iO' 
 
 2-7-4- 
 
 I  ALUMNI  LIBRARY, 
 
 LIBRARY 
 
 OF  THE 
 
 Theological    Seminary, 
 
 PRINCETON,    N.  J. 
 
 B^^-^7^^7— ^0^~-4JAl  v.3-A__    ) 
 Glas,  John,  1695-1773.   ^    ^' 
 The  works  of  Mr,  John  Glas 
 
 3'i 
 
 V 
 
-  -      \ 
 
 'Wl^ 
 
 t 
 
THE 
 
 WORKS 
 
 O    F 
 
 * 
 
 Mr     J  O  H  N   "g  L  a  S. 
 
 In    FOUR    VOLUMES. 
 
 VOLUME       III, 
 
 EDINBURGH: 
 
 Printed  for  Alexander  Donaldson. 
 Sold  at  Uttiionf   by  J.  Richardson   and  E.  Dillt, 
 
 MD  C  C  L  XI.  i 
 
i[  THE 
 
 CONTENTS, 
 
 I.  Grave  dialogues  betwixt  three  Freethinkers^  viz.  0,  A, 
 andX^  ' ,  - — »■  I — 70 
 
 I.  A  plea  for  pure  and  undefiled  religion^         71 — 104 
 
 3.  Jn  anfiver  to  fome  obje^ions  moved  by  a  friend  againft 
 
 the  Plea,  1 05 — 125 
 
 4.  The  ufefuhefs  of  catechifms  confidered,  in  a  letter  to  a 
 friend,  —  126 — 152 
 
 5.-  The  ufe  of  catechifms  further  confidered\  with  a  more 
 full  account  of  God's  ambaffadors,  of.  faving  faith,  and 
 of  the  faith  of  devils',  in  a  letter  to  a  friend,        153 — 194 
 
 6.  A  literal  tranjlation  of  the  true  difcourfe  of  Celfus,  as  far 
 as  it  can  be  gathered  out  of  Origens  eight  books  againjl 
 him,  195 — 242 
 
 7.  Notes  on  the  true  difcourfe  of  Celfus,         — •         243 — 313 
 
 8.  A  letter  to  a  minifler  of  the  efiablijhed  church,  in  anfwer 
 
 to  one  from  him,  on  forbearance  "  3I4"~'3^9 
 
 9.  Catholic  charity :  A  view  ofthefcope  of  Rom.  xiv.  Offer- 
 ed to  the  confideration  of  Mr  George  Whitefeld,  who 
 preached  the  Antinomian  charity  fro?n  ver»  17.        320 — 33^ 
 
 10.  The  unlawfulnefs  of  blood-eating,  Jhewed  from  a  view 
 of  the  tenure  by  which  the  Chrijiian  Gentiles  from  the  be-    , 
 ginning  held  their  liberty  in  Chrifl  from  the  yoke  of  the 
 law  of  Mofes,  333— 34^ 
 
 II.  The  rule  of  forbearance  defended.     A  letter,          349 — 362 
 12.  An  effay   on   unwritten  tradition.     In   a  letter  to   a 
 
 friend,  3^3—367 
 
 13.  Tradition 
 
IV 
 
 The    CONTENTS. 
 
 13.  Tradition  by  the  fuccejfton  of  bijhops,  confidered  from  its 
 fource  in  the  fecond  century^  368 — 39 1 
 
 14.  Three  fucceffive  difcoveries  of  God  in  his  works-,  and 
 mans  admijfton  to  three  correfponding  rejis  with  God  there- 
 in \  viz.  that  in  the  garden  of  Eden^  that  in  Canaan^ 
 and  the  true^  fpiritual^  eternal  refiy 392 — 472 
 
 15.  PredejHnapon  impugned  and  defended  in  two  letter s^  the 
 firjl  impugning^  the  fecond  defending  that  doSfrine^  473 — 489 
 
 16.  Remarks  on  Dr  Benfons  doSlrine  of  predejiination  re- 
 viewed, "  ■   '  490 — 498 
 
 i^*  Of  Mr  Hutchinfons  philofophy  and  divinity y       499 — 506 
 
 THE 
 
Mr     J  O  H  N      G  L  A  S. 
 
 Grave   Dialogues  betwixt  three  Free- 
 thinkers, viz.   0,  A,   and  X. 
 
 tFirft  publlflied  in  the  year  1738.] 
 
 DIALOGUE      I. 
 
 ^*  "TT  is  great  pity  to  fee  the  extravagancies  into  which 
 I  enthulialm  leads  ibme  of  our  fpecies,  and  the  af- 
 A  fronts  daily  done  to  the  dignity  of  our  naaire  by 
 that  means. 
 
 A.  Enthufiafm  is  a  compliment  that  diiFering  fe^lsare  al- 
 ways ready  to  pay  to  their  oppofites,  upon  their  appearing 
 heroic  in  the  oppofition,  while  none  can  be  found  ready  to 
 accept  of  it.  But  what  is  the  folly,  or  even  wickednefs, 
 that  men  have  not  been  guilty  of,  under  the  pretext  of  con- 
 fcience?  Everyone  is  very  ready  to  alllime  this  to  himfeJf, 
 but  not  fo  willing  to  allow  it  to  another  that  differs  from 
 him ;  which  makes  me  fear  it  is  but  a  pretence  on  all  hands. 
 
 X.  But  this  Ihould  perfuadeyou,  that  all  are  agreed  there 
 is  fuch  a  thing  as  confcience,  and  that  it  is  a  good  thing, 
 which,  even  they  who  ridicule  the  pretence  to  it  in  others, 
 would  be  thought  themfelves  to  have. 
 
 There  is  a  dread  of  the  Deity,  and  of  eternal  judgment, 
 Vol.  Hi.  A  »       wbich^ 
 
2  Grave  DiALot^tfES  Dial.  I, 
 
 which,  however  men  may  endeavour  to  divert,  they  can- 
 riot  wholly  extirpate  out  of  their  minds.  This  is  fuppoled 
 in  all  the  tricks  of  politicians  about  religion.  Audit  is  not 
 the  eafieft  thing  in  tiie  world  to  perfuade  the  worfl  of  mea 
 to  pradiie  what  they  firmly  believe  will  expole  them  to  the 
 divine  judgment,  without  any  hope  of  impunity.  But  when 
 we  ai'e  fo  far  iuipofed  upon  as  to  imagine  actions  that  are 
 moll  foolilh,  or  even  wicked,  to  be  agreeable  to  the  Deity/ 
 then  we  can  be  confcientiouliy  foolilh  or  wicked. 
 
 0.  Ifliall  not  infifl:  on  the  nimc 'ejithu/iafm,  though  I 
 would  think  it  well  bellowed  on  any  who  ihould  imagine 
 that  mankind  can  be  without  fome  religion  or  other.  The 
 moH:  flupid  of  the  race  cannot  look  on  this  world,  which 
 ihey  fee  with  their  eyes,  without  the  idea  of  a  great  contri- 
 vance, which  necellarily  implies  a  contriver.  And  one 
 needs  no  more  but  hear  two  of  the  bafell  of  the  croud 
 fcolding  together_,  to  convince  him,  that  the  very  dregs  of 
 maifkiud  are  not  deflitute  of  all  ienfc  of  the  turpe  ethone- 
 ftv.ni. 
 
 A.  Yes.  And  what  is  ttirpe  in  one  country  is  honeflum  in 
 another,  or  even  in  the  fame  country  at  different  times. 
 
 e.-  So  it  may  be,  as  to  fome  things,  iuch  as  poiitive  infli- 
 tuticns,  but  not  fo  with  refped  to  all.  And  fome  things 
 may  be  held  lawful  and  allo\\  able,  and  encouraged  on  fome 
 accomus,  notwithftanding  their  turpitude  ;  but  they  cannot 
 appear  comely  and  honcii  in  the  fame  view  wherein  their 
 turpitude  is  fcen.  But,  however  mankind  rnay  differ  as  to 
 particulars,  it  is  enough  to  the  point,  that  they  all  agree  in 
 the  general  fcnfe  of  right  and  wrong,  and  that  fome  cha- 
 racters mufl:  be  a-^proved,  and  fame  condemned  every 
 Avjierc.  I'hat  mens  confciences  are  miferably  milguided  in 
 innumerable  inilance.s,  1  freely  own  ;  hue  Hill  it  is  too  ma- 
 iiifcft  to  be  denied,  that  there  is  confcience  in  man. 
 
 A.  You  are  fo  very  abflraft,  and  dilliuguiih  lo  nicely  in 
 defence  of  this  great  dirc6lor  and  guide,  tliat  I  would  be 
 content  to  hear  you  a  little  further,  on  the  iubjeci:  of  its  be- 
 ing tiible  to  be  fo  much  mifLniided. 
 
 e.  Tliat  needs  no  more  abftfadlnefs  or  nicenefs  of  diifinc* 
 tlon,  but  this,  tliat  men  either  miftakc  their  own  partial 
 reafonings  for  the  faithful  v(*rdi^5l  of  iheir  confciences,  or 
 fubjcft  t!;cir  confciences  to  other  guides  that  miilead  rhem. 
 Bi.T,  AS  ycui  like  not  my  abdraclneis,  I  would  rather  fpcak 
 of  a  -paFticular  in  (lance  that  1  had  in  my  eye  when  1  was 
 complaining  of  cnthuilafin. 
 
 A.  An 
 
Dial.  I.     betwixt  three  Frjee-Thjnkers.       3 
 
 A.  An  infliance  of  a  mifguided  confciencc!  pray  lee  u<? 
 hear  it. 
 
 0.  You  know  the  little  feci  that  has  appeared  of  late, 
 which  I  would  not  think  worth  the  noticing,  but  for  the 
 pity  that  is  due  to  any  of  the  human  kind,  when  they  run 
 into  fuch  ways  of  fu perdition,  as  refle»fl  on  human  nature, 
 an-dr  create  difturbance  to  them  lei  ves  and  all  about  them. 
 This  whimiical  people  flick  at  nothing,  be  it  never  fo  ridi- 
 culous or  uneafy  to  themfelves  and  others,  in  their  way 
 of  religion;  wherein  they  yet  appear  very  confcientious, 
 
 A.  llieyhave  been  too  much  gratified  by  the  notice  that 
 has  has  been  taken  of  them;  for  that  is  the  very  thing 
 they  want,  as  Eroftratns  when  he  burned  Diana's  temple. 
 And  the  more  contempt  and  oppofition  they  meet  ^'?ith, 
 they  have  the  more  honour  among  themfelves ;  for,  whe. 
 ther  there  be  any  fuch  thing  as  confcience  among  men  or 
 not,  it  is  always  a  great  honour  to  be  thought  to  ad  accor- 
 ding  to  it;  at  leaft,  by  one's  own  club,  if  no  more  can  be 
 attained.  But,  feeing  they  do  not  aim  at  raifmg  any  com- 
 motions in  the  ftate,  and  have  no  power,  though  they  liad 
 a  mind,  to  alter  the  conftitution  and  eflablilhment  of  the 
 church,  I  cannot  but  look  on  it  as  a  great  weaknefs  in  any 
 to  be  difturbed  or  uneafy  with  a  people  who  are,  in  all  re- 
 fpeds,  fo  inconfiderable.  For,  though  the  refentment  of  a 
 proud  injured  clergyman  be,  without  doubt,  at  work  in 
 tliis  cafe,  yet  it  does  not  work  here  in  the  ways  wherein  it 
 has  given  the  greatcH:  diflnrbanccs  to  the  world  ;  but  in  a 
 V^ay  wherein  it  may  be  eafily  fubdued  by  neglecl. 
 
 e.  What  you  fay,  has  been,  and  may  be  again  ;  but,  as 
 you  cannot  well  deny  that  there  is  fomething  odd  in  this 
 matter,  and  out  of  the  common  ways  wherein  the  refent- 
 ment of  ambitious  clergymen  works,  I  ftiil  infill-,  that  a 
 mifguided  confcience  mud  be  in  the  cafe  :  for  if  the  ho- 
 nour of  being  thought  confcientious  were  the  fpring  of  all 
 their  peculiar  motions,  ihey  would  not  take  every  Itep  that 
 procures  the  difefteera  and  hatred  of  the  greateil  pretend- 
 ers to  confcience  among  whom  they  live;  they  would  Ihun 
 all  appearance  of  agreement  with  any  who  are  reckoned 
 malignants  againfl:  the  godly  party,  or  loofe  in  their  prin- 
 ciples;  they  would  be  le(s  fcvere  upon  one  another's  faults 
 than  they  feem  to  be;  and,  in  ihort,  their  condud  would  be 
 more  regulated  by  efleem  than  I  can  perceive  it  is. 
 
 X.  I  even  fufpev5l  they  give  yourfelf  fome  difquiet.  But 
 may  you  not  account  for  this  phosmmemn^  by  a  frightful  idea 
 
 A  2  '  they 
 
4  Grave  Dialogues  Dial.  I, 
 
 they  may  have  got  of  the  lUte  of  mankind,  with  reference 
 to  the  judgment  of  God,  and  of  the  courfe  of  the  multitude, 
 as  difpleafing  to  him,  and  inconfiftcnt  with  the  common 
 pretence  of  love  to  him,  and  regard  to  his  law,  fo  that  they 
 cannot  think  thcmfelves  fafe  in  the  way  of  the  multitude? 
 Yea,  and  they  may  be  perfuaded,  that  the  further  they  go 
 from  them,  and  the  more  they  are  condemned  by  them, 
 they  are  the  more  approved  of  God, 
 
 0.  It  is  polTible;  but  if  they  be  in  the  panic  with  the 
 courfe  of  the  multitude,  fo  as  to  think  they  cannot  fly  too 
 far  from  it,  I  ihould  then  expeSl  to  fee  them  ading  the  re- 
 verfe  of  the  common  a(n:ioris  of  life. 
 
 X.  It  muft  be  the  rule  by  which  they  difcover  the  cor- 
 rnption  of  the  multitude,  that  dirci^-s  their  confciences  in 
 differing  from  them  ;  and  fo  they  can  go  no  further  in  op- 
 pofuion  to  the  common  courfe,  or  in  receiving  oppofition 
 from  it,  than  that  rule  directs  them,  if  they  be  ading  con- 
 fcientiouily. 
 
 A.  I  never  faw  men  pretend  confcience  and  zeal  for  God 
 uniformly ;  they  always  take  care  of  fome  darling  appe- 
 tites to  have  them  gratified,  when  their  cenfures  are  moll; 
 fevere  on  others,  and  even  when  they  are  in  fome  things 
 mofl  fevere  on  themfelves. 
 
 X.  Let  it  be  true,  that  we  are  more  readily  fevere  on  o- 
 thers  than  on  ourfelves;  yea,  and  that  we  may  be  induced 
 tofeverity  on  ourfelves  in  fome  things,  to  quiet  our  minds 
 in  the  remaining  pofleflion  and  enjoyment  of  our  darling 
 lufls;  yet  this  diicovers  fome  aflion  of  confcience,  though 
 mifguided,  and  ihews  that  the  word  of  us  are  not  wholly 
 free  from  it.  After  all  your  infmuations  againil:  it,  I  per- 
 iuade  my '"elf  it  can  give  you  fome  uneaiinefs  upon  occafions. 
 And  if  you  Ihall  trace  your  arguings  againft  it  to  their  pro, 
 per  fource,  I  doubt  not  but  you  will  find  them  to  be  the 
 fruits  of  an  effort  in  your  mind  to  ihake  off  that  fame  dread 
 of  a  Deity,  and  of  eternal  judgment,  which  yet  forces  it* 
 fclf  in  upon  you  at  times,  in  Ipite  of  all  your  arguments. 
 0.  How  miferable  and  how  inhumane  mufl  that  mind  be, 
 that  cannot  be  eafy  without  a  perlualion,  that  there  is  no 
 confcience,  no  truth  nor  goodnels  to  be  found  in  man  I 
 But  1  was  wanting  to  be  informed  of  the  rule  that  direds; 
 the  confciences  of  that  people,  and  how  they  are  led  into 
 all  the  ridiculous  pratflices  and  ways  of  thinking,  that  ren- 
 der them  unfit  for  the  fociciy  of  mankind. 
 
 A.  Whether 
 
Dial.  L      betwixt  three  Free-Thinkers.     5 
 
 A.  Whether  man  be  naturally  fociable  or  not,  I  fiiall 
 never  believe  that  to  be  coni'cience  chat  difiurbs  lociety. 
 -  X.  Wicked  fociety,  if  you  mean,  you  are  at  a  contra, 
 didion.  But  you  forget  what  I  have  been  faying,  that  it  is 
 the  convidlion  they  may  have  of  the  judgment  of  God  a* 
 gainil  the  courfes  of  the  fociety  which  they  withftand,  that 
 jnakes  them  differ,  and  fo  they  ac^  confcientioufly  in  the 
 difference. 
 
 .  0.  I  look  on  myfelf  as  a  middle  perfon  betwixt  you  two, 
 who  cannot  be  foon  brought  together ;  and  I  muft,  in  tht 
 mean  time,  have  a  fatlsfying  anfwer  to  my  queflion. 
 
 X.  Suppofe  then,  they  had  only  nature's  light  for  their 
 rule,  and  it  were  poffible  for  them  to  attempt  to  walk  up  to 
 it  in  all  things ;  would  not  this  be  an  attempt  to  differ  from 
 the  bulk  of  mankind,  yea,  and  even  from  thofe  men  who 
 Ihew  no  fmall  zeal  for  what  they  call  the  light  of  nature,  as 
 it  were  in  oppofition  to  the  Chriftian  revelation? 
 
 Tell  me,  do  you  not  think  that  an  endeavour  after  the 
 ftridefl:  conformity  to  the  law  of  nature,  would  make  man- 
 kind uneafy  ?  For,  not  to  fpeak  of  envy,  though  men  neg- 
 led  their  duty,  and  do  wrong,  they  love  not  to  have  it 
 told  them  that  they  are  doing  fo  ?  and  a  practical  difference 
 from  us  in  being  more  confcientious  than  we,  makes  us  un-^ 
 eafy;  becanfe  it  is  the  mofl  effedual  way  of  declaring  us 
 guilty  before  God  in  that  wherein  we  imagined  he  woul4 
 excufe  us ;  much  more  will  we  be  uneafy,  when  w^e  fee  any, 
 in  the  fear  of  God's  difpleafuie,  flying  from  that  wherein 
 we  imagined  he  approved  us ;  To  that  we  are  obliged,  for 
 our  own  eafe,  to  perfuade  ourfelves,  that,  however  con- 
 fcience  be  pretended  in  oppofition  to  us,  there  is  indeed  no 
 confcience  in  the  cafe.  And  though  the  natural  dread  of  a 
 Deity  makes  fome  form  of  religion  neceflary,  and  there 
 muft  be  fome  reftraint  of  vicious  appetites  in  human  fociety; 
 yet  the  bulk  of  mankind  never  did,  nor  will,  while  this - 
 Tvorld  {lands,  tamely  fuffer  fuch  thoughts  of  God  and  his 
 judgment,  to  prevail  and  take  place  among  them  in  prac- 
 tice, as  leave  no  room  for  the  fulfilment  of  their  beloved 
 luOis. 
 
 0.  AW  this  difcourfe  goes  on  the  fuppofition,  that  the 
 law  of  nature  is  againfl  nature,  and  a  burden  laid  on  the 
 human  confticution  which  it  is  not  able  to  bear;  and  that 
 the  Deity  i^  a  malignant  being,  that  delights  in  the  unea- 
 finefs  of  his  creatures,  and  cannot  bear  with  their  frailties  : 
 wiiereas,  when  we  attempt  to  think  of  the  Deity,  we  lofc 
 
 ourfelves 
 
6  Grave  Dialog-ues  .  .    ^      Dial.  L 
 
 ourfelvcs  in  the  thoughts  of  infinire  goocfnefs.,  wherewith 
 it  is  iinpoirihlc  to  reconcile  fuch  frightful  notions  of  him  and 
 his  laws  as  I  perceive  you  are  infinuating. 
 ■  X.  I  fuppole  no  other  notion  of  the  Deity  but  that  of 
 infiriite  goodncfs^  and  let  his  law  be  the  rule  of  our  con- 
 form iry  lo  hisgoodnefsj  but  then,  the  leaft  difconformity 
 TO  that  law  muib  have  a  malignity  in  it,'  to  which  the  Deity 
 is  as  oppojlte  as  he  is  good.  And  feeing  there  is  an  infinite 
 oppoiition  betwixt  tlie  Deity  and  the  leaft  deviation  from 
 his  law,  1  can  far  lefs  imagine  a  poUibilit/of  a  reconciliation 
 betwixt  him  and  the  leali  fm,  than  I  can  think  of  a  recon- 
 ciliation  of  the  pureft  light  with  darknefs.  And  fo  I  may 
 alfo  fay,  that  the  leaft  true  endeavour  after  conformity  to 
 the  law  of  God,  muft  be  fo  far  an  attack  upon  all  fin,  and 
 make  a  difference  in  the  world,  unlef?  you  will  fet  all  the 
 world  upon  the  fame  endeavour,  even  ^  difference  as  be- 
 tween light  and  darknefs. 
 
 .0.  MiTaphyfics  in  perfe(51ion  i  and  againft  plain  fad:! 
 Does  not  God  pour  out  the  riches  of  his  goodnefs  on  fmners 
 
 every  day? Jf,  as  you  itr-:  insinuating,  he  cannot  but 
 
 appear  infinitely  oppofite  to  fin^  how  ibould  then  his  good- 
 liefs  lead  linners  to  repentance,  whioh,  at  this  rate,  would 
 make  him  irreconcileable  to  fmners  ? 
 
 *;  X.  Let  it  pafs  for  metaphyfics,  till  you  be  willing  x.o  nn^ 
 ^erftand  it,  an«l  able  to  anfwer  it;  bur,  as  there  is  no  rea- 
 foiling  againft  fa(5l,  it  is  likewife  moil  plain  fact,  that  all  the 
 'common  inftances  of  the  divine  goodnefs  toward  man  in  this 
 life,  are  working  together  to  put  an  end  to  that  fame  life 
 whicli  they  fecm  to  upliold,  or  they  mo  ft  certainly  ifTue  in  a 
 terrible  ftrokc  upon  his  conftitution,  carrying  in  it  a  fear- 
 ful prcfagc  of  future  punilhmcnt  on  his  immortal  part,  for 
 his  abufe  of  tfic  goodnefs  of  God. 
 
 It  is  no  \f:\i.  })lain  fad,  that  we  do  not  walk  up,  in  all 
 things,  and  at  all  times,  to  what  we  ourfelves  muft  own  to 
 be  right  reafon,  or  to  the  law  of  nature  ;  which  muft  there- 
 fore be  a  burden  that  our  conftitution,  as  it  ftands,  cannot 
 hear ;  or,  if  it  can  bear  it,  what  muft  we  be  in  the  eye  of  in- 
 finite goodncls,  who  can  conform  ourfelves  to  the  hw  that 
 is  the  rule  of  conformity  to  that  goodnefs,  and  yet  will  not? 
 
 And  when  1  think  of  the  law  of  the  infinitely  good  Being, 
 I  muft,  of  necedity,  have  fome  apprchcnlion  ot  the  infinite 
 mijclly  and  authority  of  that  Being,  which  muft  be  acknow- 
 ledged  by  me  in  all  my  obedience  to  his  law,  fo  far  as  it  is 
 obedience  ;  What  then  muft  be  the  confcquence  of  my  en- 
 
 teriaining 
 
Dial.  L    betwixt  three  Free -Thinkers.     7 
 
 tertainirig  light  thoughts  of  the  leaft  tranrgreflion  of  his  law, 
 in  whom  I  live,  and  move,  and  have  my  being? 
 
 The  infinite  oppofuion  of  the  divine  goodnefs  to  fin, 
 "v\'hich  certainly  is  in  tlie  world,  cannot  appear  but  by  pu- 
 nilhing  fin  infinitely.  But  I  know  you  will  not  ealily  admit 
 the  noiion  of  infinite  mercy  to  finners,  and  the  infinite  oppo- 
 fition  of  the  divine  goodnefs  to  all  fin,  both  difplayed  at  once 
 in  the  falvation  of  hnners  by  the  death  of  Jelus  Chrift. 
 
 0.  Becaufe  it  ftrikes  againfl  his  goodnefs  in  pardoning  the 
 penitent,  and  againfl  his  juflice  in  punilhing  every  one  for 
 ins  own  fault. 
 
 X.  As  you  mull:  own  the  law  knows  no  repentance,  fo,  I 
 fear,  your  way  of  arguing  will  fet  afide  a  providence,  toge- 
 ther with  the  Chriftian  Ichcme  :  for  where  do  you  fee  re- 
 pentance mend  the  maaer  with  them  who  aie  reduced  td 
 Avorldly  miferyby  their  own  fault?  And  do  you  not  fee  them 
 daily  relieved  at  the  expenfe  and  lofs  of  others?  But,  if  e- 
 very  one  be  puniihed  for  his  own  fault,  I  fee  not  how  any 
 one  can  efcape  punifliment. 
 
 ©.  It  cannot  appear,  from  any  thing  we  fee,  that  good 
 does  not  prevail  in  the  whole  lyftem  of  things ;  for  there 
 are  the  {Ironged:  prefumptions  that  it  does.  And  whatevbr 
 you  have  to  objedl  from  the  dark  fide  of  things,  may  be 
 abundantly  anfwered  in  a  future  (late,  where  all  will  be  fet 
 to  rights. 
 
 X,  While  you  admit  nor  revelation,  borrow  nothing  from 
 it,  I  beg  of  you.  And  now,  that  you  are  come  to  your  fup- 
 pofitions,  I  will  enter  my  diilent  againfl  your  iuppohng  any 
 thing  but  what  is  evidently  founded  in  what  you  fee ;  and 
 fo  you  mull  (hew  me,  that,  as  far  as  you  fee  into  the  fyllem 
 of  things,  good  prevails  in  it,  before  you  fay  any  more  of 
 goodnefs,  againft  the  ChrilTian  Icheme,  which  difplays  the 
 divine  goodnefs  in  an  aflcniihing  manner,  and  leads  fmners 
 feffcdually  to  repentance. 
 
 A.  Allow  me  to  fay  you  are  as  far  from,  your  point  as  you 
 were;  but  if  you  incline  to  fpend  your  time  on  what  now 
 lies  before  you,  I  forefee  the  middie  perfon  mufl  be  en- 
 gaged in  diiiicultics  that  will  oblige  him  to  take  to  one  of 
 the  lldes. 
 
 ©.  I  can  be  preffed  with  no  fuch  difficulties  where  I  fland, 
 as  thoie  Imuil  be  engaged  in  by  takmg  my.clF  to  eithe  ■  of 
 the  fides. 
 
 A,  Wheji  you  have  once  rid  yourfeil  of  die  difficulties  of 
 
 mat 
 
2  Grave  Dialogues  Dial.  L 
 
 that  ancient  queilion,  Si  Deus  ejl^  unde  malum?  you  will  be 
 in  no  'Treat  pain  with  the  tlilliculties  of  the  Chriftian^  fcheme. 
 
 0.  But  why  ihould  thele  grand  fubjeds  of  difpute  divert 
 ipe  from  obtaining  an  anfwer  to  my  plain  queftion  >  I  am 
 fure  thofe  things,  whereby  the  people  of  whom  we  were 
 fpeaking  expolc  ihemlelves,  and  ortend  their  neighbours, 
 cannot  plead  a  foundation  in  nature's  light,  and  every  body 
 fees  them  to  be  a  fed  of  Chriftians. 
 
 X.  And  if  I  Ihould  tell  you  that  the  Bible  is  the  rule  that 
 dirt(5ls  their  confciences  in  their  difference  from  the  reft  of 
 Chriftians,  would  you  not  make  your  own  advantage  of  this 
 againll:  Chriftianity  ?  For  you  feem  no  lefs  ready  to  im- 
 prove the  ways  of  that  fe6t  againft  the  rule  they  pretend 
 to  walk  by,  than  the  pradice  of  any  other  fet  of  Chrifti- 
 ans. 
 
 0.  I  muft  own,  the  manners  of  Chriftians,  efpecially 
 their  leaders,  fay  much  to  me  againft  the  truth  of  their  pro- 
 feflion. 
 
 X.  Againft  their  fincerity  in  their  profefRon,  perhaps 
 you  mean  ;  but  if  you  would  have  the  condudl  of  the  clergy 
 and  their  followers,  after  the  days  of  the  apoftles,  to  be  a 
 confutation  of  the  truth  of  Chriftianity,  I  muft  own  I  fo  far 
 differ  from  you,  that  it  is  to  me  a  very  ftrong  argument  for 
 the  truth  of  the  fcriptures. 
 
 0.  That  is  furprifino; !  Will  you  demonftrate  the  truth  of 
 Chriftianity  from  the  lives  of  Chriftians,  and  the  condudl  of 
 their  leaders,  fince  the  days  of  the  apoftles !  Pray  let  me 
 hear  how  your  argument  proceeds  ? 
 
 X.  You  have  nothing  to  fay  of  the  lives  of  Chriftians,  or 
 the  management  of  their  leaders,  but  what  I  find  clearly 
 enough  foretold  in  the  New  Teftament,  by  Jefus  Chrift  and 
 his  apoftles,  who  not  only  fpake  of  the  pernicious  ways  of 
 the  teachers  that  Ihould  come  after  them,  but  likewife  fore- 
 told, that  the  way  of  truth  ihould  be  evil  fpoken  of  by  rea- 
 fon  of  them,  and  of  the  multitude  following  them.  There  is 
 nothing  more  evident  in  the  New  Teftament,  than  that  there 
 was  to  be  a  falling  away  from  the  primitive  Chriftianity, 
 and  that  under  theChriftian  name;  and  that  the  beginnings 
 of  this  were  working  in  the  very  days  of  the  apoftles,  which 
 were  lo  come  to  a  head  in  due  time.  And  this  corruption 
 of  Chriftianity  is  fo  reprefcnted  in  the  prophecies  of  the 
 New  Teftament,  and  the  conduct  of  the  clergy  is  fo  fet 
 forth  there,  as  1  never  faw  it  done  fo  much  to  the  life,  by 
 any  who  intended  thereby  to  reticd  on  true  Chriftianity. 
 
 And 
 
Dial.  I.    betwixt  three  Free-Thinkers.     9 
 
 And  hereby,  I  think,  the  truth  of  the  New  Teftament,  which 
 is  the  rule  and  ftandard  of  Chriftianity,  is  confirmed  to  me. 
 And  ftill  the  more,  when  I  confider,  that  this  book,  which 
 was  in  the  power  of  them  who  corrupted  the  Chriflian  reli- 
 gion, and  in  tlicir  keeping  for  many  af^es,  who  iluck  at  no 
 villany,  has  come  forth  again  to  public  view  from  among 
 them,  clearly  teftifying  againft  all  their  wickednefs,  decla- 
 ring the  righteous  judgment  of  God  againfl  their  ways,  and 
 calling  men  every  where  to  repentance. 
 
 0.  1  cannot  deny  that  this  deferves  fome  confideration  ; 
 but  all  Chriftians  do  not  agree,  that  the  Icripture  is  the  iole 
 rule  of  Chriftianity.  And  even  they  who  profefs  this,  fiibjed 
 it  to  other  rules  in  the  interpretation  of  it.  Yea,  the  fcrip- 
 ture  itfelf,  and  even  the  New  Teftament,  is  liable  to  a  va- 
 riety of  glofles  contradicting  one  another  ;  fo  that  it  would 
 coft  the  greateft  labour,  and  moft-exquifite  Ikill  in  the  ori- 
 ginal language,  and  in  antiquity,  to  fix  the  fenfe.  And  I 
 do  not  know  if  it  would  be  polllble,  cither  to  fix  the  fenfe 
 of  the  original  as  it  now  ftands,  or  to  come  to  any  certainty, 
 as  to  the  purity  of  it,  after  all  that  has  been  faid  on  this  fub- 
 jed  by  the  moft  learned  critics. 
 
 X,  The  fcripfures  are  fo  compofed,  that  whatever  doubt 
 may  arife  about  the  purity  of  the  text,  or  the  fenfe  of  it,  as 
 to  any  point  of  the  Chriftian  faith  or  pradice  in  one  paftage, 
 iatisfa(ftion  can'  arife,  as  to  that  fame  point,  from  a  variety 
 -of  other  paffiges.  The  doubts  moved,  and  queftions  agita- 
 ted as  to  the  purity  of  the  original  text,  may  pafs  for  an  evi- 
 dence of  the  wickednefs  of  the  clergy  feeking  to  eftabliflx 
 their  own  authority  zrfid  intereft,  by  undermining  the  au- 
 thority of  the  fcriptures.  But,  after  all  the  pains  taken  this 
 way,  all  the  different  copies,  and  all  the  tranllations,  con- 
 cur to  furnilh  abundant  matter  for  the  condemnation  of  the 
 clergy  and  their  followers.  Any  one  of  the  tranflations  con- 
 tains the  whole  of  the  Chriftian  faith  and  pradlice,  fo  as  it 
 may  be  clearly  enough  feen  in  one  place  or  other.  And  the 
 whole  corruption  of  the  Chriftian  religion  that  is  to  be  feen 
 in  the  Roman  church,  may  be  abundantly  refuted  by  the  ve- 
 ry tranflation  that  is  authorifed  by  that  church. 
 
 And  as  to  the  fenfe  of  the  New  Teftament,  I  am  of  opi- 
 nion, it  would  be  a  plain  book  to  every  one  who  fliould  come 
 to  it  as  a  little  child,  to  learn  the  ivords  of  eternal  life, 
 and  read  it  without  the  biaflcs  of  felf-intereft,  and  the  love 
 of  this  prefent  evil  world,  and  without  the  wifdom  of  the 
 fcribe  and  of  the  difputer  of  this  world.  Thefe  are  the  things 
 
 Vol.  III.  ^  that 
 
10 
 
 Grave  Dialogues  Dial.  If, 
 
 rli:u  make  Uic  o;o(pe1,  in  its  doctrine  and  precepts,,  unintel- 
 ligible, 01-  of  doubtful  interpretation  to  the  moil  part  of 
 men.  The  clergy  take  care  to  Aatter  the  pride  of  the  phi- 
 lofophers,  as  far^as  is  conhflent  with  their  own  authority, 
 in  their  glolles,  and  never  fail  to  give  fuch  fenfes  of  the 
 rules  of  the  gofpcl  as  ihall  be  one  way  or  other  confifteni: 
 wich  tlic  worldly  incercfl  and  lufts  of  their  followers;  while 
 ail  the  power  of  interpretation  that  they  are  maRers  of  is 
 exerted,  to  cxtrad  their  own  authority,  snd  worldly  inter- 
 C'l,  out  of  the  kripture,  and  make  every  thing  inconfift- 
 cnt  with  the  Icripture  that  they  can  perceive  to  be  againft 
 iheir  intercu:.  Bat,  fuppolingfelf-denial,  and  fetting  afide 
 worldly  intereil,  the  ditl'erences  about  the  fenfe  of  the 
 '•jjords  of  etenml  life  could  not  be  fo  great,  as  are  the 
 differences  about  what  is  called  the  light  of  nature.  We 
 jjavc  had  one  difference'alxvut  it  pretty  wide  fmce  our  con- 
 verfation  began ;  and  none  of  us  are  Grangers  to  the  diffe- 
 rences about  the  principle  of  moral  virine.  I  was  iur- 
 prifcd  with  one  of  the  difputantson  that  fubjed,  telling  me, 
 **  That  1  could  not  know  what  nature's  light  teaches  with- 
 *'  out  the  help  of  revelation." 
 
 (=>.  I  fee  I  muft  go  without  an  anfwer  to  my  queftion.  1 
 only  wanted  to  know  how  far  men  might  be  led  into  the  pe- 
 culiar pracnce=;  of  that  (qS:,  by  following  the  fcriptures  as  their 
 guide  ;  and  you  ihould  be  judge,  liow'  far  their  ways  might 
 be  improved  againft  that  rule. 
 
 X.  Seeing  1  find  you  are  in  good  earnefi-  on  thi«^  fubjec^y 
 I  Ihall  do  my  beft  to  fati'sfy  you  the  lirft  time  we  meet. 
 
 DIALOGUE      11. 
 
 (-).T  Hope  you  have  not  forgot  your  promife. 
 
 JL  X.  To  ihew  you  that  I  have  not,  I  thusbegin^fo  per- 
 form it. 
 
 In  tlic  \\\-{\  place,That  people  pretend  to  believe  the  fcrip- 
 iiircx  upon  ilie  appearance  of  the  divine  glory  to  them  in 
 tlic  fcriptuvc-rchemc.  They  take  this  on  ti-ull  from  no  man;^ 
 or  fci  of  men.  if  they  were  notperfuaded  on  this  evidence, 
 they  might  be  infidels;  for  they  look  on  all  them  who  pro- 
 fcfs  to  believe  the  fcriptures,  without  having  this  evidence, 
 as  no  better  iiian  infidels.  They  pretend  to  believe  no 
 %hifper  of  any  private  fpirit  in  this  matter  j  becaufe  all  fpi- 
 
 rits 
 
Dial.  II.    betwixt  three  Free-Thinkers.    ir 
 
 rits  miift  be  tried  by'tlie  fcriptures.  They  reje<?t  all  cliiircli- 
 authority  in  this  cafe  ;  becaufc  all  the  autliority  that  any 
 church  can  lawfully  pretend  to,  muii:  be  founded  in  the  fcrip- 
 tures. They  look  on  the  fcriptures  as  a  reyelation  fuppo- 
 fing  nature's  light,  and  fupporiing  it,  by  the  divine  autho- 
 rity applied  to  the  confciences  of  men,  in  oppofition  to  all 
 falfe  reafonings ;  and  not  only  fo,  bui  chiefly,  making  a 
 new  difcovery  of  God,  I'uitable  to  the  condition  of  (inners, 
 and  furnilhing  us  with  a  new  fet  of  principles,  with  refpefc 
 to  the  falvaiion  of  linners,  that  were  not  difcoverable  by  the 
 light  of  nature,  and  manifefting  more  of  the  divine  glory 
 than  is  io  be  fecn  in  all  his  works  befide,  wliich  he  is  plea- 
 fed  to  make  men  of  the  meaneft  capacities  to  perceive.They 
 fee  no  method  of  attaining  to  eternal  life,  confident  with 
 the  judgment  of  GOD  againft  our  fin,  which  nature's  light 
 jhews  us^  but  only  that  method  propofed  in  tlie  fcriptures. 
 In  Ihort,  they  find  the  evidence  againfi:  Atheifm,  in  **  the 
 ^'  things  that  are  made,''  fupported  by  the  fcriptures,  a- 
 gainft  exceptions  that  are  drawn  from  the  appearance  of  lln, 
 and  its  confequences  in  the  world  ;  fo  that  they  mud  either 
 be  Atheifts  or  Chriftians. 
 
 A.  Which  is  not  an  ill  conclufion. 
 
 e.  Well ;  k  fe-ems  they  believe  upon  the  view  they  them- 
 felves  have  of  the  fcripture-dot^rine  by  illumination;  and 
 they  look  on  it,  not  merely  as  a  new  edition  of  nature's 
 light,  correded  and  amended  from  the  corruptions  of  falle 
 reafoning,  but  efpecially  as  a  new  fet  of  principles  helping 
 out  iinners  where  the  light  of  nature  Ihews  nothing,  and 
 lliewing  itfelf  to  come  from  God.  After  this,  I  luppole 
 they  will  not  trouble  themfelves  to  iliew  the  agrecableneis 
 of  every  thing  in  this  revelation  to  the  reafon  of  mankind  : 
 icriprure-ieftimony  Vv'ill  be  enough  to  theui  ;  and  theyAvili  be 
 independent  of  th-e  authority  of  any  fet  of  priefls,  as  to  the 
 true  lenfe  of  icripture ;  they  mull  ftill  fee  with  their  own 
 eyes.  And  lb  far  I  mnft  own  they  are  in  the  right,  thougii 
 I  do  not  underftand  the  evidence  upon  which  they  bclie\e. 
 But  ho\v'  come  they  by  their  fenfe  of  the  fcriptures,  where- 
 by they  differ  from  other  Chriflians? 
 
 X.  They  who  admit  the  truth  of  the  fcriptures  bccaufe 
 they  conceive  them  agreeable  to  their  reafon,  will  admit 
 nothing  in  the  interpretation  that  is  above  their  reafon  ; 
 and  fo  that  reafon  of  theirs  is  the  true  ifandard  and  rule 
 of  what  they  call  their  faith.  And  thofe  that  receive  the 
 truth  of  the  fcriptures  by  tradition,    or  church-authority, 
 
 B  2  will 
 
12  Grave  Dialogues  Dial.  II. 
 
 will  receive  no  interpretation  but  what  is  agreeable  to  that 
 tradition,  and  to  the  creeds  and  confelTions  of  that  church 
 ^vh')^e  authority  they  depend  on  ;  and  fothat  tradition,  and 
 thefe  forms  of  faith,  are  indeed  the  rule  and  flandard  of 
 their  faith,  and  not  the  fcriptures,  whatever  they  may  pre- 
 tend. But  this  people  of  whom  we  are  fpeaking,  have  not 
 fo  received  the  truth  of  the  fcriptures. 
 
 A.  But  others  profefs  to  receive  the  fcriptures  as  a  reve- 
 lation above  reafon,  and  to  believe  them  by  the  help  of  il- 
 lumination as  well  as  they ;  and  yet  they  walk  by  the  rule 
 of  tradition,  and  human  forms  of  faith,  in  the  interpre- 
 tation of  the  fcripture,  and  contend  earneflly  for  thefe 
 forms. 
 
 X.  And  you  may  fay  too,  That  they  pretend  to  follow 
 the  firll  feparatifts  from  the  Roman  church,  who  contended 
 for  the  fcripture  as  the  interpieter  of  fcripture  ;  but  in  all 
 this  they  adl  moft  inconfiftently,  as  we  have  been  hinting. 
 Thofe  who  at  firll  feparated  from  the  church  of  Rome,  pu- 
 bliihed  confeflions,  to  clear  themfelves,  and  let  all  men 
 know  how  they  underftood  the  fcripture,  taking  it  as  its 
 own  interpreter  ;  and  withal  Ihewed  themfelves  ready,  as 
 to  any  points  wherein  they  mifunderftood  the  fcripture,  to 
 change  their  mind,  whenever  they  ihould  be  correded  by 
 the  fcripture ;  and  this  appeared  evidently  in  the  different 
 confeffions  publilhed  by  the  brethren  of  Bohemia.  But,  in 
 procefs  of  time,  the  Proteftant  confeliions  came  to  be  fixed 
 forms  and  ftandards  of  found  do^lrine,  and  are  held  to  be 
 fitter  to  dire6l  men  to  the  true  fenfe  of  the  fcripture,  and  to 
 diltinguilh  truth  from  error,  and  to  guard  againll  herefy, 
 than  the  bare  Bible,  which  is  appealed  to  by  all  heretics. 
 And  now  Proteftants,  who  refufe  the  name  of  infallibihty, 
 have  their  tradition,  fathers,  councils,  and  ftandards  of  faith, 
 from  wliich  they  hold  it  as  unlawful  to  depart,  as  the  Ro- 
 manics do  from  theirs.  In  oppofition  to  this  palpable  apo- 
 Itafy  from  the  profelfion  of  the  fcripture  as  its  own  interpre- 
 ter, occafioned  by  the  drawing  up  and  publiihing  of  thefe 
 f.rfi:  confeffions  againfl  the  Roman  church,  the  people  of 
 whom  we  are  fpeaking,  profefs  to  hold  fafl  ''  the  form  of 
 *'  found  words"  that  the  firfl  churches  received  from  the  a- 
 poflles,  which  is  only  to  be  found  in  their  writings. 
 
 0.  Seeing  they  Jiold  the  fcripture  as  its  own  interpreter, 
 let  me  underftgnd  how  they  go  to  work  to  underfland  the 
 fcripture  by  iifclf. 
 
 X.  SuppofiDg  the  evidence  upon  which  tliey  believe  the 
 
 fcripture 
 
Dial.  II.  betwixt  three  Free-Thinkers.     13 
 
 fcriptiire  to  be  the  key  that  opens  the  fcriptiire  to  them, 
 they  look  on  the  New  Teftament  as  the  only  certain  and 
 true  explication  of  the  Old,  and  on  them  both  as  mutually 
 illuflradng  one  another;  becauie  the  "  apoftles  faid  none 
 *'  other  things  than  thofe  which   the  prophets  and  Mofes  , 
 *'  did  fay  ihould  come  ;'*  and,  in  all  their  writings,  are  con- 
 tinually referring,  one  way  or  other,  to  Ibme  paflage  of  the 
 Old-teltament  fcripture.     And  as    they  maintain,  "  That 
 <<  no  prophecy  of"  that  old  "  fcripture  is  of  any  private  in- 
 *'  terpretation,"  or  capable  to  be  applied  according  to  the 
 mind  and  will  of  any  but  the  author  himfelf,  they  refufe  to 
 admit  any  interpretation  of  the  Old  Teftament  that  has  no 
 foundation  in  the  New  Teftament,  which  they  firmly  hold 
 to  be  the  whole  of  God^s  own  explication  and  application  of 
 it.     Thus  they  enter  into  the  fpirit  of  the  apoftolic  conten- 
 tion againft  the  Jews  ;  they  reject  all  the  fcnfes  of  the 
 prophecies  and  applications  of  the  Old  Teftament  that  fmell 
 ot  Judaifm  ;  they  contend  earneftly  for  the  myftic  fenfe  of 
 the  Old  Teftament  concerning  the  kingdom  of  the  Melliah, 
 and,  in  oppofition  to  all  notions  of  that  kingdom  that  are  a- 
 ny  way  like  the  Jewiih  notion,  they  lay  great  ftrefs  on  thefe 
 words,  ^*  the  kingdom  of  heaven,"  and  on  the  Lord^s  dy- 
 ing teftimony,  the  good  confelTion  that  he  witnefled  before 
 Pontius  Pilate,  which  Paul  recommends  to  Timothy  in  the 
 moft   folemn  manner,  viz.  ^'  My  kingdom  is  not  of  this 
 ^'  world  :  if  my  kingdom  were  of  this  world,  then  would 
 "  my  fervants  fight,  that  I  (hould  not  be  delivered  to  the 
 
 **  Jews ;  but  now  is  my  kingdom  not  from  hence.' 
 
 '^  Thou  fayeft  that  I  am  a  king  :  to  this  end  was  I  born, 
 <^  and  for  this  caufe  came  I  into  the  world,  that  I  fhould 
 <^  bear  witnei?  unto  the  truth.  Every  one  that  is  of  the  truth, 
 ^'  heareth  my  voice." 
 
 0.  They  rnuft  be  for  the  myftic  fenfe  of  the  prophecies, 
 or  renounce  the  moft  part  of  the  New  Teftament,  and  lee 
 little  of  the  Chriftian  fcheme  in  the  Old.  And  it  is  very  odd, 
 that  the  Chriftian  clergy  have  all  along  given  fo  little  heed 
 to  this  dying  teftimony  of  Jefus  Chrift  ;  but  it  feems,  the 
 account  the  New  Teftament  gives  of  the  Jews  puts  this  feft 
 in  the  panic,  as  to  every  thing  that  looks  like  them  ;  and, 
 I  i'uppofe,  their  imagination  will  be  very  warm  upon  their 
 '*  kingdom,  of  heaven." 
 
 X.  That  is  to  fay,  you  would  have  them  to  be  enthufiafts ; 
 yet,  I  dare  fay,  they  cannot  be  too  much  afraid  of  the  ipi- 
 rit  and  temper  of  the  Jews,  as  it  is  defcribed  in  the  New 
 
 Teftament ; 
 
14  Grave  Dialogues  Dial.  II. 
 
 Tcftament ;  ''  and  every  one  that  is  of  the  truth,,  and  hears 
 ^'  Chriit's  voice,"  will  acknowledge,  that  the  glory  of  his 
 kingdom  is  too  lolid  for  an  overheated  fancy,  and  indeed 
 fuipalles  all  imagination. 
 
 e.  1  beg  pardon  for  the  provocation  I  have  given  to  your 
 zeal,  and  befeech  you  to  go  on,  and  inform  me  how  far 
 this  principle  of  interpreting  the  Old  Teftamcnt  by  the 
 New,  carries  them  in  oppofition  to  other  zealous  Chriftians. 
 
 X.  It  fets  tliem  in  oppofition  to  all  the  principles  of  na- 
 tional uniformity  in  religion,  and  of  the  extirpation  of  he- 
 retics and  fchifmatics,  which  ordinarily  plead  a  foundation  in 
 the  Old  Tcflament,  and  in  the  conftitution  of  that  earthly 
 kingdom,  becaufe  there  is  none  for  them  in  the  New, 
 which  reprefents  that  earthly  figure,  as  removed  to  give 
 place  to  the  truth  of  it,  '^  the  kingdom  of  heaven.*'  They 
 hold  the  whole  bulinefs  of  extirpation  as  one  of  the  cleareft 
 marks  of  Antichrift,  who,  in  effed,  denies,  *<  That  Jelus 
 **  Chrift  is  come  in  the  iieih  ;'*  and  they  call  all  them  who 
 preach,  and  ftudy  to  pra(5lire  perfecution,  "  locufts,"  that 
 *'  have  the  king  over  them,  vjhofe  name  is  Abaddon  and  A- 
 *^  poll  yon,"  i.  e.  the  reverfc  and  oppojlte  of  Jefus,  who 
 *'  came  not  to  deftroy  mens  lives,  but  to  fave." 
 
 A.  Who  is  for  perfecution  that  has  not  power,  nor  hopes 
 to  have  it?  Do  we  not  fee  all  fed:s,  when  at  under,  com- 
 plaining of  perfecution.^  And  would  you  promife  upon  them, 
 that  they  would  not  perfecute,  and  juftify  themfelves  in  lo 
 doing,  if  they  had  but  power,  and  met  with  provocation? 
 
 X.  I  would  not,  when  I  coniider  how  foon  Chriftians  hc" 
 gan  to  perfecute  after  they  were  eafed  of  the  crofs  by  Con- 
 itantine,  and  when  I  think  of  the  fpirit  of  perfecution  that 
 was  working  among  them  before,  even  while  they  were  luf- 
 fcrers  themfelves,  notwithftanding  all  that  they  read  in  the 
 New  Tertament  to  the  contrary. 
 
 Hut  the  grand  diftinguiiliing  principle  of  this  fed,  as  to  the 
 kingdom  of  Chrift,  wliich  is  not  of  this  world,  and  is  not 
 to  bo  defended  with  the  fword,  is  fo  inconfiftent  with  extir- 
 pation^ and  with  their  laying  hold  on  the  means  of  it,  that 
 iliey  mull:  renounce  their  whole  fcheme,  founded  on  this 
 principle,  the  moment  they  think  of  grafping  at  worldly 
 power,  in  any  Ihapc,  to  defend  their  religion,  or  to  extir- 
 pate iliofc  who  dilFerfrom  them. 
 
 This  principle  of  theirs^  That  Chriftianity  cannot  be  a 
 narional  religion,  and  that  Chrift's  kingdom  is  not  to  be 
 defended  by  iccular  power  in  the  hands  of  his  fubje^^ts,  has 
 
 not 
 
Dial.  II.  betwixt  three  Free-Thinkers.      t^ 
 
 Bot  been  maintained  by  any  fince  the  time  of  Conflantine, 
 at  lead  in  the  way  they  maintain  it.  And  as  they  find  it 
 very  evident  by  Chrift's  dying  teftimony,  and  the  whole 
 fcope  of  the  New  Teftament,  which  is  to  them  the  only 
 cxphcaiion  of  the  Old  ;  fo  it,  at  once,  Ihuts  all  the  doors  at 
 which  the"  principles  of  extirpation  can  enter  into  their 
 profefiion  ;  and  ftill  the  more,  that  they  liold  and  maintain 
 the  *'  inleparable  connexion  betwixt  the  true  profefiion  of 
 '^  Chriflianity,  and  the  crofs  in  this  life." 
 
 0.  What  do  you  fay?  Do  they  maintain,  that  there  can 
 be  no  right  profeliion  of  Chritlianity  in  this  world,  without 
 futfe  rings? 
 
 X.  They  judge,  tliat  the  great  fcope  of  the  whole  Old-^ 
 teftament  prophecy,  is  the  fahation  that  is  in  the fufferings  of 
 Chriji,  ayid  the  following  glory ,  which  is  reported  in  the  gofpel 
 that  was  preached  by  the  apod^es,  and  that  all  V\'ho  are  ap- 
 pointed to  Ihare  in  tliat  lalvation  are  ■predejiinated  to  he  con^ 
 formed  to  Jefus  Chriji^  in  his  lufFerings  and  the  follo«ving 
 glory,  as  ''joint  heirs  with  him,  if  {o  be  that  they  fuffer 
 *^  with  him,  that  they  may  be  alfo  glorified  together."  And 
 fo  they  hold  it  as  true  as  ChriiVs  death  and  refurrec^ion,  that 
 "  if  we  be  dead  together,  we  Ihall  alfo  live  together ;  if 
 '^  we  fuffer,  we  fliall  alfo  reign  together;  if  we  deny,  he 
 "  alfo  will  deny  us.'^ 
 
 They  take  very  much  notice  of  thefe  Vv^ords  that  Jefus 
 Chrifl  fpake  to  his  difciples,  after  his  (liarp  rebuke  to  Peter's 
 zeal  againll  his  fufferings,  *'  If  any  man  will  come  after 
 *^  me,  let  him  deny  himlislf,  and  take  up  his  crofs  and  fol- 
 *'  low  me :  for  whofoever  will  fave  his  life,  ihall  lofe  it;  and 
 *'  whofoever  will  lofe  his  life  for  my  fake,  ihall  find  it." 
 And  they  build  much  on  PauFs  words  to  Timothy,  when 
 forewarning  him  of  the  pcrilcus  times  that  iliould  come  in  the 
 lajl  days,  and  fetting  his  own  fufferings  in  oppoiition  to  thofe 
 who  **  have  a  form  of  godlinefs,  denying  the  power  of  it,'* 
 he  fays,  "  Yea,  and  all  that  will  live  godly  in  Chrift  Jellis, 
 **  iliall  fuffer  perlecution ;  but  evil  men  and  feducers -fhall 
 "  waxworfe  and  worfe,  deceiving  and  being  deceived." 
 
 They  obfervethe  warning  Jefus  Clirift  gives  his  difciples, 
 that  the  keeping  of  his  words  will  expofe  them  to  the  lame 
 hatred  wherewith  he  was  hated  in  the  world,  efpeciaily  their 
 obedience  to  his  new  commandment.  And  they  find  by  ex- 
 perience, that  the  leafl  endeavour  after  the  keeping  o(  his 
 words,  and  the  open  obfervation  of  his  new  commandment, 
 by  the  ways  and  means  injoin.ed  in   the  New  Teflamcnr, 
 
 raifcs 
 
i6  Grave  Dialogues  Dial.  IL 
 
 raifes  the  hatred  of  the  world  called  Chrijiian,  againfl  them, 
 and  puts  tliem  upon  bearing  his  reproach. 
 
 They  coniider  the  bleflednefs  connetHied  with  the  fuffering 
 of  reproach  and  perfecution  for  righteoufnefs  fake,  and  the 
 promife  of  falvation  to  the  faithful  confeflbrs  of  the  gofpel; 
 and,  on  thf;  other  hand,  the  danger  of  being  aihamed  of 
 Jcfus  Chrift,  and  of  his  words.  And  as  reproach  and  af- 
 *lii(5lion  is  connedted  with  the  keeping  of  his  words,  without 
 diftinAion  of  greater  and  lelTer,  they  are  perfuaded  that  the 
 lead  of  his  words  cannot  be  denied,  or  any  way  difTerhbled 
 in  their  practice,  through  the  fear  of  that  aHiidion  or  re. 
 proach,  without  a  manifell  difregard  to  his  name,  and  a  con- 
 tempi  of  his  promifes,  and  defiance  of  his  threatenings. 
 They  have  nothing  to  do  with  any  perfecution  that  is  not 
 for  liis  fake,  and  for  his  words;  but  they  cannot  perfuade 
 rhemfelvcs  that  they  love  Jefus  Chrill:,  if  they  do  not  count 
 it  the  grcatcft  honour  they  can  attain  to  in  this  world,  to 
 fuffer  Ihame  for  his  name. 
 
 0.  After  this,  I  think  we  need  not  fufpedl  them  of  felf- 
 intereft  in  their  interpretations  of  the  fcriptures. 
 
 A.  Yet  they  ipeak  of  attaining  to  honour,  and  much  felf- 
 intereft  lies  there.  As  all  feds  profefs  the  greateft  veneration 
 for  their  martyrs,  fo,  fuffering  perfecution  for  confcience 
 fake,  has  a  tendency  to  draw  the  efteera  of  mankind  with 
 ib  great  ftrength,  that  I  have  often  wondered  at  the  dex- 
 terity of  the  priefts,  who  have  been  capable  to  withdraw 
 it,  and  even  to  reftrain  the  pity  of  their  people  from  them 
 that  fuffer  by  the  inquilition,  yea,  to  turn  it  into  joy,  at 
 their  a6ls  of  faith. 
 
 X.  They  do  indeed  fpeak  of  honour,  but  not  the  ho- 
 nour of  this  world,  which  mull:  be  renounced  by  them  who 
 feek  the  honour  that  cometh  from  God  only,  in  the  way  of 
 fuffering  Ihame  from  the  world  for  Chrift^s  name's  fake. 
 They  fpeak  of  the  honour  of  being  conformed  to  the  Son 
 of  God,  and  having  fellowlhip  with  him  who  humbled  him- 
 felf  and  became  obedient  to  the  death,  even  the  death  of 
 the  crofs  enduring  it,  and  defpifing  the  (hame;  and  this, 
 as  connedcd  with  the  honour  of  being  conformed  to  him, 
 in  liis  high  exaltation  on  the  right  hand  of  God.  The  go- 
 fpel docs  not  propofc  to  extirpate  the  fenfe  of  honour,  and 
 the  defirc  of  glory,  out  of  human  nature,  which  was  ori- 
 ginally framed  for  glory  and  for  dominion  ;  for  it  points  out 
 humiliation,  reproach,  and  difgrace,  as  the  hardell  thing  in 
 fuffering  i  and  it  calls  us  to  feck  after  the  honour  that  comes 
 
 from 
 
Dial.  II.  betiwixt  three  Free-Thinkers.      17 
 
 from  God  oaly,  and  his  kingdom  that  he  will  give  in  the 
 world  to  come,  and  to  coaitoit  ourfelves  with  the  hope  of 
 this  honoMr  and  this  dominion,  while  we  deny  ouricives  as 
 to  the  glory  and  dominion  of  this  world,  and  follow  Chrift, 
 bearing  our  crofs.  This  is  the  g»-and  intereft,  the  true  ho- 
 nour, fubfervient  to  the  glory  of  God,  and  confident  with 
 humble  lubjedion  to  him.  And  this  is  the  incerefh  and  the 
 honour  that  the  tirfl  Chriftians  had  refped  unto  in  their 
 luiferings,  denying  themfelves  to  every  thing  elle:  nor  can 
 k  be  well  alledged  that  they  had  any  thing  elfe  in  view,  till 
 the  time  when  iomething  of  the  Jionour  due  to  God  began 
 to  be  paid  to  martyrs^  and  annual  days  obferved  to  their 
 honour. 
 
 0.  But  this  will  make  few  fufferers  for  Chrift,  and  as  few 
 Chriftians.  The  bulk  of  them  that  go  under  that  name 
 will  never  fubfcribe  to  this,  till  they  find  ibme  method  of 
 explaining  it  away,  or  evading  the  force  of  it.  Nor  ihall 
 I  eafily  believe  that  they  themfeh^es  will  come  fully  up  to 
 it ;  while  ar  the  fame  time  I  mulf  own,  it  is  pretty  clear  in 
 the  NewTeftament. 
 
 X.  They  are  far  from  denying  that  there  are  few  Chri- 
 ftians ;  neither  do  they  themfelves  pretend  to  have  attained 
 to  the  fellowlhip  of  Chritl's  fulferings,  being  made  conform- 
 able to  his  death  :  but  this  theyconftanily  maintain,  that  they 
 cannot  look  on  themfelves  as  Chriftians,  except  in  fo  fir  as 
 they  are  following  after  it.  And  when  any  of  their  own 
 company  fall  openly  thort  of  this,  they  full  immediately 
 under  their  difcipline,  which  is  according  to  their  doctrine. 
 
 0.  I  reckon  by  this,  we  need  not  oe  afraid  of  a  great  fol- 
 lowing to  them  among  Chriflian?. 
 
 X.  They  themfelves  do  nor  exped  it.  Yea,  they  would 
 fufpecl  themfelves  of  too  much  conformity  to  this  world, 
 or  the  multitude  of  miftaking  them  very  far,  if  they  fnouUl 
 come  after  them.  The  multitude  that  fonght  to  make  Je- 
 fus  a  king,  left  him  when  they  perceived  the  drift  of  his 
 doclrine. 
 
 A.  They  are  indeed  few  ;  but  it  is  a  great  quefiion,  if  any 
 two  of  them  could  ftand  together  under  the  thorough  exercife 
 of  fuch  a  dii'cipline.  And  can  any  thing  be  more  ridiculous 
 than  a  grave  pretence  to  the  exercife  of  a  difcipline  that 
 it  is  manifeft:  human  nature  could  never  bear? 
 
 X.  It  is  above  nature  to  be  a  Chriftian,  as  the  pr^di'ice  of 
 Chriftiajiity  depends  on  the  belief  of  fupcrnatural  principles. 
 And,  though  human  nature  be  greatly  corrupted^  I  fuppofe 
 
 Vol.  III.  C       '  yoa 
 
j8  Grave  Dialogue^  Dial.  II* 
 
 vou  may  fe^  the  neceffity  of  a  fuperior  wicked  influence  td 
 hear  it  out  in  the  Spaniih  at^s  of  faith.  If  this  be  not  im- 
 poinble,  you  cannot  tell  how  far  human  nature  may  be  de- 
 termined to  adl  to  the  contrary,  by  a  fuperior  good  in- 
 fluence. 
 
 Hypocrites  mavlurk,  for  a  v^hile,  under  the  feverity  of 
 the  Chriftian  dilcipline,  as  they  did  from  the  beginning  ; 
 hut  it  would  be  very  ridiculous  to  fay,  that,  becaule  there 
 are  many  hypocrites,  there  is  no  body  fmcere.  In  other 
 cafes  you  would  laugh  at  fuch  an  inference  as  this.  Many* 
 arc  carried  far  in  the  purfuit  of  eternal  life,  v^ho  do  not, 
 at  bottom,  prefer  it  to  the  life  that  now  is:  therefore  there 
 are  none  puiluing  it  who  are  not  determined  to  prefer  it  td 
 this  life.    ' 
 
 0.  But  you  have  not  yet  told  me  what  are  thofe  'prin- 
 ciples above  nature^  or  that  narure-s  light  could  not  dif- 
 cover,  that  they  pretend  to  fee  in  the  fcriptures,  while  they 
 interpret  it  only  by  itfelf. 
 
 X.  They  take  the  do6lrInes  of  the  Trinity,  incarnation, 
 predeflination,  the  imputation  of  Adam*sfin  and  of  Chrid^a 
 righteouihefs,  the  myfiical  union  of  Chrift  and  his  church, 
 the  refurrei^tion  and  reign  of  the  jufl:,  the  general  refur- 
 redion  and  judgment  of  the  unjuf^,  and  the  reftitution 
 of  all  things;  1  lay,  they  take  theie  dodrines  jull:  as  they 
 ftand  in  the  fcriptures,  though  1  know  not  if  they  will  ufe 
 all  the  words  wherein  I  have,  for  brevity,  exprefied  them  ; 
 becaufe  they  are  not  all  fcripture-words  :  but  they  hold 
 ihefe  doflrines  to  the  full  of  what  you  can  think  the  New 
 Teilament  declares,  while  ir  teftilies  the  refurre(5lion  of  Je- 
 fus  Chrill:  from  the  dead,  as  that  wherein  the  truth  of  the 
 whole  is  manifcllcd. 
 
 0.  To  be  plain  with  you,  fo  would  I,  if  I  could  believe 
 the  ibripture.  But  tliefe  very  dodrines  fo  plainly  delivered 
 tliere,  as  influencing  all  truly  Chriftian  pradice,  which  is 
 made  to  depend  neceflarily  on  the  faith  of  them,  are  ftill 
 ihocking  to  me.  And  1  he.'irtily  depifc  the  method  of  re- 
 commending the  fcriptures  to  my  belief,  by  fmoothing  thefe 
 do<5trine3  in  fuch  a  manner,  as  to  make  the  fcriptures  fay 
 other  things  than  they  really  fay.  Yea,  I  doubt  if  thefe 
 men  be  honed  Ciiriflians,  who  would  make  us  Chriflians 
 at  the  rate  of  giving  up  to  u*?,  on  the  matter,  the  main  dif- 
 linguifliing  doctrines  of  Chrillianity.  And  I  very  much  que- 
 ftioD,  if  ihey  would  have  taken  fo  much  pains  in  the  de- 
 fence 
 
Pial.  II.  betwixt  three  Free-Thinkers.     19 
 
 fence  of  ChrilVianity,  had  not  their  intereft  lien  in  it  one 
 way  or  other. 
 
 X.  Where  is  your  charity  !  You  cannot  anfwer  them,  and 
 that  perhaps  frets  you- 
 
 <s>.  Their  own  concclHons  go  far  to  ruin  their  arguments  : 
 and  the  truth  is,  I  do  not  (ee  that  I  would  differ  fo  very 
 much  from  .what  I  now  am,  hy  becoming  a  Chriftian  in  their 
 way  of  it,  that  the  change  IhouJd  be  worth  the  pains  taken 
 to  make  it.  The  Socinian  and  Arian  Chriftiaiis  would  only 
 have  me  acknowledge  a  dignified  and  creature  god,  capable 
 of  divine  worlhip.  And  the  Arminian  Chriflians  would 
 teach  me  fome  way  to  profefs  the  merit  and  the  grace  of 
 Jeius  Chrift,  but  leave  me  at  laO:  jufl  where  I  am,  as  to 
 human  merit  and  the  power  of  nature. 
 
 X.  The  people  I  am  defcribing  iniift  much  on  the  cor- 
 ruption of  human  nature  by  Adam's  fm ;  and  they. carry 
 this  far.  Their  account  of  mankind  agrees  pretty  much 
 with  the  author  of  the  fable  of  the  bees. 
 
 A.  But,  I  fuppofe,  they  do  not  enter  into  his  deilgn,  nor 
 perceive  the  plain  tendency. 
 
 ©.  I  iball  not  doubt  of  the  badnefs  of  the  defign ;  yet  I 
 reckon  thc*y  agree  with  the  author,  as  he  appears  to  agree 
 with  the  fcripture.  But  what  delight  can  men  take  in  re- 
 prefenting  themfelves,  and  their  own  fpecies,  in  fuch  a  hor- 
 rible jhape? 
 
 '  X.  Whatever  defigns  men  may  have  in  reprefenting  hu- 
 man nature  in  that  ihape,  the  corruption  of  human  nature 
 is  a  fad  truth,  evident  from  the  courfe  of  the  world  in  all 
 countries,  and  at  all  times,  and  every  man  may  fee  it  in 
 himfelf,  that  has  the  courage  to  bring  his  actions  under  a 
 flnct  examination.  And  the  Chriftian's  delight  lies  not 
 there,  but  in  the  appearance  of  the  divine  glory  in  our  re- 
 covery from  that  corruption,  and  in  the  beautiful  image  of 
 God  in  Jefus  Chriil,  to  which  fcripture-revelation,  and  the 
 power  that  attends  it  conforms  us,  which  appears  the  more 
 glorious  in  reftoring  u?.  The  plain  deiign  of  the  icripture- 
 account  of  mankind,  is  the  fame  v^ith  the  defign  of  a  Ihade 
 in  a  fine  pi6lure.  The  plain  tendency  is  to  go  to  the  bottom 
 of  our  wound,  in  order  to  heal  it ;  and  they  who  will  not 
 bear  the  firft,  have  no  mind  to  the  laft. 
 
 €>.  I  am  not  now  to  difpute  thefe  things :  but  I  perceive 
 by  this,  they  will  not  be  eafily  taken  with  the  mofi:  fpecious 
 pretences  of  the  religious  of  any  party.  And  they  mufl, 
 ofcQurfp,be  very  uncharitable  both  10  ihemfdvcs  and  others. 
 
 C  2  X.  So 
 
20  Grave  Dialogues  Dial.  II. 
 
 X.  So  they  are  in  your  lenfe  of  chanty  ;  but,  at  the  fame 
 time,  I  hey  make  a  deal  of  work  about  charity,  in  their 
 own  view  of  it^ 
 
 0.  And,  pray,  what  is  that? 
 
 X.  Their  charitv  i^-,  "  the  love  of  the  truth,  as  it  is  in  Je- 
 ''  fus;"  it  is  love  to  the  jujf  God  the  Saviour,  as  manifeited 
 in  that  truth,  in  oppofition  to  all  idols;  it  is  love  to  all  the 
 children  of  God,  who  are  of  the  truth,  for  the  truth's  fake 
 which  dwelleth  in  them. 
 
 This  charity,  in  the  pradtice  of  it,  mufl:  be  precifely  re- 
 gulated by  the  New  Tellament.    And  as  they  know  nothing 
 that  brought  them  together,  or  that  keeps  them  together, 
 "but  that  word  of  the  truth  of  the  gofpei  written  in  the  New 
 Tcllament,  they  profefs  to  follow  after  the  gofpel-charity 
 amon^!;  themfelVes,  and  to  ftudy  the  obfervation  of  ChriiVs 
 new  commandment  of  brotherly  love,  in  all  the  outward 
 cxpreflions  and  means  of  it,  that  are  pointed  out  in  the  New 
 Tcftament,  from  .the  highell:  to  the  loweft.     And  fo  they 
 obierve  the  feafts  of  charity,  the  walliing  of  one  another's 
 feet,  and  the  Chriftian  falutation,  or  kiis  of  charity,  which, 
 however  ridiculous  it  may  be  to  many  Chrifhians,  they  find 
 no  lefs  than  live  times  exprefsly  injoined  in  the  New  Tefla- 
 nient.     As  to  offences  arifing  among  them,  they  profefs  the 
 ftrid  obfervation  of  this  commandment  of  Jefus  Chrift,  *^  If 
 '*  thy  brother  ftiall  trefpafs  againft  thee,  go  and  tell  hirti 
 ''  his  fault  between  thee  and  him  alone:  if  he  fhall  hear 
 <*  thee,   thou  haft  gained  thy  brother.     But  if  he  will  not 
 '^  hear  thee,  then  take  with  thee  one  or  two  more,  that 
 *'  in  the  mouth  oi  two  or  three  witnelfes  every  word  may 
 '*  be  eftahlilhed.  And  if  he  (hall  negleft  to  hear  them,  tell 
 **  it  unto  the  church  :  but  if  he  negltd  to  hear  the  church, 
 "  let  him  be  unto  thee   as  an  Heathen  man  and  a  publi- 
 *'  can."     And,   as  charity  never  faileth  while  any  thing  of 
 ChvilVrinity  remains  in  the  world,  they  maintain,  that  we 
 ought  never  to  fail  in  the  obfervation  of  any  deed  of  bro- 
 therly love  that  the  New  Teftament  points  out  to  us,  either 
 by  exprefs  precept,  or  the  pradice  of  all  the  firft  Chriftians. 
 They  inliil  on  forbearance  in  brotherly  love  among  them 
 in  whom  the  fcripture-charadler  of  a  Chriilian  appears  in 
 any  tolerable  mealure.  When  they  are  once  agreed  in  this, 
 viz.  "  To  count  all  things  lofs  for  the  excellency  of  the 
 **  knowledge  of  ChriO:,  that  they  may  win  him,  and  be 
 *'  found  in  him,  having  liis  righteoufnefs ;  and  that  they 
 **  may  know  him,  and  ihe  power  of  his  refurredion,  and 
 
 ''  the 
 
Dial,  n,  betwixt  three  Free-Thinkers.    21 
 
 **  the  fellowlhip  of  his  futierings,  being  made  conformable 
 ^*  unto  his  death,  if  by  any  means  they  may  attain  to  that 
 ^'  refurredion  of  the  dead ;"  then  they  walk  together  in 
 brotherly  love,  forbearing  one  another  in  many  things 
 ^vherein  they  may  be  differently  minded,  through  different 
 meafiires  of  the  knowledge  of  the  truth.  And  they  hold 
 ihemfelves  obliged  to  abftain  from  the  ufe  of  indifferent 
 things,  tor  the  offence  of  weak  brethren.  But  to  forbear 
 any  in  a  palpable  tranfgreffion  of  the  law  of  forbearance,  and 
 to  indulge  any  one  in  the  fulfilment  of  any  of  the  lufls  of 
 this  world,  would  be  the  very  reverie  of  their  brotherly  love 
 and  charity,  which  rejoiceth  not  in  unrighteoufnefs ,  hut  re- 
 joicetb  in  the  truth. 
 
 As  their  chanty  delights  in  all  them  that  are  of  the  truth, 
 for  the  triith^s  fake ;  fo  it  works  in  a  way  of  good- will  toward 
 all  men,  becaufe  of  the  unknown  elecT:  among  all  forts  of 
 men,  without  diftin^tion,  whom  God  imll  have  to  be  faved, 
 and  to  come  unto  the  knowledge  of  the  truth.  And  thus  their 
 charity  is  the  image  of  the  divine  good-will  to  men,  mani- 
 fefted  in  the  word  of  the  truth  of  the  gofpel,  and  the  imita- 
 tion of  his  long- fuffering  toward  his  eled  in  all  generations, 
 and  among  all  forts  of  mankind  ;  therefore  they  profefs 
 long-fuffering  and  kindnefs,  not  only  towards  the  brethren, 
 but  even  towards  the  enemies  of  the  gofpel ;  and  their  cha- 
 rity is  not  provoked  *  to  revenge  by  bad  ufage,  nor  can  it  ' 
 confift'with  devifing  harm  f  to  any.  JBut,  on  the  contrary, 
 it  prompts  to  the  obedience  of  that  command  of  Jelus  Chrifl, 
 "  Blefs  them  that  curfe  you,  do  good  to  them  that  hate 
 *'  you,  and  pray  for  them  which  defpitefully  uie  you,  and 
 "  perfecute  you." 
 
 They  carry  the  matter  of  alms,  and  doing  good  to  all  men, 
 efpecially  to  the  houfehold  of  faith,  as  high  as  John  Baptifk 
 did  in  his  doctrine,  and  as  Jelus  Chrifl  did,  when  the  Pha- 
 rifees,  who  paid  tithes  of  all,  and  gave  alms  upon  honour, 
 ridiculed  him,  and  when  his  own  difciples  were  aflonilbed 
 at  his  words.  Inftead  of  making  rich,  by  laying  up  for  our- 
 felves  treafures  of  corruptible  things  on  the  earth,  they 
 prefs  making  rich  toward  God,  by  laying  up  treafures  in 
 heaven,  i.  e.  by  almfgiving,  and  felling  what  we  have  to 
 give  alms.  They  charge  them  that  are  rich  in  this  world, 
 not  to  truft  in  uncertain  riches,  but,  in  oppofition  to  that, 
 to  Ihew  their  trufl  in  the  living  God,  by  doing  good,  beco- 
 
 ming 
 
2Z  Grave  D'alogues         Pial.  II. 
 
 inin<^  rich  in  ^ocmj  works,  an  y  their  readinefs  ro  diftri- 
 burc,  and  willingn^i's  to  comir  ,  cate  ;  fo  laying  up  in  ilore 
 for  theinlelves  a  <;ood  foimdati»'ii  againi.  the  r.ime  to  come, 
 ihat  they  may  lay-noid  on  etcn:^!  life.  They  put  the  .poor 
 in  mind  of  the  widow's  mit«,  and  fet  before  them  the  ex- 
 ample  of  the  churches  of  MiGedonia,  whofe  joy,  in  a  great 
 trial  of  aliliclion  and  deep  poveny,  abounded  to  the  riches 
 of  their  liberality.  In  a  word,  diey  maintain,  that  both 
 rich  and  poor  are  indifpeniably  <;bi  ged,  by  the^olpel-law  of 
 charity,  not  to  do  well  to  thenivlvcs  only,  but  to  deny 
 thcmfelves,  in  doing  all  good  oili ces  in  their  power  to  all 
 men,  efpecially  to  them  who  are  u^^  the  houiehoid  of  faith. 
 
 And  rhey  are  very  pofitive  in  thi.%  that  true  charity  is  dif. 
 tinguilhed  by  felf-denial,  after  the  example  of  Jefus  Chrill; 
 and  that  it  is  utterly  inconfiftent  with  pride,  which  muft  bo 
 the  principle  that  intiuences  a  man  who  has  not  charity,  to 
 give  all  his  goods  to  feed  the  poor.  True  charity  envieth  nat, 
 vaunteth  not  iff  elf,  is  not  piiffed  up,  doth  not  behave  itfelf 
 unfeenily,  by  exercifing  us  in  great  matters,  or  in  things 
 too  hi^h  for  us,  feeketh  not  her  ovjii. 
 
 ©.  You  have  given  me  a  long  Icfture  on  charity,  and  you 
 have  had  my  attention ;  yet  i  cannot  profefs  myfelf  a  belie- 
 ver of  this  felfdenyif2g  gofpd-charity :  for  1  own  it  is  ^ 
 little  above  my  reach ;  only  this  much  I  perceive,  that  the 
 notion  you  would  give  me  of  it^  differs  widely  from  my  idea 
 of  difniterefted  benevolence. 
 
 X.  I  expeded  that  their  fcripture-charity  would  find  ai 
 little  credit  with  you,  as  your  natural  dihnterefted  benevo- 
 lence has  with  them.  Neither  indeed  can  you  believe  it, 
 far  lefs  feel  any  thing  of  it  in  yourielf,  without  believing, 
 the  gofpel.  And  if  you  vere  bleflcd  with  this  charity  that 
 rejoiceth  in  the  truth ,  you  would  bear  all  the  things  faid  in 
 the  gofpel,  and  count  none  of  them  hard  fayings ;  yea,  and 
 take  earneft  heed  to  them,  left  at  any  time  you  ihould  let 
 them  Hip ;  you  would  not  be  blinded  with  prejudice  and 
 difaffcdion,  but  gladly  believe  all  things  revealed  in  the 
 'word  of  truth,  the  gofpel  of  your  falvation  ;  you  would  hope 
 for  all  things  that  are  promiied  in  the  word  of  the  truth  of 
 the  gofpel  ;  and  you  would  patiently  endure  all  the  afflicflions 
 of  the  gofpel,  reckoning  yourielf  bound  to  lay  down  your 
 life  for  the  brethren,  and  to  fulfer  all  things  for  the  eledt's 
 iakes. 
 
 0.  Yes :  And  at  the  fame  time  I  would  look  on  no  man 
 as  a  proper  Chrifli4n,txcepc  fuch  only  as  i  could  fee  follow- 
 ing 
 
Dialv  IIv'  be t wixi^ '^^tmJ'-^EZ^Tu inkers.     23 
 
 hi^  after  i\ih  c}i:i"iij\  in  t:jt:  olyle?- ...:  :  of  the  Clriflian  in- 
 frirur  oiiis ;  and  I  would  no  more  look  for,  or  expcd  to  £nd 
 any  truly  good  difpofiri'.,^  ?0vo(5C;  \rp.ei?,  but  what  proceeds 
 from  revelation  ;  ..  ^'d  chu:  '  •  '  :  r  •  1  fit  member  for  their 
 church,  whatever  Ihuuid  become  of  me  as  to  the  lociety  of 
 manicijia. 
 
 X.  They  do  indeed  expect  nothing  from  fallen  mankind, 
 without  the  grace  of  the  gofpel,  but  finning,  and  coming 
 Ihort  of  the  glory  of  God.  As  to  tlie  focieties  of  this  world, 
 they  ftand  l^y  every  one's  feeking  his  own  things,  and  the 
 good  ofthewhole  only  in  as  far  as  he  finds  his  own  intereft 
 in  it.  And  'C  i?  ve^w  true,  cliarity  that  feeketh  not  her  ovm, 
 cannot  be  le  fpirit  that  aniaiates  fuch  a  body  as  a  kin^»-doni 
 of  this  world  :  but,  at  the  fame  time,  it  cannot  make  a  man 
 an  unfit  member  of  fuch  a  fociety;  for  charity  vwrketh  no 
 ill  to  our  neighbour  J  but  difpofes  us  with  chearfulnefs  to  ren- 
 der to  all  their  dues.  And  thus,  while  you  vs'ere  governed 
 by  the  reigning  principle  in  the  kingdom  that  is  not  of  this 
 world,  you  would  be  an  exceeding  peaceable  harmlefs  mem-* 
 l?er  of  a  worldly  kingdom  or  commonwealth  j  you  would 
 neither  opprefs  when  in  power,  nor  raile  any  fedition  or  tu- 
 mult when  at  under. 
 
