall be most convenient, to attend on public worship, and the m- stitutions of Christ. There will be no schisms in the church then : Christians will not be divided into various sects and de- nominations ; but there will be a beautiful and happy union in sentiment, respecting the doctrines, worship and institutions of Clirist ; and all will be of one heart, and one way, and serve Christ with one consent. The ordinances of baptism and the * Gen. xi. 6. I Zeph. Hi. 9. 47*' i^fis ]\tillenium SlalCj Sect. II. Lord's supper, and all the institutions of Christ will be attended in due order, with solemnity and decency ; and, bein^j; accom- panied with divine efficacy, will have their proper and saving ef- i'ect. All the children will be members of the church, having the iniating seal applied to them, and being solemnly devoted to Christ in baptism ; and tliey will be faithfully brought up for him, and early discover their love to Christ, not only in vv^rds, but by obeying him, and attending upon all his institutions. Fhs discipline which Christ has instituted will be faithfully practised, so far as there shall be any occasion ; and christians, by watch- ing over each other in love, and exhorting and admonishing one another, will prevent, or immediately heal all offences. In those respects, and in others not here mentioned, and perhaps not thought of, the church of Christ will then be the best regu- hited, most beautiful and happy society that ever existed, or can be formed on earth. " When the Lord shall build up Zion, the church, he shall appear in his glory." Then, what is predicted in the sixtieth chapter of Isaiah, and many other prophecies of the same event, shall be fulfilled. God says to his church, " Arise, shine, for thy light is come, and the glory of the Lord is risen upon thee : Whereas thou hast been forsaken and haied, so that no man went through thee, I will make thee an eternal excellency, the joy of many generations. I will make the pl.tce of my feet glorious. Thou shalt also be a crown of glory in tae hand of the Lord, and a royal diadem in ihe hand of thy <^od. Glorious things are spoken of tiiee, C) city of God "* 5. Then Christianity will appear in its true beauty and excel- lence, and the nature and genuine effects of it will be more mani- fest than ever before, and the truth and amiableness of it be ex- hibited in a clear and striking light. Christianity has hitherto been generally abused and perverted by those who have enjoyed the gospel ; and but little ot the genu- ine spirit and power of it has appeared among those who have been called christians. They have, tlie most of them, disobef ed the laws of Christ, and misrepresented and perverted the doctrines * It has been a question, Whether in tlie Millennium, when the church shall be thus universal, and be brought to sucli a well i-egulated, holy and happy state, there will be any need of civil rulers, to preside and g'o\ern in temporal matters ! It is said, that every tiling which \\ill be necessary of this kind, will be regulated and ordered by particular churches, and civil oflicers will not be needed, and will have nothing to do. But when it is considered, that the churcii of Clirist is not a worldly so- ciety, and has no concern with temporal matters, and the concerns of tlie world, considered merely as sucli, or any farther than they are included in obedience to the laws of Christ : And that there will be need of regula- tions and laws, or orders, with respect to the temporal concernS;iOf man- kind ; it will appear proper and convenient, if not necessary, that there sliould be Avise men cliosen and appointed to superintend, and direct in worldly affairs, whose business it shall be to consult the temporal interest of men, and dictate those regulations from time to time, which shall pro- mote the public good, and the temporal interest of individuals. Sect. II. Parlicularly described. 475 and instiUitions of the gospel, to accommodate it to the gratifica- tion of their selfishness- pride and worldly spirit ; and have hated and persecuted one another unto death. They have divided into innumerable sects and parties, and have not been agreed in the doctrines and insMlutions of the gospel ; but have embraced va- rious and contrary opinions concerning- them ; and contended about them with wrath and bitterness. And the greatest part of the christian world have l)ccn as openly vicious, as the heathen nations, if not more so. And as the name of God was blasphem- ed among the Geniiles by the wicked lives of the Jews,* so the name of Christ has been blaspliemed by infidels and others, through the various kinds of wickedness of those who have been called christians : " By reason of whom, the way of truth has been evil spoken of."t But few in the christian world, in comparison with tlie rest, have honoured Christ, by entering into the true meaning and spirit of the gospel, loving it and living agreeable to it : And those few have been generally hidden and overlooked by the multitude of merely nominal christians. And genuine Christianity is not to be found in the faith a.id lives of those in general who assume the name of christians ; but in the Bible on- ly, since the most who profess to know Christ, by their doctrines and works do deny him. But in the Millennium the scene will be changed, and Chris- tianity will be understood and acted out, in the true spirit and power of it, and have its genuine effect, in the lives and conduct of all. And when it comes to be thus reduced to practice by all, it will appear from fact and experience to have a divine stamp ; and that the gospel is indeed the wisdom of God, and the power of (iod, forming all wlio cordially embrace it to a truly amiable and excellent character, and is suited to make men happy in this world, and that which is to come. Then all the disgrace and reproach, which has come upon Christ, his true followers, and upon Christianity, by the wickedness and enmity of men, and the abuse of the gospel, shall be wiped off. This is foretold in the following words : " Behold, at that time I will undo all that aflflict thee, and I will save Iier that halteth, and gather her that was driven out, and I will get them praise and fame in every land, where they have been put to shame. I will make you a name &nd a praise among all people of the earth "\ After the various schemes of false religion and infidelity have been tried by men, and the evil nature and bad effects of them discovered, real Chris- tianity, as it is stated in divine revelation, when it shall be under- stood by all, and appear in universal practice, will shine with pe- culiar lustre and glory ; and the beautv and excellence of it, and the happiness it produces, will be more apparent and affecting, and be more admired, by the contrast, than if no such delusion and false religion had taken place. This is represented in the fast words of David the Prophet. " And he shall be as the light * Rom. ii. 24. f 2 Pet. ii. 2. t Zepli. xi^c, 29- 476 T/ie Mitlennium Stale, i^c. Sect. II. of the morning, when the sun riseth, even a morning without elouds ; as the tender grass springing out of the earth by clear shining after rain."* — When the sun rises in a clear mor?[)ing, after a dark, stormy night, and the tender grass springs up fresh and lively, it is much more pleasant and refreshing, than if it had not been preceded by such a night. 6. The time of the Millennium will be in a peculiar and emi- nent sense and degree, T/ie day of .sahaiio?!, in which the Bible, and all the doctrines, commands and institutions contained in it, will !iave their proper and designed issue and effect ; and that which precedes that day is preparatory to it, and suited in the best nianner to introduce it, and render it eminently the gospel day. The Spirit of God will then be poured out in his glorious fulness, and fill the world with holiness and salvation, as floods upon the dry ground. All the preceding influences of the Holy Spirit, in converting and saving men, are but the first fruits, which precede the harvest, whicli will take place in that latter day. This was typified in the Mosaic institutions. The most remarkable festivals were the Passover, the feast of the first fruits, and the feast of Tabernacles, upon which all the males in Israel were commanded to attend at Jerusalem. The Passover typified the death of Christ, and he was crucified at the time of that feast. The feast of the first fruits, or Penticost, as it is called in the New Testament, typified the first fruits of the death of Christ, in the outpouring of tlie Holy Spirit, and the conversion of men, when the gospel was first preached, wliich took place at the time of this feast. "t The feast of tabernacles, which was " the feast o^ ingatherings which was in the end of the year,"| was a type of the Millennium, which will be in the latter end of the world, wiien the great and chief ingathering of souls to Christ and his church shall take place. This is the time when Christ will see the fruit of the travail of his soul, and shall be satisfied. To this day most of the prophecies of Christ, and salvation, and of the good tilings which were coming to the churcii, have their princi- pal reference, and they will huve their chief fulfilment then. This is the day which our Lord said Abraham saw with gladness and joy. " Your father Abraham rejoiced (or leaped forward) to see my day : And he saw it, and was glad."§ He saw the day of ('hrist in the promise made to him. That in his seed all nations should be blessed ; which will be accomplished in the Millenni- um, and not before. This is the day of Ciirist, the day of his great success and glory. This is the gospel day, in comparison with which all that precedes it, is night and darkness. Then the chief end of divine revelation will be answered. It has been given with a chief reference to that time, and it will then be the mean of pioducing unspeakably greater good, than in all ages before. It will then be no longer misunderstood, and per- verted and abused, to support error and wickedness ; but be uni- versally piized more than all riches, and improved to the best * 2 Sam. xxiii. 4. f Acts ii. I. \ Ex. xxxiv. 22. § John viii, 5Q. bKCT. IIL IV/ien the ABUeHnium tvill take place, 477 purposes, as the fountain of knowledge and wisdom. And all the institutions and ordinances appointed by Christ, will then have their chief effect. They will then be understood and take place in due order, and be attended in a proper manner ; and the wis- dom and goodness of Christ in ordaming them will be seen and experienced by all. Then the gospel will be preached, as it nev- er was before, since the days of inspiration ; in which the minis- ters of the gospel will be eminently burning and shining lights, exhibiting the important, affecting, glorious truths of the gospel, in a clear and striking light, and in a manner most agreeable and entertaining ; which will fall into honest and good hearts, and be received with the highest relish and pleasure, and bring forth fruit abundantly. The Sabbath will be a most pleasant and profit- able day, and improved to the best and most noble purposes. And the administration of baptism and the Lord's supper, accord- ing to divine institution, will greatly conduce to the edification of the church, and appear in their true importance and usefulness, as they never did before j these and all other institutions of Christ, being appointed with special reference to that day, when they will have their chief use, and answer the end of their ap- pointment. As the winter in the natural world is preparatory to the spring and sumiher, and the rain and snow, the shining of the sun, the wind and frost, issue in the order, beauty and fruitfulness of the vegetable world ; and have their proper effect in these ; and the end of winter is answered chiefly in what takes place in the spring and summer, and the former is necessary to introduce the latter, and in the best manner to prepare for it : so in the moral worlds or the church of Christ, Avhat precedes the Millennium is as the ■winter, while the way is preparing for the summer, and all that takes place has reference to that happy season, and is suited to introduce it in the best manner and most proper time, when the gospel, so far as it respects the church in this world, and all the institutions and ordinances of it, will have their genuine and chief effect, in the order, beauty, felicity and fruitfulness of the church. SECTION III. In which is considered ivhich thousand years of the vtorld wili be the Millennium^ and when it will begin. All who attend to the subject of the Millennium will naturally inquire. When this happy lime will take place ; and how long it will be before it shall be introduced ? And some who have under- taken to find from scripture, and to tell the precise time and the year when it will begin, have been evidently mistaken, because VOL, II. 61 478 When the Mllenjiiunv Sscr. III. the time on which they fixed for this, is passed, and the event has not taken place. From this, some have concluded, that it is uncertain whether there will ever be such a time ; and othei's have exploded all attempts to find from scripture when this time will be. Though there be good reason to conclude that the exact time, the particular day or year of the beginning of the Millennium cannot be known, and that it will be introduced gradually, by different successive great and remarkable events, the precise time of which cannot be known before they take place ; and that the prophecies respecting it are so formed on design, that no man can certainly know when the event predicted shall be accom- plished, within a year, or a number of years, until it is manifest by the accomphshment, as such knowledge would answer no good end, but the contrary : yet there is no reason to suppose that this is left wholly in the dark, and that it is impossible to know, within a thousand, or hundreds of years, when this glori- ous day shall commence, which is so much the subject of proph- ecy, in which the glory which is to follow the sufferings of Christ, and the afflictions of his church, will chiefly consist, so far as it relates to the transactions of time. Though it may be evident from scripture, that the seventh thousand years of the world will be the time of the prosperity of the church of Christ on earth ; yet this event may come on by degrees, and be in a measure introduced years before that time ; and the church may not be brought to the most complete and happy state of that day, but still have farther advances to make, after this seventh thousand years begin, and continue some years after they are ended : So that the particular year of the beginning or end of tliis time, cannot be known, before it actually takes place. , It is thought that there is reason to conclude from divine reve- lation, that the seventh millenary of the world, will be the time in which the church of Christ will enjoy a Sabbath of rest, and be brought to its highest and chief prosperity in this world, which is so much the subject of scripture prophecy ; and that the end of the world, and the day of general judgment, will take place soon after this Millennium is over. The following observations are designed to point out some of the evidence of this. It has been already observed. That the creation of the natural world in six days, and the seventh being appointed to be a day of rest, does afford an argument that the moral world, or the church and kingdom of Christ, of which the natural world is a designed type, in many respects, will be six thousand years in forming, in order to be brought to such a state, as in the best manner to en- joy a thousand years of rest, peace and prosperity ; a day in the natural world, in this instance, representing a thousand years in the moral world : And that time being thus divided into sevens, to have a perpetual rotation to the end of it, denotes that the world Sect. III. Will take /dace. 4.79 is to stand but seven thousand years, as " One day is with the Lord as a thousand years, and a thousand years as one day." And that this has been handed down as the opinion of many an- cients, both Jews and christians.* It is acknowledeed, that this argument is not sufficient to establish this point, considered by itself alone ; but it is thought to have some weight, when joined with other arguments from scripture which coincide with this, and serve to strengthen it. It is observable, that the number seven is the most noted num- ber mentioned in scripture, in many respects, and is a sacred num- ber above all others. And in the Mosaic ritual, which contained many typical institutions, the Israelites were commanded, not only to observe every seventh day, as a day of rest ; but every seventh year as a Sabbath, and year of rest. And the seventh month in every year was a festival and sacred month, above all other months of the year. In this month was the feast of tabernacles, which was to be observed seven days with great joy. On the first day of this month was the feast of trumpets, when the trum- pets were to be blown through all the land, which was a type of the extraordinary preaching of the gospel which will introduce the Millennium. And on the tenth day was their annual and most solemn fast, on which they were to confess their sins and afflict their souls, and atonement was made for them. Which was a figure of the repentance and extraordinary humiliation, to which the inhabitants of the world will be brought, by the preach- ing of the gospel, attended with the dispensations of divine Provi- dence suited to promote this, previous to their being raised up to the prosperity and joy of that day. And then the joyful feast of ingathering, in the end of the year, came on, on the fifteenth day of the same month. This was a type of the happy, joyful Millen- nium in the seventh and last thousand years of the world, in which vast multitudes, even most of the redeemed, will be gath- ered into the church and kingdom of Christ ; in comparison with whom, all who shall have been saved before this time, are but the first fruits of the purchase of Christ. It is evident that this feast of Tabernacles in the seventh month was a designed type of the Millennium, from what has been now observed, and what has been said on the three most remarkable ■feasts appointed in the law of Moses, in the preceding section ; but this evidence is strengthened, and made certain, by what is said by the Prophet Zechariah. When he is speaking of the Millennium, and predicting that happy day, he says, " And it shall come to pass, that every one that is left of all the nations which came against Jerusalem, shall even go up from year to year to worship the King, the Lord of hosts, and to keep the feast of Tabernacles. ^'\ By the feast of Tabernacles are meant the enjoy- ments and blessings of the Millennium, of which all nations shall th en partake, and which were typified by that feast. • See Sect. I. page 439, 440, with the note there. \ Zech. xir. \6. 480 TV/ie7i (he Millennium Sbct. III. All these things seem to point out the seventh thousand years of the world to be the time of the Millennium. But there is yet greater evidence of this, which will serve to stx'engthen what has been observed, and shew that it is not mere conjecture. The prophecies in the book of Daniel, of the rise and continu- ance of the little horn, and of the time in which the church shall be in a state of affliction ; and those in the Revelation, of the con- tinuance of the beast, who is the same with the horn ; and of the duration of the afflicted state of the church during that time, when examined, and compared, will lead to fix on the seventh thousand years of the world to be the time of the Millennium. In the Revelation, the time of the continuance of the beast, af- ter his deadly wound was healed, is said to be forty and two months.* And the time in which the church should be trodden down, afflicted and oppressed, is said to be forty and two months, a thousand, two hundred and sixty days, and a time, and times, and half a time.f The same term of time is denoted by each of these expressions. A year was then reckoned to contain three hundred and sixty days; and a month consisted of thirty days. Injforty and two months were a thousand, two hundred and sixty days. And a time, and times, and half a time, are three years and a half, which contain forty and two months, and a thousand, two hundred and sixty days. So long the beast, the idolatrous per- secuting power, exercised by the Bishop of Rome, the Pope, is to continue ; during which time, the church of Christ is to be op- pressed, afflicted and opposed, represented by the holy city being trodden under foot by the Gentiles ; the two witnesses prophesy- ing in sackcloth ; and a Avoman persecuted and flying into the wilderness, to hide herself from her enemies, where she is fed and protected during the reign of the beast, which is to continue a thousand, two hundred and sixty years, a prophetical day being a year. At the end of those years, the Pope and the church of Rome, of which he is the head, will be destroyed. And accord- ing lo the representation in the Revelation, the kingdom of the devil in the world, will fall at the same time, and the kingdom of Christ be set ap on the ruins of it, and the Millennium will take place. If it were known when the bishop of Rome first became what is designed to be denoted by the beast, the time of his fall, and of the end of the church of Rome, and of Satan's kingdom in the world, when the Millennium will commence, could be ascertained to a yecir. But as this beast rose gradually from step to step, till he bL'came a beast, in the highest and most proper sense, this. involves the subject in some degree of uncertainty, and renders n more difficult to determine, at which considerable increase and advance of the bisliop of Rome in power and influence, the vliousand, two hundred and sixty years began. He had great in- ihiciice, not only in the church, in the ecclesiastical matters, but * Rev. xlih 5. f Chap. xi. 2, 3. xii- 6, 14. Sect. III. Will take iilace. 481 in the temporal aftairs of the Roman empire, and of the kingdoms wliich were erected in it, by tlie invasion of the northern nations, before he was publicly acknowledged and declared to be universal bishop ; which was done in the year of Christ, 606. This greatly increased his influence and power in the christian world : and the church was now become exceeding corrupt. If the 1260 years be reckoned from this time, they will end in the year 1866, seventy four years from this time, viz. 1792. But the Pope did not become a temporal prince, and publicly assume civil jurisdic- tion, till the year 756, when Pepin, the king of France, then the most powerful prince in Christendom, made him prince over a large dominion, and he assumed civil authority, and upon this he subdued three kings or kingdoms, and they fell before him, according to the prediction of him in the prophecy of Daniel.