 0.  Excufe  me  from  meddling  with  your  odd  notion  of 
 fbciety.  But  as  to  what  you  laid  firft,  I  muft  obferve  fomp 
 difference  betwixt  this  doctrine  of  that  people,  and  the  rule 
 of  their  religion  :  for  Paul  either  contradids  himfelf,  or  does 
 riot  carry  this  point  fo  far'as  it  feems  they  do.  He  acknow- 
 ledges, that  the  Gentiles,  which  had  nor  the  law  of  Mofes, 
 did  by  ?2ature  the  things  contaified  in  the  lazv,  while  he  affirms, 
 that  the  doers  of  the  law  are  jiifiiified  before  him  with 
 with  whom  there  is  no  refpeft  of  perfons.  And  you  know 
 the  inftance  of  Cornelius,  to  whom  Peter  fays,  ''  Of  a  truth 
 "  I  perceive  that  God  is  no  refpecler  of  perfons ;  but,  ia 
 **  every  nation,  he  that  feareth  him,  and  v/orketh  righteouf- 
 *'  nefs,  is  accepted  with  him." 
 
 X.  I  may  do  much  to  fatisfy  you  as  to  this^  after  I  have 
 reviled  fomc  notes  that  I  remember  I  have  on  thefe  texts* 
 And  as  I  have  undergone  a  long  examination  at  this  time, 
 1  find  I  need  fome  relaxation ;  fo  I  will  crave  leave  to  break 
 olf  here,  and  leave  the  rell  to  next  meeting, 
 
 ^.  And  you  may  bring  your  notes  with  you. 
 
 DIALOGUE 
 
£4  Grave  Dialogues         DiaLIIt; 
 
 DIALOGUE      III. 
 
 X.   J  Have  brought  my  notes,  as  you  deflred. 
 X    0.  And  1  am  ready  to  hear  them. 
 
 X.  I  will  begin  with  Cornelius,  if  you  pleafe. 
 
 e.  As  you  will. 
 
 X.  '^  Cornelius,  though  uncircumcifed,  was  a  worfbippcr 
 "  of  the  God  of  Abraham,  liaac,  and  Jacob,  as  a  profelytc 
 '*'  of  the  gate;  for  he  was  of  good  report  among  all  the  na- 
 '^  tion  of  the  Jews^  as  oi2e  that  feared  God-,  and  therefore 
 "  he  cannot  well  be  fuppofed  wholly  ignorant  of  that  pro- 
 '^  mife  to  Abraham,  In  thy  feed  fJmll  all  nations  of  the  earth 
 ''  be  blefTi-'d.  Yea,  Peter  lays  exprefsly  to  him  and  his  com- 
 ^^  pany.  Ye  know  the  ivord  which  was  pubLifl)ed  throughout 
 "  all  Jiidea,  and  began  from  Galilee  after  the  baptifm  which 
 '^  John  preached.  So  that  Cornelius  cannot  be  looked  on  as 
 "  a  flranger  to  revelation,  or  as  an  unbeliever.  His  know- 
 "  ledge  of  the  true  God,  as  revealed  to  the  Jews,  influenced 
 ''  him  to  fear  hiniy  in  praying  to  him  alway,  and  to  work 
 "  righteoufnefsy  in  giving  much  alms  to  the  people* 
 
 *'  Peter  perceiving,  from  what  he  had  heard  of  this  Cor- 
 '^  nelius,  and  from  his  own  vifion,  that  God  was  now  clean- 
 "  fing  the  uncircumcifed,  and  taking  them  into  his  church, 
 *'  as  well  as  the  circumcifed,  expfefles  himlelf  in  thele  re- 
 *'  markable  words :  Of  a  truth  I  perceive  that  God  is  no  re* 
 *^  fpe^ier  of  pcrfojis .-  but  in  every  nation,  he  that  feareth 
 '^  himy  and  wurketh  right eotif fiefs,  is  accepted  with  him,  ac- 
 '^  cording  to  the  word  which  he  fent  unto  the  children  of 
 '^  Ifrael,  preaching  peace  by  Jefus  CJ?rift  ;  he  is  Lord  of  all P 
 '*  Our  tranllators  have  cut  off  the  latter  part  of  the  fentence 
 '*  from  the  firil;,  in  the  middle  of  a  very  common  Greek 
 "  conll:ruv5lion,  and  joined  it  to  the  following  fentence,  by 
 "  the  fupplcment  (I  fay),  without  the  leafh  foundation  for 
 ''  it  in  the  Greek  text,  and  thereby  they  have  rendered  the 
 *'  whole  pad'age  very  involved,  and  broke  the  connexion 
 *'  of  Peter's  difcourfe  :  for  Jefus  Chri ft,  his  being  Zor^  o/ 
 *'  all,  manifcllly  refpeds  God's  accepting  them  of  every  na- 
 *'  tion,  without  difference,  that  fear  him,  and  work  righ- 
 *'  leoufnefs.  But  the  fiipplement  (according  to),  as  it  has 
 "  a  foundation  in  the  Greek  conftruL^ion,  makes  the  whole 
 *'  paflagc  eafy,  and  leaves  no  ihadow  of  a  foundation  for 
 
 "  any 
 
Dial.  III.  betwixt  three  Free-Thinkers.  25 
 
 *'  any  objetflion  to  be  drawn  from  it,  againfl  the  great  fcope 
 *'  of  the  whole  fcripture." 
 
 0.  You  are  ading  the  critic,  1  fee,  and  correding  the 
 tranflation ;  but  it  is  a  lois  you  have  not  noted  down  the 
 words  of  the  Greek  text. 
 
 X.  Here  is  a  Greek  Teftament ;  you  may  read  them  your- 
 fclf,  and  be  fatisfied. • 
 
 0.  "  'AAA*  Iv  TTUvri  k^vit  o  <^oS«jt6£v(^  uvrov^  k^  Igyes^o^sv®-  ^<fcie<o(ru- 
 "  vifiV,  OiKTog  xvrS  Wi.  Tlv  Xoyov  ov  uttWuM  roTg  i^oTg  'It^ccviX  ivxyfiXiSo- 
 **  ^£v^  u^^VYiv  hoi  'ls5(7-»  X^<5-«'   iiTog  l<ri  Tircivray  Kv^iC^.      ^Ty-iT^  o/^ccre 
 
 TO  ysvof^ivcv  ^Kf^icc "    You  render  ^iKrog  -rh  xoyov,  accepted 
 
 according  to  the  wG?fIj  by  fupplying  x^ut^,.  And  indeed  it 
 cannot  be  denied  there  is  fjch  a  Greek  conftruftion  ;  yet  it 
 would  feem  the  tranflators  have  been  feeking  a  verb  for  the 
 accufative  rov  xoyovj  and  could  find  none  till  they  came  down 
 
 to  oi^xTi.       But  vf^i^g  oi^xre  ro  yivcuivov    'fvtuct,    looks    nO  Way  llkc 
 
 the  refuming  of  -rh  xoy^r  it  feems  plainly  to  be  the  begin- 
 ning of  a  new  fentence.  The  conflru^ling  of  rov  xoycv  with 
 ♦/Xts  has  involved  the  difcourfe,  and  obliged  them  likewifc 
 to  depart  from  the  Greek,  by  faying,  the  word  'which  God 
 fent,  inflead  of //;^  ivordivhich  he  fent,  as  it  is  in  the  Greek, 
 referring  more  to  the  foregoing  words  than  the  conllrudion 
 of  the  tranflators  could  well  allow. 
 
 X.  You  (hall  be  the  critic  and  the  tranflator ;  and  I  mufl 
 own  it  is  exceeding  fair  in  you  to  give  me  fo  much  help  a- 
 gainfl  yourfelf. 
 
 0.  And  you  will  not  readily  find  fault  when  I  fpeak  for 
 you  ;  but  I  look  not  on  the  narrownefs  of  the  fcripture-cha- 
 rity  as  any  argument  for  the  truth  of  the  fcripture  againft 
 me.  And  to  iliew  you  that  I  am  not  unwilling  to  believe  in 
 to  be  as  narrow  as  you  would  have  it,  I  promife  you  as  fair 
 a  hearing  to  your  notes  on  the  pafTage  concerning  the  Gen- 
 tiles their  doirjg  by  nature  the  things  contained  in  the  lavj. 
 
 X.  But  you  mufl  not  lay  afide  the  Greek  Teflament.  Turn 
 over  to  the  fecond  chapter  of  the  Romans,  and  look  at  the 
 text  while  I  read. 
 
 **  The  phrafe,  ru  rS  vofta,  as  it  is  here  tranflated,  the  things 
 *'  contained  in  the  law,  is  capable  to  be  improved  againft 
 "  the  main  Tcopc  of  the  apoflle's  whole  difcourfe,  and  a- 
 *'  gainft  the  plain  defign  of  the  text.  But  t«  r5  vc^if,  may 
 ^'  be  more  agreeably  rendered,  the  offices  of  the  lav;,  oi'ythe 
 ^^  things  that  pertain  to  the  law  to  do.  And  this  is  fupported 
 *^  by  the  v/ords  immediatelv  following,  Thefe  having  not 
 
 Vol.  III.  D  *'  she 
 
26  Grave  Dialogues         Dial.  IIL 
 
 '^  tJje  lawy  are  a  lavj  unto  themfdves,  "vjhkh  J}}eTj  the  ivork 
 * '  .  of.  the  law  yjrhten  in  their  hearts. 
 
 .'  '^  The  aportle^s  phirl  defif^u  is  to  (hew,  that  the  judgment 
 ''  of  God  againft'  fin  niuil  be  executed  impartially,  and 
 **.  vvichout  any  refpecft  to  the  Jews,  who  had  the  v/rittcn  law^ 
 *'  atiove  the  Gentiles,  who  "had  alfo  finned,  ihough  they 
 *'  had  not  the  written  liw^  and  could  not  he  judged  by  it, 
 **  And  whereas  the  Jews  gloried  in  the  giving  of  the  law 
 *'  to  riieir  nation,  he  tells  them  plainly,  that  the  hearing 
 *^  of  tlie  law  could  not  juflify  the:'n,  but  the  doing  of  it; 
 *•  and  if  they  did  not  the  law,  they  haj  no  reafon  to  glory 
 *^  over  the  Gentiles,  by  their  having  or  hearing  tlie  law: 
 '*'  for  the  Gentiles,  who  had  not  the  law  written  to  them  in 
 *'  tables  of  ilone,  "with  the  finger  of  God,  and  to  whom  he 
 ''  fpoke  it  not  as  he  did  to  tlieni,  yet  wanted  not  a  law.  To 
 *'  Hicwthis,  and  likewife  to  manifeft  the  juflice  of  the 
 *^  judgment  of  God  againft  the  Gentiles,  who  ihould  perifh 
 *^  without  the  law  of  Moies,  he  fays.  For  iv hen  the  nations 
 *•'  n.uhich  have  not  the  lavj,  do  hv  iiatiire  the  offices  of  the 
 *'  Idvj,  thefe  hnvi72g  not  the  laWy  are  a  lavj  unto  .-henifehes  : 
 *'  ivhich  JJ}ew  the  ,'work  of  the  lavj  ivritten  in  their  hearts y 
 ^  their  confcience  luitnejfmg  together ,  and  reajcniings  hetvjixt 
 **  on^  another  accujing  or  elfe  apologijhig.  Tlius  he  ihews 
 *^  from  the  teflimony  of  the  confcience  of  the  Gentiles, 
 *^  and  from  their  reafonings  among  themfelves,  mutually 
 *^  actufing  and  defending  in  the  way  ofexcufe  or  apology, 
 *'  that  the  Gentiles,  who  had  not  the  law  of  Mofes,  did  na- 
 '*  turally  lo  themfeh^s  what  belonged  to  the  law  to  do  ;  fo 
 *'  that  they  were  a  law  to  themfelves.  From  this  no  more 
 "  can  be  inferred,  but  that,  having  a  law  as  well  as  the 
 **'  Jews,  they  jullily  perilhed  without  the  JewiOi  law;  and, 
 *^  if  the  Jews  obeyed  not  tlieir  law,  ):hey  had  no  reafon  to 
 *'  glory  over  the  Gentiles,  who  had  not  the  law  promulgated 
 *^  to*  them  as  they  had  it.  Thus  this  pallage  is  perfeftly 
 *'  ajn-eeabic  to  the  apoflte's  general  fcope,  which  is  to  ma- 
 •'  nifcil:,  that  both. Jews  and  Gentiles  are  all  under  fin;  and 
 *^  tiuit  every  moLiih  nl\ifl  be  flopped  by  God's  law,  which, 
 ''  wliether  written  on  tables  of  (lone,  or  in  the  hearts  of 
 *^  all,  makes  all  the  world  fubje<^  unto  his  judgment  againft 
 *<  fin." 
 
 (-).  There  is  indeed  a  great  difference  betv;ixt  obeying  a 
 law,  and  h.iviuL':  n  law  made  known  to  us,  without  Vvhicli 
 wc  couhl  nor  he  TTn'gr'fl'ors.  For'my  part,  I  Ihall  not 
 iloubi,  ijiat  Chriftianity  fuppofcs  the  grcatcft  corruption  of 
 
 human 
 
Dial.  in.  betwixt  three  Free-Tiiinkers.  27 
 
 huiiiaa  nature,  and  cannot  take  place  but  in  xonicquenc^ 
 of  a  difpidting  lenfe  of  our  own  unworrhinel"-:,  and  want  of 
 merit,  and  a  fearful  apprehenfion  of  judgment  and  wraili ; 
 but  the  moral  virtue  of  the  philofophers'arifes  from-a  g<^nc- 
 rou3  fenfc  of  the  dignity  of  our  nature,  and  of  its  tiiaeu  for 
 ^ood  and  praife- worthy  adians,  and  from  agreeable  fentl- 
 
 ments  of  the  divine  goodnefs.  - 
 
 X.  There  can  be  nothing  more  difagreeable  to  t;l|e  infi- 
 jlirely  good  Beipg,  tiian  to  harden  ourfelves  againft  that 
 iiiame  and  fear  tliat  ^nature'^  light  fe3;ves  to.  breed  in  i^-s; 
 vMien  we  have  not  glorified  him  as  God,  nor  been  thankful. 
 And  our  hearts  are  thus  darkened  an4  hardened  by  ihofe 
 vain  reafonings,  that  ferve  to  beget  and  foiler  in  us*tha^t 
 lenfe.of  our  inerit,  and  the-dignity^  of  our  nature,  or  that 
 iharaelefs  pride,  as  I  call  it,  which  is  the  ftrongeft  bulwark 
 in  our  minds  againil  the  gofpel  of  the  grace  of  Gody  and 
 the  Iburce  of  alt  thofe  high  thoughts  and  reafonings  againft 
 Chriil,  which  nothing  but  the  power  cf  his  rcfurreciion  ca|i 
 fubdue.  And  as  for  the  agreeable  fentiments  of  divine  good- 
 nefs,  conneded  with  this,  I  cannoc  exprefs  them  better  than 
 in  the  words  of  a  late  poet,  reiie^ling  on  the  religion  -of 
 fome  females,  whofe  fentiments  of  the  Deity  he  reprefents 
 thus : 
 
 J{(^^s  like  themfilves,  cr  hov)  could  he  be  good  p 
 
 Devoialy  thus  Jehovah  they  depoje, 
 The  pure,  the  j lift ;  and  fet  lip  in  his  ft e ad 
 '     A  deity  thafs  perfecily  ivell  bred. 
 
 Yet  Chriftianity  exalts  human  nature,  and,  in  the  lilue,  ele- 
 vates us  far  beyond  Vv^hat  any  philofopher  could  imagine, 
 and  therein  glorifies  the  divine  goodnefs  in  iucli  a  manner, 
 as  could  never  enter  into  the  heart  ^f  man  to  conceive.  Auvl 
 liere  again  we  niu(t  begin  where  we  broke  olf,  on  th.e  fubjeft 
 of  the  goodnefs  of  God,  and  our  obedience  to  the  law  of 
 nature. 
 
 0.  My  comparlfon,  I  fee,  has  warmed  your  blood  from 
 the  coolnefs  of  criticifni,  roufed  your' fpirics,  and  made 
 your  words  ftrong  ;,  and  now  you  would  difpute:  but  we 
 have  not  yet  broke  ofl'  our  main  fubjed,  and  you  mull  have 
 patieuce  with  me  till  we  purine  it  a  little  further. 
 
 X.  My  blood  and  fpirits,  1  dare  fay,  owe  no  lefs  to  God 
 our  Saviour,  than  to  a  good  friend:  and  however  your 
 pulfe  beat  for  the  Deity,  1  could  venture  upon  you,  that 
 
 D  2  an 
 
28  Grave  Dialogues         Dial.  III. 
 
 an  indignity  olTered  to  yourdearefl  friend  would  make  your 
 blood  boil ;  yea,  1  perceive  it  is  not  perfeftly  cool,  upon 
 my  ftrong  words  againfl  the  dignity  of  human  nature. 
 
 But  now  refume  our  fubje(51:,  and  1  agree  to  purfue  it 
 calmly. 
 
 0.  I  am  fatisfied  your  charity,  and  the  charity  of  that  fed 
 toward  mankind,  abllradl  from  the  iniiuence  of  revelation 
 upon  them,  is  very  agreeable  to  the  fcriptures.  But  feeing 
 they  look  for  no  true  goodnefs  among  men,  except  what 
 flows  from  revelation,  tell  me,  how  much  do  they  expeft  to 
 lind  by  means  of  revelation? 
 
 X.  As  you  muft  own,  philofophy  has  not  produced  abun- 
 dance of  truth,  or  of  difinterejied  benevolence,  or  of  pu?'e 
 and  well-regulated  felf-love  in  the  pradlice  of  mankind,  and 
 that  the  ideas  of  beauty  and  virtue  could  not  arife  from  the 
 practice  of  the  mofh  part  of  men,  but  by  the  rule  of  contra- 
 ries ;  fo  I  plainly  tell  you,  that  fe6l  expeds  not  much  from 
 the  generality  of  mankind  any  where,  by  means  of  revela- 
 tion. 
 
 They  fpeak  much,  in  the  fcripture-flyle,  concerning  an 
 eled  remnant,  and  believe,  that  of  the  great  numbers  that 
 hear  the  golpel-callj/^fiy  are  chofen.  They  reckon  that  fay- 
 ing of  Jelus  Chrift  will  hold  true  in  all  ages  to  the  end  of 
 the  world,  "  Wide  is  the  gate,  and  broad  is  the  way  that 
 *^  leadeth  to  deflrudion,  and  many  there  be  which  go  in 
 *'  thereat;  becaufe  ftrait  is  the  gate,  and  narrow  is  the 
 *'  way  which  leadeth  unto  life,  and  few  there  be  that  find 
 *^  it."  And  they  hold  them  for  falfe  prophets,  that  would 
 make  the  gate  and  way  to  life  any  way  wider  or  broader 
 than  Chrift  has  made  it  in  his  word. 
 
 They  take  great  notice  of  that  diftindion  betwixt  the  two 
 feeds  mentioned  in  the  book  of  Genefis,  immediately  after 
 the  account  of  the  fall  of  man,  and  obferve  the  feveral  in- 
 ftances  of  that  diftindion,  from  that  of  Cain  and  Abel  ftill 
 downward.  And  however  great  the  number  of  the  feed  of 
 the  woman  may  appear  at  laft,  when  they  are  all  gathered 
 out  of  every  nation  ;  yet  in  every  age  they  are  the  feweft,  in 
 comparifon  with  the  feed  pf  the  ferpent,  who  are  the  pre- 
 vailing party,  by  whom  the  remnant  of  the  woman's  feed 
 are  ailiidcd  and  humbled  in  this  world,  in  conformity  to 
 Chrift  their  head,  till  Chrift  come  again,  and  bring  his 
 people  out  of  all  tribulation,  and  deftroy  the  ferpent  and 
 his  feed. 
 
 They  obferve  how  revelation;  and  religion  depending  on 
 
Dial. III.  betwixt  three  Free-Thinkers.    29 
 
 it,  has  been  always  corrupted  by  the  wickednefs  of  men 
 profelTing  to  embrace  it,  and  that  in  all  its  different  periods 
 from  Adam  downward.  They  Ipeak  of  the  corruption  of 
 religion  as  revealed  to  Adam,  lirfh  by  Cain,  and  then  by 
 the  poflerity  of  Seth,  in  mingling  themfelves  with  Cain's 
 apoftate  race,  till  the  flood,  from  which  only  Noah,  who 
 found  grace  in  the  eyes  of  the  Lord,  and  his  little  family, 
 ■were  faved. 
 
 Next,  they  take  notice  of  the  corruption  of  Noah's  re- 
 ligion among  his  polterity,  and  even  the  race  of  them, 
 (who  feem  to  have  beenalfo  alTociated  with  Ham's  children, 
 in  building  that  famous  tower  for  the  worlliip  of  the  hea- 
 vens), until  Abram  was  called  alone  from  the  fervice  of  o- 
 ther  gods,  and  all  the  nations  fuffered  to  walk  in  their  own 
 ways  from  thenceforth,  till  Chriil  that  feed  of  Abraham 
 Game. 
 
 They  likewife  point  out  the  corruptions  of  the  religion 
 of  Moles  among  the  poflerity  of  Jacob,  till  Chrifl  came  of 
 ihem,  when,  though  the  Jews,  the  remnant  of  the  tribes 
 of  Ifrael,  were  very  numerous,  a  very  fmall  remnant  of  them 
 ■was  faved  according  to  eternal  eledion. 
 
 And  all  this  is  an  introdudion  to  that  which  they  never 
 fail  to  enlarge  on  as  they  are  able,  viz.  The  corruption  of 
 the  Chriftian  religion  by  the  wickednefs  of  its  profeflbrs, 
 who  received  not  the  love  of  the  truth,  efpecially  their 
 leaders,  after  the  days  of  the  apoftles,  which  they  fee  clear- 
 ly foretold  in  the  New  Teflament.  They  delcribe  the  cor- 
 ruption of  Chriftianity  from  its  beginnings,  of  which  Paul 
 fpeaks,  when  he  fays,  ^^  The  myllery  of  iniquity  doth  al- 
 **  ready  work,"  and  trace  it  down  to  this  day,  when  they 
 fay  the  Lord  is  confuming  that  evil,  which  they  do  not  ex- 
 pert to  fee  wholly  deftroyed  till  he  come  again  to  judgment ; 
 and  they  remark  this  faying,  "  When  the  Son  of  man 
 ^*  cometh,  iliall  he  find  faith  on  the  eanh  ?" 
 
 They  place  much  religion  in  abftaining  from  every  part 
 of  that  corruption,  as  far  as  they  can  find  it  out  by  the  New 
 Teftament,  where  pure  and  entire  Chriflianity  is  to  be  feen  ; 
 and  particularly,  they  fly  from  all  appearance  of  fuhjed:ion 
 to  "  church-authority  fupported  with  fecular  power;"  which 
 they  call  antichrift,  *'  the  man  of  fm,  the  beafl,  and  the 
 <*  whore  fitting  on  the  fcarlet-coloured  beaft." 
 
 0.  What  would  you  have  me  fay,  or  what  do  you  really 
 think  yourfelf  of  a  revelation,  defigned  for  the  benefit  and 
 help  of  mankind,  that  was  fiiut  up  from  moft  part  of  men 
 
 ia 
 
30  Grave  Dialogues  Dial.  IIL 
 
 ill  a  corner,  and  th^rc  covered  with  a  vail  for  fo  many  a^es ; 
 and  that,  ^vlien  publilhQd  10  liie  worlds  proves  beneiicial  in 
 the  idlie  to  fo  very  few? 
 
 X.  I  fuppole  you  reckon  I  fliould  be  againll  the  ufe  of  the 
 loadftone,  and  not  take  the  Jefuits  bark  for  tiie  ague,  be- 
 caule  tlie  uie  of  thefe  things  remained  fo  long  iiid  from 
 mankind  ;  and  you  would  not  have  me  make  ule  of  an  ex- 
 cellent medicine,  becaufe  the  moll  part  of  men  flight  or 
 abuie  it :  but,  as  I  believe  all  theie  will  be  beneiited  by  this 
 revelation  for  whofe  benefit  it  declares  itfelf  originally  de- 
 figned,  1  luppofe  your  queftion  will  prefs  you  a  little  more, 
 when  you  apply  it  to  your  reafon  of  inankmd,  and  principle 
 of  moral  virtue j  placed  in  man,  to  lead  him  to  happinels  in 
 the  way  of  the  pradice  of  that  virtue,  which,  however  fine- 
 ly it  may  be  talked  of,  mull  be  owned  to  be  a  very  great 
 rarity  among  men. 
 
 A.  And  what  lliould  I  then  think  of  this,  that  there  is 
 no  true  religion  but  the  Chrifhian  ;  and  if  true  Chrifhia- 
 nity  be  inquired  for,  it  is  to  be  found  only  pure  and  entire 
 in  books? 
 
 0.  They  feeni  to  go  a  great  length  that  way :  they  d^o 
 indeed  make  it  very  rare,  but,  at  the  fame  time,  rifle 
 ibmethinr;  on  ihc  reality  of  it. 
 
 A.  An.i  much  more  has  been  ventured  on  the  contrary. 
 
 e.  So  much  the  greater  fools  w-ere  they  that  did  fo,  when 
 they  had  no  hope  beyond  this  life  :  for  what  good  can  a 
 man  propofe  to  jiimfelf  or  others,  by  giving  up  his  life  on 
 this  })oint,  that  there  is  no  rule  of  right  and  wrong,  and 
 no  hope  beyond  death? 
 
 X.  Even  the  lame  thing  thofe  propofe  to  themfelvcs, 
 wliQ  venture  their  lives  and  all  their  hopes  to  fave  their 
 honour  in  duels. 
 
 A.  And  may  not  this  be  likewife  fuf[)eded  in  thofe  who 
 pretend  to  iliffcr  for  confcience  fake  ? 
 
 X.  It  is  true,  a  man  may  give  his  body  to  be  burned,  and 
 want  charity;  in  which  cafe  it  is  only  pride,  in  fomc  Ihape 
 or  other,  that  moves  him  ;  and  fufferers  ougly:  narrowly  to 
 examine  theinfelves  on  this  head:  but  there  is  no  fuch  room 
 lor  others  10  ([ueftion  their  fnicerity,  as  in  the  cafe  juft 
 now  mentioned.  We  arc  even  to  think  better  of  them  who 
 fujfcr  on  jHjiuis  of  religion,  as  to  which  their  confciences 
 a.re  mifguidcd,  than  of  others  whofe  confciences  are  bet- 
 ter inforincd,  and  yet^lhnn  fulTering,  as  preferring  their  in- 
 tcreds  in  this  life  to  their  eternal  laterefl,  a.nd  the  friend- 
 
 iliip 
 
Dial.  III.  betwixt  three  Free-Thinkers.   31 
 
 flu p  of  this  world  to  the  friendfliip  of  God.  Blv  liow  can 
 they  be  rhought  well  of,  that  pretend  to  ftate  their  futfer- 
 ings  againft  the  verv  being  of  religion  ? 
 
 A.  At  Icait  this  may  be  thought  of  them,  that  they  are 
 firmly  perfuaded  there  is  none. 
 
 ©.  1  may  freely  grant,  that  martyrdom  Ibould  pais  for  a 
 good  proof  of  the  perfiiafion  of  the  fufferers;  but,  from  what 
 is  faid,  it  may  be  evident,  that  it  cannot  be  admitted  as 
 any  proof  of  the  triuh  of  that  whereof  they  are  f.rnijy  per* 
 fuaded. 
 
 X.  If  you  grant  it  a  proof  of  the  real  perfuafion  of  the 
 fufferers,  it  will  arife  upon  you,  in  foine  cafe  or  other,  to 
 a  proof  of  the  truth  of  that  fame  thing  they  fufferfor. 
 
 0.  Coft  what  it  will,  I  fliall  not  retra^l  my  grant  without 
 a  reafon  ;  but  I  will  be  glad  to  know  in  what  cafe  martyr- 
 dom comes  to  a  proof  of  the  truth  of  the  caufc. 
 
 X.  In  the  cafe  of  a  plain  fa(5i,  whereof  the  martyrs  can- 
 not be  ignorant.  For  inftance,  firppofe  a  dozen  of  plain 
 men,  thorough  martyrs  on  this  point  of  fad:,  that  they  them- 
 felves,  in  prefence  of  many  others,  did,  with  the  greateft: 
 caution,  and  fear  of  being  inipofed  on,  evidently  fee  with 
 their  eyes,  an  intimate  acquaintance  alive,  handle  him  with 
 their  hands,  eat  and  drink  with  him,  and  converib  with  hini 
 familiarly  and  frequently,  for  the  fpace  of  forty  day^,-  and 
 all  this  after  he  was  notourly  put  to  death  by  his  eneniies, 
 who,  having  heard  that  L-e  had  laid  before  his  death,  '^  After 
 '*  three  days  I  will  rife  again,''  took  care  to  fee  him  thorough- 
 ly dead,  and  to  have  him  fecured  in  his  grave,  as  far  as  hu- 
 man fecurit  y  can  go  ;  and  further,  that,  after  aH,  while  he 
 ts'as  converfmg  with  them,  and  appointing  them  his  wit- 
 neiTes  of  what  they  had  feen  and  heard,  promiilng  them  ai- 
 ilflance  from  heaven,  (which  they  afterward  I'eceived,  ro 
 the  convidion  of  thoufands),  they  faw  him  evidently  taken 
 lip  froih  among-  them  into  heaven  :  if  the  martyrdom  of 
 thefe  men  who  fufFered  upon  this,  be  a  proof  that  they  real- 
 ly believed  it,  or  were  moft  firmly  perfuaded  of  it,  it  muft 
 be,  at  the  fame  time,  a  proof  that  the  fafl  is  true,  that  the 
 relurrection  of  Jefus  Chriil:  is  rrue,  and  therefore  that  the 
 whole  of  Chriftianity,  imported  in  that  fa61,  and  v/hoily 
 depending  upon  it,  is  true. 
 
 0.  I  confefsthis  is  what  I  did  not  expect,  and  I  promifc 
 you  I  flrall  conlidcr  it.  For  you  have  told  me  already,  that 
 you  will  not  admit  "  church  autiiority  ftipported  v\'irh  fecalar 
 *•'  power/'  or  any  thing  that  pertains  to  that,  as  a  proof  againft 
 
32  Grave  Dialogues         Dial.  III. 
 
 it,  becaufe  you  fay  it  was  exprefsly  foretold  by  thefe  mar- 
 tyrs for  the  truth  of  the  relnrredion. 
 
 X.  There  can  be  no  greater  enemies  to  the  gofpel  than 
 the  Jews  were  from  the  beginning  ;  and  yet,  by  a  very 
 extraordinary  providence,  they  continue  in  the  fame  en- 
 mity to  this  day,  ready  to  be  martyrs  for  the  Old  Teila- 
 raent,  upon  which  the  New  is  grafted  ;  and  the  more  oppo- 
 (ite  that  chiirch-autburity  fupported  with  -  feciilar  power  can 
 be  (hewed  to  be  unto  the  teftimony  of  the  martyrs  for  the 
 truth  of  the  refurre^lion,  it  was  flill  the  more  fit  a  mean 
 for  handing  tliat  teftimony  to  us. 
 
 A.  As  this  fed  of  which  you  are  fpeaking  pretends  to 
 depend  wholly  on  the  fcripture,  I  think  this  is  a  very  re- 
 markable benefit  they  owe  to  church-authority  fupported 
 with  fecularpo%uer,  which  they  certainly  ought  to  acknow- 
 ledge. 
 
 X.  So  they  do  ;  even  as  they  alfo  acknowledge  what  they 
 owe  to  the  Jews,  while  they  reckon  that  church-authority 
 as  oppofite  to  the  defign  of  the  New  Teftament,  as  Judaifni 
 is  to  the  fcope  of  the  Old  :  but  in  this  they  efpecially  ac- 
 knowledge, with  thankfulnefs  and  adoration,  the  marvel- 
 lous divine  providence,  in  bringing  fo  great  a  good  to 
 them  out  of  lo  much  evil. 
 
 0,  Nothing  can  be  more  difagrceable  to  the  defcription 
 given  of  Chriftianity  in  the  New^ Teftament,  than  church-au- 
 thority fupported  with  fecular  power.  This  was  to  be  feen  in 
 perfedion  in  the  church  of  Rome  ;  and  the  Protcftant  cler- 
 gy have  copied  after  that  church  in  this  matter  to  their 
 power,  and  fully  as  far  as  the  nature  of  their  caufe  Avould 
 allow.  But  do  this  people  imagine,  that  a  nation  of  this 
 world  will  ever  be  governed  without  a  public  leading  in 
 religion,  or  without  a  national  church  of  any  kind  ? 
 
 X.  They  have  no  fuch  imagination:  for,  from  the  rife 
 of  Nimrod's  kingdom,  which  behoved  to  have  its  religion, 
 as  I  hinted  before,  no  kingdom  of  this  world  has  wanted  a 
 public  leading  in  religion. 
 
 When  the  Roman  empire  was  ftript  of  its  old  form  of 
 religion  by  Conllantine,  it  put  on  in  its  ftead  that  form  of 
 Chriftianity  which  ought  to  be  called  aiitichrijiian,  i.e.  a 
 profclfion  of  the  ChiilVian  religion  fitted  to  a  kingdom  of 
 this  world,  and  made  coniiftent  with  the  purfuit  of  worldly 
 honour,  and  wealth,  and  pleafure,  and  with  all  thofe  prac- 
 tices without  which  no  nation  of  this  world  can  be" power- 
 ful and  flonrilhing  ;  a  Chriftianity  confifteni  with  all  our 
 
 worldly 
 
Dial.  IV.  betwixt  three  Free-Thinkers.  33 
 
 worldly  interefts,  and  whereby  we  are  ChriPiians  in  one 
 country,  jufl  as  men  are  Heathens  or  Maliometajis.  in  an- 
 other. 
 
 This  is  national  Chridianity,  or,  as  the  apoftle  calls  it, 
 A  form  ofgodlmefs  denying  'the  power  of  it ;  the  very  oppofite 
 of  that  profefTioii  oi  the  name  of  Chrift,  which  was  the 
 cffeiH:  of  ''  God's  vifiting  the  nations,  69  take  out  ofiheni 
 <^  a  people  for  his  name,"  agreeably  to  the  words  of  the 
 propliets  about  the  nations. 
 
 This  form  of  Chridianity,  feparated  from  the  crofs,  and 
 dated  in  oppofition  to  the  ancient  work  of  faith, ^  and  ia-- 
 bour  of  love,  and  patience  of  hope,  was  the  relii^ioa  of 
 the  Roman  empire,  after  it  caft  off  its  old  religion.  And 
 when  that  empire  was  broke  into  feveral  independent  king^ 
 doms,  thefe  (by  a  very  ftrange  providence)  remained  uni- 
 ted, as  one  empire  dill,  in  that  form  of  Chridianity,  and 
 in  the  body  of  the  clergy,  who  were  the  greated  (gainers  by 
 it,  and  therefore  maintained  it,  and  carried  it  to  perfcdion, 
 by  the  power  of  thofe  kings  who  gave  them  their  Jhej7gth 
 'dnd  poiver  10  make  uniformity,  till,  at  lad,  the  Lord  began 
 to  con  fume  this  man  'if'  fin  by  the  Spirit  of  his  month j  and 
 though  his  confumption  be  dill  going  on,  yet  there  is  rea- 
 fon  to  believe  he  will  not  be  utterly  dedroyed,  but  by  the 
 hightnefs  o/the  Lord's  coming  to  judgment. 
 
 So  that,  till  the  nations  be  demolilhed,  the  national 
 form  o'^  Chridianity  will  remain  in  fome  ihape  or  other, 
 
 0.  "^011  are  going,  I  fee  ;  but  I  have  not  done  yel.  I 
 mud  fometime  examine  you  a  little  further,  and  particu- 
 larly on  thefe  names  and  titles.  The  beajf,  and  the  whore^ 
 and  antichrift,  and  the  man  of  fin j  as  importing  tne  great 
 evil  againfl  which  they  date  their  profefilon  of  Chriftiani- 
 ty  ;  and  I  mud  hear  you  upon  thiscontuming  of  the  maa 
 pffin. 
 
 X.  To-morrow,  if  you  pleafe  1  mean  time  farewell. 
 
 DIALOGUE      IV. 
 
 Q.  '\J{OW  you  arc  come  to  be  examined  ;  and  I  fup- 
 1^    pofe  you  are  in  readineft'  to  aiifwermy  quedion^:. 
 
 X.  I  have  thought  on  the  fubjct^  frequently,  but  cannot 
 anfwer  a  quedion   till  I  hear  it. 
 
 0.  In  the  fird  place,  then,  I  all  what  the  fe6l  of  which 
 we  have   beeti  fpeaking   means  by   the  beafi^  or  how  thev 
 
 VoL^IIL  K  spply 
 
3  4  GravQ^  Di  a l  o  g  u  e  s         Dial .  IV, 
 
 apply  this  title  to  "  chiH-ch-authority  fupported  with  fccular 
 **  power  f'* 
 
 X.  Tiiey  think  the  bead  ftands  in  the  prophecies,  as  zii 
 emblem  of  tyrannical  power  :  and  the  clergy  have  exer- 
 cifed  iuch  a  power  in  the  world  two  ways. 
 
 1.  They  have  ruled  the  world  by  the  (Irength  and  au- 
 thority of  the  tendings  who  gave  them  their  kingdom,  to 
 vwke  uniformity  *.  •  And    this  is  the  beaft  with  ten  horns. 
 
 2.  They  have  alfo  a  pretended  fpiritual,  but  really  tyran- 
 nical power,  which  they,  exercife  in  the  name  of  Chrifl, 
 over  the  confcicnces  of  men.  And  this  is  the  **  bead  with 
 '*  two  horns  as  a  lamb^  but  fpeaking  as  a  dragon,  who. 
 '*  exercifeth  all  the  power  of  the  firlt  beaft,  in  his  pre- 
 ^*  fenc^."    This  is  the  fame  with  the  falfe  prophet. 
 
 This  pretended  fpiritual  and  ecclefiaftic  power  or  jurif- 
 di*5tion,  is  exercifed  by  an  eccleliallical  frame  of  government^) 
 made  after  the  model  of  the  fecular  or  civil  government, 
 by  a  regular  fubordination  of  church-courts,  or  church-officers, 
 or  both  to<:;ether  ;  though  it  bedifputed  whether  a  general 
 council,  or  the  highefl  billiop  be  the  lupreme.  And  this, 
 is  the  image  of  the  beaft  that  has  ten  boms. 
 
 0.  I  Ihould  think  this  makes  your  people  (for  fo  I  may 
 call  them)  rigidly  tenacious  of  the  precife  plan  of  the  or- 
 der and  government  of  the  church  that  they  fee  in  the 
 New  Teftament,  left  they  Ihould  lofe  their  Chriftian  liber- 
 ty, and  pay  homage  to  this  image  of  the  beaJL 
 
 X.  Perfedlly  right  !  True  Chriftian  liberty  cannot  be 
 enjoyed,  nor  can  Chriftianity  be  truly  profelled,  or  outward- 
 ly pra;5lired,  but  in  that  very  order  which  is  laid  down  for  ic 
 in  the  New  Teftament  :  and  though  there  be  no  licence 
 to  fulfil  the  lufts  ofthefieili  in  that  order,  and  it  beat- 
 tended  with  feveral  hardfhips  and  inconveniencies,  yet  they 
 think  they  ought  to  rejoice  in  the  liberty  to  ferve  the  Lord 
 fefus  Chrift,  which  they  fmd  in  that  order  ;  and  they  pity 
 the  worlhippers  of  the  image  of  the  beaft y  who  aie  but  poor 
 /laves  and  fervants  of  corruption^  in  midft  ot  all  their  en7 
 joyments  and  worldly  eafe. 
 
 ©.  But  I  am  afraid  their  zeal  againft  ihe  beaft  Avith  ten 
 liorns,  and  his  image,  may  lead  them,  in  fome  cafes,  to 
 be  obnoxious  to  the  magiftrate,  even  in  this  land  of  reli- 
 gious liberty. 
 
 X.  Your  fufpicion  may  be  not  ill  grounded,  as  to  places 
 where  magiftrates  either  account  it  thpir  honour,  or  find  it 
 
 *  vii^voti,  fAioCJ  y^a)iJ(,-AVy  Rev.  xvii.  ij, 
 
 fome 
 
Dial.  IV.  betwixt  three  Free-Thinkiers^.    3^ 
 
 -fome  way  theif  intereft  to  ferve  tiic  clergy;  cfpecvally  feeing 
 no  man  can  be  admitted  burgefs  or  freeman  in  any  corpo- 
 ration, without  an  oath  to  fupportthe  prevailing  religion, 
 and  fefeing  all  muft  make  fome  (hew  of  obferving  the  hofi- 
 days  that  the  church  pleafes  to  sppoint. 
 
 '0.  Doubtlefs  it  muft  he  very  refreihing  to  fhe  clergy,  un- 
 der the  contempt  that  now  begins  fenhbly  to  aftiicl  them,  10 
 confider  the  allcgiancfe  that  is  fworn  to  them  in  cities  and 
 corporations,  and  to  fee  the  whole  nation  bowing  down  to 
 them  on  their  appointed  day. 
 
 But  what  becomes  then  of  the  Epifcopil  diiTenters  from 
 the  eftablilhed  church  ;  I  mean  fuch  as  profefs  confcience 
 in  refufing  to  fwear  allegiance  to  the  powers  that  be,  and 
 to  pray  for  them  ?  Do  they  fwallow  down  this  oath  ?  Or, 
 do  they  make  any  Ihew  of  obferving  the  Prefbyterian  holi- 
 days, which  pofTibly  have  been  (ometimes  appointed  by  the 
 clergy,  even  to  fliew  their  power  ? 
 
 X.  If  you  confider  the  fituation  of  ihefe  diiTenters^  wirli 
 tefpecl  to  the  ftate,  you  will  think  their  enemies  would 
 have  a  vafl  advantage  againft  them>  if  they  did  nor  juggle 
 a  little  in  fuch  things. 
 
 0.  This  is  but  a  forry  excufe  for  perjury  and  hypocjify 
 in  them  who  yet  pretend  to  fear  an  oath. 
 
 Xi  And  what  Will  be  your  excufe  for  the  pretence  of  a 
 regard  to  Chriftianity  and  the  fcripture,  in  books  written 
 plainly  againft  the  Chriftian  religion  and  the  fcriptures  > 
 What  fay  you  of  the  candour  and  ingenuity  of  the  Chri^ 
 flian  Detjff  as  an  interpreter  of  the  fcripture  ?  Do  you  think 
 he  believes  as  he  would  have  us  believe,  that  Paul  was  fuch 
 another  as  hiinfelf  ?  And  what  is  your  vindication  of  the 
 truth  and  fincerity  of  the  filent  fubmilfion  to  impoied  pu* 
 blic  ftandards  of  faith,  and  decent  conformity  to  the  rules 
 of  the  prevailing  religion,  recommended  by  a  noble  author? 
 
 0.  I  will  make  no  excufe  for  it.  It  is  not  agreeable  to 
 truth,  nor  confiltenL  with  candour  and  ingenuity  :  and  ic 
 cannot  but  be  a  ftrong  prejudice  in  the  minds  of  ingenuous 
 men  againft  the  caufe  that  is  managed  in  fuch  a  manner  : 
 but  the  juggling  way  is  ftiU  more  inexcufable  in  them  who 
 profefs  the  limplicity  and  godly  fmcerity  of  Chriftians. 
 And  if  the  prevailing  clergy  had  as  much  value  for  the 
 fouls  of  men  as  they  pretend,  would  they  not  be  concern- 
 ed to  have  the  temptations  removed?  But  what  do  I  fay! 
 Are  the  louls  of  men  able  to  cauncerbakcce:  their  own  au* 
 thority  in  their  own  balance  > 
 
 ■  E  ^  .X.  Jvlore 
 
.36     •  Grave  Dialogues  Dial.  IV, 
 
 X.  More  charity,  I  beg' of  you  !  You  feem  to  Jiave  a  pe^ 
 culiar  dillike  of  all  iorts  of  the  clergy  :  yet  why  iliould 
 they  he  denied  their  fiiare  in  your  iiniverfal  charity  ?  Arc 
 ihcy  only  dellitute  of  the  principle  of  difinterefted  bene- 
 volence ?  And  doth  that  principle  exert  itfelf  in  all  ftatef- 
 men,  lawyers,  phyiicians,  merchants,  foldiers,  and  all  forts 
 of  mechanics  ?  Or,  why  may  you  not  expe(5l  to  find  as 
 much  of  it  among  the  clergy,  with  refpcd  to  our  fouls, 
 as  among  the  lawyers  and  phyficians^  with  refpeft  to  our 
 eftates  and  the  health  of  our  bodies  ?  Put  yourfelf  in  their 
 place,  and  you  will  not  be  highly  offended  that  they  reful'e 
 3iot  the  magiflrates  fupport  to  their  authority.  And  the 
 removal  of  the  temptations  to  hypocrify  from  dilfenters, 
 would  work  no  change  on  their  louls  to  the  better.  Their 
 Chriftianity  would  appear  more  evidently  in  refiiling  them. 
 
 (- .  Well,  you  are  a  fine  advocate  for  clergymen  !  But, 
 if  your  people  find  themfelves  obliged  in  confcience,  a- 
 gainil  the  lead  mark  or  fign  of  fubjecTion  to  the  authority 
 of  the  clergy  fupported  by  the  fecular  powers,  will  they 
 not  be  charged,  in  fome  cafes,  with  the  crime  of  diibbe- 
 dience  to  the  magiflratc  ? 
 
 X.  No  doubt  their  enemies  will  raife  a  cry  againft  difo- 
 bedience  to  the  magi{lrate,  when  his  orders,  in  the  exe- 
 cution uf  the  commands  of  the  clergy,  are  not  obeyed  ;  and 
 they  who  make  no  feruple  of  being  accelTory  to  theft  and 
 ]>erjury  in  the  cafe  of  Ca^far's  tribute,  will  join  heartily  in 
 the  religious  cry;  even  as  the  Jews  complained  to  Pilate 
 of  lellis,  and  raifed  a  cry  againfl  him,  as  oppofite  to  Csefar'j; 
 Icingdom  i  for  though  they  fpirit  up  mobs,  and  raife  fedi- 
 tions  themfelves  when  at  under,  yet  whoever  contemns  their 
 -authority  when  the  magiftrate  fupportsit,  mufl  be,  in  their 
 account,  againft  Cdefar. 
 
 But  the  people  I  have  been  defcribing  adhere  to  God's  or- 
 dinance of  magiftracy,  Gen.  ix.  6.  as  it  is  illuftrated,  Rom. 
 chap.  xiii.  where  the  evil,  with  refped  to  which  the  magi- 
 itrate  is  a  revenger,  is  only  working  ill  to  our  neighbour., 
 againfl  the  fecond  table  of  the  law.  And  thofe  w)]o  are 
 moll  forward  in  condemning  them  for  refuting  lubjcc^lion  to 
 antichriflian  power,  are  as  ready  to  treat  them  with  cruel 
 jnockings,  for  a  flridt  obfervation  of  the  Chriflian  law,  touch- 
 ing the  magiftrate.  But  they  are  fubjed'  10  the  powers  that 
 he,  ,becaufe  they  are  fo  commanded  by  Jefus  Chrift  their 
 Lord,  who  forbids'  them,'  undcv  the  higheil  pains,  to  re- 
 ceive any  mark  of  fubjection  to  antichriftian  power.    And 
 
 when 
 
£)IaL  IV.  betwixt  three  Free-Thinkers.  37 
 
 "vvhen  they  refufe  the  mark  of  the  beaflj  they  fliew  fulijediori 
 to  the  magiftrate,  and  to  Jefus  Chrift,  in  patient  iufferings  j 
 for  they  abhor  mobs  as  much  as  they  do  a  national  church* 
 
 0.  I  do  not  lee  how  this  can  hurt  civil  Ibciety,  though, 
 while  there  is  any  national  church,  it  mud  expofe  theiii- 
 lelves  to  Ibme  hardiliips. 
 
 X.  And  without  theie  no  man  can  live  godly  in  Chrifl 
 Jefus,  amidft  this  preient  evil  world. 
 
 0.  There  is  one  thing  concerning  the  bead  not  yet  men- 
 tioned, that  has  tormented  the  commentators,  -viz.  his  7ium' 
 her,  iht  number  of  his  name.  Have  you  any  thing  to  fay  of 
 that?     ■ 
 
 X.  The  number  of  the  beaft  mufl  fome  way  carry  in  it 
 his  character,  for  it  is  the  number  of  his  name.  The 
 fcripture  uies  to  fet  down  numbers  in  words,  and  not  in 
 letters  or  figures,  except  the  number  of  the  beaft,  and  ^he 
 oppofite  number  of  the  Lamb.  The  beaiVs  number  ftands  ifi 
 thele  three  Greek  letters,  %,  |,  ^,  which  happen  to  be  ini- 
 tials of  the  words,  ;^g<r/at?o»,  |5v«<,  TAv^^y  i.  e.  Chriftians 
 Jlrangers  to  the  crofs  ;  a  very  proper  motto  for  the  beaft^s 
 whole  company,  and  a  chara<5ter  that,  one  way  or  otliei'j 
 iits  them  all,  and  none  other  but  them.  The  oppofite  num- 
 ber of  the  Lamb  (ihe  emblem  of  Chrift  in  his  patient  iuflfer- 
 ing,  in  oppoiition  to  the  perfecuting  beaft)  Hands  in  the  7th 
 chapter  of  the  Revelation,  exprefled  in  theie  three  letters, 
 €,,  i^t,  ^.  And  thefe  again  are  the  initials  of  thefe  three  words, 
 pJiuxTc^,  yj^rve^i^,  ^K>»coy.ivoi ;  i.  c.  the  perfeciited  vjitnejfes  of 
 the  luord ;  which  is  the  very  oppofite  of  the  former,  anli 
 agrees  exa6lly  wiih  the  defcription  the  Revelation  gives  of 
 the  followers  of  the  Lamb  that  was  fiain,  in  oppofition  to 
 the  worfliippers  of  the  bead.  It  has  been  obferved,  that  the 
 number  of  the  Lamb's  company,  144,  is  mentioned  for  the 
 faKe  of  12,  its  fquare  root,  to  give  us  a  defcription  of  the 
 true  church,  as  wholly  built  on  the  doctrine  of  the  twelve  a- 
 polLLes  of  the  Lamb,  even  as  the  church  of  the  Old  Teftamenc 
 fprang  from  the  twelve  patriarchs.  And  this  number  twelve 
 is  fet  down  in  thefe  two  letters,  ^>3.  which  may  Rand  for 
 li(idrivuoi  fiuo-iMiov,  the  rojal  priejlhood.  And  if  the  num- 
 ber 25  be  the  root  of  the  bead's  nnmber^j  as  Potter  would 
 have  it,  then  that  might  be  exprefTed  by  «.  s.  Kv^Uryig  khu-, 
 the  lordfhip  of  the  nations  \  of  which  the  Lord  fpeaks  to  his 
 difciplcs  in  this  manner^  "  Ye  know  that  the  princes  of 
 *'  the  Gentiles  exercife  dominion  over  them,  and  they  that 
 *'  are  great  exercife  authority  upon  them 5  but  it  Ihall  not 
 
 "be 
 
38 
 
 Grave  OiALTOGirirs  Dial.  IV, 
 
 *'  be  To  among  you:  but  whofoevt^r  will  be  ^reat  among 
 '*  you,  let  him  be  your  minifter;  and  whofoever  will  ht 
 ''  chief  among  you,  let  him  be  your  fervant;  even  as  r]:e 
 *'  Son  of  man  cante  not  to  be  miniftered  unto,  but  to  mini» 
 **  fter,  and  to  give  his  life  a  ranfom  for  many.'* 
 
 ©.  I  fuppofe  the  Greeks  and  Romans  ufed  to  expfefs  their 
 inottoes  by  the  initial  letters;  and  fo  1  mufl  own  your  ac- 
 count of  the  number  of  the  beall's  name  is  more  plain  and 
 fimple  than  any  I  have  yet  heard  ;  and  the  oppofite  mottoes 
 of  the  two  companies  are  exactly  agreeable  to  the  dodrine 
 oftliatfecfl  about  fuffering,  and  to  the  New  Teflament.  But 
 I  am  not  fatisfied  with  their  building  fo  much  upon  emblems 
 and  dark  fayings,  efpecially  when  mod  part  of  them  are  in- 
 capable to  judge  of  them,  as  being  unffcilled  in  the  original 
 language. 
 
 X.  There  is  no  dodlrine  drawn  from  thefe  figures,  or  dark 
 fayings,  but  what  is  all  clearly  and  plainly  taught  in  the  New 
 Teftament,  to  the  meanefl:  capacities  j  which,  by  the  way, 
 are  more  capable  to  receive  inflrudion  by  figures  and  em- 
 blems, than  by  metaphyfics,  or  mathematical  reafoning, 
 But  they  do  not  build  on  any  thing  whereof  they  are  inca-* 
 pable  to  judge.  They  obferve  a  mod  terrible  proclamation 
 of  w'rath  and  vengeance  againft  all  them  **  who  worlliip  the' 
 *^  beaft  and  his  image,  and  whofoever  receiveth  the  mark 
 '*  of  his  name.''  And  when  they  inquire  how  they  Ihall  be 
 free  from  this  mod  dangerous  thing  that  is  exfTefled  in  thefe 
 dark  words,  they  find  the  oppofite  of  it  immediately  fet  be- 
 fore them  in  the  next  words,  that  are  very  plain,  viz. 
 *'  Here  is  the  patience  of  the  faints;  here  are  they  that 
 *'  keep  the  commandments  of  God,  and  the  faith  of  Jefus/' 
 Whereby  they  eafily  underftand,  that,  if  they  have  the  pa^ 
 tience  of  the  faints,  in  oppofition  to  perfecuting,  or  yielding 
 the  truth  for  fear  of  fuifering,  and  if  they  keep  the  com- 
 mandments of  God,  and  the  faith  of  Jefus,  as  fet  forth  in 
 the  fcriprares,  in  oppofition  to  all  the  commandments  and 
 dodrines  of  men,  and  that  with  patience  in  fuffering,  then 
 they  are  free  from  woriliipping  the  bcall  and  his  image,  and 
 are  not  receiving  the  mark  of  his  name. 
 
 0.  So  much  for  the  beaft.  Let  me  next  hear  what  your 
 people  have  to  fay  oithcivhore. 
 
 X.  As  the  true  church  is  fet  forth  by  the  emblem  of  a  wo- 
 man, fo  is  the  falfe  reprefented  bv  a  woman,  a  whore  ;  that 
 is,  a  fociety  that  pretends  to  be  the  fpoufe  of  Jefus  Clirift, 
 iind  the  mother  of  the  children  of  God^  and,  under  this  pre- 
 text. 
 
Pial .  I V .  betwixt- three  F re b-T hi n k e r s .    39; 
 
 tejft,  "  commits  fornication  witl^  the  kings  of;  the  earth/'- 
 
 0.  And  how  does  Ihe  that  ?   ^ 
 
 X'  They  hold,  this  as  a  l>rong,  prefumption  ofit,  Thar, 
 not  content  with  the  proredion  and  provihpn  thftt  Jefus 
 Chrift  beftows  on  his  church,  the  betakes  herielftp  the  kings 
 of  the  earth,  and  is  defended  and  provided  for  by  them,  an(i 
 Hiews  herfelf  opjenly  abrqad  in  the;  o,rnan]e;nts  they  h^ve  be« 
 flowed  on  her. 
 
 And  they,  look  on  this  as,  a  p.larln-  proof  of  ipj.Th?t  fliq 
 boafts  herfelfthe  mother  of  mujntqdes  of  children  that  ap- 
 pear manifeftty  never  to  h^ye  been  begotten  by  the  power 
 of  Jefus  Chrift,  or  by  the  incorruptible  feed. of  the  v/ord  tha^- 
 was  preached  by  his  apop-les,  but  by  the-  power  of  the  kings 
 of  the  earth.  In  oppolitioo  to  this,  they  hold  none  for 
 (church. members,  but  fuch  as  appear  to  be  **  begotten  by 
 **  the  word  of  truth,*'  and  who  are  *'  keeping  the  com^ 
 ^'  mandments  of  God,  and  have  the  teltimony  of  Jefug 
 ^^  Chrifl.*'  And,  as  a  true  vifible  ch.ui-ch  mufh  be  a  church. 
 of  the  faints,  ihcy  cannot  look  on  that  as  a. true  church,  thi^t; 
 is  made  up  of  members  who  never  appeared  to  believe  on: 
 Chrift,  through  the  word  of  his  apoftles,  who  appear  not  to 
 have  the  teftimony  of  Jefus,  nor  to  be  keeping  the  command- 
 jnents  of  God.  And  they  maintain,  that  the  people  of  God 
 are  called  to  corns  outof  fuch  churches,  and  to  ti^rn  away^ 
 from  them,  left  they  partake  of  their /////  and  ihe'ir  plagues. 
 
 Further,  they  fay  this  is  one  of  the  plain  characters  oi  tha 
 '^'hore,That  fne  perfecutes  the  remnant  of  the  woman\«;  {eed, 
 which  keep  the  commandments  of  God,  and  have  the  te- 
 (limony  of  Jefus  Chrift,  and  that  by  the  }X)wer  of  the  kings 
 that  commit  fornication  with  her*  Andfo  ihe  appears  '*  drunk- 
 ^'  en  whh  the  blood  of  the  faints,  and  with  the  blood  of  the 
 ^'  martyrs  of  Jefus.'* 
 
 0.  But  where  Ihall  the  Chriftian  church  be  found,  that 
 will  take  with  this  laft  thing  that  they  make  the  character  of 
 the  whore?  Churches  may  own  thefe  hfts,  That  they  are 
 defended  and  provided  for  by,  the  kings  of  the  earth,  and 
 that,  as  they  fland  defended  by.  theie  kings,  they  have 
 many  children,  or  members,  that  have  not  been  begotten 
 by  the  gofpel,  and  cannot  properly  be  called  faints,  and 
 that  had  not  been  in  the  church  without  the  favour  and 
 countenance  of  thofe  fecular  powers,  though  they  will  llout-* 
 ly  deny  the  inference  your  people  make  from  thefe  fadls 
 (which  yet  wants  not  a  fair  appearance).  But  where  js  the 
 jchurcli  that  will,  take  with  this  fa^,  fhat  Ihe  perfecutes 
 
 iheii^ 
 
40  Grave  Dialogues  Dial.  IV, 
 
 tliem  "who  have  the  teftimony  of  Jefas,  and  keep  God*9 
 commands ;  or  that  ihe  takes  pleaiure  in  Ihedding  the  blood 
 of  the  famts  and  martyrs  of  Jefus  ?  Even  the  Roman  church 
 herfelf  only  Ihews  her  zeal  forChrill,  in  profecuting  them 
 Avho  deny  and  blafpheme  the  teflimony,  and  difobey  God's 
 commands^  viz.  heretics  and  fchihnatics ;  and  fo  far  is 
 ftie  from  delighting  in  blood,  that  the  very  inquifitors 
 beg  the  fecular  powers  to  (hew  mercy  to  ihofe  wretciied  he- 
 retics and  blafphemers  whom  they  delivered  over  ro  them. 
 
 Now,  if  this  charafter  do  not  apply  to  the  church  of 
 Rome,  the  cannot,  on  any  account^  be  efleemed  that  whore 
 in  the  Revelation,  that  is  drunk  with  the  blood  of  Chri- 
 ftian  faints  and  martyrs,  far  lels  can  any  other  church. 
 
 X.  If  we  take  the  account  the  Jews  will  give  us  of  the 
 death  of  Chrill:,  they  were  far  from  perfecuting  the  MefTuh, 
 orpuctin,T  him  <-.'^  death  ;  but,  in  their  great  zeal  for  the 
 honour  of  the  Deity,  they  were  taking  care  to  have  a  de- 
 ceiver, a  falfe  prophet,  taken  out  of  the  way,  according  to 
 the  law  of  Mofes,  as  a  blafphemer,  who,  by  his  doctrine, 
 made  himfelf  God,  to  the  great  reproach  of  the  Deity. 
 And  fo  far  were  they  from  approving  of  perfecution,  that 
 they  highly  honoured  the  prophets,  and  righteous  men 
 who  fufFered  in  the  days  of  their  fathers,  and  declared  that 
 they  would  have  had  no  part  with  their  fathers  in  that  mat- 
 ter. Yet  they  therafelves  were  ac^ed  by  the  fame  fpirit  that 
 perfecuted  the  prophets  in  their  fathers  ;  and  on  this  very 
 account  Jefus  Chrift  fays  to  them,  "  Ye  ferpents,  ye  genera- 
 *'  tion  of  vipers,  how  can  ye  efcape  the  damnation  ot  hell:'* 
 And  when  Jefus  Chrift  was  cleared'by  his  refurrcdion,  te- 
 ftified  to  all  nations,  and  the  Jews  had  alfo  perfecuted  the 
 ^vitnelTes  of  his  refurret^ion  in  their  zeal  of  God,  and  of 
 his  law  given  by  Mofes,  then  the  vengeance  of  God  came 
 iipon  their  nation,  for  all  the  righteous  blood  Ihed  upon 
 the  earth,  from  the  blood  of  righteous  Abel. 
 
 Neither  will  all  the  pretence  chat  the  fajie  church  makes 
 of  her  zeal  for  the  honour  of  Chrill  and  his  kingdom,  vin- 
 dicate her  from  the  charge  of  the  blood  of  the  faints  and 
 martyrs  of  Jefus,  even  tliough  Ihe  do  greater  honour  to  the 
 martyrs  of  foriner  ages  than  did  the  Jews,  while  Ihe  pro- 
 fecuces  her  heretics  and  fchifmatics^  her  falfe  prophets, 
 or  teachers,  and  blafphemers,  upon  the  fame  principles,  ia 
 the  fame  method,  and  with  the  fame  fjfirit  and  temper 
 "wherewith  the  martyrs  of  former  ages  were  perfecuted. 
 Even  thar  pooi»  pretext,  of  praying  the  fecular  ami  to  pity 
 .:■  "  aili 
 
Dial.  IV.  betwixt  three  Free-Thinkers.  41 
 
 and  fpare  them  that  are  delivered  over  to  it,  ferves  to  con- 
 demn her,  as  it  thews  (he  is  not  wholly  ignorant  that  the 
 church  of  Chrift  ought  to  be  of  another  manner  of  fphit 
 thin  \o  deftroy  mens  lives  ;  while  at  the  fame  time  (lie  has 
 the  people  of  the  nations  and  the  kings  of  the  earth  per- 
 fuaded,  that  they  do  God  good  fervice  in  deflroying  them  : 
 for  the  has  made  them^/n/«^  ivith  the  ivhie  of  her  foTiiication. 
 And  when  the  time  of  the  refurre(flion  of  the  jufl:,  and 
 the  day  of  vengeance  ihall  come,  then  in  her  will  he  found 
 the  blood  of  prophets  and  of  faints ,  and  of  all  that  lueve /lain 
 upon  the  earth.  And  all  that  partake  with  that  pretended 
 mother-church,  (the  true  mother  of  harlots),  in  purfuing 
 the  principles  of  national  uniformity  and  extirpation,  par- 
 take with  her  in  her  fin,  and  mud  Jhare  in  her  plagues. 
 
 But  certainly  this  character  of  the  whore  cannot  apply 
 to  any  church  that  ftoppeth  her  ears  from  hearing  of  bloody  of 
 that  concurs  not,  diredly  or  indiredly,  with  the  deif  rdying  or 
 mens  lives  for  Chrifh's  fake,  either  by  means  of  the  ma- 
 giflirate,  or  by  the  hands  of  the  mob. 
 
 0.  The  next  queftion  is  about  antichrift,  which,  I  would 
 think,  muft  denote  oppoluign  to  Chrift. 
 
 X.  But  that  oppofuion  mull  be  under  a  fliew  of  regard 
 to  him;  for  John,  who  fpeaks  of  antichrifl:  in  his  epilfles, 
 bids  Chriftians  try  the  fpirits,  left  ihey  Ihould  be  impofed  or 
 by  the  fair  iliews  of  falfe  prophets,  and  take  lip  with  the 
 fpirit  of  antichrift,  inftcad  of  the  Spirit  of  Chrift  ;  and  this 
 exhortation  had  been  perfedly  needlefs,  if  the  fpirit  of  an- 
 tichrift did  no  way  pretend  to  be  the  true  Spirit  of  Chrift, 
 hut  appear  in  open  and  undiflembled  oppolition  to  it,  as 
 did  the  Jewilh  rabbles,  and  the  Heathen  philofophers. 
 Paul  tells  us,  the  man  of  fin  fits  m  the  lemple  of  God, 
 and  manages  his  oppofition  there  ;  fo  that  we  may  fay. 
 That  **  antichrift  oppofes  himfelf  to  Chrift  in  the  name  of 
 ''  Chrift." 
 
 0.  At  this  rate,  you  would  even  comprehend  our  people 
 under  the  defignation  of  antichrift,  as  they  make  a  fort 
 of  pretence  to  Chriftianity,  and  yield  a  decent  obfervance 
 to  the  rites  of  the  Chrillian  religion  prevailing  in  their 
 country. 
 
 X.  Sol  might,  if  the  pretext  were  not  too  thin  to  deceive 
 any  body  that  is  ferious  about  the  gofpel  ;  but  though  they 
 had  all  the  grimace  of  the  Qiiakers,  who  do  not  differ  from 
 them  at  bottom',  they  could  not  be  called  that  antichrift. 
 They  rather  feem  to  be  pointed  at  in  thefe  words  of  Peter, 
 
 Vol.  III.  F  '*  There 
 
42  Grave  Dialogues         Dial.  IV. 
 
 '-'  There  fliall  come  in  the  lafl:  days  fcofFers,  walking  after 
 ^'  their  own  lufts,  and  faying,  Where  is  the  promife  of  his  co^ 
 ^^  ming  ?''  And  I  would  take  them  to  be  thofe  who  fpeak  evil 
 of  the  way  of  triuh,  by  reafon  of  the  antichrillian  falfe  teach- 
 ers, and  o\   the  multitudes  following  their  pernicious  ways. 
 
 0.  And  how  then  does  antichriffc  oppofe  himfelf  to  Chrift 
 hi  the  name  of  Cb?ift  ? 
 
 X.  John  defcribes  the  oppofition  of  the  grand  antichrifl 
 by  that  of  his  little  forerunuers  among  th4  firft  Chriftians. 
 For,  as  Paul  tells  us,  That  the  myftery  of  iniquity j  which  was 
 at  lafl:  to  come  to  a  great  head^  was  already  -working  among 
 Chriflians ;  fo  John  fays,  "  As  ye  have  heard  that  anti- 
 **  chrifh  Ihall  come,  even  now  there  arc  many  anticbrifls  ;* 
 and  again,  *^  This  is  that  fpirit  of  antichriil  whereof  you 
 '*  have  heard  that  it  fnould  come,  and  even  now  already 
 *'  is  it  in  the  world."  He  informs  us.  That  thefe  many 
 antichrifts  tliat  were  in  his  time,  departed  from  the  com-, 
 munion  of  faints,  as  it  flood  among  the  firft  Chriilians, 
 who,  under  the  diredion  of  the  apoflles,  walked  together  in 
 brotherly  love,  in  feparaiion  from  the  world,  or  in 
 oppofition  to  the  love  of  the  world,  and  of  the  things 
 of  the  world,  knowing  the  truth  as  it  is  in  Jefus,  through 
 his  Spirit,  whereof  they  were  partakers,  and  profefTing 
 the  hope  of  the  promife  of  eternal  life  ;  fo  that  there 
 mufl:  be  a  departure  from  thefe  things  in  the  cafe  of 
 that  great  antichrifl,  whereby  his  oppofition  to  Chrift  may 
 be  manifeft,  noLwithfi:anding  all  his  pretences  to  an  inter- 
 eft  in  him.  Paul  calls  the  fame  matter  an  apojhifyj  and 
 fays,  **  Men  ihall  depart  from  the  faith,  giving  heed  to  fe- 
 *^  ducing  fpirits."  Now,  as  the  firft  perverters  of  the  go- 
 fpel  departed  from  the  faith,  nnder  a  pretence  to  it,  where- 
 by they  were  tit  to  deceive  and  leduce  Chriftians  into  a  real 
 oppofition  to  the  faith  of  Chrift,  fo  does  that  antichrift  depart 
 from  the  faith  of  Jefus  Chrift,  as  come  in  thefiej]?y  in  turning 
 b.ick  to  that  old  ficthfy  and  worldly  ftate  ot  the  church  that 
 lie  came  in  the  fleih  to  do  away,  and  that  he  aboliihed  in  his 
 death  ;  and  thus  he  is  a  liar,  when  he  pretends  to  own  that 
 |c;'us  Chrift  is  come  in  the  lielh.  He  departs  from  the  faith 
 of  Jefus  as  the  Chrift,  or  the  anointed  prophet,  prieft,  and 
 king  of  th.e  church,  wiiich  partakes  with  him  in  that  anoint- 
 in^f  and  fo  knoivs  the  truth,  and  is  a  royal  pricfthood  ;  for  he 
 fets  up  his  own  teftimony,  and  puis  it  upon  the  church 
 f  n-  the  teftimony  of  that  great  prophet,  Jefus  Chrift. 
 Heeftablillies  another  priefthood  in  the  church,  and  other 
 
 interceilbrs 
 
Dial.  IV.  betwixt  three  Free-Thinkers.  43 
 
 interceiTors  with  God,  and  exalts  human  merit,  to  the  ma- 
 king of  the  merit  and  inrerceflion  of  Jefus  Chrifl  of  none 
 .efFe<^  ;  and  he  impofeshis  own  authority  upon  ilie  church, 
 for  the  authority  of  the  Lord  Jefus,  and  exercifes  a  lordly 
 dominion  over  God's  heritage.  Thus  he  fits  in  the  tempfe 
 of  God,  exalting  himfelf,  and  oppofing  himfelf  to  Chrift 
 in  the  name  of  Chrifl  ;  and  fo  he  is  a  liar,  when  he  pre- 
 tends to  own  that  Jefus  is  the  Chrift.  Further,  he  departs 
 from  the  faith  .^and  hope  of  the  p?o?jnfe  of  eternal  life^ 
 through  the  death  rand  refurredion  of  the  Lord  Jefus,  and 
 cleaves  to  the  things  that  are  in  the  world,  in  oppofition  to 
 the  Father  and  the  Son,  as  manifefted  in  that  promife  of  e- 
 terniil  life;  he  feduces  men  from  the  belief  of  this  great 
 truth,  That  if  any  man  love  the -world,  the  love  of  the  Father 
 js  not  in  him  ;  he  departs  from  the  new  commandment  of 
 brotherly  love,  and  from  that  order  wherein  the  chil- 
 dren of  God  walked  together  in  that  love  from  the  be- 
 ginning, in  feparation  from  the  world  ;  and  in  place  of 
 that  lorucs  the  world,  and  is  a  friend  of  the  world.  And  thus 
 he  is  a  liar,  when  he  fays  he  knows  the  Father  and  Jefus 
 Chrifl,  who  was  '*  declared  to  be  the  Son  of  God  with  power, 
 ^'  by  the  refurre^lion  from  the  dead  ;"  fcr  he  denies  the 
 Father,  **  who  hath  begotten  us  to  the  lively  hope  of  the 
 **  heavenly  inheritance,  by  the  refurredion  of  Jeiu:  Chrifl 
 *^  from  the  dead  ;"  and  he  denies  the  Son,  '*  who  gave 
 *^  himfelf  for  our  fms,  that  he  might  deliver  us  from  this 
 <*  prefent  evil  world,  according  to  the  will  of  God  and 
 <•■■  our  Father." 
 
 In  a  word,  the  fpirit  of  antichrift,  that  would  pafs  for 
 the  Spirit  of  Chrift,  is  known  to  be  againft  Chrift  by  thefc 
 ligns.  1.  It  confeffeth  not  that  Jefus  Chrift  is  come  in  the 
 iielh.  2.  It.  fpeaketh  of  the  world,  and  is  hearkened  to 
 by  worldly  men.  3.  It  draws  men  away  from  hearing  the 
 apoftles  of  Chrifl,  who  preached  the  gofpel  with  the  Holv 
 Ghofl  fentdown  from  heaven  ;  and  it  feduces  th.em  togive 
 more  ear  to  the  do(5liines  and  coram.-tndments  of  men,  than 
 to  the  words  of  the  Holy  Ghoft  preached  by  the  apoftles, 
 fpecialiy  concerning  the  love  of  God,  as  mani felled  in 
 Chrift,  and  our  love  to  one  another  according  to  that. 
 
 0.  All  this  is  ftill  very  agreeable  to  the  doctrine  of  that 
 fed,  and  it  looks  very  like  the  New  Teftament  ;  but  I 
 ihould  think  it  hard  to  prove  againft  any  Chriftian  church, 
 that  they  hear  not  the  apoftles  of  Chrift.  I  know  you  will 
 "readily  tellme  what  you  have  laid  before  concerning   the 
 
 F  'J.  interpretation 
 
44  Grave  Dialogues         Dial.  IV. 
 
 interpretation  of  Icripture  ;  but  it  will  not  be  cafy  to  con- 
 •vince  ihemj  who  think  they  hold  the  true  interpretation  of 
 the  apoftles  againfl  all  errors  and  falfe  glolTes,  or  who  hold 
 their  religion  as  received  from  the  apoftles,  either  by 
 ^vriting,  or  by  unwritten  tradition,  that  they  are  not  hear- 
 ing the  apoftles. 
 
 X.  No  lefs  hard  than  it  was  to  convince  the  Jews  that 
 they  were  not  hearing  Mofes  and  the  prophets ;  yet  the  thing 
 is  very  clear  in  many  inftances.  I  iliall  condefcend  on  a  few. 
 The  council  of  Conftance  confelled,  that  communion  in  both 
 kinds  was  both  commanded  by  Chrift,  and  pradifed  by  the 
 primitive  church,  and  yet  forbade  it.  After  this  the  coun- 
 cil of  Bafil  made  a  decree  touching  communion  in  both 
 kinds,  by  which  they  declared,  that  believers  who  commu- 
 nicated are  not  obliged,  by  divine  right,  to  communicate  in 
 both  kinds,  and  that  it  is  the  bufmefs  of  the  church  to  de- 
 termine in  what  manner  the  communion  ought  to  be  ad- 
 miniftered.  Is  not  this  a  ftrange  way  of  hearing  the  apoftles? 
 as  if  thefe  apoftles  had  left  the  church  poftefted  of  a  divine 
 right  to  contradid  the  plaineft  things  they  have  written ! 
 And  may  not  this  fame  inftance  ferve  to  fix  the  character  of 
 changing  the  times  and  lavjs  P 
 
 0.  This  is  barefaced  enough,  I  own ;  but  have  you  no 
 more  Inftances? 
 
 X.  It  is  as  plain  in  the  words  of  the  apoftles,  that  the  di- 
 fciples  ihould  aftemble  on  the  firft  day  of  the  week  to  break 
 bread,  as  it  is  that  they  Ihould  aifemble  for  worlhip  on  that 
 day;  yet  churches  called  Chriftian,  who  hold  themfelves 
 indifpenfably  obliged  to  afTemble  for  worlhip  on  the  firft  day 
 of  the  week,  find  no  fuch  obligation  on  them  to  aifemble 
 then  to  break  bread. 
 
 0.  That  is  fay,  they  are  not  hearing  the  apoftles,  even 
 in  their  aftembling  to  worlhip  on  that  day,  but  are  obliged 
 to  it  by  lome  other  authority. 
 
 X.  I  might  obferve  to  you  further,  that  the  church  of 
 Rome,  and  Proteftant  churches  too,  hold  the  eating  of 
 ftrangled  and  blood  as  indifferent,  and  as  lawful  as  the  eat- 
 ing of  any  of  the  meats  forbidden  in  the  law  of  Mofes ;  tho' 
 the  apoftles  (in  the  fame  decrees  that  freed  the  Gentiles  from 
 the  yoke  of  that  law)  exprefsly  forbade  it,  as  necejfary  to 
 be  abftained  from,  together  with  the  eating  of  things  fa- 
 crificed  to  idols,  (a  thing  that  Chrift  hates),  and  with  forni- 
 cation ;  and  yet  they  have  eftablilbed  a  diftindlion  of  meats 
 on  their  feafoni;  and  days  of  failing,  requiring  ^'  abftinence 
 
 '^  from 
 
Dial.  IV.  betwixt  three  Fi^ee-Thinkers.  45 
 
 *'  from  meats  that  God  hath  created  to  be  received  with 
 "  thankfgiving." 
 
 .  The  apoilles  gave  commandment  about  church-officers, 
 bitliops,  or  elders,  and  deacons,  and,  in  defcribing  their  cha-. 
 rader,  exprefsly  allow  them  to  be  the  hufuand  of  one  wife; 
 but  the  church  of  Rome  as  exprefsly  forbids  them  to  marry 
 at  all. 
 
 0.  Yon  cannot  fliy  this  of  Proteftant  churches,  who  allow 
 them  to  marry  as  often  as  they  pleafe,  providing  they  have 
 but  one  at  once. 
 
 X.  But  I  have  not  fufficient  ground  to  think  they  are 
 hearing  the  apoftles  in  that  either;  for,  when  I  confider  what 
 is  faid  of  the  miniifering  widow,  that  Ihe  is  not  to  be  **  taken 
 "  into  the  number,  under  threescore  years  old,  having 
 *'  been  the  wife  of  one  man,'*  and  that  in  oppofition  to  the 
 younger  widows,  who  are  allowed  to  marry  again  rather 
 than  do  worfe ;  yea,  in  oppofition  to  fuch  as  have  been  oft- 
 ener  than  once  married,  after  they  profefl'ed  the  faith,  be- 
 fore threefcore  years  of  age  ;  I  think  I  have  reafon  to  be- 
 lieve, that  the  apoftles  -forbade  church-officers  to  be  married 
 oftener  than  once :  not  that  they  forbade  them  to  marry  in 
 cafe  of  need;  to  prevent  worfe,  but  that  they  would  have 
 •them  refufed  as  church-officers  when  fo  married. 
 
 '0.  If  1  be  not  mifmformed,  thefe  inflances  will  not  touch 
 the  Greek  church ;  for  it  is  faid,  they  neither  eat  blood, 
 nor  allow  their  priefts  to  marry  twice,  though  they  permit 
 them  to  marry  once. 
 
 X.  Yet  this  is  far  from  being  enough  to  clear  that  church, 
 or  the  feveral  lecls  of  eallern  Chridians,  of  the  charge  of 
 not  hearing  the  apoftles :  yea,  every  church  is  liable  to 
 this  charge,  tliat  is  not  holding  the  gofpel  juft  as  ihe  firfb 
 churches  received  it  from  the  apoftles,  nor  walking  in  that 
 fa. lie  order  to  which  the  apoftolic  exhortations  (eipecially 
 concerning  brotherly  love,  and  the  communion  of  the 
 faints  and  faithful  in  the  worlhip  of  God)  are  all  adapted; 
 fo  .hat  they  cannot  be  obferved,  as  given  by  the  apoftles, 
 but  in  that  order  to  which  they  are  fuited. 
 
 It  would  require  a  great  excels  of  charity  to  efteem  them 
 as  hearers  of  the  apoftles,  who  contend  earneftly  for  a 
 church-order,  and  for  modes  and  forms  of  church  govern- 
 ment and  worihip  that  are  not  to  be  feen  in  the  apoftles 
 writings ;  and,  at  tlie  fame  time  that  they  are  adhering 
 obftinately  to  fuch  ufages,  if  they  be  put  in  mind  of  the  neg- 
 ied  of  fome  of  the  cleareft  plaineft  things  that  the  apoftles 
 
 have 
 
46 
 
 Grave  Dialogues  Dial.  IV. 
 
 have  written,  will  readily  anfwer,  that  thefe  things  were 
 written  only  for  that  time,  and  not  for  the  time  we  live  in  ; 
 which  is  in  plain  terms  to  fay,  that  the  words  of  the  apoftles 
 are  to  be  regarded  juft  as  an  old  almanack. 
 