* And he soon had such power over the nations, as to set up an emperor in Germany, to be his tool, by whom to raise himself to universal empire, reserving to himself and claiming power over the emperor, and over all kings in the christian world, to set them up and crown them, or depose them when he pleased. This is the most remarkable epoch ; when the Pope became a beast, in the most proper sense, from whence his reign is to be dated. Twelve hundred and sixty years from this date, 756, will end near the beginning of the seventh thousand years of the world. But as he rose to this height gradually, and w^as a beast in a lower sense long before this, it is reasonable to suppose that he will fall by degrees, until his usurped power is wholly taken from him, and the false church of Rome, the great whore, utter- ly destroyed ; and that he has been falling many years ; and that as the time of his reign draws nearer to a close, more remarkable events, by which he and that church will come to total ruin, will take place in a more rapid succession. But this will be more particularly considered in the next section. Therefore, these prophecies of the rise and fall of Antichrist, or the beast, and the time of his reign, knd of the afflicted state of the church of Christ, fix the end of these, and of the reign of Satan in the world of mankind, near the beginning of the seventh thousand years of the world, when the Millennium will be intro- duced ; though many things will take place before that time, by which the Pope and his interest will gradually decline and sink, and in favour of the church and kingdom of Christ, to prepare the way for the introduction of the Millennium. In the book of Daniel, the same idolatrous, persecuting ptiwer, and the time of the continuance of it, and of the oppressed state of the church are predicted : And the time is fixed, and express- ed by a time, and times, and an half, or the dividing of time ;t which is the same mentioned by St. John, in the Revelation, and is 1200 prophetic days ; that is, so many years, as has been ob- served above. There it is said by him who interpreted to Daniel * Dan.vii. 8, 20,34. f Dan,vii.25. xii. 7. *S2 fV/ien the Millennium Sect. III. the vision of the four beasts, " The fourth beast shall be the fourth kingdom upon earth, which shall be diverse from all king- doms, and shall devour the whole earth, and tread it down and break it in pieces." This is the Roman empire. " And the ten horns out of this kingdom are ten kings that shall arise. And another shall arise after them, and he shall subdue three kings. And he shall speak great words against the Most High, and shall wear out the saints of the Most High, and think to change times and laws : And they shall be given into his hand, until a time, and time, and the dividing of time."* This last horn, king or ruling power, is evidently the same with the little horn mentioned in the eighth chapter ; and is the same with the beast when he was recovered to life, after he had been wounded unto death, which St, John saw, that is, the Pope of Rome, in whom the power and idolatry of this empire is revived and continued. The character given of each is the same in substance ; and the time of their continuance is the same, which must end, according to every probable calculation, at or about the enJ of the sixth thousand years of the world, or about twdSthousand years after the incarnation of Christ.f And at the ehd of this time, this power and kingdom is to be destroyed, and t> total end put to the Roman empire, represented by the beast : And the kingdom of Christ, in its fulness and glory, shall then take place, in the uni- versal prevalence and reign ot his church and people, which is ex- pressed in the following words : — " But the judgment shall sit, and they shall take away his dominion, to consume and destroy it to the end. And the kingdom, and the dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the Most High, whose kingdom is an everlasting kingdom, and all dominions shall serve and obey him."| In the eighth chapter of Daniel, we have a different representa- tion of this same kingdom, power or empire, by a little horn which came forth out of one of the four horns, into which the Grecian empire, founded by Alexander the great, was divided, some time after his death. This is the Roman, or fourth and last empire, upon the destruction of which the kingdom of Christ is to prevail, and fill the world. Daniel describes this lit- tle horn, as it appeared to him in the vision, in the following v.ords : " And out of one of them came forth a little horn, Avhich waxed exceeding great towards the south, and toward the east, and toward the pleasant land. And it waxed great, even to the host of heaven, and it cast down some of the host, and of the stars, to the ground, and stamped upon them. Yea, he mag- nified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down. And an host was given him against the daily sacri- • Dan. vil. 23, 24, 25. I See bishop Newton's Dissertation on the Prophecies, 4:Dan, vii. 26, 27. Sect. III. JVill take /ilacc. 483 fice, by reason of transgression, and it cast down the truth to the ground, and it practised and prospered."* And this vision is explained by the angel interpreter in the following pan of the chapter.! What is said of this horn respects the Roman king- dom and empire, from the beginning and end of it, the ruin of which shall open the way for the kingdom of Christ to flourish in the world, and the reign of the saints on the earth. And what is said of this power or kingdom here respects the idolatry thai should be supported and practiced by it, and the opposition it should make to God and his people, in which it should prevail, and have power to oppress and persecute the saints : and there is special reference to the Pope and those under his influence and direction, when he should be at the head of this empire, and rule in it, who is particularly designed in the seventh chapter, denot- ed by the little horn, " which had eyes like the eyes of man, and a mouth speaking great things ; which should make war with the saints, and prevail against them ; and speak great words against the Most High, and wear out the saints of the Most High."^: This power, indeed, did oppose and destroy the mighty and holy people, and stand up against the Prince of princes, be- fore it existed, and was exercised by antichrist in the church of Rome. Jesus Christ the Prince of princes was put to death by this power. And this horn persecuted the church, especially at times, for near three hundred years after the death of Christ ; all of which is included in the description of the horn or kingdom which is the chief subject of this chapter ; but there is particu- lar and chief reference to what this power would be and do, when in the hands of antichrist, for he, above all others, has spo- ken great things, and opened his mouth to blaspheme God and the saints : He has introduced and promoted the grossest idola- try, and stood up against the Prince of princes ; has magnified himself in his heart even to the prince of the host, the Lord Je- sus Christ ; and has been the most cruel and bloody persecutor ' of the saints for many ages : He has cast down the truth to the ground, and practised and prospered, and has destroyed vast numbers of the holy people, or the saints. Gabriel, who was or - dered to make Daniel understand the vision, said to him, " Be- hold, I will make thee know what shall be in the last end of the indignation : For at the time appointed the end shall be."§ His interpretation had chief respect to the latter end of this kingdom under the reign of antichrist, in whose end the kingdom should be ruined, and exist no more. The question is here asked, " How long shall be the vision concermng the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot ?" Bishop Newton says, " In the original there is no such word as concerning ; and Mr. Lowth rightly observes, that the words may be rendered more agreeably to the Hebrew thus. For hotv long a • Dan. viii. 9, 10, 11, 12. f Verse 23—25, if Dan. vii. 8, 21, 3«. Dan. viii. 19. iS4 JVAett the Milknniujn Sect. HI. time shall the vision last, the daily sacrijice be taken away, and the transgression of the desolation continue, Is^e. After the same man- ner the question is translated by the seventy, and in the Arabic version, and in the Vulgar Latin." The answer is, " Unto two tliousand and three hundred days; then shall the sanctuary be cleansed."* These are no doubt prophetical days, a day being put for a year. The time there- fore specified is two thousand and three hundred years. All the difficulty in fixing on the time of the end of these days, lies in determining at what time the reckoning begins. This is left in a degree of uncertainty, as is the beginning of the reign of an- ticiu'ist, which is to continue twelve hundred and sixty years ; the reason of which doubtless is, that it should not be precisely known to a day or year, when this time will end, till it shall be actually accomplished, while it is made certain, the time of the end is fixed, and they who are willing to attend to the subject, and make use of all the light that is offered, may have sufficient evidence to determine within a few years when the time will be, and not be left in a total uncertainty about it. The little horn, which is the chief subject of this vision, and was to do such great things against the holy people, the church, came forth out of one of the four notable horns, toward the four winds of heaven, which grew out of the goat, after the one great horn was broken, which the goat had at first t The goat is the king of Grecia, or the Grecian empire, erected by Alexander the great, who was the first king, or the great horn.| After the death of Alexander, and when his successors in his family were extinct, four kings were set up, and divided the great empire be- tween them into four kingdoms, which division was toward, or according to the four winds, East, West, North and South. Cas- sander, one of the four kings, took the western part of the em- pire, or the western kingdom, containing Macedon, Greece, &c. Out of this horn came forth the little horn, which " waxed ex- ceeding great, toward the South, and toward the East, and toward the pleasant land."|| This horn Gabriel explains to be " A king of fierce countenance, and understanding dark sentences, who shall stand up."§ The Romans are meant by this horn, who were west of Greece, and may be considered as included in the west- ern part of the empire, which was one of the four horns, out of •which they rose, and soon were conspicuous ; and Prideaux says, " 1 heir name begaji to grow of great note and fame among for- eign nations, by their conquests in a few, not above five or six and twenty years, after the above mentioned partition of the empire of the goat, into four horns or kingdoms. And they were a dis- tinct people, and doubtless made some figure, when the four horns first existed. From this time, and this small beginning, the Romans arose by their policy, power and conquests, until they arrived to a vast and universal empire. And as they exist- * Dan. viii. 13, 14. ■[ Verse 8. •! Verse 21. |1 Verse 9, § Verse 25. Sect. III. ffUl i(ikc jilace, 4ff4 cd as a people when the Grecian empire was divided into four kingdoms or horns, and they were really included in the western horn, and soon rose out of it, and went on and grew to universal empire, their beginning may properly be reckoned from the time when the western horn or kingdom arose, in whicli they were included, as they soon after that became a distinct power and kingdom, and were a little horn, and proceeded to conquer and destroy the horn, out of which they came, and to subdue all the other horns. This partitian of the Grecian empire into four kingdoms or horns was just about three hundred years before the birth of Je- sus Christ, or the beginning of the christian era. And as the in- carnation of Christ was about the beginning of the fifth thousand years of the world, two thousand and three hundred years from the rise of the four horns will end at or near the beginning of the seventh thousand years of tlie world. Or if the beginning of the little horn should not be reckoned from that tim^, but from the time whenllie Roman power or horn began to be conspicuous and acknowledged among the nations, two tliousand three hun- dred ye irs from that time will carry them but a few years beyond the beginning of the seventh thousand years of the world ; so tSat this number serves to confirm what has been observed from the other numbers in Daniel, and the Revelation, viz. That the reign of antichrist, v/ ho is the last head of the Roman empire, will end about the oeginning of the seventh millenary of the world, when the Millennium will begin, and the meek, the saints, shall inher- it the earth, take the kmgdom and reign with Christ. In the last chapter of Daniel- " One said to the man clothed in Imen, which was upon the waters of the river, How long shall it be to the end of thc-se wonders ?" The answer is made m a very solemn iiianner, in the following words : " It shall be for a time, times, and an half. And when he shall have accomplished to scatter the power of the holy people, all these things sh»ll be finished." He who shall scatter the power of the holy people or the samts, is the sarne with the horn, mentioned in the seventh chapter, who should " wear out the saints of the Most H gh ;" which is the same event whicii is here expressed in different words. And the time ot his doing- this, is the same which is ineutioned here : " And they shall be given into his hand, until a time, and times, and the dividing of time."* That is, three prophetical years and an half, in which are l-i60 prophetical days, which are put for so many years. And this is the same power which is called a beast in the Revelation, who was to do the same thing mentioned here, viz. It was given unto him to make war with the saints, and to overcome them ! And the same time is there fixed for his doing this. " And power was given unto him to continue (or practise and make war) forty and two months," after he was recovered to life from being wounded unto death ;f VOL. II. 6:2 * Dan. vii. 25. f Rev. xili. 3, 5, 7. 48§ When the Millenfiium Sect. IIL which is just three years and an half, or twelve hundred and six- ty days. Daniel heard, but did not understand the answer, and therefore put the following question, *' Then said I, O my Lord, what shall be the end of these things ?" The answer is, " From the time that the daily sacrifice shall be taken away, and the abomination that mnketh desolate set up, there shall be a thousand, two hun- dred and ninety days. Blessed is he that waiteth, and cometh to the thousand, three hundred and five and thirty days." Here are two different numbers or times mentioned, and neither of them agrees exactly with the foregoing answer. In that, the time of the continuance of the persecuting power, which shall scatter and Avear out the saints, is limited to 1260 years. In the answer to Daniel's question, two different numbers of years are mentioned, when those evil things shall come to an end, and the prophana- tion ol the church, and the worship and ordinances of Ciirist, shall cease, and the church shall be restored to due order, and be blessed and brought to a happy glorious state, viz. 1290, and 1335 years. The first is 3D ye;.rs longer than the time mentioned above, and in the Revelation, and the last exceeds it 75 years. This seeming difference may be reconciled by observing, that these answers do not respect precisely the same event. The former expresses the time of the continuance and reign of anti- christ, in which he shall oppress the church of Christ : And when he shall have accomplished to scatter the power of the holy people, he shall be destroyed. The latter looks forward to the recovery of the church of Christ, from her low, afflicted, broken state, to a state of peace and prosperity, in the proper use and en- joyment of the worship, institutions and ordinances of Christ, which had been so greatly corrupted by the false church of Rome. It may take some time to effect this, after the Pope and the church of Rome are wholly destroyed and extinct. As the cor- ruption and perversion of the church, worship and ordinances of Christ, was bi ought on by degrees, and considerable advances were made in this, after antichrist arose, and the Pope became a persecuting beast ; so doubtless the church will not be wiiolly purified when this beast shall be destroyed ; but it will be some time after this, before all corruptions and errors in doctrine and practice will be wholly extirpated, and the church appear in her true beauty, and come to a state of universal, established peace and prosperity. Within thirty years after the beast shall be slainj and his body destroyed and given to the burning flame, or at the end of 1290 years, the church may become universal, and all na- tions be members of it ; and it may arrive to a state of great purity and peace, and an end be put to all her troubles, and most of tiie wicked be swept off from the face of the earth, by some re- markable event, and sudden stroke ; by which the kingdom of Sa- tan shall be nearly exiinct ; and his influence among mankind almost wholly cease. But the church of Christ may not arrive to I'he most pure and happy state which it shall enjoy, under forty ov Sect. III. IVill take place. 487 fifty years after this. For this happy period christians must wait ; and they will be in a peculiar and high degree blessed, who shall come to this happy and glorious stale of tl»e church, when the first resurrection shall be universal and complete, and the millennial state established, and brouglit to its full stature, and proper height in holiness and happiness, which look place in a considerable degree, and might properly be said to have began a number of years before. But these events, and tlie precise time and manner of their taking place, will be fully known, and the prophecies by which they are foretold will be belter understood, when they shall be actually accomplished ; and all the mistakes which are now made respecting them will be rectified ; until which time, they must be in some measure sealed Neverthe- less, it may be evident from divine revelation, that the end of the reign of antichrist draws near, and the lime of deliverance of the church from the dark and low state in which it has been near twelve hundred years, and of the ruin of the kingdom of Satan in the world, is not far off ; and that these great events will come on within two hundred years, or about that time ; and that the seventh thousand years of the world is the time fixed for the prosperity of the cliurch of Christ, and the reign of the saints on earth. And it is hoped that what has been now observed on this point is sufficient to convince every unprejudiced, attentive in- quirer, that there is satisfactory evidence from prophecy, and other things contained in scripture, that the predicted Millen- nium will take place at that time. It has been observed, that as antichrist rose gradually, from one degree of influence and power to another, till he became a complete beast, so this persecuting, idolatrous antichrislian pow" ev will fall by degrees, until it is v/hoUy taken out of the way : And there may, and probably will be, 12bO years between the most remarkable steps by which he rose, and as great and re- markable steps by which he is to fall, and go into perdition.* The corruption and apostasy of the cliurch had early begin- nings, and the usurped, tyrannical, and worldly power of the • The time of the captivity of the Jews by the Babylonians, vvasfixediu the prophecy of Jeremiah to seventy years. But this prediction had refer- tnce to different beginnings and endings It was just seventy years from the first captivity, in the fourth year of Jehoiakim,' when Daniel and many ©ther Jews were carried to Babylon, to the decree of Cvnis, givingleave to the Jews to retxirn, and ordering that the temple and Jerusalem should be rebuilt. And it was seventy years from the destruction of Jerusalem and the temple, to the publishing of the decree of Darius, by which the building of the temple was completed, and the Jews restored to their former state. So, the 1260 years of the captivity of the church of Christ, in spiritual Babylon, will doubtless have different beginnings, and conseqieiitly differ- ent endings. As tlie power and tyranny of the bishop and church of Rome rose from less beginnings to their full height ; so the fall is to be gradual, till it is completed : And from each remarkable advance, there are 1260 years, to as remarkable, successive events, by which the kingdom and the power of the beast sliaU decline, and be utterly destroyed. 488 lV,'ie7i the Miller,7nuin ivHl take place. Sect. III. bishops, especially of the bisi^op of Rome, soon began to tfike place. The apostle Paul speaking- of the grand apostasy which has actually t ken place in the church of Rome, under the influence and power of the man of sin, that is, the Pope, says, that the seeds of all this were then sown, and this mys- tery of iniquity did then begin to work with power and energy, Ivsg yihoci wMn'ch was to be kept under powerful restraints for a while, but should openly appear and be acted out when these restraints should be taken off.* In the third century, "The bishops assumed, m many places, a prince- ly authority, particularly those who liad the greatest number of churches under their inspection, and who presided over the most opulent assemblies They appropriated to their evangelical function, the splendid ensigns of temporal majesty : A throne surrounded with ministers, exalted above tlieir equals the servants of the meek and l^.umble Jesus, and sumptuous garments daz- zled the eyes and the minds of the multitude, into an ignorant Veneration for their arrogated authority."! And about the mid- dle of that century, Stephen, the bishop of Rome, a haughty ambitious man, aspired to a superiority and power over all the other bishops and churches, and his preeminence in the church universal was acknowledged. From this time to the reforma- tion from popery in the sixteenth century, when the Pope began to fall in a remarkable degree, and lost a g>'eat part of his power and i'^fluence, which lie is never like to regain, are 1200 years. Luther, the first reformer, arose in the year of Christ 1517. If we reckon back from tiiat time, 1260 years will carry us to the year 2.57, which is the very time in wliich Stephen, bishop of Rome, claimed and usurped the power and preeminence abovemenlion- ed, and which was, in some measure at least, granted to him. And as this man of sin rose higher and higher, and became more conspicuous by one remarkable step after another, in the fourth, fifth, sixth and seventh centuries, until he was publicly invested with temporal dominion, about the middle of the eighth century, viz. in the year 756, when he became a complete beast, and assumed the greatest authority, both in civil and religious matters, in the christian world, and in fact had more power and influence over all persons and things in the church and state, than any other man ; so there is good reason to conclude, he will gradually fall, by one remarkable event after another, from the time of the reformation in the sixteenth century, when his power and influence in the christian world were so greatly eclipsed, until this son of perdition shall be utterly destroyed, not far from the end of the twentieth century, or the beginniiig of the seventh thousand years of the world. And with the fall of this son of Satan, the kingdom of Satan, which has been so great and strong in this world for so long a time, will come to an end, and he will be cast out of the earth, and chained down in the * 2 Tliess. ii. 3—8. •j- Mosheim's Ecclesiastical History : Third century, Chap. II. Sect. IV. What is to take filace brj'ure the Millennium. 