 Some  traces  of  the  apoftolic  infUtution  muft  be  fomid  in 
 every  church  that  is  called  Chriflian ;  and  fuppofing  thefe 
 to  be  held  by  each  church  as  its  fundamentals,  (for  parties  dif- 
 fer as  much  about  this  as  any  thing  whatfoever),  it  is  now 
 become  falhionable  for  men  to  excufe  thenifelves,  in  their 
 compliance  with  the  deviations  of  the  church  where  their 
 intereft  lies,  from  the  primitive  order  that  appears  in  the 
 apoftolic  writing?,  by  this,  '*  that  hold  they  the  funda^ 
 **  mentals,  and  [o  are  good  catholic  Chriftians;"  and  here- 
 upon they  are  ready  to  glory  over  thofe  who  would  be  te- 
 nacious of  xhe  words  of  the  apoffcles,  without  adding-  or  di- 
 3nini<bing,  as  narrow  fouls  and  bigot?,  oppolite  to  catholic 
 Chiiftianity ;  yet  the  writings  of  the  apoftles  are  the  catholic 
 rule  of  Chriftianity;  and  if  fo,  every  deviation  from  that 
 muft  be  out  of  the  catholic  way.  But  if  we  are  not  to  hear  tie 
 apoftles  further  than  what  we  judge  fundamental  and  catholic, 
 how  come  we  to  hear  any  church  or  religious  party  in  any 
 thing  but  what  is  catholic  ?  Why  do  we  go  along  with  them 
 in  the  praclice  of  thofe  peculiar  things^  whereby  they  ftand 
 not  only  diftmguiihed,  but  oppofed  to  one  another?  To  be 
 one  with  all  them  of  every  feci  who  believe  on  Chrift,  thro* 
 the  word  of  his  apoftles,  as  far  as  they  appear  fo  to  believe, 
 is  a  glorious  thing,  and  is  the  neceifary  eifed  of  one's  be- 
 ing a  believer  himfelf ;  and  the  moft  effe6lual  way  of  evi- 
 dencing this,  is  to  hearken  to  every  word  of  the  apoftles. 
 But  thefe  men  muft  be  felf- condemned,  who  defend  theni- 
 felves in  their  attachment  to  a  church-order  not  agreeable  to 
 that  of  the  apoftles,  or  in  their  compliance  with  the  unin- 
 ftituted  peculiarities  of  any  church,  by  this  poor  pretence, 
 that  it  is  enough  if  they  hear  the  apoftles  in  things  chat  are 
 fundamental  and  catholic.  If  they  fee  not  that  the  a- 
 poftles  have  laid  down  any  rule  for  the  order  wherein  Chri- 
 ilians  are*:o  walk,  in  the  profeflion  of  the  faith,  and  love 
 and  hope  that  is  in  Chrift,  why  do  they  obferve  any?  or, 
 if  the  apoftles  have  given  fuch  a  rule,  but  they  are  not  yet 
 fatisfied  what  it  is,  why  do  they  proceed  till  they  be  cleared  ? 
 Or,  how  come  they  to  comply  with  any  addition  to  the 
 words  of  God,  or  diminution  from  them? 
 
 Thea})oltolic  or  inl'pired  writers  were  '*  of  God:  he  that 
 *'  knoweth  God,  heareth  them ;  he  that  is  not  of  God;,  hear- 
 
 "  eth 
 
Dial.  V.  betwixt  three  Free-Thinkers*     47 
 
 "  eth  not  them  :  hereby  know  we  the  Spirit  of  truth,  and 
 *^  the  fpirit  of  error/'  the  Spirit  of  Chrid,  and  the  fpiric 
 of  antichrift. 
 
 0.  You  carry  this  point  of  hearing  the  apollles  very  far. 
 We  have  dwelt  fo  long  on  this,  that  I  fee  we  cannot  now 
 overtake  the  reft  of  our  fubie<^.  As  it  is  not  agreeable  to 
 our  friend,  who  has  therefore  ihunned  us  for  this  time;  he. 
 will  certainly  be  perfuaded  my  head  is  turned,  when  he 
 finds  me  ftill  intent  upon  the  unriddling  of  dark  prophe- 
 cies. 
 
 X.  You  muft  therefore  ftudy  to  make  hira  eafy,  by  be- 
 ginning with  fomething  elle  that  will  be  more  agreeable  to 
 him  ;  mean  time,  I,  who.  am  exceeding  fond  togratiiy  your 
 curiofity  in  this  matter,  ihail  confider  the  reil  of  the  lub- 
 
 jea. 
 
 DIALOGUE       V. 
 
 ,«.  T  Have  been  thinking  on  what  you  faid  of  hearing  the 
 JL  apojHes ;  and  1  am  afraid,  you  have  drawn  that  cord 
 flraiter  than  did  the  apoftles  themfelves,  at  ieari  as  to  eve- 
 ry cafe :  For  even  Paul,  the  moft  noted  writer  among 
 them,  tells  plainly.  That  he  fays  fome  things  from  his  own 
 judgment,  which  he  had  not  from  his  Mailer,  and  fpeaks 
 but  doubtingly  of  his  having  the  Spirit  in  fome  cafes. 
 
 X.  The  Lord  told  his  apoftles,  when  he  was  about  to 
 leave  them,  that  he  had  yet  many  things  to  fay  to  them, 
 which  they  could  not  then  bear;  but  promifed  to  fend  them 
 the  Spirit  of  truth  to  guide  them,  as  i:  were  ftep  by  ftep, 
 into  the  whole  truth. 
 
 The  Corinthians  had  propofed  queflions  to  Paul  touching 
 marriage;  and,  in  anfwer  to  their  qneftions,  he  tells  them 
 what  the  Lord  had  commanded  on  the  fubjed  in  the  days  of 
 his  flelb,  to  which  he  adds  fome  things  for  the  clearing  of 
 their  dilHculties,  which  the  Lord  himfelf  had  not  fpokcn 
 while  he  was  on  the  earth,  and  which  he  fpeaks  as  one  that 
 had  obtaitied  mercy  of  the  Lord,  to  be  faithful  in  the  execu- 
 tion of  the  apoftolic  office  that  he  had  committed  to  him. 
 And  he  is  not  doubting,  but  aileriing  that  his  judgment  was 
 the  judgment  of  the  Spirit  of  God,  when  he  lays  concern- 
 ing the  virgin,  '*  She  is  brsppier  if  (he  fo  abide,  after  my 
 "  judgment,  and  I  think  alio  that  1  have  the  Spirit  of  God." 
 
 lie 
 
48  Grave  Dialogues  "  Dial.  V, 
 
 He  would  have  the  Corinthians  to  think,  that  what  he  was' 
 now  faying  further  than  the  Lord  had  iaid  on  this  fubje<5l 
 while  he  was  with  liis  difciples,  was  the  mind  of  the  Spirit 
 of  God,  which  he  had  promifed  and  given  to  his  apoAles, 
 to  reveal  the  whole  of  the  truth  chat  began  to  be  fpoken  by 
 himfelf. 
 
 But  feeing  there  is  a  dodrine  and  laws  made  in  the  anti- 
 chriftian  nations,  touching  ivilfiil  defertioji,  founded  on 
 this  fame  paiTage,  they  are  certainly  inexcufable,  in  not 
 hearing  the  apottles  as  to  every  other  thing  they  fay. 
 
 0.  Yet  Paul  forbids  the  Theffalonians  to  trouble  them- 
 felves,  by  hearkening  to  what  he  had  laid  in  histirftepiftlc, 
 concerning  the  nearncfs  of  the  day  of  judgment :  for  it 
 is  manifert:  he  was  miftaken  in  his  judgment,  which  he  hid 
 plainly  enough  declared,  that  the  coming  of  the  Lord  would 
 be  in  his  lifetime. 
 
 X.  This  is  that  pailage  to  which  Peter  efpecially  refers, 
 "when  warning  Chriftians  againll:  t/;e  ./coffers  that  ihuuld 
 come  in  tbe  laft  days,  ft^yiiigy  IVhere  is  the  proniife  of  bis 
 coming  P  For  he  fignifies,  that  Paul,  fpeaking  on  the  fub- 
 je6l  of  Chrift's  coming,  in  his  epiftles,  fays  fome  things 
 hard  to  be  widerftood,  vjhich  they  that  are  iinleariied  and  nn- 
 ftable,  or  untaught  of  God,  and  unconfirmed  in  the  true 
 knowledge  of  the  fcriptures,  lureji,  as  alfo  the  other  J  crip- 
 iurcs,  unto  their  own  dejiriiciion.  Thus  Peter  fees  Paul's 
 epiftles  on  the  fame  fooling  to  us  with  the  reft  of  the  fcrip- 
 tures that  \;!erc  given  by  infpiration,  and  foretels  the  ufc 
 that  was  making,  and  would  be  made  of  what  Paul  had  faid, 
 according  to  the  ivifdoni  given  unto  hini,  concerning  the 
 promife  of  the  Lord's  coming,  and  day  ol  judgment,  which 
 he  fays  would  be  wrefted,  even  as  the  other  fcriptures,  by 
 the  unlearned  and  un ftable.  And  fo,  when  I  fee  this,  or 
 any  other  difficult  palfage  of  fcripture  wrefted,  or  turned 
 againft  the  fcope  of  the  fcripture,  and  improved  againft 
 the  authority  of  the  fcripture,  and  the  truth  of  the  promife 
 of  Chrift's  coming,  I  am  fo  far  from  being  Ibaken  with  this, 
 that  I  am  rather  confu'med  by  it,  as  1  find  the  fcripture 
 therein  verified.  As  Peter  holds  it  of  equal  authority  with 
 the  reft  of  the  fcripture,  though  hard  to  l->e  underftood  ;  fo 
 Paul  himfelf  does  not  ictra6b  any  thing  he  had  writ  in  his 
 iirft  epiftle  to  the  Theilalonians,  concerning  the  coming  of 
 the  Lord,  nor  fignify  any  change  of  his  mind,  as  to  what 
 he  had  faid  on  that  matter;  but  he  guards  the  Theifaloni- 
 ans  againft  the  abufe  of  it^  and  corre^ls  their  miftake,  by 
 
 telling 
 
Dial,  V.   betwixt  three  Free-Thinkers.  49 
 
 telling  them  what  they  had  heard  from  his  mouth  while  he 
 was  with  them,  concerning  the  man  of  fin,  who  behoved  to 
 be  revealed  in  his  time,  and  then  conllimed  by  the  Spirit  of 
 the  Lord's  mouth,  before  the  Lord's  coming,  by  the  bright- 
 nel's  of  which  he  was  to  be  deftroyed. 
 
 A.  You  would  have  Peter  to  be  in  better  terms  with  Paul 
 than  James  is.  For,  after  all  that  has  been  faid  to  reconcile 
 ihem  on  the  grand  article  of  jufliiication,  they  ftill  differ, 
 jufl  as  a  Legalift  and  an  Antinomian  :  yea,  thefe  two  au- 
 thors have  laid  the  foundation  of  an  everlafting  divifion'  a- 
 mong  Chriftians.  Luther,  that  bold  fellow,  once  rejeded 
 the  epiflle  of  James,  in  his  great  zeal  for  Paul's  fide  of  the 
 queftion,  till  plain  neceflity,  in  difpuiing  with  more  rigid 
 Antinomians  than  himfelf,  obliged  him  to  take  it  up  again, 
 reconciling  it  the  beil  way  he  could  to  his  beloved  Paul's 
 doclrine.  On  the  other  hand,  James's  followers,  when  they 
 have  done'  their  utmoll  in  torturing  Paul's  writings  touch- 
 ing predeflination  and  jultilication,  into  an  agreement: 
 with  James,  fly  to  this,  as  their  laft  refuge,  that  Peter  fays, 
 *'  There  are  Ib-ne  things  in"  PauPs  **  epiftles  hard  to  be  un* 
 *^  derflood,  which  they  that  are  unlearned  and  unftable 
 "  wreft  to  their  own  deftrudion/'  But  you  give  this  another 
 turn.     I  dare  fay  you  are  a  Paulite. 
 
 X.  And  no  lefs  a  Jacobite."  For  I  reckon  it  the  great 
 fiult  of  the  Legalifts  and  Antinomians  both,  that  they  do 
 not  give  an  equal  ear  to  Paul  and  to  James,  and  hear  them 
 both,  as  they  fland  in  a  beautiful  agreement  together. 
 
 A.  And  pray  how  would  you  reconcile  them  on  the  article 
 of  juftification? 
 
 X.  I  think  they  need  no  reconciliation.  For,  if  juftice 
 be  done  to  their  words,  according  to  plain  fcripture-ftyle, 
 they  were  never  at  any  fuch  variance,  as  is  among  Chrifti- 
 ans, about  juftification. 
 
 To  juftify,  in  the  fcripture-ftyle,  is  either  to  make  one 
 juft  who  was  before  unjuil,  as  to  juftify  the  ungodly  ;  or  to 
 declare  one  juft  who  is  fo  already,  and  manifeft  him  to  be 
 juft,  as  when  God  is  faid  to  be  jiiftified. 
 
 Paul  fliews  us,  that  we  fmners  are  niade  juft  by  faith,  as 
 it  refpeds  the  blood  and  righteoufnefs  of  Jeius  Chrift,  the 
 Son  of  God,  who  was  deUvered  for  the  offences,  and  raifed 
 again  for  the  juftification  of  a  multitude  of  all  nations, 
 without  difference  ;  and  that  we  are  thus  made  jufl,  freely 
 by  the  grace  of  God,  that  gave  Chrift  to  be  the  propitiation 
 for  the  manjfeftation  of  the  divine  juftice  in  intitling  us  to 
 
 Vol.  IIL  G  the 
 
^o  Grave  Dialogues  '  Dial.  V.^ 
 
 the  acceptance,  and  toeterriallife,  who  were  ungodly  ;  and 
 this,  without  any  refj^c^l:  to  any  work  done  by  us,  to  make 
 us  juft.  And  i'o  he  afHrins,  "  That  a  man  is  JAiftified  by 
 *'  faith, 'without  the  deeds"  or  works  "  of  the  la-w;"  and 
 fays,  *^  To  him  that  worketh  not,  but  behevetb  on  him 
 *'  that  Juilifieth  the  ungodly,  his  faith  is  counted  forrigh- 
 *'  teoufners/'^ 
 
 Now,  whereas  fome  inferred  from  this  doiflrine,  as  the 
 Antinomians  do  ftill,  that  we  are  declared  juft,  and  afFared 
 of  our  juftification,  by  faith,  refpefting  its  objeft,  without 
 the  good  works  that  are  the  proper  fruiter  of  that  faith,  James 
 ikews  us,  that  we  are  declared  juft  by  faith,  as  it  produces 
 good  works,  without  wliith  it  can  never  declare  us  juft,  be- 
 ing a-lonc. 
 
 Paul  iie'<cr  faid  that  our  believing  declared  us  juft,  with- 
 out good  work^,  which  he  always  places  as  the  n^celTary 
 fruits  aftd  evidences  of  our  being  made  juft  by  the  faith  of 
 Ohrift-. 
 
 And  Janie3  never  faid,  that  the  good  works  which  are 
 Llie  fruiLs  of  true  faith,  or  that  faith  working  in  us  to  pro- 
 duce thefe  'vorks,  ?nokcj  us  fmners  to  be  juft  in  the  light  of 
 God  :  F^:  his  words  behoved  to  be  tortured  ere  they  could 
 be.  applied  to  any  thing  die  but  the  declaration  of  our 
 hev:o.  juft.  He  plainly  ipeaks  of  this-,  when  he  fays, 
 '•  X'/hat  profit,  my  brethren,  though  a  man  fay  he  hath 
 ■•'faith,  and  have  not  wo=rksf  can  faith  favehim?  Faith, 
 **  if  it  hath  not  works,  is  dead  being  alone.  Yel,  a  man* 
 **  may  fay.  Thou  haft  faith,  and  I  have  works;  ihew  me 
 *'  thy  faith  without  thy  works,  audi  will  ihew  thee  my  faith 
 '^  by  my  works."  And  he  can  be  underftood  tO' mean  no- 
 iliing  ell'e  hy  jujHficatmi,  but  the  declaration  of  our  beincr 
 rio^hteouSj  when  he  fay?,  "  Vf  as  not  Abraham  our  father  ju- 
 ^^'ftified  by  v.'orks  when  he  had  offered  Ifaac  his  fon  upcm 
 '^  the  altar.'  Seefl  thou  how  faith  wrought  with  his  works^ 
 *'  and  by  works  was  faith  made  perfed?  And  the  fcripture 
 <•'  was  fulfilled,  which  faith,  Abiaham  believed  God,  and 
 <*  it  was  imputed  unto  him  for  righteoufnefs  :  and  lie  wa? 
 ♦*  called  the  friend  of  God.  Ye  fee  then  how  that  by  works 
 «*  a  man  i'  juftificd,  and  not  by  faith  only.'^  We  fee,  by 
 the  plain  Icripture-teftimony,  that  Abraham  was  made  j nil 
 by  faith,  long  before  Ifaac  was  born  ;  when  it  was  faid, 
 **  He  believed  God,  and  it  was  imputed  unto  him  for  rio;h- 
 *'  tcoufnefs."  And  we  fee,  that,  after  he  was  juft  bv  faith, 
 his  faith  wrought  with  his  v/orks,  when  he  obeyed  God,  in 
 
 offering 
 
Dial.  V.   betwixt  three  Free-Thinker.^.    51 
 
 offering  his  fon  Ifaac  upon  the  altar,  whereby  his  faiih  ap- 
 peared to  be  true  and  unfeio;ned  ;  and  when  he  had  done 
 that,  his  faith  received  a  notable  contirmaiion,  by  the  oath 
 of  -God,  and  he  was  folemnly  d'sciared  io  be  jiift,  by  the 
 works  wherewith  his  faith  fead  wroi3<^ht ;  as  it  was  faid  unto 
 him,  "  By  myfelf  have  I  fworn,  -faith  the  Lord,  For  he- 
 *'  caufe  thou  liafl  done  this  thing,  and  haft  not  with- held 
 ^*  thy  fon,  thine  only  fon,  that  in  bleffing  I  will  blefs  thee/' 
 Thus  his  title  to  ble&dnefs  was  made  moil  fure  to  hiin,  and 
 his  right  to  it  fully  declared  by  the  works  wherewitli  his 
 faith  wrought ;  and  thus  the  fcrjpture  was  verified,  and  ma- 
 nifefted  to  be  true,  which  had  faid,  before  his  faith  wrought 
 that  work,  Abraham  **  believed  God,  and  it  was  imputed 
 "  unto  him  for  righteoufnefs."  And  thus  we  fee,  from  the 
 inftance  of  Abraham,  '^  how  that  a  man,  who  is  made  juffc 
 '''  by  faith  without  works,  is,  by  works,  declared  to  be  )ull:, 
 ^'  and  not  by  faith  only  ;"  which  is  the  fum  of  the  dodrinc 
 of  Pad  and  of  James  concerning  juftification, 
 
 Paul,  the  fuppofed  author  of  the  epillle  to  the  Hebrews, 
 (wheve  he  carries  the  point  of  acceptance  with  God,  through 
 the  facrifice  of  Chrift  alone,  as  higl:  as  he  does  any  where), 
 lets  this  fame  cz(e  of  the  confirmation  of  Abraham's  faith, 
 by  the  divine  oath,  before  the  Hebrews,  as  an  argument 
 to  inforce  his  exhortation  to  them,  to  Ihew  diligence  in  the 
 work  of  faith,  and  labour  of  love  (hewed  toward  the  Lord's 
 name,  in  miniiiering  to  the  faints,  to  the  full  affurmice  of 
 hope,  unto  th2  end.  And  therefore,  though  there  were 
 men  from  the  beginning  that  wrefted  the  doSrine  of  Paul 
 and  of  James,  to  make  divilion  among  Chriftians,  yet  they 
 are  really  as  much  at  one  in  their  writings,  as  they  were 
 in  converfation  when  James  gave  Paul  tha  right  hand  of 
 fellowlhip,  upon  hearing  that  goff^el  which  he  preached  a- 
 mong  tlie  Gentiles,  and  when  Paul  was  as  forward  as  he  on 
 the  preiiing  of  good  works.  And  thus  it  may  be  manifell  to 
 any  impartial  reader  of  Paul  and  James,  that  Jamcb  was  nor 
 a  Legalift,  nor  Paul  an  Antinoniian. 
 
 0.  Well  done,  by  the  help  of  a  plain  diftindion,  mani- 
 feftly  founded  in  the  fcripture-ffcyle  !  And  this  is  not  wrong 
 Chriftian  theory.  But  do  your  people  purfue  this  to  prac- 
 tice ?   Do  they  give  an  equal  ear  to  Paul  and  to  James? 
 
 X.  I  can  fay  they  do  it,  fo  far  as  to  be  reckoned  Antino- 
 mians  by  the  Legalifts,  and  elleemed  Legalifls  by  the  An- 
 iinomians. 
 
 0.  Then,  I  dare  fay,  they  are  hearing  the  apoftles:  and 
 
 G  2  10 
 
52  Grave  Dialogues  Dial.  V. 
 
 fo  let  me  part  fair  with  this  that  has  kept  us  fo  long,  7he 
 antic bnjhan  ivorld  bears  not  the  apojUes,  The  man  of  fin 
 comes  now  to  be  coniidered,   with  his  confumption. 
 
 A.  I  thought  you  had  got  enough  of  thele  myfteries  at 
 your  laft  meeting. 
 
 0.  We  only  left  this:  and  if  you  will  have  a  little  pa- 
 tience, you  may  fee  us  foon  at  an  end  with  it. 
 
 A.  I  confefs  I  admire  your  patience.  You  have  got  into 
 a  temper  I  never  law  you  in  before. 
 
 0.  You  knew  me  always  curious  and  inquifiitive,  as  well 
 as  fimple  and  free.  And  there  is  foniething  gratifying  to 
 curiofity,  even  in  this  fubjecl. 
 
 A.  What  is  your  opinion  then  of  the  famous  fcience  of  a- 
 llrology  ?  Or,  did  you  ever  fludy  the  prophecies  of  Thomas 
 the  Rhymer? 
 
 0.  Thefe  things  cannot  be  ridiculed,  nor  can  the  juflnefs 
 of  the  ridicule  be  perceived,  without  fome  notion  of  the 
 nature  of  them.  But  I  have  thought  more  of  the  know- 
 ledge of  future  events,  by  that  which  is  called  the  fecond 
 fight,  that  feems  to  be  a  thing  pretty  well  attefted.  Such 
 knowledge  of  future  events  affords  an  obvious  argument 
 for  a  providence.  And  I  do  not  know  but  the  certain 
 knowledge  of  fuch  events  may  be  communicated  in  the  hie- 
 roglyphical  way,  if  we  be  furnilhed  with  the  key,  as  well 
 as  the  knowledge  of  prefent  or  paft  things.  Bear  with  me 
 then  a  little,  till  I  fee  if  the  fcripture  gives  any  key  to  the 
 underflianding  of  its  hieroglyphics. 
 
 Mean  time,  I  (liall  confefs  to  you  one  thing,  that  I  begin 
 to  be  weary  of  the  metaphyfical  or  mathematical  way  of 
 knowing  moral  fubje*^.  And  indeed  I  am  not  fure  but  I, 
 who  have  all  my  ideas  by  fenlation  and  refledtion,  may  have 
 jufter,  and  much  more  practical  notions  of  divine  and  mo- 
 ral fubje(^s,  conveyed  to  me  in  the  emblematical  way,  than 
 by  all  abllradl  reafoning. 
 
 A.  You  will  allow  me  then  to  congratulate  you  upon 
 your  commencing  mythologifl:,  and  to  with  you  fucceis  in 
 the  fludy  of  the  prophetical  figures. 
 
 0.  You  fliould  rather  compliment  me  upon  my  being  hap- 
 pily delivered  from  a  way  wherein  I  have  not  found  myfelf 
 made  wifer  by  the  knowledge  of  any  one  thing,  nor  bet- 
 tered, but  tolFcd  to  and  fro  as  an  airy  bubble,  ready  to 
 burll  with  the  pride  of  knowledge. 
 
 ,  X.  As  tlipre  is  an  argument  for  the  truth  of  Chriftianity 
 that  is  drawn  from  the  prophecies,  I  do  not  fee  how  a  man 
 
 can 
 
Dial.  V.  betwixt  three  Free-Thinkers.     53 
 
 can  well  pretend  to  anfwer  it,  without  making  any  inquiry 
 into  thefe. 
 
 0.  Let  me  then,  without  more  to  do,  inquire  concern- 
 ing the  man  of  Jin,  Mud  he  be  a  fingle  man,  as  Tome 
 would  have  it,  or  a  ilicceflion  of  fingle  men,  like  the  Pope 
 of  Rome  ? 
 
 X.  However  great  the  Pope's  part  is  in  that  falling  away, 
 which  is  perfefted  in  the  man  of  fin,  as  being  at  the  head  of 
 that  fame  church  that  has  certainly  led  the  van  in  that  apofla- 
 fy,  yet,  when  we  confider  the  7nan  of  fin,  as  oppofed  to  the 
 true  church,  that  is  often  reprefented  in  the  NewTeflament 
 by  the  figure  of  a  man,  we  muft  take  it  to  fignify  a  body 
 of  men,  an  apoftate  church,  oppofed  to  the  true  church  by 
 the  epithet  of  fin. 
 
 Thus,  the  myftery  of  iniquity  is  oppofed  to  the  niyflery  of 
 godlinefs.  For,  as  in  the  true  church,  whereof  Chrift  is  the 
 head,  the  myftery,  or  hidaen  fenfe  of  the  figures  and  types 
 of  the  Old  Teftament,  is  laid  open  ;  lb  is  the  falfe  church, 
 the  myftery  of  many  Old-teftament  figures,  as  the  apoftate 
 ten  tribes,  Sodom  and  Egypt,  Babylon,  Tyre,  Antiochus 
 Epiphanes,   and  the  like. 
 
 0.  But  is  the  notion  of  a  man,  as  reprefenting  the 
 church,  taken  from  the  the  Old  Teftament?  Or,  was  the 
 church  of  which  Chrift  is  head,  pointed  at  by  this  figure, 
 any  where  in  the  old  nrophecies? 
 
 X.  The  moft  notable  hieroglyphic  of  the  Old  Teftament, 
 'ivas  the  cheriihim,  which  appeared  to  Adam  after  he  was  caft 
 out  of  Paradife,  was  drawn  on  the  curtains  of  the  taber- 
 nacle, and  on  the  walls  of  the  temple  round  about,  and  fee 
 on  each  fide  of  the  propitiation,  or  mercy-feat,  in  the  moft 
 holy  place  ;  and  about  the  time  of  the  deftrudion  of  the  firft 
 temple,  reprefented  to  Ezekel  in  a  vifion,  and  preferved 
 to  us  in  the  book  of  his  prophecy,  where  this  hieroglyphic 
 is  very  particularly  defcribed.  Now,  the  firft  thing'  that 
 oiicrs  in  the  defcription  of  the  cherubim,  is  this,  /ind  this 
 v:as  their  appearance,  fays  the  prophet,  they  had  the  likenefs 
 of  a  man.  And  this  likaiefs  of  a  man  hzdihe  face  of  a  man, 
 'and  fome  other  iiierogiyphical  figures  joined  to  it. 
 
 The  New  Teftament  refers  to  this,  when  it  fpeaks  of  the 
 church  as  a  rnan,  and  the  body  of  a  man  :  for,  though  the 
 chcnibim  have  been  taken  for  angels,  the  book  of  the  Re- 
 velation, referring  to  EzekiePs  chenilmn,  and  Ifaiah's  /£>- 
 raphini,  exprefsly  diftinguiilies  them  from  the  angels,  and 
 makes  the  cherub  lay  thefe  words  to  the  Lamb,  *'  Thou  haft 
 
 *^  redeemed 
 
54  Grave  Dialogues  Dial.  V» 
 
 *'  redeemed  us  to  God,  by  thy  blood,  out  of  every  kindred, 
 **  and  tongue,  and  people,  and  nation." 
 
 0.  Have  you  feea  Hutchinfon's  books,  particularly  that 
 %vhic]i  bears  the  tide  of  Glory  and  Gravity  P  * 
 
 X.  Yes,  and  have  been  delighted  with  his  explication  of 
 tlie  faces  of  the  ox,  the  lion,  and  the  eagle,  which  he  makes 
 the  hieroglyphics  of  fire,  light,  and  air,  or  wind,  which  ap- 
 peared alfo  with  the  cherubim,  as  the  emblems  of  the  divine 
 Three.  The  face  of  a  man,  joined  to  the  hcQ  of  a  lion  on 
 .the  chenihy  might  be  put  for  the  man  Clirifl  jefus,  as  head 
 of  his  body  the  church.  But  it  feems  to  nie  very  improper 
 to  make  the  cherub  itfclf,  as  it  had  the  appearance  of  a  tnan^ 
 to  be  the  hieroglyphic  of  a  man  :  nor  does  it  anfwer  to  the 
 key  that  1  have  fald  the  book  of  the  Revelation  gives  us 
 for  opeuing  it,  even  in  that  fame  paflage  which  confirms 
 .Mr  Hutchmfon's  notion  of  the  faces  to  me,  by  applying  the 
 .figure  of  the  lion  to  the  Son  of  God. 
 
 Daniel  alfo  faw  ihe  appearance  of  the  likenefs  of  the  glory 
 of  the  Lordy  with  the  wheels,  in  that  vifion  which  we  have 
 in  the  7th  chapter  of  his  book,  where  he  that  fits  on  the 
 throne  is  called  the  Ancient  of  days,  and  the  hair  of  his 
 head  is  faid  loho,  like  the  pure  wool ;  which  is  applied,  in 
 the  firft  chapter  of  the  Revelation,  unto  Chrifl,  who  feems 
 to  be  reprefented  in  Daiicl,  as  he  will  appear  at  the  judg- 
 ment and  deftrudion  of  the  bead  with  ten  horns,  /;/  the 
 glory  of  the  Father,  with  the  holy  angels.  Before  this  Ail- 
 cient  of  days,  the  likenefs  of  the  Son  of  man  is  brought  by  the 
 jniniftering  angels,  and  there  is^ii;^;;  him  dominion,  and  glo- 
 ry, and  a  kingdom.  And  in  the  explication  of  the  vifion,  this 
 likenefs  of  the  Son  of  man,  whom  they  brought  near  be- 
 fore the  Ancient  of  days,  and  to  whom  dominion  was  given, 
 is  exprefsly  declared  to  be  the  people  of  the  faints  of  the  viojl 
 .high  ones. 
 
 The  church  therefore,  as  it  flands  united  with  the  diving 
 Three,  in  Cln-ift  Jefus  its  head,  is  the  thing  pointed  at  in 
 tlie  cherubim,  rather  than  the  human  nature  of  the  Son  of 
 God  :  for  the  church,  whereof  he  is  head,  being  made  one 
 new  man  in  himfclf,  is  one  body,  all  animated  by  his  Spirit, 
 according  to  his  prayer  to  the  Father,  *'  I  in  them,  and 
 *'  thou  in  me,  that  they  maybe  made  perfe6t  in  one." 
 
 The  whole  church,  with  which  the  Son  of  God  took  part 
 in  flelb  ?nd  blood  to  fandify  them,  and  deliver  them  from 
 death,  by  deilioying  him  that  had  the  power  of  it,  is  the 
 feed  of  the  woinan,  oppofed  to  the  feed  of  thefej'pent,  in  the 
 
 firil 
 
Dial.  V.  betwixt  three  Free-Thinkers.     ^^ 
 
 £rfl:  revelation  made  to  Adam:  and  after  he  heard  of  this, 
 he  had  this  feed  of  the  woman  very  fitly  reprefented  ro  him' 
 in  the  cherubim,  as  cofit ending ;  for  cherub  is  from  3,  like 
 utito,  and  3^1,  to  contend. 
 
 And  thus  far  1  have  prefumed  to  correal  the  ingenious  Mr' 
 Hutchinfon,  leaving  you  to  judge. 
 
 ©.  I  now  want  to  know  if  there  be  any  fuch  reprefentation 
 of  the  man  offm  in  the  Old  Teftamenr. 
 
 X.  There  is  a  manifelt  reference  in  the  book  of  the  Re- 
 velation to  the  merchandife  of  Tyre,  as  it  is  defcribed  in 
 Ezekiel :  and  now  hear  what  Ezekiel  fays  of  the  king  of 
 Tyre,  **  Thou  fealeft:  up  the  full  fum  of  wiidom,  and  perfcv^' 
 *^  in  beauty.  Thou  haft  been  in  Eden,  the  garden  of  God  ; 
 "  every  precious  ftone  thy  covering.  — Thou  art  the  anoint- 
 "  ed  cherub  that  covereth ;  and  1  have  fet  thee  :  thou  wall 
 •*  upon  the  holy  mountain  of  God ;  thou  haft  walked  up 
 •'  and  down  in  the  midft  of  the  ftones  of  fire.  Thou  v/aft 
 ^*  perfect  in  thy  ways  from  the  day  that  thou  waft  created, 
 '<  till  iniquity  was  found  in  thee.  By  the  multitude  of  thy 
 '*  merchandife  they  have  filled  the  midft  of  thee  with  vi- 
 <*  olence,  and  thou  haft  fnined  :  therefore  I  will  caft  thee' 
 *'  as  profane  out  of  the  monntain  of  God  :  r^nd  1  will  de- 
 **  ftroy  thee.  O  covering  cbcrub,  from  the  midft  of  the 
 •^  ftones  of  fire.  Thine  heart  was  lifted  up  becaule  of  thy 
 *^  beauty,  thou  haft  corrupted  thy  wifdom  by  reaion  of  thy 
 "  brightnefs :  I  will  caft  thee  to  the  ground,  I  will  lay  tliee^ 
 <*  before  kings,  that  they  may  behold  thee.  Thou  haft  de- 
 "  filed  thy  fanc^uaries  by  the  multitude  of  thine  iniquities, 
 *'  by  the  iniquity  of  thy  traffic ;  therefore  will  I  bring  forth 
 <^  a  fire  from  the  midft  of  thee,  it  Ihall  devour  thee,  and  I 
 '<  will  bring  thee  to  afhes  upon  the  earth,  in  the  fight  of 
 '*  all  them  that  behold  thee.  All  they  that  know  thee  a- 
 "  mong  the  people,  Ihall  be  aftonilhed  at  thee  :  thou  fhalt 
 i*'  be  a  terror,  and  never  (halt  thou  be  any  more." 
 
 ©.  As  the  king  of  Tyre  was  never  placed  at  Eden,  nor 
 fet  a  cherub  in  the  mountain  of  God,  nor  perfed  in  his  firft 
 rife,  there  muft  be  fomething  elfe  pointed  at  through  himi 
 to  which  thefe  things  may  be  more  fitly  applied.  And  if  the 
 cherub  be  the  church,  this  is  certainly  the  figure  of  a  cor- 
 rupted church,  that  has  fallen  away  from  its  original  conftitu- 
 tion,and  primitive  purity,  and  i?;  corrupted  by  pride  and  trafria 
 with  the  kings  of  the  earth,  like  that  of  Tyre.  And  thi§ 
 ieads  me  to  think  again  of  church 'authority  fiipported  vnth 
 
 fecular 
 
56 
 
 Grave  Dialogues  Dial.  V. 
 
 fecular  povjer.  Ezekiel  feems  to  fpeak  of  tlie  confiiming  and 
 deflroying  of  this  corrupted  cherub,  this  man  of  iniquity. 
 
 X.  PauPs  words,  when  he  'fays,  The  Lord  (liall  confimis 
 the  man  of  fm,  and  deftroy  him,  are  taken  from  the  7th 
 chapter  of  Daniel,  where  it  is  faid  concerning  the  ledft  with 
 ten  horns,  *^The  judgment  ihalllit,  and  they  Ihalftake  away 
 *'  his  dominion,  to  confume  and  to  deftroy  it  unto  the  end/''" 
 
 And  now  hear  how  he  is  confumed. 
 
 His  conftiiution  was  found,  till  the  Lord,  in  his  wonder- 
 ful providence,  brought  the  fcriptures  again  to  light  in  the 
 languages  of  the  nations  where  church- authority  was  fupport- 
 ed  with  fecular  power,  and  that  in  fpitc  of  all  the  endea- 
 vours of  the  Roman  church  to  the  contrary.  The  Lord':; 
 "word  is  the  Spirit  of  his  mouth.  From  the  time  when  this, 
 began  to  blow  upon  the  man  of  fm,  he  began  to  languilh ;. 
 and  the  lirll:  degree  of  his  confumption  was,  when  fome  of 
 the  poweis  of  Europe,  minding  their  own  intereRs,  Itood 
 up  in  defence  of  the  publication  of  the  fcriptures  againfl:  the 
 church  of  Rome,  and  when  thefe  kings,  who  had  given  their 
 power  and  flrength  to  the  beail  to  make  uniformity,  began 
 to  break  that  uniformiry.  Thus  the  man  of  fm  firfl  felc 
 pain,  and  his  health  began  to  fail. 
 
 0.  For  it  feems  his  health  lay  in  the  concurring  power 
 and  ftrength  of  tliofe  kings ;  and  this  could  not  but  be  a  very 
 great  affli(5lion  to  them  that  had  the  mark  of  the  beajiy  and 
 'ivorflnpped  his  image.     But  what  next  ? 
 
 X.  In  confequence  of  this,  ftrifc  and  difcord  took  place 
 throughout  the  Antichriftian  body,  to  the  great  difturbance 
 of  its  communion.  There  came  to  be  three  ftated  commu- 
 nions in  the  Lord's  fupper,  the  old  Popilh,  the  Lutheran,. 
 and  the  Zuinglian  or  Calviniil ;  and  thel'e  fo  ftated,  that 
 all  attempts  to  reconcile  any  one  of  them  with  another, 
 or  to  live  in  communion  with  them  all,  have  been,  and  pro- 
 bably will  be  to  the  end,  to  no  purpofe. 
 
 0.  This  was  indeed  a  great  Ichilin  in  the  body,  a  very 
 ftoppage  of  the  circulation,  a  deadly  blow  to  the  Catholic 
 communion  ;  but  ilill,  in  all  thefe  different  communions, 
 church-authority  Hands  fupportcd  with  fecular  power. 
 .  X.  So  it  will  be,  in  fome  degree,  till  the  very  end,  tho% 
 in  due  time,  that  part  will  be  affeded  alfo  before  the  end. 
 Mean  time,  in  the  next  place,  particular  nations  and  king- 
 doms were  divided  within  themfelves,  as  to  their  proper 
 form  of  worQiip  and  church-government,  as  well  as  of  doc- 
 trine. This  has  been  the  caufe  of  civil  wars  and  much  blood- 
 
 lhe4, 
 
Dial.  V.  betwixt  three  Free-Thinkers.     57 
 
 filed,  as  a  juft  judgment  from  God,  on  the  Aiiiichriftian  na- 
 tions, for  their  perlccutions ;  and  oftliis  Britain  lias  liad  its 
 large  ihare,  where  the  fpirit  of  contention,  about  what 
 ihould  be  the  prevailing  form  of  national  religion,  remains 
 10  this  day.  In  Scotland,  there  are  no  lefs  than  three  great 
 pretenders  to  it,  befide  the  church  asit  is  prefently  eftabliih- 
 ed,  the  Papifts,  the  Epifcopalians,  and  the  Canieronians, 
 or  Covenanters,  and  thefe  are  alfo  fubdivided. 
 
 0.  Here  is  2.  fire  h'ought  forth  from  the  niidft  of  him  to  de- 
 vour  him.  And  what  has  been  the  confequence  of  this?  For 
 one  would  think,  this  breaking  of  the  clergy  into  fo  many 
 fadlions,  (liould  weaken  their  authority  and  influence  on  the 
 minds  of  men. 
 
 X.  While  the  heat  of  this  contention  lafted,  and  the  dlf- 
 putes  were  warm,  church-policy  and  church-authority  grew 
 to  fuch  a  height  among  the  contending  parties,  as  was  not 
 eafy  to  bear.  When  dominion  circulated  from  hand  to  hand, 
 it  became  more  intcnfe,  and  exerted  itfelf  with  the  greateli* 
 vehemence  that  it  was  oppofed  by  thofe  who  were  hoping 
 to  reign  in  their  turn.  The  leaders  of  each  religious  party 
 thought  of  nothing  but  power,  and  the  people  devoted  to 
 their  proper  leaders,  paid  a  religious  obedience  to  them, 
 and  breathed  out  threatenings  and  ilaughter  againfl:  all  that 
 would  not  feign  fubjection  to  their  authority?  The  autho- 
 rity of  the  clergy  in  general,  was  fuppolexi  as  a  thing  un- 
 queflionable  by  any  but  Atheifts :  the  queftion  was  only,  in 
 whofe  hands  it  iliould  be  lodged?  This  was  remarkable  in. 
 the  lail:  age  ;  but  it  ferved,  in  the  iilue,  to  make  men  weary 
 of  church-authority,  and  let  them  fee  how  little  true  reli- 
 gion there  is  in  fubjedion  to  it ;  and  the  confequence  of  this 
 is  the  heavieft  flroke  that  has  yet  fallen  on  the  kingdom  of 
 Antichrift. 
 
 e.  And  what  is  that? 
 
 X.  The  world  feems  now  to  be  taking  a  more  remarkable 
 turn  toward  infidelity,  than  ever  it  did  iince  the  beginning 
 of  Antichrift's  reign,  and  perfecuting  principles  are  wearing 
 out  of  failiion  ;  and,  at  the  fame  time,  the  nature  of  Chrift's 
 kingdom,  as  it  is  not  of  this  world,  is  brought  to  light  by 
 the  fcriptures,  in  oppofition  to  the  Jewilh  lenfe  of  the  prophe- 
 cies, and  to  church-authoriiy  fupponed  with  fecular  power. 
 Thele  things  ferve  to  fap  the  foundation  of  the  dominion  of 
 the  clergy  ;  and  for  this  reafon  they  arc  very  much  aftiidled 
 with  them,  and  every  where  raging,  for  that  they  cannot 
 now  exert  the  power  that  fome  time  a-day  they  exercifed  in 
 
 Vol.  hi.  H  the 
 
5?  Grave  Dialogues  Dial.  VL 
 
 the  world.  And  upon  this  I  would  fay,  That  God,  in  his 
 righteous  judgment,  is  filling  their  kingdom  luith  darkyiefs, 
 and  they  gnaw  their  pmgues  for  pain,  and  repent  not  of  their 
 Jm/j;and,  in  their  z:eal  for  a  worldly  kingdom  to  Ghrift, 
 i.  e.  to  themfelves,  they  reproach  the  kingdom  that  is  not 
 of  this  world,  the  kingdom  of  heaven,  and  therefore  thc 
 God  of  that  kingdom."  This  is  the  more  remarkable,  that 
 it  has  happened  at  the  lime  which  the  fcriptiire-prophecie* 
 point  at,  as  hizl  to-  the  kingdom  of  the  beafl  with  the  ten 
 horns. 
 
 A.  You  have  been  ^mu^fing  yourfelves  with  fpying  figures 
 in  the  clouds;  andnow^I  fuppoie,  you  are  to  fet  about  the- 
 work  of  fixing  and  fettling  the  prophetic  limes. 
 
 0.  Nor  will  that  be  an  ill  amufement  when  we  have  lei- 
 fure  for  it ;  at  leaft,  our  time  may  be  as  well  fpent  on  this, 
 as  on  building  caftles  in  the  air,  with  the  philofophers,  who 
 raife  line  flrudures  on  their  unproved  fuppofitrons ;  and  I 
 dare  fay,  we  may  eome  to  a  point  about  the  times,  before 
 they  fettle  a  jull  notion  of  gravity,  or  fix  the  Ungitude. 
 Mean  time,  1  iball  think  on  what  has  been  faid. 
 
 X.  And  1  Ihali  think  on  the  times. 
 
 DIALOGUE      VL 
 
 o.  T  Plave  been  tliinking  on  the  aiui'flion  of  the  clerg/^,. 
 S  through  the  darknefs  that  fills  their  kingdom  by  the 
 increafe  of  knowledge  ;  and  I  am  periuaded,  they  woald  be 
 much  more  atFiicted,  if  no  body  profelled  Chriftianity  but 
 they  who  believe  the  fcripture-teftimony,  and  follow  their 
 leachers  not  a  ftep  further  than  they  follow  the  fcrip- 
 tures.  But  you  fay,  this  is  not  to  be  looked  for  in  this 
 world;  and  as  you  lignified,  that  the  preient  diftrels  is  the 
 more  remarkable,  that  it  has  happened  at  the  time  which 
 the  prophtits  have  fet  for  evil  to  the  kingdom  of  the  bealt, 
 I  am  fond  tonnderfland  how  you  make  this  appear. 
 
 X.  The  end  of  DanieFs  time,  times,  ajid  an  half  mutt 
 bring  evil  upon  the  kingdom  of  the  bcail,  of  whom  it  is 
 faid,  ^*  He  Ihall  wear  out  the  faints  of  the  moil:  high  ones, 
 *^  and  think  to  change  times  and  laws,  and  they  i'liail  be  gi- 
 *'  ven  into  his  hand,  until  a  time  and  times,  and  the  divi- 
 "  ding  of  time:  but  the  judgment  ihall  lit,  and  they  ihall 
 *'  take  away  his  dominion,  to  conilime  and  to  dcilroy  it  un- 
 '*  to  the  end." 
 
 The 
 
Dlal^  VL  betwixt  th ree  Fr  e e -T h  inkers.    59 
 
 The  Revelation  makes  this  time,  times,  and  air  half," (ihc 
 time  of  the  reign  of  the  bead  ^vith  ten  horns),  to  be  42 
 Mnonths,  that  is,  three  years  and  an  half.  And  again,  it 
 makes  this  42  months  to  be  1260  days;  that  is,  by  reckon- 
 ing 30  days  in  each  month,  and  360  days  precifely  in  each 
 year.  •>  ;ti.'i:rif;; 
 
 If  thefe  forty-two  months  !^e  reckoned  as  Daniel's  weeks 
 are,  each  day  for  a  year,  aft«r  the  manner  of  the  prophets, 
 then  the  time,  times,  and  an  hali^  or  forty-two  months,  ai^ 
 1260  years.  This  is  the  time  of  thebeaft's  reign  ;  and  when 
 -this  time  is  run,  Providence  mull  be  at  work  to  take  avjay 
 his  dominion,  to  confume  it^ 
 
 A.  But  I  fuppofe,  there  may  be  as  great  difficulties  a- 
 bout  fixing  the  beginning  of  thefe  forty-two  months,  as 
 about  the  feventy  weeks. 
 
 X.  Ignorance  and  inattention,  or  prejudice,  may  move 
 difficulties  and  difput-es  on  fubjefts  that  are  capable  of 
 tiemonftratlon  ;  amd  when  men  indulge  their  -own  fancy 
 on  fuch  a  fubjcd  as  this,  tl^re  mnft  be  different  ©pinions 
 about  it:  but  the  book  of  the  Revelation  has  not  left,  us  at 
 an  uncertainty  about  the  beginning  ot' the  reign  of  th^. 
 beall  with  ten  horns  :  for  it  reprelents  tlie  Roman  ftate, 
 with  its  capital  city  fet  on  feven  mountains,  having  feven 
 tiifcrent  forms  of  fupreme  power  and  government,  five 
 of  which  wt;r€  fallen  when  John  wrote,  (viz^  kings,  c.o\\~ 
 liils,  decemvirs,  triluines  of  the  foldiers,  and  diciators), 
 one  v;as  at  the  time  of  his  writing)  (viz.  the  Heatl^en 
 emperors),  the  other  was  not  yet  come,  (i,  <?.  the  Chrifti^.n 
 emperors),  and  when  \\<t  comes,  he  muJl:  continue  a  ihorc 
 fpace,  (i.  e,  in  comparilbn  with  the  foregoing  flxth  head  ; 
 for  he  came  not  np  till  the  fourth  century,  and  fell  at  fur- 
 thell:  in  the  ye.fr*476,  when  Auguftulus  wasdepofed  by  Odo- 
 acer),  and  the  beall  with  ten  horns  fucceeds,  in  whom  tiie 
 Roman  empire,  that  was  and  now  is  not,  being  wounded  19 
 death  in  itsieventh  feead,  and  difperfed  into  ten  king- 
 doms, yet  remains  united  as  in  an  eighth  head.  Of  this  the 
 book  of  the  Revelation  fpeaks  expreisly  thus,  "  And  I  faw 
 **  one  of  his  heads  as  it  were  wounded  to  death,  and  his 
 '*  deadly  wound  was   healed,  and   all  the  world  wondered 
 
 *^  after  the  beaft And  power  was  given  unto  him  to  con- 
 
 *'  tinue  forty-two  months."  And  again,  **  The  ten  horns 
 *'*  which  thou  faweft,  are  ten  kings,  wliich  have  received 
 ^'  no  kingdom  as  yet,  but  receive  power,  as  kings,  one 
 *^  hour  with  the  beafl."  This  mofl  plainly  fixes  the 
 II  2  beginning 
 
6o  Grave  Dialogues         Dial.  VL 
 
 beginning  of  tlie  reign  of  the  bead  "with  ten  horns,  who 
 makes  war  forty-two  months,  at  that  fame  very  time  when 
 ten  kings  received  power  in  the  broken  empire.  And  thi^ 
 was  fo  clear  and  evident  long  before  the  event  happened, 
 that  Tertullian,  who  wrote  about  the  end  of  the  fecond 
 century,  or  the  very  beginning  of  the  third,  tells  us  exprefsly, 
 from  the  prophecies  of  the  New  Teftament,  "  That  the 
 '^  difperfion  of  the  Roman  ftate  into  ten  kings  lliould  bring 
 *^  on  Anticliritl."  Now,  fuppoling  there  were  any  doubt 
 if  Daniel's  fourth  kingdom  be  the  Roman,  the  Revelation 
 points  it  out  foexadly,  and  with  fuch  particular  circumftances 
 added  to  Daniel's  deicription,  that  it  is  impoifible  to  apply 
 the  defcription,  in  all  its  parts,  to  any  thing  elfe  ;  and  the 
 ligures  hit  with  a  marvellous  exaftnefs.  And  feeing  the 
 beginning  of  the  reign  of  the  beaft  with  ten  horns,  whofe 
 time  is  forty-two  months,  is  fixed  by  fuch  a  remarkable  e- 
 vent,  as  the  breaking  of  that  empire  into  ten  kingdoms,  it 
 is  impofTible  that  we  can  be  very  far  I'f^itaken  in  compu- 
 ting thefe  forty-two  months  from  that  great  event. 
 
 0.  If  tliat  be  the  beginning  of  the  time,  times,  and  an 
 lialf,  it  could  not  be  after  the  depofmg  of  Auguftulus,  nor 
 very  long  before  ;  and  then  you  will  fay,  we  are  now  at  the 
 end  of  the  time,  times,  and  an  half :  for  1260,  added  to 
 476,  make  1736.  I  could  imagine,  that  the  time  mention- 
 ed by  itfelf,  or  the  firfi;  360  years,  makes  a  firft  period, 
 from  the  beginning  of  this  monflrous  reign,  till  it  came 
 to  its  height  and  full  power  in  the  ninth  century  ;  and  the 
 times  put  together,  or  the  next  720  years,  make  the  next 
 period,  when  he  reigned  in  full  power  till  the  fixteenth 
 century,  when  the  reformation  happened  ;  and  the  di- 
 viding of  time,  or  the  180  years,  makes  a  third  period 
 from  thence  to  this  time.  But  did  not^ijhe  kingdom  of 
 the  clergy  begin  to  be  in  the  prefent  diftrefs  before  the 
 year  1736  ? 
 
 X.  You  mufl  notice,  That  1260  years,  of  365  days,  and 
 one  day  more  each  fourth  year,  are  full  eighteen  years 
 longer  than  1260  years  of  the  prophetic  fort,  which  have 
 but  360  days  precifely  ;  and  fo  the  time,  times,  and  an  half, 
 may  have  been  at  an  end  eighteen  years  before  the  year 
 1736  ;  and  thus  it  anfwers   as  well  to  the  event. 
 
 And  it  is  very  remarkable,  that  the  2300  days,  which  are 
 mentioned  in  that  vifion  of  Daniel,  where  the  account  of 
 thefe  days  is  fljiit  up,  becaufe  it  is /or  many  days,  if  they  be 
 numbered  each  day  for  a  year,  from  the  time  when  Daniel 
 
 had 
 
Dial.  Vr.  betwixt  three  Free-Thinkers.  6r 
 
 had  that  vifion,  then  the  end  of  them  falls  about  the  end 
 of  the  time,  times,  and  an  half,  as  they  have  been  num- 
 bered from  the  time  of  the  breaking  of  the  empire. 
 
 0.  But  mufl:  not  the  beaft  with  ten  horns  be  deftroyed 
 at  the  end  of  the  time,  times,  and   the   dividing  of  time  ? 
 
 X.  No  :  For  Daniel  places  the  end  at  ^vhich  the  beaft 
 is  to  be  wholly  deftroyed,  at  fome  diftance  from,  the  end 
 of  the  time,  times,  and  an  half.  He  fays,  "  From  the  time 
 '^  the  daily  fliall  be  taken  away;  and  the  abomination  that 
 *^  maketh  defolatc  fet  up,  1290  days."  This  is  thirty  days 
 more  than  the  time,  times,  and  an  half.  And  then  it  is  faid, 
 '*  BleiTed  is  he  that  waiteth  and  cometh  to  the  1335  days. 
 *'  But  go  thou  away  till  the  end  ;  for  thou  ihalt  reft,  and 
 '*  ftand  in  thy  lot  at  the  end  of  the  days."  This  is  that 
 end  at  which  the  beaft  will  be  deftroyed,  and  the  kingdom 
 be  given  to  the  faints ;  and  it  is  forty-five  days  more  than 
 the  1290  days,  f.  d".  feventy-five  days  added  to  the  time, 
 times,  and  an  half. 
 
 0.  The  Revelation  meddles  not  with  any  of  thefe  num- 
 bers, except  the  time,  times  and  an  half  ;  but  yoii  will  fay. 
 That,  by  unfolding  that,  it  lays  open  the  whole. 
 
 X.  And  thus  yon  may  fee  that  the  Reve-lation,  which  is 
 commonly  efleemed  full  as  dark  as  Daniel,  or  any  prophecy 
 of  the  Old  Teflament,  may  well  be  called  a  revelation,  as 
 it  lays  open  the  fealed  vifions  of  Daniel, 
 
 0-  But  if  Antichrift  was  come,  and  church-authority  fup- 
 ported  with  fecular  power,  long  before  the  breaking  of 
 the  empire,  may  we  not  fufpedl  fome  miftake  in  the  fix- 
 ing of  the  beginning  of  the  time,  tim.es,  and  an  half, 
 by  that  event  ?  efpecially  feeing  the  Revelation  feems  to 
 place  the  end  of  the  forty-two  months,  or  1260  days,  long 
 before  the  filling  of  the  beafl's  kingdom  with  darknefs. 
 
 X.  You  have  hit  upon  the  only  confiderable  difHculry 
 in  this  whole  matter  ;  but  the  book  of  the  Revelation  itfelf 
 fufficiently  clears  it  :  for,  in  that  vifion,  where  the  whole 
 oppofuion  of  Satan  to  the  church,  by  the  power  of  the 
 empire,  from  firft  to  laft,  is  reprefented,  with  a  plain  refe- 
 rence to  the  old  prophecy  concerning  the  enmity  betwixt 
 the  ferpeiit  and  the  ivonian,  v;e  are  direfted  to  a  twofold  rec- 
 koning of  this  fame  number.  There  is  a  twofold  flight  of 
 the  woman  into  the  wildernefs,  there  mentioned,  perhaps 
 with  a  reierence  to  Elijah's  flying  twice,  and  being  fed 
 in  an  extraordinary  manner.  The  firft  Hight  is  placed  jufh 
 after  the  feed  of  the  woman  is  brought  forth,  and  before 
 
 the 
 
62  Grave  Dialogues  Dial.  VI. 
 
 the  fall  of  Heatlienifm  in  the  empire,  which  is  reprefented 
 by  the  draj^on's  being  cafi  dov.m  from  heaven  unto  the  earth  ; 
 and  tliere  muft  be  1260  days  numbered  from  the  time  of  this 
 ifirH:  flight.  This  1260  days  is  the  fame  with  the  forty-two 
 months  of  '^  the  treading  of  the  holy  city  under  foot  of 
 *'  the  Gentiles,"  or  the  1260  days  of"  the  witneffes  prophe- 
 "  fying  in  fackcloth,  who  have  power  to  Ihut  heaven  that 
 '^  it  rain  not  in  the  days  of  their  prophecy  ;"  even  as  Elijah 
 had  power  to  Ihut  heaven  that  "  it  rained  not  on  the 
 5*  earth  by  the  fpace  of  three  years  and  fix  months/* 
 ^^t  the  time  of  his  firft  flying.  Thefe  1260  days  are  finilhed 
 Tender  the  iixth  trumpet,  and  before  the  blowing  of  the 
 feventh,  and  therefore  long  before  the  filling  of  the  bealVs 
 kingdom  with  darknefs,  which  comes  not  till  the  fifth 
 vial  under  the  feventh  trumpet  :  fo  that  thefe  1260  days 
 mufl  have  been  begun  long  before  the  beginning  of  the 
 reign  of  Daniel's  beaft  with  the  ten  horns  ;  and  they  mufl 
 be  reckoned  from  the  time  of  the  firfl  flight  of  the  woman 
 into  the  wildernefs. 
 
 The  fecond  flight  of  the  woman  into  the  wildernefs, 
 "  where  Ihe  is  nouriihed  for  a  time,  and  times,  and  half  a 
 *^  time,  from  the  face  of  the  ferp^nt,"  is  placed  after 
 the  fall  of  Heathenifm  in  the  empire ;  and  it  anfwers  to 
 the  time  of  the  healing  of  the  bead's  deadlv  vjoimd^  from 
 "which  there  was  povjer  given  to  him  to  continue  forty-two 
 months.  This  lafl  is  the  time,  and  times ,  and  an  half  of  the 
 beaiVs  reign,  fpoken  of  by  Daniel,  who  mentions  not  the 
 firft,  no  more  than  he  does  the  leven  heads  of  the  bead  ; 
 but  the  Revelation  adds  the  firil:  reckoning  of  this  felf-fame 
 number,  even  as  it  adds  the  feven  heads  to  Daniel's  defcrip- 
 tion  of  the  beait  with  ten  horns,  to  open  the  vifion,  and 
 inake  the  application  of  it  to  the  events  more  plain. 
 
 0.  And  when  ihould  that  firfl  reckoning  begin  ? 
 
 X.  Toward  the  end  of  the  fecond  century,  when  tra- 
 dition  came  to  be  eflablilhed  as  the  rule  of  faith  together 
 witli  the  fcriptiires  ;  when  the  authority  of  fynods  and 
 councils  was  brought  in  upon  the  churclies,  and  began  hrll 
 to  be  exerted  in  the  coniroverfy  about  Eafter,  and  when  the 
 philolophy  of  the  Gentiles  was  admitted  to  illuftrate  the 
 Chriftian  doctrine  ;  by  means  of  which  the  Son  of  God, 
 the  Aoyo;,  Came  to  be  talked  of  in  the  Platonic  manner, 
 and  the  power  of  nature,  and  human  merit  was  magni- 
 fied. About  this  time  the  Gentiles,  coming  into  the  Chri- 
 dian  profcfFion,  without  being*fufliciently  purged  from  the 
 
 luperftiLions 
 
Dial.  VI.  betwixt  three  Free-Thinkers.    63 
 
 fuperftitions  of  iheir  education,  brought  in  mth  them 
 ihcir  native  fuperflition,  under  the  Chriflian  name  ;  and 
 from  this  time  the  profeflbrs  of  Chriftianity  began  to  be 
 looked  on  as  a  rifing  party  or  fadion  that  meant  to  make  a 
 figure  in  this  world.  13y  thefc  means  Chriftianity  was 
 corrupted,  and  the  profeflbrs  of  it  grew  to  a  confiderable 
 party  in  the  empire,  till  the  beginning  of  the  fourth  cen- 
 tury, well  prepared  to  receive  the  fupport  of  the  fecular 
 power  from  the  hand  of  Conftantine,  efpecially  when  the 
 inoft  faithful  were  taken  away  from  among  them,  by  the  fe- 
 vere  and  long  perfecution  of  Dioclefian.  It  was  toward  the 
 end  of  the  fecond  century  that  Chriftians  began  to  leave 
 their  firjt  love,  and  the  Chriftian  leaders  to  corrupt  Chriftia- 
 nity by  merchandife,  making  a  gain  of  it ;  difpenfing  it  by 
 the  meafure  of  philofophy  and  tradition,  and  the  autho- 
 rity of  fynods  and  councils ;  and  then  was  the  firft  flight 
 of  the  woman  into  the  wildernefs  ;  then  the  witneftes  be- 
 gan to  prophefy  in  fackcloth,  and  the  outer  court  of  God's 
 houfe  was  given  unto  the  Gentiles,  who  did  from  thence 
 iread  the  holy  city  under  foot  forty-two  months  :  fo  that  the 
 outer  court,  or  outward  profeffion  of  Chriftianity,  could  no 
 more  be  any  where  meafured  by  the  word  of  God,  the  only  , 
 rule  for  meafuring  his  houfe,  till  the  end  of  thefe  months. 
 
 0.  But  does  the  Revelation  point  to  this  beginning  of 
 "that  forty-two  months,  any  otherwife  than  by  placing  ic 
 after  the  erection  of  the  Chriftian  church,  and  before  the 
 fall  of  Heathenifm  in  the  empire  ? 
 
 X.  It  places  the  end  of  this  forty- two  months,  or  1260 
 days,  about  the  end  of  the  events  that  belong  to  the  lixth 
 trumpet,  and,  as  I  laid,  before  the  blowing  of  the  fevenih 
 trumpet ;  and  therefore  before  the  pouring  out  of  the  vials  : 
 For  we  muft  hold  the  feven  vials  under  the  fcventh  trum- 
 pet, even  as  thefeventh  trumpets  are  under  the  feventh  feal, 
 if  we  would  not  break  the  thread  that  ferves  to  lead  us 
 through  the  book  of  the  Revelation.  N.ov,-,  it  points  to  a 
 great  event  at  the  end  of  the  time  of  the  witnelTes  pro- 
 phelying  in  fackcloth,  whereby  we  may  be  diretSled  to  the 
 beginning  of  it  :  for,  when  they  are  killed  by  the  beaft,  at 
 the  end  of  their  teftimony  in  fackcloili,  and  are  aJive  a- 
 gain  after  three  days  and  an  half,  it  is  faid,  "  They  aiccnd- 
 **  ed  up  to  heaven  in  a  cloud,  and  their  enemies  beheld  them  ; 
 *'  and  the  fame  hour  was  there  a  great  eartliquake,  and 
 *'  the  tenth  part  of  the  city  fell.''  If  this  fall  of  the  tenth 
 part  of  the  ciiy  be  the  fall  of  the  Greek  church  and  king- 
 dom, 
 
64  Grave  Dialogues  Dial.  VL 
 
 dom,  which,  from  the  time  of  the  breaking  of  the  empire,  was 
 no  more  the  city,  but  a  tenth  part  of  it,  and  which  fell  by 
 the  hand  of  the  Turks,  the  great  event  of  the  fixth  trum- 
 pet, in  the  year  1453  :  Then,  if  we  count  1 260  years  back- 
 ward from  thence,  the  beginning  of  them  will  be  near  the 
 end  of  the  fecond  century. 
 
 0.  As  this  fall  of  the  tenth  part  of  the  city  is  faid  to  be 
 at  the  time  of  the  exaltation  of  the  witnelTes,  after  their 
 refurre6lion,  what  event  happened,  not  long  before  thar^ 
 like  the  killing  of  the  witneiles  ? 
 
 X.  If  thefe  two  witnefles  be  the  Old  Teftament  and  the 
 New,  there  was  a  famous  contention  with  the  church  about 
 iheir  teftimony,  carried  on  by  war  and  much  bloodihei 
 in  Bohemia,  from  the  time  of  the  council  of  Conflance,  till 
 it  ifllied  in  the  reconciliation  of  the  contending  parties, 
 upon  the  extermination  of  the  Taborites,  who  obftinately 
 maintained  the  teftimony  of  the  witnefles  againft  the  church, 
 and  in  that  notable  decree  of  the  council  of  Bafil,  about 
 communion  in  both  kinds,  whereby  thefe  witnefles  were 
 plainly  facrificed  to  the  authority  of  the  church,  fubdued  un- 
 der it,  and  their  teftimony  rendered  utterly  of  none  effe6l 
 to  the  people  of  the  nationi;.     This  was  in  the  year  1437. 
 
 0.  And  what  lliall  be  the  event  for  their  refurreclion 
 and  exaltation  ? 
 
 X.  The  revival  of  the  ancient  fcriptnre-profeiBon  of 
 Chriftjanity,  in  the  brethren  of  Bohemia,  who  being  ani- 
 mated by  the  fpirit  of  the  fcriptures,  wholly  feparated  them- 
 felves  fr.om  the  Papifts  and  from  the  Calixftines,  now  joined 
 10  them,  and  having  chofe  minifters  of  the  church  of  their 
 own  company,  without  regard  to  human  learning,  or  any 
 other  teaching,  but  what  the  Spirit  of  God  gave  them  by 
 a  tranilaiion  of  the  fcriptures>  they  let  up  congregations 
 of  their  own,  which,  in  midft  of  various  perfecutions,  and 
 manifold  aillidions,  were  preferved  in  Moravia,  Bohemia, 
 Poland,  and  other  places,  till  the  reformation  from  Popery 
 came  to  take  place  in  the  feveral  Proteftant  nations.  Thus 
 the  witneiles  appeared  alive  again,  and  exalted  above  phi- 
 lofophy,  tradition,  and  all  dependence  upon  the  authority 
 of  the  church,  or  of  fynods  and  councils  ;  which  was  no 
 where  the  cafe,  for  about  1260  years  before  this  notable 
 event  happened. 
 
 e.  Were  not  thefe  bold  fellows,  who  feparated  from  the 
 church  at  that  time  of  day,  the  Waldenfes? 
 
 X.  Tiie  Waldenfes  had  been  long  before  this  notable  fe- 
 
 paratioR 
 
DiaL  VL  betwixt  three  Free-Thinkers.   65 
 
 paration  of  the  brethren  of  Bohemia.  They  differed  from 
 the  Waldenfes,  and  found  fault  with  them  on  two  points, 
 pretty  remarkable,  in  a  letter  to  ihem  of  Auftria,  A.  D, 
 1467.  I.  They  were  much  offended  with  them  for  diffem- 
 bling  their  principles  at  any  time,  and  attending  the 
 worihip  of  the  Roman  church,  which  they  themfelves  con- 
 demned in  their  hearts ;  thus  bafely  profaning  and  polluting 
 themfelves,  and  not  confeffing  with  their  mouth  as  they  be- 
 lieved in  their  heart.  2*  They  condemned  the  Waldenfes 
 for  the  care  in  heaping  up  gold  and  filver  thlt  they  obier- 
 ved  about  them,  though  the  end  of  it  was  to  help  them  in 
 time  of  perfecution  :  for  they  judged  it  inconfiftent  with 
 laying  up  our  treafurein  heaven,  and  with  thinking  that 
 the  evil  of  the  prelent  day  is  fufficient  to  it ;  and  iliey  rec- 
 koned, according  to  our  Lord*s  faying,  Where  your  treafur^ 
 is,  there  vjill  your  heart  be  alfoy  that,  in  tJie  end,  they 
 would  principally  rely  on  that  which  they  had  fpared,  and 
 laid  up  for  themfelves  on  the  earth.  Luther  fays  of  the 
 brethren  of  Bohemia,  '^  That  they  were  pinched  by  pover- 
 ■*'  ty,  which  they  relieved  by  the  labour  of  their  hands." 
 And  indeed  it  was  no  fmall  evidence  of  the  power  of  the 
 gofpel  upon  them,  that  it  reconciled  them  to  poverty,  and 
 taught  them  to  bear  their  crofs  patiently,  without  ever  think- 
 ing of  defending  their  religion  by  the  fword,  as  did  tlie 
 Waldenfes  and  Albigenfes. 
 
 0.  I  dare  fay,  this  is  as  like  the  fpirit  that  breathes  in 
 the  NewTeflament,  as  any  thing  that  could  be  feen  among 
 Ghriftians,  fmce  the  time  when  Chriilianity  began  to.be  cor- 
 rupted. And  certainly,  it  was  no  lefs  proper  for  the  fcrip- 
 ture-prophecy  to  take  notice  of  this,  than  of  many  other 
 events  to  which  interpreters  have  applied  it.  This  was  in- 
 deed a  remarkable  event  relating  to  Chriftianity  and  the 
 fcriptures,  after  the  corruption  of  that  religion  had  come 
 to  its  height,  and  the  authority  of  the  church  had  triumph- 
 ed over  the  fcriptures.  And  fo  you  make  this  the  end  of 
 the  firfl  reckoning  of  the  1260  days,  or  42  montlis. 
 
 But  you  hold  the  time  we  now  live  in,  as  the  end  of  the 
 42  months  applied  to  the  bead:  with  ten  horns,  or  of  Da- 
 niel's time,  times,  and  an  half.  And  indeed  I  mull  own 
 this  is  a  time  of  darknefs  to  the  kingdom  of  the  clergy.  I 
 am  not  furprifed  to  find  them  apprehenfive  of  the  danger 
 of  their  church,  by  that  po4ite  Chriftianity  which  comes  a- 
 pace  in  the  room  of  the  fuperftitious  Chriftianity  which  has 
 been  fo  long  beneficial  to  them.  And  indeed^  if  it  go  on 
 
 Vol.  III.  I  and 
 
66  Grave  Dialogues         Dial.  VI. 
 
 and  gain  ground  as  faft  as  it  has  been  doing  for  fome  time 
 pad,  even  among  thofe  who  are  gainers  by  the  national  re- 
 ligion, nothing  can  tend  more  to  the  ruin  of  their  king* 
 ciom;  efpecially  if  it  ihall  appear,  at  the  fame  time,  that 
 true  Chriftianity  is  the  reverfe  of  a  national  religion. 
 
 A.  Thus  you  have  fixed  the  prophetic  times!  And  now, 
 if  the  true  profeilion  of  Chriftianity  remain  only  with  fuch 
 a  people  as  thofe  ^vho  are  pretending  to  it,  in  oppofition  to 
 the  national  religion,  I  mud  fay  it  is  at  a  far  lower  pafs 
 than  is  the  kingdom  of  Ancichrift.  It  is  faid,  that  Chrifti- 
 anity,  in  its  firlt  and  lowed  condition,  was  fupported  by  figns 
 and  wonders  ihat  raifed  attention,  and  awed  the  multitude  ; 
 and  when  thefe  failed,  it  would  certainly  have  funk,  if  it 
 had  not  got  the  fupport  of  the  fecular  power  :  but,  as  the 
 world  is  not  now  to  be  impofed  on  with  figns  and  miracles, 
 nothing  of  this  kind  can  be  pretended  to  :  And  how  then 
 can  any  profcftion  of  the  primitive  Chriftianity  ftand  or 
 fublifl-  long  againil  national  Chriftianity? 
 '  X.  There  were  Epicureans  as  well  as  Sadducees  in  the  world, 
 when  the  teftimony  concerning  Chrift's  refarre(5lion  came 
 firft  abroad  in  it,  attended  with  figns  and  wonders,  and  with 
 4livers  miracles  and  gifts  of  the  Holy  Ghoft,  and  thefe 
 ^vere  as  wittv  fatirical  fellows,  and  lauo-hed  as  much  at  eve- 
 ry  thing  above  their  reach,  as  our  Atheifts  or  Deifts  do  now. 
 Thefe  men  who  have  the  front  to  rcfift  the  truth  of  the  re- 
 fiirrei^tion,  coiifidering  howitisattefted,  would  have  treated 
 it  in  the  lame  manner,  it"  it  had  happened  in  their  day,  as 
 did  the  Sadducees  at  Jerufalem,  and  the  philofophers  at  A- 
 iliens :  yea,  the  multitude  was  not  fo  much  awed  by  the  mi- 
 racles, butthat  they  were  eafily  inftigatcd  by  the  Pharifaical 
 Jews,  ill  moft  places,  and  by  the  craftfmen  at  Ephcfus,  and 
 by  thofe  who  made  a  gain  of  the  devil's  prophetefs  at  Phi- 
 lippi,  to  mob  the  very  apoftles.  And  the  miracles  wrought 
 by  the  apoftles,  with  the  fame  defign,  w-ould  not  hinder 
 our  imikitude  from  behaving  in  the  fame  manner,  in  fa- 
 vour of  the  religion  of  their  nation,  againft  that  fame  ve- 
 ry Chriftianity  that  was  taught  and  inftituted  by  the  apo- 
 Jtles,  or  againft  the  apoftles  themfelves,  if  now  alive,  and 
 working  miracles ;  for,  if  they  will  not  hear  the  fcriptures, 
 neither  will  they  be  perfuaded  though  one  rofe  from  the 
 dead. 
 
 But  if  any  fliould  now  pretend  to  any  thing  like  the  apo- 
 ftolic  miracles,  they  would,  by  that  very  pretence,  declare 
 ihat  the  revelation  already  made  in  the  fcriptures  is  not 
 
 complete. 
 
Dial.  VI.  betwixt  three  Free-Thinkers.  67 
 
 complete,  or  not  yet  fufficiently  documented  to  have  come 
 from  God ;  and  iherefore  would  be  juftly  iulpei^led  of  ma- 
 king themfelves  liable  to  the  curfe  pronounced  in  the  end 
 of  the  New  Teftament. 
 
 There  were  figns  and  wonders  accompanying  Antichrift  ; 
 and  all  the  antichriftian  world  boafts,  one  way  or  other,  of 
 figns  and  wonders  wrought  iu  confirmation  of  the  religion 
 of  their  nation.  But  thefe  are  no  more  equal  to  the  ligns 
 and  miracles  that  attended  the  giving  out  of  the  New-te- 
 {lament  revelation,  than  thofe  things  done  by  the  magi- 
 cians of  Egypt  came  the  full  length  of  the  figns  and  won- 
 ders that  the  Lord  wrought  by  Moles.  And  of  this  Ibrt  ai-e 
 all  the  figns  that  have  no  other  ule  in  the  minds  of  men, 
 but  to  feduce  them  from  the  kingdom  that  is  not  of  this 
 world,  and  to  confirm  ihem  in  fubjet^ion  to  church-autho- 
 rity fupported  with  fecular  power. 
 
 The  New  Teftament  declares,  that  when  the  Chriftian 
 revelation  Ihould  be  perfeA,  or  completely  given  out,  the 
 extraordinary  things  that  accompanied  it  while  it  was  in  co- 
 ming forth,  ihould  vanifii  away  and  ceafe,  for  then  the  ufc 
 and  end  of  them  ceafed  :  And,  inftead  of  any  other  thing 
 coming  in  place  of  them,  to  make  the  gofpel  regarded, 
 we  are  told,  their  remain  faith,  hope,  and  chanty  the 
 greateft  of  thcfe  three,  which  excel  all  the  extraordinary 
 gifts.  <^Vhere-ever  thefe  are  produced  by  the  gofpel,  and  ap- 
 pear in  the  profeifion  or  outward  practice  of  them,  there  is 
 Chriftianity  in  its  power ;  there  it  ll^ws  itfelf  in  its  proper 
 glory,  and  will  raife  attention,  and  be  oppofed  by  the  anti- 
 chriftian world,  that  has  the  form  of  godlinefs,  denying 
 the  power  of  it,  yea,  and  be  hated  by  the  police  Chriftians^ 
 as  well  as  the  fuperftitious.  Neverthelefs,  faith  will  be  ve- 
 ry rare  on  the  earth  when  Chrift  comes. 
 
 A.  And  muft  not  they  pretend  to  fomething  extraordina- 
 ry, who  fetup  illiterate  tradefmen  to  preach,  and  fubniit  to 
 them  as  their  teachers  ?  Muft  they  not  hold  them  as  inipi^'ed? 
 
 X.  I  do  not  hear  that  the  Waldenfes,  the  followers  of 
 Peter  Valdo,  pretended  to  any  figns  or  wonders;  yet  Dupin 
 gives  this  account  of  them  :  *'  Valdo  being  a  perfon  of  Ibme 
 *^  learning,  explained  the  New  Teftament  to  them  in  the 
 ^*  vulgar  tongue  ;  he  inftruc^ed  them  fo  well,  that  they  took 
 
 <*  a  fancy to   preach   and  teach,    although  they  were 
 
 '^  but  laics,  and  without  million.  The  clergy  of  Lyons  ha- 
 ^'  ving  rebuked  them,  they  began  to  declaim  againft  eccle- 
 *'  fiaftics."    And  again  he  fays  of  them,    "  Being  defirous 
 
 I  %  "  ta 
 
68  Grave  Dialogues  Dial.  VI, 
 
 ^^  to  make  up  a  fociety  of  perfons  that  fliould  pradife  the 
 '^  precepts  of  the  gofpel,  according  to  the  letter,  and're- 
 *'  new  the  apoftles  manner  of  life,  they  embraced  feveral 
 '*  fuperftitious  pra6cices ;  afterward  they  afTumcd  to  them^ 
 '^  felves  the  power  of  preaching,  although  laics,  and  \vith- 
 *^  out  miflion.  The  clergy  oppofing  their  preaching,  they 
 ''  flood  up  againft  the  prelates,  and  fliook  off  the  yoke  of 
 *'  obedience."  Nor  did  the  brethren  of  Bohemia  pretend 
 to  any  figns  or  wonders,  but  reded  in  thofe  wrought  by  the 
 prophets  and  apoftles,  whom  alone  they  held  as  infpired  by 
 the  Spirit  of  God,  to  make  the  revelation  of  his  mind  and 
 will  to  men  ;  yet,  for  a  long  time,  they  had  none  but  illi^ 
 teratc  teachers;  for,  as  Luther  fays  of  them,  while  they 
 endeavoured  to  avoid  the  briers  and  bogs  wherein  the  fo- 
 phifters  and  monks  were  intangled,  they  wholly  abftained 
 from  all  ftudy  of  the  arts,  being  withal  pinched  by  pover^ 
 ty,  which  they  relieved  by  the  labour  of  their  hands.  And 
 while  he  commends  them  highly  for  their  wonderful  Ikill 
 and  readinefs  in  the  fcriptures,  he  at  the  fame  time  com- 
 plains, that  not  only  the  Greek  and  Hebrew  toflgues,  but 
 the  Latin  alfo,  were  in  a  manner  loft  to  them.  So  that  it 
 is  no  new  thing,  you  fee,  among  the  pradlical  believers  of 
 the  gofpel,  to  fet  up  illiterate  tradefmen  to  preach,  and  fub- 
 mit  to  them  as  their  teachers,  without  holding  them  as  in^ 
 ipired. 
 
 So  likewife  this  people  deny  infpiration  to  ordinary  teach- 
 ers, who  have  no  commiffion  to  make  any  new  revelation, 
 as  the  apoftles  and  prophets  had  ;  but  to  teach,  exhort,  and 
 guide  the  church,  in  the  obfervation  of  all  things  whatfo- 
 ever  Chrift  commanded  the  apoftles,  as  they  are  written  in 
 the  fcriptures,  and  were  obferved  by  the  firft  Chriftians, 
 under  the  diredlion  of  the  apoft:les,  who  have  recorded 
 their  pradice,  and  the  things  they  taught  them  to  obferve, 
 in  the  New  Teftament,  to  be  followed  by  Chriftiiansto  the 
 end  of  the  world  ;  therefore  this  people  regard  the  read- 
 ing of  the  infpired  writings  in  their  churches  more  than 
 the  teaching  of  any  man  whatfoever  ;  and  all  that  their  pa- 
 flors  and  teachers  have  to  fay,  mufl:  be  examined  by  the 
 fcriptures :  for  they  can  only  explain  the  fcriptures  to  them 
 by  the  fcriptures,  and  they  guide  them  as  a  people  lliew- 
 ing  themfelves  willing  to  obey  the  words  of  Jefus  Chrift, 
 who  fpeaks  to  them  in  the  fcriptures,  and  not  the  words  of 
 men ;  and  becaufe  they  are  the  difciples  of  Jefus  Chrift, 
 they  Ihould  call  no  man  mafter  on  the  earth. 
 
 A.  But 
 
Dial.  VI.  betwixt  three  Free-Thinkers.  6g 
 
 A.  Bijt  how  can  illiterate  men  excel  in  the  knowledge  of 
 the  fcriptures,  if  there  be  not  fomething  extraordinary  in 
 the  cafe  ? 
 
 X.  Though  the  critics  and  metaphyfical  doftors  have 
 turned  the  gofpel  into  a  fort  of  fcience,  to  be  taught  and 
 learned  as  other  Iciences  are,  by  men  who  propofe  to  make 
 a  gain  of  it  in  the  world,  as  it  now  ftands  ;  yet  indeed  it  is 
 not  a  fcience,  or  human  art,  but,  as  it  calls  itfelf,  a  word 
 of  faith y  and  that  not  human,  but  divine.  The  apoftles 
 oppofed  the  wifdom  of  God  in  this  word  of  faith  which 
 they  preached,  unto  the  wifdom  of  the  I'cribe  and  the  dif- 
 puterof  this  world  ;  and  if  you  confider  their  writings,  I 
 reckon  you  will  not  think  they  favour  of  our  fchools.  As  a 
 man  may  excel  in  fcience  who  has  no  tafte  of  the  word  of 
 faith,  fo  may  one  excel  in  the  knowledge  of  the  word  of 
 faith,  who  is  a  great,  ftranger  to  what  we  call  fcience.  It 
 is  not  criticifm  or  philofophy  that  brings  men  to  the  faith, 
 TLOv  can  it  build  them  up  in  it.  I  was  once  commending 
 our  friend  here  as  a  critic  upon  the  New  Teftament ;  but 
 what  fort  of  a  Chriftian  teacher,  or  guide,  do  you  think 
 would  he  make  ? 
 
 And  you  may  as  well  fay,  how  can  an  illiterate  man  excel 
 in  faith,  hope,  and  charity  >  for  thefe  depend  wholly  on  a 
 true  knowledge  of  the  fcripture ;  or  how  can  one  excel  in 
 prayer  ?  wherein  I  have  feen  a  cow-herd  excelling  learned 
 divines :  for,  whatever  difference  be  thought  of  betwixt 
 the  gifts  of  prayer  and  of  preaching,  yet  both  are  the  gifts 
 of  Jefus  Chrift,  who  gives  pallors  and  teachers  to  his 
 church  ;  and,  though  thefe  may  be  fome  way  aped,  they 
 can  never  be  truly  attained  by  all  human  art  or  learning. 
 
 0.  I  own  the  fame  things  may  be  faid  againft  all  fuper- 
 natural  illumination,  and  faith  itfelf,  and  efpecially  againfl 
 your  fupernatural  charity,  which  is  declared  to  excel  the 
 knowledge  of  all  myfteries.  And  if  no  fupernatural  en- 
 dowment, no  gift  of  God  in  rfeligion,  carrying  men  fur- 
 ther than  the  force  of  nature  and  art,  Ihall  be  admitted, 
 there  is  an  end  of  the  Chriftian  religion. 
 
 Thus  far  I  have  inquired  into  the  principles  and  way  of 
 your  fed  ;  if  I  Ibould  inquire  more  particularly  into  their 
 church-order  and  worfliip,  I  fuppofe  you  would  refer  me  to 
 the  New  Teftament,  as  their  only  diredory,  and  perhaps 
 fufpedl  me  of  intending  to  join  them. 
 
 X.  And  whew  you  coiidefcend  to  ex^aminc  their  order  and 
 
 manner 
 
yo  Grave  Dialogues.         Dial.  VI. 
 
 inanner  of  worlliipby  the  New  Teflamenr,  you  will  find  them 
 ready  to  drop  every  thing  that  you  can  iliew  them  not  to  be 
 founded  there,  and  as  ready  to  hearken  to  you  pointing  out 
 any  thing  in  that  book,  that  is  yet  overlooked  by  them ; 
 and  for  this  they  are  willing  to  bear  the  reproach  of  change- 
 ablenefs  and  inftability.  And  indeed  I  with  you  never  do 
 •worfe  than  become  one  of  them. 
 
 0.  Upon  the  whole,  I  muft  acknowledge,  if  there  be  a- 
 ny  true  Chriftianity  in  the  world,  this  mull  be  the  profel- 
 fion  of  it. 
 
 A.  But  it  is  a  whim  at  beft,  that  cannot  fubfift  long,  and 
 I  cannot  vindicate  you  from  being  whimfical,  in  troubling 
 your  head  fo  much  about  it  as  you  have  done. 
 
 0.  If  they  purfue  thefe  principles,  and  iland  to  them, 
 they  will  put  me  to  think. 
 
 X.  I  with  they  may,  for  your  fake. 
 
7^ 
 
 A  Plea  for  pure  and  undefiled  Religion. 
 
 With  an  Anfwer  to  fome  Objedtions  moved 
 againft  it  by  a  Friend:  In  a  Letter  to  that 
 Friend. 
 
 2  Cor.  Viii.  9.  For  ye  know  the  grace  of  our  Lord  Jefus 
 Chrifty  that  though  he  was  rich,  yet  for  your  fakes  he  be- 
 came poor,  that  ye  through  his  poverty  might  be  rich. 
 
 [Firfl  publlfhed  in  the  year  1741.] 
 
 To  the  Honourable 
 Colonel  James  Gardiner. 
 
 THIS  plea  for  pure  and  undefiled  religion,  as  a  tefli- 
 mony  of  gratitude  and  refped,  is  dedicated  by, 
 
 i  His  much  obliged,  and 
 
 moft  humble  fervaut, 
 
 John    Glas. 
 
 The     PLEA. 
 
 THE  gofpel  of  Jefus  Chrifl  ftains  the  pride  of  man's 
 glorying,  and  excludes  boafting  on  his  part,  when  it 
 proclaims  the  glory  of  the  divine  perfedlions  in  his 
 falvation.  And  the  preaching  of  peace  by  Jefus  Chrift,  is  a  de- 
 claration of  war  againft  the  luftsof  this  world  in  our  hearts, 
 from  which  Chrift  came  to  fave  us,  and  that,  not  merely  as 
 they  tend  to  the  difturbance  of  fociety,  and  to  our  difquiet  in 
 this  life,  but  chiefly,  as  they  are  oppofite  to  the  love  of  God, 
 and  inconfiftent  with  the  regard  due  to  the  life  and  im- 
 mortality that  is  brought  to  light,  and  with  conformity  to 
 Chrift,  and  fubjection  10  him  in  his  kingdom  that  is  not  of 
 this  world. 
 
 This 
 
72  A  Plea  for 
 
 This  pride  and  love  of  the  world,  to  which  the  gofpel  is 
 fo  oppoiite,  is  the  true  caufe  of  infidelity.  And  the  praiies 
 infidels  are  pleafed  to  bellow  on  fome  of  the  laws  of  the 
 gofpel,  proceed  from  a  miftake  of  thefe  laws,  as  if  they  car- 
 ried in  them  fome  fuch  flattery  of  the  pride  of  our  own  virtue 
 and  merit,  as  we  find  in  the  moral  philoibphy,  and  as  if 
 thefe  laws  had  been  made  for  fuch  a  fociety  as  a  kingdom  of 
 this  world. 
 
 And  all  the  perverfions  of  the  gofpel,  by  them  who  found 
 their  intereft  in  profcffmg  fome  belief  of  it,  have  flowed 
 from  the  fame  fource  with  infidelity;  as  they  all  ferve,  one 
 way  or  other,  to  exalt  the  wifdom,  the  merit,  and  the  power 
 and  authority  of  man,  againft  the  mercy  and  grace  of  the 
 righteous  Father,  the  righteoufnefs  of  the  Son  of  God,  and 
 the  office  he  bears  in  his  church,  and  the  work  of  his  Spirit ; 
 and  as  they  all  likewife  ferve  fome  way  to  indulge,  or  even 
 approve  us  in  fulfilling  the  lads  of  this  world,  except  in 
 ways  that  are  openly  hurtful  to  a  worldly  fociety ;  for  a 
 Icingdom  of  this  world  cannot  flourifli  without  fuch  a  fulfil- 
 ment of  thefe  lufts  as  is  plainly  condemned  in  the  gofpel. 
 
 This  is  vifible  in  the  grand  perverfion  of  the  gofpel,  and 
 corruption  of  Chriftianity,  that  was  beginning  to  work  in 
 the  very  time  of  the  apoftles,  and  difptayed  itfelf  in  fornl 
 when  Chriftianity  became  the  religion  of  the  empire,  and 
 will  continue  in  fome  fliape  or  other  in  the  world,  'till  the 
 Lord  Jefus  deflroy  it  by  the  brightnefs  of  his  fecond  co- 
 ming. 
 
 Many  inflances  might  be  brought  from  the  laws  of  the 
 gofpel,  to  fliew  that  they  are  defigned  unro  quite  another 
 and  higher  end  than  the  happinefs  and  profperity  of  a  na-» 
 tion  of  this  world ;  and  fo  to  manifeft,  that  the  author  of 
 the  Chriftian  religion  did  not  appoint  it  to  be  the  religion 
 of  any  nation  of  this  world,  but  of  a  people  whom  God  is 
 pleafed  to  take  out  of  every  nation,  for  his  name,  A6ts  xv. 
 14.— 17. 
 
 The  defcription  of  covetotifnefs,  in  the  law  of  the  go- 
 fpel againft  it,  is  one  inflance,  which,  if  well  underftood, 
 may  ferve  abundantly  to  clear  this,  though  there  were  no 
 more. 
 
 Jefus  Chrift  treats  this  fub}e6l  exprefsly  in  his  difcourfe 
 to  his  difcipks  before  the  multitude,  Luke  xii.  15. — 40* 
 The  occafion  of  that  difcourfe  was,  one  of  the  multitude  of 
 his  hearers  faying  to  him,  **  Mailer,  fpeak  to  my  brother^ 
 *'  that  he  divide  the  inheritance  with  me/'  ver.  13.  It  feems 
 
 thb 
 
pure  and  undefiled  Religion.  73 
 
 diis  man  thought  his  brother  ought,  in  confcience,  to  grant 
 what  he  delired,  and  not  did  doubt  but  Chrift's  judgment  in 
 the  cafe,  to  which  he  fuppofed  his  brother  would  yield,  would 
 be  for  him.  It  is  like,  both  the  brothers  had  ibme  refpecT: 
 to  Jefus  as  the  Meffiah,  whom  the  Jews  were  expeding  as  a 
 judge  and  a  divider  over  them,  under  whole  government  they 
 would  be  a  happy  nation  :  and  fo  he  was  giving  him  employ- 
 ment, as  a  judge  and  divider  over  him  and  his  brother. 
 This  his  notion  of  the  Meffiah  was  not  very  agreeable  to 
 the  dodtrine  Jefus  was  preaching  immediately  before,  but 
 agjgeable  enough  to  that  faith  concerning  Chriil:,  which  is 
 conliflent  with  th.e  love  of  this  world,  and  which  abounds 
 every  where,  in  the  nations  called  Chriftian  to  this  day. 
 
 Our  Lord  points  out  to  him  his  miflake  about  the  office  of 
 tlie  Meffiah  and  his  kingdom,  when  he  fays,  ^<  Man,  who 
 '^  made  me  a  judge  or  a  divider  over  you  ?''  ver.  14.  and, 
 in  place  of  granting  his  requeft,  begins  a  difoourfe  againit 
 covetoufnefsj  which  clofely  accompanies  thatmiftake  about 
 the  Meffiah's  kingdom  among  the  Jews  to  this  veiy  day,  and 
 is  indulged  where-ever  any  fuch  thought  of  Chriil's  kingdom 
 is  entertained,  as  if  it  were  of  this  world. 
 
 Though  Chrii):  declines  the  part  of  a  judge  in  the  queflion 
 betwixt  this  man  and  his  brother,  about  the  inheritance, 
 he  judges  of  th^  diftemper  of  his  mind,  that  ffiewed  itfelf 
 in  his  petition,  and  applies  himfelf  to  the  cure.  For  he 
 lliewed  himfelf  uneafy  at  his  fituation,  in  comparifon  with 
 his  own  brother,  and  not  contented  with  what  he  had;  and 
 therefore,  defirous  to  better  his -condition  in  the  world,  and 
 to  pofTefs  more  abundance,  in  a  method  that  was  juft  ?aui 
 equal  in  his  eyes ;  and  this  in  connexion  with  his  being  a 
 follower  of  Chrifl.  This  is  the  plain  import  of  hi-s  petition 
 to  Jefus  Chrift.  And  he  is  not  hngular  in  this :  there  are 
 fl'ill  abundance  of  fuch  followers  of -Chrift,  who,  if  he  would 
 grant  this  defire  of  polleffiing  a  little  more  abundance,  to 
 eafe  their  minds  of  the  fears  of  ftraits  that  may  come  on 
 them  and  theirs,  that  they  may  be  preferved  from  the  mi- 
 fery  of  being  poor  and  burdenfome  to  others,  would  be 
 content  to  follow  him  as  far  as  he  wilh  But  the  Lord's  an- 
 fwer  to  this  petition,  is.,  **  Take  heed  and  beware  of  cove- 
 '^  toufnefs:  for  a  man's  lif«  confifteth  not  in  the  abundance 
 *'  of  the  things  which  he  [wfleireth."  And  this  anfwer 
 points  out  to  that  man,  and  all  that  are  of  the  fame  mind 
 with  him,  the  true  caufe  of  their  uneafmefs,  viz.  covetmf- 
 nefs\  and,  if  we  would  hearken  to  it,  diredl  us  how  our 
 
 Vol.  in.  K  minds 
 
'^ 
 
 74  A  Plea  for 
 
 minds  may  be  more  eaied  than  they  can  he  by  the  grcateft 
 polFclTions. 
 
 When  he  fays,  ^*  Take  heed  and  beware  of  covetoufnefs," 
 he  fignilies,  that,  in  tliis  Ihape  wherein  he  condemns  it,  it  is 
 covered  over  with  the  faireli  pretences,  which  makes  it  the 
 more  dangerous.  We  are  furrounded  with  temptations  to  the 
 fulfihncnt  of  this  luft  in  all  the  fituations  wherein  we  are 
 placed  in  the  world ;  and  we  mull  watch  againft  it,  as  a  moft 
 crafty  enemy  lying  in  wait  to  furprife  us,  and  take  away  our 
 liie  :  for  we  can  never  be  truly  happy  without  the  vidlory 
 over  it. 
 
 y'  The  Lord  difcovers  the  nature  of  this  evil,  and#ie 
 principle  that  fupports  it,  when  he  fays,  "  For  a  man*s  life 
 *^  confifteth  not  in  the  abundance  of  the  things  which  he 
 ^^  pofTefTeth.'*  The  life  that  Chrifl  came  to  give  his  people, 
 was  prefigured  by  the  temporal  happinefs  the  IfraeHtes  hath 
 in  the  abundance  of  the  things  which  they  polTefTed  in  the 
 land  of  Canaan  ;  but  the  true  life  confifts  in  the  poireiTion 
 of  "  all  fpiritnal  bleflings  in  heavenly  places  in  Chrift.*'  Un- 
 to this  the  patriarchs  looked,  and  would  not  be  fatisfied 
 with  the  type  of  it ;  *^  They  defired  a  better  country,  that 
 **  is,  an  heavenly.'*  The  pfalmift  declares,  that  life  lies 
 in  God's  favour,  not  in  the  abundance  of  corn  and  wine, 
 but  in  the  light  of  his  countenance.  This  is  the  life  that 
 Jelus  Chrift  gives  to  men ;  and  when  he  came  to  bring  it 
 clearly  to  light,  he  fet  afide  the  type  of  it,  which  was  as  a 
 vail  over  it,  and  declared  plainly,  that  a  man'5  life  con- 
 iifts  not  in  it.  And  if  man's  life  confifl:  not  in  the  abundance 
 of.  the  things  which  Ifrael  poflefled  in  the  land  of  promife, 
 which  was  the  life  promifed  to  that  nation  in  God's  cove- 
 nant with  them,  how  much  lefs  doth  it  confifl  in  the  abun- 
 dance of  any  other  pofTeflions  of  this  world  ? 
 
 Every  vitious  inclination  of  our  hearts  is  fupported 
 by  fome  falfe  principle,  fome  error  fo  deeply  roo.ed  in  our 
 minds,  as  to  determine  our  choice,  even  though  the  judg- 
 ment of  God,  againft  what  we  chufe  to  do,  be  manifeft  in 
 oar  confciences.  Therefore  fin  is  called  darknefs,  and  a 
 ftcitc  of  fin  the  power  of  darknefs.  Now,  the  error  that 
 influences  the  covetous  man  in  the  fulfilment  of  his  luft, 
 in  all  cafes,  is  this,  That  a  man's  life  confifts  in  the 
 abundance  of  the  things  which  he  poiTefleth,  even  as 
 the  pride  of  life  goes  upon  this  principle.  That  a  man's 
 life  confifts  in  the  gaiety   and  bravery,  the  honour  and 
 
 power 
 
pure  and  lindefiled  Religion.  7^ 
 
 power  of  this  world  ;  and  the  lufl  of  the  flefli  is  founded 
 in  this  perfuafion,  that  a  man's  life  lies  in  the  pleafures 
 and  eafe  of  the  flelh.  He  that  walks  in  the  pride  of  life, 
 and  has  his  bias  that  way,  values  his  poflelRons  only  as 
 they  contribute  to  that  which  is  his  life  ;  and  he  can  hazard 
 his  bodily  life,  to  preferve  or  attain  more  of  that  wherein 
 ht  imagines  his  life  confifts.  And  the  fcnfual  man  loves 
 pbllcfrions  for  the  fake  of  his  fenfual  pleafures,  and  he  can 
 part  with  his  poireifion?,  and  endanger  his  bodily  life  for 
 the  pleafures  of  the  flelh,  wuhout  which  it  would  be  no 
 lite  to  him.  But  the  covetous  man's  life,  the  eaie  of  his 
 foul,  confifts  in  the  abundance  of  poifeffions  ;  and  though 
 he  delights  alfo  in  v^orldly  honour  and  power,  and  in 
 the  pleafures  of  the  flelh,  yet  more  in  poflelling  abun- 
 dance ;  for  his  greateft  fear  is  want ;  and  this  keeps  him 
 moderate  and  iober  in  the  purfuit  of  honour  and  pleafure. 
 The  gofpel  that  declares  the  mercy  and  grace  of  God 
 in  Chrift  to  us  miferable  fmners,  and  brings  the  true  life 
 and  immortality  to  light,  bears  very  ha^d  on  the  luft  of 
 the  fleih  and  the  pride  of  life,  and  requires  the  mortifi- 
 cation of  thefe  lufts  in  the  doing  of  good  works  and 
 almfdeeds  to  all  the  needy,  efpecially  to  thofe  of  the 
 houfehold  of  faith,  that  fo  we  may  imitate  the  grace  of  the 
 Lord  Jefus  manifefted  in  our  falvation,  and  declare  our 
 lively  hope  of  that  eternnl  glory  and  pleafure  that  is  pro- 
 miied  by  him  to  them  who  thus  obey  him.  In  die  parable 
 of  the  rich  man  and  Lazarus^  Luke  xvi.  19.  we  fee  the  rich 
 man  damned  for  iperiding  that  on  his  pride  and  vanity,  and 
 his  luxury,  that  Ihould  have  relieved  poor  Lazarus.  The 
 trade  of  the  worldly  fociety  might  be  promored  by  his 
 wearing  purple  and  fine  linen,  and  faring  lumptuouily  e- 
 very  day  ;  and  the  working  poor,  whofe  labour  was  turn- 
 ed to  the  fervice  of  his  lufts,  had  benefit  by  him  ;  and  fo 
 he  might  be  confidered  as  an  ul'eful  member  of  fociety  j 
 but  Lazarus,  who  was  incapable  to  minifter  to  his  lufts,  had 
 little  help  from  him.  This  Lazarus  would  have  been  a  ve- 
 ry iit  perfon  for  the  public  care,  or  for  being  laid  on 
 fome  of  thofe  hoipitals  and  mortifications,  which  are  fa* 
 crifices  to  the  pride  and  vanity  of  the  monifiers  :  aid 
 fo  he  might  have  been  removed,  as  a  grievance,  fr-iii 
 the  fight  of  the  rich  man,  whole  daily  work  it  Ihould  ha  e 
 been  to  pity  and  relieve  him.  By  this  parable  we  are 
 alfo  taught,  not  to  look  on  worldly  p'enty  and  profpe- 
 rity,  as  any  evidence  of  the  divine  favour,  nor  on  tiie 
 
 K  2  deepcft 
 
76  A   Plea  for 
 
 deepefl  poverty  and  diflrefs,  as  a  token  of  his  wrath.  Ye^y 
 fulnefs  of  poiTefTions  proves  a  curfe,  and  ferves  to  dam"K 
 us,  without  that  abnfgiving  which  the  gofpel  requires  ;  and 
 poverty  a  blclling,  when  it  ferves  as  a  mean  to  wean  our 
 hearts  from  this  word,  and  turn  our  affedions  to  heavenly 
 things. 
 
 As  the  gofpel  calls  the  man  of  pride  and  vanity  to  be 
 moitihed  to  his  life,  and  the  fenfual  luxurious  man  to  his, 
 in  the  doing  of  good  works  and  alms,  it  no  lefs  requires 
 the  covetous  man  to  be  mortified  to  his  life,  or  to  that 
 '  r^lealure  and  eafe  his  foul  would  take  in  abundance  pof- 
 ftilled,  and  that  this  mortification,  and  his  hope  of  the  bet- 
 ter and  more  enduring  fubftance,  fliould  appear  in  the  gi- 
 V  ng  of  alms.  But  hawever  far  he  may  agree  with  the  go"- 
 Ipei  againftluxury  and  pride, -{as  others  will  join  in  con- 
 demning his  covetonfnefs),  yet  he  will  not  agree  to  the  fay- 
 ii]gs  of  jefus  Chrift  on  this  matter,  till  they  be  fo  far  ex- 
 plained away,  as  to  leave  him  room  for  fome  eafe  to  his 
 loul,  in  poiltlling  worldly  fubftance,  as  a  guard  againli 
 his  greateft  fear,  viz.  want  that  may  come  in  this  life. 
 
 Our  Lord  defcribes  covetoufnefs  farther  in  the  parable 
 of  the  rich  man,  whofe  ground  brought  forth  plentifully, 
 ver.  16. — 21.  And  here  he  draws  the  picture  of  a  co- 
 vetous man  agreeably  to  what  he  was  jufl  before  faying 
 of  covetoufnefs,  but  very  unlike  what  is  commonly  thought. 
 
 He  fuppofes  the  man  coming  to  wealth,  not  by  any  in- 
 direct or  unlawful  means,  nor  by  pinching  and  churlilh  fa- 
 ving ;  for  he  gets  it  by  the  providence  of  God  fending  him 
 an  extraordinary  crop  far  exceeding  his  hving.  And  when 
 ]t  comes  thus  to  his  hand,  he  appears  to  be  no  mifer  as  to' 
 enjoying  the  good  of  his  labour,  when  he  has  the  profpec^t 
 o:  abundance  remaining  to  ferve  him  in  many  years  of  great- 
 er fcarcity  that  might  come  afterward  :  but  he  would  have 
 his  foul  eafed  of  the  fears  of  future  ftaits,  by  poilefling 
 enough  to  fupply  hrm  for  many  years,  through  laying  up,  as 
 conveniently  and  fafely  as  he  could,  upon  che  earth,  what 
 God  had  now  provided  for  him.  Thus  he  placed  his  life 
 in  the  abundance  of  the  things  he  pofleired  ;  and  in  the 
 view  of  this  his  life,  he  eats,  drinks,  and  is  merry. 
 
 The  employment  of  the  hufbandman  is  much  like  the 
 labour  of  the  ants  and  bees,  and  he  has  his  food  and  rai- 
 ment, as  the  fruit  of  his  labour,  returning  to  him  at  a; 
 certain  period.  Jefus  Chrifl:  doth  not  charge  covetouf- 
 :nels  upon  thisj  but  fnppofes  it,  and  fo  puts   the  cafe,  of 
 
 his 
 
pure  and  undefiled  Religion.  77 
 
 his  ground  cafting  up  far  more  to  him  than  is  fufficient  for 
 liis  maintenance  and  prefent  living  ;  and  then  the  que- 
 ftion  is,  How  that  Ihould  be  bellowed?  The  man's  cove- 
 touinefs  refolves  him  what  to  do  with  his  well-gotten 
 goods,  that  fo  far  exceed  his  yearly  living  by  his  ground, 
 as  to  be  a  flock  for  many  years  to  come.  He  refolves  to 
 lay  them  up  in  flore  for  himl'elf  on  the  earth,  and  fo  makes 
 not  rich  toward  God. 
 
 But  God  fays  to  him,  '^  Thou  fool,  this  night  thy  foul 
 *^  lliall  be  required  of  thee  :  then  whofe  ihall  thofe  things 
 *'  be  which  thou  haft  provided  ?"  Here  that  which  is  ac- 
 counted great  wifdom  among  men,  is  declared  to  be  folly 
 tvith  God,  who  calls  this  man  a  fool,  for  providing  in  this 
 manner  againft  evils  that  might  happen  to  him  in  times  to 
 come  in  this  life,  a  great  uncertainty,  and  not  providing 
 for  death  ;  a  fool  in  negleding  to  do  good,  and  give  alms, 
 while  he  had  oppormnicy,  and  it  was  in  bis  power,  and  that 
 on  fuppofition  of  what  might  happen  after  the  time  when 
 (for  what  he  knew)  his  foul  might  be  required  of  him ;  a 
 fool  in  not  fecuring  his  treafure  better,  for  the  eafe  of  his 
 foul,  but  laying  it  up  where  it  might  be  lofl:^  or  he  taken 
 from  it,  where  it  could  afford  him  no  eafe  after  death, 
 and  where  he  could  not  be  certain  how,  or  by  whom,  it 
 fhould  be  ufed  or  beftowed  after  his  removaL 
 
 The  wifdom  of  Jofeph,  in  providing  for  the  years  of 
 famine  to  come,  is  by  fome  fet  in  oppofition  to  thofe 
 words  that  Jefus  Chrift  puts  here  in  God's  mouth.  Buc 
 when  we  confider  Jofeph  as  direding  the  government  of 
 a  kingdom  of  this  world,  and  providing  againft  an  evil 
 certainly  coming  on  that  kingdom,  and  fo  as  good  as  pre- 
 fent, this  no  way  anfwers  the  cafe  in  the  parable.  And 
 if  we  confider  Jofeph  as  the  type  of  him  who  is  here  fpeak- 
 ing,  and  is  appointed  head  over  all  things  to  his  church, 
 'to  provide  for  it  as  to  this  life  and  that  which  is  to  come  ; 
 and  obferve,  that  what  he  ht-re  teaches  us,  ferves  to  bring 
 lis  into  entire  dependence  on  him  as  fuch  ;  we  ihall  eafily 
 perceive  that  our  covetoufnefs  can  find  little  encourage- 
 ment from  the  hiftory  of  Jofeph.  And  when  we  real- 
 ly depend  on  the  true  Jofeph  as  our  provider,  then  we  iliall 
 be  under  his  diredion,  and  take  care  to  do  what  he  is  here 
 injoining  us. 
 
 Our  Lord's  refle<n:ion  on  his  parable,  is.  So  is  he  that 
 layeth  up  treafure  for  hwifelf  and  is  not  rich  tovjards  God. 
 The  parable  Ihews  us  what  we  are  to  underftand  by  a  man's 
 
 ireafuring, 
 
78 
 
 A  Plea  for 
 
 treafuringy  or  laying  up  in  (lore  to  Mm/elf ;  and  the  follow- 
 ing part  of  this  difcourfe  puts  the  meaning  of  becoming 
 rich  towards  God,  as  a  depolitary,  beyond  all  doubt  :  for 
 he  fays,  ver.  33.  34.  Sell  that  ye  have,  and  give  alms;  *  pro- 
 vide y our fe Ives  bags  which  luax  not  old,  atreafiire  in  the  hea- 
 vens, that  faileth  not  : — -for  vjhere  yoilr  treafiire  is,  ther^ 
 ivill  your  heart  be  alfo.  In  this  manner  Ihould  the  rich 
 man  in  the  parable  have  beftowed  his  fndts  and  his 
 goods  which  he  had  to  beftow,  if  he  would  have  been  rich 
 toward  Goel  ;  but,  in  place  of  this,  he  would  become 
 rich  by  them  in  this  world,  and  take  the  keeping  of  them 
 into  his  own  hand.  Thefe  two  very  diiferent  ways  of 
 laying  up  our  iubftance,  and  making  nch>  are  here  op- 
 pofed  to  one  another  ;  and  beftovving  in  alms  all  the  fruits 
 and  goods  that  we  have,  or  that  exceed  our  living,  is 
 required  of  us,  as  making  rich  towards  God,  in  oppofition 
 to  laying  them  up  to  our/elves  on  the  earth,  as  in  the  parable  ; 
 for,  if  we  be  at  any  fuch  pains  to  find  out  how  to  beftow 
 our  goods  in  alms,  as  worldly  covetous  men  are  at  to  find 
 how  to  lay  up  in  ftore  on  earth  for  themfelves,  our  Lord 
 does  not  fo  much  as  fuppofe  that  we  can  be  at  any  lofs  for 
 room  wher^  to  beftow  them. 
 
 They  who  are  influenced  by  the  gofpel  to  beftow  their 
 goods  in  this  manner,  are  ailing  a  wife  part  in  the  fight 
 of  God,  laying  up  to  themfelves  treafures  for  eternal  life> 
 and  providing  daily  againft  that  certain  evil,  death,  as 
 mortals  fhould  do.  And  both  the  Old  Teftament  and  the 
 New  point  out  this  as  the  bed  way  of  providing  againd 
 wants  that  may  come  in  this  life,  as  well  as  it  is  the  only 
 way  of  laying  up  worldly  fubftance  for  eternal  life."  See 
 Pfal.  xxxvii.  3.  25.  26.   i  Tim.  vi.  17.  18.  19. 
 
 The  nth  chapter  of  Ecclefiaftes,  from  the  beginning  :o 
 the  7th  verfe,  agrees  remarkably  with  the  dodrine  of  the 
 New  Teflament,  and  with  this  difcourfe  of  our  Lord. 
 There  the  wife  man  exhorts  to  almfgiving  in  this  manner  : 
 He  fays,  with  an  allufion  to  his  trade  by  fea,  Smd  \  thy 
 bread  on  the  waters, -"give  a  portion  to  f even,  and  alfo  to 
 eight.  And  he  compares  i\\n  giving  to  the  clouds  full  of 
 rain,  emptying  upon  the  earth-,  even  as,  Matth.v.  45.Chn- 
 ftians  are  coiiimanded  to  imitate  their  Father,  v^\\ofendetff 
 rain  on  thejuft,  and  on  the  unjujh  He  likewifc  commends  it 
 
 *  Compare    Prov.  xix.  17. 
 
 t  rtl^  fignifics  to  fend,  not  {q  properly  to  cafl. 
 
 to 
 
pure  and  undefiled  Religion,  79 
 
 to  us  under  the  notion  of  fowmgy  when  he  fays,  In  the 
 morning  fow  thy  feed y  and  in  the  evening  with-hold  not  thine 
 hand.  And  this  is  referred  to,  Gal.  vi.  8.  10.  where  doing  good 
 to  all  men,  efpecially  to  the  lioufehold  of  faith,  as  we  have 
 opportunity,  is  called  j^n';i;7g;  to  the  Spirit.     His  motives  to 
 this  are,  'Thou  /halt  find  it  after  many  days  ;  like  the  pro- 
 fits of  his  Indian  or  African  trade.     Compare  Luke  xvi.  19. 
 and  Gal.  vi.6.  8.  9. 10.   where  laying  up  to  ourl'elves  trca- 
 fures  on  the  earth,  or  beftowing  them  to  gratify  and  ful- 
 fil any  of  our  worldly  lufts,  is  called /owiw|;  to  the  fiejh,  of 
 which  we  Jlmll  reap  corruption  ;  and  almlgiving,  foiuing  to 
 the  Spirit y  of  which  we  /hall,   in  due  time,   reap  life  ever- 
 laftingy  if  we  faint  not,  and  be  not  weary  in  this  weU-doing  .* 
 and  as  many  as  think  and  a6l  as  if  it  were  otherwife,  ^^^«W 
 themfelves,  and  mock  God  ;  as  do  ^11  they  who  pretend  to 
 be   fpiritual,    while,   in  place   of  this    well-doing,    they 
 are  lowing  to  the  fleih,  by  making  rich  in  this  world,    fie 
 fays  next.  For  thou  knoweft  not  what  evil  Jl?all  be  upon  the 
 earthy  or.  Thou  Ihaltnot  know  the  evil  that  Ihall  be  upon  the 
 earth.  And  the  reafon  for  which  the  covetous  lay  up  their 
 treafures  on  the  earth,  is  the  very  fame  that  Solomon  gives 
 here  for  almfgiving.    He  fays  further.  If  the  tree  fall  toward 
 the  fouth,   or  toward  the  north  ;  in  the  place  where  the  tree 
 falleth,  there  itjlmll  be.   Compare  Matth.  xxv.  from  ver.  31, 
 to  the  end,  Luke  iii.  9.  10.  11.   aud  Rev.  xiv.  i'^. —Their 
 nvorks  do  follow  them  ;  and  iheJe    words  in  the  parable. 
 Thou  fooly  this  night /ball  thy  foul  be  required  of  thee  ;  ivhofe 
 then  fiall  thefe  things  be  P  Laftly,  he  fays,  what  may  ferve 
 to  obviate  the  objedlions  arifmg  in  our  covetous  hearts  a- 
 gainft  the  alms  required  in   the  gofpel,  when  he  tells  us, 
 '*  He  that  obferveth  the  wind,  Ihall  not  fow ;  and  he  that 
 *^  regardeth  the  clouds,  (liall  not  reap  ;''  and,  "  Thou  know- 
 "  eft  not  the  works  of  God  who  doth  all.— Thou  knowefl 
 "  not  whether  Ihall  protper,  either  this  or  that,   or   whe^ 
 '*  ther  they  are  both  alike  good." 
 
 OurLord^s  difcourfe  following  his  parable,  in  the  12th 
 chapter  of  Luke,  coincides  with  a  part  of  his  fermon  011 
 the  mount,  Matth.  chap.  vi.  ver.  19. — 34.  which  feems 
 to  point  ag^inft  the  covetouiiieis  of  the  Pharifees,  and  to 
 explain  the  fourth  petition  of  his  prayer,  even  as  wliat  he 
 fays,  ver.  14.  and  15.  explains  the  fifth.  That  fourth  pe- 
 tition is  oppofed  to  thoughtfulnefs  for  the  future,  and  is  in- 
 confident  with  our  reckoning  ar^v  thin^  we  have  our 
 own,  while  the  children  of  God,  with  wiiom  we  pray  for 
 
 daily 
 
8o  A    Plea   for 
 
 daily  bread,  are  in  want  of  that  bread :  for,  if  we  have 
 prefent  fufficiency  for  ourfelves  and  for  them,  and  fuffer 
 them  to  want  this  day,  how  can  we  pray  with  them,  Give 
 us  this  day  our  daily  bread  ? 
 
 The  Lord  fuppofes  the  different  conditions  his  people 
 may  be  in,  as  to  the  things  that  ferve  to  fiipport  their  life 
 in  the  body.  Some  may  be  To  fituated,  as  not  only  to  have 
 food  and  raiment  fufFicient  at  prefent,  but  alfo  to  be  capable 
 to  lay  up  fuch  things  as  may  be  rufted,  mothed,  or  ftolen, 
 before  there  be  neceflity  for  them  to  themfelves  ;  and 
 the  beginning  of  his  difcourfe  fuits  beft  with  this  fort  : 
 for  there  is  not  fuch  occafion  to  exhort  them,  not  to  lay 
 thefe  things  up  in  (lore  to  themfelves  on  the  earth,  who 
 have  fcarce  food  an3  raiment  at  prefent,  and  fo  cannot  lay 
 up  for  the  future.  What  he  fays,  from  verfe  26.  downward, 
 applies  better  to  thofe  who  have  diiRculty  to  live  ro-day, 
 and  fee  not  how  they  are  to  live  to-morrow.  Though  the 
 iirft  fort  be  not  excluded  there  either :  for  it  is  ftill  the  fear 
 of  future  evils  in  this  life,  that  moves  them  to  lay  up  fuch 
 things  to  themt€lves  on  the  earth,  who  have  it  in  their 
 power,  that  fo  their  minds  may  be  eafed  of  anxiety  and  dif- 
 quieting  fear  about  thefe  evils. 
 
 We  muft  notice  here,  in  the  firft  place,  what  are  the 
 treafarts  that  the  Lord  fpeaks  of,  when  he  direds  us  about 
 laying  them  up.  And  it  is  moft  plainly  told  us,  that  they  are 
 treafures  of  fuch  things  as  may  be  mothed,  rufted,  or 
 ftolen,  if  laid  up  on  the  earth  :  fo  that  we  ^re  not  left  to 
 our  own  imagination,  as  to  what  (liould  be  meant  by  the 
 treafures.  And  to  deny  them  to  be  treafures  of  fuch 
 things,  would  be  uiing  too  much  freedom  and  boldnefs  with 
 his  words. 
 
 It  muft  likewife  be  obferved,  that  he  does  not  abfolutely 
 forbid  us  to  lay  up  treafures  of  thefe  things  to  ourfelves. 
 On  the  contrary,  he  bids  us  lay  them  up.  But  that  which  he 
 forbids  is,  laying  them  up  on  earth;  where  they  may  be 
 rufted,  mothed,  or  ftolen;  while  he  commands  us  to  lay 
 them  up  in  heaven,  where  no  fuch  thing  can  befal  them. 
 
 And  we  are  not  left  at  any  uncertainty  as  to  what  fliould  be 
 the  meaning  of  treafuring  treafures  of  thefe  things  in  hea- 
 ven: for,  if  we  explain  the  fcripture  by  itfelf,  and  do  not 
 follow  our  own  fancy,  to  make  it  fay  any  thing  we  plcafe, 
 Ave  muft  take  into  fignify  the  giving  of  thefe  things  in  alms, 
 as  appears  moft  evidently  by  comparing  Luke  xii.  21.  33.  34. 
 See  likewife  Luke  xvi.  9,  Gal.  vi.  6. — 10.  and  i  Tim.  vi. 
 
 I7« 
 
pure    and    undefiled    Religion.  8i 
 
 ry.  18.  19.  And  the  aportle  fpeaks  of  wealth  and  riches  in 
 the  matter  of  alms,  2  Cor.  viii.  2.  and  chap.  ix.  6. — ji. 
 This  is  agreeable  to  what  was  faid  in  the  Proverbs,  chap.  xix. 
 ver.  1 7.  He  that  hath  pity  on  the  poor,  lendeth  unto  the  Lo^d; 
 and  that  which  he  hath  given,  ujiil  he  pay  him  again.  Alnif- 
 giving,  then,  is  lending  to  the  Lord,  who  hath  obliged  him- 
 felf  to  repay  what  is  io  lent,  and  is  ake  both  to  give  bread  for 
 our  food,  and  7nultiply  our  feed  fown,  and  increafe  the  fruits 
 ef  our  righteoufnefj :  and  fo  it  is  a  laying  up  with  our  Fa- 
 ther in  heaven,  the  things  which,  being  laid  up  on  the  earth, 
 might  be  mothed,  rufhed,  orftolen,  but  cannot  be  loft  with 
 him  who  is  abundantly  able  to  perform  all  that  he  has  pro- 
 mi  fed. 
 
 This  is  a  good  work  much  infifled  on  in  the  gofpel ;  yea, 
 it  is  that  which  is  ordinarily  intended  where  we  read  o^  good 
 'works  in  the  New  Teftament.  Doing  good  to  all  men,  e- 
 fpecially  unto  them  vjho  are  of  the  houfehold  of  faith,  is  the 
 great  fruit  of  the  grace  of  God  beftowed  on  us  by  Jefus 
 ChriO:,  the  evidence  of  our  faith  and  kn-owledge  of  his 
 grace,  who  for  our  fakes  became  poor,  that  we  through 
 his  poverty  might  be  rich,  and  the  proof  of  the  fmcerity  of 
 our  love.  By  this  we  Ihew  the  fubje^lion  of  our  con- 
 felFion  to  the  gofpel  of  Chrift,  whereby  God  is  glorified, 
 2  Cor.  ix.  12.  13.;  and  by  this  the  purification  of  the  heart 
 through  faith,  Ihews  itfelf  in  its  excellency  above  the  Pha- 
 rilaical  purification,  Luke  xi.  41.  But  rather  give  alms  of 
 fuch  things  as  you  have,  or  give  the  things  you  have  in 
 alms  *;  and,  behold  all  things  are  clean  unto  you.  When  tiic 
 apoftle  James  calls  us  to  be  doers  of  the  word,  and  not 
 hearers  only,  deceiving  our  own  felves,  he  points  out  this 
 to  us  as  the  doing  of  the  word,  and  calls  it  pure  and  unde- 
 filed religion,  in  diftindlion  from  that  fiery  zeal  and  thofe 
 flaming  fpeeches  about  the  word,  wherein  thofe  place  their 
 vain  religion  who  are  hearers  only,  and  not  doers,  and  whofb 
 unbridled  tongues  keep  no  meafures  with  their  practice. 
 James  i.  27.  *'  Pure  religion^  and  undefiled  before  God 
 "'  and  the  Father  is  this.  To  vifit  the  fatherlefs  and 
 "  widows  in  their  afflidion,  to  keep  himfeif  unfpotted  from 
 ^'  the  world." 
 
 Chrift's  peculiar  people  are  zealous  of  good  inorks ,'  vec 
 how  rare  is  this  dii.hnguiihing  zeal  even  among  them  that 
 
 Vol.  in.  L  would 
 
$r  A    Plea    for 
 
 would  be  edeemed  zealous  Chriftians?  There  is  indeed' a? 
 great   noife  made  about  charity   and  alms  in  the  Roman- 
 church  :    but,  as  in  that  worldly  kingdom  they  are   far  e- 
 nough  from  keeping  themfelves  unfpotted  from  the  world; 
 fo,  by  the  merit  that  is  there  placed  in  almfdeeds,    thcfc 
 are  ftated  in  oppoiition  to  the  mercy  and  grace  of  the  Fa- 
 ther, and   the  righteoufnefs  of  his  Son  J-efus  Chrifl ;  and 
 the  fatherlefs  and  widows  in  their  alHiclion  are  not  the  chief 
 objeds  of  their  ahns;  Kut  the   enriching  of  that   worldly 
 church,  and  cheriiliing  the  fwarms  of  llurdy  holy  beggars^ 
 is  the   great  work  of  their  charity.-    At  beft,  the  Roman 
 alms  favour  more  of  the  Pharifee  than  the  Chriftian.     They 
 who  feparated  from  that  antiehriflian  church,  contending 
 for  free  juftitication,    by  grace,    through  the  redemption 
 that  is  in  Chrifl's  blooci,  againft  the  Popilli  merit  of  good 
 works,  did  a  notable  fervice  to  Jefus  Chrif!,.  and  to  the  fal- 
 vation  offmners  by  him.     But  the  pure  and  undefiled  reli- 
 gion of  the  gofpel  ihould  have  been  more  infiflied  on,  and 
 warmly  prelled  upon  the  profelfors  of  faith  in  Chrifl's  righ- 
 teoufnefs,. and  the  zeul  of  good  works  iliould  have  been 
 more  ilined  up,  in  oppofition  to-  that  fort  of  religion  and 
 works  wherein  that  fociety.  So  greatly  polluted  with  the 
 world,  had  placed  merit.      If  this  had  been  done  with  as 
 much  zeal  as  the  other,  there,  had  been  no  room  left  for 
 ihunning.  the   almfdeeds  of  the  gofpel,  under  pretence  of 
 flying  from  felf-righteGufnefs.     How  mucli  need  is  there  for 
 that  warning  the  apollie  gives  us,,  i  John  iii.  7.  ^^  Little 
 *^  children,  let  no  rran  deceive  you:    He  that  doth  righ- 
 '^  teoufnefs  is  righteous,  even  as  he  is  righteous?'^  The  do- 
 ing of  alms,  as  the  gofpel  requires,  at  the  rate  of  keeping 
 ourfelves  unfpotted  from  the  luft  of  the  f^elh,  the  lud  of  the 
 eyes,  and  the  pride  of  life,  and  that  before  him  who  hath 
 lliewed  liis  mercy  and  grace  to  us  at  an  infinite  rate,  is  rec- 
 koned by  fome  but  a  low  evidence  of  faith,  in  comparifoii; 
 with  the  imprelTions  they  feel  on  their  hearts,  by  the  word  j 
 a  lower  evidence  of  the  love  of  God  to  us,  than  that  which- 
 h  in  faith  itfelf  without  works  :    for  they  do  not  duly  con- 
 fider  that  laith  v/ithout  works  is  dead  ;  and  that  to  hear  the 
 word  with  the  greatcil:  feeling,  without  the  practice  of  thi5" 
 pure  and  undefiled  religion,,  is  to  hear  it  and  not  do  it,  and 
 fb  to  deceive  our  own  felves.    The  influences  of  the  Spirit 
 upon   mens   minds  by  the  word  (which  are  all  that  many 
 have  to  ihew  for  the  fruits  of  the  gofpel)  are  but  as  the  pains 
 Saken  on  ground',   by  drelTmg  and  watering,  to  make  it 
 
 fruitfuL 
 
pure    and    undefiled  Religion.  83 
 
 ^fruitful.     But  the  faving  influences  of  the  gofpel  are  diflin- 
 guiftied  from  the  common,  by  the  fruits,  even  the  practice 
 •of  pure  and  undetiled  religion,  Mattli.  xiii.  18.— 23.- }feh. 
 m.  4. —  II.  Phil.  iv.  17.     And  the  fealing  Vv'ork  of  the  Spi- 
 rit, witnefling  with  our  fpirits  that  we  are  the  children  of 
 <jod,  is  the  confequentof  our  bringing  forth  fruit  in  ooey- 
 in^  the  commandments  of  the  Lord  Jelus,  John  chap.  xiv. 
 \vhich  is  therefore  a  far  greater  rarity  than  the  firft  influen- 
 ces, that  are  as  the  drdfing  and  watering  of  ground  to  make 
 it  fruitful.     It  is  moil  certain,  that  without  faith  in  the 
 blood  of  the  Son  of  God,  through  whom  alone  God  is  ac- 
 cefTible  to  a  finner,  it  is  impoiiihle  to  pleafe  him  with  any 
 •works.;  but  the  faith  by  which  v;e  know  the  only  true  God, 
 :nid  come  to  him  through  Chrilli's  blood,  the  only  atoning 
 Sacrifice,  Ihews  itfelf  in  good  works  and  almfdeeds.,  which 
 are  facrifices  of  ihankfgiving  offered  to  God  by  him,  well- 
 •pleafmg  to  God,  and  of  a  fweet  fmell  and  favour,  Heb.  xiii. 
 .15.    16.    Phil.  iv.    18.    When  Paul  fays,    i   Cor.  xiii.  3. 
 **  Though  I  bellow  all  ray  goods  to  f&ed  the  poor,  and 
 ^'  though  I  give  my  body  to  be  burned,  and  have  nor  cha- 
 ^■^  rity,  it  profiteih  me  nothing;^  he  fpeaksnot  of  this  as  a 
 low  outward  evidence^  or  fmall  attainment ;  for  he  places 
 it  beyond  fpeaking  with  tongues,  prophefying,  underftand- 
 ing  all  myfleries  and  knowledge^    and  the  greateft  faith  of 
 miracles ;  but  he  fignifies  that  this  may  poffibly  be  where 
 irue  charity  is  wanting  ;   and  in  that  cafe,  it  proceeds  from 
 pride,  to  which  the  defcripiion  of  charity  in  that  paffage 
 is  efpecially  oppofed.     Yet  that  charily,    or  love  of  ,the 
 truth,    which    is  there  declared  to  be  greater  than,   -the 
 greateft  fpiritual  gifts,  yea,  a  greater  grace  than  fait:h  and 
 hope,  ftiews  itfelf  in  good  works  and  almfdeeds^  efpecially 
 to  the  houfehold  of  faith,    and  appears  in  min-iftering  to 
 them,  or  in  humble  fervices  to  them,  a?  the  apoftle  lays, 
 Heb.  chap.  vi.  where,  after  fignifying  that  men  might  be. 
 illuminated,  tafte  of  the  heavenly  gift,  be  made  partakers  of 
 the  Holy  Glioft^  and  taife  the  good  word  of  God,  and  the 
 powers  of  the  world  to  come,  and,  after  all,  fall  away 
 irrecoverably,  and  be  as  ground  oft  rained  on,  bringing  forth 
 thorns  and  briers,  rejeded,  nigh  unto  curfmg,  whofe  end 
 is  to  be  burned,  he  fays,    ver.  9.    10.   11.  "  But,  beloved, 
 '^^  we  are  perfuaded  better  things  of  you,   and  things."   that 
 ^'-  accompany  falvation,  though  we  thus  fpeak.    For  God  is 
 ^^  not  unrighteous  10  forget  your  work  and  labour  of  love 
 ^  which  ye  have  ihewed  toward  his  name,  in  that  ye  have 
 
 L  2    A  *^  minilfered 
 
H 
 
 A    Plea    for 
 
 *'  miniftcred  to  the  faints,  and  do  miniftcr  :  And  we  defire 
 *'  that  every  one  of  you  do  (liew  the  fame  diligence,  to  the 
 *^~full  affurance  of  hope  unto  the  end.''  Thus  true  charity 
 (hews  itfelf,  and  thus  it  will  appear  in  the  judgment  at  the 
 laft  day,  Matth.  xxv.  31. — 46.  where  we  fee  good  works 
 and  almfdeeds  exprefsly  conneded  with  that  eternal  life 
 which  was  given  us  in  Chrift  before  the  world  began,  as  they 
 are  likewife,  Gal.  vi.  and  i  Tim.  chap.  vi. 
 
 The  practice  of  this  pure  and  undefiled  religion,  then,  is 
 laying  up  for  ourfelves  treafures  in  heaven ;  yea,  the  giving 
 of  our  money,  our  food,  and  our  raiment,  to  all  the  poor, 
 C'ljecially  fuch  as  are  of  the  houfehold  of  faith,  is  fuch  a 
 way  of  laying  up  againft  all  real  ftraits  we  may  be  in  while 
 this  life  lads,  as  fecures  what  we  lay  up  effedualiy  againft 
 the  ruft,  the  moth,  and  the  thief :  for  it  has  God's  faithful 
 promile  of  fupplying  our  need  of  thefe  things,  Matth.  vi. 
 32.  3v  "  Your  heavenly  Father  knoweth  that  you  have  need 
 **  of  thefe  things.  But  feek  ye  firfl  the  kingdom  of  God, 
 *'  and  his  righteouGiefs,  and  all  thele  things  ihall  be  added 
 *^  unto  you."  See  Prov.  xxviii.  27.  and  Pfal.  xli.  i.  2.  3. 
 Whereas,  in  treafuring  up  thefe  things  on  the  earth,  we 
 have  no  fecurity  given  us,  that  they  ihall  not  be  lofl  to  us 
 before  the  evils  come  againft  which  they  are  provided, 
 while,  at  the  fame  time,  they  are  no  provifion  for  eternal 
 life  ;  but  piety,  or  pure  and  undefiled  religion,  h  profitable 
 unto  all  things,  having  promife  of  the  life  that  now  is,  and 
 of  that  ivhich  is  to  come,  i  Tim.  iv.  8.  If  then  we  would 
 indeed  lay  up  for  a  time  of  infirmity,  and  for  old  age,  or 
 for  our  widows  and  fatherlefs  children,  let  us  keep  ourfelves 
 unfpotted  from  the  world,  in  doing  good,  and  giving  alms 
 to  the  infirm  and  the  old  poor,  and  to  the  widows  and  or- 
 phans in  their  afHiftion  ;  and  let  usftudy  to  be  as  diligent  in 
 this,  before  him  who  has  (hewed  mercy  and  ill-deferved 
 goodnefs  to  unworthy  miferable  us,  as  we  fee  others  dili- 
 gent in  laying  up  treafures  on  earth  in  a  lawful  way  (as  they 
 call  it)  for  ficknefs,  old  age,  and  for  their  wives  and  chil- 
 dren after  them,  as  they  profefs,  but  really  to  gratify  their 
 own  iuft  of  covetouinefs ;  for  the  indolent,  and  they  who 
 are  far  from  induflry,  love  themfelves  and  their  wives  and* 
 children,  and  would  defire  to  be  eafy  in  old  age,  no  lefs 
 than  they  ;  but  they  have  their  prefent  eafe,  the  luft  of  the 
 flefli  and  the  pride  of  life,  to  gratify,  to  which  all  other 
 things  muft  give  place. 
 
 This  way  of  making  rich,  and  laying  up  treafures  in  this 
 
 life, 
 
pure  and   undefiled  Religion.  85 
 
 life,  as  well  as  for  eternal  life,  looks  indeed  very  odd  ;  but 
 the  reafons  why  it  is  fo  ftrange  to  us,  and  why  we  are  fo 
 much  cftranged  from  it,  can  be  no  other  but  fuch  as  thefe  : 
 i//,  We  do  not,  at  bottom,  believe  God's  word,  that  be 
 that  giveth  to  the  poor  fhidl  not  lack  *.  And  fo  we  have 
 more  trull  to  put  in  a  fufficient  man's  bond  or  bill,  or  fuch 
 fecurities  as  we  have  for  what  we  lay  up  on  the  earth,  than. 
 we  have  to  put  in  the  fecurity  that  the  Lord  of  heaven  and 
 earth,  who  keepeth  truth  for  ever,  is  pleafed  to  give  us  in 
 his  mod  faithful  word  ;  and  yet  we  would  take  it  very  ill  to 
 be  reckoned  infidels.  2dly,  He  who  lendeth  to  the  Lord, 
 and  lays  up  his  ireafures  with  him,  commits  himfeif  to  his 
 care,  as  a  child  to  his  father,  and  depends  on  him  for  re- 
 payment according  to  his  promife,  with  refignation  to  his 
 will  as  to  all  the  concerns  of  this  life ;  but  we  are  not  will- 
 ing to  be  thus  at  his  difpofal  ;  and  being  full  as  much  intent 
 upon  this  life  as  life  eternal,  we  do  not  like  that  we  and 
 ours  Ihould  have  no  more  of  the  wealth,  honour,  and  eale 
 of  this  world,  than  God  has  promifed  to  his  children  ;  and 
 fo  we  do  not  incline  to  fall  into  his  hand  ;  we  chufe  rather 
 to  venture  ourfelves  and  our  treafures  into  the  hands  of  men, 
 if  thereby  we  may  attain  to  that  moderate  or  competent 
 portion  (as  we  call  it)  of  the  good  ihings  of  this  life,  that 
 we  propofe  as  molt  proper  for  ourfelves  and  our  wives  and 
 children.  3^//^,  We  have  not  been  fo  far  changed  into  the 
 image  of  the  divine  mercy  and  grace  in  Chrift,  as  to  love 
 mercy  more  than  our  money,  and  more  than  the  gratifying 
 of  our  worldly  lufts  thereby.  Now,  "  if  any  man  love  the 
 '^  world,  the  love  of  the  Father  is  not  in  him  :  for  all  that 
 *'  is  in  the  world,  the  lufl  of  the  flelh,  and  the  luft  of  the 
 ^'  eyes,  and  the  pride  of  life,  is  not  of  the  Father,  but  is 
 *'  of  the  world.  And  the  world  palTeth  away,  and  the  luft 
 **  thereof;  but  he  that  doth  the  will  of  God,  abideth  for  e- 
 "  ver;"  even  he  that  pradlifes  pure  and  undefiled  religion. 
 I  John  ii.  15.  16.  17.  and  chap.  iii.  16.  17.  18. 
 
 But  we  mull  return  to  our  Lord's  exhortation,  Matth. 
 chap.  vi. 
 
 He  there  ftates  a  direct  oppofition  betwixt  thefe  two  ways 
 of  laying  up  treafures  of  the  things  that  are  liable  to  the 
 moth,  the  rufl,  and  the  thief,  upon  the  earth  ;  and  he  ex;- 
 prefsly  forbids  the  one,  and  commands  the  other  :  fo  that, 
 when  a  man  has  not  only  bread  to  eat^  and  raiment  to  jut 
 
 *  Prov.  xxviii.  27. 
 
 on. 
 
86  A  Plea  for 
 
 oil,  but,  beyond  the  expenfe  of  the  maintenance  of  his  fa- 
 mily, has  likewife  to  lay  up  in  ftore  againft  wants  and  ne^ 
 cefTities  that  may  happen  to  him  or  his  in  times  to  come ; 
 if  the  queftion  be  put  in  this  cafe,  What  lliall  he  do  with 
 that  which  he  has  to  lay  up  ?  our  Lord^s  anfwer  comes  plain- 
 ly to  this,  Lay  not  up  to  yourfeives  treafures  of  thefe  things 
 on  the  earth,  where  they  may  be  loft  to  you  before  the 
 evils  come  againft  which  you  laid  them  up ;  but  lay  up  to 
 yourfeives  treafures  of  thefe  things,  by  almfgiving,  in 
 the  hand  of  your  Father  in  heaven,  to  whom  you  pray  daily. 
 Give  us  this  day  our  daily  bread;  and  with  him,  as  a  depo- 
 litary,  they  will  be  fafe,  and  certainly  forthcoming,  as  he 
 Ihall  know  your  need  in  all  times;  and  fo  you  will  lay  up 
 in  ftore  for  yourfeives  a  good  foundation  againft  the  lime  to 
 come,  that  you  may  lay  hold  on  eternal  life. 
 
 He  prelles  his  exhortation  further  upon  us,  by  this  argu- 
 ment, For  where  your  treafure  is^  there  will  your  heart  be 
 alfoy  ver.  12.  He  is  not  faying,  as  fome  would  have  it, 
 Though  you  lay  up  to  yourfeives  treafures  on  earth  as  well 
 as  in  heaven,  yet  fet  not  your  hearts  on  that  which  ye  lay 
 up  on  earth :  for  he  forbids  us  to  lay  up  treafures  on  earth, 
 for  this  reafon,  Becaufe  this  will  be  an  evidence  of  our  hearts 
 "being  fet  on  the  earth,  and  an  ejfedual  mean  to  draw  our 
 hearts  thither,  and  to  detain  them  there  ;  and  he  commands 
 us  to  lay  up  treafures  with  our  Father  in  heaven,  becaufe, 
 in  that  cafe,  our  heart  will  be  there  ;  as  if  he  had  faid.  Your 
 heart,  your  truft,  and  your  aifedion  will  be  where  that  is 
 'which  you  lay  up  in  ftore  for  yourfeives  as  a  foundation  a- 
 gainft  the  time  to  come ;  therefore  let  not  that  which  ye 
 lay  up  be  on  earth,  that  your  heart  be  not  there  ;  but  let 
 •what  ye  lay  up  be  with  your  Father  in  heaven,  that  your 
 heart  may  be  with  him  alft).  This  argument  ferves  to  fup^ 
 port  the  ienfe  that  has  been  given  of  the  foregoing  exhorta- 
 tion, that  is  inforced  by  it.  The  oppofite  fenfe  that  is  put 
 upon  that  exhortation  is  varioufly  cxprefted,  but  it  comes 
 all  to  this,  *'  Set  not  your  heart  ou  the  things  that  are  on 
 <^  the  earth,  but  fet  your  heart  on  the  things  which  are  a- 
 <^  bove,  and  heavenly  things."  And  fo  this,  argument  would 
 have  no  more  in  it  but  this,  For  vjhere  your  hearts  are  fet  ^ 
 there  will  your  hearts  be  fet  alfo.  Therefore  this  glofs,  that 
 leads  us  quite  oft"  from  the  particular  fcope  of  the  exhorta- 
 tion, by  giving  us  a  fair  general  in  the  place  of  it,  cannot  be 
 admitted,becaufe  itdeftroys  the  argument,  and  leaves  it  with- 
 out any  Ienfe  at  all ;  nor  ean  the  argument  ftand  with  this 
 
 turn 
 
,    pure  and  undefiled  religion.  87 
 
 turn  that  has  been  given  to  the  exhortation,  *'  Lay  not  up 
 "  to  yourfelves  treafiires  on  earth  ONLY,  but  lay  up  to 
 ''  yourfelves  treafures  ALSO  AND  CHIEFLY  in  heaven  P 
 for  the  argument  that  enforces  it  would  then  turn  to  this, 
 **  For  fo  will  your  heart  be  not  only  on  the  earth,  where 
 *'  that  is  which  you  lay  up  there,  but  alfo  and  chiefly  in 
 **  heaven,  where  your  treafure  is  chiefly  laid  up/"  Bat  if 
 the  argument  goes  not  upon  the  evil  of  our  hearts  being  on 
 the  earth,  and  {o  not  in  heaven,  it  goes  on  nothing  at  all : 
 and  when  earth  and  heaven  (land  in  competition  for  our 
 heart,  as  in  this  pafTage,  can  it  he  faid  to  be  there  where 
 it  is  not  chiefly  ?  This  glofs,  that  would  give  us  fome  en- 
 couragement to  divide  our  treafurea  and  our  hearts  betwixc 
 thefe  two,  cannot  be  reconciled  with  the  account  that  the 
 Lord  gives  of  them,  in  direding  us  where  to  lay  up  our 
 treafures :  for,  if  we  had  money  to  lend,  and  a  friend  in 
 whom  we  trufled  fhould  tell  us  of  two  hands  that  offered, 
 that  the  one  was  a  good  fure  hand,  and  the  other  a  bad  one, 
 with  whom  it  would  be  in  great  hazard,  would  we  make 
 any  queflion,  in  that  cafe,  about  dividing  it  betwixt  the 
 two  ? 
 
 But  left  we  fliould  yet  imagine,  that  he  has  left  fome 
 room  for  us  to  lay  up  treafures  to  ourfelveson  earth,  as  well 
 as  in  heaven,  or  to  divide  our  work  of  laying  up  fome  v/ay 
 betwixt  the  two-,  he  takes  pains  to  Ihew  us  that  our  hearts, 
 in  that  cafe,  will  be  divided,  and  certainly  cleave  at  lafh  to 
 this  earth,  in  oppoiition  to  the  Father  in  heaven  :  he  figni- 
 fies,  ver.  22.  23.  our  £?}t  will  not  he  Jingle ;  whatever  re- 
 fped  we  may  pretend  to  the  Father  in  heaven,  and  to  hea- 
 venly treafure,  wc  will  have  an  eye  to  this  earth,  and  to  the 
 things  we  lay  upon  it,  whereby  we  lliall  be  elfcL^bially  dark- 
 ened as  to  the  heavenly  treafures  to  which  this  eye  is  evil.^ 
 for  this  evil  eye  *  being  oppofite  to  bounty  in  almfgiving, 
 
 *  The  evil  eycy  in  the  flyle  of  the  fcripture,  which  oar  Lord's 
 licarers  knew*  is  oppofed  to  the  goo'd  or  bountiful  eye,  in  this  man- 
 ner, Prov.  xxii.  9.  "He  that  hath  a  bountifuf  ey^  fhall  be  bleiled  ; 
 *'  for  he  giveth  of  his  bread  to  the  poor."     Dect.  xv.  7.  8.  9.   io» 
 
 1 1. "  And  thine  eye  be  evil  againft  thy  poor  brother,  and  thou 
 
 **  giveH  him  nought." Prov.  xxviii.  22.  '*  He  that  halleth 
 
 "  to  be  rich,  hath  an  evil  eye,  and  confidcreth  not  that  pox^erty  ihall 
 **  come  upon  him."  See  iikewife  chap,  xxlii.  6.  And  fimplicity 
 here  afcribed  to  the  eye,  is  put  for  liberality,  Rom.  xii.  8.  "  He 
 *'_  that  giveth,  with  fimplicity."  See  Iikewife  in  the  Greek,  2  Cor. 
 viii.  2.  and  ix.  11.  13, 
 
 that 
 
85  A  Plea  for 
 
 that  is  connected  with  the  heavenly  riches,  will  darken  US 
 in  It,  and  make  us  go  about  it  grudgingly,  and  fow  fparing- 
 ly.  Whatever  might  be  laid  when  God  promifed  llore  of 
 temporal  blcllings  in  earthly  places,  as  a  type  through  which 
 his  people  were  to  look,  as  through  a  vail,  to  the  fpiritual 
 bleifings  in  heavenly  places;  yet  no  fuch  thing  can  be  plead- 
 ed now,  when  the  Lord  has  mercifully  removed  that  vail, 
 that  we  may  behold  heavenly  more  clearly,  and  look  dired- 
 ly  to  the  heavenly  inheritance,  difcharging  us,  at  the  fame 
 time,  to  fet  our  affections  on  earthly  things,  or  to  mind 
 them,  even  as  they  might  be  minded  by  them  who  had 
 them  in  the  covenant  under  which  they  were,  as  types  of  the 
 things  that  are  above,  where  Chrift  now  fitteth  on  the  right 
 hand  of  God. 
 
 He  purines  this  fame  purpofe  further,  ver.  24.  and  fets 
 God  and  the  wealth  of  this  world  (which  he  czlls  MammonJ 
 in  oppofidon  to  one  another,  as  two  mafters  that  cannot  be 
 ferved  together;  fo  that  if  we  will  indeed  ferve  any  one  of 
 them,  we  muftof  neceffity  defpiie  and  hate  the  other.  Sa 
 far  is  he  from  faying,  we  Ihould  not  only  ferve  Mcmimort,  by 
 anakingrich  in  this  world,  but  alio  and  chiefly  ferve  God. 
 
 In  his  refledion  on  the  parable  of  the  unjuft  fleward, 
 ■whole  wifdom  is  commended  (Luke  chap,  xvi.),  he  calls  the 
 riches  of  this  world,  the  mammon  of  unrighteoufnefs,  or  the 
 •unrighteous  mammon,  with  reference  to  the  unrighteous 
 ileward,  who  made  a  living  to  himfelf  out  of  his  lord's 
 goods,  when  he  was  put  out  of  his  ftewardlhip  for  wafting 
 them  :  for  we  are  indeed  but  ftewards  to  God,  as  to  what 
 we  poffefs  of  the  wealth  of  this  world,  and  it  cannot  be  righ- 
 teouily  beftcwed  by  ns,  but  according  to  his  will  who  in- 
 trufts  us  widi  it,  that  it  maybe  forthcoming  to  him:  fo  far, 
 tijen,  as  it  is  not  applied  to  his  fervice  as  he  appoints,  it 
 becomes  an  idol  to  us,  and  we  are  unrighteous  in  all  the 
 life  we  make  of  it.  And  thus  it  is  the  mammon  of  llnrigh' 
 teo^lfnefs :  not  only  unrighteous,  as  being  deceitful  to  them, 
 that  truft  in  it,  as  the  fteward  to  his  lord,  but  properly  un- 
 righteous with  refpe(?l  to  the  common  ufe  that  is  made  of  it, 
 both  in  gathering  and  fpending  it;  yea,  it  is  the  grand  in- 
 ftrument  of  nnrighteoufnefs  among  men,  and  a  grcAt  temp- 
 tation to  all  t.ie  unrighteoufnefs  that  is  in  the  world.  Our 
 Lord  bids  us  imitate  the  wifdom  (not  the»injuftice)  of  the 
 unrighteous  fteward,  in  making  to  ourfelves  friends  of  the 
 iinrighfeous  mammon,  th<it  when  wc  fail,  they  may  receive 
 us  into  evei'laitiiig  habitations,  i.  e.  Give  it  to  the  poor,  and 
 
 througU 
 
pure  and  undefiled  Religion.  89 
 
 through  God*s  gracious  promifes,  their  bills  or  fecunries, 
 you  lliall  be  received  into  the  heavenly, manfions  when  your 
 life'in  this  world  fails.  This  is  wliat  Jefas  tails,  h^'ing  fnith'' 
 fill  in  the  unrighteous  maimnofi,  when  God  intru'fts  us  with* 
 it;  and  if  we  be  not  thus  faithful  to  our  trull  as  to  it,  he 
 lets  us  know  we  need  not  pretend  that  we  are  irufled  with 
 the  true  wealth,  and  that  if  wc  are  riot  faithful  in  the  falle 
 riches,  we  cannot  pretend  to  be  faithful  in  t-he-true.  Then 
 he  concludes,  as  in  Matth.  vi.  24.  *'  No-man  can  ferve 
 ^'  two  maftcrs :  for  either  he  will  hate  the  one,  and  love  the 
 *'  other  ;  or  elfe  he  will  hold  to  the  one,  and  deipi'b  the  0- 
 '*  ther.  Ye  cannot  ferve  God  and  Mammon."  Luke  xvi. 
 13.  The  Phari fees,  wlu)  were  covetous,  and  yet,  perhaps, 
 gave  more  alms  than  many  great  pretenders  to  Chrilliarity 
 iiow  give,  when  they  heard  theie  things,  derided  our  Lurd, 
 becaule  his  docS:rine  of  alms,  and  of  the  inconfiftency  of 
 ferving  God  thereby,  and  ferving  Manmion  by  laying  up  the 
 falfe  riches,  ferved  to  manifefl:  the  vanity  of  their  pretenc  s 
 to  the  fervice  of  God :  for,  it  feems,  they  thought  it  very 
 ridiculous  for  one  to  infmuate,  that  a  man  could  not  both 
 make  rich  in  this  world  and  in  the  \yorid  to  come.  But  he 
 tells  them,  upon  their  fneeriiig  behaviour,  which  proceeded 
 from  the  pride  of  their  own  merit  and  religious  charader  a- 
 niong  men,  ver.  15.  *^  Ye  are  they  which  jultify  yourfehes 
 "  before  men;  but  God  knoweth  your  hearts:  for  that 
 '*  which  is  highly  efteemed  amongfh  men,  is  abomination 
 ''  in  the  fight  of  God.'' 
 
 Yet  this  way  of  thinking  was  not  quite  fo  inexcufable  in 
 the  Pharifees  as  it  is  among  Chriftians,  who  have  the  New- 
 '  tefbament  revelation  full  and  clear.  We  may  indeed  wonder, 
 when  we  read  the  New  Teflament  with  attention,  how  it  could 
 be  a  prevailing  principle  among  the  profelTorsof  Chrlftiani- 
 ty,    to  lay  up  treafures  on  earth  and  in  heaven  alfo,   if  we 
 
 do  not  confidcr  what  the  apoille  fays,  2  Theff.  ii.  10.  11. 
 
 **  Becaufe  they  received  riot  the  love  of  the  truth, God 
 
 "  ihall  fend  them  ftrong  delufion,  that  they  (hould  believe  a 
 *^  lie ;"  even  this  lie,  that  we  can  ferve  Mamn:ion  without 
 hating  or  defpihng  God,  and  that  the  friendihip  of  this 
 world  is  not  enmity  with  God.  When  we  obierve  ihQ  belief 
 of  this  lie  lying  at  the  bottom  of  the  grand  pervrriion  of 
 the  gofpel,  and  corruption  of  Chriftianity,  we  need  not 
 wonder  that  our  Lord  fpends  fo  much  dilcourle  on  this  fub- 
 jea. 
 
 This  his  doctrine,  with  the  pradlice  of  his  followers,  re- 
 VoL.  m.  M  corded 
 
vZ 
 
 90  A  Plea  for 
 
 corded  in  the  New  Tetlament,  explains  a  prophecy  of  Ifaiab^ 
 concerning  the  king;dom  of  the  Meffiah,  Ifaiah  xxxii.  5.  to 
 8.  ''  The  fool"  (Nabal)  "  Ihall  no  more  be  called  liberal, 
 '^  nor  the  churl  faid  to  be  bountiful :  for  the  fool  will  fpeak 
 *'  folly,  and  his  heart  will  work  iniquity,  to  pradife  hypo- 
 '*  crify,  and  to  fpeak  error  to  the  Lord,  to  make  empty  the 
 '^  foul  of  the  hungry,  and  he  will  caufe  the  drink  of  the 
 '*  thirfty  to  fail.  —  But  the  liberal  devifeth  hberal  things, 
 *'  and  upon  liberal  things  Ihall  he  be  eftabliihed."  Here  the 
 wifdom  of  him  that  layeth  up  for  himfelf,  and  is  not  rich 
 toward  God,  or  who  with-holds  from  the  pcor  what  he  care- 
 fully layeth  up  on  the  earth,  is  declared  to  be  folly,  in  op- 
 pofition  to  the  liberal,  his  devifmg  liberal  things ;  and  all 
 the  Ihifts  and  pretences  of  the  fparing  almfgiver,  are  point- 
 ed out  as  the  gofpel  manifefts  them  to  be,  wicked,  cruel, 
 or  unmerciful,  and  deceitful.  The  prophet  foretels  there 
 will  be  fuch  almlgivers  in  the  gospel-day,  but  fuch  will  the 
 liberality  of  the  go;"pel  be,  that  their  alms  (hall  not  be  ac- 
 counted alms,  whatever  reckoning  might  have  been  made  of 
 them  before.  Agreeably  to  this,  we  hnd  the  apoflle  Ipeak- 
 ing  of  covetoiifuefi  and  bounty  in  almfgiving,  2  Cor.  ix.  5. 
 And  the  prophet  makes  all  the  religious  prefeffions  of  them 
 v;ho  have  not  this  liberality,  to  be  but  hypocrify  and  lies 
 fpoken  to  the  Lord.     Compare  Ifaiah  chap.  Iviii. 
 
 Our  Lord,  in  like  manner,  by  this  his  dodrine,  drives  on 
 the  purpol'e  that  was  be^un  in  the  miniflry  of  John  the  Bap- 
 tiil,  at  the  dawning  of  the  gofpel-day.  He  faid,  Luke  iii.  9. 
 "^  Now  the  axe  is  laid  to  the  root  of  the  trees  :  every  tree 
 *'  therefore  which  bringeth  not  forth  good  fruit,  is  hewn 
 ''  down,  and  call  into  the  fire."  And  when  the  people  in- 
 quired what  this  fruit  Ihould  be,  he  anfwered,  ver.  11. 
 **  He  that  hath  two  coats,  let  him  impart  to  him  that  hath 
 **  none;  and  he  that  hath  meat,  let  him  do  likewife."  Thii 
 is  what  he  calls  fruits  worthy  of  repentance,  without  which 
 h('  told  the  Phariiees,  who  were  covetous,  that  the  things 
 upon  which  they  valued  themielves  would  go  for  nothing, 
 and  be  no  evidence  of  their  intereft  in  the  kingdom  of 
 Ijeaven.  We  may  even  fee  how  Daniei  called  Nebuchad- 
 nezzar to  repentance,  Dan.  iv.  27.  and  we  may  obferve  how 
 the  Lord  calls  his  peoDle  to  repentance  ;  and  this  fruit  of  it, 
 as  that,  without  which,  all  fafling,  and  the  greatefl  dili- 
 gence in  the  ordinances  of  worihip,  lignify  nothing,  Ifaiah 
 chap.  Iviii.  Eit  for  any  to  pretend  evangelicnl  repentance, 
 ^Rd  the  bringing  forth  of  the  fruits  of  the  gofpel,  without 
 
 this 
 
pure  and.  uaidefikd- Religion.  91 
 
 this  fruit  called  for  by  John  the  Baptift,  is  indcecl  to^pracTife 
 hypocrify,  and  fpeak  lies  to  the  Lord:  And  can'we  perceive 
 lincerity  in  giving  this  always  as  one  of  the  c^ufes  of  the 
 public  fads,  viz.  barrennels  and  unfruit'fulneis  under  the 
 gofpel,  and  means  of  grace,  if  this  be  thp  fruit  that  is  in- 
 tended? 
 
 Jefus  Chrift,  coming  afcer  John,  purfues  this  purpofe  in 
 his  dodrine  in  fuch  a  manner,  and  to  fuch  a  length,  as  to 
 he  derided  by  the  Pharifees,  who  paid  tithes  of  all,  and 
 gave  alms  upon  honour  ;  fo  that  to  prefs  more  liberality 
 than  theirs,  was  ridiculous  to  them;  yea,  he  aflonilhed  h)'; 
 ovyn  difciples,  when  he  put  covetoufnefs  to  the  lajfl  trial,  in 
 the  young  man  who  was  extremely  intent  upon  eternal  life 
 in  the  way  of  his  own  righteoufnei's,  by  calling  him  to  fell 
 xvhatlbever  he  had,  and  give  to  the  poor,  and  take  up  the 
 crofs  and  follow  him,  M-irk  x.  21.  when,  upon  this  trial, 
 it  plainly  appeared,  tliat  he  would  not  part  with  hispofleilions 
 for  that  eternal  life ;  and  that  therefore  he  trufted  in  rhefe 
 pofleiTions,  and  thought,  at  bottom,  that  his  life  confidc'd 
 in  them,  ver.  22.  Jefus  aflonilhed  his  difciples,  by  faying, 
 ver.  23.  **  How  hardly  Ihall  they  that  have  riches  enter  ii). 
 ^'  to  the  kingdom  of  God!''    And  they  were  yet  more^- 
 
 flonidied,   when  they  heard  him  fay  again,  ver.  24. 
 
 ''  Children,  how  hard  is  it  for  them  THAT  TRUST  I'M 
 '*  RICHES,  to  enter  into  the  kingdom  of  God  !  It  is  eafier 
 ^'  for  a  camel  to  go  through  the  eye  of  a  needle,  than  for 
 *'  a  rich  man  to  enter  into  the  kingdom  of  God.'*  Surely 
 it  could  not  increafe  their  alloniihment  to  hear  no  rnore  but 
 this,  that  it  is  impolfible  only  for  thofe  rich  men  who  trujl 
 in  their  riches,  to  enter  into  the  kingdom  of  God;  for  it 
 could  not  be  any  of  the  principles  of  their  education,  tliat 
 tnifling  in  riches  (which  was  lb  plainly  forbid  and  C017* 
 demned  in  their  law,  Pfal.  Ixii.  10.  and  lii.6.  7.)  was  any 
 good  fign  of  a  man's  (landing  in  the  fairefl  way  for  enter- 
 ing into  the  kingdom  of  God;  but  it  was  natural  enough 
 for  them,  who  had  been  educated  in  the  hope  of  a  tempo- 
 ral kingdom  of  God,  and  taught  to  look  on  riches  as  a 
 promifcd  blcfllng,  and  on  the  obfervers  of  the  law  tliat  en- 
 joyed them,  as  highly  favoured  of  God,  to  be  afloniihed 
 out  of  meafure^  when  they  found  their  mafter  fayipg,  It  is 
 as  hard  for  a  rich  man  to  enter  that  kingdom,  as  it  i.-;  for 
 him  to  be  rich  without  truftingin  his  riches.  And  they  could 
 not  well  underftand  him  otherwile,  confidering  the  occafion 
 of  his  fpeaking.    They  law  a  rich  young  man,  who  was 
 
 M  2  loved 
 
,  rr 
 
 ■92  .    'oi^'^"A  Plea-fbr- 
 
 iQved.T^ytfieir  mailer  For  the  extraordinary  regard  to  God^<3 
 
 coai  nandments,  .which  he  ihewed.  in  that  obedience  which 
 
 had  the  pi-Qmife  of  national  happmeis  to  IlVael  annexed  to 
 
 it,  at  the lame.tinie  fearing' he  lacked  fomeihing  to  intitle 
 
 Jiim  to  eternal  life,  'and  willing  to 'do  any  thing  that  Jefus 
 
 jihoukl.,  dirciljiim- to,  for  the  obtaining  of  that  life  which 
 
 .  lae  earneftly  deiired.     They'  had  j'ult  fcen  this  -rich  man  go- 
 
 •ing  away  grieved  .from  his  guide  to  eternal  life,  when  he 
 
 Jaidit  in  the  balance.to  him  \yith  his  poffeffions ;,  and  this  was 
 
 .the  realbn-  of  his  going  a\vay,  /or  -he  had  great  pojjeffions, 
 
 Thi^j  with'  what'  their  maft'er  faid .upon  it,  let  them  fee 
 
 plainly  w'hat  they  never  thought  of. before^    and  now  faw 
 
 j^vitli  am^izement,  how  hard  it  is^  for' a' man  to  be  rich,  and 
 
 ,'yetnot  truft  in  his  riches.  ..And  knowing  that  trufting  in 
 
 iricbes  ;is  a  great   hindcrance  to  falvation,  they  exprelled 
 
 .'their  furprife  at  ti'he  difcovery  of  the  connedlion  betwixt 
 
 'Iiaving  riches,  and  trufting  in  them:  for  when,  by  means 
 
 of  this  connexion,  .(appearing  with  fuch  evidence  in   the 
 
 "leiding  inilance  of  the  young  man),  he  iliewed  them  how 
 
 ■l.Tnpoiffible  it  is  for  a  rich  man  to  enter  the  kingdom  of  God, 
 
 ^y  tiiey  were  afl'oiiilhed  out  of  meafure,  faying  among  them- 
 
 '  *^'  felyes,  ^V'ho  then  can  be  faved  !^'  Thongh  the  gofpel  does 
 
 -  not  pat  this  fo  far  to  the  trial  in  every  one  as  in  this  young 
 
 man,  yet  we  fee  the  apoftle  grafting  an  exhortation  upon. 
 
 this  con'ncclion  betwixt  having  riches,  and  trufting  in  them, 
 
 that  w^as  taught  by  our  Lord,  I  Tim.vi.  17. 18. 19.  '*  Charge 
 
 **  them  that  are  rich  in  this  world,  that  they truft  not 
 
 *'  in'uncertain  riches,  but  in  the  living  God;  — that  they 
 
 '*  do  good,   that  they  be  rich  in  good  works,  ready  to  dif- 
 
 "  tribute,  wilhng  to  communicate,  laying  up  in  ftore  for 
 
 *^  thcnifelves  a  good  foundation  aganll  the  time  to  come, 
 
 "  *'  ttiat  they  may  lay  hold  on  eternal  life.''  Here  is  the  grand 
 
 'evidence  of  a  rich  man's  not  trufting  in  riches,  but  in  God, 
 
 .^^ven  his  becoming  rich  in  almfdeeds ;  and  this  is  connedled 
 
 Vvith  eternal  life  :  fo  that,  let  a  rich  man  profefs  to  truft  in 
 
 {he  living  God,  and  to  feek  eternal  life  as  much  as  he  will, 
 
 "if  that  truft  in  God,   and  diftrnft  of  tnis  world's  riches,  do 
 
 'jiot  appear  in  diftributing  them  to  the  poor,  fo  as  to  become 
 
 riqh  in  good  works ;  it  that  concern  for  eternal  life  do 
 
 not  (hew  itfelf  in  his  laying  up  in  ftore  to  himfelf  a  good 
 
 foundation  againft  the  time  to  come,  by  doing  good,  dif- 
 
 'tributing  and  communicating,  his  profefFion  is  downright 
 
 hypocrify  and  lying  to  the  Lord.     Our  Lord  anfwers  the 
 
 fjueftion  of  his  aftonilhed  difciples,  by  telling  them,  ver. 
 