489 bottomless pit : Which event will be succeeded by tlie kinp;dom of heaven, wliich shall comprehend all the men then on earih, in which the saints shall reign a thousand years. The facts and events which have taken place since that time, especially in the present century, coincide with such a conclusion, and serve to strengthen and confirm it. 1 he Pope and the hier- archy of the church of Rome are sinking witii a rapid descent. — The kings and nations who once wandered after tliis beast, and joined to support and exalt tliis antichristian power, now pay little regard to him. They neitlier love nor fear him much, but are rather disposed to pull him down and strip hmi of his riches and power. The dissolution of the society of t!ie Jesuits banish- ing them, and confiscating their riches, wlio were a great support of that church and the Pope ; the kings taking from the Pope the power which he claimed, as his right, to nominate and ap- point all the bishops to vacant sees, and actually taking it upon themselves to do this, by wliich a vast stream of money, which used to be poured into the coffers of the Pope, is taken from him and falls into the hands of these kings : — The increase and spread of light, by vvoich the tyranny, superstition and idolatry of the church of Rome and its hierarchy are more clearly discerned, and exposed to the abhorrence and contempt of men ; and especially the great increase of the knowledge oi" the nature, reasonubltness and importance of religious and civil liberty, and the rapid spread of zeal among the nations to promote these: All these are re- markable events, which, among others not mentioned, serve to confirm the above conclusion, that the Pope is falling with in- creasing rapidity. And there is reason to expect from what has come to pass, and is now taking place, and from scripture prophe- cy, that yet greater and more remarkable events will soon take place, and come on in a swift and surprising succession, which will hasten on the utter overthrow of the beast and al' his adherents : And that the time predicted will soon come, when the ten horns, or kings, who have agreed in time past, and given their kingdom unto the beast, shall change their minds, and hate the whore, and m.ike her desolate, and naked, and shall eat her flesh, and burn her with fire.* * SECTION IV. In which is considered, ivhat events are to take place, accord- ing to Scripture Prophecy, before the beginning of the Mil- lennium, and to prepare the nvaij for it. BY attending to the events predicted, which are to take place before the Millennium, and which are to introduce it, farther ev- idence will come into view, that it will not commence long before the beginning of the seventh thousand years of the world j nor * Rev. xvii. 16, 17. 490 JV/tat is to lake Jilaca Sect. IV. much later ; and therefore, that it vrill be in that thousand years, and begin about two hiindred years from the end of the ISth century. The seven vials or cups, which contained the seven last plagues, or I'emarkable judgments, which are to be executed upon the beast and his adherents, and upon the world of man- kind, are to be poured out during the time of the reign of the beast, and the existence of the false church of Rome ; and wliich will issue in the destruction of ihe beast, and of that church. This is evident from the iifteenih and sixteenth chapters of the Revelation. The first vial respects the beast and his followers, and brought sore calamities upon them, expressed in the follow- ing words : " And there fell a noisome and grievous sore upon the men which had the mark of the beast, and upon them who worshipped his image."* A number of these vials must have been already poured out, as the beast has existed above a thou- sand years already ; and therefore the effects of the last vial, which include his utter destruction, will not reach much more than two hundred years from this time ; and consequently these effects will soon begin to take place, if they have ni>t already be- gan in some measure. For as the pouring out or running of the seven vials, is limited to the 1260 years of the continuance of the beast, there are not 200 years for each vial ; and somj may run longer, and others a shorter time of this space. Some acquaintance with the history of the calamitous events which have taken place, answering to the prophetic description under those vials which have been poured out, is necessary in order to know how and when it has been fulfilled, and how many viuls appear to have already run out, and which is now running. Mr. Lovvman has taken pains to show from many credible his- torians, that the remarkable calamnous events wiiich liave taken place, and whicii have especially affected the beast and his follow- ers, and brought great and distressing ev.ls upon ihem, have an- sv.'ered to the evils and events described in prophetic language, under the successive five first vials of wrath : And there ap- pears to be satisfactory evidence that the judgments predicted under these vials, have already been executed on antichrist, and his supporters and followers : And that the reformation began by Luther, and the remarkable events attending it was the judg- ment predicted by the pouring out of the fifth vial, to be inflicted on the beast and the church of Rome. This vial was to be pour- ed out on the seat, or, as it is in the original, the throne of the ^east — " And his kingdom was full of darkness, and they gnawed their tongues for pain."t When the protestant reformation came on, protestants ivad light, had discerning and wisdom, pros- perity and ioy : But the Pope and liis followers suffered great vexation and anguish, every event turned against them, their light was turned into darkness, their policy and counsels by * Rev. svi, 2. t "^ev- XV'- J^O' ^Sect. IV. Before the iMUlennium. 491 which they had prospered and obtained their ends before, vere now turned into foolishness ; and they were baffled and confound- ed, and their attempts to suppress the northern heresy, as they called it, and to crush the protesiants, proved abortive, and turn- ed against themselves in a remarkable manner. And those events proved like a lasting, painful sore to them, from which they have not recovered to this day. " And they blasphemed the God of heaven, because of their pains and their sores, and re- pented not of their deeds." They blasphemed God, by attribut- ing what took place in favour of truth and the cause of Christ, to the exertions and obstinacy of wicked men, and calling the truths of the gospel and holiness, espoused and propagated by the reformers, the delusions and works of Satan, and treating the reformation, and the work of God, as if it were the work of the devil. They also blasphemed the God of heaven, by persisting in their gross idolatry, worshipping saints and images, in the face of the light exhibited by the reformers, which idolatry is called blasphemy in the Bible. And the famous council of Trent, which was called by the Pope at that time, and sat eighteen years, were so far from complying with the reformation, that they anathematized the persons, doctrines and practices, by which it was introduced and supported. And formed decrees in favour of the power and lyranny of the Pope, and the supersti- tion and idolatry of the church of Rome, and in some instances V'ent beyond any thing that had ever been decreed by any coun- cil before, in favour of these abominations. " Thus they repent- ed not of their evil deeds." This vial began to be poured out near the beginning of the sixteenth century, in the year 1517, when Luther began to op- pose the wickedness of the church of Rome, and the power and evil practices of the Pope : And from that time, the influence and power, or throne, of this man of sin, has been diminishing, and he is in a great measure deposed, and has fallen almost to the ground from that high throne, and unlimited power in church and slate, to which he had, before that, aspired and risen. As it is near three hundred years since the fifth vial was poured out, there is good reason to conclude, that the sixth vial began to be poured out, and has been running from the latter end of the last fcentury, at least, i. e. for an hundred years or more ; that it is near run out, and the seventh and last vial will begin to run ear- ly in the nexi century. Whether this be so or not, may be de- termined with greater and more satisfactory evidence, by attend- ing to the prophetic description of the events which are to take place under those vials. And as the sixth vial is supposed to be now running, there is reason to pay a more particular and care- ful attention to the prophetic language, by which the events un- der this vial are expressed, that the meaning may be understood, and applied to the events which are pointed out, so as to be clear- ly discovered, and the signs of these times be discerned by ftll Wlio will properly attend to this interesting subject. •49>2 W/iat is to take filace Sect. IV. " And the sixth an.^^el poured out his vial upon the great river Euphrates : And the water thereof was dried up, that the way of the kins^softhe east miLjht be prepared." Ancient Bahylon was a type of the antichristian church of Rome. By tliat, the church of Israel was afflicted and reduced lo a slate of captivity seventy years, until it was taken by Cyrus and Darius, whose kingdoms were east of Babylon. So the church of Christ has fallen under the power of this antichristian church, and power is given to the beasi to make war with the saints, and to overcome them, and to continue forty two months : Therefore, the church of Rome is called Babylon in the Revelation. The river E\iphrates ran through Boliylon, under the walls of the city, and a wide and deep moat, filled with water from the river, encompassed tiie city on the outside of the walls ; so that the river was not only a defence to the city, but afforded a supply of water and fish, and other provisions, brought into it by water carriage. Cyrus, wiio came against Babylon with an army of jVledcs and Persians, took tne city, l)y turning the water of the I'iver from the usual channel, in which it went under tiie walls of the city, and ran through it, and dried up the water in that chan- nel, by which a way was opened for his army to pass into the city under the walls in the dried channel, Avhere the river used to run. Accordingly the army niarciied in, and look the city in the night, when the inhabitants were either asleep, or intoxicat- ed witii drinking, as that was the time of a great festival. In that night tlie king of Babylon was slain, and Cyrus took the kingdom for his uncle Darius, t!ie Mede.* In this propliecy there is an allusion to this manner of taking Babylon, by Darius and Cyrus, the kings of the east. The church of Rome is the antitype of Babylon. By the kings of the east, are meant tiiose, whoever they may be, who are, or shall be ene- mies to the church of Rome, and wish to reduce and destroy it, and shall be made the instruments of it ; as the eastern kings took Babylon, by drying up the river Euphrates. The riches and power of the Pope and the church of Rome, and whatever serves as a defence and support of that church, answer to the riv- er Euphrates in old Babylon ; and the removal of those is meant by drying up the river ; which will prepare the way for the ene- anies and opposers of this church, to take possession of it, and destroy it. The river, in tins sense of it, has been drying up for a century or more, while this sixth vial has been running ; and there have been more remarkable instances of it in this century, some of which have been mentioned above, by which the riches of the church of Rome are greatly diminislied, and she is stripped and becoming poor : And the power and influence of the Pope is be- come very small and inconsiderable, and he is but little regarded by those who once worshipped him ; and the way is fast prepar- * Drill. V. See Pridcaiix's Connexion, Part I. Book II. 3ect. IV. Before the Millennium, 493 ing for the Pope and his church to be hated, made desolate, and burnt with fire."* John goes on to relate a farther vision which he had of events which are to take pl^ce under this vial, in the following words : " And I saw three unclean spirits like frogs come out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet. For they are the spirits of devils, working miracles, which go forth unto the kings of the earth, and of the whole world, to gather them to the battle of that great day of God Almighty. And he i^atliered them together into a place, called in the Hebrew tongue, \rraageddon."t This is the first time that the false prophet is mentioned : And it appears from what is said of this false prophet, in the twentieth verse of the nineteenth chapter, that he is the same with the second beast, which is described in the thirteenth chapter, by which is meant the hierarchy of the church of Rome, or the Pope and iiis clergy, in their ecclesiastical capacity, claiming to have the sole jurisdiction, and to be infallible dictators in every thing that relates to christian faith and practice. The beast, as distinguish- ed from the false prophet here, is the civil power of the Roman empire, with which the Pope is invested, which he has claimed and exercised, by which he became a beast. The dragon is the devil, who is represented as a powerful, in- visible agent, having a great hand in all the wickedness in the world, and has set up and animates the beast and false prophet, making them instruments to answer his ends, being the spirit who works with all his power and deceptive cunning, in these children of disobedience ; and who are his children in a peculiar sense. These spirits are therefore the numerous spirits of dev- ils who unite in one design, working miracles or wonders, as the word in the original is sometimes rendered, which go forth unto the kings of the earth, and of the whole world ; that is, to all men who dwell on the earth, great and small, high and low. What is the tendency and effect of these invisible, evil spirits, what they design and do accomplish, when thus let loose, and suffered to go forth into all the world, there can be no doubt. They will corrupt the world, and promote all kinds of wickedness among men, to the utmost of their power and skill, and excite mankind to rise against God and the Redeemer, and oppose and despise all divine institutions and commands ; and, at the same time, to hate and destroy each other, and attempt to gratify every hateful lust of the flesh and of the mind, without restraint. If any distinction is to be made between those evil spirits which are united in this same design, and like frogs pervade all places and assault all men, as the frogs did the Egyptians, in their at- tempts to seduce and corrupt them ; especially those who live in Vol. II. . 63 * See Edward's Humble Attempt, &c. page 153. t Rev. xvi. 13, 14, 16. 494 IVhat is to take place Sect. IV. the christian world ; that which comes out of the mouth of the dragon promotes infidelity, and influences and persuades men to renounce all religion ; especially that which is inculcated in the Bible. The spirit which proceeds from the mouth of the beast inspires men with a worldly spirit, by which they are strongly at- tached to the things and enjoyments of this world, and eagerly pursue them ; either by gratifying their fleshly appetites and lusts, in 'beastly uncleanness, and intemperance in eating and drinking, frolick and wantonness ; or by indulging an avaricious spirit, which leads to all kinds of unrighteousness, and oppression of each other, accordmg to their power and opportunity : Or they eagerly pursue the honours of the world, in the gratification of pride and haughtiness, striving to outshine others in dress and high living, or in distinguished posts of honour. And though some persons under the influence of the spirit of the beast are more inclined to some one of these, and others to another ; yet the same person will often pursue them all, and seek to gratify the lust of the flesh, the lust of the eyes, and the pride of life. And all these will prevail more and more, under the influence of the spirit of the beast ; and at the same time promote infidelity and are promoted by that. The spirit which comes out of the mouth of the false prophet is a spirit of false religion and delu- sion, by which false doctrines and gross errors in principle and practice are imbibed and propagated. These spirits of devils unite and are agreed in one design, to promote all kind of vice and wickedness among men, and to as great a degree as they possibly can, leading them to infidelity and impiety, and an endless train of gross errors and delusions, in matters of religion ; and hurrying them on in a greedy pursuit of the enjoyments of this world, in the indulgence of their lusts, and the gratification of their love of their own selves, and their pride, in the practice of injustice and oppression, living in malice and envy, hating and speaking evil of one another, and engaging in fierce contention, cruel and destructive war, and murder. By this the world in general will be in arms against God, and his Son ; and they will be gathered and knit together, as one man, in open war with heaven, and all the friends of Christ on earth. This is doubtless meant by these spirits of devils, going out into the whole world, to gather them to the battle of that great day of God Almighty. It is not meant, that they shall be gathered in- to one place on this globe, or any where else ; but that they shall be uoited with one heart in the same cause of sin and Satan, against God, and his revealed truth and ways, in whatever part of the earth they live ; and thus take arms, and rise in open rebel- lion, provoking the Almighty to battle, and, in a sense, challeng- ing him to do his worst. Thus they will be as really gathered to the Ijattle, as an army are gathered together to engage in bat- tle with another army, or to besiege a city. " And he gathered them together into a place called in the Hebrew tongue Armageddon." Armageddon is the mountain Sect. IV^. Before the Millennium, 495 of Mepjiddo, at the foot of which the memorable battle was fought between the Canaanites, the enemies of Israel — and Barak, and the army under him, when Sisera and his host were defeated and utterly destroyed ; which was a complete overthrow of the Canaanites, and issued in the finul deliverance of Israel from their yoke and power. This was a type of the total defeat and over- throw of the enemies of Christ and his church, which will issue in the peace and prosperity of tlie church in the Millennial state. This is intimated in the concluding words of the song of Deborah and Barak, in which this victory and deliverance is cele- brated. " So let all thine enemies perish, O Lord : But let tiiem who love him be as the sun when he goeth forth in his might."* There is therefore an allusion to the type, in this prophecy of the event which was typified by it, viz. the overtlirow of all the combined enemies of Christ and his church, in the battle of that great day of God Almighty. It cannot be reasonably inferred from this'^prediction, that there will be a decisive battle between Christ and his followers, and their enemies, in any particular place. All that is signified by these words is, that as Jabin king of Canaan gathered together a great army under Sisera, to fight with the Cod of Israel and his people, at the foot of the mountain of Megiddo ; who were there overthrown and destroyed in battle, when " they fought from heaven, the stars in their courses fought against Sisera :" So by the agency of the spirits of devils, under the superintendance and direction of divine providence, the world of mankind in general, and especially tliose in Christen- dom, will be so corrupted and obstinately rebellious, in ail kinds, and the greatest degrees of wickedness, as to be united, and, in this sense, gathered together, all armed in a spiritual war against God, his cause and people. And their iniquity being fulh and they ripe for the battle, God will arise as a man of war, and in iiis providence contend in battle with them, till they be utterly de- stroyed from the face of the earth. 1 hus " The wicked si\all perish, and the enemies of the Lord shall be as the fat of lambs, they shall consume : Into smoke shall they consume away," and by this, way shall be made for the meek to inherit the earth, and delight themselves in the abundance of peace. t But this battle is to come on under the next vial, which is the seventh and last. When mankind shall be prepared and gathered together, by the great degree of all kinds of wickedness, while God has been waiting upon them, even to long suffering, in the use of very powerful, and all proper means to reclaim and reform them, he will arise to battle, and by doing terrible things in right- eousness, will manifest and display his awful displeasure with them, for their great wickedness, and obstinacy in rebellion against him ; and the events will then take place which are pre- dicted under the seventh vial. * Judges V.3L t Psalm xxxTu. 11, 20. 496 What is to take place Sect. IV. " And the seventh angel poured out his vial into the air : And there came a great voice out of tlie temple of heaven, from the throne, saying. It is done." This vial being poured out into the air, denotes that it siiouid affect and destroy Satan's kingdom, and his followers in the world in general, who is the prince of the power of the air. And the voice from heaven, saymg, // is done, is a prediction that the events under this vial, by which the battle belore mentioned is to be carried on and completed, will utterly destroy the mterest and kingdom of the devil in the world, and finish the awful scene of divi-iae judgments, on the antichristian church, and the wicked world in general. The prophecy then go^s on to give a general and summary account of the battle of thdt great day, from the seventh verse to the end of the chapter, and the great and marvellous effects it will have upon great Baby- lon, i e the church of Rome, and upon the nations of the world in genera). There will be the greatest convulsions and resolutions in the political and moral world, that have ever been, attended with ;\wtul juHgments upon men ; which are predicted in prophet- ic l.ii.guagc. " And there were voices, and thunders, and light- nings, and a great ear iiquake, such as was not since men were upon tne earth, so mighty an earthquake, and so great. And every island fled away, and the mountains were not found." — " And the great city was divided into three parts, and the cities of t:ie nations fell : And great Babylon came into remembrance before God, to give unto her the cup of the wine of the fierceness of his wrath." The great city, and great Babylon, seem to be one and the same thing, the church ol Rome. In the next chap- ter, liiis same flUse church is called " Babylon the great," and " The great city which I'eigneth over the kings of the earth."* What IS meant by this city being divided into three parts will be better known, when the prediction shall be accoinplished. It doubtless intends, that which shall break the antichristian church into pieces, and will issue in the ruin of it, the fatal blow being struck. Perhaps it intends a division and opposition among those who have been the members and supporters of that church, by "Which this spiritual Babylon shall fall, or which shall hasten on the ruin of It ; as a kingdom divided against itself, cannot stand, but is brought to desolation. In the prophecy of this kingdom of antichrist by Daniel, in the latter end of it, he says, " The king- dom shdil be divided ; and by this it shall be partly broken. f " And the cities of the nations fell." Divine judgments, and a peculiar uieasure of wrath shall fall upon the christian world, in which the anticnristian kingdom has been set up ; but the rest of mankind shall share in t'le calamity of that day, and be punished for their wickedness, to which this expression seems to have re- spect. The cities of the nations of the world are their strength, defence and pride. These shall be demolished and wholly taken away, that they shall no more be able to tyrannize over one anoth- » Rev, xvii. 5, 18. f Dan. ii. 41, 41 Sect. IV. Before the Millennium. 497 er. Tiie pride and power of Mahometans and heathen nations, shall be made to cease by a series of divine judf^ments. " The day of the Lord of hosts shall be upon every one that is proud and lofty, and upon every one that is lifted up, and he shall be brought low. And upon every high tower, and upon every fenced wall. And the loftiness of man shall be bowed down, and the haughti- ness of men shall be made low, in that day. And I will punish the world for their evil, and the wicked for their iniquiiy ; and I will cause the arrogancy of the proud to cease, and will lay low the haughtiness ot the terrible."* The same is predicted in the following words : " 1 have cut off the nations, their towers are desolate ; I have made their streets waste, that none passeth by : Their cities art destroyed, so that there is no man, tiiere is none inhabitant. Therefore wait upon me, saith the Lord, until the day tP.at 1 rise up to the prey : For my determination is to gath- er the nations, that I may assemble the kingdoms to pour upon them mine iialignation, even all my fierce anger ; for the earth shall be devourtd with the fire of my jealousy."! These words doubtless have reference to the events which were to take place under the sixth and seventh vials, Avhen the nations and king- doms of the world are to he. gathered, and God will rise up to bat- tle, to the prey, and pour upon them his indignation, even all his fierce anger, for tlieir obstmate continuance in sin and I'ebellion against him ; and all the earth shall be devoured with the fire of his jealousy ; and thus the cities of the nations shall fall ; the na- tions shall be cut off; their towers made desolate, and their cities destroyed. The prophecy under the seventh vial goes on. " And there fell upon men a great hail out of heaven, every stone about the weight of a talent : And men blasphemed God, because of the plague of the hail ; for the plague thereof was exceeding great." There is reference in those words to the destruction of the Cana- anites, in the great and terrible battle, when the Lord cast down i# great stones from heaven upon them, and they died, and there I were more that died with hailstones, than they whom the children \ of Israel slew with the sword. | And God says to Job, " Hast thou seen the treasures of hail, which I have reserved against the time of trouble, against the day of battU and ivar."^ Therefore, • when great judgments and awful destruction of men are predicted, they are represented by storms of great hail. " Behold, the Lord hath a mighty and strong one, which as a tempest of hail, and a destroying storm, shall cast down to the earth with the hand. Judgment also will I lay to the line, and righteousness to the plummet, and the hail shall sweep away the refuge of lies. The Lord shall cause his gionous voice to be heard, and shall shew the lighting down of his arm, with the ipdignation of his anger, and with the flame of devouring fire, with scattering and • Isai ii. 12, 15, 17. xiii. 11. f Zeph.iii. 6, 8. > Josh. X. 11. § Job xxxviii. 22, 23. 498 W/iat is to take Jitace Sect. IV. tempest and hailstones."* " Say unto them who daub with un- tempered morlar, that it shall fall : There shall be an overflowing shower, and ye, O great hailstones, shall fall, and a stormy wind shall rent it. I will even rent it with a stormy wind in my fury .• And there shall be an overflowing shower in mine anger, and great hailstones in my fury to consume it. And I will plead against him with pestilence, and with blood, and I will ram up- on him, and his bands, and upon many people that are with him, an overflowing rain, and great hailstones, fire and brimstone."! All these passages! will doubtless have their ultimate and most complete fulfilment, under the seventh vial, and in the same sore calamities and judgments which are predicted in the words under consideration, by the great hail which fell on men out of heaven. The hailstones are represented as weighing an hundred pou.nds, ■which is the weight of a talent, to denote the greatness of the judgments and destruction predicted, the sore and awful distresses which shall come on men : " For the plague thereof was ex- ceeding great." These judgments will not reform the obstinate enemies of God, on whom they shall fall ; they will be exasper- ated and blaspheme God the more, until they are utterly destroy- ed, and swept off from the earth ; agreeably to the prophecy "which may be considered as referring ultimately to this dreadful scene. " And they shall pass through it, hardly bestead and hungry : And it shall come to pass, that when they shall be hungry they shall fret themselves, and curse their king and the r God, and look upward. And they shall look unto the earth ; and behold, trouble and darkness, dimness of anguish : and they shall be driven into darkness. "§ This battle is more particularly described in the nineteenth chapter, from the beginning of the eleventh verse, to the end of the chapter. *' And I saw heaven opened, and behold a wliite horse ; and he who sat upon him was called faithful and true, and in righteousness doth he judge and make war." This per- son is farther described, by which he appears to be the Lord Je- sus Christ. " And the armies which were in heaven followed him upon white horses, clothed in fine linen, white and clean." This does not mean, that the inhabitants of heaven, or the saints on earth, will join in a visible army, and personally fight with the enemies of Christ and his church, and destroy them : But * Isai. xxvili. 2, \7. xxx. 30. j Ezek. xiii. 11, 13. xxxviii. 22. i Unless that in Ezekiel be an exception, which is a description of' the punishment of Gog and Magog, by which name the multitude of wicked men are called, who shall rise up when the Millennium is ended, and will be destroyed when Christ shall come to judgment. These words may have their ultimate accomplishment then. But as the Gog and Magog of Ezekiel represent the wicked world which shall be destroyed before the Millennium begins, as well as those who shall rise up when it will end ; this passage has a primary, if not an ultimate reference to the destruction of the former. ^ Isaiah viii. 21, 22. Sect. IV. Before the Millennium. 499 only that these shall join with Christ and be on his side, when he shall arise in his providence, and by his power destroy his and their enemies. In this sense, all heaven will be with him, w!)en he shall cotne forth to battle in his providence, and execute his wrath upon men, in awful successive judgments, in which the angels may be used as invisible instruments of his vengeance : And he will do all this, in answer to the prayers of his church on earth, and in their cause, to vindicate and deliver them, and pre- pare the way for the prosperity of his church on earth. That he will be the great invisible agent in this battle, appears from the following words : " And out of his mouth goetli a sharp sword, that with it he should smite the nations : And he shall rule them with a rod of iron : And he treadelh the wine press of the fierceness and wrath of Almighty God." This is the battle of that great day of God Almighty. This awful scene proceeds and is yet farther described : " And I saw an angel standing in the sun ; and he cried with a loud voice, saying to all the fowls that fly in the midst of heaven. Come and gather yourselves together unto the supper of the great God ; that ye may eat the flesh of kings, and the flesh of captains, and the flesh of mighty men, and the flesh of horses, and of them that sit on them, and the flesh of all men, both small and great." This is a strong, figurative, prophetic expression of the great slaughter and terri- ble destruction of mankind, when God Almighty shall come forth to battle, and manifest his hot displeasure and terrible wrath, in the judgment he will inflict on them. The representation of this battle, and the issue of it goes on, and " I John saw the beast, and the kings of the earth, and their armies gathered to- gether^ to make war against him who sat on the horse, and against his army." These are the same who are mentioned, chap. xvi. 14, 16, a& gathered together to the battle of that great day of God Almighty, the meaning of which has been explained. And in this war and battle, the beast and the false prophet were taken and destroyed, with their adherents. " And the remnant were slain with the sword of him who sat upon the horse, which sword proceedeth out of his mouth, and all the fowls were filled with their flesh." By the remnant, are meant the rest of mankind, Vho by their sins make war with Christ, and are not included in the beast and false prophet, and their followers, who belong to the kingdom of antichrist. Their being slain by the sword which proceeded out of the mouth of Christ, does not mean their conversion, but their falling victims to his vengeance, which is expressed by the fowls being filled with their flesh. The same battle and slaughter of men is represented and pre- dicted in figurative prophetic language, in the fourteenth chapter, where John describes a vision which he had of one like unto the Son of man, who sat upon a white cloud, having on his head a golden crown, and in his hand a sharp sickle. And it was said unto him, " Thrust in thy sickle and reap ; for the time is come jOO W/iat is to take filace Sect. IV. for thee to reap •, for the harvest of the earth is ripe. And he thrust in his sickle on the earth, and the earth was reaped. And another angel came out of the temple which is in heaven, he also having a sharp sickle." And it was said unto him, " Thrust in thy sharp sickle, and gather the clusters of the vine of the earth ; for her grapes are fully ripe. And the angel thrust in his sickle in- to the earth, and gathered the vine of the earth, and cast it into the great wine press of the wrath of God, And the wine press was trodden without the city, and blood came out of the wine press, even unto the horse bridles, by the space of a thousand and six hundred furlongs." Upon this vision it is to be observed, that by the harvest of the earth, and the clusters of the vine of the earth, are meant the in- habitants of the earth, or mankind in general. And reaping the harvest, and gathering the clusters of the vine of the earth, signi- fies the slaughter and destruction of the inhabitants of the earth ; not every one of them indeed ; for in the harvest and vintage, some ears of corn are commonly left standing, which escape the sickle, and a few scattering grapes are left on the vine when the clusters in general are gathered : And that this slaughter and desolation, which shall be made of the inhabitants of the world, will take place in consequence of their apostasy, and obstinate con- tinuance and increase in sin, until they are become ripe, fully ripe, for this dreadful execution and destruction, by divine ven- geance : Therefore, that this reaping, and the harvest, and gath- ering the clusters of the vine of the earth, will not be a merciful dispensation towards the inhabitants then in the world ; but the execution of divine vengeance, and an awful exercise and display oftiie displeasure and wrath of God, in the evils which shall fall on men, for their perseverance and increase in wickedness. This is represented and expressed in a striking manner, by the figure of casting the vintage into the great wine press of the wrath of God, and the large and amazing quantity of blood which proceed- ed from thence ; signifying the great and general slaughter, and terrible sufl'erings of mankind, when this time of his wrath shall come. From this view of the events predicted under the sixth and seventh vials, it appears, tlnit while the sixth vial is running, the the way will be preparing for the overthrow of spiritual Babylon. One event will take place after another, which will greatly weaken and remove the power and influence of the Pope, among the nations in Christendom, by taking away his riches, by drying up the stream of wealtii, and the removal of other things, by which the church of Rome has been made strong, and stood as impregnable for many ages. But this will not be attended by any general reformation of professing christians, or revival and great increase of the true church ot Christ ; nor will the moral state of the christian world, or of mankind in general, be reformed and grow better, but the contrary. By the evil influence which the Sect. IV. Before the Millenniums 501 beast and the hierarchy of the church of Rome, has had in the world, and by the power and agency of Satan, the unrestrained lusts of men will hurry them on to all kinds of wickedness ; so that it will rise to a greater degree, and be more universal than ever before. Infidelity, deism, and atheism, and the most open and gross impiety and profanation of every thing sacred, will pre- vail and abound. And false religion, and the grossest errors and delusions of all kinds, will take place and spread among those who do not discard all religion. And a worldly spirit will be very strong and prevalent, among old and young, urging them on to the gratification of their sensual inclinacions and lusts, in all kinds of intemperance and lewdness ; and prompting them to acts of unrighteousness, oppression and cruelty ; which will promote mutual hatred, bitterness and contention, and spread confusion and every evil work, in fierce and cruel wars, and horrid murders. It is certain, that the unclean spirits, like frogs, those spirits of devils, when they go forth to the whole world, will promote all kinds of disorder and wickedness to the greatest degree, and set mankind against God, and all !iis revealed truth, and against each other, and every thing good and excellent ; and make tliis world as much an image of hell as they possibly can ; by which the in- habitants on earth, in general, will be united and gathered togeth- er in arms agamst heaven, and become wholly ripe for destruc- tion from the Almighty, for the battle of that great day, which will come on under the seventh vial, and will be conducted, fought and finished by Christ himself, against an ungodly world. The prevailing, unrestrained wickedness of men, wnich has been now mentioned, by which they shall be gathered unto this battle, is described by the Apostle Paul, in the following words :. " This know also, that in the last days, perilous times shall come. For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, without natural affection, covenant breakers, false accusers, in- continent, fierce, despisers of those who are good, traitors, heady, highminded, lovers of pleasures aore than lovers of God ; having a form of godlmess, but denying the power thereof."* A.11 these evil characters have been in every age of the world ; but they will then, in these last daya, take place to a greater degree, an,d more universally, than ever before. The true church of Christ will subsist and continue in this evil time of the prevalence of the powers of darkness ; but the num- ber of real christians will be small ; and many, even of them, if not the most, will probably be weak and low in their christian ex- ercises, by the influences and uncommon power of those evil spirits, and in too great a degrc e conformed to this world. They will be hated, opposed, and trodden down by the wicked, arid be in an afflicted, sufFermg state in this dark and evil day. They will be in a great measure hidden and unknown, and the fausQ vol.. IT. 64 • 2 Tim. iii. 1, 2, 3, 4, 5, 502 What is to lake Jilace Sect. IV. of Christ and of truth will be reproached, and appear to be almost lost ; and the true followers of Christ, his sheep, will be scatter- ed into corners in this cloudy and dark day.* Whether wicked men, and enemies to the true servants of Christ, will persecute them unto death, and renew this horrid work, of which so much has been done in former ages, in tliis time when iniquity will abound to such a great degree, cannot be now determined, by any thing said in scripture respecting it. It is thought by most, that since the Pope is brought so low, and his power and influence is still sinking so fast ; and so much light is spreading in favour of civil and religious liberty, showing the reasonableness and im- portance of it, and the unreasonableness and folly of a persecut- ing spirit ; and liberal sentiments respecting religion are propa- gated and increasing, persecution on account of religious senti- ments or practice is near come to an end, and never will be re- vived and practised again. This may appear most probable : But though the antic hristian church should never persecute the faithful followers of Christ again, and a persecuting spirit should wholly cease among professing christians of all denominations ; yet infidels, who condemn all religious persecution, in every de- gree and form, in which it has been practised, and boast of their liberal sentiments and spirit, with respect to this ; and use it as a strong and conclusive argument against Christianity itself, that professed christians have, in so many instances, persecuted oth- ers : even these injideis, or their successors, may find true chris- tians, their doctrines and practices, to be so disagreeable and hateful to them, and, in their view, so hurtful to society, and so contrary to all that in wliich they place their own happiness, and that of mankind, that having all restraints taken off, and the power being put into their hands, they may tliink these men ought not to be suffered to live ; and that it is for the good of so- ciety to have them extirpated, and put to death, unless they can be brought to renounce their sentiments and practices, by per- suasion or punisliments ; and so become as determined, cruel persecutors of christians, as any have been in past ages. If this should take place, it will make a new, and perhaps greater and more striking discovery of the wickedness of the human heart, especially of the hearts and real character of this sort of men, than ever has been exhibited before. And they who now know what is in man, from the character given of him in scripture, and by the discovery mankind have made of their hearts, by words and deeds, and from a true acquaintance with their own hearts, must be sensible that nothing can prevent even men of this cast persecuting christians, but restraints from heaven. But, howev- er, perhaps this discovery of what is in man, is reserved to be miide after the Millennium shall be over, in the rise of Gog and Magog, w^hen it may 6e exhibited, in many respects, to greater advantage, and so as to answer more important ends. * Ezek. xxxiv. 12. Sect. I\ . Before the Millennium. 503 Though the true church of Christ must be in a low, dark state, in many respects, under this vial, yet there will doubtless be re- vivals of religion, and an increase of converts to real Christianity, in many diflfcrent places, and truth may be getting advantage, and more clearly distinguished from error, by those who have eyes to see : and Christianity be more and more refined in doctrines .md practice, from the various errors and corruptions, which have been introduced among the true followers of Christ ; and every thing, and all events, will serve to bring on and introduce the Millennium, in the best manner, and in the most proper time. The battle of that great day of God Almigl'ty. is to come on under the seventh vial, as has been observed. When the iniqui- ty of the world of mankind shall be full, and they shall be united in open rebellion, and, in this sense, gathered together, and arm- ed against heaven : And after God has waited long upon tiicm in the use of all proper means to reclaim them, especially the christian world ; and they are become fully ripe for destruction, he will come forth to battle against tiiem, and execute most tear- ful judgments upon them, and destroy them in a manner and de- gree, which shall manifest his awful displeasure with them, for their obstinacy in all kinds of wickedness. When these briars and thorns are set against God in battle, he will go through them and burn them together.* The destruction of the world of man- kind by a flood, when the wickedness of man was become great, and the earth was filled with violence ; and they coniinued ob- stinate in disobedience, while the long suffering of God waited upon them in the days of Noah, was an emblem of this battle : As also was the destruction of the inhabitants of Canaan, uhen their iniquity was full, which prepared the way for the people of God to take possession of that land. So God punished the na- tion of the Jews, by destroying them, and laying waste Jerusalem, and the temple. When they had filled up the measure of tlieir sins, wrath came upon them to the uttermost. This was a fig- ure or type of this greater, more dreadful and general battle, un- der the seventh vial, wiien " The Lord shall come out of his place to punish the inhabitants of the earth for ihtir iniquity, and the earth shall disclose her blood, and shall no more cover her slain."t ■ This battle, it has been observed, will not consist in the church or christians' raising armies, and fighting and carrying on war with the antichristian party, or with the wicked world ; or in a conflict between the former and the latter, respecting the truths and cause of Christ : But it will be commenced and carried on by Christ, ^vhile invisible in heaven, invested with all divine pow- er in heaven and earth, in the exercise of his providence, bring- ing judgments upon his enemies, and a wicked world, in such re- markable ways and manner, as to be a clear and remarkable man- ifestation of his presence and power ; of his displeasure with a * See Isaiah xxvii. 4. \ Isai.x;^vi. 21. 504 TV/iat is to take place Sect. IV. ■wicked world, for opposins: him, his church and the gospel ; and an incontestible evidence of the truth of Christianity, by fulfiUing his predictions and promises, taking vengeance on the enemies of his people, and effectually supporting them, and their cause. He will doubtless make use of instruments in this battle. The holy angels may be made the instruments of many events •which shall be full of evil to wicked men. And the true church of Christ, his witnesses in his cause, and against the delusions and wickedness of the antichristian church, and of the world, are represented as having a hand in brmging upon their enemies all the evils which will come upon them ; because they will take place in answer to their prayers, in their cause, and in order ef- fectually to avenge his own elect of their adversaries.* There- fore, it is said of them, " These have power to shut heaven, that it rain not, in the days of their prophecy : And have power over waters, to turn them into blood, and to smite the earth with all plagues, as often as they will."t And the wicked themselves will be instruments of afflicting and destroying each other, in a very cruel and dreadful manner, by opposing and fighting with one another, and carrying on destructive and bloody wars, killing men by thousands, and laying waste whole countries and nations ; by which the earth will be in a great degree depopulated ; and rivers of blood will be shed by the unrestrained pride and cruel rage cf man. And many will probably put an end to their own lives, and instances of suicide will be greatly multiplied. But multitudes of mankind will be destroyed by the more im- mediate hand of God, by famine and pestilences, which will pre- vail in many countries, at different times, in an extraordinary manner, and to a degree never known before ; by which vast mul- titudes will perish suddenly, and in circumstances very surprising and awful. And there will be earthquakes, and terrible storms of lightning and thunder, and inundations of water, by which many cities and places shall sink and be overflowed, with all the inhabi- tants ; and multitudes will perish by these, and innumerable oth- er evil occurrents, which will take place in an unusual manner, and in quick succession ; so that the hand of God will be visibly stretched out against the inhabitants of the world, to punish and destroy them for their wickedness ; and the following prediction ■will be fulfilled, in the full and awful extent of it. " Fear, and the pit, and the snare are upon thee, O inhabitant of the earth. And it shall come to pass, that he who fleeth from the noise of the fear, shall fall into the pit ; and he that cometh up out of the midst of the pit, shall be taken in the snare : For the win- dows from on high are open, and the foundations of the earth do shake. T!ie earth is utterly broken down, the earth is clean dis- solved, the earth is moved exreedingly. The earth shall reel to and fro like a drunkard, and shall be removed like a cottage, and the transgression thereof shall be heavy upon it, and it shall fall, and not rise again. ":J » Luke xviii. 