 27. 
 
pure  and  undefiled  Religion.  93 
 
 57.  "  WiLh  men  it  is  impoflihTe,  but  not  with  God;  for 
 '*  with  trod  all  things  are  poffiole."  Such  was  the  rich 
 young  man's  eagernels  for  eternal  life,  that  if  it  had 
 been  in  man's  power  to  truft  in  the  living  God,  and 
 not  \yoridry  pofTefTions,  and  to  part  with  them  for  eternal 
 life,"  he  would  certainly  have  done  it ;  but  fo  much  was  he 
 under  the  power  ot  his  covetoufnefs,  and  love  10  his  pof- 
 feflions  (which  we  find,  in  other  inilances  as  well  as  this, 
 *  connected  with  felf-righteoufnefs),  that  he  went  away 
 forrowful  from  Chriit,  and  from  erernal  life.  Men  may 
 iacrifice  their  riches  to  the  pride  of  their  own  merit,  as 
 well  as  their  life  to  their  honour,  and  to  a  name  that 
 Ihall  furvive  them  in  this  fame  world  :  but  to  forfake  all 
 our  lulls,  and  follow  Jefus  Chrifl:  to  eternal  life,  this  is 
 above  man  ;  and  particularly  for  a  rich  man  to  take  all 
 his  truil:  off  his  own  merit,  and  off  his  riches,  and  place 
 it  wholly  in  the  Son  of  God  for  eternal  lite,  fo  as  to 
 become  his  follower  unto  that  life,  bearing  his  crofs  after 
 him  ;  this,  though  it  be  impoflible  with  men,  is  the  very 
 work  of  God  by  the  go! pel  ;  for,  to  ihe  power  that 
 made  the  Son  of  God  of  a  woman,  and  raifed  him  from  the 
 dead,  and  gave  him  glory,  all  things  are  poflible  ;  and 
 this  power  appears  where  man's  power  fails,  and  ihews 
 itfelf  efpecially  in  making  a  rich  man  bountiful  with  the 
 bounty  of  the  golpel,  and  liberal  in  almfgiving,  as  it  re- 
 quires. 
 
 After  all,  many  a  great  pretender  to  Chriftianity  fays 
 in  his  heart,  I  will  make  rich  and  rife  in  the  poifcfFions 
 of  this  world,  or  at  lead  carefully  preferve  all  that  I  have, 
 and  yet  not  fet.my  heart  upon  it.  Thus  Ave  can  take  fire 
 in  our  bofom,  and  not  be  burnt !  and  thus  we  take  heed 
 and  are  aware  of  covetoufnefs !  Shall  we  fludy  to  put  our- 
 felves  in  that  fame  fituation,  or  ihall  we  endeavour  to 
 preferve  ourfelves  conftantly  in  that  very  condition,  where- 
 in our  Lord  tells  us  we  iliall  moffc  hardly  enter  into  his 
 kingdom  ;  and  yet,  at  the  fame  time,  pretend  to  feek  that 
 kingdom  firft,  and  to  truft  the  promife  of  adding  thele 
 ihings  unto  us  which  the  nations  feek  after  ? 
 
 The  nations  of  this  world  feek  what  they  Ihall  eat  and 
 drink,  and  wherewithal  they  (hall  be  clothed  in  ail  times  to 
 come,  and  cannot  profper  without  great  indultry  in  feeking 
 jhefe  things  ;  yea,   the   avarice  of  lome   in   making  and 
 
 *  Rom.  vil.  7. 
 
 hoariun^ 
 
,94  ^  P^^^  f^^' 
 
 hoarding  money,  and  the  prodigality  of  others  in  fpending 
 it,  are  the  very  pillars  that  lupport  the  trade  of  tbe  nations ; 
 and  if  we  can  reconcile  thefe  to  the  content  and  modera- 
 tion that  is  inftparablefroni  feeking  the  kingdom  of  heaven 
 in  the  firft  place,  then  indeed  we  rnay  think  of  national  Chri- 
 Jiianity,  and  be  well  perfuaded  that  Chrift^s  kingdom  is  of 
 this  world. 
 
 Though  all  this  he  more  plain  and  evident  in  the  New 
 Tcllament,  than  many  other  things  for  which  men  have  con- 
 tended earneftly,  while,  in  the  mean  time,  they  had  liber- 
 ty to  gratify  their  covetoufnefs  aad  other  lufts  ;  yet,  as  the 
 corruption  of  our  hearts  has,  in  many  refpeds,  corrupted 
 Chriftianity,  by  perverting  the  rule  of  that  mod  holy  re- 
 ligion, and  accommodating  it  to  our  interefts  and  purfuits 
 in  this  prefent  evil  world,  fo  covetoufnefs,  which  has  a 
 peculiar  influence  to  blind  the  mind,  has  induced  men  to 
 endeavour  to  overthrow  the  fcope  of  the;  forefaid  difcour- 
 fes  of  our  Lord,  and  to  plead  to  that  purpofe  fome  texts  of 
 the  New  Teflament. 
 
 As,  firft,  We  lliall  hear  i  Tim.  v.  8.  infifted  on,  as  if 
 the  apollle  were  there  declaring  him  worfe  than  an  in- 
 fidel, and  a  dqnier  of  the  faith,  who  doth  not  provide  for 
 his  family  and  children,  by  laying  up  for  them  treafures 
 on  the  earth,  to  make  them  live  comfortably  (as  they  rec- 
 kon comfort)  after  he  is  taken  from  them,  and  to  keep 
 them  from  being  burdenfome  to  others. 
 
 According  to  this  glofs  on  the  apoftle's  words,  if  any 
 man  had  hearkened  to  the  Lord's  difcourfes  on  covetoui- 
 nefs,  or  to  John  Baptifl  calling  for  fruits  meet  for  repent- 
 ance, he  could  not  have  been  faved,  efpecially  he  in 
 whom  Jefus  Chrifh  put  covetoufnefs  to  the  greateil  trial, 
 if  he  had  done  what  he  was  called  to,  would  have  been 
 worfe  tlian  an  infidel,  and  denied  the  faith  ;  and  the  a- 
 pollles  did  very  ill  in  fuffering  the  members  of  the  churcli 
 in  Jerufalem  to  become  worfe  than  infidels,  and  deny  the 
 faith, *by  going  far  beyond  what  has  been  pleaded  from 
 our  Lord's  difcourfes.  Yea,  it  will  be  hard,  according  to 
 this  fenfe  of  the  text,  to  find  one  among  the  Chriflians, 
 of  whom  we  read  in  the  New  Teftament  as  true  followers 
 of  Chrift,  who  did  not  deny  the  faith,  and  was  not  worfe 
 than  an  infidel :  for  it  will  not  be  ealy  to  find  one  among 
 them  laying  up  treafures  on  earth  for  himfelf,  or  for  his 
 children  after  him. 
 
 But  it  will  be  manifefl  to   them  who  look  on  this  text 
 
 witii 
 
pure  and  imdefiled  Religion.  0^' 
 
 U'ith  any  finglenefs,  that  it  is  ratlier  flrong  againfl  cove- 
 loufneis  and  for  almigiving.  The  apoftle,  in  that  pnlTage,  is 
 on  the  fubjec^  of  the  relief  of  deiolate  widows,  which  he 
 rails  honour,  as  he  alfo  calls  that  which  is  hcflo'ved  for  the 
 lupport  of  the  elders  ;  and  he  fays,  i  Tim.  v.  4.  Bit  if 
 any  widow  have  cbildrefi  or  nephews,  let  them  learn  firft  to 
 Jl?ew  piety  at  homey  and  to  requite  their  parents  :  for  rn.i:  is 
 good  and  acceptable  before  God.  And  after  the  deJcription  of 
 a  widow  indeed,  ver.  5.  6.  he  fays,  vcr.  7.  And  thefe 
 things  give  in  charge,  that  they  may  be  blame lefs  ;  and  ver.  8. 
 But  if  any  provide  not  for  his  own^  and  efpe  daily  for  thofe  of 
 his  ovjn  hoiife  (or,  and  efpecially  thofe  of  the  houfehold  *),  he 
 hath  denied  the  faith,  and  is  worfe  than  an  infidel.  From 
 thence  he  continues  on  the  fubjed  of  widows,  to  ver.  16. 
 Avhere  he  fays.  If  any  man  or  woman  that  believeth,  have 
 widows,  let  them  relieve  them,  and  let  not  the  church  ba 
 charged,  that  it  may  relieve  them  that  are  widows  indeed. 
 From  all  this  it  plainly  appears,  that  he  is  fo  far  from  call- 
 ing parents  to  make  rich,  and  lay  up  ftocks  for  their  chil- 
 dren, that,  on  the  contrary,  he  is  prefiing  the  children  or 
 nephews  of  poor  widows  to  be  charitable  firft  at  home,  in 
 providing  maintenance  for  them.  This  he  commends  as /jft'/y 
 to  their  ovjn  houfe,  where  they  Ihould  do  alms  in  the  firfi 
 place  ;  and  he  commends  it  likewile  as  juflicc  or  gratitude, 
 to  requite  their  parents,  who  provided  food  andcloathing  for 
 them,  when  they  could  not  do  it  for  themfelves.  Then  he 
 declares,  that  they  who  negled  this  piety  to  their  own,  efpe- 
 cially if  thefe  be  of  the  houfehold  of  faith,  do  in  cffed 
 deny  the  faith,  which  obliges  us  to  much  more  almfgi- 
 ving  than  that  comes  to,  and  which  will  make  us  outdo  in- 
 fidels, Jews  or  Gentiles,  in  almfdeeds  ;  yea,  he  is  worfe 
 than  thefe  infidels,  who  negle6ls  this  :  for,  whatever  prin- 
 ciple they  do  it  from,  they  take  care  of  rheir  own  poor 
 parents,  and  relieve  their  deftitute  relations.  The  pro- 
 viding  here  fpoke  of,  cannot  be  laying  up  flocks,  or  ma- 
 king rich  in  this  world :  for  who   imagines  that  children 
 
 *  And  efpecially  thofe  of  the  houfehold,  Kcci  f4,oixi^ct  raf  ctKitMVi  This 
 feems,  as  Mr  Hallet  has  obferved  in  his  notes,  to  be  much  the  fame 
 with  f*ec.Ai^x  M  Tre^oi  T^5  olxiii^g  rr,g  TTi^iagy  efpecially  unto  them  nvho  are 
 cf  the  houfehold  of  faith.  For  thofe  of  the  houfehold  here,  are  fuch  as 
 behoved  to  be  relieved  at  the  charge  of  the  church,  if  they  had 
 not-  believing  children  or  nephews  to  do  it,  and  fo  to*iceep  the  church 
 from  being  charged. 
 
 or 
 
96  A  Plea  for 
 
 or  nephews  are  obliged  to  provide  in  this  manner  for  their 
 poor  widows,  and  to  requite  their  parents  in  this  way  ? 
 And  in  the  iame  fenfe  wherein'it  can  be  faid  that  thefe 
 deibiace  widows  mull:  be  provided  for  by  their  children  or 
 nephews,  ihefe  lame  children  or  nephews  ought  to  pro- 
 vide for  their  own  chihiren  ;  as  they  requite  their  parents, 
 for  the  care  they  took  of  them,  by  relieving  them  with  the 
 neccllaries  of  life,  fo  let  them  take  care  of  their  own  chil- 
 dren all  they  be  able  to  do  for  tliem (elves. 
 
 This  is  all  that  can  be  made  of  this  text  by  confequence^ 
 concerning  piovifion  for  our  children  ;  for  it  i'peaks  not 
 diredly  on  that  fubjed.  And  could  it  be  believed  that  any 
 man  who  has  eyes  in  his  head,  would  gravely  plead  this 
 paiTage  in  favour  of  frudying  to  better  our  condition  in 
 this  world,  and  to  make  rich  in  it,  inftead  of  making  rich 
 lov;ard  God  ?  Yet  there  are  men  in  the  Ciiriftian  world, 
 "who  will  readily  plead  this  text  for  laying  up  flocks  to  their 
 children,  and  pradife  accordingly  with  great  induftry, 
 Avhofe  pradice,  at  the  fime  timiC,  declares  they  fee  no- 
 thing in  this  text,  that  Ihould  hinder  them  to  live  in  the 
 fcandaious  negled  of  this  piety  toward  their  poor  parents, 
 and  other  dellitute  near  relations ;  even  as  others  can  fee 
 nothing  in  the  gofpel  that  hinders  them  to  make  money 
 as  faft  as  they  can,  and  then  feed  their  vanity  and  luxu- 
 ry with  it,  let  come  of  the  defolate  widows  and  their  own 
 children  what  will.  Yea,  we  may  hear  words  of  fcripture 
 brought  for  the  pride  of  life,  and  for  drunkennefs  and 
 fornication,  as  ^vell  as  for  covetoufnels :  and  it  maybe  a 
 queflion,  if  it  be  altogether  confiftent  with  that  awful  re- 
 fped  due  to  the  words  of  God,  to  be  at  pains  to  refute 
 thefe  profane  turns  upon  the  go'pel  :  yet,  becaufe  fome 
 ferioully  infift  on  them,  to  the  hardening  ofthemlelves  and 
 others  in  a  thing  that  tends  to  their  deftrudion,  we  may 
 take  fome  notice  of  another  text  that  is  brought  to  the 
 fame  purpofe  with  Ug  foregoing;  and  that  is, 
 
 2  Cor.  xii.  14.  where  the  apoilie  fays  to  the  Corinthians, 
 ^  Behoid  rhe  third  time  I  am  ready  to  come  to  you,  and 
 *^  I  will  not  he  buithenfome  to  you  ;  for  I  feek  not  yours, 
 '^  but  you  :  for  the  children  ought  not  to  lay  ui'  for  the  pa- 
 *'  rents,  but  the  parents  for  the  children."  From  this  text 
 it  is  alledged,  that  the  gofpel  lays  it  on  parents,  as  their 
 diity,  or  at  leafb  allows  them,  to  lay  up  treafures  on  earth,. 
 and  make  flocks  for  tlieir  children,  as  they  are  able. 
 
 But  as  the  apoflle  is  here  plainly  purfuing  another  fcope, 
 
 and 
 
pure  and  undefiled  Religion.         97 
 
 and  this  comes  in  only  as  a  fimilitude  applied  to  that 
 fcope  ;  one  would  think  it  is  not  very  fair  dealing  mih 
 the  fcripture,  to  oppofe  this  to  whole  dil'courfes  treating 
 the  fubjed  exprefsly,  and  ot  fet  purpofe.  That  this  is  common 
 pri6lice  in  the  nations  of  this  world,  is  as  certain  as  it  is  cer- 
 tain there  are  unjufl  ftewards  and  judges,  that  neither  fear 
 God,  nor  regard  man,  from  whom  the  gofpel  lakes  fimili- 
 tudes  for  our  inftru6lion  ;  but  they  can  be  no  further  ap- 
 plied by  us,  than  the  gofpel  applies  them,  nor  are  we  war- 
 ranted to  put  them  to  any  other  ufe  belide  what  it  makes 
 of  them.  And  unlels  it  can  be  made  appear,  that  the  fcripture 
 makes  every  thing  lawful  to  us,  which  it  ufcs  as  a  type,  and 
 from  which  it  takes  a  fimilitude,  the  plea  from  this  text, 
 for  laying  up  treafures  on  the  earth  for  our  children,  niufb 
 be  very  weak. 
 
 And  if  it  were  the  defign  of  this  text,  to  command 
 parents  to  lay  up  for  the  children,  by  the  fame  rule,  it 
 muft  be  underftood  to  difcharge  the  children  to  lay  up  for 
 the  parents;  but  as  the  fcripture  elfewhere  reqmres  parents 
 to  take  care  of  and  bring  up  their  children,  fo  it  lliews 
 that  children,  when  able  for  it,  ought,  in  piety  and  grate- 
 ful requital,  to  provide  for  their  parents,  as  in  the  palTage 
 before  confidered.  The  patrons  of  the  covetoufnefs  that  is 
 condemned  in  the  gofpel,  muft  therefore  reconcile  this  text 
 •with  the  former,  which  they  chiefly  infift  on,  before  they 
 can  make  any  thing  out  of  it  for  their  purpofe. 
 
 And  it  is  evident,  that  laying  up,  in  this  text,  can  figni- 
 fy  no  other  fort  of  laying  up,  but  that  which  the  Corin- 
 thians fhould  have  done  for  Paul,  if  he  had  been  burden- 
 fome  to  them,  in  taking  from  them  as  he  took  from  other 
 churches.  And  what  kind  of  laying  up  was  that?  Were 
 the  churches  laying  up  treafures  on  earth  to  make  the  a- 
 poftles  rich  in  this  world?  Or,  were  they  not  providinp- 
 only  for  their  neceflities,  as  the  pooreft  parents  are  every 
 ■where  doing  for  their  children,  and  as  all  ought  to  do  who 
 arc  in  no  capacity  to  make  rich? 
 
 It  is  no  lefs  evident,  that  the  apoflle,  who  fpcaks  of 
 himfelf  here  as  a  parent  to  his  children  in  the  faith,  did 
 not  walk  with  his  other  children,  according  to  this  rule 
 that  he  here  lays  down  for  the  Corinthians  :  for  they  were 
 inferior  to  other  churches  in  this,  tliat  he  took  not  relief 
 from  them  as  he  did  from  thefe.  His  children  in  Philippi, 
 particularly,  provided  for  him,  as  he  will  not  here  allow 
 the  Corinthians  his  children  to  do,  for  this  reafon,  Becaii/e 
 
 Vol.  III.  N  the 
 
98 
 
 A  Plea  for 
 
 the  children  ought  not  ta  lay  up  for  the  parents  ;  and. yet  the 
 Pliiiippians  are  mort*  highly  commended  >or  walking  con- 
 tary  to  this  Corinthian  rule,  PhiL  iv.  14.— 18.  than  the- 
 Corinthians  feem  to  be  in  this  paffage. 
 
 But  when  we  conlider  how   the  apoftle  aflerts  to  this 
 
 fame  church  his  right  to  be  maintained  by  them,  as  well  as 
 
 others,  and  lb  to  live  of  tjie  gofpcl,   i  Cor.  chap.  ix.  ;  and 
 
 when  we  obferve  that  this  church  took  more  preffing  to 
 
 raifc  cliarity  from  them,  and  were  not  fo  forward  in  it  as 
 
 other  churches  ;  and  when  we  alfo  take  notice,  that  the 
 
 apoitle's  adverfaries  eafily  influenced  them  againft  him,  by 
 
 infinuations  of  his  being  ready  to  make   a  gain  of  thera, 
 
 whereby  it  appears   they  had  more  of  an  air  of  covetouf* 
 
 iiefs  than  other  churches,  we  may  eaiily  perceive  that  he 
 
 is  here  infmuating  a  heavy  refledion  on  them,  in  giving 
 
 the  reafon  why  he  will  take  nothing  from  them,  in  oppo- 
 
 fition  to  his   adverfaries,  who  were  ready  to  catch  them  on 
 
 this  point.      In  this  view  of  the  cafe,  thefe   words,  7he 
 
 children  ought  not  to  lay  up  for  the  parents,  but  the  parents 
 
 fjr  the  children,  feem ,  rather  10  be  the  language  of  the  a- 
 
 poHile's  adverfaries  at  Corinth,  to  which  the  Corinthiansgave 
 
 a  ready  ear ;  efpecially  feeing  we  find  him,  in  the  context, 
 
 ufing  their  words  fo  as  crafty  politicians  about  religion  have 
 
 fathered  ihem  upon  the  apollle  himfelf,    and  pleaded  them 
 
 as  his.  words,  to  countenance  them  in  that  which  they  call 
 
 holy  guile  !  ver.  1 6.  Being  crafty,  I  caught  you  ivith  guile, 
 
 Satan,  who  was  making  ufe  of  the  Jadailing  teachers  at 
 
 Corinth,  again (1:  the  apoftle's  miniftry,  knew  well  the  weak 
 
 fide  of  thefe  Corinthians,  foorhed  their  covetoufnefs,  and 
 
 miiVeprefented  the   aportle  as  feeking  to  make  a  gain  of 
 
 them  ;  and  thefe  inflruments  of  Satan  took  care  not  to  be 
 
 burdenfome  to  them,  while  they  got  their  ready  car  to 
 
 their  faying,  with  a  reiieO:"tion  on  the  apoflle  their  father 
 
 in  Chrift,  J  he  children  ought   not  to  lay  up  for  the  parents , 
 
 but  the  parents  for  the  children.     To  vindicate  himfelf,  and 
 
 chaflifc  them  for  being  fo  eaiily  impofed  on  by  the  footh- 
 
 ers  of  their  covetoufnefs,  he   tells  them  he  had  not  been, 
 
 and  was  refolved  not  to  be  burdenfome  to  them  ;  and  makes 
 
 ufe  of  one  of  the  fayings  of  thefe  teachers  to  which  they 
 
 gave  ear,  as  if  it  were  a  reafon  why  he  made  them  inferior 
 
 to  ojher  churches,  in  not  receiving  from  them  what  was 
 
 Jtherwife  really  his  due. 
 
 And  thefe  are  the  texts  of  the  New  Teftament  that  are 
 prdinarily  brought  to  vindicate  that  covetoufnefs  which  is 
 
 defcribed 
 
pure  and  undefiled  Religion.  gg 
 
 defcribed  and  condemned  by  onr  Lord  in  liis  fermons 
 ,  treating  exprefsly  on  that  iubjccl.  As  it  is  ufaal  wiih  ibmc 
 men  in  fcriprural  controvcrfies  to  betake  thenifelves  to  the 
 light  of  nature,  wlicn  they  are  flraitened,  and  then  give 
 one  their  own  opinions  as  the  didates  of  nature  ;  fo  fomc 
 have  taken  occafion,  from  thefe  texts,  to  lay,  That  the 
 light  of  nature  taught  infidels,  and  teaches  all  parents,  to 
 make  rich  in  this  world  to  their  power,  and  to  la/  up 
 flocks  for  their  children.  What  has  been  before  faid, 
 ferves  to  ihew  how  little  occafion  they  have,  from  thefe 
 texts,  for  faying  fo.  And  if,  by  the  light  of  nature, 
 they  mean  the  difco^ery  of  God  that  is  made  to  the  mind^. 
 of  men  by  the  works  of  creation,  and  the  knowledge 
 of  his  law,  and  his  judgment  againft  (in,  in  their  confcien- 
 ces,  it  will  not  be  eafy  to  iheW,  that  this  light,  which 
 fets  death,  the  wages  of  fm,  before  the  finner,  and  ferves 
 to  fill  him  with  the  fear  of  that  death,  can  manifeft  to  fin- 
 ful  mortals,  That  it  is  their  duty  to  feek  to  rife  in  the 
 pofTeffions  of  this  world,  and  lay  up  treafures  on  the  earth 
 for  themfelves  and  their  children.  It  will  be  a  vain  ar» 
 tempt  to  feek  countenance  to  this  pradiice,  or  to  the  dif- 
 pofition  of  heart  from  v;hich  it  proceeds,  from  the  light 
 of  nature,  as  it  appears  cither  in  innocent  or  fallen  man- 
 The  principle  that  influences  men  to  this  practice,  took 
 place  in  man's  mind,  when  he  fouad  himfelf  not  eafV  and 
 content  in  all  that  he  poflefTed,  and  began  to  think  of  pof- 
 feffing  the  tree  that  was  pleafant  to  the  ey.es,  being  perfua- 
 ded  to  think  that  he  fhould  not  fiirely  die.  But  then  thr 
 darknefsy  that  comprehends  not  the  light^  had  entered  the 
 mind  of  man;  nnd,  under  the  power  of  this  darknefs,  heha-. 
 found  out  niai'iy  inventions  to  hide  his  fname,  and  divert  the 
 juft  fear  of  death,  and  to  make  himfelf  eafy  without  God, 
 by  fulfilling  the  Injt  oftheflefh,  the  liiji  of  the  eyes,  and  the 
 pride  of  life.  This  darknels  that  rules  this  prcfent  evil 
 world,  is,  in  many  inflances,  put  for  light,  and  pafles  for 
 the  light  of  nature  among  men  ;  and  fo  it  is  in  this  caic» 
 But  if,  by  the  light  of  nature,  be  meant  what  nature 
 prompts  us  to  in  common  with  the  beads,  as  to  fuckling 
 and  cheridiing  our  children,  defending  them,  and  relieving 
 their  neceflities  as  our  own,  till  they  be  able  to  do  for 
 themfelves,  none  will  deny  it  ;  but  nature  itfelf  does  not 
 teach  us  to  make  rich,  or,  having  food  and  raiment,  nor 
 to  be  content  therewith,  without  treafures  laid  up  for 
 wants  that  may  never  happen.    And  there  can  bene  Mam-. 
 
 N  %  mon 
 
lOo  A  Plea  for 
 
 mon  to  ferve  ia  a  ftate  of  mere  nature  :  it  is  in  well-fornv 
 ed  focieties,  that  men  arife  peaceably  from  cow-herds  ar. 
 begging  pedlars,  to  high  ftations  of  worldly  riches  and 
 power. 
 
 The  comparing  of  them  to  David,  who,  under  a  profeflion 
 of  Chriftian  devotion,  are,  from  the  meanefl  condition, 
 climbing  as  faft  as  they  can  to  high  ftations  in  the  world, 
 is  an  excellent  improvement  on  thefe  principles,  whereby 
 the  kings  of  this  earth  are  fet  on  David^s  throne,  and  the 
 n  itions  come  in  place  of  that  nation  of  which,  as  concern- 
 ing the  lic{h,  Chrill  came.  But  that  laying  up  treafures  on 
 tlie  earth  which  is  condemned  by  our  Lord,  cannot  find  re- 
 fuge in  the  Old  Teftament,  or  the  pradice  of  the  faints 
 there,  by  any  other  kind  of  argument,  but  fuch  as  will  fup- 
 port  polygamy,  or  any  other  pradice  whereby  the  New 
 Teilamcnt  is  diftinguiihed  from  the  Old.  And  even  when 
 worldly  wealth  was  a  bleliing,  becaufe  a  promife  of  the  co- 
 venant with  the  fleflily  feed  of  which  Chrill  was  to  fpring, 
 and  a  type  of  the  true  riches,  it  will  be  hard  to  find  any 
 faint  then,  on  whom  God  beftowed  largely  of  thcfe  typical 
 riches,  on  whom  he  did  not  alfo  bellow  largenefs  of  heart 
 ani'werable  to  their  wealth;  and  therefore  churls,  who  are 
 delighted  with  the  increafe  of  their  gain,  and  grudge  any 
 alms  they  are  obliged  to  beflow,  fo  as  to  give  in  the  moll: 
 fpariflg  manner  they  can,  and  far  beiow  their  power,  and 
 yet  would  glory  in  what  they  give,  and  delire  to  be  efieem- 
 ed  and  called  liberal  ;  thele,  at  leaft,  cannot  claim  likenefs 
 to  any  faint  of  the  Oid  Teftament ;  nor  would  they  have 
 been  eafy  under  the  commandments  of  jMofes,  or  what  was 
 injoined  by  Nehemiah,  chap.  v.  with  refped:  to  the  poor, 
 JBut  the  grace  of  the  gofpel  makes  true  Chrillians  liberal  to 
 their  power,  and  willing  beyond  their  power.  And  what 
 fnrt  of  Chrillians  muft  they  be,  who  would  fain  betake  them- 
 fjlves  to  the  Old  Teilament  for  llielter  from  the  iniiuence 
 ofChrill's  example,  and  the  example  of  his  true  followers, 
 as  fet  before  us,  i  Cor.  viii.  i.  2.3.  9.?  *'  We  do  you  to 
 ^'  wit  of  the  grace  ot  God  beflowcd  on  the  churches  of  Ma- 
 •'  cedonia,  how  that,  in  a  p;reat  trial  of  alliiclion,  the  abun- 
 <*  dance  of  their  joy,  and  their  deep  poverty  abounded  un- 
 *'  to  the  riches  of  their  libeiaiity;  for,  to  their  power,  I 
 **  bear  record,  yea,  and  beyond  their   power,  they  were 
 
 *^  willirgot  themlelves. For  ye  know  the  grace  of  our 
 
 **  Lord  Jefus  Chiift,  tl^at  thoiigh  he  was  rich,  yet  for  your 
 *'  lat^t;.  he  betaiiAC  poor,  tliat  ye  through  his  poverty  might 
 
 <*  be 
 
pure  and  undefiled  Religion.         loi 
 
 *'  be  rich."  But  we  cannot  wonder  at  their  hiding  them- 
 felves  from  the  light  and  evidence  of  theie  examples  under 
 the  ihade  of  the  Old  Teilament,  who  fly  from  the  gofpel  of 
 the  kingdom  that  is  not  of  this  world,  to  the  Old  Teilament^ 
 to  feck  a  foundation  there  for  that  worldly  (late  of  the  church 
 by  which  they  have  their  wealth  and  power.  The  Old  Te- 
 li:ament  is  glorious  in  its  fubl'erviency  to  Chrift  ihcMediator 
 of  the  ?iev}  covenant,  the  furety  oj  the  better  teJtainefU,  and 
 icing  of  the  kingdom  of  heaven*  But  to  let  it  thus  in  oppo- 
 fition  to  him,  is  to  follow  the  example  of  the  Jews  pleading 
 Mofes  againft  him,  as  exadlly  as  men  can  follow  it  under 
 the  Chriilian  name,  and  i?,  in  effed:,  to  deny  that  thrift  is 
 come  in  the  flejh, 
 
 Jefus,  the  Son  of  God,  lived  in  this  world  in  that  fituation 
 from  which  Chriflians  now  fly  as  they  Ihould  do  from  hell ; 
 and  in  the  days  of  his  miniftry,  when  he  was  obliged  to 
 others,  under  the  diredion  of  his  Father's  providence,  for 
 his  neceirary  food  and  raiment,  and  for  the  fupport  of  his 
 twelve,  even  then  his  little  bag  lay  open  to  the  poor,  John 
 xii.  5.  6.  and  xiii.  29.  But  great  pretenders  to  Chriftanity 
 now,  whom  we  muft,  it  leems,  believe  to  be  filled  with  the 
 Spirit  of  ChriftjOr  provoke  the  Chriftian  mob,  have  afpirit 
 much  fitter  for  the  flate  of  a  wealthy  and  powerful  Old-te- 
 flament  iaint,  and  much  better  luited  to  the  acquiring  of  the 
 inheritance  of  tlie  Old  Teftament,  than  to  the  rich  libera- 
 lity of  Jefus  in  his  poverty  and  atflidioh.  Shall  we  acknow- 
 ledge that  fuch  men  are  led  by  the  Sprit  of  Chrift  P  God 
 forbid. 
 
 The  gofpel-dodrineof  alms  againfl  covetoufnefs,  in  laying 
 up  treafures  on  the  earth,  cannot  tend  to  flacken  that  dili- 
 gence in  our  lawful  employments  which  the  gofpel  injoins 
 for  this  end,  That  we  may  have  to  give  or  diftribute  to  the 
 needy,  Eph.  iv.  28.  Ads  xx.  34.  35.  They  who  are  ca- 
 pable to  work  wiili  their  hands,  and  can  have  work,  are  com- 
 manded to  keep  at  their  work,  as  they  would  keep  honefly, 
 and  not  caft  themlelves  on  the  charity  of  any,  as  if  they  lack- 
 ed, or  were  needy,  i  Thelf.  iv.  11.  12. ;  for  indeed  the  a- 
 poflle  declares,  That  fuch  perfons,  negleding  their  bufmefs, 
 let  the  pretence  be  what  it  will,  are  no  fit  objeds  for  the 
 alms  of  the  gofpel,  2  ThelT.  lii.  12. — 15.  There  he  fays. 
 This  we  commanded  yon,  that  if  a7iy  vjoiild  not  luork,  neither 
 jhould  he  eat.  And  he  appoints  this  as  a  cure  for  idle  pro- 
 fedbrs,  bufy-hodies,  that  when  they  get  no  entertainment 
 but  admonitions,  they  may  be  obliged,  vjith  quictuefs,  ta 
 
 I'jcrk 
 
lot  A  Plea  for 
 
 'Work  and  eat  their  oivn  bread,  and  fo  be  preferved  from  be- 
 ing cad  out  of  the  brotherhood.  Yet  when  he  thus  declared 
 them  to  be  no  proper  objeds  of  alms,  left  the  evil  eye  Ihould 
 catch  any  occalion  froai  hence,  to  look  too  narrowly  about 
 the  needy,  and  ftop  the  current  of  the  gofpel-liberality, 
 (for  the  evil  eye  can  fcarce  fee  a  needy  perfon,  a  fit  obied), 
 he  fays,  But  ye,  brethren,  be  not  lueary  in  nvell-doing. 
 
 But  we  may  daily  fee  diligence  in  the  hardeft  labour,  a- 
 niong  the  working  poor,  no  way  conneded  with  any  hope 
 or  defign  of  mendino;  their  condition  in  the  world,  or  lay- 
 ing up  treafures  on  earth.  Neceility  indeed  drives,  but  it 
 is  the  prefcnt  necefiity  of  food  and  cloathing,  which  comes 
 as  hard  and  coarfe  as  their  work.  And  thefe  are  the  mofl: 
 fubftantial  and  ufeful  part  of  fociety.  The  king  isferved  by 
 the  field.  Their  labour,  and  the  I'weac  of  their  brows,  is 
 turned  to  the  eafe  and  pleafure  of  others.  And  when  a  time 
 of  fcarcity  and  dearth  comes,  fo  that  they  cannot  live  by 
 their  work,  they  who  are  full  and  cafy  through  their  toil, 
 ought,  in  all  reafon,  to  relieve  them,  andinftead  of  mind- 
 ing the  increafe  of  their  riches,  or  even  preferving  them  in 
 fuch  a  time,  Ihould  diminilh  their  ftocks  to  cafe  them,  and 
 ib  bear  burden  with  them,  and  take  fhare  in  the  calamity, 
 or  elie  not  pretend  to  humanity,  let  be  Chriftianity. 
 
 And  we  may  fee  others  that  work  not  fo  hard,  perhaps, 
 as  the  contented  poor,  who  are  fpurred  on  to  what  they  do 
 by  the  defire  of  mending  their  condition,  and  laying  up 
 treafures  on  the  earth  ;  and  the  very  end  of  rheir  work  is 
 the  pofTeffion  of  abundance,  to  give  them  eafe  from  labour' 
 and  toil.  Thefe  declare  themfelves,  no  doubt,  to  be  act- 
 ing very  chriftianly  in  their  diligence,  when  they  h.-ive  the 
 confidence  to  propofe  this  as  an  objeftionagainft  thegofpeU 
 do6lrine  of  almfgiving.  That  it  tends  to  (lacken  the  dili- 
 gence in  our  employments  that  is  required  in  the  gofpeL 
 13at  this  is  the  fenfe  of  their  objection,  *'  If  we  are  not  to 
 *'  raife  ourfelves,  and  become  richer  in  the  world,  by  our 
 *^  labour,  but  give  that  in  alms  whereby  we  might  rife  to 
 *'  more  eafe,  then  we  iliall  flacken  our  diligence,  and  be 
 *'  at  lefs  pains  in  our  employments."  This  is  not  an  un- 
 charitable conflrudion  of  the  objedion,  and  yet  fuch  men 
 would  have  us  look  on  their  induftry  as  a  ChrKtian  virtue. 
 
 Many  things  may  be  faid  in  difputing  for  a  thing  we  are 
 inclined  to  :  fupppofiiions  may  be  made,  inferences  drawn, 
 and  objections  ftarted  without  end,  which  yet  will  not  ftand 
 againft  the  fcripture  in  our  own  confciences^  many  fpecious 
 
 pretences 
 
pure  and  ulldefiled  Religion.  loj 
 
 pretences  fn^y  be  foinld  out  to  cover  a  Frame  and  difpofitioii 
 of  our  hearts,  whereof  we  would  be  aihamed,  if  it  were 
 fairly  laid  open ;  and  prcvailinc;^  cuftom  and  common  prac- 
 tice, efpecially  among  ihdm  that  arc  ellcemed  in  the  world 
 forgodlinefs  and  honefty,  is  a  great  bulw??rk  of  Satan,  and 
 a  ilrong  defence  to  many  againfl  the  gofpcl  of  Chrill.  But 
 as  we  muft  all  be  made  manifeft  before  his  judgment- feat, 
 and  every  one  of  us  muft  give  an  account  of  himfdf,  to  him 
 who  will  judge  us  by  his  words  in  the  fcriptures,  which  wc 
 have  read  or  heard,  and  as  to  which  w^e  cannot  pretend  ig- 
 norance, whatever  our  teachers  have,  or  have  not  told  us ;' 
 let  us  for  once  fairly  examine  this  aifair  of  making  rich  in 
 this  world,  and  fecuring  our  riches  the  bed  way  we  cam  an 
 the  earth,  in  oppofition  to  the  almfgiving  that  has  been  de- 
 fcribed ;  let  us  try  it  by  the  fcriptures  before  our  own  con- 
 fciences,as  in  the  fight  of  God,  and  examine  the  frame  and 
 difpofition  of  heart  from  which  it  proceeds ;  and  let  us  fee 
 if  we  can  eafily  fatisfy  ourfelves  as  to  ^  few  queflicns  a- 
 bputit. 
 
 As,  I.  If  it  be  confident  with  that  earneft  defire  of  being 
 made  conformable  to  Chrift^s  death,  that  we  may  attain 
 conformity  to  him  in  his  refurreftion,  which  ought  to  be  in 
 ^very  true  Chriftian,  Phil.  iii.  lo.  ii.  15.? 
 
 2.  If  it  can  be  fairly  reconciled  with  tha:  mortification  to 
 this  world,  fo  much  prefTed  in  the  gorpel,  as  Col.  iii.  i, 
 to  7,  and  with  the  renunciation  of  the  world  that  we  make 
 in  baptifm? 
 
 3.  If  it  can  ftand  with  the  contentm^ent  in  every  eflate, 
 that  Jefus  Chrift  teaches  his  difciples,  Phil.  iv.  11.  and  that 
 is  exprefsly  oppofed  to  covetoufnefs,  or  the  love  of  money, 
 and  defire  to  be  rich,  i  Tim.  vi.  5. — 10.  Heb.  xiii.  5.  6.? 
 
 4.  If  it  can  be  without  a  tindure  of  that  great  error, 
 that  a  man's  life  confifls  in  the  abundance  of  the  things 
 which  he  poflefleth,  and  of  this,  that  we  can  ferve  God  and 
 Mammon  ;  and  if  it  can  confill:  with  feeking  {irll  the  king- 
 dom of  God,  and  laying  hold  on  eternal  life,  hid  with 
 Chrifl:  in  God,  to  appear  when  he  appears.^ 
 
 5.  If  it  be  agreeable  to  a  mind  duly  exercifed  with  the 
 thoughts  of  death  and  eternal  judgment?  "Thou fool,  this 
 ^^  night  thy  foul  fnall  be  required  of  thee." 
 
 6.  If  almfgiving,  in  this  ca'e,  can  be  an  imitation  of  Je- 
 fus Chrift  and  his  grace ;  or,  if  it  require  any  more  felf-de- 
 nial,  than  the  Pharifees  alms,  who  derided  our  Lord^s  doc- 
 trine concerning  alms  i 
 
 7-  If 
 
104  ^  Plea,    &c. 
 
 7.  If  it  can  prevail  where  that  trufl:  in  the  living  God 
 prevails,  that  is  required  iii  almfgiving;  and  if  it  can  be  vin- 
 dicated from  the  trufling  in  uncertain  riches,  that  is  oppo- 
 fed  to  good  works  and  almfdeeds  ? 
 
 However  we  may  fadsfy  ourfelves  as  to  thefe,  and  ^what- 
 ever be  the  rule  of  our  religion,  yet  our  religion  muft  be 
 tried  at  laft  by  this  fcripture-definition  of  religion,  "  Pure 
 *'  religion  and  undefiled  before  God  and  the  Father,  is 
 **  this.  To  vifit  the  fatherlefs  and  widows  in  their  afflidion, 
 <*  to  keep  himfelf  unfpotted  from  the  world;**  even  from 
 "  all  that  is  in  the  world,  the  luft  of  the  flclh,  the  luft  of 
 *'  the  eyes,  and  the  pride  of  life."  And  all  attempts  to  re- 
 form religion  will  be  to  no  purpofe ;  all  endeavours  to  pu- 
 rify the  outer  court  of  the  Lord's  houfe,  that  has  been 
 trodden  under  foot  of  the  nations,  will  be  in  vain,  if  this 
 religion  do  not  take  place  as  before  the  man  of  fin  was  re- 
 vealed :  and  till  this  appear,  pure  religion  cannot  be  feen. 
 How  comes  it  then,  that  while  there  is  to  great  noife  made, 
 in  the  world  with  zeal  for  the  purity  of  religion,  we  hear  fa 
 little  of  this  religion  1 
 
 Ah 
 
105 
 
 An  Anfwer  to  fome  Objedions  moved  by  a 
 Friend,  againfl:  the  Plea  J  or  pure  and  undejded 
 Religion : 
 
 In  a  Letter  to  that  Friend; 
 
 Dear  Sir, 
 
 According  to  prdmife,  T  here  fend  ybn  my  thoughts  on 
 your  objedlions  againft  my  plea  for  pure  and  undeiiled 
 religion. 
 
 Obj.  I.  YiDu  clnnot  fee  it  more  unlawful  (if  we  keep 
 ftricily  by  the  letter  of  the  gofpel)  to  incveaie  our  worldly 
 fubflance,  or  to  lay  up  any  part  of  our  profits,  gained  by 
 lawful  induftry,  for  old  age,  fickhcd^  famine,  or  for  wife 
 and  children,  or  any  iuch  things  as  thele,  than  it  is  to  lay 
 lip  for  to-morrow,  or  for  a  week,  or  a  month  to  come. 
 
 Anf,  As  to  the  letter  of  the  g'^fpel ;  if  you  mean  by  it  the 
 •\vords  wherein  Gcd  has  been  pleafed  to  ex'^refs  his  mind  to 
 lis.  Which  are  written  to  us  in  the  New  Teilament,  and  are 
 to  be  underftood  by  us  as  tliey  il:and  in  a  confillency  toge- 
 ther, then  you  may  obierve  how  this  letter  of  the  gofpeJ  is 
 made  of  none  efted  by  the  Roman  church,  to  eftablifli 
 their  tradition  and  infallible  interpretation;  and  how  it  is 
 oppofed  by  the  Qiiakers,  to  fet  up  their  fpirit  or  light  \vith- 
 in;  and  likewife  by  the  modern  Deifts,  to  fet  Up  the  fame^ 
 thing,  their  light  of  nature,  which  they  would  fay  is  all 
 that  is  intended  in  the  gofpel,  let  the  letter  fay  what  ic 
 will :  and  this  is  Chriftianity  as  old  as  the  creation.  In  op- 
 pofition  to  thefe,  and  all  others  who  do  not  take  the  fcrip- 
 ture  as  its  own  interpreter,  nor  hold  it  as  the  only  rule  and 
 flandard  of  Chriftianity,  we  ought  to  keep  ftriclly  by  the  let- 
 ter of  the  goipel,  if  we  are  to  keep  ftriclly  by  Chriftianity, 
 whatever  the  confequence  be.  Though  I  muft  at  the  lame 
 time  own,  that  the  letter  of  the  gofpel  is  not  fcnpturc-ftyle. 
 I  lee,  indeed,  the  gofpel  is  called  the  Spir'n,  1  Cor.  iii.  in 
 diftin(^ion  from  the  law  of  Moles,  which  is  ftyled  the  letter  ^ 
 but  the  letter  of  the  gofpel  and  the  fpirit  of  the  gofpel  is 
 iiot  a  fcriptural  diftindion.  Or,  if  you  will  infift  for  it,  I 
 think  I  do  well  to  hold  by  the  letter,  till  I  get  another  re- 
 velation to  open  that  letter,  and  that  again  behoved  to 
 ■  have  another  revelation  to  lay  it  open,  and  fo  on  endiefsly  j 
 
 Vol.  III.  O  lot 
 
io6  ObjecSlIons  againft  the  Plea 
 
 for  flill  the  diftinftion  betwixt  the  letter  and  the  fpirit,  or 
 meaning,  mi,ght  take  place.  Buc,  as  the  apoftles  have  ufed 
 great- opennel's  of  fpeech,  not  as  Moles,  who  put  a  vail 
 over  hi-s- face,  and  I  am  forbid  to  look  for  another  revela- 
 tion, I  am  refolved  to  keep  ftridly  by  the  fci'ipture  as  its 
 own  interpreter,  and  by  the  words  of  the  Holy  Ghoft,  as 
 the  fitteft  to  exprefs  the  mind  ,pf  God  to  me  :  for  if,  by  the 
 letter  of  the  gofpel,  you  mean  nothing  elfe  but  the  letters 
 and  founds  of  words,  and  confider  them  not  as  ferving  to 
 convey  any  meaning  to  our  minds,  then  the  letter,  in  this 
 cafe,  cannot  make  any  thing  b\\»ful  or  unlawful. 
 
 Now,  as  to  what  you  fay  of  laying  up  for  to-morrow,  or 
 for  a  week,  or  a  month  to  come,  perhaps  I  do  not  under- 
 iland  it;  but  it  feems  yon  mean,  that,  having  food  and 
 raiment  that  may  ferve  for  a  man's  life  next  day,  week, 
 or  months  or  ma^  be  ufed  for  that  time  by  another,  in 
 cafe  of  his  death,  is  fo  far  the  fame  with  increafmg  our 
 worldly  fubflance,  or  laying  up  any  part  of  our  profits  for 
 old  age,  lickbed,  6^c.  after  we  are  provided  with  the  pre- 
 fent  food  and  raiment,  that  if  the  gofpel  condemn  the  one, 
 it  muft,  at  the  fame  time,  condemn  the  other^ 
 
 A  fnan  may  be  providing  for  his  family's  fubfiflence  for 
 next  day,  week,  or  month,  whcvis  daily  becoming  poorer; 
 yea,,  and, it  is  daily  done  by  thoufands  that  have  no  hope  of 
 becoming  richer  than  they  are  :  and  I  cannot  fay  it  is  a 
 great  compliment  to  the  letter  of  the  gofpel,  to  alledge, 
 that  it  makes  thi-t  the  fame  cafe,  and  puts  it  to  the  fame 
 account, .with  the  cafe  of  a  man, who  not  only^  lives  by  his 
 i-ndiiflry,  but,  over  and  above  th^at,  is,  every  year,  months 
 week,  or  day,  if  you  pleafe,  laving  up  fome  part  of  that 
 wherein  his  profit  exceeds  his  living,  for  many  years,  in 
 cd.[e  he  iliould  become  uielefs  by  age,  or  for  his  widow  and 
 ciiildren,^  in  cafe  of  his  dying  fooner.  The  letter  of  the 
 gofpel  .cannot  condemn  the  tirfl  cafe,,  unlefs  you  would 
 fuppofe,  that  it  condemns  the  Lord  himfelf,  which  is  im- 
 poriible  :  for  I  reckon  you  will  not  deny,  that  his  raiment, 
 which  the  foldiers  parted  among  them,  and  his  coat,  for 
 which  they  caft  lots,  might  ferv,e  for  next  day,  week,  or 
 month.  And  the  letter  cf  the  golpel  cannot  be  faid  tQ 
 make  that  unlawful,  which  it  allows  and  fuppofes  to  be  law- 
 ful. In  the  1 2th  chapter  of  Luke's  gofpel,  it  fuppofes  the 
 induflry  of  the  hufLundman  who  provides  feed  for  his 
 ground,  that  returns  to  him  with  profit,  not  till  after  fomc 
 months,  and  w-lien  it  comes,  his  living  upon  it  (which  I 
 
 need 
 
for  Religion'  a^fiivvered.  ^i^ 
 
 :ii-ced  not  defcribe  to  you)  is  fuppofed  and  aj'towed  ;"V>at,  oVer 
 .and  above  all  this,  he  has  an  ^extraordinary  profit  iii  a  year 
 of  great  plenty,  which  may  ferve  far  many  years' to  'come. 
 The  letter  of  the  ^ofpel  fays,  lie  onghtt6  have  given' this 
 in  alms,  and  fo  made  rich  with  it  toward  God,  andcon- 
 demns  him  for  laying  it  up,  or  trfcaiuringit  np'for  himlelf 
 on  til e  earth.  And  this  may  ierve'to  Ihew,  that  it'  c^a^vriot 
 appear,  from  the  letter  of  the  gofpel,  to  be  as  a  hi  aUful'  for 
 a  liuibandman  to  referve  his  feed  tO  be  caft  intM)  tiiegroiind 
 :in  its  feafon,  and  to  have  his  livingolf  his- crop  till  the  next 
 ■come  in,  as  it  is  for  him  to  trcafure  of  it -up  ta  himfelf  for 
 years  to  come*.  The  lame  thing  may  laid  as  t<!>  any  o- 
 ther  lawful  employment.  It  cannot  appear  from  tJie  letter 
 •  of  the  gofpel,  that  it  is  no  mO-re  unlawful  for  one  to  make 
 rich  by  his  employment,  thaii  it  is  for -hini  to  have  the  ne- 
 ccllary  materials  for  labouring  i'ii  it,  or  to  live  by  it  as  it 
 cafls  up  his  living  to  him.  And  fo  likewife,  as  to  a  man 
 who  lives  on  the  yearly  rent  of  his  eflaie,  it  would  be  a 
 very  bad  inference -to  fay,  that,  becanfe  it  is  unlawful  for 
 liim  to  add  to  his  eftate,  by  treafuring  up  any  part 'of  that 
 which  is  over  his  living,  therefore  it  muft  be  unlawful  for 
 him  to  iiv€  by  his  rent,  as  it  cafts  np  to  him  yearly.  And 
 if  we  apply' it  to  widows  and  orphans,  and  old  infirm  per- 
 ions,  to  the  naked  and  the  hungry,  whom  we  are  bound 
 to  clothe  and  to  feed,  we  will  be  ftraitened  to  find  any 
 rule  in  the  gofpel,  obliging  us  to  m.akc  them  rich  with  our 
 aims,  or  allowing  them  to  make  rich  upon  alms  ;  nor  (hall 
 ive  find  any  rule  in  the  gofpel,  to  hinder  us  from  giving 
 the  naked  raiment  that  may  ferve  them  for  next  day,  week, 
 ■or  month,  or  them  from  taking  it;  or  to  hinder  us  from  gi- 
 ving the  hungry  food  that  may  ferve  them  for  next  day, 
 week,  or  month,  or  them  from  receiving  it.  ^    ■ 
 
 €bj.  2.  You  cannot  nnderftand  how  1  fnould  fay,  that  if 
 a  perfon  Ihould  thus  lay  up  any  part  of  his  profits  fo  gained 
 (although  at  the  fame  tinie  in  the  pra(^ice  alfo  of  giving 
 a  part  to  the  poor),  the  fame  is  his  treafurc  and  idol,  6-1-.  ; 
 
 *  If  it  is  only  fetting  his  heart  and  afTedion  upon  a  thinjr  in  it- 
 felf  lawfully  done,  that  is  cor-demn^d  ;  then  it  is  true  the  farac  cen- 
 fure  might  as  well  have  been  paffed  upon  his  referving  his  feed, 
 and  providing  his  living  out  of  that  year's  crop,  till  the  next  came 
 in,  as  upon  his  laying  up  of  it  for  years  to  come.  But  .the  Lord 
 ccnfures  this  pradice  of  laving  up  for  himfelf,  as  proceeding  from, 
 and  manifefiing  that  covetous  fet  of  heart  which  is  no  where  faid 
 to  be  fo  difcovered  in  the  other. 
 
 O  2  and 
 
io8  Objevflions  againft  the  Plea 
 
 and  liow  yet,  at  the  fame  time,  I  fliould  acknowledge  a 
 perlbn  may  retain  wife  and  children,  houies  and  lands,  &c. 
 and  none  of  thele  his  idol.  You  do  not  well  underfland 
 how  the  one  can  he  an  idol,  and  not  ihe  other  alfo.  You 
 cannot  niake  the  difference  betwixt-  a  perfon's  acquiring, 
 bv  his  lawful  induilry,  an  idol,  as  1  would  make  it,  and  an- 
 other perfon's  retaining  an  idol  handed  down  to  him  by 
 his  forefathers. 
 
 AnJ,  You  feem  to  lay  much  ftrefs,  both  here  and  in  what 
 yOLi  fay  afterward,  on  the  word  idolatry  ;  which,  if  we  take 
 jn  its  largeit  fenie,  is  to  be  found  in  every  fin,  and  particu- 
 larly in  all  the  ways  wherein  men  love  this  prefent  evil 
 world,  as  it  is  fet  in  oppofition  to  God  in  the  New  Tefta- 
 inent,  telling  us,  that  whofoever  will  be  a  friend  of  it  is 
 the  enemy  of  God  ;  and  efpeciallycovetoqfnefs  is  exprefsly 
 called  idolatry.  If  thi^  be  the  fame  that  is  forbid  in  the 
 tenth  command,  it  mufl  differ  both  from  the  idolatry  that 
 is  exprefsly  forbid  in  the  iirft  command,  and  from  that  for- 
 bid exprefsly  in  the  fecond,  by  which  the  nation  of  Ifrael 
 brake  covenant  with  God. 
 
 If  we  take  idolatry  in  the  largeft  fenfe  wherein  it  flands 
 in  the  Nev;  Tellament,  then  a  perion  may  make  an  idol  of 
 any  thing,  befide  God  himlelf,  that  he  has,  or  is  feeking 
 after,  by  fetting  his  heart  upon  it,  as  it  ought  only  to  be 
 fet  on  God  and  eternal  life  :  yea,  a  man  may  make  an  idol 
 of  his  wife,  and  of  his  children  (whom  the  gofpel  com- 
 mands him  to  love),  by  loving  them  beyond  the  limits  of 
 Go  Ts  law,  or  with  that  love  that  is  due  to  God  alone  :  bur 
 a  man's  retaining  his  wife  (except  in  the  cafe  wherein  be 
 mufh  either  give  up  with  God  or  her)  can  never  be  made  a 
 proof  of  his  making  her  his  idol  ;  at  Jeaft,  it  cannot  be  a 
 proof  of  it  by  the  golpel,  which  forbids  him  to  put  her  a- 
 way,  or  to  leave  her.  And  the  cafe  may  happen,  wherein 
 our  retaining  any  part  of  our  polfeflions,  will  prove  that  what 
 we  pqflefs  is  our  idol.  Thus  the  young  man^s  poUefRons  were 
 his  idol,  when  he  would  not  part  with  them  all,  at  Chrifl's 
 call,  for  eternal  life  :  and  yet,  before  the  matter  was  put  to 
 that  trial,  fuch  was  his  concern  about  eternal  life,  that  I 
 dare  fay  he  would  think  his  heart  preferred  it  to  all  the 
 world :  fo  reaciy  arc  we  to  deceive  ourfelves  about  the  dii- 
 pofition  of  pur  hearts,  and  our  willingnefs  to  good,  before 
 it  come  to  the  trial  !  the  cafe  of  Ananias  and  Sapphira  fur- 
 nilhes  us  with  another  inflance,  that  ferves  to  Ihew  the 
 cafe  may  happen  wherein  our  retaining  any  part  of  our  pol- 
 
 feffions 
 
for  Religion  anfwered.  T09 
 
 felTions  Vill  prove  the  part  retained  to  be  our  idol.  But  the 
 Icripture  no  wnere  makes  the  retaining  of  any  part  of  what 
 Ave  poilefs,  in  every  cafe,  to  be  a  proof  of  idolatry,  or  that 
 our  hearts  are  where  whac  we  have  is.  Eve^i  the  communion 
 of  goods,  as  it  is  called,  which  was  peculiar  to  the  church 
 in  Jeruialem,  was  not  lo  injoined  there,  bui  that  they  might 
 lawfully  forbear  10  fell  their  lands,  or  have  the  money  of 
 tiiem,  when  ibid,  as  their  own.  *'  AVhiles  it  remained," 
 {aid  Peter  to  Ananias,  <*  was  it  not  thine  own?  and  after 
 **  ic  was  fold,  was  it  not  ir)  thine  own  power?" 
 
 And  now,  if  the  icripture  make  laying  up,  or  treafuring 
 to  ourfelves  treafures  on  the  earth,  a  proot  of  our  hearts  be- 
 ing there,  this  mull:  make  a  very  wide  diiFerence  betwixt 
 Retaining  any  part  of  what  we  polTefs,  and  our  laying  up 
 more,  or  adding  by  our  induflry  to  our  earthly  poireilions. 
 
 The  idolatry  (as  you  notice  I  told  you  before)  lies  in  the 
 difpoiition  of  the  perfon's  heart  who  lays  up,  which  is,  his 
 inclmation  to  be  rich,  in  oppofition  to  conreniment  in  his 
 prefent  condition,  and  in  oppoiition  to  truft  in  the  living 
 God,  and  his  love  ofmoney^  which  is  the  true  fpring  of  that 
 jaduilry  that  tends  to  laying  up  treafures  on  the  earth,  in 
 dilVmdion  from  the  lawful  induftry  or  diligence  in  our  em- 
 ployments, that  tends  to  no  more  but  our  daily  bread,  and 
 to  give  to  him  that  needeth,  as  being  content  with  the  pre- 
 fent food  and  raiment.     Therefore^  the  treafure,  or  that 
 which  is  laid  up,  can  be  an  idol,  in  that  way,  only  to  him 
 who  is  treaiuring  it,  or  laying  it  up  by  his  induflry  :  and 
 when  he  is  turned  from  that  dilpofuion,  and  repents,  and 
 fo  lays  up  no  more,  but  being  content  with  what  he  poifefles, 
 gives  that  in  alms  which  he  rnicrhtnow  lay  up  on  the  earth, 
 and  fo  treaiures  to  himfelf  trealures  in  heaven;  he  is"then  no 
 more  an  idolater  in  that  way,  i.  e.  it  no  more  appears  that 
 his  heart  is  on  the  earth,  by  his  treafuring  to  himfelf  trea- 
 fures there.     This  may  be  eaiily  underftood  by  a  parallel  in- 
 ftance.    The  icripture  forbids  a  man  to  touch  a  woman,  but 
 his  own  wife.     If  a  man  keep  not  himfelf  within  this  limit, 
 he  is  fo  far  an  idolater,  a  lover  of  that  ilelhly  pleafure  more 
 than  God,  and  lb  far  an  enemy  to  God,  as  he  is  not  iubjed 
 to  his  law  in  that  matter.     But  if  he  repent  of  fornications, 
 and  cleave  to  one  woman  as  his  wife,  with  whom  perhaps 
 he  had  alib  committed  fornication  before,  he  is  now  no  more, 
 an  idolater  in  ihe  way  of  fornication  :  and  yet,  in  the  way 
 that  is  in  itielf  lawful,  he  may  be  more  devoted  to  his  wife 
 than  to  God;  and  fo  be  ail  idolater  dill;  but  no  man  can  prove 
 
 him 
 
no  Objeaions  agalnft  the  Plea 
 
 3nm  ro  be  an  idolater  by  his  keeping  to  his  own  wife,  and  not 
 touching  another.  Yea,  one  who  turns  from  treafuring  lo 
 himfclf  treafures  on  the  earth,  unto  alrafgiving, -and  not 
 only  gives  that  in  alms  which  he  might  lay  up  on  the  earth, 
 but  alio  part  of  his  living,  and  yet  further,  all  that  he  hath, 
 may,  afcer  all,  be  an  idolater  in  giving  alms,  as  acting  in 
 it  from  a  principle  of  pride  and  felf-nierit,  and  not  from 
 charity;  io  that  the  grace  of  God  might  Ihew  itfelf  in  faving 
 him  from  his  own  nghteouinefs  and. pride,  and  in  making 
 him  truly  charitable,  but  I  cannot  prove  him  to  be  an  ido- 
 later by  his  abounding  in  alms.  So  that  the  queftion  [till 
 recurs,  Has  the  fcrrpture  declared,  that  our  heart  wtII  be  cm 
 the  earth,  in  oppofition  to  heaven,  if  we  be  tix^aiuring  to 
 ourfelves  treafures  on  the  earth  ?  or  has  it  declared,  that 
 treafuring  to  ourfelves  treafures  on  earth  is  the  fervice  ot 
 Mammony  as  treafuring  to  ourielves  treafures  in  heaven  is 
 the  fervice  of  God  ? 
 
 As  to  your  comparifon  and  judgment  concerning  them  in 
 whom  the  grace  of  God  Ihlnes  mod ;  it  is  beft  for  us  not  to 
 truft  too  much  to  the  fenfe  we  may  fometimes  have  of  our 
 own  willingnefs,  as  an  evidence  of  the  grace  of  God,  while 
 that  willingnefs  is  not  put  to  the  proof,  and  while  we  are 
 not  exercifed  in  deeds  and  w^orks  that  manifefl:  it.  The 
 grace  of  God  ihincs  in  turning  men  every  one  from  that 
 iull  to  which  he  is  mofi:  devoted,  to  ferve  the  living  God, 
 efpecially  in  oppofition  to  that.  And  the  fcripture  is  the 
 only  rule  by  which  we  ought  to  meafure  the  appearance  of 
 God's  grace.  As  to  covetoufnefs  and  almfgiving  ;  Zaccheus 
 had  been  mofl  devoted  to  riches,  and  we  fee  how  the  grace 
 of  God  ihined  in  him.  The  Lord  inftiiutes  a  comparifon 
 betwixt  the  widow's  mite,  and  what  the  rich  gave  of  their 
 abundance,  and  gives  the  preference  to  the  mite.  And  if 
 he  makes  lb  little  of  the  alms  that  men  give  of  their  abun- 
 dance, what  then  wdll  he  make  of  the  alms  of  thofe  who, 
 over  and  above  their  abundance,  are  alfo  laying  up  and  ma- 
 king themfelves  more  abundant  in  riches?  The  apollle  de- 
 clares, how  much  the  grace  of  God  Ihined  in  the  churches  of 
 Macedonia,  and  lliews  how  much  God  would  be  glorified 
 by  that  imitation  of  them,  and  of  the  Lord  Jefus,  to  which 
 he  exhorts  the  Corinthians,  and  calls  it  God's  unfpeakable 
 gift.  The  grace  that  is  beftowed  on  us  finners,  fliined  ori- 
 ginally in  him  who  knew  no  fm,  in  that,  while  he  was  him- 
 ieit:"  miniflered  unto,  he  gave  to  the  poor,  from  the  little 
 
 bag 
 
for  Religion  anfwered.  iii" 
 
 hag  that  ferved  for  his  daily  living,  John  xiii.  29.  and  that 
 was  romeiimes  empty,  Matth.xvii.  27. 
 
 Ohj.  3.  You  lay,  **  Jf  there  be  an  infcparable  connexion 
 "  betwixt  a  perlon's  fo  increafin^  his  iabftance  in  this  world 
 <'  and  idolatry,  then  I  cannot  lee  how  believers  under  the 
 ^'  law  can  be  freed  from  having  been  idolaters,  feeing  many 
 '^  of  them  were  in  this  practice  of  laying  ap  or  increaiing 
 "  their  fubflance,  idolatry  being  plainly  forbid  under  the 
 "  law  as  well  as  under  thegofpel." 
 
 *'  Anf.  Here  I  think  you  are  doubling  on  the  word  i- 
 dolatry  (as  I  hinted  before), 'and  not  conlidering  the  great 
 difference  betwixt  the  OldTeftament  and  the  New,  in  this, 
 as  in  feveral  other  things. 
 
 Polygamy  and  divorce,  except  in  cafe  of  fornication,  is 
 declared  by  our  Lord,  in  the  New  Teftament,  to  be  con- 
 trary to  the  primitive  inftitution  of  marriage,  when  he  dif- 
 charges  it,  and  yet  it  was  allowed  in  Ifracl,  and  jMofes  gave 
 them  a  precept  about  divorce. 
 
 They  were  commanded  to  defend  the'  kingdom  ol  God 
 by  arms,  and  curled  if  they  did  not  arm  agaiull:  rhe  ene- 
 mies of  the  Lord,  and  come  out  to. light,  where  he  helped 
 them  to  overcome  and  kill  them  ;  and  by  faith  Ibme  of  the 
 Old-teftament  faints  fubdued  kingdoms,  waxed  valiant  in 
 fight,  and  turned  to  flight  rhe  armies  of  the  aliens.  But  I 
 reckon  you  will  not  from,  this  infer,  that  this  defence  of 
 the  kingdom  of  God  is  now  lawful  under  tlie  New  Tefta- 
 ment, or  confiftent  with  the  nature  of  God's  kingdom  now, 
 and  v/ith  our  Lord's  dying  teftimony,  and  the  following  of 
 him,  and  with  the  faith  and  patience  of  the  faints. 
 
 Elias  called  for  lire  from  heaven  to  deftroy  mens  lives, 
 and  was  countenanced  highly  in  the  anfwer  to  his  call ;  but 
 you  fee  what  the  Lord  fays  to  his  diiciples,  when  they  pro- 
 pofe  an  imitation  of  him  in  that. 
 
 Believers  under  the  law  were  circumcifed,  and  circumci- 
 fed  their  children  in  faith,  and  in  obedience  to  the  com- 
 mand that  had  ihe  threatening  of  cutting  off  annexed  to  it  ; 
 yet  the  New  Teftament  teftiiies,  that  if  we  be  circumcifed, 
 thrift  lliall  proht  us  nothing;  wjiich  is  as  ftrong  as  any 
 thing  that  has  been  faid  about  making  rich  in  this  world: 
 And  you  would  not  infer  from  this,  that  Chriil  profited  the 
 Old-teftament  faints  nothing. 
 
 They  were  in  bondage  under  the  elements  of  the  world, 
 and  obferved  days,  and  months,  and  times,  and  years,  yea, 
 and  obferved  them  in  faith,  and  in  obedience  to  God's  com- 
 mands. 
 
112  Objedions  againfl  the  Plea 
 
 mands,  and  lb  likewife  they  fcrved  the  tabernacle;  but  if 
 ^ve  ihould  follow  them  in  that,  the  apollle  fays  to  us,  **  I 
 *'  am  afraid  of  you,  left  I  have  beftowed  on  you  labour  in 
 "  vain  f  and,  "  XVe  have  an  akar  whereof  they  have  no 
 "  right  to  eat  which  ferve  the  tabernacle." 
 
 In  God's  earthly  kingdom,  there  was  occafion  for  thofe 
 \vhom  he  made  wife  for  managing  the  affairs  of  that  king- 
 dom, (as  Solomon),  to  glory  in  their  ^vifdom,  and  for  their 
 mighty  men  of  valour  to  glory  in  the  ftrength  he  gave  them 
 for  their  ^vorldly  warfare,  and  lor  thofe  who  enjoyed  his 
 promife  of  wealth  (as  Solomon  did  in  the  higheft  degree) 
 to  glory  in  their  riches ;  but  now  all  occafion  for  this  is  re- 
 moved with  the  fetting  afide  of  that  worldly  kingdom,  ac- 
 cording to  the  prophecy  of  Jeremiah  :  "  Let  not  the  wife 
 **  glory  in  his  wifdom,  neither  let  the  mighty  man  glory 
 "  in  his  might ;  let  not  the  rich  man  glory  in  his  riches; 
 **  bur  let  him  that  glorieth,  glory  in  this,  that  he  under- 
 **  ftandeth  and  knoweth  me,  that  I  the  Lord,  which  exer- 
 *'  cife  loving-kindnefs,  judgment,  and  righteoufnefs  in  the 
 *^  earth  :  for  in  thcfe  I  delight,  faith  the  Lord.''  And  thi* 
 knowledge  of  the  mercy,  judgment,  and  righteoufnefs  that 
 God  exercifed  in  the  death  and  refirrecliion  of  Chrift,  Ihews 
 itfelf  in  dping  juftly,  and  loving  mercy,  (or  pure  and  un- 
 defiled  religion),  and  walking  humbly  with  our  God. 
 
 No  doubt,  they  who  did  not  make  ufe  of  the  promifed 
 wealth,  as  a  type  of  the  true  riches  of  the  heavenly  inheri- 
 tance, were  idolaters  in  the  large  New-teftament  fenfe  of  ido- 
 latry; but  when  earthly  wealth  is  no  more  a  type  of  the  hea- 
 venly, nor  promifed  in  the  new  covenant  under  which  we  are> 
 and  which,  on  the  contrary,  connects  conformity  to  Chrift,  in 
 his  humilation  and  felf-deninl  in  this  life,  with  conformiiy 
 to  him  in  his  glory  in  the  life  to  come  ;  in  this  cafe,  to  be 
 atfeded  toward  riches,  as  the  Oidtellament  iaints  were,  is 
 the  fame  as  to  be  affeded  like  them  toward  the  worldly 
 fan^luary,  the  facrifices,  and  the  worldly  kingdom.  It  would 
 not  have  been  eafy  to  perfuade  a  faint  of  the  Old  Teftamenr, 
 that  it  was  right  for  iiim  to  fell  his  part  in  the  promifed  land> 
 or  to  take  joyfully  the  fpoiling  of  hi>  goods  there,  by  tne 
 enemies  of  the  Lord ;  and  yet  you  fee,  to  the  contrary, 
 •what  eiie^l  the  pouring  out  of  the  New-ieftament  fpirit  had 
 upon  the  firft  Jcwiih  converts,  putting  thegreateft  difference 
 betwixt  them  and  the  unbelievers,  who,  in  their  zeal  for 
 the  old  covenant,  and  lovo  of  wealth,  were  the  moft  bit-* 
 ter  enemies  to  Chrilt,  as  ilieir  pofterity  are  to  this  day, 
 
 though 
 
for  Religion  anfwered.  113 
 
 thdugh  without  the  temple,  and  the  land  of  Canaan,  yet 
 having  tlie  old  defire  alter  riches,  and  profpering  in  the 
 purfuit  of  them,  under  the  curie  of  God. 
 
 Ohj.  4.  Again,  you  fay,  *'  What  is  become  of  all  thofe 
 *'  fmce  Chrill:  came  in  the  flelh,  and  that  iome  of  thcni 
 *'  were,  and  others  of  them  yet  are,  in  iheir  own  eyes,  and 
 **  in  the  judgment  of  charity  of  others,  looked  on  as  di- 
 *'  fciples  of  Chrill: ;  and  yet  fome  of  them  were,  and  others 
 *'  of  them  yet  are  in  this  prat^ice?  Sure,  conform  to  tJiis 
 *'  doctrine,  thoie  of  them  that  are  dead  have  died  in  a  fad 
 **  delufion,  as  thofe  of  them  are  in  that  are  ftill  alive;  and, 
 *'  in  place  of  being  difciples  of  Chrift,  or  Chrifbians,  no- 
 **  thing  but  idolaters." 
 
 Anf.  The  difciples  of  Chrift,  whofe  pradice  is  recorded 
 for  our  imitation  in  the  New  Teftament,  the  only  r,ule  by 
 which  we  are  to  judge  of  Chrift's  difciples,  do  not  come  in- 
 to this  reckoning;  not  one  of  them  can  be  found  to  have 
 been  in  this  practice.  The  myftery  of  iniquity  was  indeed 
 working  in  their  time  :  and  there  were  fome  going  under 
 the  Chriftian  name,  even  teachers,  ftudying  to  reconcile 
 Chriftianity  and  Judaifm,  and  minding  earthly  things,  op- 
 pofmg  the  bleffed  purpofe  of  conformity  to  Chrift's  humili- 
 ation and  death,  in  Chrift's  true  difciples;  and  fome  fup- 
 pofed  that  gain  was  godlinefs;  but  fuch  were  the  forerun- 
 ners of  Antichrifl,  who  denies  that  Jefus  Chrill  is  come  in 
 the  flefh. 
 
 In  the  third  century,  I  find  Cyprian  complaining  of  this 
 as  a  great  fault  among  the  profellbrs  of  Chriftianity,  and  a 
 caufe  of  God's  wrath  and  difpleafure  againft  them,  thai  they 
 tuere  ftudying  to  augment  their  patrhnony. 
 
 After  this,  when  the  man  of  fm  was  fully  revealed,  the 
 outward  profeflion  of  Chriftianity  could  not  be  meaibred  by 
 the  rule  of  God's  word,  and  the  woman  was  hid  from  the 
 face  of  the  ferpent  in  the  wildernefs,  where  ihe  was  nnurilh- 
 ed  (as  Elijah)  for  a  time,  times,  and  an  half:  and,  during 
 that  tim.e  of  confufion  and  diforder  in  the  vifible  profcffion 
 of  Chriftianity,  it  would  be  hard  to  reafon  from  the  prac- 
 tice of  any  profefTor  of  it,  in  order  to  Ihew  the  lawfulnels 
 of  any  thing  that  the  letter  of  the  gof^el  makes  unlawful. 
 
 Yet,  even  in  the  fifteenth  century,  I  find  the  brethren  of 
 Bohemia  declaring  their  offence  againft  the  Waidenfes  for 
 this  pradice,  and  condemning  them,  by  the  6th  chapter 
 of  Matthew,  for  laying  up  to  theinfelves  treafures  on  the 
 earth  for  a  time  of  perfecution.     The  Waidenfes  are  ftill 
 
 Vol.  hi.  P  looked 
 
tid.  Objeftlons  againll  the  Plea 
 
 looked  on  as  difciples  of  Chrift;  but  the  pra6lice  of  th'c 
 reputed  godly  can  never  make  that  lawful,  which  the  only 
 rule  of  godlinefs  makes  unlawful,  yea,  though  they  were 
 really  what  they  are  reputed. 
 
 But  it  is  not  every  one  who,  in  his  own  eyes,  and  in  the 
 charitable  judgmen;:  of  others,  is  looked  on  as  a  difciple  of 
 Chrift,  that  can  be  called  a  difciple  according  to  the  New 
 I'ellamenr.  And  I  muft  obferve,  that  you  feem  to  forget 
 what  the  Lord  faid  of  the  mod  highly  efteemed  for  godli- 
 nefs in  his  day,  on  occafi-on  of  their  ridiculing  his  do^rine 
 concerning  alms,  and  the  impoffibility  of  ferving  God  and 
 Mammon:  '^  He  faid  unto  them,  Ye  are  they  which  juftify 
 *'  yourfelves  before  men,  but  God  knoweth  your  hearts; 
 "  for  that  which  is  highly  efteemed  amongfl  men,  is  abomi:- 
 ^{  nation  in  the  fight  of  God.'^  And,  at  the  fame  time,  I 
 think  I  may  warn  you  to  beware  of  that  evil  that  the  apoftle 
 |)oints  out  to  Chriftians,  2  Cor.  x.  12. 
 
 By  your  argument,  from  the  pradice  of  fome  reputed 
 difciples  of  Chriilj  I  might  undertake  to  prove  that  there 
 h  no,  idolatry  in  the  worlhip  of  the  church  of  Rome,  and- 
 that  the  worihippers  in  that  church  are  not  idolaters ;  and 
 yet  you  will  not  deny,  that  the  worihip  of  that  church  is  ido- 
 latrous in  the  flrideil:  fenfe  ;  for  I  can  tell  you,  with  as  great 
 confidence  as  you  can  fay  that  Chrift's  people  have  made 
 ricli,  that  the  Lord's  people  have  lived  and  died  in  the  cam- 
 )nunion  of  that  church;  and  I  am  fare  you  would  not  vindi- 
 cate the  worfliip  of  that  idolatrous  church  by  the  praftice  of 
 the  Waldenfes  who  attended  it,  and  yet  are  famous  among. 
 Proteftants  to  this  day,  as  difciples  of  Chrifl. 
 
 Ohj.  5.  You  want  to  know,  why  I  thould  refufe  an  expla- 
 nation of  Matth.  vi.  ver.  19.  21.  and  yet, fee  a  neceffity  to 
 explain  ver.  20.  as  alfo  other  texts  quoted  by  you  ;  and  you 
 think  our  Lord  himfelf  explains  the  19th  and  21(1  verfes, 
 and  feme  other  verfes  following,  by  the  33d  verfe  of  that 
 fame  chapter,  where  it  is  faid,  '^  But  feek  ye  firft  the  king- 
 *'  dom  of  God,"  &-c.  or,  as  Luke  has  it,  **  But  rather  feek 
 *'  ye,"^  &c.  /  and  you  fay  the  two  verfes  quoted  by  me,  and 
 fon'ie  of  the  following  verfes^  plainly  explain  what  thofe 
 ihincrs  are  that  are  there  promiled  to  be  added. 
 
 Jnf.  Though  1  refufcd  your  explanation  of  the  19th  and 
 •21  ft  verfes  oi  the  6th  chapter  of  Matthew,  becaufc  to  mc 
 it  appears  to  deftroy  the  text,  and  difagrees  with  the  paral- 
 lel paffige  in  the  12th  chapter  of  Luke;  yet  1  infill  for  an 
 explication  of  them,  and  a  fcnfe  that  appears  to  me  neccila- 
 
 rily 
 
for  Religion  anfwered,  1 1  ^ 
 
 rlly  imported  in  the  words,  both  as  they  lland  in  tbo  Greek 
 and  in  our  tranflation,  and  perfedly  ao;reeable  to  the  ftraiii 
 of  the  New  Teftament,  and  the  pra^lice  of  the  Lord,  and 
 of  all  his  followers,  recorded  in  the  fcriptures. 
 