7. f Rev. xi. 6. \ Isa. xxlv. 17,18. 19> 20. Sect. IV. Before the Millennium. 505 This battle will not be fought at once, so as to be soon finished ; but will be carried on through a course of years, probably for more than a century and an half, in order to make a suitable and sufficiently clear display of the displeasure of God with a wicked world ; and to give opportunity to men to repent and reform, when they are warned, called upon, and urged to it, by being made to suffer such a variety and long continued series of calam- ities, for their sins ; and to discover, and set in the most clear and striking light, the hardness, obstinacy and wickedness of the heart of man, while they continue disobedient and inflexible, un- der all these terrible dispensations of providence, suited to awaken and reform them, to teach them the evil of sin, and the awful dis- pleasure of God with them ; and to warn them to fly from the wrath to come, and unto Christ, as the only refuge ; and go on to revolt yet more and more, and blaspheme the hand which inflicts these evils, By all this will be more clearly manifested, than ev- er before, how totally lost and infinitely miserable mankind are, and their infinite need of a Redeemer ; that no means that can be ■used, or methods taken to reclaim and save them, will be in the leist degree effectual, unless the Spirit of God be given to change and renew their hearts, and therefore that the salvation of men de- pends wholly on the mere sovereign grace of God, even all that good, holiness and salvation, which shall take place in the Millen- nium ; and it will, in this resptct, prepare the way for that day of grace. This battle and terrible slaughter and destruction of men in so many ways, and for so long a course of years, will greatly lessen the number of mankind in the world ; so that in the close of this terrible scene, comparatively few will be left alive. Those will be the christians who shall be then members of the churches, and descendants from good people who have lived in former ages, and others who will then be true penitents, who will look back on the terrible scene which had taken place in the battle of the great day of God Almighty, and see, and have a clear and affecting convic- tion of his displeasure with mankind, lor their sins and the terri- bleness of his wrath ; and will acknowledge the righteousness of it. Tliey will consequently see the guilty, miserable, and utter- ly lost state of man, and their need of a Redeemer, to make atone- ment for their sins, and the necessity of the Holy Spirit to renew their hearts, and form them to right, and truly christian exercises : And will be clearly convinced of the truth of all the great and im- portant doctrines of the gospel, and cordially embrace them. And they will repent and humble themselves in the sight of the Lord} and earnestly, with united hearts, cry to heaven for the forgive- ness of their sins, and for mercy on themselves, and on their chil- dren, acknowledging their infinite ill desert, and flying to Christ, and sovereign grace through him, as their only refuge and hope. And then the scene will change. The battle will be over, divine judgments will cease, and there will be no more frowns on maijj 506 IHiut is to take Jilace Sect. IV. in the providence of God ; but all dispensations and events will be expressions ot kindness and mercy ; and the Holy Spirit wiil be poured out on them and their offspring, and all shall be holiness to the Lord ; and the Millennium will begin, and men will mul- tiply and soon subdue the eartljp and fill it with inhabitants As antichrist and the church of Rome will have a large share in the cup of indignation and wrath which will be poured out ; so all the christian world will have a distinguished portion of it, as the inhabitants of it are much more guilty than others. There is no reason to consider the antichristian spirit and practices to be confined to that which is now called the church uf Rome : The protestant churches have much of antichrist in them, and are far from being wholly reformed from the corruptions and wicked- Tjesa, in doctrine and practice, wliich are found in that which is called Babylon the great, the mother of hahlois, and ABOMINATIONS OF THE EARTH Her mfluence in promoting de- lusion and wickedness extends, m some degree, to all the inhab- itants of the world, and more especially the clirisiian world. She is the Mother of all the false doctrines, superstition, infidelity and abominable practices in the protestant world. And where can the church be found, which is thoroughly purged from all these abominations ? Some churches may be more pure, and may have proceeded farther in a reformation than others ; but none are wholly clear of an antichristian spirit, and the fruits of it. T here may be, and in many instances doubtless there is, much of the exercise of the spirit of antichrist, in opposing what is called an- tichrist, and the church of Rome ; and by running into as gieat extremes another way. The Apostle Paul said, this mystery of iniquity, the man of sin, which is aniichrist, began already lo work in the churches even in his day.* How much of this then, may it be reasonably thought, it, to be found in most, if not all the churches now ? In this view, the spirit and operation of antichrist are very extensive. And how few churches, or individual ciiris- tians, have so far come out from this mother of harlots, and abominations of the earth, as not to be in any degree partakers of her sins, so as not to receive of her plagues ! And while the sixth vial continues to run, it is not to be expected that the pro- testant churches in general will grow more pure ; but the evil spirits which are gone forth will promote and spread still great- er corruption in doctrine and practice, by which tliey will be more ripe for divine judgments, and prepared to suffer in the battle under the seventh vial. The purest churches, and j-eal christians, will suffer much in this battle, and few will go v.'holly impunished. By this, the rebels, or false hearted professing christians, will be purged out from among real christians, and these shall be purified, and made white, and tried ; but the wicked shall do wickedly. "f The Jews have sufieied greatly for their peculiarly aggravated "VT'ickedness, in rejecting and cri;cifying the Son of God ; and * 3 Thes. ii. 7. \ Dan. xii. 10. Sect. IV". Before the Millennium. 507 they are now, and have been for near two thousand years, in a state of great affliction, and under the manifest displeasure of • Heaven, to a great ami distinguished degree. They yet continue a people, distinguished from all other nations, thougli scatter- ed all over the world, as outcasts and vagabonds ; and will con- tinue thus a distinct people down to the Millennium. But though they have suffered so much, they yet continue as obstinate as ever in rejecting Christ, and in all their sins. And there is reason to think they will not escape the battle of the great d ly of almighty God ; but great and new calamities will fall upon them, by whicii they may be much diminished, so as to be left few in number, compared with what they have been, or are now. And the threatening denounced against that people by Moses will then be executed on them, in the full meaning and extent of it. " And ye shall be left few in number, whereas ye were as the stars of heaven for multitude : Because thou wouldst not obey the voice of the Lord thy God."* But God will not make a full end of them, which he probably will do of some, if not of many other nations. The revolutions which will take place in this battle will open the way for their return to the land given to their ancestors ; and they which are left will repent and return to the Lord Jesus Christ, against whom they and their fathers have sinned, and un- to their own land, and will become an eminently excellent part of the christian church, who shall multiply, and fill all that vast tract of land given to Abraham and his posterity, from the river of Egypt, to the great river Euphrates, f which has never yet been fully possessed by them. And their being thus received into the church of Christ, Avill be as life from the dead to them, and to the Gentiles. But whether they will continue a distinct people from all other christians, through the whole time of the Millennium, or be so intermixed with others, as not to be distinguished from them, will be determined by the event : But the latter is most probable, as the ends of their being preserved in such a state of distinction, will then be answered ; and those circumstances and things, which have been, and still are, the means of their continuing a distinct and separate people, will then cease ; such as circumci- sion, and their observance of other Mosaic rites. When they shall become christians, their name by which they are now dis- tinguished will be lost, and they will be absorbed in the christian church, the true Israel of God, where there is neither Jew nor Greek, but all are one in Christ : And then there will be one fold, and one shepherd. And then, by this event, the following pre- diction will be fully accomplished : *' And ye shall leave your name for a curse unto my chosen ! For the Lord God shall slay thee, and call his servants by another name "\ That the above representation of this battle, which will be Jjrevious to the Millennium, and will introduce it, taken from the * Deut. xxviii. 62. f Gen. xv. 18. ± Isaiah Ixv. 15.. 508 What is to take f^lace Sect. IV". passages in the Revelation which have been considered, is just, and agreeable to the true sense of them, farther appears, and is confirmed by other parts of holy scripture, especially by the prophecies of this same event, recorded in the Old Testament. The destruction of the world of mankind by a flood, and the preservation of Noah and his family, who were by this brougiit into a new world, to be replenished by them, may be considered as a typical and prophetic representation of the great battle with the wicked world, previous to the Millennium ; by which the wicked will be swept off the earth, and the true church of Christ will be delivered and preserved, and the way opened for its pros- perity, and filling the earth. The series of judgments brought upon Pharaoh and the Egyp- tians, for their disobedience to Jkhovah, and oppressions of his people, and thetr dreadful overthrow in the Red Sea, to prepai'e the way for the deliverance of Israel, was also a prophetic type of this great battle. So was the destruction of the inhabitants of Canaan, in order to introduce the people of Israel, and put them in possession of that land. Therefore, reference is had to this in the representaiion of the battle of that great day, as has been ob- served. David was a man of blood, carried on great wars and destroyed much people, and many nations, who were enemies to him, and the people of God ; and by his conquests prepared the way for the peaceable and glorious reign of Solomon, and the building of the temple. In this, David was a type of Christ, when he shall go forth, clothed with a vesture dipt in blood, and in righteous- ness make war, and destroy the nations of mankind, his enemies, to prepare the way for the Millennium. Solomon was a type of Christ reigning in the Millennium, when the church shall rise to a state of beauty and glory, of which Solomon's temple was a type, when the meek shall inherit the earth, and delight them- selves in the abundance of peace. The coming of Christ, in favour of his church, and of the re- deemed, is> spoken of as a time of vengeance to his and their ene- mies, in which they shall be punished and destroyed, and his peo- ple shall be avenged on them. " Tlie Spirit of the Lord God is upon me, because he hath anointed me to preach good tidings unto the meek ; to proclaim the acceptable year of the Lord, and the day of -vengeance of our God, to comfort all that mourn. " For the day of vengeance is in mine heart, and the year of my redeemed is come."* " And shall not God avenge his own elect, who cry day and night unto him, though he bear long with them : I tell you that he will avenge them speedily."! '' Re- joice over her, thou heaven, and ye holy apostles and prophets ; for God hath avenged you on her. And I heard a great voice of much people in heaven, saying, Hallelujah ! Salvation and glory, and honour, and power unto the Lord our God : For true and • Isa.lxi- 1, 2. kijl. 4. f Luke xviii. 7, 8. Sect. IV. Bejbre the Millennium. SOl^* rit^hteous are his judL^-nents ; for he hath juHt^ed the threat whore, which did corrupt the earth with her iornication, and hath avenged tlie blood of his servants at her hand."* Balaam, in his remark ibie prophecy of Christ and his kinpjdom, speakinaj of this latter div, w.ieu the R > ui.i emoire shall come to an end, and Christ shall have the do .linion, represents this event as attended with threat destruction of men. " Out of J-icob shall come he that shall have dnminion, and shall dest oy l>im that re- maineth in the city. And he took up his paral)le, and said, •' Alas, who shall live when G.jd doh tuis !" This expresses a great and general destruction of men, so t!iat compirativelv fcvT of them will be left ■■dive."t The same is predicted in the- s -ig which God directed Most-s to re learse to the cinldren of Israel, to be preserved by ihem "| " For I lift my hand to iieaven, and say, I live forever. If (or when) I whet my glittering sword, and mine hand take hold on judgment, I will render vengeance to mine enemies, and will reward them that hate me. I will make mine arrows drunk with tiieir blood, ( .nd my sword shall devour flesh) and that with the blood of lUe slain, and of the captives, from the begmning of revenges upon the enemy. Re- joice, O ye nations, with his people ; for he will avenge the blood of his servants, and will render vengeance to his adversaries, nd will be merciful unto his land, and to his people." This proph- ecy is very parallel with that which has been mentioned, which relates to the great battle. || The same events are predicted in the following words of Moses : " There is none like unto the God of Jeshurun, who rideth upon the heaven in thy help, and in his excellency on the sky. The eternal God is thy refuge, and underneath are the everlasting arms : And he shall thrust out the enemy from before thee, and shall say, Destroy tiiem. Israel then shall dwell in safety aione. The fountain of Jacob shall be upon a land of corn and wine ; also his heavens shall drop down dew."§ In these words, (iod is represented as riding forth to thrust out and destroy the enemies of his people ; and upon this the prosperity of his church, the true IsiHel, is uitro- duced. This prophecy therefore coincides with the description of the battle in the Revel Uion, as introductory to the Milleniiium. The same events are [)rcdicttd in the prayer or song of Hannahs " He will keep the feet of iiis saints, and the wicked shail be silent in darkness ; for by strength shall no man prevail. I'he adversaries of the Lord shall be broken to pieces : Out of heav- en shall he thunder upon thtm. The Lord, shall judge the ends of the earth, and he shall give strength unto his king, and exalt the horn of his anomted."! This battle, by which the wicked will be destroyed, and the reign of Christ and his church on earth introduced, is frequent- • Rev. xviil. 20. xix. 1, 2. j Num. xxiv. 17—24. i^ Dent, xxxii. 40, 41, 42, 43. || Rev. xviii 20 xix. 1, 2. § Deut. xxxiii. 26, 27, 28. ^ 1 Sam. ii. 9, 10. VOL. II. 65 510 iV/iai is Co lake /dace S£ct. IV ly brought into view and predicted in the book of Psalms. The following predictions of this kind are worthy to be observed : — " Ask of me, and I will give thee the heathen for thine inheri- tance, and the uttermost parts of the earth for thy possession. Thou shall break them with a rod of iron, thou shalt dash them in pieces like a potter's vessel "* There is reference to this prediction and promise in the following words of Christ : " And he that overcometh, and keepeth my works unto the end, to him will I give power over the nations ; and he shall rule them with a rod of iron ; as the vessels of a potter shall they be broken to pieces, even as I received of my Father. "t The followers of Christ are said to do what he does for them, and in their behalf in destroying their enemies, as they are engaged in the same cause, and are with him in these works of vengeance, and they who have overcome, and have arrived to heaven, will be with him in a pe- culiar manner, when he shall come forth to fight this great battle, and dash the nations of the world into pieces, as a potter's vessel is broken. Therefore, there is again reference to those words in the second Psalm, when Christ is represented as riding forth to the battle there described, followed by the armies in heaven, com- prehending all who shall then have overcome. " And out of his mouth goeth a sharp sword, that with it he should smite the na- tions : And he shall rule them with a rod of iron : And he treadeth the wine press of the fierceness and wrath of Almighty God"^: This is certainly the same with the battle of that great day of Almighty God, mentioned in the sixteentli cliapter, as has been shown ; and is predicted in the words now quoted from the second Psalm. — There is a prediction of the same battle describ- ed in the nineteenth chapter of the Revelation, in the following words : " Gird thy sword upon thy thigh, O most Mighty ; with thy glory and thy majesty. And in thy majesty ride prosperous- ly, because of truth and meekness, and righteousness : And thy riglit hand shall teach thee terrible things. Thine arrows are siuirp in the heart of the king's enemies, whereby tlie people fall under thee."§ In the next Psalm, the prosperity of the church is predicted, which will take place in the Millennium ; and the battle by which it will be introduced and effected is also describ- ed. " There is a river, the streams whereof shall make glad the city of our God. God is in the midst of her ; she shall not be moved : God shall help her, and that right early. The heathen raged, the kingdoms were moved : He uttered his voice, the earth melted. Come, behold the works of tlie Lord, what deso- lations he hath inade in the earth. He maketh wars to cease un- to the end of the earth, he breaketh the bow, and cutteth the spear in sunder, he burneth the chariot in the fire. Be still, and know that 1 am God : I will he exalted among the heathen, I will be exalted in the earth." * Psalm ii. 8, 9. f Rev. ii. 26, 2?. i Rev. xix. 14, l.'i. § Psalm xlv. S, 4, 5. Sect. IV. Before the Millennium. 511 The twenty first Psalm contains a prediction of Christ, and foretells the destruction of the wicked, as introducing his reij^n on earth, and tlie prosperity and joy of the church. *' Tlune hand shall find out all thine enemies, thy right hand shall find out those that hate thee. Thou shalt make thtm as a fiery oven in the time of ihine anger : The Lord shall swallow them up m his wrath, and the fire shall devour them. Their fruit shalt thou destroy from the earth, and their seed from among the children ©f men : For they intended evil against thee ; they imagined a mischievous device, which they are not able to perform. There- fore shalt thou make them turn their back, when thou shalt make ready thine arrows upon thy strings, against the face of them. Be thou exalted, Lord, in thine own strength : So shall we sing and praise thy power"* That the wicked shall be cut off and destroyed from the earth, that the saints may inherit it, is foretold throughout the thirty seventh Psalm. " Evil doers shall be cut off : Btit those that wait upon the Lord, they shall inherit the earth. For yet a little while, and the wicked shall not be ; Yea, thou shalt diligently consider his place, and it shall not be. But the meek shall in- herit the earth, and delight themselves in the abundance of peace. Wait on the Lord, and keep his way, and he ihalt exalt thee to inherit the earth ; When the wicked are cut off, thou shalt see it. The ti'ansgressors shall be destroyed together ; the end of the wicked shall be cut off. But the salvation of the ri;^h- teous is of the Lord," Sec. The same thing is brought into view in the seventy fifth, seventy sixtii, and ninety seventh Psalms. " God is the judge, he pntieth down one, and setteth up another. For in the hand of the Lord there is a cup, and the wine is red ; it is full ol mix- ture, and he poureth out of the same ; but the dregs thereof, all the wicked of the earth shall wring them out, and drink them. All the horns of the wicked also will I cut off ; but the horns of the righteous shall be exalted. In Judah is God known, his name is great in Israel. In Salem also is his tabernacle, and his dwelling place in Zion. There brake he the arrows of the bow, the shield, and the sword, and the battle. Thou art more glorious and excellent than the mountains ot prey. The stout hearted are spoiled, they have slept their sleep : And none of the men of might have found their hands. At thy I'ebuke, O God of Jacob, both the chariot and horse are cast into a dead sleep. Thou didst cause judgment to be heard from heaven ; the earth feared and was still, when God arose to judgment, to save all the meek of the earth. He shall cut off the spirit of princes : He is terrible to the kings of the earth." " The Lord reigneth, let the people rejoice ; let the multitude of isles be glad thereof. Clouds an'd darkness are round about him, righteousness and judgment are the babilation of his throne. A fire goeth before him, and burn* » Psalm xxi. 8— K. 5 1 2 What is to take filace Sect. IV. eth up his enemies round about. His lightnings enlightened the world : The earth saw, and trembled. The hills melted like wax at ihc presence of the Lord ; at the presence of the Lord of the wiiole earth. Confounded be all they that serve graven im- ages, tlidt boast themselves of idji^s. — Worship him all ye gods." This battle is brought into view, and foretold in the 1 10th P^iulm. *' The Lord said unto my Lord, sit thou at my right hand, until I ni.ike thine enemies lliy footstool The Lord shall send the rod of thy strength out of Zion ; rule thou in the midst of thine enemies. The Lord at tny right hand shall strike through kings in the day oi his wratl), (i. e. in the great day of battle.) He shall judge among the heathen, he shall fill the places With the dtad O.idies ; he shall wound me heads over many countries." In tht pn J hecy of Isaiah, tl is battle, as it has been explained, is often brougm into view, as connected with the prosperity of the church of Clinst on earth, and introductory to it: Some in- stances of this "ill be mentioned. In the five first verses of the second chapter there is a prophfcy of the happy state of the c! urch in the last days, that is, in the IViillennium In the four next verses is a description ot the corruption, worldliness and idolatry oi the visible ciiurch. and ctmsequtntly of the world in general, as the reason of the displeasure with them, and his pun- ishing ihem. And from verse 10,totheend of the chapter, the man- ifestation of his disp.easure- in liis fi;.4l.ting against them and pun- ishing them is described. "Enter ithall be brought low. And the idols he si'all utterly alwlish. And they shall go into the holes of the rocks, and into ihc caves of the earth, for fear of the Lord, .and for the glory of his majesty, wlien he ariseth to sliake terribly the earth." The eleventh chapter contams a prediction of the Millennium, and of the slaughter of the wicked of the earth, which sliall r.;ake way for it. " \\ ith righteousness shall he judge the poor, and reprove with equity, for the meek of the earth : And he shall smite the earth with the I'ud of his mouth, and with the breath of his lips shall he slay the m icked."* 'I'liese last words are parallel with those in the Revelation, by which this battle, and the effect of it, are expressed " And out of his moutli goeth a sharp sword, that with it he should smite tlie nations, and he shall rule them with a rod of iron. And the remnant were slain with the sword of him who sat on the horse, which sword proceedeth out of his mouth *'t In the thirteenth chapter is a prediction of the same thing : *^ Howl, ye, for the da; ol the Lord is ai hand ; it shall come as ♦ Isaiah xi. 4. f Rev. xix. 15, 21. Sect. IV. Before the Millennium. 313 a dfstruction from the Almighty. Beliold, the day of the Lord Cometh, cruel both wiih wrath, and fierce answer, to lay the earth dtbolate : And he sliall destroy the sinners thereof out of it. And will punisii the world for tlieir evil, and the wicked for their iniquity ; and 1 will cause the nrrogimcy of the proud to cease, anrl will lay low the haui^lumess of the terrible."* \V hat is said in this chapter has relcrence to ancient Buby'-on, and the destiuc- lion of tliat, and of o'.htr nations in order to the deliverance and restoration of Israel. But ii evidently has chief reierence to tlie destruction of spiritual B.ibylon, and all the wicked in tl.e world, in order to the dehvt-raiice and prosperity of tbe true, spiritual Israel of God, and will be most completely fulfilled in the latter, of which tlie former are types and shadows: As those prophe- cies which have a primary respect to the type, do generally, it not always, look forward to the aniitype ; and have their lull and chief accomplishment in that, and the events vhich rehite to i'. The twenty fourth chapter is wholly on this subject, and de- scribes the battle of that great day ot God Aln^ighty, and tie slaughter of the wicked, in clear and striking language in cin- Bequence of which the church and people of God shivll spread and prosper. " Behold, the Lord makeih the earth empty, and maketh it waste, and turneth it upside down, and scatiereth abroad the inhabitants thereof. The earth shall be utterly empti- ed ; ior the Lord hath spoken this word. The earth mourneth and ladeth away: The world languisheth and fadeth away: Tlie haughty people of the earth do languish. The earth is also defiled under the inhabitants thereof because they have trans- gressed the laws, changed ti e ordinance, broken the everlasting covenant. Therefore hath the ciirse ce>ouitd the earth, and they who dwell therein are desolate : Therelore the inhabitants of the earth are burned ano lew n.en left. The city of confu- sion is broken down : Every house is shut up, that no man may- remain. In the city is left desolation, and the gate i,-. smitten with destruction When thus it shall be, in the midst of the earth, among the people, there shall be as the shaking of an olive tree, and as the gleaning of prapes, when the vintage is done. Tiie\ shall lift up the voice, they shall sing for the majesty of the Lord," &c. Upon this prophecy it may be observed, that it is a prediction of great calamities on the iiihabitants of the world in general, as a punishment for their sins, by which the earth is defiled ; they having transgressed the laws ot God, changed his ordinance, and broken the everlasting covenant. '1 hey have broken the cove- nant of grace and peace made NMth Noah and his children, which, if it had been strictly observed, would have transmitted blessings, both holiness and happiness, to all mankind, to the end of the world. By violating this covenant, corruption and iniquity, and all the idolatry and abominations which have taken place, or everwill be practised among men, have been introduced. And by breaking • Isaiah xiii. 6 — 11. -514 tV/ml IS to take Jilace Sect. IV. the everlasiing covenant made with Abraham, and transgressing the laws, and changing the ordinances, which have been given and published by Moses, and the Prophets, by Jesus Christ, and his Apostles, which, had they been observed, would have preserved the church uncorrupt, and spread true religion and holiness over the whole earth ; by disregarding and violating all these, the world is filled with wickedness, which will continue and increase, until mankind in general shall be ripe for that punishment, which God will inflict in those calamities and judgments, which will de- stroy and sweep from the earth tlie greatest part of the inhubi- lants ; so that there will be but comparatively y^ry men left, hke the few olives which remain on the tree, after it is shaken, and the scattering grapes, which hang on the vine, alter the vintat:;e is over. Those who shall be left when the battle is over, will lift up their voice, and sing for the majesty of the Lord. They will behold the terrible works of God, in which they will see his terrible majesty, and tremble, submit, approve, and adore, and praise and pray. And then the Millennium will begin. The prophecy goes on, and the same events, as to substance, and this battle, and the consequence of it, are described in oilier words : " Fear and the pit, and the snare are upon thee, (") in- habitant of the earth. The earth is utterly broken down, tlie earth is clean dissolved, the earth is moved exceedingly. The earth shall reel to and fro like a drunkard, and shall be nioved like a cottage, and the transgression thereof shall be heavy upon it, and jt shall fall, and not rise again." This battle is described in the Peveldtion, in the same figurative language : " And there was a great earthquake, such as was not since men were upon the earth, so mighty an earthquake and so great. And every island fled a- way, and the mountains were not found."* " And it shall come to pass in that day, that the Lord shall punish the host of the high ones that are on high, and the kings of the earth upon the earth. And they shall be gathered together as prisoners are gathered in the pit, and shall be shut up in the prison ; and after many days shall they be visited. t Then the moon shall be con- * Rev. xvi. 18, 20. f What is meant by the host of the high ones, and the kings of the earth being visited after many days, Is not so clear, at first view, and perhaps it is not now understood. God is often said in scripture to visit those w hom he punishes, and the word here in the original is frequently translated, to punish. They who are shut up in prison are often confined there, to be taken out after same days, and receive their punishment. When it is here said, " And after many days shall they be visited ;" may not the meaning be, that those high ones, and kings of the earth shall no more appear in this world ; but shall be shut up in prison until the day of judgment, when they shall be brought forth and punished ? As the fallen angels are bound in chains of darkness to be reserved unto judgment, so these unjust men will be reserved unto the day of judgment, to be punished. When itii said of Zedekiah, that lie should be carried a captive to Babylon, it is add- ed, •' And there shall he be, until I visit him, saith the Lord" Jer. xxxii. $. That is, until God should take him out of the world by death, and to judgment ; so that he should never reign as king any morCi Sect. IV. Before the Millennium. 515 founded, and the sun ashamed, when the Lord of hosts shall reiijn in Mount Zion, and in Jcrusuleni, and before his ancients ^loii- ously." This prediction respects the great men and kintijs of the earth, who exalt themselves in pride and wickedness, and tyran- nize over men, and describes their overthrow in this battle. They shall be taken as prisoners, be punished for their pride and tyranny, and shut up that they may do no more mischief. Thus God " will cut off the spirit of princes, and be terrible to the kings of the earth."* And it is here said, that the Millenni- um shall follow upon this, in the reign of Christ and his church, " When the Lord of hosts shall reign in Mount Zion, and ia Jerusalem, and before his ancients gloriously." " Then the moon shall be confounded, and the sun ashamed." That is, then there shall be such spiritual light and glory in the flourish- ing of the kingdom of Christ on earth, and so superior to all the light and glory of the natural world, as that the latter shall be utterly eclipsed, and appear to be worthy of no regard, compar- ed with the former. The three next chapters are a continuation of prophecy of the same event, viz. the jud-jments which are to be inflicted on the false and degenerate professors of religion, and the world of mankind in general, previous to the prosperity of the church and kingdom of Christ in the world, which will be evident to the careful judicious reader ; and that the predictions contained in them, coincide with those which have been mentioned. It is needless to tran-scribe any particular passage here, except the following : " Come, my people, enter thou into thy chambers, and shut thy doors about thee ; hide thyself as it were for a little moment, until the indignation be overpassed. For behold, the Lord cometh out of his place to punish the inhabitants of the earth for their iniquity : The earth also shall disclose her blood, and shall no more cover her slain."t This must be a great and dreadful day of battle, punishment and vengeance, which shall tall on the inhabitants of the earth in general, when all the blood which has been, and shall be shed, from the beginning of the world to that day, shall be required at their hands. There is no reason to think, that this punishment has yet been inflicted ; but it will doubtless be executed by the battle of that great day of 'God Almighty, mentioned in the sixteenth chapter of the Reve- lation ; and more particularly described in the fourteenth and nineteenth chapters, which have been considered ; and in the foregoing prophecies of Isaiah, which have been now mentioned. The words which follow thos.e transcribed above, are, " In that day, the Lord with his sore, great, and strong sword, shall punish leviathan the piercing serpent, even leviathan that crooked ser- pent, and he shall slay the dragon that is in the sea." The same event is here predicted, of which there is a prophecy in the twen- tieth chapter of the Revelation, viz. of the dragon that old serpent AYhich is the devil and Satan, being laid hold of, and bound and * Psalm Ixxvi. 12, f Isaiah xxvi. 20, 21. 515 H'hat is to take fi'lace Sect. IV. cast into the bottomless pit. And the same consequence of this with Inspect to the church is here foretold, as is described there, viz. tiie prosperity of it, by the special f;iVour and presence of God. " In tiiat day sing ye unto her, A vineyard of red wine. I the Lord do keep it, I will water it every moment : Lest any hurt it, 1 will keep it night and day." While the battle is going' on, and God is punishing the inhabitants of the earth for their iniquity, his people will be hid as in a secret chamber ; but when it is over, they will become as a flourishing, fruiilul vineyard, producing abundance of red wine, in conseq"ence of the peculiar favour and care of Jesus Christ, and the abundance of heavenly- divine influences. The thirty fourth and thirty fifth chapters of Isaiah contain a prophecy of the Millennium, and of the day of battle which will precede it, whicn will consist in the punishment of the world, for their iniquity. '' Come near, ye nations, to hear, and hearken, ye people : Let the earth hear, and all that is therein : the world, and all things that come forth of it. For the inditjnatioii of the Lord is upon all nations, and his fury upon all their armies. He hath utterly destroyed them, he hath delivered them to the slaughter. For it is the day of the Lord's vengeance, and the year of recompenses for the controversy of Zion Strengthen ye the weak hands, confirm the feeble knees. Say to them tl.at are of a fearful heart. Be sirong, fear not : Behold, your God will come with vengeance, even God witli a recompense ; he will come and save you. Then the eyes of the blind shall bt opened, and the ears of the deaf shall be unstopped. Then shall tlie lame man leap as an hart, and the tongue of the dumb shall sing ; for in the wilderness shall waters break out, and streams in the desert," See. " And the rat somed of the Lord shall return and come to Zion with songs, and everlasting joy upon tlieiir heads ; they shall obtain joy and gladness, and sorrow and sigh- ing shall flee away." In the forty first chapter of loaiah, God, speaking t.'> the church, and promising the good things and prosperity which were in store for it in the days of the Millennium, says, " Behold, all they that are incensed against thee, shall be ashamed and confounded : They shall be as nothing, and they that strive with thee shall perish. Thou shalt seek them, and shall not find them that con- tended with thee : They that wai against ti>ee shall be as noth- ing, and as a thing of nought. Behold, I will make thee a new, sharp threshing instrument, having teeth ; thou shalt thresh the mountains, and beat them small, and make the hills as chaff. Thou shalt fan them, and the wind shall carry them away, and the whirlwind shall scatter them : And thou shalt rejoice in the Lord, and shalt glory in the Holy One of Isr.iel." In the forty second chapter, God makes promises to his church, which are to be accomplished in their fulness, in the days 9f the Millennium, and speaks of the war and battle in which he 9e«t. iV. Before the Millemuunu 517 ■will destroy his enemies, to open the way for the gOod things which was to be done for the church. "• The Lord shall go forth as a mighty man, he shall stir up jealousy like a man of war : He sliall cry, yea, roar ; he shall prevail against his enemies. I have long time holden my peace, I have been still, and refrain- ed myself: Now will I cry like a travailing woman, I will destroy and devour at once. I will mike waste m mntains and hills, and dry up all their herbs ; and I will make the rivers islands, and I will dry up the pools. And I will bring the blind by a way that they knew not, I will lead them in paths that they have not known : I will make darkness light before them, and crooked things straight. These tilings will I do unto them, and not for- sake them." The fifty ninth and sixtieth chapters are wholly on this sub- ject of the Millennium. In the fourteen first verses of the fifty ninth chapter, the great degree of wickedness of the world of mankind is described. And then God is represented as greatly displeased, and rising to battle, to punish men for their evil deeds. " And the Lord saw it, and it displeased him that there was no judgment. And he saw that there was no man, and he wondered that there was no intercessor : Therefore, his arm brought sal- vation unto him, and his righteousness, it. sustained him. For he put on righteousness as a breast-plate, and an helmet of siilvation upon his head ; and he put on the garments of vengeance for clothing, and was clad with zeal as a cl;iak. According to their deeds, accordingly he will repay fury to his adversaries, recom- pense to his enemies ; to the islands he will repay recompense. So shall they fear the name of the Lord from the west, and his glory from the rising of the sun. When the enemy shall come in like a flood, the Spirit of the Lord shall lift up a standard against him." And to this battle, this work of judgment and vengeance, succeeds the day of light and salvation to the ciuiich : Those w o are left, shall repent and humble themselves, and " fear the name of the Lord from the west and his glory from the rising of the sun. And the Redeemer shall come to Zion, and to them that turn from transgression in Jacob." It will be then said to the church, " Arise, shine, for thy light is come, and the glory of the Lord is risen upon thee." The prophecy of the Millennium goes on through the sixtieth, sixty first, and sixty second chapters. There is a parallel representation of this battle in the sixty- third chapter, as executed by the same person, who is exhibited in the nineteenth chapter of the Revelation, riding forth to make war in righteousness, and fighting this same battle, in which the wicked then on earth will be slain. " \\ ho is this that cometh from Edom, with died garments from Bozrah ?* This that is * Bozrah was in the land of Edom. The Edomites were implacable enemies to the people of God, and are in the prophecies < f Isaiah, and ''Isewhere, put for the enemies of God and bis chui'ch hi general, who VOL. II. 66 518 IVhat is to take Jila'c'e Sect. IV. glorious in his apparel, travelling in the greatness of his strength ? I WHO speak in righteousness, mighty to save. Wherefore art thou red in thine apparel, and thy garments like him who tread- eth in the wine fat ? I have trodden the wine press alone, and of the people there was none with me : For I will tread them in mine anger, and trample them in my fury, and the hlood shalt he sprinkled upon my "garments, and I will stain all my raiment. For the day of vengeance is in my heart, and the year of my re- deemed is come. And I looked, and there was none to help, and I wondered that there was none to uphold : Therefore, mine own arm brought salvation unto me, and my fury it upheld me. And I will tread down the people in mine anger, and make them drunk in my fury, and I will bring down their strength to the e^rth." The same thing is predicted in the sixty sixth chapter : " A voice of noise from the city, a voice from the temple, a voice of the Lord who rendereth recompense to his enemies. And the hand of the Lord shall be known towards his servants, and his in- dignation towards his enemies. For behold, the Lord will come witli fire, and with his chariots like a whirlwind, to render his anger with fury, and his rebuke with flames of fire. For by fire, and by his sword, will the Lord plead with all flesh ; and the slain of the Lord shall be many." These predictions of the slaughter and destruction of the wicked are here intermixed with promises of salvation and prosperity to the church : " Rejoice ye with Jerusalem, and be glad with her, all* ye who love her: Rejoice for joy with her, all ye that mourn for her : That ye may suck and be satisfied with the breasts of her consolations : That ye may milk out, and be delighted with the abundance of her glory. For thus sailh the Lord, Behold, I will extend peace to her like a river, and the glory of the Gentiles like a flowing stream. And when ye see this, your heart shall rejoice, and your bones shall flourish like an herb " A passage in the tenth chapter of Jeremiah seems to refer to the same event. The folly, idolatry, and great wickedness of the people and nations of the earth, is mentioned and described in the first part of the chapter, upon which the following prediction is uttered : " But Jkuovah is the true God, he is the living God, and an everlasting King. At his wrath the earth shall tremble, and the nations shall not be able to abide his indignation. Thus shall ye say unto them, The gods that liave not made the heav- ens and the earth, even they shall perish from the earth, and from under those heavens." In the first part of the twenty fifth chapter, there is a prophecy of the captivity of the Jews, and of other adjacent nations, by Nebuchadnezzar ; and when their captivity during seventy years should be ended, Jeremiah foretells the ruin of Babylon, and the land of the Chaldeans. And the evil that was coming on the shall be dcstr(\yed, as the Edomites weiv, of \vl:om the Edotnites, and their desti-iictkMi were a type. Sect. IV. Before the Millennium. 519 nations of the earth, which should attend the destruction of Baby- lon, is represented by ordering Jeremiah to take the wine cup of wrath, and cause all the nations of the earth to drink of it. And as the destruction of ancient Babylon, and the judt^ments which came on many other nations, was an eminent type of yet greater and more remarkable destruction of spiritual Babylon, and of all the nations of the earth, which will attend that, the prophecy is carried on beyond the type, and looks forward to the antitype, which is common in scripture prophecy ; and expressions are used which cannot be applied to the former, to the type, in their full extent and meaning, but to the latter, the antitype, and there- fore the prophecy is accomplished but in part, and m a lower de- gree in tlie former ; but fully and most completely in the latter : Therefore, the prophet goes on, and uses expressions towards the close of the prophecy, which refer chiefly to the battle in which antichrist and the nations of the earth will fall. Such are the following : " Therefore, prophesy thou against them all those words, and say unto them, The Lord shall roar from on high, and utter his voice from his holy habitarion ; he shall mightily roar upon his habitation, he shall give a shout, as they that tread the grapes, against all the inhabitants ot the earth. A noise shall come even to the ends of the earth : For the Lord hath a contro- versy with the nations : He will plead with all flesh, he will give them that arc wicked to the sword, saith the Lord. Thus saith the Lord of Hosts, Behold, evil shall go forth from nation to nation, and a great whirlwind shall be raised up from the coasts of the earth. And the slain of the Lord shall be at that day, from one end of the earth, even unto the other end of the earth : They shall not be lamented, neither gathered, nor buried ; they shall be dung upon the ground."* The prophet goes on to pre- dict the evil thai should come on the shepherds, and the princi- pal of the flock, by whom are meant the kings and great men among the nations, who are to be brought down and destroyed in the battle, t which is agreeable to the forementioned prophecy in Isaiah, I and to the representation of the same battle in the Revelation.il There is another prophecy of this in the thirtieth chapter of Jeremiah. Here the deliverance of the church from her oppress- ors, and from all her sufferings and trouble, is promised ; which shall be attended with the utter overthrow and destruction of the wicked, and all her enemies. That this prophecy looks beyond the deliverance of the Jews from the Babylonish captivity, and the evil that came on their enemies then, to the greater deliver- ance of the church from spiritual Babylon, and the general de- struction of the wicked, which shall attend it, of which the former was a type, is evident, not only from a number of ex- pressions and promises which were not fully accompHshed in the former, and have respect to the latter ; but from the express • Verse 30—33. f Verse 34—38. * Chap. xxiv. 21, 22. II Rev. xix> 1«. 520 W/ia: is to take Ji/ace Sect. IV. promise, that God will raise up David their king to reign over them, by whom must be meant Jesus Christ, the Son of David, and of whom David was an eminent type. This will appear, by attending to the following passages : " Alas ! For that day is great, so that none is like it : It is even the time of Jacob's trouble ; but he shall be delivered out of it. For it shall come to pass in that day, saiih the Lord of hosts, that I will break his yoke from off thy neck, and will burst thy bonds, and strangers shall no more serve themselves of him. But they sl^all serve the Lord their God, and David their king, Avhom I will raise up unto them. For I am with thee, saith the Lord, to save thee. Though 1 make a full end of all nations whither I have scattered thee, yet I will not make a full end ol thee. Behold, a whirlwind of the Lord goeth forth with fury, a continuing whirlwind, it shall fall with pain upon the he^id of the wicked. The fierce an- ger of the Lord shall not retuim, until he have done it, and until he have performed the intents of his heart : In the latter days ye shall consider it."