 You  know  I  fliew  what  are  the  things  we  are  forbid  to 
 lay  up  on  earth,  and  commanded  to  lay  up  in  heaven,  from 
 what  is  faid  of  the  moth  and  ruft  corrupting,  and  of  thieves 
 ftealing;  and  that  I  plead  thefe  words,  Lay  not  up  for  your - 
 felves  treafures  upon  earthy  or.  Do  not  treafure  to  your/elves 
 treafures  on  the  earthy  cannot  be  taken  to  fignify  no  more 
 but  this,  ^^  Do  not  make  that  which  you  lay  up  on  the  earth 
 *'  your  treafure  ;"  or,  '^  When  you  lay  up  corruptible 
 *^  things  that  may  be  ftolen  on  the  earth,  do  not  {tt  your 
 '*  hearts  on  thefe  things  as  your  portion.''  Againft  this 
 glofs,  which  appears,  at  firft  fight,  to  offer  violence  to  the 
 text,  I  pleaded  the  oppofite  command  in  the  20th  verfe. 
 But  lay  up  for  your  felves  treafures  in  hea^den,  or,  'Treafure 
 to  yourfelves  treafures  in  heaven,  which  I  fliewed,  from  Luke 
 xii.  33.  the  fcripture  has  not  left  you  nor  me  either  to 
 explain  ;  for  it  gives  the  meaning  of  thefe  words  exprefsly ; 
 to  which  alfo  thefe  other  fcriptures  agree,  Luke  xvi.  9, 
 Gal.  vi.  6- — 10.  I  Tim.  vi.  18.  19.  And  I  likewife  pleaded 
 that  motive  which  the  Lord  makes  ufe  of  to  inforce  his  ex- 
 hortation, ver.  it.  For  vj here  your  treafure  is,  there  vjill 
 your  heart  be  alfo ;  which,  according  to  your  glofs,  can 
 mean  no  more  but  this,  '^  Where  your  heart  is,  there  wil 
 '^  your  heart  be  alfo;"  or,  '*  Where  you  place  your  trea- 
 '^  fure,  there  will  you  place  your  treafure  alfo.'*  And  the 
 abfurdity  of  this  needs  not  be  further  pointed  out. 
 
 You  alfo,  on  the  other  hand,  endeavour  to  fix  youf  fenfe 
 
 of.  Lay  not  up treafures  upon  earth,   by  the   oppofite; 
 
 command,  Lay  up—. treafures  in  heaven,  which  you  make 
 
 to  be  fetting  our  heart  and  affedions  on  things  above,  than 
 is,  making  thefe  things  our  treafure  :  and  this  is  all  you 
 would  have  to  be  intended  in  the  expreffion.  And  \  again 
 inllfl:  for  the  fenfe  *'  of  that  expreffion  which  the  fcripture  it- 
 
 felf 
 
 *  That  fenfe  is  in  our  Lord's  words,  Luke  xii.  33.  34.  "■*  Sell 
 <*  that  ye  have,  and  give  alms ;  provide  yourfelves  bags  which  wax 
 <*  not  old,  a  treafure  in  the  heavens,  that  faileth  not,  where  no  thief 
 **  approacheih,  neither  moth  corrupteth  :  for  where  your  treafure  is, 
 "  there  will  your  heart  be  alfo."  After  this,  one  would  think  it  ve- 
 ry bold  to  fay,  that  our  Lord  means  uoi  giving  alms,  \^  laying  up 
 
 P  2  to 
 
ii6  Objcdlions  agalnft  the  Pica 
 
 felf  gives  me  in  the  parallel  place,  Luke  chap.  xli.  and 
 fay.  That,  to  lay  up  treafures  of  things  that  might  be  cor- 
 rupted, or  ftolen,  if  laid  up  on  the  earth  ;  to  lay  up  trea- 
 fures of  fuch  things  in  heaven,  is  to  give  them  in  alms,  to 
 give  them  to  the  poor,  and  fo  lend  them  to  the  Lord ;  and 
 this  is  lowing  to  the  Spirit,  of  which  life  everlafting  is  reap- 
 ed ;  ihi?  is  laying  up  in  (lore  for  ourfelves  a  good  foundation 
 againfb  the  time  to  come,  that  we  may  lay  hold  on  eter- 
 nal life;  and  thus  we  make  to  ourfelves  friends  of  the  mam- 
 mon of  unrighteoufnefs,  that,  when  we  fail,  they  may  re- 
 ceive us  into  everlalting  habitations.  If  we  be  thus  trea- 
 furing  to  ourfelves  treafures  in  heaven,  and  not  treafuring 
 to  ourfelves  treafures  on  the  earth,  our  Lord  fio;nifies  to  us, 
 it  will  be  an  evidence  th^t  our  heart  and  affection  is  fet  on 
 things  above,  and  not  on  things  on  the  earth ;  and,  at  tho- 
 fame  time,  a  mean  of  taking  our  affedions  off  earthly  things 
 to  heavenly;  and  the  reverfe  will  be,  if  we  be  treafuring  to 
 ourfelves  treafures  on  the  earth  :  for,  fays  he,  where  your 
 treafure  is,  there  will  your  heart  be  alfa. 
 
 As  for  the  other  texts  quoted  by  you,  that  you  alledge  I 
 faw  a  neceffity  to  explain,  I  with  you  had  put  me  in  mind  of 
 them,  becaufe  I  may  miftake  your  meaning,  and  overlook 
 the  texts  you  have  in  your  view.  I  remember  of  two  texts 
 that  you  wanted  to  palm  fenfes  upon,  that  put  me  upon 
 ihewing,  that  the  words  of  thofe  texts,  as  they  ftand  in  con- 
 nciflion  with  the  reft  of  the  fcripture,  could  not  bear  thofe 
 fenfes ;  and,  at  the  fame  time,  I  thought  I  was  vindicating 
 the  fcripture  ftyle  and  way  of  fpeaking,  from  an  imputa- 
 tion that,  in  my  view,  was  injurious.  The  texts  were, 
 *Take  no  thought  for  tOrtnorrovj ;  and,  S^ell  that  ye  have,  and 
 give  ahns. 
 
 As  to  the  firft,  if  I  remember  right,  I  told  you,  that 
 neither  the  Greek  word,  nor  the  Knglifli  phrafe,  taking 
 thought,  by  which  that  word  is  rendered,  could  bear  that 
 fenfe  that  you  wanted  to  fix  upon  it ;  for  neither  of  them 
 fignify  mere  fimple  thinking,  but  thinking  with  anxiety 
 and  careful  foliciroufnefs,  burdening  the  mind  :  and  to  this 
 agrees  an  exprefTion  the  Lord  ufes  on  this  fubjecl  in  the 
 
 to  ourfelves  treafures  in  heaven,  but  fomething  elfe.  And  yet  when 
 this  quefiion,  concejning  making  rich  in  this  world,  is  duly  coniider- 
 ed,  the  lawfulnefs  of  it  cannot  be  fupported  without  denying  that  the 
 Lord  mems  almfgiving,  by  laying  up  treafures  in  heaven,  i.  e.  refu- 
 mg  his  f^nfa  of  his  own  words. 
 
 parallel 
 
for  Religion  anfwered.  117 
 
 parallel  pafTage,  Luke  xii.  -29.  Neither  he  of  douhtfiil  mind; 
 or,  as  it  is  on  the  margin,  Live  not  in  careful  fuf pen fe.  And, 
 as  taking  thought  for  the  morrow  liands  in  connection  with 
 the  context,  it  mult  lignify  taking  the  care  and  burden  of 
 our  life,  our  food  and  raiment  to-morrow,  upon  our  own 
 thoughts,  inftead  of  cafhing  it  upon  our  Father  in  heaven, 
 and  in  oppofition  to  doing  our  duty  this  day,  in  feeking 
 the  kingdom  of  God,  and  his  righteoufnefs,  and  in  oppo- 
 fition to  contentment  with  the  prelent  food  and  raiment 
 he  gives  us,  and  to  fubmiflion  to  his  will  as  to  our  life  to- 
 morrow, and  what  he  Ihall  then  fee  needful  for  us;  and, 
 in  a  word,  in  oppofition  to  that  frame  of  mind  that  is  ne- 
 cefTary  for  the  bufinefs  of  laying  up  to  ourfelves  treafures 
 in  heaven.  This,  as  I  take  it,  is  the  literal  fenfe  (pardon 
 the  expreflion)  of,  Taking  no  thought  for  tu-morrow  *  ;  bun 
 if  I  miftake  not,  the  fenfe  you  wanted  to  fix  upon  it,  was, 
 that  we  Ihould  not  fo  much  as  think,  let  be  to  fay^  On  the 
 morrow,  if  the  Lord  willy  we  fhail  live  and  do  this  or  that. 
 And,  I  muft  own,  this  is  a  treatment  of  the  letter  of  the 
 gofpel  that  any  author  would  think  himfelf  injured  by  as  to 
 his  writings. 
 
 And,  as  I  took  ir.  Sell  that  ye  have,  and  give  alms,  was 
 treated  much  in  the  fame  manner,  to  (hew  that  it  is  as  un- 
 lawful, by  the  letter  of  the  gofpel,  to  have  that  food  and 
 raiment  wherewith  we  are  called  to  be  content,  as  to  make 
 rich  in  this  world  with  that  which  we  have  to  give  to  him 
 that  needeth :  for  the  fenfe  of  the  words,  as  you  would 
 have  it,  came  to  this,  that  a  Chriftian  ought  not  to  have 
 
 *  Take  no  thought.  This  prohibition,  yCv\  i^i^ij^vZn  ryj  -^vx^  v/xcov, 
 and  ^i)  fii^tuvyiff-nrs  li?  TViv  csv^iov,  is  pointed  againft  rtoring  up  to  our- 
 felves treafures  on  the  earth,  againft  the  evil  or  covetous  eye,  and  a- 
 gainft  the  fervice  of  Mammon,  ver.  19. — 23.  24.  25.  and  Luke  xii.. 
 21.  22.  and  it  is  fet  againft  the  Gentiles  feeking  what  to  eat  and 
 drink,  and  wherewithal  to  be  clothed,  to  which  our  feeking  firft  the 
 kingdom  of  God  is  oppofed,  ver.  31.  32.  33.  with  Luke  xii.  29. 
 30.  31.  And  the  Lord  prefles  this  prohibition  upon  his  people,  by 
 the  peculiar  care  of  their  Father  about  them,  without  whofe  provi- 
 dence their  taking  thought  can  avail  them  nothing,  and  by  the  pro- 
 mlfe  to  them  feeking  the  kingdom  of  God  fird,  that  thefe  things- 
 they  would  take  thought  ?iho\ix.JJjall  be  added  to  them,  ver.  26.  27. 
 30.  31.  33.  34.  with  Luke  xii.  30.  31.  32.  33.;  and  as  it  Is  thus 
 Itated,  it  can  be  a  prohibition  of  nothing  elfe  but  that  very  temper  of 
 mind  that  is  abfolutely  neceflary  to  our  uiaking  ourlelves  rich  in  this 
 world,  though  it  do  not  always  reach  that  end. 
 
 any 
 
ji8  Objedllons   againft  the   Pica 
 
 9Tiy  thing  whatfoever  unfold  ;  that  he  ought  not  to  have  tcf 
 give  to  hmi  that  needeth;  that  no  Chriftian  ought  to  have 
 this  worlcFs  good,  or  lifcy  from  which  he  can  l"hew  his  bowels 
 toward  hs  brother,  whom  he  feeth  have  need,  by  relieving 
 him  off  the  life  that  he  himfelf  hath  ;  and  that  every  Chri- 
 ilian  ought  to  have  lack  of  others,  and  not  eat  his  own 
 bread ;  bccaufe,  if  after  a  man  has  been  fome  time  a  pro- 
 feffor  of  the  gofpel,  and  had  opportunity  to  fell  whatfoever 
 he  hath,  if  he  hath  any  thing  whatfoever  unfold,  he  is  li- 
 ving a  life  of  difobedience  to  the  gofpel  in  this  letter  of 
 it,  Seli  that  ye  have^  and.  give  alms. 
 
 And  thus,  by  turning  this  poutive  precept  into  a  nega- 
 tive, that  it  may  be  on  a  footing  with  the  prohibition  to 
 make  rich  in  this  world,  and  forcing  the  words  to  fay  more 
 than  they  can  fay,  either  in  .a  confiftency  with  the  reft  of 
 the  gofpel,  or  as  they  fland  in  that  paflage,  in  oppofitioii 
 to  the  evil  that  is  there  condemned,  you  are  fo  fond  as  to 
 think  you  have  evaded  the  force  of  what  is  pleaded  from 
 the  exprefs  law  of  Jefus  Chrifl,  and  from  the  whole  ftrain 
 of  the  gofpel,  againft  making  rich  in  this  world.  And 
 after  this,  I  need  not  wonder  that  fome  of  our  people's 
 words,  on  this  fubje«ft,  have  been  fo  much  Aviredrawn,  and 
 abfurd  inferences  made  from  them,  and  thefe  failened  up- 
 on them,  in  order  to  ridicule  the  dodrine  they  were  main- 
 taining, that  a  Chriftian  Ihould  fly  from  the  defire  to  be 
 rich  in  this  world,  and  inftead  of  that,  fliould  make  rich 
 toward  God  by  almfgiving.  And  this  fame  dodrine  is  the 
 more  confirmed  to  me,  the  more  I  fee  it  oppofed  in  this 
 manner.  The  truth  of  the  gofpel  difdains  fuch  a  method 
 of  maintaining  it,  and  fcorns  this  fort  of  oppofition  to  it. 
 
 For  my  part,  who  can  make  nothing  of  the  gofpel  with- 
 out the  letter  of  it,  and  therefore  refolve  to  hold  by  the 
 letter,  I  am  perfuaded  that  the  gofpel  commands  Chri- 
 ftians  to  ftiidy  to  do  their  oivn  bufinefs  or  affairs,  and  to  vjork 
 ivith  their  ovm  hands,  that  they  may  walk  honeftly  toward 
 thejn  that  are  without,  and  may  have  lack  of  nothing,  or  of 
 no  man,  and  likewife  that  they  may  have  to  give  to  him, 
 that  needeth  ;  and,  at  the  fame  time,  I  am  no  lels  perfuaded 
 that  the  fame  gofpel  commands  us  to  fell  that  we  have, 
 and  give  alms,  and  fo  to  provide  ourfelves  bags  which  wax 
 not  old,  a  treafure  in  the  heavens,  that  faileth  not,  where 
 no  thief  approacheth,  neither  moth  corrupt eth,  and  that  bc- 
 caufe vjhere  our  treafure  is,  there  will  our  heart  he  alfo.  And 
 \  ihink  I  can  diredt  you  to  a  cafe  flated  by  the  Lord  him- 
 
 fclf. 
 
for  Religion  anfwered.  11^^ 
 
 felf,  and  to  which  this  lad  command  has  a  plain  reference^ 
 whereby  you  may  perceive  that  1  hold  no  inGonfillcney  iit 
 holding  by  both  thefe  commands  of  the  gofpel. 
 
 The  rich  man's  ground,  in  the  parable,  was  his  living : 
 his  bufinefs  that  he  had  to  do,  that  he  might  have  lack  of 
 no  man,  walk  honeflly^  and  give  to  him  that  needeth,  was 
 about  that  ground.  In  keeping  this  ground,  the  inftru- 
 ments  needful  for  his  bufinefs,  and  his  feed  unfold,  and  in 
 living  on  the  produ»?l  of  his  ground,  as  it  caft  up  to  him, 
 he  did  nothing  that  the  gofpel  condemns ;  but  when  it  cafi 
 up  more  than  this,  and  the  queflion  was,  where  he  iliould 
 beftow  this  that  he  now  had,  to  the  beft  advantage?  and 
 he  laid  it  up,  and  treafured  it  to  himfelf  on  the  earth, 
 then  he  did  contrary  to  that  command  of  the  gofpel. 
 Sell  that  ye  have,  and  give  almSy  &c.  He  ihould,  if  he  had 
 been  wife,  have  fold  what  he  thus  had  to  fell,  and  diftribn- 
 ted  it  among  the  poor,  and  fo  made  rich  with  it  toward 
 God,  inftead  of  treafuring  it  on  the  earth  for  many  years, 
 againft  famine,  fickbed,  or  old  age,  that  might  happen 
 to  him  ;  and  iuch  as  he  is  every  one  that  treafareth  t(> 
 himfelf,  and  is  not  rich  toward  God.  From  the  cafe  thus 
 flated,  and  this  conclufion  made  upon  it,  the  Lord  infers 
 an  exhortation  to  his  difciplcs,  thus,  *^  Therefore  1  fay  un- 
 *'  to  you.  Take  no  thought  for  your  life,  what  ye  ihali  eat> 
 **  neither  for  the  body,  what  ye  Ihall  put  on.— i — And  feek 
 ^^  not  ye  what  ye  (hall  eat,  or  what  ye  fliall  drink,  neither  be 
 '*  ye  of  doubtful  mind:  for  all  thefe  things  do  the  nations 
 
 "^  of  the  world   feek  after. But   ratfier  feek  ye  the 
 
 '^  kingdom  of  God,  and  all  thefe  things  Ihall  be  added 
 
 *'  unto  you. Sell  that  ye  have,  and  give  alms,'*  crc. 
 
 From  which  you  may  underftand,  that  your  Sell  that  yt 
 havSy  and  give  alms,  and,  Take  no  thought  for  the  nior- 
 row,  muft  lead  you  again  to  this.  Lay  not  itp  for  y our f elves 
 treafures  upon  earth  ;  but  lay  up  for  y  our fe  Ives  treafures  in 
 heaven,  and  mud  faften  that  on  you  which  you  wanted  to 
 fliake  off,  viz.  the  dodrine  that  condemns  our  enriching 
 ourfelves  in  this  world,  as  the  fervice  of  Mammon  ;,  and, 
 inftead  of  that,  commends  almlgiving,  as  the  fervice  of 
 God,  that  has  the  promife  of  tlie  life  that  now  is,  and  of 
 that  which  is  to  come.  And  this  fame  doclrine  that  ap- 
 pears fo  frightful  to  you,  that  you  would  give  up  with  the 
 letter  of  the  gofpel  to  fave  yourfelf  from  it,  appeared  fo  a- 
 miable  and  divine  to  Grotius,  a  noted  writer  for  the  truth 
 of  .Chriflianity,  that  he  fcruples  not  to  draw  an  argument 
 
 from 
 
1 20  Objeftions  againft  the  Plea, 
 
 from  it  for  the  truth  of  the  gofpel,  and  to  fhew  to  infidels 
 the  excellency  of  Chriltianity  above  all  other  religions. 
 
 You  will  not,  I  think,  come  better  off  with  Matth.  vi.  33. 
 which  you  give  me  asourLord^s  own  explication  of  the  19th 
 and  following  verfes  of  that  chapter,  nor  with  Luke  xii.  31* 
 to  which  I  am  ready  to  fufped  you  refer  me,  for  the  fake 
 .of  the  Englifh  word  rather ;  as  to  which  you  may  fee  Eph* 
 iv.  28.  To  Luke  xii.  31.  then,  to  which  you  have  appealed^ 
 you  ihall  go.  And  there,  when  I  alk,  What  is  the  duty  that 
 is  laid  upon  us  in  thefe  words,  Seek  ye  the  kingdom  of  God, 
 in  diflindion  from  the  nations  of  the  world  ?  the  contexE 
 leaves  you  not  to  your  own  difcretion  as  to  the  anfwer. 
 You  will  be  ready  to  think  you  have  done  enough,  when 
 you  have  told  me  of  faith  and  prayer,  and  fome  agreeable 
 motions  and  defires  of  the  heart  toward  that  kingdom  ;  and 
 yoii  may  enlarge  upon  thele  excellent  things  as  much  as 
 you  pleafe,  while,  at  the  fame  time,  you  imagine  we  may 
 pradile  as  the  nations  of  the  world  do,  as  to  what  they 
 ihall  eat,  and  drink,  and  put  on,  in  all  time  that  may  come, 
 the  fiirtheft  off  as  well  as  the  neareft,  and  yet  have  our 
 hearts  in  the  oppofite  difpoficion  to  them,  and  in  the  firffc 
 place,  or  rather,  intent  on  the  kingdom  of  heaven;  But 
 the  text  fpeaks  of  a  practice,  whereby  our  faith  in  prayer, 
 and  the  intenrnefs  of  our  minds  and  hearts  on  God^s  king- 
 dom, ihall  appear  In  oppofition  to  the  pra61:ice  of  the  na- 
 tions of  the  world.  And  now  fee  what  the  context  fays, 
 keeping  in   mind  the   introdudion   to  it,   from  ver.    13. 
 
 and  downward,  and  beginning  at  the  end  of  ver.  28. ' 
 
 <^  How  much  more  you,  O  ye  of  little  faith."  Ver.  29. 
 *^  And  feek  not  ye  wh^t  ye  IhaU  eat,  or  what  ye  ihall 
 ''  drink,  neither  be  ye  of  doubtful  mind."  Ver.  30.  "  For 
 **  all  thei'e  things  do  the  nations  of  the  world  feek  after, 
 *'  and  your  Father  knoweth  that  ye  have  need  of  thefe 
 *^  things.''  Ver.  31.  "  But  rather  leek  ye  the  kingdom  oi 
 <^  God,  and  all  thefe  thino;s  ihall  be  added  unto  you." 
 Ver.  32^  "Fear  not,  li-ttle  flock,  for  it  is  your  Father's 
 <^  good  pleafure  to  give  you  the  kingdom."  Ver.  33^ 
 *^  Sell  that  ye  have,  and  give  alms ;  provide  yourfelves 
 ''  bags  which  wax  not  old,  a  treafure  in  the  heavens,  that 
 '*  faileth  not,  where  no  thief  approacheth,  neither  moth 
 *'  corrupteth."  Ver.  34.  **  For  where  your  trealure  is, 
 *'  there  will  your  heart  be  alio.'' 
 
 When  you  confider  this,  it  will  not  be  eafy  for  you  to 
 keep,  Sell  that  you  havcy  and  give  almsy  &c.  out  from  be-- 
 
for  Religion  anfwered.  121 
 
 ing  Imported  in  the  exhortation,  Seek  ye  the  kingdom  of 
 God,  And  thus  I  fliall  own  to  you,  that  the  33d  verfe  of 
 Matth.  chap.  vi.  Seek  ye  fir  ft  the  kingdom  of  God  and  his 
 right eoiifnefs,  agrees  exactly,  though  in  another  way  than 
 you  thought  of,  with  the  19th,  20th,  and  iifl:  verfes  of 
 that  chapter.  And  in  doing  as  I  am  there  directed,  I  have 
 the  promife  that  God  will  add  to  me  in  time  coming,  as 
 he  fees  I  then  need,  thofe  things  that  the  men  of  the  na- 
 tions are  now  adding  to  themfelves  againll  the  time  to 
 come,  and  againfl  needs  they  or  theirs  may  be  in  ;  and  he 
 will  provide  thofe  things  for  me,  as  far  as  they  can  be  add- 
 ed unto  my  enjoying  the  kingdom  which  I  am  feeking 
 in  the  firft  place,  by  giving  alms,  inflead  of  laying  up 
 for  thefe  fuppofed  needs  mylelf  on  the  earth. 
 
 And  let  it  not  be  ftrange  to  you,  that  I  hold  the  prac- 
 tice of  almfgiving,  in  oppofition  to  making  rich  in  this 
 world,  to  be  feeking  the  kingdom  of  God,  and  his  righ^ 
 teoufnefs  :  for  it  the  feeking  of  that  kingdom  wiiich  it 
 is  the  Father's  good  pleafure  to  give  to  Chrift's  little 
 flock,  be  the  fame  with  feeking  eternal  life,  then  you 
 may  fee,  from  Gal.  vi.  6.— jc.  that  doing  good  to  all 
 men,  efpecially  unto  them  who  are  of  the  houfehold  of 
 faith,  is  fowing  to  the  Spirit,  and  he  that  thus  fovjeth^ 
 fhill  of  the  Spirit  reap  life  everhijling ;  and  if  we  do  not 
 •weary  and  jaint  in  this  ivelUioirig,  vje  fiall  in  due  time 
 reap.  And  you  may  alfo  fee,  from  i  Tim.  vi.  6. — 12.  and 
 18.  19.  that  if  we  would  lay  hold  on  eternal  life,  fight- 
 ing the  good  fight  of  faith,  we  muff  flee  the  love  of  mo- 
 ney, and  the  will  or  defire  to  be  rich,  being  content  with 
 the  food  and  raiment  which  we  have  ;  and  that,  if  wc  have 
 the  wealth  of  this  world,  we  mull  '^  do  good,  be  rich  in 
 "  good  works,  ready  to  diftribuie,  willing  to  communi- 
 "  cace,  laying  up  in  ftore,  or  treafuring  up  for  ourfelves 
 *^  a  good  foundation  againU:  the  time  to  come,  that  we 
 *^  may  lay  hold  on  eternal  life."  And  thus  we  feek  the 
 kingdom  of  God,  or  eternal  life,  by  almfgiving,  as  the  na- 
 tions of  the  world  feek  to  lay  up  a  foundation  to  themfelvea 
 for  this  life,  in  time  to  come,  by  laying  up  treafures  on  the 
 the  earth. 
 
 ISlor  let  it  offend  you,  that  I  call  this  feeking  God^s  righ- 
 teonfnefs :  for,  fuppofe  that  to  be  the  righteoufnefs  that  is 
 wrought  already  by  )efus  Chrift,  to  which  wc*  can  add  no- 
 thing, and  which  alone  can  juftify  us,  or  incitlc  us  to  the' 
 kingdom,  and  to  eternal  life :   what  is  it  that  the  gofpel 
 
 Vol.  III.  Ct  calls 
 
122         Objections  againft  the  Plea 
 
 calls  us  to,  as  our  duty  with  refpecl  to  that  righteoufnefs 
 revealed  in  the  gofpel  ?  Is  it  not  to  believe  it,  and  to  bring 
 forth  the  fruits  ot  that  faith?  Is  it  not  to  give  all  diligence 
 to  make  fure  to  ourfelves  an  intereft  in  it,  by  thefe  fruits 
 of  faith?  And  is  not  this  done  by  the  labour  of  love,  in 
 niiniftering  to  the  faints  ?  Heb.  vi.  lo.  ii.  i^nd  you  fee 
 Low  oar  intereft  in  that  righteoufnefs,  or  our  title  to  the 
 kingdom,  through  it,  will  be  manifeflied  at  lail-,  Matth. 
 XXV.  34. — 40.  Is  not  he  then,  who  is  labouring  in  the 
 work  there  fpoke  of,  feeking  the  kingdom  of  God  and  his 
 righteoufnefs?  The  pure  and  undefiled  religion  mentioned 
 bv  Jan^es,  and  the  fruit  meet  for  repentance,  fpoke  of  by 
 John  Baptift,  is  a -very  notable  part  of  our  conformity  to 
 the  righteoufnefs  of  Jefus  Chriff,  and  to  the  Father's  love 
 in  giving  him  ;  and  as  John  fays,  He  that  doth  righteouf- 
 nefs is  righteous,  even  as  he  is  righteous  ;  he  condefcends 
 on  this  as  the  great  inftance  of  it,  fee  i  John  iii.  7-  16.  17. 
 I'd.  and  compare  2  Cor.  ix.  9.  10.  and  Ifaiah  Iviii.  7.  8. 
 which,  if  you  coniider,  ferves  to  let  you  fee  that  almfgi- 
 ving  is  not  fo  foreign  to  his  righteoufnefs  as  you  would  be 
 ready  to  imagine.  Yea,  and  this  is  it  to  which  God's  pro- 
 mife,  of  adding  thefe  thing:  to  us,  in  the  time  of  our  need 
 that  may  come,  which  the  Gentiles  feek  to  add  to  them- 
 felves,  is  annexed,  both  in  the  Old-teflament  prophecy 
 and  in  the  New  Teftament ;  fee  Pfal.  xxxvii.  25.  26.  PfaL 
 xli.  i.  2.  3*  Heb.  xiii.  i.  2*  3.  5.  6. 
 
 Obj.  6.  You  fay,  **  I  think  alfo,  that  there  is  fomething 
 *'  relating  to  this  in  what  our  Lord  fays  unto  his  apoftles, 
 "  when  firfh  fending  them  out  to  preach  the  gofpel.  Then 
 **  he  fays  unto  them,  Provide  nothing  for  your  jourfiey^ 
 "  as  you  have  it  in  Matthew  chap.  x.  ;  and  yet  after- 
 ''  wards  lays  (being  about  to  leave  them),  JVhen  Ifent  you 
 ^^  without  purfe,  &c.  lacked  ye  any  thing  P  they  Jaid,  N'o- 
 *'  thing.  But  flow  J  faid  he,  he  that  hath  a  purfe,  let  him 
 *'  take  ity  &c.  as  you  have  it  in  Luke  chap,  xxii.^' 
 
 Avf.  To  this  I  only  anfwer  in  a  word  :  Look  how  the 
 apodles,  after  Chrifl:  left  themj  and  the  lirfl  Chriftians,  did 
 with  their  purfes ;  and  then  fee  w*iat  you  can  make  of  that 
 word,  as  they  obferved  it,  for  making  rich  in  this  world. 
 
 Obj.  7.  You  fay,  after  a  commendation  of  Paul,  10  which 
 I  lieartily  agree,  **  When  exhorting  the  church  of  Co- 
 '^  rinth  to  a  liberal  contribution  for  the  poor  faints,  he 
 ''  fays,  /  fpeak  not  by  com7nandrtient,  he.  and  again  only 
 **  fays,'  As  every  man  hath  piwpofed  in  his  heart j  fo  let  hint 
 
for  Religion  anfwered.  123 
 
 *'  give.  By  which  I  think  it  is  plain,  the  quantity  is  mucli 
 *^  left  unto  the  difcretion  or  conicience  of  the  giver,  and 
 ''  no  where  that  I  know  of  afcertained  by  the  apoflle.  Nci- 
 *'  ther  do  I  think  that  the  example  of  the  churches  of  Ma- 
 *'  cedonia  (as  to  the  quantity  of  their  gift)  fet  before  the 
 ^^  church  of  Corinth  by  the  apofhle,  was  any  command 
 **  from  him  to  them,  to  give  as  tlie  churches  of  Macedonia 
 <^  had  done  ;  it  being  teilified  of  them,  that  they  gave  be- 
 <^  yond  their  power." 
 
 Jfif.  I  own  I  cannot  underftand  what  you  mean  here  by 
 its  being  left  to  the  confcience  of  the  giver;  for,  if  there 
 be  no  law  about  it,  I  cannot  fee  what  the  confcience  of 
 right  and  wrong  can  have  to  do  with  it.  But  as  to  ahnl- 
 giving  being  left  to  the  difcretion  of  the  giver,  I  muft  ob- 
 serve ,  you  cannot  make  out  that  conclulion  *  from  this 
 paflTagc,  without  going  upon  fuch  miflakes  as  I  fee  you 
 have  fallen  into  here. 
 
 It  is  not  tellified  of  the  Macedonians,  that  they  gave  be- 
 yond their  power,  but  that  they  were  willing  beyond  their 
 power. 
 
 And  the  apoftle  here  exhorts  to  a  liberal  contribution, 
 in  imitation  of  them,  efpecially  in  their  wiUingnefs  and 
 forwardnefs  in  it ;  and  wants  that  they  (hould  not  ad  in  it, 
 as  doing  a  thing  under  the  conftraint  of  a  command, 
 to  which  they  were  otherwife  unwilling,  becaufe  he  would 
 have  it  as  bounty,  like  the  Macedonians,  and  not  as  covc- 
 toufnels,  which  gives  more  fparingly  and  gi'udgingly,  or  of 
 necefiity  ;  and  fo  he  fignifies  to  them,  he  would  not  be 
 thought  to  command  them  to  contribute,  whether  they 
 would  or  not.     That  would  not  have  been  confiilent  with 
 
 *  The  conclufion  here  intended  is  not,  That  it  Is  left  to  our  dif- 
 cretion, whether  we  fiiail  give  alms  at  all  or  not,  though  that  might 
 be  the  fame  way  inferred  from  this  paflage,  as  is  this  conclufion.  That 
 it  is  left  to  the  difcretion  of  the  giver,  whether  he  Ihall  fo  give  alms, 
 as  iikewife  to  make  rich  in  this  world,  or  not.  If  this  be  not  what 
 is  meant  by  leaving  the  quantity  to  the  difcretion  of  the  giver,  the  ar- 
 gument is  no  way  pointed  to  the  thing  in  queftion.  And  indeed  it  is 
 nothing  to  the  point  in  quefHon,  though  the  apoftle  had  left  it  free 
 to  I  he  Corinthians,  what  they  (hould  give  in  that  particular  collection, 
 or  whether  their  charity  (that  wanted  not  other  channels  to  iiow  in) 
 ihould  run  out  as  abundantly  in  the  contribution  for  the  faints  in  Judca 
 as  did  the  Macedonian  charity.  Could  it  ever  be  inferred  froni  this. 
 That  he  left  it  to  them,  whether  they  would fcrve  God,  by  almfgiving, 
 and  alfo  Mammyn,  by  maliing  rich,  or  God  alone  .'* 
 
 Ct  2  the 
 
124  Objedions  againft  the  Plea 
 
 the  nature  of  almro;iving,  nor  with  his  call  and  exhortation 
 to  a  hearty  bountiful  contribution,  which  is  true  almf- 
 giving,  after  the  example  of  the  Macedonians. 
 
 And  the  gofpel  no  where  conftrains  us  with  any  com- 
 mand to  do  alms  againft  our  wills  ;  but  it  requires  hearty 
 almlgiving,  juft  as  the  apoftle  does  in  this  inftance,  as  a 
 proof  of  the  Jincerity  o/our  lovCy  which  you  have  overlooked 
 when  you  cited  the  firft  part  of  the  verfe,  viz.  I f peak 
 not  by  comniandment.  Nor  have  you  noticed,  that  he  re- 
 quires this  bountiful  fowing  in  connexion  with  the  pro- 
 mife  of  reaping  bountifully,  and  that  he  requires  it  in  con- 
 net5lion  with  the  glory  of  God,  and  demands  it  as  the  pro- 
 fefTion  of  their  fuhjedion  to  the  gofpel  of  Chrift.  Nei- 
 ther have  you  obferved,  that  thefe  words,  Every  man 
 according  as  be  hath  purpofed  in  his  hearty  ftand  in  oppofition 
 to  grudgingly,  or  of  neceffity,  and  come  in  confequence  of 
 his  threatening  to  yfrc'i;i;?^-y/?^ri77a-/y,  or  covetoufly,  and  his 
 promife  to  bountiful  fowing  ;  and  he  concludes  it  with  this 
 reafon,  For  God  loveth  a  chearfiil  giver. 
 
 And  you  have  not  confidered  all  that  the  apoftle  fay$ 
 to  the  Corinthians  concerning  this  contribution,  when  you 
 affirm  he  only  fays,  As  every  man  hath  purpofed  in  his  hearty 
 fo  let  him  give,  and  tliis  to  lliew,  that  the  quantity  is  left 
 to  the  giver's  difcretion.  \ou  have  not  conlidered  thefe 
 words,  If  there  be  firft  a  willing  mind,  it  is  accepted,  according 
 to  that  a  man  hath,  and  not  according  to  that  he  hath  not. 
 Nor  have  you  coniidered  what  he  had  faid  to  them  of 
 this  fame  contribution,  i  Cor.  xvi.  i.  And  I  do  not  fee  how 
 much  more  particular  he  could  be  in  writing  to  them,  unlefs 
 he  had  got  a  lift  of  what  every  particular  perfon  had,  and 
 ■^vas  able  to  give,  and  given  a  particular  diredion  to  every 
 one  accordingly  ;  and  that  could  have  amounted  to  no  more 
 than  what  he  does,  when  he  fays.  According  to  that  a  man 
 hath,  and  as  God  hath  prof  per  ed  him. 
 
 And,  upon  the  whole,  unlefs  you  can  fay,  That  the 
 whole  obedience  of  the  gofpel  is  left  to  our  difcretion, 
 bccaufe  it  muft  all  be  unconftrained,  and  with  purpofe  of 
 heart,  you  (liall  never  prove  from  this,  or  any  paflage  in 
 the  gofpel,  that  almfgiving,  as  it  ftands  oppofed  to  ma- 
 king rich  in  this  world,  is  left  to  our  difcretion.  His  com- 
 mandments are  not  grievous  to  his  children,  that  over- 
 come the  world  by  faith  ;  and  if  the  law  concerning  alms 
 be  grievous  to  us,  we  might  let  it  alone  ;  but  then  let-  us 
 
 not 
 
for  Religion  anfwered.  125 
 
 not  pretend  to  be  the  children  of  the  Father  which  is  ia 
 heaven. 
 
 Thus  I  have  run  over  your  obje6lions  ;  and  if  I  have 
 left  any  thing  untouched,  you  may  put  me  in  mind.  What 
 I  have  faid,  1  think  enough  for  the  time.  But  then,  you 
 are  not  to  think  that  I  entertain  any  fuch  vain  or  foolidi 
 imagination,  as  to  think  myfelf  fufficient,  in  difputing,  to 
 match  a  luft  of  this  world,  efpccially  that  deceitful  one 
 of  covetoufnefs,  feeing  I  find  myfelf  far  from  being  any 
 thing  like  a  match  for  the  lulls  of  the  world  in  my  own 
 foul.  The  word  of  God  can  cleanfe  us  from  them  :  that 
 weapon  is  mighty,  through  God,  for  cafting  down  flrong 
 holds.  And  if  I  have  faid  any  thing  befide  that,  let  it  be 
 rejeded  ;  and  fo,  leaving  you  with  thefe  two  fcriptures, 
 Matth.  vi.  22.  23.  John  iii.  20.  21,    I  ^m,  &c^ 
 
 QCioher6,  1735. 
 
 The 
 
126 
 
 The  Ufefulnefs  of  Catechisms  confidered 
 In  a  Letter  to  a  Friend. 
 
 ■2  Tim.  3.  15.  From  a  child  thou  haft  known  the  holy  fcrip- 
 tiireSy  which  are  able  to  make  thee  wife  unto  falvation, 
 through  faith  which  is  m  Chrift  Jefus, 
 
 [Firft  publiflied  in  the  year  1736.] 
 
 S  I  R, 
 
 THIS  comes  to  offer  to  your  confideration,  a  queftion 
 previous  to  that  now  on  the  field,  about  the  Aflembly's 
 Shorter  Catechifm  ;  and  it  is  this, 
 
 What  is  the  ufe  of  catechifms  ? 
 
 Moft  part  of  Chriftians  will  readily  think  this  a  very 
 needlefs  queftion,  and  be  furprifed,  that  any  man  in  his 
 right  wits  ihould  ferioufly  move  it,  feeing  all  feds  of  Chri- 
 ftians have  feen  it  needful  to  ufe  catechifms,  and  find 
 their  great  ufefulnefs,  by  indifputable  experience.  The 
 revifer  of  the  alTembly^s  catechifm,  and  he  who  makes  re- 
 marks upon  him,  however  great  their  difference  may  be 
 otherwife,  are  perfedlly  agreed  on  this  head. 
 
 An  agreement  fo  univerfal,  in  a  matter  of  this  kind, 
 among  the  oppofite  feds  of  Chriftians,  might  incline  one 
 to  thmk,  there  muft  be  a  clearer  ground  in  the  fcripture 
 (the  foundation  of  Chriftianity)  for  this,  than  for  thofe 
 things  that  are  difputed;  but  a  variety  of  inftances  may- 
 move  a  fufpicion,  that  their  agreement  is  as  little  regu- 
 lated by  the  Bible,  as  they  are  in  their  differences.  It  has 
 happened  in  many  cafes,  that  the  Chriftian  and  learned 
 Avorld  has  differed  widely  on  points  plainly  enough  taught 
 in  the  fcriptures ;  and,  at  the  fame  time,  agreed  perfedly 
 in  things  that  are  not,  without  the  greateft  difficulty,  if  at 
 all,  deducible  from  the  fcriptures.  In  fome  cafes,  it  is  e- 
 nougli  that  a  thing  cannot  be  proved  to  be  iiatly  contra- 
 didc'd  in  ihe  Bible;  and  it  is  fufficient,  fometimes,  to  make 
 it  agreeable,  that  it  cannot  appear  difagreeable  at  firft 
 view  ;  while  other  things  muft  not  be  regarded,  as  having 
 any  foundation  in  the  fcriptures,  as  long  as  the  leaft  ihifr 
 
 or 
 
The  Ufefultiefs  of  Catechifms,  &c.     1 27 
 
 or  evafioii  of  the  evidence  that  is  brought  for  them  can  ht 
 found  out. 
 
 Contending  parties  about  church-government  are  gene- 
 rally agreed  on  this,  That  there  are  general  rules  in  the 
 fcripture,  which  warrant  us  to  do  what  we  think  mod  or- 
 derly, and  mofl  for  edification,  according  to  the  times  and 
 occafions,  which  are  not  the  lame  with  thofe  wherein  the 
 New  Teftament  was  written,  but  vaftly  different ;  yet,  in 
 difputing  about  their  forms  of  church-government,  they  re- 
 quire of  one  another  demonftrative  particular  evidence 
 from  the  fcripture,  for  that  about  which  they  contend  ; 
 even  while,  in  thefe  debates,  all  of  them  are  fain  fometimes 
 10  have  recourfe  to  the  general  rules,  or  they  are  willingj 
 by  agreement,  to  fuppofe  them. 
 
 Neither  is  there  any  confiderable  diiference  in  the  Chri- 
 ftian  world  on  this,  That  Chriftianity  is  fit  to  be  the  re- 
 ligion of  a  nation,  empire,  or  kingdom  of  this  world  ;  and 
 that  the  right  form  of  it  (i.  e,  every  man's  own  form)  (hould 
 be  the  prevailing  form;  and  feeing  the  Bible  is  liable  to 
 fo  many  falfe  -interpretations,  the  true  fenfe  of  it  ought 
 to  be  exprelTed  in  a  creed  or  confeffion,  and  eftabliflied  by 
 law,  fo  as  the  power  of  the  nation  of  this  world,  where  it 
 is  fo  eftabliflied,  may  be  employed  in  its  defence,  againft 
 all  oppofers.  Every  party  in  power  is  agreed  to  fupporC 
 the  authority  of  the  ftandard  of  faith  by  law  eftabliflied  ; 
 and  every  party  out  of  power  is  agreed,  that  the  power 
 which  upholds  the  reigning  confeffion,  fliould  not  be  em- 
 ployed againft  themfelves.  Even  they  v/ho  think  forbear-^ 
 ance  10  difTenters  the  fitteft  way  to  fupport  the  eftabliflied 
 church,  and  who  infift  on  the  diftindion  betwixt  Chrift's 
 kingdom  and  the  kingdoms  of  this  world,  have  not  got  (o 
 far  clear  yet  of  the  thought  of  a  worldly  kingdom  to  Chri- 
 ftianSj  as  to  agree  with  old  Tertullian  *  and  Cyprian  f ,  in 
 "what  they  fay  of  patient  fuffering  for  Chriftianity,  even 
 ■when  it  may  be  in  the  power  of  Chriftians  to  repel  force 
 by  force ;  for,  it  feems,  the  fathers  underftood  the  New 
 Teftament  too  literally,  and  with  too  much  of  a  limita- 
 tion to  the  limes  they  lived  in. 
 
 Parhaps  you  will  think  I  have  gone  out  of  my  way,  to 
 talk  to  you  of  the  fathers  ;  but  now  that  I  have  got  at  them, 
 you  muft  allow  me  to  obferve,  how  much  the  Chriftian 
 World  is,  at  this  day,  agreed  in  rejeding  Cyprian's  fenlc  and 
 
 *  Apol.  c.  36.  37.     t  Ad  Demetrianum. 
 
 application 
 
i2S  The  Ufefulnefs 
 
 appliGation  of  Matth.  chap.  vi.Luke  chap.  xii.  &  xvi^  in  hh 
 exhortation  to  alms-deeds  * ;  and  how  unanimoufly  they  dif^ 
 approve  of  the  method  of  laying  up  for  old  age,  and  for  our 
 children,  that  he  would  there  infer  from  the  fcriptures. 
 The  aiTcmbly's  ihorter  catechiim  exprefles  the  general  fenfe 
 of  Chriftians  on  this  head,  in  the  anfwer  to  that  queflion, 
 What  is  required  in  the  eighth  commandment  P  The  anfwer  is. 
 The  eighth  commandment  requireth  the  lavjfid  procuring  and 
 furthering  the  ivealth  and  oiitvjard  ejtate  of  oiirfclves  and  o- 
 thers.  The  text  of  the  New  Teflament  brought  to  prove 
 this,  is  I  Tim.  v.  8.  which,  it  feems,  did  not  cad  up  to 
 Cyprian  among  the  objcdions  which  he  dates  to  himfelf  a- 
 gainfl  his  doctrine  of"  almfgiving,  though  it  be  in  every 
 body's  mouth  now  :  it  was  pretty  natural  for  him  to  think, 
 that  a  text  which  ferved  to  prefs  almfdeeds,  could  never 
 be  improved  againil  almfgiving;  and  he  could  not  ima- 
 gine, at  that  time,  that  the  negle6ling  to  make  rich  in  this 
 world,  by  means  that  may  be  now  accounted  lawful,  was  a 
 breach  of  the  eighth  commandment.  It  could  not  eafily  en- 
 ter his  mind,  that  Jefu^  Chrift  and  his  apodles,  and  their 
 firfl:  followers,  (who  minded  nothing  leis,  than  the  procu- 
 ring or  furthering  their  v.^eakh  in  this  world,  by  any  means), 
 were  all  guilty  or  leading  a  life  ofdifobedience  totheeighth 
 commandment,  or  of  thieving.  But  if  he  had  lived  to  fee 
 national  Chriftianity,  he  had  been  of  another  mind,  and 
 would  have  ufed  a  lefs  literal  explication  of  the  fcriptures 
 concerning  alms,  fo  as  to  have  allowed  ChrilUans  a  little 
 more  liberty  to  fee  to  ihemfelves  and  their  children  in  this 
 world,  by  procuring  and  furthering  their  wealth  :  for  how 
 can  a  nation  of  this  world  (land,  let  be  flourith,  without  a* 
 ny  in  it  endeavouring,  within  the  bounds  of  law,  to  make 
 rich  ?  It  is  true,  ibme  will  allow,  and  highly  commend, 
 all  the  length  Cyprian  goes  in  the  matter  of  alms,  to  them 
 that  pleale  ;  as  tiiey  will  alfo  readily  agree  with  him  on  the 
 merit  he  f^leads  in  almfdeeds  f.  But,  to  bind  almfgiving 
 on  all  Chriftians,  as  he  does  by  the  gofpel-law,  and  with  {o 
 
 fevere 
 
 *  De  opere  et  cleemofynis. 
 
 ■j-  TIjc  ancient  church  fojourning  in  Rome,  thought  otherwlfe  concern- 
 ing mtrit,  v.lien  Clemens  wrote  their  minds  to  the  Corinthians  thus  : 
 
 Kciiifui^u,  K05  Cix  rtig  y^nigw;  c-o(plcc<;,  ij  <rvvi<ri6i>g,  vi  gvcretoe/a;,  «  i^yav  a;f 
 KccruiiyccTetuiB'cc  I'J  oc-ioTy^Ti  icci^otw;'  aXXa  dtU,  r'ii'i  Tr/fSA*?*  ol  Hi  TTCiVToif 
 T<^5  U7i'  ec'tuv^  0  TrUvroKeecT^^  ©so?  UlKeClMTiV, 
 
of  Catechifms  ccnfidereJ.  129 
 
 ikvere  inflections  on  them  that  ihift  and  neglecl  it,  us  what 
 lew  will  now  admit  of.  Yet  who  doth  not  appeal  to  thi ; 
 Cyprian  on  the  affair  of  the  government  and  difciplinc  of 
 the  church?  And  I  may  alk  again,  who  is  perfectly  agreed 
 \vith  him  even  on  that?  Yea,  I  miifl  tell  you,  it  will  not  he 
 eafy  to  fubfcribe  that  fame  exhortation  of  his  to  almfdeeds, 
 without  renouncing  the  fcripture-dodrine  concerning  merit : 
 and  indeed,  if  we  have  a  mind  to  cleave  to  the  fcriptures,  we 
 muflhave  the  courage  to  dillent  even  from  the  fathers,  in 
 many  cafes ;  therefore,  I  alllire  you,  I  Ihali  U'ouble  yoti  no 
 more  with  them. 
 
 You  mud  not  think  I  have  loft  my  way  -l^y  this  digrefuon. 
 I  have  another  inftance  ready  for  you,  to  ftrengthen  the  fu- 
 fpicion,  that  any  agreement  there  is  among  contending  par- 
 tics  of  Chriftians,  cannot  he  owing  merely  to  the  influence 
 of  the  fcripture,  whereby  true  Chriftians  muft  be  united. 
 
 All  churches  and  feds,  in  their  difputes  with  one  another 
 about  the  fenfe  of  the  fcripture,  are  much  agreed  in  plead- 
 ing human  authority,  where  they  can  plead  it,  and  in  magni- 
 fying the  merit,  the  wifdoin,  and  holinefs  of  the  do(S:or  or 
 dodors,  or  of  the  church  whofe  name  is  the  argument. 
 Chriftians  do  not  feem  much  afraid  of  any  danger  they  mav 
 be  in,  of  treating  their  Bible,  and  even  the  New  Tcfta- 
 ment,  as  they  fee  the  Jews  did  the  Old.  That  people  could 
 not  be  blamed  for  the  want  of  a  zeal  of  the  divine  authori- 
 ty of  the  Old-teftament  fcriptures,  or  for  the  want  of  care 
 10  preferve  them  from  corruption;  but  they  made  thefe 
 fcriptures  of  none  effedl  to  themfelves,  by  fetting  up  human 
 authority  in  the  interpretation  of  them;  fo  that  they  put 
 -the  Melfiaii  to  death  as  a  deceiver  of  the  people,  and  a 
 blafphemer,  becaufe  he  was  o[)porite  to  the  interpretation 
 that  the  raoft  wife  and  godly  rabbies  and  fathers  had  given 
 of  the  fcriptures.  Though  the  Jews  were  thus  far  miiled, 
 by  trnfting  to  ttefe  interpreters,  who,  they  thought.,  might 
 well  be  fuppofedto  know  the  mind  of  God  in  the  fcripture?:, 
 better  than  themfelven,  and  better  than  Jefus  and  his  di- 
 fciples,  who  had  never  learned;  yet  Chriftians  are  not  verv 
 apprehenftve  of  being  mifled  by  the  interpretations  of  Chri- 
 Jftian  doctors,  who  are  to  be  efteemed  wifcr  and  better  than 
 themfelves;  and  they  even  feem  to  think  the  humility  of 
 the  Jewith  people,  as  to  the  interpretation  of  the  fcriptures, 
 Bot  unworthy  of  their  imitation,  with  application  to  tJieir 
 own  learned  and  godly  interpreters,  and  to  the  tradition 
 of  their  own  fathers.     Yea,  though  Proteftants  readily  own. 
 
 Vol.  III.  ]i  that 
 
1^0  The  Ufefulnefs 
 
 that  the  fcHptures  have  been  much  perverted,  and  Chriftia- 
 jiity  greatly  corrupted,  by  means  of  the  Chriftian  leaders, 
 (and  they  pleaded,  at  iirf},  the  authority  of  the  fcriptures,  a- 
 gainll  the  Roman  church),  yet  every  feft  of  them  has  now 
 its  rabbies  and  fathers,  with  their  traditions,  and  fome  of 
 thefe  are  of  note  among  different  feds  ;  and  their  interpre- 
 tations pais  as  current  for  fcripture,  as  ever  the  interpreta- 
 tions of  the  JewiQi  rabbies  did  among  the  Jews.  The  very 
 infidels  have  the  books  they  write,  to  feduce  Chriftians, 
 Proteftants,  from  the  belief  of  the  fcriptures,  fluffed  with 
 authorities;  fo  fenfible  are  they  of  the  deep  impreffion  that 
 human  authority  has  on  the  generality  of  Chriftian  minds! 
 They  know  how  much  they  are  devoted  to  the  authority  of 
 their  dodors;  and  fo  bring  the  very  argument  againfl  Chri- 
 fli?-nity,  that  the  moft  part  of  Chriftians  have  for  it. 
 
 In  the  very  days  of  the  apoftles,  the  difciples  were  im- 
 pofed  on  by  teachers,  who  pretended  to  tell  them  the  mind 
 of  the  apoftles  ;  and  this  was  the  occafion  of  their  beginning 
 to  write  the  New  Teftament,  *  that  Chriftians  might  be 
 thereby  guarded  againft  the  frauds  of  tradition,  and  be  able 
 to  anfwer  the  perverters  of  the  gofpel,  asJefusChrift  an- 
 fwered  Satan,  It  is  written  again.  But  after  the  gofpel  is 
 fully  committed  to  writing,  with  a  fevere  prohibition  of 
 adding  any  thing  to  it,  there  is  no  keeping  of  Chriftians 
 from  the  influence  of  tradition;  and,  in  difputes  about  the 
 fenfe  of  the  written  word  of  God,  few  are  fatisfied  with  that 
 anfwer.  It  is  vmtten  again.  Human  authority  muft  caft  the 
 balance  ;  and  that  determines  the  queftion  to  the  genera- 
 lity of  Chriftians, 
 
 I  might  add  to  this.  That  whatever  differences  there  have 
 been  in  doctrine,  about  figns  and  prophecies  that  are  of  a 
 later  date  than  the  finilhing  of  the  New-teftament  fcripture, 
 the  Chriftian  world  is  pretty  much  agreed  in  ihewing  a  re- 
 gard to  them  ;  even  they  who  profefs  that  the  figns  wrought 
 at  the  coming  forth  of  the  New  Tcftament,  were  a  fuffi- 
 cient  coulirmation  of  the  miffion  and  teftimony  of  thofe  by 
 whom  it  was  given  out,  and  that  prophecy  is  completed  in 
 the  New  Teftamcnt,  and  who  profefs  to  believe  the  icrip- 
 ture,  where  it  lays,  Thefe  tl.nngs  JhouUi  ceafe^  are  yet  very 
 ready  to  demand  fome  regard  to  latter  ftgns  and  prophecies, 
 which  they  fcruplc  not  to  plead  in  confirmation  of  their  own 
 form  of  Chriftianity  ;  while,  at  the  fame  time,  they  readily 
 
 *  Ads  chap.  XV. 
 
 rejc6l 
 
of  Catechlfms  confidered.  131 
 
 fe^eS:  all  ilgns  and  prophecies  that  may  be  pleaded  in  con- 
 firmation of  any  other  oppofite  form;  and  there  are  few 
 aealous  Chriftians  of  any  noted  it6t,  upon  whom  this  has  no 
 influence. 
 
 If  you  have  not  already  forgot  the  purpofe  for  which  thefe 
 inftances  have  been  brought^  I  will  drive  it  on  to  you  by 
 another  inftance.  You  know  the  difputcs  that  have  been  in 
 the  Chriflian  world,  about  abftinence  trom  certain  kinds  of 
 meats,  on  certain  days  and  feafons.  Amidll  thefe  difputesj 
 the  Roman  church  herfelf,  and  all  the  churches  feparated 
 from  her,  feem  to  be  much  at  one  about  this,  That  the  de- 
 cree which  loofes  us  Gentiles  from  the  yoke  of  Mofes's  law, 
 (Ads  XV.  28.  29.),  leaves  it  lawful  for  us  to  eat  ftrangled  and 
 blood,  and  renders  that  as  indifferent,  and  as  little  necefTary  • 
 to  be  abflajned  from,  as  any  other  food,  from  which  the  law 
 of  Mofes  obliged  Ifrael  to  abftain  ;  yet  they  hold,  that  the 
 fame  decree  makes  it  neceflary  for  us  to  abftain  from  forni- 
 cationj  and  from  meats  offered,  in  facrifice  to  idols  of  the 
 Heathen  :  and,  at  the  fame  time,  it  appears  from  their  Con- 
 fejjions  of  Faith,  how  much  they  are  of  one  accord  in 'belie- 
 ving, that  fynods  and  councils,  with  the  obligation  of  their 
 decrees,  are  manifeft  from  that  paflage. 
 
 Once  more,  while  there  have  been  fharp  contentions, 
 even  unto  blood,  about  the  head  of  the  narion  his  being 
 the  he^d  of  the  national  church,  there  has  been  a  good  a- 
 greement  upon  this,  That  Chriftian  kings  and  rulers  come 
 in  place  of  the  kings  and  rulers  of  Ifrael,  or  of  the  heads  of 
 Zion,  Micah  iii.  10.  1 1. 
 
 From  thefe  and  fuch  like  inftances,  which  will  eafily  oc- 
 cur to  you,  it  may  appear,  there  is  no  reafon  to  w'onder, 
 that  the  revifer  of  the  catechifm,  and  the  remarker,  who 
 differ  lb  widely  in  fome  points  of  the  doctrine  of  the  cate- 
 chlfms, are  yet  fo  much  of  one  mind,  as  to  the  ufefulnefs  of 
 the  catechifm.  It  is  true,  the  remarker  fliows  much  more 
 regard  to  the  authority  of  the  authors  of  the  catechifm, 
 than  the  revifer  does;  for  he  could  not  contend  much  more 
 earneftly  for  the  words  of  the  Bible,  than  he  doth  for  the 
 words  of  his  catechifm,  nor  be  much  more  apprehenfive  of 
 the  danger  of  any  alteration  of  the  Bible-words,  than  he  is 
 of  the  ieaft  change  of  the  alFembly's  words.  The  revifer 
 makes  a  little  more  free  with  the  catechifm,  than  with  the 
 fcripturcs ;  otherwife  he  would  as  eafily  have  dropt  Rom. 
 chap.  ix.  as  what  the  catechifm  fays  of  God's  decrees  and  the 
 election  ;  and  he  had  as  ioon  parted  with  the  expreilions  of 
 
 R  2  fcripture^ 
 
132  The  Ufefulnefs 
 
 fcripture,  toiicliing  the  corruption  of  our  nature,  the  de-^ 
 merit  of  every  lin,  our  j unification  by  Chrifl's  obedience;, 
 ^nd  our  condemnation  by  the  difobedience  of  Adam,  as  he 
 parts  with  fonie  of  the  words  wlierein  thefe  things  are  ex-- 
 prefTed  in  the  cateehifm.  But  when  he  goes  about  to  cor- 
 rei5l  the  cateehifm,  he  is  fo  fenfible  of  the  influence  of  the 
 uifembly's  authority  on  mens  minds,  that  he  fees  need  to 
 inform  us  they  were  not  infallible;  yet  his  performance  fup- 
 pofes  their  authority,  and  makes  the  befl  of  it.  After  ail, 
 ilie  ufefulnefs  of  caiechifms  remains  a  fixed  point;  for, 
 without  that,  the  revifer's  labour  had  been  ufelefs  :  his  work 
 is  to  make  the  cateehifm  more  generally  ufeful.  And,  in- 
 deed, I  am  ready  to  believe,  it  will  be  the  more  generally 
 /  agreeable  to  the  world  called  Qiriftian,  the  lefs  agreeable 
 it  is  to  the  Bible.  But  you  mud  be  no  longer  diverted  from; 
 cur  quellioTi  about  the  ufe  of  catechifms. 
 
 Now,  if  we  feek  a  foundation  for  catechifms  in  the  fcrip- 
 ture, we  may  indeed  fee  there  the  catechifer,  Kunjz^av,  and 
 the  catechifed,  Kicrnz^/^i'iy^y  Gal.  vi.  6.  But  if  I  ihould  plead 
 this  for  makers  or  explainers- of  the  catechifms,  and  for  re- 
 peaters or  If  udents  of  them,  I  would  be  doing  the  fame,  as 
 if  you  would  plead  Tra^oiKicc  for  one  of  our  parilhes,  l7cicry,o7r(§;-> 
 for  our  parochial  or  diocefan  biihops,  Tr^sF/ivrs^iov  for  our  claf- 
 fical  prcibytery  over  kirk-feffions,  lKx.Ma-i^i  t2v  uy/av  for  our* 
 churches,  or  xAjj^o*  for  the  clergy :  for  we  have  got  quite 
 new  things  for  moft  of  the  old  fcripture  names;  yet  our 
 tranilators  have  not  affixed  any  thing  like  the  idea  of  cate- 
 chifms to  this  word,  either  in  this  text,  or  in  Luke  i.  4. 
 Rom.  ii.  18.  Atls  xviii.  25.  and  xxi.  21.  24.  i  Cor.  xiv. 
 19.  The  text  (lands  thus  in  the  Englilh  Bible,  "  Let  hini 
 **  that  is  taught  in  the  word,  communicate  unto  him  that 
 **  teacheth  in  ail  good  things." 
 
 As  to  a  teacher,  who  h  not  an  apoflle,  his  bufmefs,  with 
 fefptcl:  to  the  word>  or  the  fcriptures,  is  not  to  compendife" 
 them,  or  give  us  a  Ihort  abflrad  of  them  ;  but  rather  ta 
 explain:  them  at  large,  or  to  tell  the  fame  things  more 
 largely  by  mouth  ;  as  may  be  gathered  from'  Ads  xv.  30. 
 31.  32.  and  Heb.  xiii.  22.  It  can  as  little  appear,  that 
 teachers  were  appointed  for  com  poling  the  fet  forms  of 
 leaching,  which  we  call  catechifms,  as  that  men  gifted' 
 ior  prayer  were  appointed  to  compofe.fet  forms  of  prayer, 
 »)r  exhorters  to  compofe  fet  homilies.  It  is  true,  there 
 is  a  form  of  prayer  fet  in  the  Bible  ;  but  that  form  is 
 appointed  by  liini  who  hath  power  to  furnilh  us  with  the 
 
 Spiric 
 
of  Catecliifms  confidered.  13^ 
 
 Spirit  of  prayer,  and  to  enable  us  to  fay  it  with  underfland'-' 
 ing,  and  fuitable  atic6lions;  and  the  inference  would  be 
 too  wide,  from  him  to  any  other  prayer-maker,  as  to  the 
 capacity  to  compofe  a  proj^er  form  of  prayer.  There  are 
 like  wife  fermons  fet  down  in  the  Bible  (as  little  copied  af- 
 ter in  our  fermons,  as  the  prayer  is  in  our  prayers);  but 
 ihefe  preachings  were  infpired,  and  are  the  rule  of  faith, 
 Avhich  no  fermons  or  homilies  fmce  compofed,  c^n  pretend 
 to.  We  have  no  catechifm  in  the  Bible  ;  and  though  we 
 had,  as  we  have  fomething  like  ihorc  funis  of  the  firfh 
 principles,  we  could  not  infer  from  thence^  that  uninfpircd 
 men  have  power  to  compofe  and  impoi'e  fet  forms  of  cate-' 
 chifing.  It  mull  therefore  be  iurprifmg,  that  they  who  arc 
 fo  much  offended  with  fet  forms  of  prayer,  as  in  the  church 
 of  England,  and  fet  homilies  for  uniformity  of  preaching, 
 as  in  Sweden,  Ihould  be  fo  much  attached  10  a  fet  form  of 
 catchifing,  which,  through  fome  difiike  at  the  word  for?ii, 
 they  chuie  to  call  A  direct qjj  for  catechijing. 
 
 The  teacher  of  the  word  is  to  explain  the  Bible,  the 
 words  of  the  Bible,  which  is  the  word  of  God.  He  is  not 
 obliged  by  his  office,  he  is  not  gifted  by  Jefus  Chrif!:,  for 
 explaining  any  other  form  of  found  words,  but  that  which 
 was  fet  by  the  infpired  writers  ;  and,  by  the  way,  I  mufl 
 fay,  it  is  intolerable  impudence  to  apply  2  Tim  J  i.  J3.  ta 
 any  form  of  uninfpired  mens  fecting.  The  teacher's  bufi- 
 nels  is  to  make  the  ignorant  know  the  holy  icriptures,  in 
 explaining  them  by  themielves :  for,  as  Froreftants  profefs, 
 the  fcriprure  explains  itfelf.  The  Ifraelites  were  command- 
 ed to  teach  their  children  the  words  of  the  law,  Deut.  vi. 
 6.  7.  And  when  the  Levites  went  about  to  teach  the  peo- 
 ple, they  behoved  to  take  the  book  of  the  law  with  them', 
 and  inftrutS:  them  6ut  of  it,  i  Chron.  xvii.  8.  9.  10.  He 
 mufh  be  cramptd  in  the  exercife  of  his  gift  of  reaching  the 
 word,  who  is  obliged  to  lay  open  the  import  of  the  words 
 of  a  catechifm,  as  well  as  of  fcripture-texts,  and  to  accom- 
 modate the  one  to  the  other,  while  the  catechumen  is  bur- 
 dened with  the. addition  of  a  human  text  to  the  divine,  ami 
 with  the  accommodation. 
 
 This  will  be  manifeft,  when  you  confider,  that  a  cate- 
 chifm like  the  aflembly^  is  an  extrad  of  the  principal  theo- 
 logical thefes  from  the  polemic  divinity,  where  the  fcrip- 
 lures  arc  metaphyfically  explained  ;  and  thefe  thefes  are 
 laid  in  the  catechifm  by  the  logical  art,  in  oppofition  to  the 
 feveral  condemned  errors  and  herefies,  with  as  much  con- 
 defcenfion  to  the  capacities  of  the  vulgar,  as  the  tl;ing  would 
 
 admit 
 
134  The  Ufefulnefs 
 
 admit  of.  Every  one  of  thcfe  thefes  muH:  be  fomc  way  e}U 
 plained  and  proved  by  the  Icriptures ;  and  the  catechumeii 
 miifl:  get  fome  notion  of  them,  and  of  the  foundation  they 
 have  in  the  fcriptures,  if  he  be  duly  taught.  But  the  ca- 
 techilt  and  catechumen  both  mufl  be  in  great  dillrefs, 
 Avhere  the  catechifm  fays  ^vhat  an  ignorant  perfon  cannot 
 perceive  to  be  [bunded  in  the  fcripture,  in  matters  of  pure 
 revelation.  Here  the  catechumen  muft  either  give  an  im- 
 plicit faith  to  the  catechifm,  and  reft  in  that,  without  the 
 Icripture  (according  to  common  pradice),  or  do  nothing. 
 
 The  dodrine  concerning  the  churcJi,  of  which  the  icrip- 
 ture fpeaks  a  great  deal,  is  a  matter  of  pure  revelation. 
 The  ihortcr  caiechiim  mentions  it  not,  but,  in  oppofition  to 
 the  fuppofed  error  of  thole  who  deny  a  catholic  vifible 
 church,  in  that  queftion  which  is  alfo  intended  againft  Ana- 
 baptifm.  The  queftion  is,  "  To  whom  is  baptifm  to  be  ad^ 
 '<  miniftered?"  Jnfwer,  *' Baptifm  is  not  to  be  adminiftered 
 **  to  any  that  are  out  of  the  vifible  church,  till  they  profefs 
 "  their  faith  in  Chrift,  and  obedience  to  him;  but  the  in- 
 *'  fants  of  fuch  as  are  members  of  the  vifible  church  arc  to 
 *'  be  baptized."  Here  the  teacher  muft  make  the  ignorant 
 underftand  the  church  to  be  tlie  whole  company  of  them  that 
 profefs  faith  in  Chrift,  and  obedience  to  him,  with  their  in- 
 fants ;  and  cannot  confine  this  notion  of  the  church,  to  any 
 particular  aflembly  or  fed  of  Chriftians :  he  muft  ihew  his 
 catechumen,  that  this  church  comprehends  all  on  the  globe, 
 who  profefs  faith  in  Chrift,  and  obedience  to  him,  with 
 their  infants;  and  that  all  congregations,  or  any  kind  of 
 particuhir  focieties  of  thefe,  however  large,  are  but  mem- 
 bers of  this  catholic  body.  Next,  he  muft  let  him  under- 
 ftand, that  tliis  church  is  vifible,  by  Ihewing  him  how  it  may 
 be  feen  ;  and  fo  give  him  the  diftindion  betwixt  this  church 
 which  may  be  fecn,  and  the  in  vifible  church  which  may  not 
 now  be  feen,  and  is  only  believed  to  be.  And  thus  he  is 
 put  to  the  trouble  of  (hewing  his  fcholar  a  church  in  the 
 fcripture,  carefully  abftra6led  from  any  particular  fociety  of 
 Chriftians,  and  from  the  whole  company  of  the  regenerated, 
 redeemed  elccT: ;  which,  you  may  think,  muft  coft  him  Ibme 
 pains :  yet  this  is  not  all ;  he  muft  perfuade  him,  that  a 
 church,  which  neither  he,  nor  any  other  man  ever  faw,  or 
 can  fee,  is  the  true  vifible  church,  whereof  all  particular 
 churches  are  but  members.  And,  if  I  miftake  not,  (as  I 
 am  very  ready  to  do  upon  a  point  fo  very  metaphylical), 
 the  catechumen,  if  he  would  be  defended  from  the  error  on 
 this  head,  muft  underftand,  that  the  particular  vifible  fo- 
 ciety 
 
of  CatecKlfms  confidered, 
 
 35 
 
 ciety  of  Chriftians,  whereof  he  is  a  member,  is  a  church, 
 and  muft  be  fo  called,  for  this  good  reafon,  becaufe  it  is  a 
 member  of  that  general  vifible  body,  the  church  :  and  for 
 that  fame  reafon,  he  may  be  perfuaded,  that  he  himfelf  is 
 a  church,  viz.  becaufe  he  is  a  part  or  member  of  it.  And, 
 on  the  other  hand,  he  muft  perceive,  that  the  catholic 
 body  is  vifible,  becaufe  the  member  of  that  body,  of  which 
 member  he  is  a  member,  is  vifible;  yea,  and  becaufe  he 
 himfelf  is  vifible. 
 
 I  dare  fay  you  will  think,  the  authors  of  the  catechifm 
 had  done  as  well,  to  have  let  the  catechift  and  catechumen 
 alone  with  their  Bible  on  this  fubjecT:.  No  doubt  they 
 wanted  to  prelerve  them  from  a  dangerous  error,  by  ex- 
 preffing  a  thing  clearly  and  fliortly  to  them,  which  feemed 
 intended,  in  the  fcriptures,  about  the  church,  and  which 
 even  the  catechift,  if  left  entirely  to  the  fcripture,  might 
 not  perceive.  But,  if  the  firft  principles,  which  are  the 
 proper  fubjeft,  elpecially  of  a  (horter  catechifm,  be  not  fo 
 obvious,  nor  fo  clearly  exprefled  in  the  Icripture,  as  the 
 aflembly  of  divines  could  exprefs  them,  the  Icripture  muft 
 be  a  dark  book  indeed  !  and  it  muft  follow  from  this,  that 
 the  fcripture  is  not  fo  good  a  prefervative  from  error,  as 
 the  catechifm,  or  the  interpretation  of  a  fynod  or  council ; 
 upon  which  we  ought  therefore  to  depend,  as  on  the  clear- 
 eft  and  fafeft  rule  of  faith. 
 
 Yet  you  find  Paul  faying  to  Timothy,  Ffojii  a  child  thou 
 haft  kfwvm  the  holy  fcriptures,  which  are  able  to  make  thee 
 wife  unto  falvation,  through  faith  which  is  in  Chrifl  Jefiis, 
 I  fuppofe  the  fcriptures  that  he  knew  from  a  child,  were 
 thofe  of  the  Old  Teftament,  which  were  darker  than  the 
 explication  of  them  in  the  New,  that  Timothy  learned 
 from  Paul,  and  that  is  now  completely  written.  But,  it 
 feems,  the  catechifm-makers  think  their  catechifms  more 
 clear  for  children,  and  more  capable  to  inftrud  them, 
 than  even  the  Ncw-teftament  fcripture  itfi^lf.  Whatever 
 they  think,  I  cannot  perfuade  myfelf,  that  you  will  im- 
 pute heterodoxy  or  error  to  this  propofition  that  I  would 
 gather  from  that  pafTage  of  PauTs  epiftle  to  Timothy,  with 
 other  texts,  and  from  the  nature  of  the  thing,  viz.  '^  No 
 *'  words  are  capable  to  tell  the  mind  of  God,  fo  (hortly 
 '^  and  clearly  at  once,  to  young  or  old,  to  learned  or  un- 
 *'  learned,  wife  or  foolilh,  as  the  words  of  the  fcriptures 
 "  themfelves."  Now,  if  this  be  the  ufe  of  caiechifms,  to 
 give  a  child,  or  an  ignorant  perfon,  a  (horter  and  more  clear 
 
 and 
 
136  The  Ufefulnefs 
 
 -and  difliindl  view  of  the  fcripture-dodlrine,  than  is  given  \a 
 xhe  fcripture  itfelf,  you  will  not  be  able  to  convince  me  of 
 their, life fulnei's,  till  you  perluade  nie,  by  the  fcriptures,  that 
 my  propofition  is  erroneous. 
 
 And  would  not  a  child's  memory,  think  you,  be  as  well 
 teftowed  upon  pafTages  of  fcripture,  as  firft  upon  Tome  Mo- 
 ther's Catechifm,  and  then  on  the  Shorter  Catechifm,  and 
 .after  that  on  the  Larger,  or  fome  large  catechifm  explain- 
 ing the  Shorter?  Or,  would  you,  were  it  in  your  choice, 
 have  your  child^s  memory  filled  with  the  words  of  men,  or 
 ^vith  the  words  of  God  ?  Do  not  think  I  am  here  any  way 
 pleading  for  a  catechifm  drawn  up  in  fcripture-words  :  I  have 
 leen  fuch  catechifms,  where  all  the  anfwers  to  the  queiliions 
 \vere  in  fcripture-words;  and  yet  I  found  the  fcripture  fo 
 perverted,  in  the  application  of  it  to  the  queftions,  that  I 
 could  call  the  catechifm  nothing  elfe,  but  an  imitation  of 
 Satan  faying  to  Chrift,  when  tempting  him,  For  it  is  writ- 
 ten. As  this  did  not  move  our  Lord,  in  the  leail,  to  depart 
 from  the  fcripture,  as  his  defence  (for  his  anfwer  was,  //  is 
 inritten  again);  fo  this  imitation  of  Satan  fliould,  in  nowife, 
 move  us  to  depart  from  the  words  of  the  fcripture,  to  words 
 of  mens  framing,  as  a  prefervative  and  defence  againft  er- 
 ror, or  to  depart  from  our  Lord's  example,  in  his  anlwer  ta 
 the  tempter.  If  we  be  afraid,  left  our  children  Ihould  be 
 znifled  by  perverfe  applications  of  fcripture-words,  I  am. 
 confident  we  cannot  take  a  better  way  to  fortify  them  againft 
 this,  than  to  endeavour  to  have  their  mind  fo  flocked  with 
 a  trcafure  of  fcripture-words,  as  they  may  be  in  a  readineis 
 to  anlwer,  It  is  vj/ittcn  again.  And,  if  they  be  trained 
 up,  at  the  fame  time,  in  a  regard  to  the  authority  of  the 
 holy  fcriptures,  in  oppofition  to  human  authority,  this  will 
 be  the  beft  mean  to  fecure  them,  not  only  againft  errors 
 that  have  been  in  the  world  already,  or  that  we  may  have 
 in  our  view  at  prefent,  but  againft  all  errors  that  may  caft 
 up  afterward,  or  all  new  Ihapes  wherein  the  old  may  again 
 appear:  for  what  can  be  called  an  error  in  Chriftianity, 
 but  that  which  is  difagreeable  to  the  fcriptures?  And,  if  the 
 fcriptures  be  not  a  fuflicient  rule  to  direct  us  againft  error 
 in  religion,  can  the  deficiency  be  made  up  by  any  human 
 writing?  When  Pai-l  forewarns  the  Ephefian  elders  of  falfe 
 Teachers,  and  of  fome  among  themfelves  arifing  after  his. 
 departure,  fpeaking  perverfe  things,  to  draw  away  difciples 
 after  them,  and  calls  them  to  take  heed  to  themfelves,  and 
 to  all  the  flock,  he  commends  them  to  God,  and  to  the 
 
 "vvord 
 
of  Catechifms  confidered.  137 
 
 M'ord  of  his  grace,  even  to  the  whole  counfel  of  God,  which 
 he  had  declared  to  them  (now  written  to  us  in  the  fcrip- 
 tures);  and  with  this  he  leaves  them,  as  a  fufficient  antidote 
 againfl  all  future  errors,  fufficient  to  build  them  up  in  the 
 faith,  and  to  give  them  an  inheritance  among  all  them 
 that  are  fan(5liried.  And  what  more  could  we  defire  for,  our 
 children?  Or  how  fhall  a  young  man  learn  to  cleanfe  his 
 way,  but  by  taking  heed  thereto,  according  10  God's  word? 
 
 Take  an  ignorant  perfon  with  a  catechifm,  and  another 
 of  equal  capacity  and  inclinaiion  to  learn,  with  the  Bible 
 itfelf;  and  by  the  time  that  the  one  ihall  be  able  to  repeat 
 his  catechifm,  and  tolerably  underfhand  it,  and  fee  the 
 juftnefs  of  the  proofs,  (for  without  that  he  is  trained  to 
 depend  merely  on  human  authority),  the  other  fliall  be  able 
 to  give  a  tolerable  account  of  the  fcripture-hijloty,  with 
 the  charader  of  Jefus,  as  drawn  in  the  gofpel,  and  copied, 
 as  far  as  it  is  imitable,  by  the  firfh  Chriflians,  and  of  the  firft 
 principles  of  the  oracles  of  God,  or  of  the  dodrine  of  Chrift, 
 and  of  the  evidence  brought  in  the  fcripture  for  the  truth 
 of  them ;  with  this  advantage,  that  he  will  be  habituated 
 to  God's  words,  and  ways  of  fpeaking,  and  a  regard  to 
 th&m,  inilead  of  mens  ;  and  (land  fairer,  all  his  days,  for 
 improvement  in  true  fcripture-knowledge,  and  his  know- 
 ledge will  be  more  pradical,  than  that  of  the  poor  ftudenc 
 of  th6  thefes  of  polemical  divinity. 
 
 A  catechifm  is  deii2:ned  for  the  infl:ru61:ion  of  the  io;norant 
 in  the  firll:  principles  of  the  oracles  of  God;  it  exhibits 
 milk  to  babes.  And,  if  the  AiTembly's  Shorter  Catechifm 
 was  defigned  to  fet  forth  thefe  firri:  principles  in  the  ihorteft 
 eafieft  manner,  and  make  them  more  clear  to  the  caj-.icities 
 of  children,  and  of  the  ignorant,  than  they  are  in  the 
 New  Teflament,  it  would  I'eem,  that  they  who  have  com- 
 pofed  catechifms  for  children,  as  introdui^lions  to  it,  and  to 
 prepare  them  for  it,  are  of  opinion,  that  it  doth  not  anfwer 
 this  dedgn;  and  is,  therefore,  fo  far  ufelefs,  as  their  intro- 
 dudory  catechifms  are  ufeful.  And  certainly,  they  have 
 not  thought  the  Shorter  Catechifm  clear  enough,  who  faw 
 it  needful  to  compofe  a  catechilm  by  way  of  an  explanation 
 upon  it.  The  pains  taken  in  compofmg  thefe  introdu(5tory 
 and  explanatory  catechifms,  upon  the  AiTembly's,  with  the 
 general  reception  thefe  have  met  with,  is  a  fadl  that  fuffi- 
 ciently  manifefts  the  common  opinion,  that  the  Aflembly's 
 Catechifm  doth  not  fufficiently  anfwer  the  end  for  which  it 
 is  fuppofed  to  be  defigned,  whatever  men  may  profcfs  to 
 
 Vol.  IIL  S  the 
 
13S  The  Ufefulnefs 
 
 the  contrary.  Or,  you  may  think,  this  multiplication  of 
 Catechifms  to  the  vulgar,  by  thoie  who  thus  feek  to  Ihare 
 in  the  great  regard  paid  by  tliem  to  fuch  compofurcs,  looks 
 alfo  very  like  a  plot  upon  them,  to  fteal  them  away  from 
 fearching  the  fcriptures,  by  filling  up,  with  catcchffnis,  the 
 little  time  they  have  for  the  peruial  of  their  Bible.  The 
 airembly  of  divines  themfelves,  who  compofed  the  Shorter 
 Catechifm,  for  fuch  as  are  of  weaker  capacity,  have  alfo 
 compofed  a  larger  one,  for  fuch  as  have  made  fome  profi- 
 ciency in  the  knowledge  of  the  grounds  of  religion  ;  and 
 thefe  are  dire^lories  for  catechifing  both  the  weaker  and 
 flroncer.  Thus  they  liave  taken  fufficient  care,  that  all  the 
 time  the  vulgar  can  have  for  lludy  and  fearch  after  knowledge, 
 lliould  be  filled  up  with  catechifms,  and  that  the  Bible  IhouUl 
 not  be  accefiihle  to  them,  but  by  their  interpretation  :  for, 
 till  they  get  through  this  long  trad  of  catec/nfing,  (whereby 
 they  may  be  fufficiently  prepolTeired),  they  make  nothing  of 
 the  Bible,  but  as  it  is  quoted  and  applied  in  the  catechifms. 
 Yea,  and  we  fee  care  taken ^ in  the  aflemblies  for  worlhip  an  the 
 Lord's  day,  that  the  vulgar  Ihould  hear  only  fo  much  of  the 
 fcripture  read  to  them,  as  the  preachers  explain ;  and,  in- 
 deed, they  are  fo  trained  to  depend  on  the  iuterpretation 
 of  the  clergy,  that  they  do  not  care  to  hear  any  more  of  the 
 fcripture,  but  what  is  explained  to  them  ;  and  the  explica- 
 tion is  more  popular  than  the  text ;  fo  that  our  people  arc 
 far  from  needing  that  exhortation  the  apoftle  gave  to  Chri- 
 iHans  in  his  day,  "  And  I  beseech  you,  brethren,  fiiffer  the 
 *'  word  of  exhortation ;  for  I  have  written  a  letter*  imto 
 *'  you  in  few  words."  The  very  children,  in  learnir]g  to 
 read,  muft  firfl  read  the  catechifm,  before  they  be  admitted 
 to  read  the  New  Teftamem.  And  thus  I  fear,  our  vulgar 
 was  elfeciually  trained  in  to  dependence  on  the  church  s  in- 
 terpretaticn,  and,  by  means  of  teaching  them  knowledge, 
 as  efFeclually  kept  from  feeing  the  fcripture  with  their  own 
 eyes  here,  as  in  the  Roman  church. 
 