* In the book of Daniel, there is prophecy of the same event. " And at that time," (i e. when antichrist is to be destroyed, "which is predicted in the paragraph immediately preceding these words) " shall Michael stand up, the great Prince who standeth for the childrc n of thy people,) (that is, Jesus Christ, who will support and dchver his church ) " And there shall be a time of trouble, such as never was since there was a nation, even to that same time," (this is the time of the battle of that great day of God Almighty.) " And at that time, thy people shall be delivered, every one that shall be found written in the book." This is the time of the deliverance ol the church from the power of antichrist, and from all wicked men, her enemies, and of her entering upon the prosperous, happy slate, in which the saints will reign on earth a thousand years. The Prophet Joel speaks of the same events. From the twen- ty eighth verse of the second chapter of his prophecy, is a pre- diction of the Millennivim, anci the preceding evils that shall be inflicted on mankind : " And it shall come to pass afterwards, that I will pour out my Spirit upon all flesh," &c. This prophe- cy began to be fulfilled when the Holy Spirit was first poured out after the ascension ol Christ ; but this, as has been before ob- served, was but the first fruits, and the prophecy will be fulfilled only in a very small part before the harvest shall come in the days of the Millennium. At the same time he speaks of the great evils, and terrible events which shall take place : "The sun shall be turned into darkness, and the moon into blood, be- fore the great and terrible day of the Lord come. And it shall come to pass, that whosoever shall call on the name of the Lord, shall be delivered." The prophet goes on in the next chapter to speak more particularly on this subject : " For, behold, m those days and in that time, when 1 shall bring again the cap- • Jer. XXX. 7, 8, 9, 11, 23, 24. Sect. IV. Before the Millennium. 5^1 tiviiy of Juclah, and Jerusalem, I will also gather all nations, and will bring them down into the valley of Jehosaphat, and will plead with them there for my people, and for my heritage Israel, whom they have scattered among the nations, and parted my land." Judah and Jerusalem are put for the church of Christ, being a type of that, as has been observed. The captivity of the Jews jn Babylon, and their return from it, is typical of the afflicted, suf- fering state of the church during the reign of antichrist, and the deliverance of it from this state on tlie fall of antichrist, and in the Millennium. This is therefore meant, when it is said, " In those days, and in that time, when I shall bring again the captiv- ity of Judah and Jerusalem." When the children of Moab, Ammon and Edom came with a great army, combined together to destroy Judah, Jehosaphat was directed to go forth with the inhabitants of Judah and Jerusalem and meet tliem ; and had a promise that he should have no occasion to fight with them ; but should stand still and see the salvation of the Lord, because the bat:le was not theirs, but God's Accordingly they went out, and stood still, and saw their enemies fall upon, ai»d destroy each other, until they were all wasted away. Jehosaphat and his people went out to their camp, and found great riches, silver and gold, and much spoil ; and they spent three days in gathering it ; and on the fourth day they assembled in the valley to bless and praise the Lord, which was from that called, " The valley of Be- rachah." This is the valley of Jehosaphat. And to this story, these words of the prophet Joel refer.* Moab, Ammon, and Edom, the enemies of Israel, were a type of the enemies of the church and people of God, under the gospel dispensation, aniong all nations. This battle and their destruction of the ene- mies of Judah and Jerusalem in tlie valley of Jehosaphat, was a type of the overthrow of all the enemies of Christ and his church, vvhen they shall l)e gathered to the battle of that great day of God Almighty. This prophecy therefore is a prediction of the same event which is described in the sixteenth chapter of the Revelation. Here it is said, " I will gather all nations, and will bring them down into the valley of Jehosaphat, and will plead with them there for my people." That is, will punish and destroy them for their opposition to me and my church. There it is said, " The kings of the earth and of the whole world were gathered to the battle of that great day. And he gathered them together to a place called in the Hebrew tongue, Armageddon.'* Which passage has been before explained. The Prophet farther enlarges on this subject in the following part of this chapter :t " Proclaim me this among the Gentiles : Prepare war, wake up the mighty men, let all the men of war draw near, let them come up. Beat your ploughshares into swordsi and your pruning hooks into spears ; let the weak say, I am Strong. Assemble yourselves, and come, all ye heathen, and * See 2 Chron. 20th Chapter. f Jdeliii. % &c; 52.2 W/iat is to take place Sf.ct. IV^ gather yourselves tos^ether round about : Thither cause thy nii^'h'y ones to come down, O Lord. Let the heathen be wakened and come up to the valley of Jehosapbat ; for there will I sit to judge all the heathen round about. Put ye in the sickle, for the harvest is ripe ; come, get you down, for the press is full, the fat,s overflow, for their wickedness is great. Multitudes, multi- tudes, in the valley of decision ; for the day of the Lord is near in the valley of decision. The sun and moon shall be darkened, and the stars shall withdraw their shining. The Lord shall also roar out of Zion, and utter his voice from Jerusalem, and the heavens and the earth shall shake : but the Lord will be the hope of his people, and the strength of the children of Israel." Every one who attends to this passage, will observe what a striking similitude there is between this description of a battle, and that in the Revelation, which has been considered. God is here rep- resented as fighting the battle against all the heathen, and de- stroying multitudes on multitudes. All the heathen, even all na- tions are gathered together, all armed for war, and come up to the valley of Jehosaphat, and there are cut off in this valley of decision. In the Revelation all the nations of the earth are gath- ered together to battle at Megiddo, typifying the same thing with the valley of Jehosaphat, and there they are slain. God causes his mighty ones to come down. And John says, " I saw heaven opened, and behold, a white horse : And he that sat upon him was called faithful and true, and in righteousness doth he judge, and make war. Ar/d his name is called. The word of (iod And the armies in heaven followed him upon white horses." Here, there is a command to ''' put in the sickle, for the harvest is ripe : Come, get you down, for the press is full, the fats overflow, fop the wickedness is great." Much the same representation is made of this battle in the Revelation,* which has been particular- ly mentioned already. The Prophet Joel goes on to the end of his prophecy describing the happy state of the church, which shall succeed this battle, which has never yet taken place, and is like other descriptions of the Millennial state, by the Prophets. *' Then shall Jerusalem be holy, and there shall no stranger pass through her any more. And it shall come to pass in that day, that the mountains shall drop down new wine, and the hills shall flow with milk. Egypt shall be a desolation, and Edom shall be a desolate wilderness, for the violence against the children of Ju- dah, because they have shed innocent blood in their land. But Judah shall dwell forever, and Jerusalem from generation to gen- eration." The Prophet Micah prophesied of Christ and his kingdom, in the extent and glory of it in the latter day ; and of the destruc- tion of the wicked men, and the nations of the world, in favour of the church of Christ, and in order to the prosperity of his peo- ple. All this is contained in the fifth chapter of his prophecy. ^' .^nd He (i. e. Christ) shall stand and feed in the strength of the • Chap xiv. 14, Sip. Sect. IV. Before the Milletmium. 523 Lord, in the majesly of the name of the Lord his God : And they shall abide ; for now shall he be great unto the ends of the earth. And the remnant of Jacob shall be among the Gentiles, in the midst of many people, as a lion among the beasts of the forest, as a young lion among the flocks of sheep ; who if he go through, both treadeth down, and teareth in pieces, and none can deliver. Thine hand sliall be lift up upon thine adversaries, and all thine enemies shall be cut off. And I will execute vengeance in anger and fury upon the heathen, such as they have not heard."* The prophecy of Zephaniah has respect to the battle of that great day of God Almighty, and the succeeding happy and pros- perous state of the church in the Millennium. It has indeed a prinjary respect to the evils and punishment brought upon Jeru- salem and the Jews by the Clialdeans, for their apostasy and idol- atry ; and to the calamities and destruction which came upon the nations at that lime, and previous to the restoration of the Jews ; and to their restoration from their captivity, and return to their own land ; which were types of the much greater and more im- portant events, in the last days, in which all nations will be more immediately concerned ; and to which the prophecy has an ulti- mate and chief respect. It was fulfilled but in part, and in a small degree, in the former events ; and will have the chief and complete accomplishment in the latter ; as has been before ob- served concerning other prophecies of the same kind. Jerusalem, in her most pure state, when the statutes and ordinances which God had prescribed, were in some good degree observed, was a type of the true church of Christ. Therefore, under this name, and that of Mount Zion, and Israel, the Prophets speak of the true church m all future ages. But Jerusalem, considered m her most corrupt state of apostasy, was a type of the false church of Rome, and of all christian churches when they apostatize from the holy doctrines and precepts of the gospel. Therefore, Christ is said lo be crucified in the great city, by which is meant the apostate church of Rome, and all who partake of her corruptions ; because he was crucified at Jerusalem, which was then a type of that great city, in her apostasy, and enmity against Christ, and his . true church. t The nations round about the land of Israel and Judea, and all those who at times afflicted and oppressed the vis- ible people of God, and were enemies to them, were types of the enemies of the church of Christ, in the time of her affliction ; especially of all the idolatrous nations and wicked men, who op- pose the prosperity of the church, and are to be destroyed, in or- der to her deliverance and salvation. With these observations in view, this prophecy may be read, and the whole of it applied to the battle and events which will take place previous to the intro- duction of the Millennium, predicted in the Revelation, under the seventh vial ; and to the prosperity of the church which will then commence. Then it will have its full accomplishment ; * Verses 4, 8, 9, 15. \ Rev. xi. 8. C 524. Pf^/iat i., 14. ^ Zech. xiv. 3, 12. Sect. IV'. Bvfure the MiUennium, - 5'2i the day cometh that shall burn as an oven, and all the proud, yea and all tliat do wickedly, shall be stubble, and the day that cometh shall burn them up, saith the Lord of hosts, that it shall leave them neither root nor branch. But unto you that fear my name, shall the Sun of righteousness arise Aviih healing in his wings ; and ye shall go forth and grow up as calves in the stall. And ye shall tread down the wicked ; for they shall be ashes under the soles of your feet, in the day that I shall do this, saith the Lord of hosts."* From the above detail it appears, that the prophecy in the Rev- elation of the Millennium, and of the manner in which it will be introduced, is agreeable to the ancient prophecies of these same events : That previous to this, the christian world, and mankind in general, will become more corrupt in the practice of all kinds of wickedness : That God will rise out of his place, and come forth to do his work, his strange work, to punish the world for their wickedness, and manifest his high displeasure and anger with mankind, for their perverseness and obstinacy in rebellion against him, and in opposition to his church : That this is the battle of that great day of God Almighty, in which he will, by a course of various and multiplied calamities and sore judgments, greater and more general, and continued longer than any which have taken place before, reduce and destroy mankind, so that comparatively few will be left ; an afflicted and poor people, who Avill repent and humble themselves before God, and trust in the mighty Saviour ; for whom he will appear in great mercy, and pour down the Holy Spirit on them and their offspring ; and they will multiply and fill the world. And thus the kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the Most High, and the church will reign on earth a thousand years. It appears reasonable and proper, that God should manifest his displeasure with the inhabitants of Christendom, and of the world, for their long continued abuse of his goodness, and of all the means used with them to reclaim them ; and their perseverance in their opposition to Christ and his people, and increasing in all kinds of wickedness, while he has been waiting upon them, even to long suffering ; by inflicting on them severe and awful judgments, and remarkably ^fearful punishments, to vindicate the honour of his own name ; and avenge his church and people, who have been so greatly injured, despised and trampled upon : and that it may be made known by this, as well as in other ways, that the God of christians, the God and Saviour revealed in the Bible, is the true- God. And this will give great instruction to those who shall be left, who will have a heart to perceive and understand. They will have before their eyes a lesson, suited most effectually to teach ihem the exceeding depravity and wickedness of man ; and how real and dreadful is the divine displeasure and anger with sinners : How undone and utterly lost forever all men are, without a Re» * Mai. iv. 1, 2, 3. 528 nliat is to take place Sect. IV. deemer and Sanctiiier ; by whom they may be recovered from the power of sin anri Satan, and obtain the forgiveness of their sins, and the favour of God : How dependent they are on sove- reign grace for all good, for every thing better than complete destruction ; by which alone ti^ey are distinguished from those who persevere in their sins, and perish. And ail this will tend to guard ihem against sin, to promote their repentance and humilia- tion, and to lead them to more earnest, constant and united prayer to God for mercy, tlian was ever exercised before by men : And to ascribe all the favours they shall receive, which will then be much more abundant than ever before, to the free, sovereign grace of God ; and to give him the praise of all. In the beginnmg of this section it was suggested, that by at- tending to the events which are to take place, according to scrip- ture prophecy, before the commencement of the Millennium, farther evidence would ome into view, that this will not be much sooner or later, than the beginning of the seventh millennary of the world. This evidence has been now produced. The sixth vial IS now running, and probably began to be puured out before the end of the 17th century, and will continue to run a considera- ble part of the next century ; under which the power of anti- christ is to be greatly weakened, and the way prepared for his utier overthrow : and at the same time, the christian world, and mankind in general, will be so far from reforming, that they will grow more and more corrupt in doctrine and practice, and greedily run into all manner of vice and wickedness, until they are prepar- ed for the battle of that great day, and ripe to be cut down and de- stroyed by a series of divine judgments, which wiil be inflicted imder the seventh vial, and will issue m the introduction of the Millenniuni- Tiie river Euphrates has been drying up, and the way has been preparing, for near a century past, for the utter ruin of the Pope and the hierarchy of the clmrch of Rome, and the time of the utter overthrow of antichrist appears to be hastening on. But this is not accompanied with any reformation in that church, or in the Greek church, or in the prolestant churches in general ; but very much to the contrary appears. Ignorance, error and delusion, and open vice and wickedness abound, and are increas- ing ; and infidelity is rapidly spreading in the christian world. The unclean spirits, like frogs, appear to have gone forth to all the kings' courts, and the great men in Christendom ; and the greatest corruption and abominable vices are spread among them, and real Christianity is neglected, run down and opposed. And the multitude in general, both learned and unlearned, are going ihf same way. Deism, and a multitude of errors which lead to it, and even to atheism, are increasing. A spirit of irreligion, sel- fishness, pride and worldliness, is exceeding strong and prevalent, producing all kinds of wickedness, and a strong and general oppo- sition to true religion, and the great truths and doctrines of the g-Qspel. Anjd the heathen world are no more disposed to become Sect. IV. Before the Millennium. 529 christians, than they ever were : And the way to their conver- sion to Christianity appears to be more obstructed ; and the few attempts that are made to christianize any of them, are i2;cnerally unsuccesslul. And Mahometans and Jews hate and op]M;se Chris- tianity as much as ever they did, if not more, and are sinking farther down in stupidity, ignorance, infidelity, worldhness, and all kinds of vice. It is certain, that most of the evil things now mentioned, have been found amont:; the body of mankind, in a greater or less de- gree, n\ all ages ; and the pious friends of God, and true relig- ion, have complained of, and lamented them. And it is j)robuble that the representation now made, will be considered by many, only as the revival of tlie old complaint, by those who are of an illiberal, gloooiy cast of mind, and wholly without foundation, in tnU!-, and fact. But this opinion, though it should be generally inii.ibed, and -tsserted with great confidence, will not be any evi- dence that tne representation is not true and just ; but it will rather serve to confirm it For it is commonly, il not always the case- that in times of great degeneracy, and the prevalence of ignorance, error and vice, they who are the greatest instances of it, and most sunk in darkness and delusion, are deluded in this al- so, dud entertain a good opinion ot themselves, and of others who join Willi them, being ignorant of their true character 1 hey put darkness for liglit, and light for darkness, and call evil good, and good evil And while real Christianity and true virtue, founded upon principles of truth and genuine piety, are abandon- ed, opposed and forsaken, they perceive it not, but think all is weiK and much better than before. And they may undertake to reform Christianity and think it is greatly reformed, when every doctrine and duty is excluded from ii, wltich is contrary to the selfishness, pride, and worldly spnit of man, and little or noth- ing is left of it, but the mere name, to distinguish it from the re- ligion of infidels or heathen ; and nothing to render it preferable to these. An appeal must be made, in this case, from the judgment of those of this character, to tliose who are born of the Spirit of God ; are created in Christ Jesus unto good works ; by which they are become new creatures, and turned from the darkness of this world, to marvellous light : Who are not conformed to this world, but have overcome it, and are transformed by the renew- ing of their minds, so as to know and distinguish what is that good and acceptable and perfect will of God, which is revealed in the scriptures. They who are thus spiritual, judge of all things respecting the doctrines and duties of Christianity, in some good measure, according to the truth. To such, especially those of them who have a general knowledge of the state of religion in the christian world, and of the deluge of ignorance, error and vice with which it is overflowed, it is presumed, the above de- scription will not appear exaggerated, and tnat there are greater strides, and swifter progress made in infidelity, and irreligion, 550 Jl7i(it 13 to take Jilace Sect. IV". error and f;Use rtlit;ion, in vice and all kinds of wickedness, tlum have been ever known before ; and that all these arc more com- mon, have a v, ider si)iead, and are carried to a iiit;her dev^rce at this tune, than in Ibrmer ai^es ; and threaten to bear down all triuh, and real Christianity before tiieni : And tliat the appear- ance of thins^s, in this respect, is just such as might be reasona- bly expected when the unclean spirits bUe frogs, tlie spirits of devils, are gone forth with a license and design to spread their influence among men, and deceive and corrupt the wliole world- There is reason to conclude, from what has already taken place of this kind, and from the prophecy of these unclean spir- its, that they have not yet finislicd their work ; but that tiie ■\vorkl, especially that part of it called christian and protestant, will yet make greater and more rapid advances in all kinds of moral corruption and open wickedness, till it will come to thai state in wiiich it will be fully ripe, and prepared to be cut down by the sickle of divine justice and wrath : And it may take near half a century from this time for these evil spirits to complete their work, and gather the world to this battle. But during this time, whether it be longer, or shorter, and before tlie battle shall 6ome on, there will probably be greatand remarkable judgments,and sore, unusual and surprising calamities, in one place and another, suited to awaken and warn mankind, and lead them to fear (iod, repent and reform ; which being by most disregarded and abus- ed, will become the occasion of greater hardness of heart and ob- stinacy, which will be a prelude and provocation to the battle of that great day, in which mankind ^\ill be destroyed in the man- ner, and to the degree wliich has been described above. This battle, as has been before observed, will not be fought and finish- ed at once ; but by a series of dilVcrent and increasing calamities and sore punishments, mankind will be reduced and brought down, and every high thing levelled to the ground, in which the hand of God will be remarkably visible, and his arm of power and vengeance made bare. And it may take more than a century to effect all this in the wisest and best manner : so that it will not be finished till near the beginning of the seventh millennary qf the world. It has been observed, that while antichrist is coming down, and the Avay preparing for the utter extinction of the church of Home, and all her appendages, the world in general, and espec- lallv the christian world, will make swift advances in delusion and all kinds of wickedness ; and infidelity will make great progress under the influence of the spirits of devils, which are gone forth to the whole world. And it may be here observed, that the in- crease and spreading of this wickedness, and spirit of infidelity, will doubtless be the means of weakening and preparing the way for the overthrow of that church. The ten horns or kings, which shall hate the whore, and make her desolate and naked, and cat her flesh, and burn her with fire, will do this from a sel- fish, worldly spirit, and under the influence of infidelity, and o)^ Sect. IV. Before the Millennittm. 