 A  catechifm  compofed  by  fallible  men,  is  not  only  their 
 own  fenfe  of  the  fcriptures^  but  it  alio  determines  what 
 are  the  truths  of  the  fcriptures,  proper  for  the  ignorant  to 
 be  inftruded  iii;  and  as  fome  things  mufl  be  left  out,  the 
 catechifm-makers,  not  only  prepofTefs  the  ignorant  with 
 their  interpretation,  but  are  likewile  judges  for  them,  what 
 they  muft  know,  and  what  they  may  well  remain  ignorant 
 of,  without  hurt  to  their  fouls.  The  fcriptures  were  writ- 
 ten, not  only  for  the  wife  and  learned,  but   full  as  much 
 
 for 
 
of  Catechifms  confidered.  139 
 
 for  die  un\vi{e  and  ignorant,  who  are  therefore  bound  to 
 know  as  much  of  them,  as  they  are  capable  to  know,  by- 
 reading  or  hearing,  by  meditating  on  them  with  prayer,  be- 
 fides  attendance  on  the  gift  of  paftors  and  teacliers :  and 
 therefore  this  cutting  and  carving  on  the  counfel  of  God, 
 in  compofing  a  fet  form  of  knowledge  for  the  ignorant, 
 piuft  be  a  very  hard,  as  well  as  a  dangerous  tafk.  A  pallor 
 or  teacher,  that  has  the  daily  infpe^lion  of  the  vulgar,  wjll 
 find  a  variety  of  capacities,  and  a  great  variety  of  occafions 
 of  infmuating  the  words  of  God  upon  their  minds,  and 
 fee  the  greateft  need  of  continual  dependence  on  the  author 
 of  the  Icriptures,  for  ability  rightly  to  divide  the  word  of 
 trutli  among  them.  But,  according  to  the  idea  I  have  of 
 one  who  labours  in  rightly  dividing  the  word  of  God  among 
 the  people,  it.  cannot  but  appear  very  ridiculous  to  him,  to 
 carve  a  common  flandard  of  knowledge,  out  of  the  fcrip- 
 tures,  for  all  the  variety  of  weaker  capacities,  in  all  the 
 variety  of  fituations  wherein  they  can  be  placed,  for  re- 
 ^cWiugfcripture-kuowledges 
 
 1  have  before  given  you  an  inflance,  wherein  I  alledge 
 the  Shorter  Catechifm  goes  far  beyond  the  capacity  of  the 
 vulgar,  and  much  farther  than  the  fcripture  goes  on  that 
 point ;  and  feeing  there  is  no  lack  of  metaphyfics  in  the 
 catechifm,  you.  will  eafily  think  of  more  inftances.  You 
 may  find  fome  things  mentioneJl  there,  that  are  icivcti 
 named  in  the  Bible  ;  but  fevcral  things  negleded  or  neg- 
 ligently treated,  that  are  very  much  taught  and  inculcated 
 in  the  New  Teftament,  and  therefore  mod  necellary  to  be 
 known.     Take  thefe  inttances. 
 
 The  kingdom  of  heaveji,  which  was  the  great  fubjed  of 
 the  preaching  of  John  Baptift  in  the  very  dawn  of  the 
 gofpel,  and  of  our  Lord  and  his  apoftles  their  preach- 
 ings, yea,  and  of  his  dying  teflimony. 
 
 The  tiVQ  covenants,  de  fori  bed  and  diflinguiflied.  Gal. 
 chap.  iv.  and  Heb.  chap.  viii. 
 
 The  new  commandment,  John  xiii,  34.  35.  on  which  our 
 Lord  preached  his  lail  fermon  to  his  difciples,  and  which 
 is  the  fubje6l  of  the  whole  firit  epiftle  of  John,  and  the 
 New  Teflament  is  filled  with  it. 
 
 The  doctrine  of f elf -denial,  and  beai'ing  the  crop  after  Chrijl, 
 which  is  the  lelTon  he  teaches  all  that  would  come  after 
 him,  and  which  the  apoftles  continually  teach  in  all  their 
 writings,  and  recommend  by  the  example  of  Jefus  Chrifl, 
 
 S  2  an4 
 
140  The  Ufefulnefs 
 
 and  by  their  own  copying  after  him,  and  make  it  effential 
 to  the  charader  of  a  Chriftian. 
 
 The  pure  and  taidefiled  religion^  "which  is  defcribed  by 
 James.  The  fruits  meet  for  repentance  ^  which  are  required  by 
 Chrid's  forerunner*,  and  much  prelled  by  himfelf  and  his 
 apoflles,    and  much  prac^ifed  by  the  firll  Chriftians. 
 
 The  chara^er  of  Jefiis  Chrijl,  wliich  is  drawn  from  the 
 life,  by  the  four  evangelifts,  and  fet  forth  continually  in 
 all  the  writings  of  the  apoflles,  and  which  ought  to  be 
 imprinted  on  the  heart  of  every  Chriftian,  who  ought  to 
 be  intimately  acquainted  with  the  nature  of  that  obedience 
 or  righteoufncfs  whereby  w-e  are  juftified,  and  with  that 
 pattern  to  which  we  mull  be  conformed.  And  feeing  the 
 New  Teftament  takes  fo  much  pains  on  the  charader  of 
 church-members,  and  gives  us  the  character  of  church- 
 officers,  and  particularly  of  the  minifter  of  the  word,  once 
 and  again,  every  church-member  ought  to  be  very  weli 
 indruded  in  thefe  things  like  wife. 
 
 However  great  the  importance  of  thefe  things  migk 
 "be  reckoned  by  the  firft  Chriftians  in  the  fituation  where- 
 in they  were  placed,  the  authors  of  the  catechifm  have 
 not,  it  Teems,  found  themfelves,  by  their  fituation  and  cir- 
 cumftances,  much  concerned  to  think  on  them,  or  to  trail 
 up  their  church-members  in  the  knowledge  of  them.  A 
 diredtory  for  catechifing  a  whole  nation  of  this  world, 
 fubjeded  to  the  dominion  of  the  clergy,  (which  is  the 
 thing  that  every  fed  of  catechifm-makers  would  be  at), 
 mufl  abilrad  from  many  of  the  words  of  God  that  were 
 abfolutely  neceflary  for  the  people  whom  God  took  out 
 ot  the  nations  for  his  name,  when  he  firfl:  vifited  them  with 
 the  goipel.  The  New  Teflament  itfelf  would  be  flill  the 
 littellbook  for  fuch  a  people  ;  but  a  catechifm  fetting  forth 
 as  much  of  the  fcriptures  as  is  judged  meet  to  be  the  con- 
 feffion  of  a  nation  of  this  world,  and  in  fuch  a  manner  as 
 is  thought  mod  lit  to  be  confeiTed  by  fuch  a  nation,  is 
 moft  proper  for  national  Chriftians. 
 
 The  explication  of  the  ten  words  in  the  catechifm,  is 
 very  abftrad  from  the  difference  betwixt  the  ftate  of  the 
 church  of  ifrael,  and  the  date  of  the  New-tedament 
 church,  and  is  accommodated  to  any  nation  of  this  world, 
 as  well  as  to  the  nation  of  Ifrael.  It  is  true,  the  fourth 
 commandment  is  explained  fo    as  to  oblige  all  nations. 
 
 Matth.  ili.8.  and  Luke  iii.  8.— ir 
 
 JlOt 
 
of  Catechlfms  conlidercd.  141 
 
 not  to  obfcrve  the  fabbath  there  injoined,  but  the  firft  day 
 of  the  week,  the  fabbath-day  that  remains  to  the  people 
 of  God;  but  as  they  could  not  avoid  taking  notice  of  the 
 change  of  the  fabbath,  they  thus  take  care  to  jaftify  the 
 compelling  of  the   nations  to   keep  the  fabbatifm  of  the 
 people  of  God,  by  virtue  of  the  law  given  on  Sinai  to  the 
 nation  of  Ifrael.      The  Gentiles,  who  had   not   the  law 
 Avritten  to  them  on  tables  of  ftone,  are  not  to  be  judged 
 by  that  law,  but   by  the  law  written  on  their  hearts,    by 
 which,  and  not  by  the  law  of  Mofes,  the  apoltle  convinces 
 them  of  fm.     But  he  convinces  the  Jews  of  Cm  by  the  law 
 that  was  delivered  to  them  on  Sinai,  and  written  on  the 
 two  tables  :  for  when  God  entered  into  the  peculiar  cove- 
 nant with  the  family  of  Jacob,  which  he  redeemed  from 
 Jlgypt,  as  his  nation  and  kingdom,  Separated  from  all  the 
 nations  of  the  earth  unto  him,  as  his  peculiar  people,  he 
 fummed  up  their  duty  in  the  ten   words,  which  were  the 
 ivords  of  the  covenant.     All  the  ftatutes  and  judgments  he 
 gave  them,  were  his  explications  upon  the  ten  words,  in 
 a  fuitablenefs  to  the  peculiar  relation  betwixt  him  and  them, 
 fo  that  they  were  bound,  by  the  ten  words,  to  the  obi'erva- 
 tion  of  all  chcfe  flatutes  and  judgments,  and  difobedience 
 to  any  of  them  was   difobedience  to  the  law  written  on 
 the  tables.    The  fancluary,  with  all  the  ordinances  of  di- 
 vine worlhip  thereunto  belonging,  direded  Ifrael  in  the  ob- 
 fervation  of  the  firft  table,  and  without  thefe,  they  could 
 not  obey  that  table,  as  it  was  delivered  to  them.     And  all 
 thofe  judgments  which  men  have  called  the  judicial  law, 
 were  not  only  a  diredory  to  Ifrael,  in  the  obfervadon  of  the 
 lecond  table,  but  likewife  direded  the  government  and  di- 
 icipline  of  the  nation  upon  the  whole  ten  words :  for  there- 
 by, cutting  off  from  among  the  people,  or  death,  was  ap- 
 pointed for  the  prefumptuous  negledl  of  circumcifion  and 
 the  paflbver,   and  fur    the  profanation   of  tlie   inftituted 
 "worthip,  and  of  the  fabbath.     The  Lord  Jefus  Chrift,  the 
 end  of  the  law  for  righteoufnefs  to  every  one  that  belie- 
 veth,  the  mediator  of  the  new  covenant,  hath  aboHdied  the 
 peculiar  covenant  with  Lrael ;  and  the  application  of  the 
 law  to  the  peculiar  ftate  ot  that  nation,  with  all  the  ex- 
 plications and  directions  to  the  obfervation  of  it,   that  were 
 Jidapted  to  the  peculiar  ftate  of  that  nation,  and  luited  to  the 
 difcovery  of  God  made  to  that  people,  of  which   Chrift 
 came,  according  to  the  flefli,  and  which  was  a  figure  of 
 the  true  Ifrael  j  and  he  hath  laid  the  law  in  the  new  co- 
 venant, 
 
142  .       The  Ufefulnefs 
 
 venant,  in  a  fuitablenefs  to.  the  difcovery  of  God  therein 
 made,  and  to  the  (late  of  the  true  Ifrael,  God's  heaven- 
 ly, nation,  chofen,  redeemed,  and  called,  and  born  again 
 of  the  incorruptible  feed  of  the  word,  out  of  evety  na- 
 tion of  this  world,  without  difference.  As  this  is  a  new 
 kingdom  of  God,  to  which  he  {lands  related  by  a  new  co- 
 venant, it  has  a  new  heavenly  fandluary,  a  new  priefthood, 
 altar,  facrifice,  throne  of  grace,  and  new  ordinances  of 
 divine  fervice,  or  inftitutions  of  worihip,  belonging  to  it, 
 and  a  new  fabbath  or  day  of  reft,  as  well  as  the  new  reft 
 into  which  Jefus  Chriil:  is  entered  ;  a  new  commandment  of 
 peculiar  love  among  the  new  brotherhood,  the  true  Ifrael, 
 and  a  new  government,  exercifed  by  Jefus  Chrift,  the 
 judge,  lawgiver,  and  king  of  the  kingdom  of  heaven,  who 
 died  and  role  again,  that  he  might  be  Lord  both  of  the 
 dead  and  the  living  ;  with  a  new  difcipline  to  be  exercifed 
 in  bis  name,  in  the  churches  of  his  brethren  on  the  earth, 
 which  he  hath  inflituted,  Matth.  chap,  xviii.  and  i  Cor. 
 chap.  V.  and  appointed  to  be  done  in  the  clofeft  dependence 
 on  hirafelf,  and  without  any  dependence  on  any  authority 
 or  power  but  his  alone.  Now,  if  the  ftatutes  and  judg- 
 ments, direding  the  worihip  of  Ifrael,  and  the  difcipline 
 of  that  kingdom  of  God,  were  the  explication  and  appli- 
 cation of  the  ten  words  of  the  covenant  made  with  that 
 nation,  then  certainly  the  laws  of  the  new  covenant, 
 written  on  the  hearts  of  the  heavenly  nation,  cannot  be 
 explained  or  applied,  nor  can  the  people  of  God  be 
 duly  direded  in  the  obfervation  of  them,  without  the  things 
 juft  now  mentioned,  which  are  plain  enough  in  the  Nevv 
 Tcffament.  Thus  the  defign  of  the  New  Teftament,  in 
 applying  the  law  to  the  kingdom  of  heaven,  and  to 
 the  flate  of  the  fubjedls  of  that  kingdom,  fojourning 
 among  the  nations  of  this  world,  is  vaftly  different 
 from  the  defign  of  the  catechifm  in  applying  the  words 
 of  the  covenant  with  the  nation  of  Ifrael,  to  a  na- 
 tion or  kingdom  of  this  world,  brought  under  the  Chri- 
 Aian  name.  And,  if  the  New- teftament  way  of  explain- 
 ing the  law  be  not  clear  and  plain  enough,  the  cate- 
 chifm is  very  far  from  ferving  to  make  it  clearer ;  and 
 the  fame  thing  may  be  faid  of  all  interpretations  of  it,  that 
 ferve  to  accon-modate  it  to  the  ftate  of  national  Chriftians. 
 The  aflembiy's  account  of  the  inftitutions  of  worihip,  is 
 not  placed  in  their  explication  of  the  law,  tho'  they  make 
 fome  general  n^ention  of  them  there.    Give  me  leave  to 
 
 fay^ 
 
of  Catechilms  confidered.  143 
 
 fay,  their  account  of  th&  ordinances  ofworlliip,  as  well  as 
 of  the  grace  and  duty  of  faith  and  of  repentance,  is  not  To 
 well  placed;  for,  whereas  the  apoftle  Paul,  after  he  had 
 convinced  all  men  of  fm,  and  of  their  fubjedlion  to  God^s 
 judgment  by  the  law,  which  they  were  under,  directs  them 
 immediately  to  the  righteoufnefs  of  Jefus  Chrift,  which  is 
 imputed  to  him  that  worketh  not,  but  believeth  on  him 
 that  juftifieth  the  ungodly;  the  ailemhly,  after  concluding 
 their  explication  of  the  law,  with  a  declaration,  that  all  are 
 finners  againft  it  daily,  and  that  every  fm  dcferves  God's 
 wrath  and  curfe  eternally,  inflantly  give  us  this  queftion. 
 What  doth  God  require  of  us,  that  vje  7nay  efcape  his  ivrath 
 and  curfe  due  to  us  for  fin  P  and,  in  aniwer  thereto,  point 
 out  the  grace  or  duty  of  fairh,  afterward  defined,  with  that 
 of  repentance,  and  the  diligent  ufe  of  the  ordinances  of 
 woriliip,  which  they  call  the  outward  means  whereby  Chrift 
 communicates  to  us  the  benefits  of  redemption.  I  would 
 not  have  you  here  to  think  I  am  going  about  to  chai-ge  the 
 aflembjy  of  divines  with  ikifting  in  the  graces  of  faith  and 
 repentance,  as  there  defined,  and  the  diligent  ufe  of  thefe 
 ordinances,  to  the  room  and  place  that  is  only  due  to  the 
 righteoufnefs  of  Chrift,  which  is  imputed  to  us,  and  we  re- 
 ceive by  faith  alone  :  for  their  definition  of  juftification, 
 and  their  Confeffion  of  Faith,  on  that  head,  clear  them  of  all 
 charge  that  can  be  brought  againfl  them,  of  having  any 
 fuch  bad  defign.  But  the  revifer,  who  thought  fit  to  make 
 fome  alteration  in  the  queftion  on  juftification,  has  ^ttn 
 meet  to  make  none  in  the  point  I  am  now  upon;  and  you 
 "will  not  help  the  ignorant  from  being  ready  to  think,  upon 
 this  connexion,  as  they  fee  it  [landing  in  their  catechifm, 
 that  thisfaving  faith  and  repentance,  with  the  diligent  ob- 
 fervance  of  thefe  ordinances,  will  deliver  them  from  God's 
 wrath  and  curfe  due  10  them  for  fm,  and  bring  them  into 
 favour  with  God,  and  fo  to  go  about,  by  thele  thing",  to 
 eftablifti  a  righteoufnefs  of  their  own :  yea,  further,  they 
 will  be  very  ready  to  think,  that  feeing  no  man  ia  now 
 able  to  keep  the  law,  God  requires  of  them,  in  lieu  of 
 the  obedience  of  the  law,  that  they  feek  after  thefe  graces, 
 faith  and  repentance,  in  the  diligent  ufe  of  thefe  outward 
 means  of  grace,  or  ordinances  of  worlhip;  and  if  they  do 
 this,  God  requires  no  more  of  ihem,  and  they  have  done 
 their  duty.  That  men  are  very  liable  to  deceive  thcmfelves 
 with  fuch  imaginations  as  thefe,  is  manifeil  from  v.'hat  our 
 Lord  fays  of  fome;  who  will  plead  thus  for  themfelves  before 
 
 him. 
 
i44  The  Ufefulnefs 
 
 him,  ''  Thou  hafl  taught  in  our  ftreets,  we  have  c^ten  aird 
 *^  drunk  in  thy  prerence,we  have  prophefied  in  thy  name/' 
 0-6'.  However  well  the  allembly  meant  in  this  matter,  I 
 tiare  fay,  a  catechift,  who  wants  to  keep  his  catechumen 
 from  this  grand,  but  very  common  miftakc,  will  have  hard 
 work  with  him,  on  this  part  of  his  catechifm,  to  keep  him 
 by  the  words  of  bis  catechifm,  and,  at  the  fame  time,  to  pre- 
 ferve  him  from  the  miftake. 
 
 But,  if  the  ignorant  may  be  led  into  this  dangerous  er- 
 ror, beyond  the  affembly's  defign,  by  their  way  of  intro- 
 ducing the  ordinances  in  the  catechifm,  I  fear  this  is  ma- 
 naged to  the  beft  advantage,  for  the  authority  of  the  cler- 
 gy, in  the  anfwer  to  that  quefiiion,  Hovj  is  the  word  mads 
 effefntal  to  falvation  F  Where  I  mud  fay,  they  have  taken 
 more  care  of  their  own  authority,  as  preachers,  than  of  the 
 authority  of  God,  in  the  preaching  of  his  infpired  prophets 
 and  apoilles,  written  in  the  holy  icriptures,  to  be  read  and 
 heard  by  us,  Luke  Kvi.  27. — 31.  Their  anfwer  to  the  que- 
 flion  is,  The  Spirit  of  God  makcth  the  reading,  hut  efpecial-* 
 ly  the  preaching  of  the  vjord,  an  effectual  means  of  convin- 
 cing and  converting  Jinners,  and  of  building  them  up  in  holi- 
 nefs  a?id  comfort ,  through  faith  unto  falvation. 
 
 The  revifer  of  the  Catechifm  here  drops  but  efpecially^ 
 and  fays,  the  reading  and  the  preachmg.  This  was  modeft 
 enough.  I  could  have  forgiven  him,  though  he  had  turned 
 the  but  efpecially  upon  the  reading.  But  the  remarker  up- 
 on his  performance,  is  very  angry  with  him  here,  for  two 
 reafons. 
 
 Firfty  Becaufe  he  thinks  the  revifer  fets  the  ordinance 
 of  preaching  on  a  level  with  the  bare  reading  of  the  word. 
 
 it  feems,  this  remarker  thinks  not  the  reading,  or  bare 
 reading,  as  he  fays,  of  the  word,  an  ordinance;  yea,  it  is 
 his  opinion,  that  the  preaching  of  ordinary  uninfpired  mi- 
 nilters  of  the  word,  is  debafed  too  much,  in  being  put  on 
 a  level  with  the  bare  preaching  of  the  apoflles  and  prophets 
 in  the  fcriptures :  for,  though  the  fcripture  fets  the  gift  of 
 the  infpired  minifters  of  the  word  above  that  of  paflors  and 
 teachers*,  he  would  rather  reverfe  that  order,  than  alter  a 
 word  of  his  catechifm,  or  derogate,  in  the  leaft,  from  the 
 high  regard  that  may  be  paid  by  any  to  the  preaching  of 
 its  dodlrine.  And  whatever  the  fcripture  have  to  fay  for  it- 
 fclf  on  this  head,  he  has  tlie  people  fully  af  his  opinion 
 
 *  Eph.  iv.  II.   1  Cor.  xii.  28, 
 
 here* 
 
of  Catecbifms  confidered.  14^ 
 
 here.  They  love  not  to  look  on  the  apoflles  and  prophets, 
 without  the  cloathing  of  the  interpretation  of  their  teach- 
 ers :  and  I  dare  fay,  there  is  no  part  of  their  catechifni 
 they  underfland  better,  or  conform  themfelves  more  to, 
 than  tfcis.  They  exped  little  benetit  by  the  reading  of  the 
 •word,  in  comparifon  with  what  they  look  for  from  a  fo- 
 lemn  difcourfe  of  a  noted  preacher:  and  therefore  you 
 fee  the  moft  religious  of  them  running  together,  with 
 the  greateft  expectations,  twenty  or  thirty,  and  many  more 
 miles,  to  a  folemn  occafion  of  preaching.  I  call  it  preach- 
 ing, becaufe,  you  know,  if  any  of  them  go  to  the  facra- 
 ment-table,  the  chief  thing  they  lay  themfelves  open  to 
 there,  is  the  fervent  difcourle  or  preaching  of  the  ferver  of 
 the  table  ;  and,  as  it  is  ordinarily  fome  impreffion  made  up- 
 on them  by  the  minifter's  preaching  that  leads  them  to  it, 
 they  chufe  to  go  to  their  darling  minifler's  table.  But  call 
 them  to  liearken  to  their  Bible^  (which,  through  God's  good 
 providence  toward  them,  is  every  where  at  hand),  they  will 
 readily  anfwer  you,  as  the  eunuch  anfwered  Philip,  when 
 he  was  reading  the  Old  Teflament,  and  wanted  the  New- 
 teilament  revelation  to  explain  it,  which  Philip  came  to 
 give  him,  How  can  I  underfland  what  is  read,  except  the 
 minifters  guide  me?  And  the  clergy,  very  tamely,  fuifer 
 the  people  to  hold  their  fermons  in  the  fame  place,  as  to 
 the  whole  fcripcures,  wherein  the  New  Teflament  flands  to 
 the  Old.  Yet,  you  will  fay,  the  preachings  of  our  Lord  and 
 his  apoflles,  in  the  New  Teflament,  may  compare,  as  to 
 ^mplicity,  clearnefs,  and  fuitednefs  to  vulgar  capacities,  (as 
 far  as  the  things  of  God  can  be  fuited  to  them),  with  many 
 of  their  fermons.  But,  if  the  honelt  man,  whom  you  would 
 advife  toexped  more  from  his  Bible,  and  fome  lefs  from  his 
 preachers,  and  to  take  fome  more  pains  on  his  Bible,  IhouM 
 not  be  fo  well  verfed  in  the  f'criptures,  as  to  aniwcr  3^ou  in 
 the  words  of  the  eunuch,  it  is  ten  to  one  but  Jie  would, 
 Avoid  you  Satan,  and  tell  you,  our  catechifni  fays^  The  Spi- 
 rit of  God  maketh  the  readings  but  efpecially  the  pre(u:hmg  of 
 the  word,  an  effeduaL  7neans,  &c.  And,  no  doubt,  you  have 
 obferved,  that  when  they  have  not  their  own  preachers  at 
 hand,  to  hear  the  gofpel  from  their  mouth,  they  think 
 themfelves  better  entertained  with  the  reading  of  their  fer- 
 mons, where v;ith  they  take  care  to  furniih  them  in  plenty, 
 than. with  the  company  of  bare  or  naked  apoftics  and  pro- 
 phets. Yet  the  apoftle  fays,  ^^  We  are  of  God,"  (and  they  in- 
 ilrucled  it) :  *^  he  that  knoweth  God,  heareth  usjhe  that  is 
 Vol.  in.  T  '*'  non 
 
146 
 
 The  Ufefulnefs 
 
 **  not  of  God,  bcareth  not  us.   Hereby  know  we  the  Spirk 
 *'  of  truth,  and  the  fpirit  of  error/* 
 
 Next,  the  remarker  is  of  opinion,  that  the  alteration 
 made  on  this  queftionby  the  revifer,  ferves  to  derogate  from 
 the  public  worfhip. 
 
 Here  he  fpeaks,  as  if  the  minifter's  preaching;,  and  the 
 hearing  of  him  preach,  were  the  main  thing  in  the  public 
 worfhip,  and  as  if  the  reading  and  hearing  of  God's  owa 
 "words  in  the  fcriptures  were  no  part  of  that  worfhip.  And 
 though  the  Larger  Catechifm  own,  that  the  word  may  be 
 read  publicly  to  the  congregation,  according  to  Deut.  xxxi. 
 9. — 13.  and  Neh.  chap.  viii.  and  ix.  yet  the  general  prac- 
 tice, and  the  opinion  of  the  vulgar,  agrees  fully  with  hint 
 here  alfo.  The  chief  thing  the  people  look  after  in  the 
 public  worfliip,  is  the  minifher^s  preaching;  and  the  mini- 
 iters  are  very  far  from  difcouraging  them  in  this  regard 
 they  pay  to  their  preachings,  above  the  preachings  of  the 
 prophets  and  apoftles,  in  the  fcriptures :  for  they  do  not 
 take  up  their  time  in  the  public  worfliip,  with  the  bare  read- 
 ing of  the  word ;  they  take  care  to  fill  up  that  time,  as  much 
 as  may  be,  with  their  own  difcourfes,  which  the  catechifm 
 makes,  and  the  people  believe  to  be,  the  efpecial  mean  of 
 falvation.  While  things  are  in  this  fituation,  and  the  preach- 
 ings of  the  apoflles  and  prophets,  in  the  fcriptures,  arc  not 
 fo  much  regarded  among  thofe  that  make  up  the  worfhip- 
 ping  congregations,  as  the  minifter's  preachings,  I  will  not 
 deny,  that  tlie  revifer's  alteration  of  the  words  of  the  ca- 
 techifm here,  may  pofTibly  ferve  to  derogate  a  little  from 
 the  public  worfhip,  and  to  flacken  the  diligence  of  the  peo- 
 ple's attendance  upon  it ;  but,  as  this  is  a  lamentable  flate 
 of  things,  I  mufl  think,'  it  would  noway  derogate  from  the 
 public  worlhip,  in  a  congregation  of  fuch  people  as  inclined 
 10  pay  due  regard  to  the  words  of  God,  if  the  ejpecially  fhould 
 be  turned- to  the  fide  of  the  reading:  for  though  this  alte- 
 ration in  the  public  worfliip  would  derogate  from  the  ho- 
 nour or  worfliip  of  the  clergy,  it  would  tend  the  more  to  the 
 honour  of  God,  and  anl'wer  much  better  to  the  end  for 
 Avhich  he  committed  his  word  to  writing. 
 
 When  the  apollles  began  firll  to  write  the  New  Tefta- 
 ment,  they  gave  this  reafon  for  it.  For  Mufes  of  old  time 
 hath  in  every  city  them  that  preach  him,  being  read  in  the 
 fynagogues  every  fabbath-day,  A(5ls  xv.  20.  21.  And  this, 
 compared  with  Col.  iv.  16.  i  ThefT.  v.  27.  i  Tim.  iv.  13. 
 •2  Pet.  i.  15.  nianifeftly   fliows,   that  the    fcriptures  were 
 
 written. 
 
of  Catechifms  confidered.  147 
 
 written,  in  order  to  be  read  in  the  churches,  or  wordiipping 
 aflemblies  of  Chriftians;  that  lb,  when  the  apoftles  ihould 
 be  removed,  they  might  ftill  be  heard  preach  in  their  wri- 
 tings, as  our  Lord  lays  of  Mofes  and  the  prophets,  ''  They 
 ''^  have  Mofes  and  the  prophets,  let  them  hear  them. — -- 
 *'  If  they  hear  not  Mofes  and  the  prophets,  neither  will 
 *^  they  be  perfuaded  though  one  rofe  from  the  dead,"  Luke 
 xvi.  27. — 31.  The  fcripcures  that  are  cited  in  the  proof 
 of  the  anfwer  to  this  queflion  of  the  catechifm,  fpcak  of  the 
 preaching  of  the  apoftles,  which  we  have  now  only  in  their 
 writings :  and  therefore  tliefe  very  fcriptures  k-rve  to  Ihow, 
 that  the  Spirit  of  God  maketh  efpecially  tlie  reading  of  the 
 word  an  effectual  mean  of  falvation.  And  confidering  how 
 the  reformation  from  Popery  was  brought  about,  by  means 
 of  the  tranilating  and  reading  of  the  fcriptures  to  the  people 
 in  the  vulgar  languages,  is  it  not  a  bafe  ungrateful  requital 
 of  this  goodnefs.  of  God,  in  the  Proteftant  clergy,  to  efta- 
 bliih  the  authoiity  of  their  own  preachings,  upon  the  de- 
 bafemcnt  of  the  reading  of  the  fcriptures  ? 
 
 From  all  this  we  may  fee,  that  catechifms  have  been 
 iifeful  to  advance  the  authority  of  the  clergy  above  the 
 fcriptures,  and  fo  to  fet  them  in  the  temple  of  God,  to 
 fhcw  themfelves  as  God,  exalting  therafelves  above  him: 
 for  what  lefs  can  be  faid,  when  we  fee  them  exalting  their 
 words  above  his,  and  telling  us,  if  it  faould  be  oiherwife, 
 that  would  derogate  from  the  public  worlliip  ? 
 
 As  w^e  have  been  trained  up  in  a  way  of  tliinking  a- 
 greeable  to  this  queftioji  of  the  catechifm,  and  1  am  ap- 
 prehenfive  you  may  fee  fortifying  yourfelf  againll:  me  on 
 this  fubjeft  by  experience,  my  bias  againft  authorities 
 Ihall  not  hinder  me  from  quoting  a  pafHige  from  a  famous 
 preacher,  and  a  great  obferver  of  the  influence  of  the  word 
 upon  himfelf  and  others  *,  wherein  I  have  a  fair  confefTiou 
 in  favour  of  what  I  have  been  pleading  for.  The  paflage 
 is  thus:  "  One  reafon  why  the  goipel  is  fo  unfuccefsful 
 *'  at  this  day,  is,  becaufe  the  fimplicity  of  preaching  is 
 ^<  neglected.  A  due  application  of  fcripture  is  beft  preach- 
 "  ing  ;  for  confirming  whicli,  it  is  remarkable,  that  though 
 "  God  may  make  ulc  of  the  words  of  man,_  in  letting  in 
 *'  to  the  meaning  of  it,  yet  it  is  the  very  fcripture-word 
 *<  whereby  he  ordinarily  conveys  the  comfort  or  advantage 
 '^  of  whatever  fort  ;  it  is  this  tool  of  God's  own  framing, 
 *'  that  works  the  effed." 
 
 *  Mr  Th.  Haliburton's  memoirs,  p.  141.  142. 
 
 T  2  The 
 
148 
 
 The  Ufefulneis 
 
 The  faith  or  belief  of  the  gofpel  of  Chrift,  whereby  wc; 
 are  faved,  is  more  clearly  and  plainly  defcribed  in  the  New' 
 Teftament,  than  in  any  catechifm  ;  and  an  ignorant  per- 
 foii  may  have  a  far  better  notion  of  that  grace,  by  reading 
 or  hearing  the  New  Teftament,  than  by  the  catechifms. 
 Thefc  differ  much  in  their  definitions  of  it,  as  you  may 
 fee  by  comparing  one  of  the  old  catechifms,  framed  about 
 ilie  tim6  of  the  i-cformation  from  Popery,  with  the  AlTem- 
 My's  Shorter  Catechifm.  71ie  definition  of  faith  in  that 
 ihorter  catechifm,  is  the  darkeft  of  all,  and  doth  not  fo 
 much  as  make  any  exprefs  mention  of  that  which  the  New 
 Tcihment  rails  faith  ;  and,  by  this,  as  well  as  by  the  odd. 
 detcriptions  of  it,  and  of  its  various  acts,  in  fermons,  the 
 minds  of  the  people  have  been  fo  confounded  about  it, 
 that  they  know  not  well  what  notion  to  frame  of  it.  They 
 ftippofe  the  truth  of  the  gofpel,  in  their  exercifes  about 
 faith,  in  fuch  a  way^  as  their  minds  lie  not  open  to  the 
 influence  of  the  evidence  of  its  truth  5  but  that  which  they 
 aim  at  in  this  matter,  is  to  be  made  to  feel  in  themfelves^ 
 or  to  do  that  (be  what  it  will)  that  is  imported  in  receiving 
 and  rejiirig  on  X^hriji  ;  and  this  is  w^hat  they  look  for  in  hear« 
 ing  the  minifters  preach  and  offer  Chrift  to  them* 
 
 When  you  fee  thefe  words  in  the  definition  of  faith,  As 
 he  is  offered  to  us  in  the  gofpel,  you  will  be  ready  to  think^ 
 this  is  the  gofpel  written  to  us  in  the  fcriptures  ;  but,  if 
 vou  compare  this  with  the  qlitjlion  that  fpeaka  of  the  ef- 
 iicacy  of  the  preaching  of  the  word,  above  the  bare  writ- 
 ten gofpel,  you  may  reafonably  fatpect  the  authors  of  thd 
 catechifm  would  have  us  thinkj  that  to  believe  in  Jefus 
 Chrilf,  is  to  receive  and  reft  on  him  as  he  is  offered  in  the 
 minifter's  preachings.  You  may  vindicate  them  here, 
 if  you  plcafe,  by  their  faying  plainly  in  the  fnme  catechifm, 
 I'hat  the  I'criptures  are  the  only  rule  to  direct  us  how  we 
 may  glorify  and  enjoy  God  ;  and  that  they  teach  what  we 
 are  to  believe  concerning  him,  and  what  he  requii'es  of  us. 
 And  this  might  be  fuffained  in  their  behalf,  if  there  had 
 never  been  fuch  a  thing  in  the  world,  and  among  divines^ 
 as  profiling  the  truths  of  the  gofpel,  and,  at  the  fame 
 time,  maintaining  opinions  and  practices  that  fervetoovcr^ 
 throw  them.  I  have  heard  the  CaWiniil  dodlrine,  and  an 
 Arminian  application  in  the  fame  fermon.  The  very  Ro- 
 man church  holds  the  great  articles  of  the  ChrifHan  doc- 
 trine.   And  I  own  to  you,  I  am  jealous  of  the  clei'gy,  where 
 
 their 
 
bf  Catiichifms  confidered.  14^ 
 
 their  own  authority  is  any  way  concerned,  let  them  pro- 
 fefs,  in  words,  as  much  as  his  Holinefs,  when  he  calls  him- 
 felf  the  fervant  of  the  lervanrs  of  God. 
 
 But,  however  well  the  ailembly  of  divines  may  hav6 
 meant  here,  the  people  that  are  bed  inftruded  out  of  thci 
 catechifm,  take  it  thus  ;  and  in  this  they  are  much  encou- 
 raged by  their  chief  leaders  among  the  miniftry.  There 
 is  nothing  jnore  ordinary  with  thefe  demagogues,  than  to 
 afTume  to  themfelves  all  that  the  apoflles  lay  of  them- 
 felves  and  their  ottice,  in  thefe  texts,  Rom.  x.  13. — 17. 
 -s  Cor.  V.  18.  19.  20i  They  put  on  all  the  airs  of  apoftles, 
 that  they  can  take  to  themfelves,  without  their  perfonal 
 qualifications,  and  their  power  to  inftru^l  their  commiirioii ; 
 and,  without  thefe>  the  people  are  willing  to  regard  then! 
 according  to  their  high  pretenfions  :  and  how  then  can 
 they  but  think,  that  to  believe  on  Chrift,  is  to  receive 
 liim  as  they  offer  him  ?  It  were  to  be  wilhed,  that  thefe 
 minifters  did  but  ftudy  the  qualities  and  characlcr  of  an 
 ordinary  minifter  of  the  word,  defcribed  in  the  epiilles  to 
 Timothy  and  Titus,  and  endeavour  to  recommend  them- 
 felves thereby  to  the  people.  But  their  authority  does  not 
 Hand  on  fuch  a  foundation  ;  for,  as  it  will  net  bear  exa- 
 mination by  the  fcriptures,  they  decline  to  fubmit  to  fuch 
 a  trial,  or  even  to  condefcend  to  fatisfy  fcruplers,  as  the 
 apoftles  themfelves  did  not  refufe  to  do.  The  following 
 copy  of  a  letter  I  received  lately,  gives  you  an  inftance  ot^ 
 this. 
 
 SIR, 
 
 "  QOme  few  diys  ago,  I  had  occafion  to  meet  with  1 
 O  "  clergyman  of  note  in  this  place,  performing  his 
 *'  annual  tafK  of  viftting  the  families  of  his  charge.  I  was 
 *'  looked  upon  as  a  member  of  the  family,  and  according- 
 *'  ly  exhorted.  He  concluded  with  a  iolemn  declaration  to 
 *^  us  all  in  general,  of  his  ambailadorlhip,  his  being  fent 
 "  of  God  to  bi'ing  the  word  of  falvation  to  the  houfe,  &-c, 
 "  1  was  not  a  iitiie  puzzled  to  know  what  for  an  ambalTa- 
 J'*  dor  this  was,  who  pretended  to  bring  me  the  word  of 
 *^  falvation  ;  and  you  need  not  wonder,  feeing  it  was  my  o- 
 *'  pinion,  that  the  ambaffadors  who  brought  us  that  word, 
 *'  had  long  ago  completed  their  embaily,  and  left  their 
 "  meilage  written  tons,  to  prevent  our  being  impofed  on. 
 *^  Accordingly  (with  due  deference,  I  hope)  1  propofed  my 
 
 **  fcruple 
 
150  The  Ufefulnefs 
 
 *^  fcruple  to  hini ;  lie  quickly  interrupted  me,  and  turned 
 *^  off  with  an  Apage.  Now,  Sir,  do  you  think  that  Chrift, 
 "  the  true  lent  of  God,  or  his  apoftles,  would  have  treat- 
 *'  ed  one  that  queftioned  their  commiiFion,  after  this  man- 
 "  ner?  I  (hall  he  glad  to  hear  your  mind,  iince  the  Re- 
 "  verend  gentleman  hi mfelf  thinks  it  not  worth  his  while. 
 
 ''  I  am, 
 
 "SIR, 
 
 ^'  Your  hiimble  fervant." 
 
 There  can  be  nothing  more  unlike  the  firH:  Chriflians, 
 let  be  the  apoftles,  than  the  difpoiition  of  fuch  miniflers^ 
 with  refpedl  to  the  crofs.  The  following  diflich  was  writ- 
 ten on  occafion  of  a  miniil:er  of  this  kind  his  applying  that 
 motto  to  himfelf, 
 
 Sub  ponclere  crefcit. 
 
 In  Engliili. 
 He  grows  under  the  weight  of  his  burden. 
 
 Notay  That  minider,  indeed,  had  once  the  burden  of  the 
 churches  cenfure  in  his  offer,  but  refufing  to  lloop  to 
 take  it  on,  it  is  fmce  quite  removed  out  of  his  reach  ; 
 but  ftill  enjoying  all  the  temporal  profits  of  his  poil, 
 he  is  now  become  the  very  darling  of  the  populace. 
 
 Crefcere  nil  miriini  eft  fiih  ponder e  honoris  et  certs. 
 Talc  tiiiim  prorfus  jam  tiln  pondiis  erat  ; 
 
 ^wd  ihh-iim  eft  latet  hie,  fab  pondere  crefcere  critcisy 
 Hoc  quid  Jit  fed  adhuc,   non  tibi  fcire  daiw\ 
 
 Engliffied  thus : 
 
 Beneath  the  weiglit  of  wealth  and  fame. 
 
 To  grow,  appears  no  wonder  : 
 This,  hitherto,  is  all  the  weight 
 
 You  have  been  prefTed  under. 
 
 Bat  ftill  the  myftery  lies  here; 
 
 Under  the  crol's  to  grow  ; 
 This,  by  experience,  as  yet  ^ 
 
 You've, not  been  made  to  know. 
 
 The 
 
of  Catechifms  confidered. 
 
 151 
 
 The  people  who  hol4  fuch  minifters  as  apoftles,  accoun^ 
 tlieir  preachings  the  gorpel ;  and  fmce  you  and  I  knew 
 the  world,  their  gofpei  was  the  preaching  of  a  minifter 
 that  zealoully  prefled  perfonal  covenanting  ;  and  then  it 
 came  to  be  the  preaching  of  thofe  minifters  who  refufed 
 the  oath  of  abjuration,  and  after  that  it  was  the  preaching 
 of  fuch  minifters  as  contended  for  the  doclrine  of  the  Mar- 
 row, and  fet  forth  every  man's  right  to  be  peribaded  that 
 Chrift  is  his  ;  and  there  behoved  to  be  like  wife  a  zealous 
 cry  againft  Profefibr  Simfon,  and  againft  the  church,  for  not 
 depofing  and  excommunicating  him.  But  now  the  gofpcl  is 
 the  teftimony  to  the  liberty  laid  to  be  purchajedby  Chrift,  for 
 the  majority  of  the  heads  of  families  in  every  parilb,  to  eledl 
 the  parilh-minifter,  in  oppofition  to  patronages,  and  to  the 
 call  of  the  majority  of  heritors  and  elders ;  and  a  cry  againft: 
 the  delufion  of  Independency  belongs  to  this  gofpe]  ;  but  a 
 teftimony  to  the  lolemn  league  and  covenant,  or  a  prayer 
 for  the  revival  of  the  covenanted  woik  of  reformation,  bar. 
 been  ail  along  infeparable  from  the  gofpel  of  fuch  mini- 
 fters and  their  people.  Now,  to  receive  and  reft  on  Chrift., 
 as  offered  in  this  gofpel,  efpecially  at  facraments,  and  in 
 difcQurfes  at  the  facrament-table,  (for  all  thefe  things  have 
 had  their  place  there),  is,  with  many  people,  the  favin;:; 
 grace  whereby  they  receive  and  reft  on  Chrift,  as  he  is 
 offered  to  them  in  the  gofpel. 
 
 1  am  far  from  thinking,  that  the  authors  of  the  cate- 
 chifm  had  all  thefe  things  in  view,  when  they  fpake  oe 
 Chrift's  being  offered  in  the  gofpel  :  but,  as  I  faid  before, 
 they  could  not  but  have  the  minifter*s  preaching  elpecial- 
 ly  in  their  eye,  and  efpecially  the  preaching  of  thole  mi- 
 nifters who  ihould  puriue  the  defign  of  the  folemn  league 
 and  covenant  ;  for  the  catechilm  is  a  part  of  the  unitbrmi- 
 ty  therein  defigned.  Accordingly,  the  people  look  for  the 
 right  offer  of  Chnft  from  thefe  minifters  who  would  ap- 
 pear to  them  to  adhere  moft  ftridly  to  the  covenanted 
 reformation,  though  they  live  upon  the  prefent  eftabliili- 
 jnent,  perfedly  inconfiftent  with  it.  But  if  their  charac- 
 ter be  found  on  this  point  among  the  people,  and  they  take 
 care  to  make  proper  mention  of  the  prefent  darling  ar- 
 ticle, they  may  borrov/  as  much  of  their  fermons  as  they 
 plcafe  from  Epilcopal  and  Independent  writers,  and  take 
 a  good  note  from  a  Popiib  commentator  ;  yea,  let  them 
 fay  with  or  againft  the  apoftles,  and  cry  down  brotherly 
 love   and  charity^  as  much  as  ever  they  cried  it  up,  and 
 
 meddle 
 
152     The  Ufefulnefs  of  Catechilms,  &c. 
 
 meddle  in  politics,  encourage  feditions  and  tumults,  and 
 fludy  to  diftrefs  the  government  of  the  nation,  as  much  as 
 ever  the  apoltles  ftudied  to  avoid  thefe  things,  all  will  be 
 received  by  their  people  as  good  gofpel. 
 
 The  ufe  of  the  Shorter  Catechifra,  as  a  part  of  the  uni- 
 formity intended  in  the  covenant,  is  to  afford  the  igno- 
 rant and  the  weaker  fort  of  the  nation,  a  form  of  their 
 confeflion  of  Chrift  ;  becaufe  they  alfo  mufl  have  their 
 iliare  in  the  national  profeffion  of  Chriftianity.  In  this 
 view  it  comes  in  place  of  the  confcflion  of  the  name  of 
 Chrirt,  whereof  the  fcripture  fpeaks,  and  ferves  to  fet  it 
 afide.  That  confefTion  was  produced  by  the  teaching  of 
 the  Bible,  and  the  hearers  made  it  out  themfelves,  from 
 "what  they  heard  ;  they  were  perfuaded  by  the  evidence 
 of  the  golpel  working  on  their  minds,  gladly  received  the 
 fcripture  dodrine  and  exhortation,  and  confefTed  it  freely 
 Themfelves  :  but  a  catechifm  fupplies  the  ignorant  with  a 
 confefTion,  which,  getting  by  rote,  they  who  were  never 
 influenced  by  the  gofpel  to  confefs  Chrift,  may  as  eafily 
 make,  as  thofe  who  are,  and  is  accepted  as  fuch  by  the 
 church  that  claims  a  peculiar  property  in  the  catechifm. 
 And,  as  it  is  a  part  of  the  forefaid  uniformity,  it  prevents 
 inquiry  into  the  fcriptures,  and  obliges  all,  from  their 
 childhood,  to  embrace  this  fet  of  principles,  as  the  true 
 icripture-do(?lrine  ;  whereas,  the  confefTion  of  Chriftianity 
 is  what  a  man  himfelf  gathers  from  the  fcripture,  or  from 
 Teaching  in  it,  and  not  a  form  gathered  to  his  hand,  and 
 repeated  by  him. 
 
 Thus  you  have  my  firfl  attempt  on  the  ufefulnefs  of  ca- 
 techifms.  If  you  hnd  me  lame  on  the  fubjec^,  impute  it 
 TO  the  newnefs  of  the  queftion,  or  to  my  weaknefs,  or  to 
 my  taking  the  wrong  fide  of  the  queftion,  as  you  pleafe  : 
 "but  I  have  my  aim,  if  you  (hall  think  thoroughly  on  the 
 fubje6l  ;  which  if  you  do,  it  Ihall  not  difpleafe  me,  that 
 as  many  fubje(5ls  caft  up  to  you,  as  you  fee  touched  in  this, 
 rhapfody  of  mine  ;  and  it  will  be  a  great  favour,  if  you 
 iliall  pleafe  to  offer  any  thing  on  the  queftion. 
 
 I  am, 
 
 December,  1735.         SIR", 
 
 Your,  &c. 
 
 The 
 
153 
 
 The  Ufe  of  Catechisms  further  confidered. 
 
 With  a  more  full  Account  of  God's  Ambas- 
 sadors; of  Saving  Faith,  and  of  the 
 Faith  of  Devils. 
 
 In  a  Letter  to  a  Friend. 
 
 Hold  faft  the  form  of  found  words  ivhich  thou  haft  heard  of 
 me,  in  faith  ajjd  love  •which  is  in  Chrift  Jefus,  2  Tim. 
 i.  13. 
 
 [Firft  publidied  in  the  year  1737.] 
 
 S  I  R, 
 
 MY  letter  to  you  on  the  ufe  of  catechifms  has  made 
 many  people  very  angry,  and  I  hear  it  has  been 
 warmly  refented  from  the  pulpit ;  yet  no  body,  fo 
 far  as  I  know,  undertakes  to  anfwer  it :  not  becaufe,  they  w-ill 
 fay,  there  would  be  any  difficulty  in  that;  but  becaufe  it  is 
 not  worth  while.  And  why  then  (think  I)  Ihould  it  be  worth 
 the  while  of  folemn  men  to  be  fo  angry  at  it? 
 
 I  could  not  be  iurprifed  to  find  the  popular  clergy,  with 
 their  devotees,  llicwing  their  zeal  againft  the  letter,  feeing 
 it  touches  their  authority  in  a  tender  point,  and  in  a  man- 
 ner unexpected ,  and  more  free  than  they  have  been  accu- 
 ftomed  to.  But  I  have  been  liftening  to  hear  the  grounds 
 they  give  out  for  the  offence  they  have  taken  at  it ;  and,  fo 
 far  as  I  have  heard,  they  come  to  this,  '*  That  the  letter 
 not  only  fets  afide  tlie  catechifm  (the  mean  of  enlight- 
 ening this  land  with  the  light  of  the  gofpel),  but  alfo 
 makes  the  ordinary  miniilry  of  the  word  ulcleft;  and 
 further,  it  fets  up  the  faith  of  devils  in  oppofition  to  true 
 faving  faith.'* 
 
 I  underftand  them  well ;  and  indeed  I  could  not  exped 
 
 more  ingenuity  in  an  accufation  from  them.  Bjt  the  charge, 
 
 as  it  (lands,  is  very  heavy;  and,  if  it  could  be  made  good, 
 
 Vol.111,  U  would 
 
154  The  Ufe  of  Catechlfms 
 
 \vould  infer  tlie  cenfure  due  to  darknefs  arijtng  from  the  pit, 
 as  fome  have  called  it,  in  oppofition  to  the  light  of  the  go. 
 fpel  that  is  come  into  the  world. 
 
 But  it  can  never  appear,  that,  chufing  to  follow  the  light 
 that  (hines  in  the  Bible  itfelf,  without  any  catechiim,  manifefts 
 that  love  to  darknefs  rather  than  the  light,  for  which  men 
 •will  be  damned.  Nor  can  it  be  proved,  that  the  holding 
 fafl  of  that  form  of  found  words  which  was  fet  by  the  in- 
 spired writers,  without  any  form  of  uninfpired  mens  fetting, 
 is  a  helliih  oppofition  to  the  light  of  the  gofpel  that  is  come 
 into  the  world. 
 
 We  are  allowed  by  our  mod  approved  interpreter  of  the 
 Revelation,  to  fay,  that  the  kingdom  of  antichrift  came 
 Avith  darknefs  arifmg  out  of  the  bottomlefs  pit ;  and  that  was 
 a  kingdom  of  clergy  or  churchmen,  compared  to  locufts  *. 
 Shall  we  then  fay,  that  this  kingdom  came,  by  holding  faft 
 the  Bible  itfelf,  without  any  creed  or  catechiim?  Shall  we 
 receive  it  as  gofpel  from  our  pulpit,  that  this  kingdom  of 
 d-arknefs  came  by  holding  faft  the  form  of  found  words  that 
 •was  taught  by  the  apoftles,  in  oppofition  to  all  other  forms? 
 
 And  as  little  can  it  appear,  that  the  letter  makes  the 
 preaching  of  ordinary  miniflers  of  the  word  ufelefs;  except 
 "we  Ihall  hold  it  proved  by  fuch  arguing  as  this,  viz. 
 
 **  The  letter  on  catechlfms  fets  the  gift  of  the  infpired 
 ''  miniflers  of  the  word  above  that  of  paftors  and  teachers 
 '*  who  are  not  infpired:  therefore  it  makes  the  gift  of 
 ^*  thefe  paflors  and  teachers  ufelefs. 
 
 "  The  author  will  not  allow  Rom.,  x.  14.  15.  to  be 
 *'  meant  of  their  preachings,  and  grudges  them  the  title 
 **  of  amballadors,  which  he  appropriates  to  the  apoftles: 
 *^  therefore  he  makes  their  miniflry  and  their  preachings 
 *'  ufelefs. 
 
 '  "  He  will  not  allow  their  fermons  to  be  the  rule  of  faith, 
 *'  yea  nor  to  be  a  more  efpccial  mean  of  faith,  than  the 
 *'  preaching  of  Chrifl  and  his  apoftles  in  the  fcriptures: 
 *'  and  therefore  (whatever  he  acknowledges  concerning  pa- 
 *'  ftors  and  teachers,  and  their  work  f)  he  makes  their 
 *'  preaching  as  ufelefs  as  he  makes  catechifms.'' 
 
 As  this  way  of  reafoning  plainly  tells  us  what  our  clergy 
 would  have,  fo  a  man  who  is  willing  to  admit  thefe  confe- 
 
 *  Durham  on  the  Rev.  chap.  ix. 
 |-  Let.  on  catech.  above,  p.  133.  13^.  14^, 
 
 quenccs, 
 
further  conridered, 
 
 ^55 
 
 quences,  is  ready  to  pay  them  all  the  regard  that  they  them- 
 felves  can  wilh. 
 
 The  moving  of  a  fcrtiple  againft  the  application  of  Rom. 
 X.  14.  15.  and  2  Cor.  v.  20.  and  fpecially  of  the  title  ami'af- 
 fador,  to  ordinary  uninfpired  minifters  of  the  word,  has 
 raifed  a  great  cry.  But,  confidering  the  ufe  our  clergv 
 have  made  of  that  title,  there  is  no  reafon  that  v/e  Ihould 
 yield  it  to  them,  unlefs  they  can  fairly  claim  it  by  the  New 
 Teftament.  The  idolatrous  church  of  Rome  claimed  the 
 title  of  prieils  to  her  clergy;  but  this  was  juilly  rejeded  by 
 our  fathers,  together  Avith  the  facrince  of  the  mafs:  yet 
 our  clergy,  when  they  mean  to  relied  on  any  that  ihall  pre- 
 tend to  ad  as  minifters  of  the  goipel,  and  to  adminiitrate 
 bnptifm  and  the  Lord's  {"upper,  without  their  million,  never 
 fail  to  ufe  this  text  for  themielves,  and  againlt  fuch  invaders 
 of  their  property,  Heb.  v.  4.  5.  ^^  And  no  man  taketh  this 
 *'  honour  unto  himfelf,  but  he  that  is  called  of  God  as  Aaron: 
 *'  So  alfo  Chrift  glorified  not  himfelf  to  be  made  an  high 
 *'  prieft!"  Our  fathers  denied,  that  the  claim  of  this  diftin- 
 guiihing  title  to  the  clergy  had  any  ground  in  the  New 
 Teltament,  notwithftanding  any  thing  that  might  be  ailed- 
 ged  from  i  Cor.  ix.  13.  14.;  yet  this  text  is  infilled  on  as  the 
 grand  foundation  for  the  life  our  minifters  have  by  their 
 rtipends,  which  they  plead  the  Chnflian  nation  fhould  afford 
 them,  even  as  Uie  priefts  who  attended  at  the  altar,  were 
 maintained  by  the  offerings  of  the  nation  of  Ifrael  at  that 
 altar  *.  How  far  the  title  ambaffadovy  afTumed  by  the 
 clergy,  has  been  conneded  with  i\\q  worihip  paid  to  them 
 
 by 
 
 *  The  Lord  hath  ordained  (Matth.  x.  10.  Lake  x.  7.),  That 
 they  which  preach  the  gofpel,  fhould  live  of  the  gofpel,  even  as  they 
 which  minillered  about  holy  things,  did  eat  of  the  temple,  and  they 
 which  waited  at  the  altar,  were  partakerc  with  the  altar.  This  or- 
 dinance of  the  Lord  took  pkce  in  the  time  of  the  apollles,  when  the 
 gofpel  had  the  greateil  influence  to  make  the  difciples  liberal,  and 
 long  before  there  were  any  legal  (bpends.  But  tliere  is  a  vaft  diffe- 
 rence betwixt  living  of  the  gofpel,  and  living  of  an  afl  of  parliament, 
 which,  by  its  proper  conltraining  power,  raifes  fuch  livings  as  the  go- 
 fpel never  raifed  to  the  apollles  from  Chriil's  fubjedls,  or  from  his 
 willing  people  ;  as  may  appear  from  the  apoftles  m;;nncr  of  living, 
 and  from  this,  that  they  were  fometimcs  obliged  to  work  with  their 
 hands  for  necefTaries  to  themfelves,  and  thofe  that  were  with  them. 
 And  they  who  pretend  to  fucceed  them  under  the  name  of  presbyters 
 or  bifhopsy  but  are  very  clear  for  a  difference  betwixt  themfelves  and 
 
 U  the 
 
1^6  The  Ufe  of  Catechifriis 
 
 l>y  the  nations,  or  whether  there  be  any  idolatry  in  the  re- 
 ligious homage  they  receive,  I  leave  it  to  you  to  confider. 
 ]^ut  let  us  fee  if  their  claim  to  this  title  be  any  better 
 founded  in  the  New  Teflament,  than  is  the  claim  to  that  of 
 prieji, 
 
 '  On  this  fubjed  you  mufl:,  in  the  firft  place,  be  a  critic  i 
 for  it  is  obferved,  **  that  preibyter,  Tr^sr^yVg^o?,  which  is 
 *'  elder,  and  the  word  Tr^irfttviOj  that  fignifies  to  be,  or  to 
 *'  ad  the  part  of  an  Hmballador,  come  from  the  fame  root, 
 ^^  5rgs(r/3v?,  in  the  language  wherein  the  New  Teftament 
 ^'  w^as  penned.'*  And  from  this  it  is  concluded,  "  there  can 
 ^^  be  no  fault  in  calling  a  preibyter  an  ambaffador." 
 
 Whether  they  intend  this  Ihould  hold  as  to  thofe  prefby- 
 ters  who  are  not  at  all  minifters  of  the  word,  commonly 
 called  ruling  elders,  I  (hall  not  fay.  But,  if  this  argument 
 be  good,  thefe  mufl  be  ambafladors  too,  as  they  are  preJby- 
 ters  or  elders;  yea,  the  conclufion  will  be  as  fhrong,  that  e- 
 very  ambailador  is  a  preibyter;  and  even  any  Indian  ambai*- 
 fador  to  our  king,  is  doing  the  office  of  a  preibyter,  and  may 
 be,  properly  enough,  called  by  that  name. 
 
 Yet  I  cannot  tell  if  it  vv^ill  feem  good  to  them  who  fee  the' 
 force  of  this  argument,  that  all  the  words  which  come  from 
 the  lame  root  in  that  language,  Ihould  be  promifcuoufly  ap- 
 plied. As  I  cannot  pretend  to  be  mailer  of  the  language, 
 I  am  willing  to  learn  from  them  on  this  head:  yea,  they 
 would  oblige  me  extremely  by  letting  me  know  further,  if 
 J  miift  affix  the  fame  idea  to  the  very  iame  word,  as  oft  as  I 
 find  it  in  the  Creek  teflament.  Take  but  one  inflance:  The. 
 famous  word  vtto^ccc-i^  occurs  only  five  times;  and  in  our  tranf- 
 lation,  it  is  thrice  taken  lo  fignify  confidence,  2  Cor.  ix.  4. 
 and  xi.  17.  Heb.  iii.  14.  Once  it  is  rendcved  ftihfiar^ce, 
 Heb.  xi.  I.  and  once  per/on,  Heb.  i.  3.  Poffibly  I  mighc 
 affix  one  idea  to  this  word,  that  ihould  anfwer  to  all  the  texts 
 where  it  is  found;  but  do  you  think  they  would  allow  me  to 
 
 the  apoflles  on  this  head,  fliould  confider  that  Paul  fets  ^imfelf  before 
 the  Ephehan  prcfbytcrs  or  bifliops,  as  an  example  to  them  in  this  very 
 thing,  when  he  fays,  •'  I  have  coveted  no  man's  illver,  or  gold,  or 
 "  apparel.  Yea,  you  yourfelvcs  know,  that  thefe  hands  have  miniilered 
 *'  unto  my  necelTitics,  and  to  them  that  were  with  me.  I  have  fliew- 
 *'  cd  you  all  things,  how  that  fo  labouring  ye  ought  to  fupport  the 
 *'  weak  ;  and  to  remember  the  words  of  the  Lord  Jefus,  how  he  faid, 
 '*  ft  is  more  blcffed  to  give  than   to  receive,"    Afts  xx.  33.  34. 
 
 ai- 
 de al 
 
further  confidered.  157 
 
 d'eal  thus  with  the  word  vVorafr*?  ?  Scapula  I  fuppofe  underflood 
 the  Greek  language,  and  he  thought  it  no  blunder  to  diflin- 
 guifh  the  derivates  of  ^r^s^^y?,  legaiiu,  from  the  derivates  of 
 ^rgsc-i^y?,  Jenex. 
 
 But  though  we  iliould  not  admit  this  diflindion,  we  can 
 make  no  more  of  the  matter  than  this,  viz.  The  word  elder 
 in  the  Greek  comes  from  a  root  that  fignities  an  old  man,  be- 
 caufe  the  elder^s  office  is  proper  for  one  of  age  and  experience ; 
 and  ambajjador  belongs  to  the  fame  root,  becaufe  that  office 
 requires  age  and  experience.  And  mufl  we  infer  from  this, 
 that  the  exercife  of  the  elder's  office  is  the  exercife  of  the  of- 
 f.ce  of  an  ambaflador,  or  that  elders  are  all  ambalFadors? 
 Then  we  ihall  next  fay,  becauie  a  ram  pulhes  with  his  horns, 
 and  fo  doth  a  bull,  therefore  a  ram  is  a  bulL 
 
 They  proceed  in  the  fame  way  of  reafoning,  and  obferve, 
 '^  That,  in  the  two  places  where  the  apoftle  fpeaks  of  his 
 '^  ambailadorlhip,  2  Cor.  v.  18.  19.  20.  and  Eph.  vi.  19. 
 ^'  io.  he  takes  that  title  to  himfelf,  as  a  preacher  of  the 
 ^'  gofpel,  befeeching  men  to  be  reconciled  to  God,  and^making 
 '*  knovm  the  myjiery  of  the  gofpel.  Now,  this  is  not  a  thing 
 *'  peculiar  to  the  apoftles,  but  common  to  them  Avith  all  el- 
 *^  ders,  or  biffiops,  who  are  labourers  in  the  word  and  doc- 
 *'  trine ;  and  therefore  lo  mud  the  title  a7nbajfador  alfo  be, 
 ^^  which  is  connected  with  the  preaching  of  the  gofpel  in  all 
 "  the  texts  where  it  is  ufed.  Yeaj  when  the  apoftle  Peter 
 *'  calls  \\\m{t\i alfo  an  elder,  it  is  fuppofable,  that  the  apoftles 
 '^  were  called  ambafladors,  as  they  were  elders  labouring  in 
 *^  the  word  and  do6trine:  and  as  ordinary  minifters  of  the 
 */  word  fucceed  them  in  that  miniftry,  fo  do  they  like  wife 
 ''  in  their  ambafladoriliip,  which  they  exercifed  as  minifters 
 "  of  the  word.'' 
 
 By  this  argument  thofe  prelbyters  who  are  not  at  all  mi- 
 .  nifters  of  the  word,  are  excluded  from  fucceeding  to  the  title 
 ambajfador.'  but  if  the  abfuidity  of  ruling  the  church  without 
 the  word  *,  and  the  neceffity  of  holding  fall  by  the  two  or^ 
 ders  of  church-officers  againft  Prelacy  f,  Ihould  move  any  of 
 our  Prefbytcrians  to  fay,  that  thefe  ruling  elders  muft,  in 
 fome  fenfe,  be  apt  to  teach,  as  every  elder  ihould  t ;  and  fo 
 
 *  Matth.  xxviil.  20.  i  Pet.  v.  i.  2.  3.  with  Jer.  iii.  15.  Ads 
 XX.  28.-32. 
 
 t  Ad^s  vi.  2.  4.  Rom.  xli.  6.  7.  i  Pet.  Iv.  lo.  11.  Phil.  i.  i- 
 I  Tim.  iii.  i. — 13. 
 
 X  I  Tim.  iii.  2.    Tit.  i.  5.  9, 
 
 be 
 
158  The  Uie  of  Catechifms 
 
 he  miniftcrs  oftlie  word  in  their  own  way:  then  certainly 
 they  mult  be  ambairadors  likewifc,  as  being  fuccelTors  of  the 
 apollles,  who  were  elders,  and  that  in  fome  branch  of  the 
 miniftry  of  the  word,  which  they  exercifed  as  elders. 
 
 But  the  whole  argument  goes  upon  this  fuppofition,  that 
 the  preaching  of  an  cpoftle  and  that  of  a  prelbyter  are  the 
 fame,  or  that  no  luch  difference  can  be  condefcended  on 
 betwixt  an  apoftle's  ininiltering  the  word  and  a  prefbyter's  mi- 
 nillering  it,  as  Ihonid  make  the  title  anihalfndor  applicable 
 to  the  o"ne,  and  not  to  the  other.  And  yet  there  is  no  great 
 diilicuky  in  pointing  out  fuch  a  difference. 
 
 Though  the  notion  of  an  ambaifador  from  God  to  us,  can- 
 not appear  at,  all  to  be  proper,  while  we  are  only  thinking 
 of  the  infinite  difproportion  and  of  bur  bafenefs  before  him 
 as  fmners;  yet  it  anfwers  well  enough  to  the  infinite  conde- 
 fcenfion  that  v.'e  behold  in  the  Son  of  God,  his  taking  part 
 ivith  lis  i?2  flejh  and  bloody  and  bearing  our  fins  in  his  own  body 
 >on  the  tree :  for  he  is  purfuing  this  fame  aftoniihing  conde- 
 icenfio^  toward  us,  when  he  fends  ambaifadors  of  peace,  be- 
 seeching us,  by  this,  to  be  reconciled  to  him  y  and  as  this  is 
 amiizing,  fo  mufl  our  wickednefs  appear  to  be  in  refufing 
 this  meitage.  The  apoftles  kept  this  divine  condefcenfion 
 in  view  when  they  acted  as  God^s  ambaffadors,  and  aded  ac- 
 cordingly :  for  they  did  not  imagine  that  their  honourable 
 office,  as  ambafladors,  gave  them  any  thing  of  that  fuperiority 
 over  thofe  to  whom  they  were  ambafladors,  which  their  pre- 
 tended fucceflbrs  have  drawn  out  of  it.  They  kept  by  the 
 notion  of  an  ambaflador  when  'they  applied  it  to  themfelves. 
 But  v.'e  mufl  point  out  the  forefaid  difference,  fo  as  to  make 
 It  appear  that  uninfpired  elders  or  bilbops,  preach  as  they 
 will,  do  not  fiicceed  the  apoftles  in  preaching  as  ambafladors. 
 
 The  apofllcs  were  fent  as  the  chofen  witnefles  of  the 
 Lord's  rcfurre^tion  from  the  dead,  which  they  tefl:ified  in 
 their  preachings.  Acts  x.  40.  41.  42.  and  xxvi.  16.  with  r 
 Cor.  XV.  8.  9. 
 
 They  were  immediately  commiffioned  and  infpired  with 
 the  Holy  Ghofl:,  to  declare  the  import  of  Chrifl's  refurre6tion, 
 whereof  they  were  witnefles,  and  to  reveal  the  whole  counfel 
 of  God  concerning  that  eternal  life  which  was  manifefted  to 
 them,  and  which  they  faw  in  Jefus  Chrifl:,  when  they  fkw 
 him  alive/row  the  dead,    i  John  i.  1.2.  3.  Ads  v.  20. 
 
 They  were  fent  to  declare  this  whole  counfel  of  God,  as 
 the  true  fenfe  and  hid  meaning,  or  myfl:ery  (Rom.  xvi.  25. 
 :i6.  with  Eph.  vi.  10.}  of  the  Old  Teflament,  under  the  in- 
 fallible 
 
further  confidered.  159 
 
 fallible  condadof  the  fame  Spirit  wherewith  the  prophets  had 
 been  infpired,  1  Pet.  i.  10.  11.  12.  Ai^s  xxvi.  22.  23.  and 
 X.  43.  44.  2  Pet.  i.  20.  21. 
 
 And  this,  together  with  the  fignsand  wonders,  and  divers 
 miracles  which  they  had  power  to  work  in  the  name  of  Jefus, 
 and  the  gifts  of  the  Holy  Ghoil  wherewith  they  were  endued, 
 and  which  were  beftowed  on  men  by  the  laying  on  of  tlieir 
 hands,  did  inftrutft  their  milFion,  and  Aiewed  them  to  be  faith- 
 ful to  the  truft  committed  to  them,  Heb.  ii.  i.  2.  3.  4.  So 
 that  the  belief  of  their  preaching,  as  the  teflimony  of  God, 
 is  required  of  men  under  the  pain  of  eternal  death;  and  who- 
 foever  dilbelievcs  it,  makes  God  a  liar,  becaule  he  believes 
 not  the  teftimony  of  God  which  they  declared,  Mark  xvi. 
 15.  16.  John  XX.  21.  22.  23.   J  John  v.  10. — 13. 
 
 Their  teflimony  concerning  ChriiTs  refurreclion,  and  de- 
 claration of  the  import  of  it,  was  the  preaching  of  peace  and 
 reconciliation  with  God  by  Jefus  Chrifh  (Ads  x.  36.),  de- 
 livered for  the  offences  of  fmners  of  all  nations,  and  raifed 
 again  for  their  juRification ;  and  men  are  reconciled  to 
 God,  in  believing  their  teitimony  concerning  the  refiirredion 
 of  Jefus  Chrift  the  Son  of  God  from  the  dead,  which  is  the 
 teftimony  of  God,  Rom.  iv.  24.  25.  Chap.  v.  i.  and  Chap. 
 X.  8.  9.  13.  14.  15.   I  Their,  ii.  13. 
 
 God  condefcended  infinitely  to  the  rebellious  world,  in 
 fending  the  apoftles  and  infpired  miniilers  of  the  gofpel  to 
 them  with  a  meffage  of  peace  from  him.  He  gave  them  the 
 miniilry  of  reconcilation,  impowering  them  fo  to  propofe 
 his  peace,  with  ail  the  articles  of  it,  to  the  world,  as  if  he 
 himfelf  were  doing  it ;  and  fo  the  apoftle  fays,  God  bath  given 
 to  us  (or  committed  unto  us,  or  put  in  us)  the  word  of  recon- 
 ciliation.— Novj  then  we  are  ambajfadors  for  Chriji,  as  though 
 God  did  hefeech  you  by  us,  we  pray  in  Chrtji^s  Jiead,  be  ye  re- 
 conciled to  God.  Thus  the  apoftles  and  infpired  minifters  of 
 the  gofpel  preached  the  word  of  reconciliation  as  God's  am- 
 baftadors  of  peace ;  and  this  was  their  preaching  that  we  have 
 \yritten  to  us  in  the  New  Teftament. 
 
 Now,  fuch  is  not  the  preaching  of  ordinary  minifters  of 
 the  word,  who  come  with  no  new  revelation,  nor  immediate 
 commiiGon;  but,  according  to  the  rules  laid  down  by  the 
 apoftles,  (i  Tim.  iii.  Tit.  i.),  they  are  appointed  to  inftrud, 
 exhort,  and  guide  us  by  the  revelation  of  the  word  of  God's 
 peace,  which  is  fully  made  already  by  the  apoftles  his  ambaf- 
 ladors ;    and  this,  without  any  power  to  add  any  thing  to 
 
 the 
 
i6o  The  Ufe  of  Catechlfms 
 
 the  meflage  of  the  apoftles,  or  to  take  any  thing  from  it,  or 
 any  way  to  alter  it,  Gal.  i.  6.  7.  8.  Rev.  xxii.  18.  19.  And 
 God  doth  not  oblige  us  to  hold  every  thing  they  fay  con- 
 cerning reconciliation  with  him  in  their  fermons,  as  his 
 word,  or  to  believe  that  he  is  fpeaking  to  us  all  that  they 
 fpeak,  and  is  befeeching  us  to  all  that  they  require  of  us: 
 for  their  interpretations  of  the  preaching  of  the  apoftles  are 
 not  infallible,  as  are  the  apollolic  interpretations  of  the 
 prophets.  Their  interpretations  muft  be  tried  by  the  word 
 of  the  apoftles  and  prophets  in  the  fcriptures,  and  rejefled 
 as  far  as  they  are  not  according  to  that ;  but  if  they  be  found- 
 ed in  thee  fcriptures,  they  are  to  be  received  as  God's  word 
 which  he  fen t  by  his  ambafllidors,  the  apoftles,  i  John  iv. 
 6.  Ads  XX.  28. — 32. 
 
 One  would  think,  that  a  man  who  believes  the  fcriptures, 
 or  believes  on  Chrift,  through  the  word  of  his  apoftles  (John 
 xvii.  20.),  needs  not  be  told  all  this,  needs  not  be  informed 
 of  any  fuch  difference  betwixt  the  preaching  of  the  apoftles 
 and  the  preaching  of  ordinary  minifters  of  the  word,  as 
 jhould  warrant  the  calling  of  the  one  ambaffadors,  in  dif- 
 tindion  from  the  other  ;  yet  it  is  fad,  that  fome  ftill  plead 
 there  is  no  fuch  difference,  "  becaufe  the  apoftles  proved 
 *'  the  truth  of  what  they  faid  in  their  preachings  by  the 
 "^  fcriptures  of  the  Old  Teftament,  and  the  Bereans  are 
 *'  commended  for  fearching  the  fcriptures  daily,  whether 
 '•  thefe  things  were  fo."  And  they  might  add,  that  our 
 Lord  himfelf  (who  told  the  Jews,  that  if  they  believed  not 
 him  to  be  the  Chrift,  they  fliould  die  in  their  fms)  alfo 
 bade  them  fearch  the  fcriptures,  which  teftified  of  him. 
 
 But,  at  this  rate  of  arguing  and  inferring  the  identity  of 
 npoftles  and  elders,  I  might  affirm  to  you,  that  any  private 
 Chriftian,  who  inftruds  or  exhorts  another  by  the  fcrip- 
 ture,  or  who  gives  his  ignorant  neighbour  any  information 
 of  the  way  of  peace  with  God  through  Ghrift,  revealed  in 
 the  fcriptures,  and  exhorts  him  accordingly,  is  God's  am- 
 ballador,  and  may  be  fo  called,  as  well  as  the  apoftles  : 
 for  if  his  inftrudion  and  exhortation  be  accordin^^  to  the 
 ibripture,  which  is  the  word  of  God,  his  neighbour  is  bound 
 to  receive  it  as  God's  word,  from  him  who  is  doing  his 
 duty  as  God  commands  him  in  his  word. 
 
 Our  prefbyters,  I  feai,  will  grudge  this  application  of  the 
 title  antbajfador  to  ilie  private  Chriftian  ;  and  yet  the  dif- 
 ference betwixt  the  elders  and  the  brethren,  or  the  elder 
 
 and 
 
*  further  conlidered.  i6i 
 
 snd  the  younger  *',  cannot  appear  to  be  fo  great,  even  in 
 this  matter,  as  that  betwixt  the  apollles  and  elders;  un- 
 lefs  it  could  be  proved,  that  the  apottles  were  not  lent  and 
 impowered  to  explain  the  Old  Tefiament  infallibly,  or  that 
 elders  are  infallible  interpreters  ot  the  icriptures. 
 
 All  this  ferves  to  let  us  fee  too  manifeftly,  that  our  pref- 
 byters  want  to  have  their  lermons  of  the  fame  account 
 with  the  preachings  of  the  apoflles ;  yea,  I  may  fay,  of 
 greater  ;  for  while  we  muft  receive  their  explication  of  the 
 fcriptures  as  the  word  of  God,  jnft  as  we  receive  the  apo- 
 flolic  explication  of  the  Old  Teifament,  the  apoftles  only 
 explained  the  Old  Tefiament,  but  ihey  explain  both  Old 
 and  New. 
 
 And  as  to  the  miflion  of  apoftles  to  preach  that  word  of 
 faithy  which  whofoever  believes  (hall  be  faved,  they  plain- 
 ly take  it  to  themfelves,  when  they  would  have  us  to  un- 
 derfland  their  preaching  and  their  miffion  to  be  meant  by 
 the  apoflle,  Rom.  x.  where  he  fays,  ''  The  word  is  nigh 
 
 *«  thee: -that  is  the  word  of  faith  which  we  preach. 
 
 "  For  whofoever  ihall  call  on  the  name  of  the  Lord, 
 
 '^  iliall  be  faved.  How  then  ihall  they  call  on  him  in  whom 
 •^  they  have  not  believed?  and  how  ihall  they  believe  in 
 ''  him  of  whom  they  have  not  heard?  and  how  fliall  they 
 '^  hear  without  a  preacher?  and  how  ihall  they  preach  ex- 
 **  cept  they  be  fent?  as  it  is  written,  How  beautiful  are  the 
 "  feet  of  them  that  preach  the  gofpel  of  peace,  and  bring 
 **  glad  tidings  of  good  things !  But  they  have  not  all  obey- 
 '^  ed  the  gofpel.  For  Efaias  faith.  Lord,  who  hath  believed^ 
 **  our  report?  So  then,  faith  cometh  by  hearing,  and  hear- 
 *'  ing  by  the  word  of  God.'' 
 
 It  cannot  be  denied  by  Chriftians,  that  this  is  true  with' 
 refped:  to  the  preaching  and  miffion  of  the  apoftles.  God 
 revealed  unto  them  by  his  Spirit  the  deep  things  of  his 
 wifdom,  which  none  of  the  princes  uf  this  world  knew, 
 and  which  eye  had  not  feen,  nor  ear  heard,  neither  had 
 ihcy  entered  into  the  heart  of  man  ;  and  he  fent  them  to 
 leach  thefe  things,  not  in  the  words  of  the  teaching  of 
 
 *'  I  Pet.  V.  5.  '*  Likewife  ye  younger  [vcvr^.^i),  fubmlt  yourfelves 
 "  unto  the  elder  (^r^s^SyT^^atj)  :  yea,  all  of  you  be  fiibje<5l  one  to  ano- 
 **  ther,  and  be  clothed  with  humility :  for  God  refifteth  the  proud, 
 "  and  giveth  grace  to  the  humble."  From  this -text  we  may  have 
 a  true  view  of  the  comely  order  that  God  hath  appointed  in  his 
 churches. 
 