531 position to all kinds of religion. And the prevalence of deism and atheism in popish countries and nations, which are the natu- ral fruit and ofTsprinji; of the abominable practices and tyranny of the antichrislian church, has been the means of exposing the superstition and wickedness of that church, and weakening the papal hierarchy. And deists, and other wicked men, may be made the instruments of pulling doAvn that antichrislian fabrick yet farther ; as the heathen Romans were of destroying the cor- rupt church of Israel. If so, the fall of the pope will be so far from implying a revival of true religion, that it may be attended Avith the contrary, viz. infidelity, immorality, and all kinds of wickedness, as the means of it, so far as it will be effected by the instrumentality of men. When John is describing the vision under the sixth vial, of the unclean spirits like frogs, going forth to the whole world to gather them lo the battle, he stops before he has finished the re- lation, and Jesus Christ himself speaks the following words : " Behold, I come as a thief. Blessed is he that watcheth and keepeth his garments, lest he walk naked, and they see his shame."* By which he warns those in particular, who shall live when this viaLis poured out, of their danger of being seduc- ed by those evil spirits, and those who are corrupted by them, and behaving unworthy of their christian character ; and sets be- fore them the strongest motives to deter them from apostasy, and induce them to be faithful to him, to nvatch and keefi their gar- ments : To continue spiritually awake, and properly attentive to all those things which concern them as christians ; to their situ- ation and state, their own exercises and conduct, to the cause of Christ, and the enemies with whom they are surrounded ; to main- tain their christian profession, and act agreeable to it, in the exer- cise of all christian graces ; trusting in the great Captain and General, who only can save them, and his church ; and waiting for him with a patient continuance in well doing. He cornea as a thief. The thief does not make his presence and designs known to any but those who are joined with him, being his friends, and engaged in the same design with him. So, though Christ be present with his church and people, and is in the midst of his enemies, having all men and devils in his hands ; and ordering and conducting every thing that is done by them, in this time of the greatest degeneracy, and high handed wickedness : and knows how to answer his own ends by it and them, and to pro- tect his people, and bring the wheel over his enemies ; yet, in this, his coming and presence, he is not seen or thought of by the corrupt wicked world : They think nothing of his presence, and see not his hand ; He is seen only by his friends, who are engaged in the same cause with him, who watch and keep their garments. They see his hand in all those things, behold him present, and doing his own work ; and are protected from all evil by him, while the wicked fall into mischief, and are destrov- • Rev xvi. 15. 532 fV/iat is to take place Sect. IV. inq; themselves. And when he comes forth to the battle, and rises up to the prey, and to pimish tiie world for their wicked- ness, the wicked will not see him, they Avdi not know their dan- ger, or believe he is come, or will come, till evil falls upon them, and it is too late to escape. " For wiien they shall say, Peace and safety ; then sudden destruction cometli upon them ; and they shall not escape."* And they only are safe, who watch and keep their garments, and see and adore his hand and presence ill all his works of terror and wrath. " Be wise now, therefore, O ye kings ; be instrucied, ye judges of the earth. Serve the Lord with fear, and rejoice with trembling. Kiss llie Son, lest he be angry, and ye perish from the way, when his wrjth is kindled but a little. Blessed are all they that put tlieir tiust in Him"t It is of the greatest importance to christians, who l^ve at this day, and those who shall live in the time when the battle shall come on, that they should attend, and discern tlie signs of the times, and watch and keep their garments ; as tliis is the only way to be safe and happy, Our Lord gave the same direction and command, as to substance, when he w is on earth, with refer- ence to these same events : " Take heed to yourselves, lest at any time your hearts be overcharged with surfeiting and drunk- enness, and cares of this life, and that day come upon you una- wares. For as a snare shall it come on all them who dwell on the face of the whole earth. Watch ye therefore, and pray al- ways, thr.t ye may be accounted worthy to escape all those things that shall come to pass, imd to stand before the Son of man ":{; It will probably be suggested, that tlie representation of such a dark scev\e, and evil time, to take place before the Millennmm will come, is matter of great discouragement, and tends to damp the spirits and hopes of christians, and to discourage them from at- tempting to promote it, or praying for it ; especially as it is set so f .r off from our day : so that none in this or the next genera- tion are like to see it. To such suggestions it is easy to reply. 1. If it be true, and clearly and abuiidantly foretold, that such evils are to take place, before the prosperous state of the church comes on, it is proper and desirable that all should know it* and attend to it, and it cannot be of any disadvantage to any, to know the truth in this case, but the contrary. This is revealed to the cluirch for the instruction and benefit of christians, that they may be informed and warned of what is coming, and be prepared for it, jiiid not be disappointed in their expectations, and surprised when it shall take place ; but when they see these things coming to pass, their faith may be strengthened, and they lift up their heads and rejoice, knowing that the redemption, the deliverance and prosperity of the church drawelh near. 2. 'I'hese evils, both natural and moral, however undesirable i»nd dixnidlul, in themselves, are necessary {uk the greatest good * 1 Tbess. v. 3. f PsahTi ii. 10, 11, 12. * Luke xxi. 34, ZS^ 36. Sect. IV. Before the Millennium. ili of the cliurcii of Christ, and to introduce the Millennium in thcr best manner, and there will be then, and forever, more holiness, joy and happiness, than if these evils had never taken place. In this view, ilitv are kind and merciful dispensations to the church. The apostles and prophets, and all the inhabitants of heaven, are represented as rejoicing- in the evils, the punishment and destruc- tion of the enemies of Christ and his church.* The aiTliction and servitude of the children of Israel in Egypt, and the wickedness, oppression and cruelty exercised towards them by Pharaoh and the Egyptians ; and the successive calamities and punishments brought on them by the hand of God, and their final overthrow and destruction in the red sea, were an unspeakable advantage to the former, and aflbrded matter of joy and praise. Therefore, christians may now not only acquiesce, but even rejoice in these events, as ordered by God for wise ends, and necessary, in order to the greatest display of his righteousness and goodness, and to promote the best good and greatest happiness of his churcli. 3. God revealed to Abraham the evils which were coming on his posterity in Egypt, previous to their deliverance and pros- perity, and the wickedness and punishment of the Egyptians ; not to discourage him, and sink his spirit, but to support and an- imate him, and strengthen his faith ; and xWHi did not damp his joy ; but in the view of the whole, he rejoiced. And Jesus Christ foretold to his disciples the great evils which were coming on them, upon the Jews, the church and the world, not to dis- courage and deject them, but that they might be forewarned, and expect them, so as not to be disappointed when they came, but have their faith confirmed, and possess their souls in patience when the dark scene should come on ; and that they might be encouraged and rejoice, considering these events as tokens that their deliverance was at hand. He therefore said unto them, " And when these things begin to come to pass, then look up» and lift up your heads ; for your redemption draweth nigh."t This may be applied to christians now. While you see the world gathering to the battle of the great day of God Almighty, and view this battle near at hand, lift up your heads and rejoice, that the church has got so near the end of darkness and afflic- ,tion ; and that the happy day of her deliverance and prosperity is so near at hand. 4. As to the distance of that happy day of salvation from this time ; two hundred years, or near so many, will pass off before it vill arrive, according to the calculation which has been made from scripture ; so that none, now on the stage of life, will live to see and enjoy it on earth. But much may be dene by chris- tians who live in this age, to promote its coming on in the proper time, by prayer, and promoting the interest of religion, and the conversion of sinners : For that good day would not come, unless the cause of Christ be maintained to that time, and sinners be VOL. II. 68 • Rev. rviii. 20. xix. 1—6. f Luke xxi. 28. 53-1 M'/iat is to take place Sect. IV. converted to keep up the cliurci), and prevent the total extinction of it. In order to this, thousands must he converted, and there must be a succession of prufessin;^ and real christians doA-n to that day. The doctrines, institutions, and duties of Christianity? must be maintained ; and there will doubtless be remarkable revivals of reliti;i()n in mmy places, and knowledge will increase among true i hristians, and tiiere will be advances mnde in the purity of doctrines and worship, and all holy prac- tice, by bringing all tliese nearer to the standard of the holy scriptures : And tlie churclies will be formed into a greater union with each other ; being more and more conformed to the divine pattern, contained in the B:ble. Here then is work enough to do, by tliose who desire and are looking for such a day, to prepare the way for it, and it may be introduced in the proper time ; and there is no want of encouragement to do it, even in this view, to be steadfast and unmoveable, always abound- ing in the work of the Lord, for as much as they may know, that their labour will not be in vain in the Lord.* And christians may now have a great degree of enjoyment of that day, and joy in it, though they do not expect to live on earth till it shall come. True christians are disinterested and benevo- lent to such a degree, that tliey can enjoy and rejoice in the good of others, even those who may live many ages hence, and in the <>-ood and prosperity of the church, and the advancement of the cause and kmgdoni of Christ in this world, though they should not live to see it. The stronger their faith is, that this good day is coming, and the clearer and more constant view they have of jt, and tlie more desirable it appears to them, that there should be such a time ; tlie higher enjoyment, and greater joy they will have in it, and in the prospect of it. Thus Abraham look- ed forward by his faith, and saw this day of Christ, when all the nations of the earth should be blessed in him, and derived great comfort and joy in this prospect. " Your father Abraham rejoiced to see my day ; and he saw it, and was glad "f Christians know that it will come on in the best time, as soon as it can be introduced by infinite wisdom and goodness : That there is no delay, but " God will hasten it in his lime." In this sense, Clirist will come quickly to set up his kingdom in the whole world He is on his way, coming as fast and as soon as he can, consistent with infinite wisdom. He is preparing the way, and ordering every thing in the besi manner, so as in the most proper time, to reign with his church on earth ; and no time is lost. And what christian can desire that it should be sooner, or before this time ? Is it not enough that Jesus Christ has under- taken it, and will bring it on in the best manner, and the fittest time ? And must not this give joy to every real christian ? It is further to be observed, that though the christians who Jive at this day will not see the Millennium come while they are in the body on earth ; yet they will see and enjoy it, when it • 1 Cor. XV. 58. j John viii. 56. Sect. IV. Before the Millennium 5^5 shall come, in a much higher degree than they could do, were they living on earth ; or than those who will live on earth at that day. The powers, kiiowledge and views of the spirits of tht just made perfect, are greatly enlarged in heaven, and they have a more clear and comprehensive view of the works of Cod, and a more particular knowledge ot what is done in ihis world, espec- ially of what relates to the work of redemption, tl)e salvation of sinners, and the prosperity of the church and cause of Christ, There is joy in the presence of the angels over otie simitr that repenteth. The spirits of the just made perfect are with the an- gels, and must know all that passes in their presence ; and must rejoice in such an event, as much or more than they. How great must be their joy then, when whole nations, yea, all the world, become true penitents, and they see and know tlu's, and what is implied in it, unspeakably to better advantage, and more clearly, than any can do who shall be then on earth 1 The more christians labcur and suffer on earth, in the cause of Christ, and the more they desire, pray for, and promote his coming and kini;dom in this world, the more they will enjoy it in heaven, when it shall take place, and the greater will be their joy and happiness. And it will be unspeakably more and greater in heaven, than if they were in bodies on earth. Who then can reasonably desire to live in this world, merely to see and enjoy the happy day of the Millennium ! On the whole, it is hoped that it does appear from what has been said in this dissertation, that there will be a thousand years of prosperity of the church of Christ in this world ; that this is abundantly foretold and held up to view in the Bible ; that this will be about the seventh millenary of the world ; that it will be a most happy and glorious day, in which the christian dispensa- tion shall have its proper and full effect on earth, in the salvation of men ; to which all the preceding times and events are prepara- tory : That the degeneracy and increasing prevalence of igno- rance, error, and wickedness now in the world, especially in Christendom, is preparing for, and hastening on the battle of that great day of God Almighty, in which mankind will be punished, and the greatest part then on earth destroyed ; and then the Millennium will be introduced : — That this is an important and pleasing subject, suited to support and comfort christians in all the dark and evil days which precede it, and to excite them to earnest, constant, united prayer for this coming of Christ, and patient waiting tor him, and to constant exertions in all proper ways, to promote his interest and kingdom in the world. After the thousand years of the reign c f Christ and his church on earth, '' Satan shall be loosed out of his prison, and shall go out to deceive the nations which are in the lour quarters of the earth. Gog and Magog, to gather them togeti er to battle : The number of whom is as the s.md of the sea. And they went up on the breadth of the earth, and compassed the camp of the 556 }y/ia{ is to take filace Sect. IV. saints sbcait, and the beloved city : and fire came down from God out of heaven, and devoured them."* In these words there is reference to what is said of Got^ and Magog, in the thirty. eighth and thirty-ninth chapters of Ezekiel : which prophecy, there is reason to think, is not to be understood literally, but in a figura- tive sense ; as no events have ever taken place answerable to this representation, if taken in a literal sense. The prophecy of Gog and Magog may be considered as having reference to two events, which are to take place at different times, and are similar in some respects, and differ in others, viz. The great and general corrup- tion and wickedness of mankind, and their punishment and de- struction which will precede the Millennium, which has been de- scribed in this section ; and the apostasy and wickedness of man- kind at the end of the Millennium, and the remarkable overthrow and destruction of them, when Christ shall come to judgment ; predicted in the words which have been now transcribed. Some things said of Gog and Magog, of their designs, doings, and their punishment, and a number of expressions in that prophecy, are more applicable to the former of these events than to the latter, and some more applicable to the latter than to the former, and the whole cannot be well applied to one, exclusive of th'^ other ; but in both theprophecy is completely fulfilled. Both these, events respect wicked men, who have arrived to a great degree of obsti- nacy and wickedness ; and they are both gathered together by the agency and deception of Satan, iei loose for that end. And they are both gathered together to battle against Christ and his church ; and are destroyed in the battle. '1 his prophecy is figurative. It is not to be supposed that all this great multitude will be gathered together into one place ; or that the church will be encamped together in one spot on earth, or collected in one city : But the gathering of the wicked, means tlieir being abandoned to iiifidelity, and a very great degree of wickedness, in opposition to the church of Christ, and true relig- ion, and being disposed to extirpate these from the face of the earth. In this sense, the wicked will be gathered together to bat- tle, before the Millennium, by the spirits of devils, or Satan, who will go forth to the whole world for that end, as has been explain- ed. The church will become small, and surrounded anid assault- ed by the wicked on every side, and ready to be swallowed up, and totally destroyed by them. It has been a question, from whence this multitude of people, here called Gog iiud Magog, should c€me, after the church ol Ciulst and true religion had prevailed in the world a thousand vears .' Some have supposed, that a number of people, and per- haps whole nations, would live in some corner of the earth, dur- ing the time of the Millennium, without partaking of any of the blessings of it ; but will continue in a state of heathenism and wickedness all that time, till at length they will multiply so much, as lo be able to rise in opposition to the church, and de- • Rev. XX. 7, 8, 9. Sect. IV. Before the Millennium. 537. stroy it, were they not prevented by the miraculous interposition of Heaven. And many have supposed, that this fact isinconsist- tnt with all the inhabitants of the world being real christians, and eminently holy in the time of the Millennium. But this suppos- ed difficulty may be easily solved ; and the general and great apostasy accounted for, consistent with the supposition, that in the Millennium all mankind will be real christians. Near the end of the thousand years, the divine influences, which produced and continued the universal and eminent holiness in the Millen- nium, may be in such a measure withheld, as that real christians Avill, in their exercises and conduct, sink much below what had taken place before, and indulge a careless and worldly spirit to a great and sinful degree, and become more and more negligent of their duty, especially with respect to their children ; and be real- ly guilty of breaking covenant with God, in this important point. Jn consequence of this, their children will not be regenerated and converted ; but grow up in a state of sin, real enemies to God and to the truth. And as the world will be then full of people, it will in this way soon become full of wicked men, and the church will be very small. And those who will grow up under the power of sin and Satan, in the face of all that light, truth and holiness, which had taken place through the Millennium, and in opposition to it, will naturally arrive to a great and amazing de- gree of hardness and obstinacy in sin, and become a far more guilty and perverse generation of men, than ever existed before ; and will be greater enemies to truth and righteousness, and the church of Christ. And consequently will be united and engaged to banish all these from the earth. The world will have more wicked persons in it than ever before ; and all these much more sinful, and engaged in all kinds and ways of opposition to Christ, and his cause and people. The church will be on the brink of ruin, just ready to sink and be swallowed up ; and the appearance and coming of Christ will be less believed, expected or thought of, than at any other time. Then Christ will be revealed from heaven in flaming fire, taking vengeance on them who know not God, and obey not the gospel. This apostasy and great wickedness of so many millions of mankind, the number of whom will be as the sand of the sea, and their consequent misery, is an awful dispensation indeed, and isj in itself, an evil infinitely beyond the comprehension of man. But there is the clearest evidence, and the greatest certainty, that this instance of evil, as well as all other evil which precedes it, and will succeed it, though it will be endless, will, by the overruling hand of God, be productive of overbalancing good ; and is neces- sary, in order to effect the greatest possible good to the universe. " Surely the v/rath of man shall praise thee : The remainder of wrath shalt thou restrain."* This event will serve to set the to- tal depravity, and the strong propensity of man to the greatest de- gree of wickedness, in a more clear and striking light than it had • Psalm Ixxvi. 10. 538 IVhatis to take filace before the MiUennium. Sect. IV. been, ov perhaps could be before. That man should apostatize, and so soon arrive to such a high degree of wickedntss, after all the light and holiness, and the wonderful goodness of God to man, displayed in the Millennium ; and, in opposition to all this light and grace, and in the greatest abuse of it, join in rebellion agiiinst God, and trample on his authority, truth and goodness, conirarv to the admonitions and warnings from tiie word of God, and Ldl faitiiful ministers anci chrisiians ; will make a new discov- ery, and greater than was ever made before, of fallen immun na- ture, and of the great and desperate evil that is in the heart of man ; and tliat it is utterly incurable by any means that can pos- sibly be used, short of tiie almighty energy of the Spirit of God, by which the heart is renewed ; and constquenily of the guilt and infinite ill desert of man ; which discovery will be of great advantage to the church and kingdom of Clirist forever, and nec- essary for the greatest happiness and glory of it, and the highest honour of the Redeemer. And this will make from fact, a new and greater discovery of the absolute dependence of man on the grace and Spirit of God, to prevent his greatest wickedness and endless destruction, and to form him to hohness and happiness ; and of tlic great and sov- ereign grace of God, in converting and saving lost man, and in bringing on such a wonderful degree of holiness and happiness, and continuing it a thousand years ; and that this is all to be as- cribed to the sovereign power and grace of God, who has mercy on whom he will have mercy, and whom he will he hardeneth. When all men shall be righteous and holy from generation to <>-eneralion for a thousand years, and all the children wtiich shall be born in that time, shall appear to be pious and holy as soon as ihcy begin to act, and persevere in this to the end of life, the ap- pearance will be, that mankind are now giown better, and that the evil nature of man is not so great ; but he is naturally inclined to obedience and hohness : The sudden and great apostasy which will take place, will take off this i.ppearance : and show, that the heart of man is naturally as full of evil as ever it was ; and that all the good and holiness oi the Millennial state was the effect of the power of the Spirit of '^iod, and to be wholly ascribed to the infi- nite, sovereign grace of God. And this discovery will be remem- bered by the redeemed forever, and improved lo the glory of God, to the praise of rich, sovereign grace, and consequently to their own eternal advantage. Even sOj come Loud Jesus. AMEN. 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