 Voju.  IIL  X  man's 
 
i'62  The  Ufe  of  Catechifms 
 
 man's  wifdom,  but  in  the  words  of  the  Holy  Ghofl's  teach-* 
 ing  (i  Cor.  ii.) ;  lo  that  it  might  well  be  laid  with  refpe^l 
 to  their  preaching,  **  How  ihall  they  believe  on  him  of 
 **  whom  they  have  not  heard?  and  how  Ihall  they  hear 
 *'  without  a  preacher?  and  how  ihall  they  preach  except- 
 "  they  be  ferit  ?"  For  the  word  of  falvation,  through  Chrift 
 riiil'cd  from  the  dead,  was  only  to  be  learned  at  flrft  from 
 their  mouth  to  whom  God  revealed  it,  fending  them  to 
 tell  it  as  good  news  to  the  world* 
 
 But  after  they  publiihed  the  glad  tidings  by  word  of 
 mouth,  they  alfo  wrote  the  things  they  taught,  as  they  fay, 
 "  Thefc  are  written,  that  ye  might  believe  that  Jefus  is 
 *'  the  Chrjfl  the  Son  of  God,  and  that  beheving  ye  might 
 *'  have  life  through  his  name,'^  J^>hn  xx.  31.  It  muff  be 
 owned,  therefore,  that  thofe  have  heard  the  word  of  fal- 
 vation  through  Chrift,  who  hear,  them  preach  in  their  wri- 
 tings, and  that  they  who  have  their  writings  are  not  de- 
 jfitute  of  the  mean  of  believing  on  the  Son  of  God,  unto 
 life  eternal.  Yea,  they  have  a  ready  anfwer  to  thofe  que- 
 llions  coming  from  any  fet  of  uninfpired  teachers,  with 
 refpcd  to  their  own  fermons  and  mifiion,  *'  How  ihall  they 
 *'  believe  on  him  of  whom  they  have  nor  heard?  And 
 *'  how  Ihall  they  hear  without  a  preacher  ?  And  how  Ihall 
 **  they  preach  except  they  be  fent?'^ 
 
 They  can  tell  them,  **  \Ve  hear  of  him  from  his  apoftles., 
 "  whom  he  chuied  and  lent  to  publilh  the  good  news  of 
 *•  peace,  and  bring  glad  tidings  of  good  things ;  for  they 
 **  have  written  to  us  the  things  they  preached,  that  we  might 
 *'  believe  and  be  faved,  in  believing  what  they  Hill  preach 
 '^  to  us  in  their  writings.  And  as  they  tell  us  of  paftors 
 "  and  teachers,  elders  or  biihops,  whom  they  charadteriie 
 '^  to  us,  beleeching  us  to  fuifer  the  word  of  exhortation, 
 **  becaufe  they  have  written  in  few  words,  (Heb.  xiii.  22.); 
 *^  fo  if  Vv'e  Ihall  undOriland  you  to  be  theie  minifters  of  ihe 
 *^  word,  by  the  charaders  they  have  given,  and  fpecially 
 ''  by  tliis,  that  you  hold  faft,  in  your  teaching,  that  word 
 '^  of  faith  which  ihey  preached  (without  adding  thereto 
 '^  any  thing,  or  taking  from  it),  lb  as  to  be  able,  by  that 
 *'  very  dodrine  of  theirs,  both  to  exhort  and  convince  the 
 ''  gainlayers,  then  we  are  willing  to  hear  you,  and  ought 
 '^  to  pay  you  all  the  regard  that  the  apoflles  require  of  us 
 '*  toward  you,  and  becaufe  they  require  it.  But  if  you 
 *'  come  to  us  preaching  up  any  other  rule  or  flandard  of 
 *'  faith,  bcfide  that  very  word  of  faith  which  the  apoflles 
 
 /'*  preached 
 
further  confidered.  16:; 
 
 *'  preached  and  have  written  for  us  ;  and  if  you  tell  iis,  at 
 *^  the  fame  time,  that  you  are  fent  to  brin^  us  tlic  word 
 *'  of  falvation,  and  fignify  to  us  (as  your  queilions  plainly 
 "  import),  that  we  cannot  call  on  the  name  of  the  Lord 
 '^  and  be  laved,  becaufe  we  cannot  hear  of  him,  and  fo 
 ^'  cannot  believe  on  him,  without  your  fermons,  then  we 
 *'  mull:  tell  you,  we  have  ground  to  look  upon  you  as 
 ^*  preachers  of  another  golpel,  or  perverters  of  the  go- 
 *'  fpel  of  Chrill ;  and  we  are  bound  to  hold  by  the  form  of 
 *^  found  words  written  by  the  iiifpircd  minifters,  and  hear 
 '*  them  preach  to  us,  without  you  or  any  other  teachers, 
 •'  but  fuch  as  are  formed  upon  the  holy  fcripture,  and 
 '*  are  holding  faft  the  apoftolic  form  in  their  teaching,  fo 
 *'  as  to  be  able  thereby  both  to  exhort  and  convince  gain- 
 ^*  fayers.'^  ■. 
 
 Jefus  Chrift  fent  the  apoflles  as  the  Father  fent  him  ;  but 
 the  world  called  Chiiftian  is  far  from  being  agreed  about 
 the  miffion  of  thofe  who  would  be  reckoned  i'ent  by  him,  as 
 the  iucceiFors  of  his  apoftles, 
 
 The  Roman  clergy  are  very  confident  tlie  Proteftants 
 cannot  lawfully  preach,  as  preToyters  or  bilhops,  becaufe 
 they  have  not  the  true  miflion,  by  an  uninterrupted  hic- 
 cefTion  from  the  apoftles ;  and  becaufe  they  are  heretics 
 and  lehifmaiics  from  the  holy  apoftoiiq  church  of  Rome, 
 which  has  taken  away  the  ordination  that  any  of  them  may 
 pretend  to  have  had  from  her,  becaufe  they  departed  from 
 the  only  terms  upon  which  they  received  it, 
 
 Some  Proteilants  again  would  allure  us,  the  reft  cannot 
 preach  nor  adminifter  t!ie  facraments,  for  want  of  the  E- 
 pifcopal  ordination,  by  an  uninterrupted  i^jccclfion,  through 
 that  fame  Roman  church,  from  which  they  themfelves 
 fiiand  feparated  and  excommunicated. 
 
 In  our  part  of  the  Chriftian  world,  the  true  gofpel  muPc 
 be  looked  for  from  them,  who,  being  qualified  with  acade- 
 mical learnirig,  have  been  tried  and  ordained  by  a  clallical 
 preibytery,  without  the  lord  bilhop,  upon  the  terms  of  the 
 Formula^  which  they  fubfcribe. 
 
 But  fome  fay  further,  he  that  is  fent  muft  be  popular  in 
 his  preaching,  muft  have  the  call  of  the  parilh,  i.  e.  of  the 
 majority,  not  of  the  heritors  and  elders,  but  of  the  heads 
 of  families  who  keep  the  pariih-kirk,  or  of  the  male  com- 
 municants *,  that  fo  he  may  come  in  by  the  door-f ;  and  he 
 
 *  This  point  is  not  yet  fettled  among  them. 
 
 t  This  is  a  reference  to  the  very  miilion  of  Chrifl  himfelf, 
 
 X  2  muft 
 
164 
 
 The  Ufe  of  Catechifms 
 
 mud  ftand  up  for  the  covenanted  work  of  reformation,  if 
 lie  would  be  accounted  a  preacher  of  the  true  gofpcl,  and 
 not  be  looked  upon  as  one  that  runs  unfent. 
 
 And  fome  of  thefe  juftified  their  miiTion  (when  called 
 in  quellion),  by  this,  that  they  had  not  departed  from  any 
 of  the  terms  of  their  ordination,  and  by  their  adherence 
 to  the  covenanted  Prelbyterian  reformation.  This  fup- 
 pofes  the  validity  of  the  miffion  of  the  firfl  reformers, 
 who  had  no  other  ordination  (as  it  is  commonly  called), 
 bur  from  the  Roman  church.  And  yet  it  carries  a  refledion 
 on  their  miffion,  becaufe  they  departed  from  the  terms  of 
 their  ordination,  and  had  no  other  ground  to  (land  on  but 
 the  fcriptures. 
 
 Now,  all  thefe  different  feds  of  pretenders  to  the  apoflo- 
 lic  miffion,  have  a  people  ready  to  believe  them,  and  to 
 fay  after  them,  How  can  we  believe  to  falvation  without 
 our  fent  preachers  ?  and  how  can  thole  of  any  other  fed 
 preach,  feeing  they  are  not  fent?  But  if  it  were  granted 
 to  them  in  the  firft  place,  truly  to  believe  that  God  fent 
 the  apoftles,  and  in  good  earneft  to  hear  their  writings, 
 they  would  foon  find  a  fatisfying  anfwer  to  thefe  their 
 queftions. 
 
 The  apoftles  have  their  name  from  their  being  fent  to, 
 preach  the  word  of  faith ;  and  why  then  do  not  our  pref- 
 byters  call  themfelves  apoftles,  as  well  as  ambafladors  ? 
 The  argument  for  the  one,  is  full  as  ftrong  for  the  other : 
 for  can  they  not  fay,  ^^  The  apoftles  had  that  name  from 
 *'  their  being  fent  to  preach  the  gofpel,  the  word  of  falva- 
 ^'  tion  :  but  wc  are  fent  to  preach  the  gofpel,  the  word  of 
 *'  falvation  ;  therefore  we  lliould  be  called  apoftles?''  This 
 is  the  proper  inference  from  thefe  queftions,  whereby  they 
 crave  the  title  amballador :  Are  not  minijiers  of  the  word 
 JentF  have  they  72ot  a  conwiijjion  to  preach  P  We  may  there- 
 fore be  allowed,  either  not  to  call  them  ambafladors,  or  to 
 call  them  alfo  apoftles.  It  is  true,  this  is  not  the  name 
 given  ordinary  paftors  and  teachers  in  the  New  Tefta- 
 ]nent  ;  but  neither  is  the  name  ambairador.  And  though 
 the  apoftles  be  exprefsly  diftinguilhed  fiom  elders  by  that 
 name,  yet  if  our  prelbyters  had  made  as  free  with  it  as 
 ivith  ambaflador,  the  people  would  have  as  little  grudged 
 the  name,  as  they  do  the  claim  to  the  very  thing  intended 
 by  it,  viz,  that  fame  fending  to  preach  the  word  of  falva- 
 vation,  which  is  fpoke  of,  Rom.  x.  14.  15. 
 The  general  commiffion,  Matih.  xxviii.  19.  20.  m.ay  be 
 
 fuppofed 
 
further  eonfidered.  165 
 
 fuppofed  to  include  elders,  as  well  as  Chrifl's  ambafladors 
 the  apoftles,  from  what  is  faid  there  of  baptizing,  compared 
 Avith  thefe  words  of  the  apoftle,  i  Cor.  i.  17.  Chrifl  feiit  me 
 not  to  baptize,  but  to  preach  the  go/pel.  But  thele  words 
 lead  us  to  think  of  fome  peculiar  excellency  in' his  miflion 
 and  preaching  of  the  gofpel,  beyond  that  of  ordinary  bap- 
 lizers.  And  the  Lord's  promife,  of  his  prefence  to  the  end 
 of  the  world,  with  his  minifters  and  people  ferving  him, 
 is  conneded  with  the  inftrui^ions  and  commandments  which 
 he  gave  to  his  apoftles,  and  which  remain  to  this  day  in 
 their  writings,  as  we  may  believe  they  will  do  to  the  end 
 of  the  world. 
 
 Perhaps  you  may  wonder  that  I  have  infifted  fo  long  on 
 this  fubje(^,  without  taking  any  notice  oi  the  angel  of  the 
 church,  Rev.  i.  20.  and  ii.  i.;  the  name  about  which- the 
 diocefan  biihop  and  the  claffical  prelbytery  have  been  fo  long- 
 contending.  But  I  am  afraid  this  title  fuits  my  fubjed  as 
 little  as  it  does  either  of  thofe  contenders  about  it :  For  I 
 may  fay,  with  the  confent  of  a  learned  Epifcopalian*,  and 
 a  no  lets  learned  Prelbyterian  f ,  that  the  angel  of  the  church 
 is  a  name  borrowed  from  the  ancient  fynagogue,  where 
 he  by  whofe  mouth  the  congregation  made  their  public 
 prayers  to  God,  was  called  '^\y^  nh'^)  ^'-  ^-  '^^{^  meffenger  or 
 angel  of  the  congregation.  And  it  is  remarkable,  that  this 
 bullnefs  was  not  fo  confined  to  the  rulers  of  the  fynagogue, 
 but  that  other  members  were  fometimes  employed  in  it ; 
 and  whofoever  was  at  any  time  delegated  from  the  con- 
 gregation to  fpeak  their  prayers  to  God,  was  the  angel  of 
 the  congregation  for  that  time  :  for  the  proper  fignifica- 
 tion  of  the  word  ufed  in  the  Hebrew  language  for  an  an- 
 gel, is  a  mejjenger ;  and  therefore  as  a  melTenger  from 
 God  to  the  people  is  an  angel  of  God,  fo  a  mellenger 
 from  the  people  to  God  is  an  angel  of  the  people.  In 
 this  latter  fenfe  only  was  the  name  of  angel  given  to  that 
 minifter  in  the  ancient  fynagogue.  If  this  be  the  cafe,  1 
 have  nothing  to  do  with  it  in  fpeaking  of  ambafladors,  or 
 even  meflengers  from  God  ;  and  as  little  has  the  diocefan 
 bilbop  or  clafFical  prelbytery  to  do  with  the  mouth  of  a 
 fmgle  congregation  to  God  in  prayer,  efpecially  where  that 
 is  not  confined  to  the  rulers. 
 
 *  Prideaux's  connect,  part  i.  book  6. 
 
 f  Vitringa  de  fvnagoga  vetere,  lib.  3.  par.  2.  c.  i.  2.  5. 
 
 SECT, 
 
J  66  The  Ufe  of  Catechifms 
 
 SECT.      II. 
 
 BY  this  time  I  fuppofe  you  have  forgot  a  very  confidcrable 
 branch  of  the  charge  againft  the  letter  on  the  ufeful- 
 }ieis  of  catechifms,  which  was,  **  That  it  fets  up  the  faith  of 
 '*  devils  in  oppofition  to  the  true  faving  faith  defined  in  the 
 **  allenibly*3  catechilm." 
 
 If  you  would  underRand  this  charge,  and  fee  how  it  is 
 founded,  you  mud  look  to  that  paragraph  of  the  letter*, 
 where  I  commend  the  NewTeflament  above  the  catechifms, 
 •for  a  more  clear  and  plain  defcription  of  the  nature  of  faving 
 faith,  and  affirm  (ibme  tliink,  with  great  impudence)  that 
 one  may  have  a  far  better  notion  of  that  grace  from  the  New 
 Teftament  itfelf,  than  from  the  affembly's  catechifm,  or  the 
 fermons  formed  upon  it. 
 
 There  I  give  but  a  hint  of  my  opinion  concerning  the  na- 
 ture of  faith,  as  it  is  pointed  out  in  the  New  Tellament,  and 
 there  diflinguilhed  from  all  the  other  graces  that  llow  from 
 it,  and  are  infeparable  from  it.  But  now,  to  prevent  any 
 ftrife  about  words,  and  avoid  being  the  author  of  a  definition 
 of  faith,  I  (liall  give  it  you  in  the  words  of  a  pretended  am- 
 bafTadoi-,  which  I  find  in  an  account  he  gives  us  of  the  nature 
 of  that  faith  whereby  we  are  united  to  Chrift,  and  bletled^ 
 in  diffiuvflion  from  repentance,  love,  and  ali  the  other  graces 
 that  always  attend  it  f .  His  words  are,  "  Faith  credits  the 
 <^  record  of  God  in  his  word  concerning  his  Son,  as  true.'' 
 
 He  adds  more,  that,  he  fays,  faith  does  "upon  the  warrant 
 '^  of  God's  own  word."  But,  while  I  agree  with  this  ambaf- 
 fador  fo  far  as  to  the  nature  of  faving  faith,  I  may  plead  to  be 
 excufed  from  adding  what  he  there  adds,  till  he  be  plea  fed 
 to  diflinguiih  that  from  repentance,  love,  and  all  the  other 
 graces  always  atf^nding  it:  or,  if  he  mean  not  tell  us  the 
 piecile  nature  of  faith,  but  to  defcribe  it  by  its  neceflary 
 fruits  that  fliew  it  to  be  true,  when  he  fays,  "  It  approves,  it 
 **  trufls  or  refts;''  I  lb  far  agree  with  him.  But  here  again  I 
 would  add  more,  and  fay,  *^  It  works  good  works."  And  fb 
 I  plead,  that  this  fliould  have  fome  place  in  his  defcription 
 of  faith  :  or,  if  this  cannot  be  obtained,  I  mull  infift,  that, 
 this  defincr  of  faith  fliould  point  it  out  in  its  precife  nature,  as  ". 
 dilfind  from  all  the  other  graces;  attending  it:  and  this,  be- 
 
 *  Let.  on  catech.  above,  p.  147.  148. 
 
 t  xMr.  William  VVilfon's  fermons  on   Pfal.  Ixxli.  17.  p.  26.  27. 
 
 cauiQ 
 
further  confidered.  167 
 
 caufe  the  fcriptnre  not  only  dcfcribes  faith  by  the  fruits  of  ir, 
 and  particularly  good  works;  but  likewife  points  out  to  us 
 the  nature  of  it,  in  diftindion  from  all  other  graces ;  and 
 that  I  take  to  be,  as  my  author  fays,  **  the  crediting  of  the 
 <'  record  of  God  in  his  word  concerning  his  Son,  as  true;" 
 and  whatever  is  produced  in  us,  or  done  by  us  through  this 
 faith,  is  done  '^  upon  the  warrant  of  God's  own  word.'^ 
 
 From  what  is  faid,  you  may  perceive  the  whole  foundation 
 that  can  be  found  for  this  charge  againft  the  autlior  of  the 
 letter  on  catechifms.  And  now  I  tell  you  plainly,  that  when 
 1  confider  thefe  words,  receiving  and  refting,  or  coming  and 
 embracing,  and  trufting,  as  importing  more  than  giving 
 credit  to  the  record  of  God  in  his  word  concerning  his  Son, 
 1  can  take  them  to  fignify  nothing  elle  but  love  and  hope; 
 the  love  of  the  truth  as  it  is  in  Jcfus,  and  the  hope  of  falva- 
 tion  through  him;  if  they  do  not  comprehend  the  exercile 
 of  all  the  graces  of  the  gofpel.  l^nt  I  find  the  fcrlpture  ex- 
 prefsly  diftinguifliing/^ir/?  from  love^  and  from  hope,  (i  Cor. 
 xiii.  13.),  and  yet  it  makes  them  infeparable;  for  fait  b  work- 
 eth  by  love,  Gal.  v.  6.  and  is  the  fubftance  of  things  hoped 
 for,  Heb.  xi.  i.  And  fo  doth  it  conned  good  ivo >ks  \v\t\i 
 faith,  which  are  likewife  diftinguiihed  from  it:  for  faith 
 ivithout  'Works  is  dead,  being  alone  ;  and,  Seeft  thou  hov:  faith 
 njcrought  'with  his  vjorks,  and  by  luorks  %v  as  faith  made  perfetfy 
 Jam.  ii.  17.  20.  22.  As  I  dare  not,  therefore,  feparate  thole 
 things  which  God  hath  conjoined  in  his  word,  fo  I  am  a- 
 fraid  to  confound  the  things  that  he  hath  cxprefsly  diftin- 
 guiihed. For  this  reafon  1  cannot  approve  of  the  definition 
 of  faith  in  the  afTembly's  catechifm  ;  and  hence  came  the  fo 
 much  complained  of  impudence  in  finding  fault  with  it. 
 
 And  this  is  the  caufe  (on  my  parr)  of  its  being  affirmed, 
 with  great  confidence,  **  That  I  am  in  an  error,  a  great 
 <*  error!  a  fundamental  error !  and  under  flrong  delulioni 
 *'  that  my  faith  is  the  faith  of  devils,  and  that  1  am  left  of 
 "  God;' 
 
 Thefe  terrible  words,  you  know,  have  a  much  greater 
 influence,  than  any  argument  or  evidence  of  truth  can  have, 
 with  the  mob,  which  you  mud  fuppofe  to  be  filled  with  a 
 mortal  hatred  of  error  and  delufion,  and  of  the  devil,  with 
 every  thing  that  is  declared  l^y  the  amballadors  to  belong 
 unto  him,  and  ready  enough  to  perfecute  and  take  any  one 
 whom  they  point  out  to  them  ^^forfaken  of  God. 
 
 I  remember  the  mob  was  once  excited  to  -^61  with  fury  a- 
 
 gainft 
 
l68  The  Ufe  of  Catechlfins 
 
 gainfl  a  pra(5lice  *,  which,  in  other  cafes,  they  bear  with 
 patience,  by  its  being  recommended  to  their  wrath  in  thefe 
 words  of.  an  ambalfador's  fermon  f,  *^  1  am  bold  to  warn 
 **  you  againft  fiich  an  abominable  pradice;  it  is,  with  a 
 *'  witneis,  a  trampling  under  foot  the  Son  of  God,  and  a 
 **  counting  the  blood  of  the  covenant  wherewith  we  1  are 
 '^  fandified,  an  unholy  or  common  thing." 
 
 Thefe  words,  you  fee,  are  taken  from  the  defcription  of 
 tlie  unpardonable  fm,  in  the  epillle  to  the  Hebrews,  chap.  Xo 
 16.  29.  But  however  much  evil  was  in  that  pradice,  I  may  be 
 bold  to  fay,  it  was  not  the  fm  againft  the  Holy  Ghoft :  or,  if 
 it  had  been  that  fm,  the  hands  of  the  mob  would  have  been 
 eafily  held,  by  the  ambalfador's  telling  them  the  words  im- 
 mediately following,  which  the  apoftle  applies  to  that  cafe, 
 Vengeance  behngtb  tinto  me,  I  ivill  recoiJTpejife,  faith  the 
 Lord. — It  is  a  feaiful  thing  to  fail  into  the  hands  of  the  living 
 Gody  Heb.  x.  30.  31.  And  perhaps  they  would  give  more 
 heed  to  him  than  they  do  to  the  apoflle  fpeaking  in  that  paf- 
 lage,  if  he  were  but  as  bold  to  warn  them  againfl  mobbing 
 (which  he  cannot  juflify)  by  this,  that  the  defpifers  of Mofes's 
 ]aw  died  by  the  hands  of  men  to  whom  it  belonged  to  exe- 
 cute the  vengeance  ;  for  they  died  under  tivo  or  three  ivit- 
 nefcs.  But  the  greateil  defpifers  of  the  new  covenant  in 
 Chrift's  blood,  fall  into  the  hands  of  the  living  God  ;  who 
 fays,  Vengeance  bclongth  unto  me,  I  wilt  recompenfe,  Heb. 
 X.  iS. — 31.  with  Rom.  xii.  18. — 21.  If  they  were  allowed 
 10  think  on  this,  they  might  learn  a  difference  betwixt  the 
 law  of  Mofes  and  the  new  covenant,  which  they  would  find 
 of  more  ufe  to  them,  and  more  to  their  real  advantage,  than 
 they  are  willing  to  believe.  But  I  muft  not  wander  from 
 my  fubje6l. 
 
 I  was  going  to  tell  you,  that  I  made  the  definition  of 
 faith,  which  I  took  from  my  author,  no  further  mine,  than 
 as  I  took  it  to  refer  to  the  5ih  chap,  of  the  ift  epiftle  of 
 John,  from  whence  the  words  of  it  have  been  at  firft  taken 
 by  fome  body  that  has  been  taking  an  account  of  faith  from 
 the  Bible  iifelf ;  for  the  airembly's  carechifm  makes  no  re- 
 ference to  this  paffage.  And  I  muft  beg  your  patience  till 
 you  have  my  notion  of  faith,  even  that  fame  faith  that  is 
 
 *  This  was  Wrightfon's  pldlurc  Hiown  at  Perth, 
 -f-  See  ihe  forecited  fermon,  p.  64.  6^. 
 %  Here  the  fcripture-cxprclTion  is  altered. 
 
 conne6led 
 
further  confidered.  169 
 
 connected  \\>ith  eternal  life,  as  it  is  defcribed  there  in  its  na- 
 ture, and  by  its  caufes  and  elfefts. 
 
 1 .  And  now  you  ihall  find  me  defcribing  faith  by  receivh2<r, 
 but  receiving  a  tefliniony,  as  the  apoflle  fays,  ver,  9.  Ifwc 
 receive  the  wiifie/s  of  men ,  the  witnefs  of  God  is  irreater,- 
 for  this  is  the  luitncfs  of  God,  ivhich  he  hath  tejiified' of  his  Son. 
 He  tJmt  believeth  oji  the  Son  of  God ^  hath  the  ivttnefs  in  him- 
 felf:  he  that  believeth  not  God,  hath  made  him  a  liar;  becaufi 
 he  believeth  not  the  record  that  God  gave  of  his  Son. 
 
 Here  you  ihe  the  receivingy  which  is  believing  on  the  Son 
 of  God,  cannot  be  taken  in  that  large  ienfb  wherein  it  (lands 
 in  the  catechifin,  or  in  the  fermons  formed  about  it,  which 
 tell  us  what  it  is  to  receive  Chri(t  into  our  hearts;  for  re- 
 ceiving, in  that  fenfe,  takes  in  the  exercife  ot  all  the  graces; 
 that  may  he  found  in  ■lhe7ii  that  believe  on  his  name.  And 
 they  would  make  it  to  ilgnify  any  good  difpoiition  of  heart: 
 toward  Chrift  that  you  can  name,  rather  than  believing  of 
 receiving  the  tcftimony  of  God  concerning  liim.. 
 
 And  thus,  while  ihcy  teach  us,  that  we  ar<;  united  to 
 Chrift  by  faith  only,  and  not  by  the  other  graces  that  al- 
 ways attend  it;  we  muft  at  the  fame  time  believe  them,  that 
 we  are  united  to  Chriil:  by  all  the  good  difpofuions  that  the 
 gofpel  works  in  our  hearts  toward  Chriil,  or  by  the  whole 
 compliance  of  our  hearts  with  all  that  the  gofpel  requires  of 
 us  toward  him,  in  all  the  ways  wherein  it  exhibits  him  to 
 us:  for  this  is  the  meaning  of  receiving  Chrift  into  our 
 hearts,  as  he  is  offered  to  us  in  the  'gofpel. 
 
 I  am  not  therefore  aihamed  of  my  contident  boafting  in  the 
 New  Teftamcnt  againft  the  catechifm,  with  tlie  iermon;^ 
 formed  upon  it :  for  the  apoftle  commends  himfelf  to  mc 
 exceedingly  above  bis  pretended  fucceffbrs,  by  his  plainnef*? 
 and  clearneis  tq  the  meaneft  cspacity,  on  a  luhject  whereiii 
 the  moft  ignorant  of  mankind  have  an  infinite  concern^ 
 They  know  well,  by  daily  prau^ice  and  experience,  from 
 their  infancy,  what  it  is  to  receive  the  witncfs  of  men,  or  to. 
 take  man's  reftimony.  From  this  the  apoftle  leads  us  into 
 a  notion  of  Jie  faith  demanded  in  the  gofpel,  only  by 
 putting  God's  teftimony  in  place  of  that  of  man;  ,and  as 
 God  is  greater  than  men,  fo  is  his  teftimony,  with  our  recei- 
 ving it,  differenced  from  theirs.  1*  thisniav  yet  poffihly  ba 
 miftaken,  he  points  it  out  to  us  by  its  oppolite,  which  is^ 
 Not  believing  the  teftimony  that  God  hath  tcjtified  of  his  Son^ 
 and  that  is  to  make  him  a  liar.  To  this  agree  the  words  of 
 John  Baptift,  fpcaking  of  Chrift,  lohi^  iii.  32.  q  ?,    j^^^d  vjh^:- 
 
 VoL,iII,     "  X"  ^    ^    ■  ^^. 
 
jyo  The  Ufe  of  Catechlfins 
 
 he  bathfeen  and  heard,  that  he  teftjfieth;  and  no  man  rece'weth 
 his  tejiimofiy.  He  that  hath  received  his  teJVimonyy  hath  fet 
 io  his  fealy  that  God  is  true.  Though  it  (hould  be  granted  to 
 our  qatechifers,  that  receiving  iland^  in  their  large  fenfe, 
 John  i.  12.  {But  as  many  as  received  him,  to  them  gave  he 
 power,  or  right,  to  become  the  fans  of  God;  to  them  that  be- 
 lieve on  his  name),  no  more  could  be  inferred  from  it,  but 
 that  they  that  believe  in  his  name  are  they  that  receive 
 him,  even  as  they  are  they  that  do  his  commandments. 
 Yet  if  they  will  plead  upon  the  fupplement  EVEN,  and  af- 
 iirm  that  receiving  and  believing  are  utterly  the  fame  thing 
 in  this  text;  then  this  receiving  muftbe  the  f^me  that  is  de- 
 
 Icribed  by  the  apoftle  and  John  Baptift,  when  they  are  gi- 
 
 "  the 
 
 large  fenfe :  for  if,  in  that  large  fenfe,  it  be  the  very  fame 
 
 ing  us  an  account  of  believing,  and  not  receiving  in  the 
 
 witli  believing,  then  we  muft  fay,  that  finners  are  juftiiied 
 and  intitled  to  fonlhip,  by  receiving  Chriil  as  their  king  to 
 do  his  commandments. 
 
 II.  But  let  us  next  attend  to  the  apoftle,  as  he  defcribes 
 faith  by  that  which  is  believed,  and  that  is,  *'  That  Je- 
 '^  fus  (who  came  by  water  ind  blood)  is  the  Chrift,  the 
 *'  Son  of  God;  and.  That  God  hath  given  to  us  eternal 
 *<  life,  and  this  life  is  in  his  Son  ;  he  that  hath  the  Son,  hath 
 "  life ;  he  that  hath  not  the  Son  of  God,  hath  not  life/* 
 
 The  teftimony  of  God  that  we  are  called  to  receive  or  be- 
 lieve, is  concerning  Jefus  who  died  on  the  crofs,  whofe  fule 
 was  pierced  by  one  of  the  Ibldiers,  after  they  faw  that  he 
 was  dead  already,  ^nA  forthwith  there  came  out  blood  and 
 -joater,  John  xix.  33.  34.  35.  ^ 
 
 We  are  to  believe  concerning  this  Jefiis,  That  he  is  the 
 Chrift,  or  the  MefTiah  that  was  promifed  and  prophefied  of 
 in  tiie  Old  Teflament,  and  that  all  that  was  faid  there  of 
 that  IMelfiah  i?  verified,  and  holds  true  only  and  fully  in 
 him  ;  and  efpecially,  That  he  is  the  Son  of  God,  defcribed  by 
 this  fame  apoftle  in  the  firft  chapter  of  the  gofpel  Avritten 
 by  him,  where  the  Son  of  God  is  called  the  ITord,  (as  he  is 
 likcwife  in  this  pa(ikge),  and  declared  to  be  the  eternal  God 
 by  whom  all  things  were  created,  John  i.  1.2.  3.   14.  15. 
 
 33.34- 
 
 <*  And  this  is  the  tefthnony,  that  God  hath  given  to  us 
 <'  eternal  life,  and  this  life  is  in  his  Son."  Tlii.s  giving  is 
 more  largely  expreiled  by  the  apoftle  in  this  fame  epiftle, 
 chap.  iv.  9.  ic.  where  he  fays,  *^  In  this  was  manifeftcd 
 "  the  love  of  God  toward  us,  becaufe  that  God  fent  hi?  on- 
 
 "  ly 
 
further  confidered.  171 
 
 *'  ly  begotten  S'on  into  the  world,  that  we  might  live  through 
 **  him.  Herein  is  love,  not  that  we  loved  God,  but  that 
 *^*  he  loved  us,  and  fent  his  Son,  the  propitiation  for  our 
 "  fms."  Compare  Gal.  iv.  4.  5.  6.  and  Rom.  iii.  21. — 26. 
 He  likewife  fliewsus  how  God  hath  given  us  eternal  life  in 
 his  Son,  when, hie  tells  u3,  that  he,  and  t^ie  reft  of  the  wit- 
 neflTes  of  his  refurre(ftion,faw  this  eternal  life  begun  in  him, 
 when  he  fliewed  himfelf  alive  to  them  from  the  dead,  by  ma- 
 ny infallible  proofs,  in  prefence  of  the  difciples  that  were 
 with  them,  and  made  them  his  witnelFes  of  what  they  thus 
 faw,  (Ads  i.  3. 8.).  He  fays,  chap.  i.  i.  2.  3.  "  That — which 
 ^^  we  have  heai'd,  v;hich  we  have  feen  with  our  eyes,  which 
 *^  we  have  looked  upoil,  and  our  hands,  have  handled  of  the 
 **  word  of  life  ;  (foi:  the  life  was  manifefhed,  ai^d  we  have 
 **  feeri  itj  and  bear  witnefs,  and  Ihew  unto  you  that  eter- 
 '*  nal  life, which  was  with  the  Father,  and  was  manifefled 
 "  unto  us);  that  which  we  have  fieen  aiid  heard,  declare  we 
 "  unto  you,  that  ye  alfo  may  have  fellowlhip  with  us  ;  and 
 "  truly  our  fellowlliip  is  with  the  Father,  and  with  his  Son 
 **  Jefus  Chrift.'' 
 
 TMsj  with  what  is  faid  chap.  ii.  ver.  19.  may  let  us  fee 
 Xvho  are  nieant  by  US,  to  whom  we  muft  believe  that  God 
 hath  given  eternal  life>  in  raifing  his  Son  from  the  dead  : 
 or,  we  may  underftand  it  by  thefe  words  of  the  prayer  made 
 by  Jefus  Chrift  in  prefence  of  his  apoftles,  John  xvii.  9.  20. 
 21.  "I  pray  for  them  :  I  pray  not  for  the  world,  but  for 
 
 *'  them  which  thou  haft  given  me,  for  they  are  thine. 
 
 *^  Neither  pray  I  for  theie  alone^  but  for  them  alfo  which 
 *'  fliall  believe  on  me  through  their  word ;  that  they  all 
 *•'  may  be  one,  as  thou  Father  art  in  me,  and  I  in  thee ; 
 *'  that  they  alifb  may  be  one  in  us :  that  tjie  world  may  be- 
 "  lieve  that  thou  haft  fent  me."  This  is  that  company  which 
 is  pointed  out  to  John  in  the  vifion,  (Rev.  v.  9.),  faying  to 
 the  Lamb,  "  Thou  haft  redeemed  us  to  God  by  thy  blood, 
 *'  out  of  every  kindred>  and  tongue,  and  people,  and  na- 
 ''  tion.'' 
 
 And  thus  we  may  underftand  who  they  are  that  have  tl^e 
 Son,  and  therefore  have  this  life  which  is  in  him.  They  are 
 thofe  of  every  nation  and  fort  of  men,  without  difference, 
 who  have  received  or  believed  this  teftimony  of  God  con-* 
 cerning  him;  as  we  may  alfo  fee  plainly  from  the  10th  and 
 13th  verfes  of  this  chapter,  "  He  that  believeth  on  the  Son 
 ^'  of  God,  hath  the  witnefs  in  himfelf . -—r-Thefe  things  have 
 
 Y  2  *'  I 
 
172-         The  Ufefulnefs  of  CatachifmS 
 
 *'  I  written  unto  you  that  believe  on  the  name  of  the  Soil 
 *'  of  God,  that  ye  may  know  that  ye  have  eiernal  life." 
 
 Wc  may  compare  this  with  what  Paul  fays  to  the  Romans,- 
 chap.  X.  6.— ^14.  '*  Say  not  in  thine  heart,  Who  IhalL  afcend 
 '^  into  lieaven  ?  that  is,  to  brino;  Chriil  down:  or,  \Vha 
 '^  ihall  (iefccnd  inco  the  deep  ?  that  isj  to  bring  up  Chrifti 
 *"■'  again  from  the  dead*.— ^ — The  word  is  ni(>;h  thee,  in 
 *'  thy  moLuh,  and  in  thy  heart  :  that  is  the  \vord  of  faith 
 **  wliich  we  preach,  That  if  thou  ihalt  confefs  with  thy 
 **  mouth  the  Lord  Jefus,  and  flhalt  believe  in  thine  heart, 
 *'■  th.it  God  hath  railed  him  from  the  dead,  thou  (halt  be 
 ^'  faved.  For  with  the  heart  f  man  belicveth  unto  righ- 
 *'  teoufnefs,  and  with  the  mouth  confelfion  is  made  uuto- 
 *'  falvation. — ^-For  whofoever  Ihali  call  on  tl^  name  of 
 ^^  theLordi  Ihall  be  faved.  How  then  Ihall  they  call  on  him- 
 *'  in  whom  they  have  not  believed?''  This  then  is  that 
 faith  whereby  we  have  Chrifi,  with  the  lite  from  the  dead 
 that  is  in  him  ;  even  our  taking  God's  teflimony,  or  belie-- 
 ving  him,  that  he  hath  raifed  Jefus  Chriil  his  Son  from  the 
 dea^  ;  and  what  elle  is  this  but  the  knoUdedge  and  perfuafion 
 of  this  truth  by  teftimony  ?  yea,  if  it  were  any  thing  elie,  it 
 behoved  it  to  get  another  name  than  faith* 
 
 III.  The  apoftle  fpeaksof  this  teft'mony  as  it  is  the  ground 
 of  this  faith,  and  points  it  out  to  us  feveral  ways.  He  fays, 
 There  are  three  that  bear  record  in  heaven ^  where  Jefus,  the 
 iVordy  appears  glorioufly  alive  from  the  dead,  in  the  name 
 of  all  his  people,  through  the  merit  of  his  obedience  to 
 the  death,  and  thereby  declares  himfelf  to  be  the  Son  of 
 God,  in'  whom  there  is  eternal  life  for  hi:j  people;  and 
 tliereby  alfo  the  Father^  who  gave  him  that  life,  as  the  due 
 reward  of  his  obedience  to  the  death,  declares  the  fame 
 ihhig;  as  does  Jike wife  the  Holy  Ghojl,  by  whole  power  he 
 uas  raifed  from  tiie  dejad,  and  is  glorified  in  heaven  as  the 
 head  of  his  body  tiie  church. 
 
 *  vSay  not  in  thine  he.irt  any  %h\ng  that  may  import,  th^t  the  Soa 
 of  God  came  not  do.\yn  from  heaven  to  fulfd  the  law  for  linners  of 
 all  nations  ;  or,  that  he  lies  yet  under  deatl),  as  if  he  had  not  ful- 
 filled the  law",  t]or  given  corholete  fatisfadion  to  the  offended  Majcfly 
 of  God,  for  the  firfs  of  hi!;  people  in  his  death  :  for  this  is  the  import 
 of  the  way  of  thinking,  that  moves  men  to  go  about  to  eftablilh  a 
 righteonfnefs  of  their  ov/n  ;  and  this  way  of  thinking  and  fpeaking  is 
 the  very  oppofite  of  faving  faith^  and  ofiiie  cowfellion  of  it. 
 
 t  The  heart  cannot  be  taken  here  to  Hand  in  dilliuelion  from  the 
 perfiiiifion  of  the  mind,  but  fioni  tlicconfeflion  of  the  mouth. 
 
 The 
 
further  confidefed.  173 
 
 The  teftimony  that  we  believe  is  exprefsly  called  the 
 teflimony  of  God  the  Father  concernino:;  his  Son  ;  and  in 
 his  tcrtitying,  he  has  two  other  witneffes  concurring  with 
 him  ;  the  IVord,  or  the  Son  himfelf,  who  declares  liis  Fa- 
 ther's name  unto  his  brethren,  Heb.  ii.  12.  John  xvii.  26. 
 For  as  none  knoweth  the  Son  but  the  Father,  {o  none 
 knowech  the  Father  fave  the  Soti,  and  he  to  whomfoever 
 the  Son  will  reveal  him,  Matth.  xi.  27.  And  the  Holy 
 Ghoji,  whole  work  is  to  teflify  of  the  Son,  John  xv.  26. 
 Thel'e  two  concurred  with  him  in  the  creation  of  all  things, 
 and  without  them  h6  never  did  any  work. 
 
 And  thefe  three  are  one.  The  IVord  and  the  Holy^  Ghoftj 
 T-ho  bear  witnefs  with  the  Father  in  the  divine  teftimony, 
 are  one  arid  the  fame  God  with  him  *  ;  fo  that  we  believe 
 thefe  three  when  we  receive  the  teflimony  that  is  greater 
 than  that  of  men,  becaufe  it  is  the  teflimony  of  God.  We 
 look  on  them  as  three  dillind:  witnefTes,  and  we  look  on 
 them  as  one  Jind  the  fame  God,  in  believing  their  teflimo- 
 ny ;  and  therefore  the  believers  of  Chrifl*s  refurret^ion  are 
 baptized,  (Matth.  xxviii.  19.),  and  blefred,(2  Cor.  xiii.  14. 
 with  Numb.  vi.  23^-— 27.),  in  the  name  of  thefe  three. 
 
 The  teilimony  of  the  divine  Three  who  bear  record  in 
 Heaven  j  is  on  earth,  in  the  teflimony  of  the  three  tliat  bear 
 witneis  there :  for  the  apoflle  fays,  **  There  are  three  that 
 **  bear  witnefs  on  earth,  the  fpirit,  and  the  water,  and  the 
 *^  blood  ;  and  thefe  three  agree  in  one."  And  he  lays  the 
 mainllreis  of  this  upon  the  Ipirit,  when  he  fays,  ^^  This  is 
 *■'  he  that  came  by  water  and  blood,  Jefus  Chrifl.  —  And  ic 
 *'  is  the  fpiric  ih;-it  beareth  witnefs  -j-.'* 
 
 The  fpirit,  as  it  is  here  di[lingui(hed  from  the  Holy  Ghofi^ 
 h  not  to  be  taken  for  his  perfon ;  but  it  is  the  word  of  the 
 truth  of  the  gofpel,  concerning  the  fufierings  of  Chrift,  and 
 the  following  glory,  which  was  preached  by  the  apoflles, 
 with  the  Ploly  Gholl  fent  dov;n  from  heaven>  i  Pet.  i.  lOi 
 II.  12.  And  the  gofpel  itfelf  that  was  preached  by  ihe  a-^ 
 poflles,  is  here  called  the  fpirit^  as  it  is  the  fenfe  and  mean-" 
 ing,  the  fcope  and  drift  of  .the  Old  Teftament,  which  we 
 lind,  in  diflinclion  from  the  gofpel,  called  the  letter)  2  Cor. 
 chap.  iii.  and  the  flejh,  Gal.  iii.  3.  The  apoille  himfelf 
 may  be  underllood  thus  to  lliew  us,  that  it  is  the  trutii  of 
 
 *  Deut.  vi.  4.  Jehovah  our  Ekhim  is  one  Jehovah.  See  letter  to 
 a  bi(hop,  <bis  and  Chriltianity  very  near  as  old  as  the  creation. 
 
 the 
 
l74  The  tJfe  of  Catechifms 
 
 the  ^ofpel,  that  he  means  by  the  vjov^  Jpirity  as  he  fays^- 
 For  the  fpirit  is  the  truth,  or,  For  the  triith  is  thefpirit*. 
 
 The  gofpel  itfelf  bearcth  witneis  to  us,  as  it  is  the  fpirit, 
 the  true  fenfe  and  icope  of  the  Old  Teftament:  and  there- 
 fore we  fiild  the  apoiiles  felting  forth  Chrifl  as  the  "  end 
 '*  of  the  law,"  in  Whoni  *'  all  the  promiles  of  God  are  yea 
 *'  and  amen  f  and  declaring  that  they  laid  '*  none  other 
 **  things  but  what  MoCes  and  the  prophets  did  fay  (liould 
 <^  come,  That  Chrift  fhould  fuffer,  that  he  Ihould  lie  the 
 ''  firll  that  Ihould  rife  from  the  dead,  and  Ihould  Ihew  light 
 **  unto  the  people,  and  to  the  Genriles.*'  And  in  all  their 
 preachings  and  writings,  they  dill  fet  forth  that  which  they 
 teftified,  as  ihe  fenfe  and  drift  of  the  Old  Teftament.  No- 
 thing ferves  more  to  convince  us  that  the  gofpel  is  the  word 
 of  God,  or  to  ihew  us  the  divine  glory  ihining  in  it,  thart 
 when  we  are  made  to  view  it  as  the  fpirit  of  the  law  of  Mofes^ 
 or  of  the  whole  Old  Teftament :  for  thus  we  have  the  whole 
 ftrength  of  the  evidence  that  is  carried  in  the  Old-teftament 
 revelarion,  and  in  the  New,  before  us  at  once  :  and  there- 
 fore nothing  could  be  more  proper  than  the  apoftle's  cr.lling 
 the  gofpel  the  fpirit  J  where  he  fpeaks  of  its  teftimony  as 
 the  ground  of  faith. 
 
 The  apoftle  taught  the  firft  Chriftians  to  diftinguifli  the 
 New  Teftament  by  the  T\2.m.t  fpirit,  from  the  Old  Tefta- 
 ment, which  they  taught  them  to  call  the  flep?  and  the  letter. 
 And  this  way  of  fpeaking  was  exceeding  fignilicant,  as  it  at 
 once  expreffed  the  nature  of  the  difference  and  the  connec- 
 tion betwixt  the  two,  and  fignified  the  neceifity  of  the  Ne\V 
 Teftament  with  refpedl;  to  the  Old,  with  its  great  excellency 
 above  it.  But  when  their  pretended  fuccenbrs  (fceking  a 
 ^vorldly  kingdom  to  thenifelves,  like  that  of  the  Old  Tefta- 
 ment) thought  fit  to  lay  afide  the  apoftolic  diftin«flion  be- 
 twixt the  New  Teftament  and  the  Old  ;  this  primitive  way 
 of  fpeaking  concerning  thefe  two  covenants,  which  was  ve- 
 ry plain  to  the  firft  Chriftians,  contending  againft  the  Jews, 
 became  very  dark,  and  turned  quite  obfolete. 
 
 We  need  not  wonder  at  this,  when  we  find  our  pretended 
 ambad'adors  maintaining  their  kingdom,  which  is  of  thi'^ 
 world,  after  the  example  of  the  kingdom  of  Ifrael,  (though 
 it  be  but  a  very  poor  imitation  of  it),  by  telling  us,  we  muli 
 not  call  thcfe,  tvjo  covenants,  as  we  fee  the  apoftle  exprefs- 
 ly  doing.  Gal.  chap.  iv.  and  Ileb«  chap.  \m.  but  nvo  difpen- 
 
 fjthui 
 
further  confidered,  17^ 
 
 Jfatmis  of  one  and  the  felf-fame  covenant.  And  they  teach 
 us,  that  our  nation  lljould  make  a  covenant  with  God  ac- 
 cording to  the  covenant  that  God  made  with  ihe  nation  of 
 liVael,  when  he  took  them  by  the  hand  to  hring  them  out  of 
 the  land  of  Egypt,  thoijgh  it  be  mofl  maniteft,  that  Grui 
 by  his  apoftles  and  prophets,  fays  the  quite  contrarj,^  rleb! 
 viii.  8. — 13.  with  Jer.  xxxi.  31,-34. 
 
 But  however  uielef^  this  way  of  {peeking  of  letter  and 
 fpirit  has  been  made  ;.i  mis  cafe,  by  the  doftrine  of  our 
 divines;  yet  it  is  not  quite  out  ot  ufe  among  men  in  other 
 cafes :  for  I  think  I  have  heard  our  lawyers  I'peaking  of  the 
 LETTER  ofthelavj,  and  the  SPIRIT  of  the  lavj. 
 
 Paul  ihcws  the  excellency  of  the  glory  of  the  NewTeHa^ 
 ment,or  of  the y/?H^,  which  is  miniftered  by  the  apoftjes  of 
 Chrift,  above  the  glory  of  the  miniilration  of  the  Old  Tefta- 
 ment,  or  the  letter.  He  tells  us  the  glory  of  that  letter  was 
 the  glory  that  ihined  on  the  face  of  Mofes,  which  the  Ifrael- 
 ites  could  not  ftedfaitly  behold,  and  which  was  to  be  donci 
 ^way;  but  the  glory  of  the  New  Teflament,  which  is  the 
 fpirit,  i.  e,  the  intent  and  fcope  of  that  letter^  is  the  very 
 divine  glory  that  (bines  in  the  face  ofjejiis  Chrill^  and  froni 
 him  into  the  hearts  of  his  apoftles,  who  miniftered  ih^x  fpirit 
 fo  plainly,  that  all  believers  may  by  that  niiniftration  be- 
 hold the  un vailed  glory  of  the  Lord,  2  Cor.  chap.  iii.  and 
 chap.  iv. 
 
 But  that  which  we  are  efpecially  to  notice  here,  is,  that 
 U  is  faid  concerning  the  firft  covenant,  ''  Neither  was  the 
 *'  firft  dedicated  without  blood  :  for  whenMofes  had  fpoken 
 f'  every  precept  to  all  the  people,  according  to  the  law,  he 
 '^  took  the  BLOOD  of  calves,  ^nd  of  goats,  with  WATER 
 <*  and  fcarlet  wool,  and  hyflop,  and  fprinkled  both  the  book 
 <'  and  all  the  people,'  faying,  This  is  the  blood  of  the  tefta- 
 '^  ment  which  God  hath  injoined  unto  you,*'  Heb.  ix.  18. 
 19.  20.  with  Exod.  chap.  xxiv.  And  here  it  is  faid  of  Jcfus, 
 the  Mediator  of  the  new  covenant,  That  he  came  by  water 
 and  blood. 
 
 The  not  breaking  of  Ghrift's  bones,  when  the  bones  of  the 
 thieves  were  broken,  (John  xix.  31.  32.  33.),  was  a  circum- 
 ftanceof  his  death,  that  nor  only  fliewed  him  to  have  been 
 manifeftly  dead,  but  pointed  forth  his  death  as  the  truth  of 
 the  iacrifice  of  the  pallbver,  John  xix.  36.  with  Exod.  xii. 
 46.  And  John,  who  takes  notice  of  that,  declares  this  other 
 circumftauce  of  his  death,  as  of  no  fmall  importance  with 
 refped  to  our  faith,  That  when  his  fide  was  pierced,  ac- 
 
 cording 
 
176 
 
 The  Ufe  of  Catechlfms 
 
 cording  to  the:  prophecy,  (John  xix.  37.  with  Zech.  xii.  lo.), 
 *'  Forthwith  there  came  out  blood  and  water  :*'  for  he  fays 
 upon  it,  '*  And  he  that  faw  it,  bare  recond,  and  his  record 
 *'  is  true  :  and  he  knoweth  that  he  faith  true,  that  ye  migiit 
 *^  believe,"  John  xix.  34.  35.  For  this  blood  and  this  wa- 
 ter brin^  to  mind  the  blood  and  the  water  at  the  dedication 
 of  the  firfl:  covenant,  and  fo  they  point  forth  Chrift's  death 
 as  the  truth  of  the  facrifices  whereby  the  covenant  was  con^ 
 firmed.  Thus  our  Lord,  in  the  inftitution  of  his  fupper, 
 fets  forth  his  death  as  the  confirmation  of  the  new  covenant, 
 as  he  refers  to  thefe  words  of  Mofesat  the  dedication  of  the 
 firft,  This  is  the  blood  of  the  teftarnent  ;  or,  Behold,  the  blood 
 of  the  covenant,  when  he  fays,  This  is  my  blood  of  the  ?2ew 
 teftarnent,  or  covenant,  Matth.  xxvi.  28; 
 
 Now,  this  blood  and  water,  anfwering  to  the  blood  and 
 the  water  of  the  lirft  covenant,  telHfy  and  declare,  that 
 the  death  of  Chrifl  put  an  end  to  that  firft  covenant,  and 
 by  thefe  God  lignifies  to  us,  that  the  new  covenant  of  e- 
 tcrnal  life  from  the  dead,  is  now  in  full  force  by  his  death, 
 and  firmly  eftablilhed  with  him  that  died  ;  for  to  declare  the 
 covenant  eftablilhed  with  him  by  blood  and  water  on  his 
 dead  body,  was  plainly  to  iliew  that  this  covenant  was  to  give 
 him  life  from  the  dead.  And,  as  this  life  could  not  take 
 place  but  by  his  fulfilling  and  abolifliing  liie  firft  covenant 
 m  his  death,  it  is  hereby  fignified  that  this^  life  is  in  him  ; 
 fo  that  lohofoever  hath  him  hath  life,  and  lohofoever  hath 
 not  him  hath  7iot  life. 
 
 The  blood  is  the  fign,  or  fymbol,  or  emblem  of  the 
 ^toning  meriting  virtue  of  his  obedience  to  the  death  5 
 and  the-mater  is  the  Cign  of  the  efficacious  working  of  the 
 Holy  Ghoft,  John  vii.  38.  39.  through  which  alfo  he  had  r/- 
 fe^ed  up  himfelf  ivithoiii  Jpot,  Heb.^ix.  14.  By  virtue  of  this 
 bloodhc  was  brought  again  fromthedead,  Heh.  xiii.  20.  and 
 fo  declared  to  be  the  Son  of  God,  who,rtJ  he  had  power-  to  lay 
 {iovjn  his  life,  had poiuer  to  take  it  again,  by  his  own  infinire 
 juerit.  And  he  was  railed  again  from  the  dead  by  ihc  ^"iU- 
 <:ncf  of  this  livin^^  vjater,  thn  fprings  up  itirto  everlaftiiig 
 life.  And  by  thTs  blood  and  this  water  of  the  new  cove- 
 nant, all  his  people  are  made  fnarcrs  wiih  him  in  the  eter- 
 nal life  to  which  he  was  raifed,  Rom.  viii.  ip.  11. 
 
 'I'hc  apoftle  fays,  ]^e  came  not  in  water  only,  but  in  luatej-- 
 
 and  blood.    When  he  came  in  the  fielh,  being  made  of  a 
 
 wom4n,  made  under  the  law,  and  was  about  to  enter  orx 
 
 the  c:;e:xire  of  his  ofiice,  as  a  minifter  of  tb^  clrcwnci/ion, 
 
 ^  (lloji^. 
 
further  corifideredi  177 
 
 (Rom.  XV.  8.),  he  came  in  water,  at  the  baptifm  of  John, 
 Xvhere  he  appeared  as  the  Son  of  God  undertaking  to  fulfil 
 all  the  rigiueoufnels  of  the  law  for  his  people  ;  and  the 
 voice  of  the  Father  was  heard  from  heaven,  fayino;,  7 his 
 is  my  beloved  Son,  in  vjhwnl  ani^ojcll  pleaftd,  and  the  Spi- 
 rit of  God  defcended  under  the  emblem  of  a  dove,  and 
 remained  on  him  ;  fo  that  John  law  and  bare  record,  That 
 this  is  the  Son  of  Gad  y  Matth.iii.  13. — 17.  Johni.  jj. — ^4. 
 Bnt  this  is  not  all  that  ferves  to  (hew  him  to  be  the  Son 
 of  God;  neither  did  the  life  from  the  dead  yet  appear 
 in  him  by  the  baptifm  of  John,  as  it  did  by  the  baptifm 
 (Luke  xii.  50.)  with  water  and  blood  :  for  when  he  came 
 again  fi'om  the  dead  into  his  kingdom,  or  when  he  came 
 in  the  new  covenant,  he  came  not  in  water  only,  as  he 
 did  under  the  law,  but  in  water  and  blood.  In  the  water 
 that  came  out  of  his  pierced  {\i\q,  importing  the  life- 
 giving  efficacy  of  the  Spirit  of  God,  v;hich  ihewed  itfelf 
 in  the  raifmg  of  him  from  the  dead  unto  eternal  life* 
 And  this  could  not  be  without  the  blood  that  came  with  it^ 
 importing  his  own  infinite  merit,  the  merit  of  his  atoning 
 facrifice,  which  Ihewed  itfelf  in  his  refurreflion  from  the 
 dead  :  for  he  was  brought  again  from  the  dead  in  the  blood 
 ef  the  everlajiing  covenant,  wherein  God  calls  not  iniquity 
 again  to  remembrance,  by  requiring  any  more  facrifice  for 
 fm,  Heb.  x.  3.  1 1.  12.  14. — -18. 
 
 And  thus  the  ivater  and  the  blood  concur  with  the  word 
 Df  fairh  which  the  apodles  preached,  the  fpirit  or  fenfe  of  the 
 Old  Teftament,  in  tetlilying  to  us,  that  we  may  believe, 
 that  God  hath  given  us  eternal  life,  and  this  life  is  in  his  Son. 
 He  that  hath  the  Son,  hath  life ;  he  that  hath  not  the  Son  of 
 God,  hath  not  life.  And  in  believing  this,  that  is  thus  tefti-' 
 fied  to  us  by  the  three  witneffing  in  earth,  agreeing  in  one 
 with  the  teRlmony  of  the  three  witneffing  in  heaven,  we 
 iet  to  our  fcal,  that  God  is  true. 
 
 IV.  The  apoftle  declares  that  this  faith  is  the  cited  of 
 our  being  born  of  God  :  for  he  fays,  ver.  i.  IVhofoever 
 helieveth  that  Jefus  is  the  Chrift,  is  born  of  God.  And 
 however  eafy  they  may  imagine  this  to  be,  who  are  not 
 exercifed  in  examining  themfelves  as  to  their  belief  of 
 the  truth  of  the  golpel,  nor  ftudying  to  behold  the  evi- 
 dence of  its  truth,  but  take  it  as  a  tradition  from  their 
 fathers  ;  yet  it  muft  be  owned  by  them  who  would  not 
 deny  the  fcriptures,  that  there  is  iuch  a  belief,  that  can- 
 not be  without  the  new  birth.    However  wicked  men,  or 
 
 Vol.  Ill,  Z  their 
 
178 
 
 The  Ufe  of  Catechlfms 
 
 their  father  the  devil  may  believe,  we  are  alfured  here^ 
 there  is  a  belief  of  the  truth,  which  is  the  effedl  of  being 
 born  a^ain.  And  this  belief  that  is  peculiar  to  the  children 
 of  God,  as  they  are  begotten  of  him,  mull:  be  of  a  different 
 nature  from  any  belief  that  is  to  be  found  in  the  chil- 
 dren of  the  devil,  however  much  the  one  may  refemble 
 the  other.  They  who  are  enlightened,  and  receive  the  word 
 with  joy,  fo  as  to  join  the  children  of  God  in  the  confef- 
 fion  of  the  faith,  and  yet  draw  back  to  perdition,  have  not 
 that  fame  knowledge  of  the  truth,  nor  that  perfuafion 
 of  it  upon  its  proper  evidence,  that  the  children  of  God 
 have,  who  believe  to  the  faving  of  the  foul  :  therefore 
 the  faith  of  them  ivho  believe  to  the  favifig;  ofthefotil,  is 
 called,  the  evidence  of  things  not  fecn,  in  diftindlion  from 
 thofe  who  drawback  to  perdition ,  Heb.  x.  39.  and  xi.  i. 
 
 This  birth,  whereof  faith  is  the  effe«5t,  is  not  of  bloods,  nor 
 of  the  ivill  of  the  Jlefh,  nor  of  the  vjill  of  nian^  but  of  God, 
 (John  i.  12.  13.),  who,  of  his  own  will,  begat  ns  with  the 
 word  of  truth,  that  we  fl)ovld  be  a  kind  of  firjl-fruits  of  his 
 creatures  (James  i.  18.),  being  born  again  not  of  corruptible 
 feed,  (asllrael,  the  children  of  God  according  to  the  lielli, 
 whofe  birth,  though  it  vv'as  by  virtue  of  God^s  promife  to 
 Abraham  their  father,  yet  was  of  corruptible  feed),  ^z//  ofin- 
 corruptible,  by  the  vjord  of  God,  which  liveth  and  abidethfor 
 ever,  iPet.i.  23.  Thus  our  Lard  points  out  this  fpiritual 
 birth  to  Nicodemus,  and  diftinguilhes  it  from  the  Hcihly, 
 ■wherein  the  Jews  gloried,  John  iii.  3,5.  6.  8.  Except  a  man 
 he  born  again,  he  cannot  fee  the  kingdom  cf  God.— Except  a 
 man  be  born  of  water, md  fpirit  (If.  xliv.  3.  4..),  he  cannot 
 enter  into  the  kingdom  (f  God.  That  which  is  born  of  the 
 'fle/I?,  is  fief  J ;  and  that  which  is  born  of  the  Spirit,  is  fpirit. -'- 
 The  wind  bloweth  where  it  lificth,  and  thou  hear  eft  the  found 
 thereof,  but  canft  not  tell  whence  it  comcth:—fo  is  every  cftc 
 thai  is  born  of  the  Spirit. 
 
 The  faith  of  God^s  teftimony  concerning  his  Son,  where- 
 by we  fee  the  kingdom  of  God,  and  enter  into  it,  is  not, 
 therefore,  of  our f elves  ;  it  is  the  gift  of  God,  who  gave  his 
 Son,  and  gave  us  eternal  life  in  him,  when  he  railed  him 
 from  the  dead,  Eph.  ii.  4. — 8.  And  it  is  given  ns  in  the  behalf 
 ofChrift,  Piiil.  i.  29.  and  for  his  merit,  thai  brought  him  a- 
 gain  from  the  dead  ;  for  we  obtain  it  through  the  righ^ 
 teoiifnefs  of  our  God  and  Saviour  Jefus  Chrift,  2  Pet.  i.  i.  as 
 it  is  alio  wrought  in  us   (by  means  of  the  gofpel)  by  the 
 
 power 
 
further  conlldered.  179 
 
 power  of  the  Spirit  of  God,  which  wrou^^ht  in  the  raifing 
 of  him  from  the  dead,  Eph.  i.  19.  20.  Col.  ii,  12. 
 
 V.  The  apoftle  Ihews  ns,  that  this  belief  of  the  truth, 
 which  proceeds  from  the  new  birth,  diftinguiihes  itfelf  by 
 its  peculiar  fruits  and  effects,  as  we  fee  from  ver.  i.  to  5. 
 And  thefe  are,  lirft,  loije  to  God,  and  to  the  children  of  God , 
 who  know  the  truth,  and  that  for  the  truth's  fake  which 
 dwelleth  in  them,  2  John  ver.  2.  This  again  muft  be  evi- 
 denced in  keeping  the  contmajidnients  of  God,  or  doing  the 
 good  works  that  he  requires,  fpccially  the  works  of  love  one 
 to  another,  even  as  Chrift  loved  us,  according  to  his  new 
 commandment  :  for  hereby  the  children  of  God  are  dlf- 
 tinguilbed  from  the  children  of  the  devil.  And  when 
 we  love,  not  in  ivord  nor  in  tongue ^  but  in  deed,  or  work, 
 mid  in  truth,  then  ive  know  that  ive  are  of  the  truth,  and 
 fijall  ajfure  our  hearts  before  him,  i  John  iii.  10.  18.  19.  And 
 whereas  the  works  of  this  peculiar  love  that  are  commanded 
 by  God,  make  the  pracT:ifers  of  them  the  objeds  of  the  hatred 
 of  the  men  of  this  world  (John  xv.  17.  18.  with  i  John  iii. 
 13.),  and  the  love  of  this  world  prevailing  in  us,  will 
 make  thefe  commands  grievous  to  us,  and  the  lufts  of  this 
 world  ftruggle  fo  in  our  hearts  againil  the  doing  of  the 
 works  of  the  peculiar  love  God  requires,  that  we  can 
 do  them  no  further  than  thefe  are  overcome  ;  the  apoftle 
 fays,  that  this  faith  overcomes  the  u'orld,  fo  as  to  make 
 his  commandments  not  grievous  to  us.  His  Avords  are.  His 
 conwiandments  are  not  grievous.  For  whatfoever  is  born 
 of  God,  overcometh  the  world .-  and  this  is  the  victory  that 
 overcoViieth  the  world,  even  our  faith.  Who  is  he  that  over- 
 cometh  the  world,  but  he  that  believeth  that  Jefus  is  the 
 Son  of  God  P  This  is  he  that  came  by  vjater  and  blood.  The 
 faith  that  overcomes  the  world,  looks  on  him  that  \v2i^  pier- 
 ced, as  he  came  from  the  dead  by  water  and  blood,  having 
 put  an  end  to  the  covenant  of  'temporal  life  in  Canaan's 
 land,  and  ratified  the  new  covenant  *  of  eternal  life  from 
 the  dead,  or  having  done  away  the  tcftament  of  the  worldly 
 inheritance,  and  confirmed  the  teftament  f  of  the  eternal 
 heavenly  inheritance,  whereof  he  himi'elf,  the  firil  begot- 
 ten of  the  dead,  is  the  heir,  and  all  his  people,  of  every 
 nation,  joint  heirs  with  him.     And  this  has  a  mofl:  manifell 
 
 *  It  has  the    notion  of  a  covenant,  as  it  has  a  mediator,  and  is 
 ratified  by  facrifice. 
 
 f  And  the  inheritance  of  children,  with  the  confirmation  by  the 
 tellator's  death,   give  it  the  notion  of  a  tefhimciit. 
 
 Zi  i  tendency 
 
i8o  The  Ufe  of  Catechifms 
 
 tendency  to  wean  our  hearts  from  this  world,  and  to  give 
 us  the  v'uT:ory  over  it.  Col.  iii.  i. — '5.  ^This  teftimony  that 
 ive  believe  concerning  the  eternal  life  that  God  hath  given 
 us  in  his  Son,  whom  he  raifed  from  the  dead,  muft  likewife 
 influence  us,  in  believing  it,  to  love  God,  and  to  love  one 
 another,  and  do  the  works  of  love  that  he  requires  toward 
 them  with  whom  we  look  for  a  iliare  of  this  life  in  his 
 Son,  that  he  harh  given  us  ;  as  we  may  fee  from  this 
 ^vholc  epiftle  of  John. 
 
 And  indeed  we  hold  ibis  truth  in  believing  it,  as  we 
 do  the  principles  that  guide  our  inclinations,  even  the  prin- 
 ciples of  our  practice  :  for  all  our  choice  is  directed,  all 
 ourpraclice  influenced,  by  fome  perfuafion  ;  and  therefore 
 the  fcripture  fpeaks  of  living  in  error,  2  Pet.  ii.  18.  and  of 
 ivalhng  in  darkne/s,  i  John  i.  6.  For  though  we  know  that 
 theyiijhoconiuiit  fuch  things  are  worthy  of  death,  yet  another 
 principle  leads  our  pradice,  when  we  ?iot  only  do  the  fatyie, 
 kit  confentwith  them  that  do  them,  Rom.  i.  32.  And  on  the 
 other  hand,  when  the  truth  of  the  gofpel  becomes  the  prin- 
 ciple of  our  practice,  as  it  does  when  we  really  believe  it, 
 %ve  are  faid  to  do  the  truth,  John  iii.  21,  to  walk  in  truths 
 1  John  ver.  4.  and  in  the  light,  1  John  i.  7.  And  thus 
 ^vhatfoever  the  fcripture  afcribes  to  believing,  is  afcribed, 
 at  bottom,  to  the  truth,  or  to  that  which  is  believed,  and 
 Avhich  is,  at  the  fam.e  time,  the  caufe  of  faith  ;  and  all  the 
 power  that  believers  have  to  will  or  to  do  good,  is  the  pow-er 
 of  the  word  which  they  believe,  which  bringeth  forth  fruit 
 in  them,  Col.  i.  6.  and  is  able  to  five  their  fouls,  as  it  i^ 
 grafted  in  them,  James  i.  21.  Yea,  and  I  would  have  our 
 <:atechiiers  efpccially  to  notice,  that  we  Ihall  not  fo  eafiiy 
 place  a  merit  of  our  own  in  our  believing  the  tellimony 
 concerning  the  merit  and  righteoufnefs  of  Jefus  Chrift  for 
 jLiflification,  as  we  can  think  of  our  own  merit  in  believing, 
 when  we  conceive  that  believing  to  be  the  good  difpofitions 
 and  inclinations  of  our  hearts  toward  him,  as  exhibited  in 
 the  gofpel  ;  even  while,  as  to  thefe  good  hearts  of  ours, 
 \ve  may  be  faying,  /  thank  thee  I  am  7Wt  as  other  men. 
 
 The  belief  of  Chrifl's  righteoufnefs,  as  it  is  revealed  in 
 tlie  gofpel,  conforms  us  to  his  obedience  to  the  death,  e- 
 ipecially  in  love  to  the  brethrcntwhom  we  have  feen  ;  and 
 this  is  ever  attended  with  that  love  and  good-will  to  all" 
 men,  eveij  our  enemies  that  hate  us,  and  perfecute  us  for 
 the  truth,  which  he  requires  of  us,  and  hath  taught  us  by 
 Lis  example.  But  this  fruit  of  the  gofpel  mud  not  be  look- 
 ed 
 
further  confidered.  i8i 
 
 ed  on  as  the  famfe  thing  with  natural  affc61ion,  friendfhip, 
 .and  the  love  of  our  fpecies,  or  of  the  human  kind,  and  the 
 love  of  one's  country  :  for  this  love  to  all  men,  even  the 
 enemies  of  the  golpel^  doing  them  good  for  evil,  blefling 
 them  and  praying  for  them,  which  is  the  proper    fruit  of 
 faith,  and   accompanies   brotherly  love,  is  for  the  fake  of 
 the  unknown  ele6l,  2  Tim.  ii.  10.  Tit.  iii.  2.  3.    even  as 
 God  is  good   to   the  evil  and  unthankful  world  for   their 
 fakes,  as  Peter  tells,  2  Pet.  iii.  9.  He  is  long-fiiffcring  to  us- 
 ivardy  not  ivilling  that  any  Jbould  periff?^  but  that  ail  P)ould 
 come  to  repentafice.     Thus  our  Lord  prayed  for  his  enemies 
 that  were  fpitefuUy  ufmg  him  in  putting  liim  to  death  ;  but 
 he  was  praying  for  them  that  the  Father  liad  given  him,  and 
 his  prayer  was  effedual  upon  the  re?jinant  according  to  the 
 elechon  of  grace,  that  was  faved  from  among  the  Jews  by  the 
 preaching  of  the  apoftles  on  the  day  of  Pentecofl,  and  after- 
 ward. Stephen  imitated  his  Lord  in  praying  for  his  fpiteful 
 perfecutors  at  his  death,  and  the  Lord  anlwered  his  prayer 
 in  the  converfion  of  Saul,  who  fays,  I  did  it  ignorantly  and 
 in  itnheLiefy  i  Tim.  i.  13.  And  when  our  Lord  prayed   for 
 forgivenefs  to  his  enemies,  he  faid.  For  they  knovj  not  what 
 they  do.  So  that  if  any  of  them  that  a6led  Ipitefully  againft 
 Chrifl:,  inputting  him  to  death, had  been  firft  illuminated  in 
 the  knowledge  of  him,  they  would  have  had  no  intereft  in 
 this  prayer;  even  as  Paul  fignifies,  that  if  he  had  perfecuced 
 the  church,  and  blaiphemed  as  he  did,  after  illumination, 
 he  had  not  obtained  mercy.     The  gofpel  declares,  that  the 
 •world  lies  in  inickednefs,  except  them  that  believe,  and  yec 
 commands  us  to  pray  for  them  that  lie  in  wicked nefs  :  but 
 the  fm  unto  death  excludes  men  from  that  love  to  all  men 
 and  to  enemies,  that  is  the  fruit  of  faith  ;  for  it  erodes 
 the  very  end  and  defign  of  the  gofpel-benevolence,  which 
 is  for  the  fake  of  the  unknown  ele^l,  for  whom  Chrift  died  ; 
 becaufe  by  this  fm  men  appear  to  be  reprobates  :  there- 
 fore the    apoftle  fays.  There  is  a  fm  unto  death,  I  do  fay 
 that  he  J})aU  pray  for  it  ;  yea,  Paul  feems  to  give  us  an  in- 
 rtance  of  a  prayer  againftit,  2  Tim.  iv.  14.  Thus  we  may  fee 
 how  the  love  that  the  gofpel  requires  toward  all  men,  and 
 even    the  enemies  of  the  gofpel,  is  connected  with  that 
 brotherly  love  that  is  the  great  fruit  and  evidence  of  faith. 
 And  if  you  take  this  hint,  you  Avill  know  how  to  improve 
 it  when  you  happen  to  hear  any  of  our  fine  declaimers  on 
 charity. 
 Now^  by  ihefe  neceffary  frui:s  of  the  belief  of  the  truth 
 
 that 
 
1 82  The  Ufe  of  Catechifms 
 
 that  the  apoftle  mentions,  even  love  to  God  and  the  chil- 
 dren of  God,  and  ihe  good  works  that  he  requires  done  in 
 the  way  of  overcoming  the  world,  we  know  that  we  do  in- 
 deed believe  the  teftimony  of  God  concerning  his  Son,  and 
 fo  have  the  Son  ;  and  thus  we  know  that  ive  have  eternal 
 lifcy  according  to  the  tefkimony  that  fays.  He  that  hath  the 
 Son,  hath  life  ;  he  that  hath  not  the  Son  of  God,  hath  not  life. 
 Compare  John  iii.  36. 
 
 SECT.      III. 
 
 IF  your  patience  be  not  quite  fpent  on  this  long  ledure, 
 you  muft  bear  with  me  a  little  further,  till  you  have  my 
 account  of  the  faith  of  devils. 
 
 By  the  charge  againll  the  letter  on  this  head,  I  am  re- 
 ferred to  the  epiftle  of  James,  chap.  ii.  ver.  19.  20.  where 
 he  fays,  **  Thou  believed:  that  there  is  one  God*;  thou 
 *^  doft  well:  the  devils  alio  believe,  and  tremble.  But  wilt 
 '^  thou  not  know,  O  vain  man,  that  faith  without  works 
 *'  is  dead?"  Now,  I  cannot  find  that  James  diftinguilhes  the 
 faith  of  God's  eled  here  from  that  of  devils,  by  placing 
 the  nature  of  it  in  any  thing  befide  the  belief  of  the 
 truth  of  the  gofpel;  but  it  is  eafy  to  perceive  that  he  would 
 have  us  to  fliew  our  belief  of  the  truth  to  be  of  a  different 
 nature  from  their  belief,  by  the  fruits  of  it,  good  works. 
 He  doth  not  fay  any  thing  from  which  we  can  polfibly  in- 
 fer, that  there  muft  be  more  in  faith  than  the  belief  of  the 
 truth  of  the  gofpel ;  but  he  teaches  us,  that  the  true  faving 
 belief  of  the  gofpel,  in  the  fouls  of  men  tliat  are  born 
 of  God  (Jam.  i.  18.  21.),  muft  be  very  different  from  the 
 devils  belief;  becaufe  it  produces  good  works,  fruits  of  a 
 very  different  natuie  from  the  fruit  of  the  devils  faith;  and 
 he  would  have  the  root  dilliinguidied  by  the  fruits,  as  he 
 fays,  *'  I  will  ihew  thee  my  faith  by  my  w'orks.''  He  fpeaks 
 more  particularly  of  the  works  whereby  he  diftinguiihes 
 true  faith  from  falfe,  where  he  bids  us  be  doers  of  the 
 word,  and  forbids  us  to  let  our  zeal  in  words  and  profelfions 
 outrun  our  praj^lice  in  religion.  He  fays  there,  **  Pure  re- 
 "  ligion  and  undefilcd  before  God  and  the  father  is  this,  To 
 "  viiit  the  fatherlcfs  and  widows  in  their  alliidion,  and  to 
 
 *  Compare  i  John  v.  7.  Tl^^f  three  are  one. 
 
 «*  keep 
 
further  confidered.  183 
 
 ^'  keep  hlmfelf  unfpotted  from  the  world,"  Jam.  i.  21, 
 22.  —  27.  Here  are  fruits  very  different  from  what  the  devils 
 faith  produces;  and  if  our  zeal  in  this  pure  and  undefiled 
 religion  hold  pace  with  our  zeal  in  words  and  profelfions, 
 we  need  not  be  much  afraid  of  the  faith  of  devils. 
 
 That  terror  and  dreadful  horror  which  James  places  as 
 the  effe«5t  of  the  devils  believing,  when  he  lays,  they  believe 
 and  trejiihle^  is  very  oppofite  to  that  love  whereby  faith 
 worketh  in  bringing  forth  good  works;  as  John  tells/Us,  when. 
 he  fays,  "  There  is  no  fear  in  love;  but  perfed  love  cafteth 
 ^'  out  fear;  becaufe  fear  hath  torment:  he  that  feareth,  is 
 *'  not  made  perfed  in  love,"  i  Johniv.  18.  And  I  need  not 
 tell  you  that  this  tormenting  fear  is  very  different  from  that 
 godly  fear y  without  which  there  can  be  no  obedience,  and 
 from  the  "  fear  of  our  coming  Ihort  of  the  promifed  rell 
 **  through  unbelief;"  fince  you  fee  it  is  oppolite  to  love 
 and  good  works,  and  therefore  to  faving  faith.  We  fee  one 
 of  the  children  of  the  devil  trembling  with  this  tormenting 
 fear  at  the  preaching  of  an  apoltle  his  priibner,  and  putting 
 the  word  away  from  him.  Ads  xxiv.  24. — 27.  And  we 
 find  the  llothful  fervant  giving  this  as  the  reafon  of  his  neg- 
 leding  the  improvement  of  his  talent,  *^  I  feared  thee, 
 **  becaufe  thou  art  an  aullere  man,''  Luke  xix.  20.  21.  Bur. 
 fome  of  them  are  faid  to  receive  the  word  vjith  joy,  Pvlatth. 
 xiii.  20  ;  yet  this  their  joy  (however  they  be  enlightened^ 
 and  tajte  the  good  word  of  God)  cannot  be  that  rejoicing  in 
 the  truth,  which  is  the  property  of  charity  or  love;  it  mufti 
 be  a  joy  belonging  to  the  love  of  one's  felf,  afide  from  God 
 and  his  children^  in  whom  the  truth  dwells:  for  thefc  tafter.i 
 of  the  good  word  of  God  bring  not  forth  the  fruits  of  the 
 word,  the  works  of  love.  Compare  Heb.  vi.  4. — il.witii 
 Matth.  xiii.  20.  21.  And  thus,  1  think,  we  may  fet  afide 
 all  that  belief  of  the  gofpel,  from  the  true  faving  belief  of 
 it,  that  doth  not  produce  love  and  good  works,  however 
 men  or  devils  be  affeded  with  it.  What  fliall  we  then  fay 
 of  their  belief  of  the  gofpel,  w'ho  neither  rejoice  nor  tremble 
 lit  it,  let  be  to  do  its  works? 
 
 The  coming  of  the  man  of  fin,  or  of  Antichrift,  after 
 the  working  of  Satan,  is  declared  to  be  the  righteous  judg^ 
 ment  of  God  upon  the  profeflbrs  of  the  truth  of  the  gofpel, 
 who  received  not  the  love  of  that  truth:  for  the  apoflle 
 fpeaking  of  that  great  apoflafy  from  the  gofpel,  under  a 
 form  of  the  profcfiion  of  it,  fays,  "  becaufe  they  received 
 "  not  the  love  of  the  truth,  that  they  mi?-ht  be  faved;  and 
 
 ''  for 
 
1 84 
 
 The  Ufe  of  Catechifms 
 
 "  for  this  caufe  God  (liall  fend  them  ftrong  delafion,  that  the7 
 '^  iliould  believe  a  lie,  that  they  all  might  be  damned  who 
 *'  believed  not  the  truths  but  had  pleaiure  in  unrighteouf- 
 "  neis,"  2  I'heir.  ii.  9.— 12.  The  love  of  the  truth,  which 
 you  fee  here  infeparably  connected  with  the  true  belief  of 
 that  truth,  and  feparated  from  the  falfe,  did,  from  the  be- 
 jj;inning,  fhew  itlelf  in  patient  joyful  fufFerino;  for  the  truth, 
 (Hcb.  X.  32. — i,c^.  I  ThefF.  ii.  13.  14.  2Their.  i.  4.  5.),  and 
 in  the  zeal  of  good  works  and  almfdeeds,  denying  the  lull: 
 of  the  Heih,  the  lull  of  the  eye,  and  the  pride  of  life, 
 2  Cor.  viii.  i. — 8.  i  John  ii.  15. — 19.  But  when  men 
 began  to  profefs  the  truth,  grudging  the  crofs^  and  became 
 cool  in  the  zeal  of  good  works,  through  the  love  of  this 
 world  prevailing  in  them,  this  brought  the  ftrorig  delufion 
 upon  them  that  believed  not  the  truth,  but  had  pleafure  in 
 unrighteoufiiefs. 
 
 And  the  end  of  it  was,  '^  That  they  iliould  believe  a  lie^ 
 '^  that  they  might  be  damned  :"  That  they  Ihould  believe 
 that  they  may  follow  Chrilt  without  the  crofs,  and  not  that 
 only,  but  even  perfecuting  others;  that  the  friendlhip  of 
 this  world  is  not  enmity  with  God,  and  that  they  can  lerve 
 God  and  Mammon,  and  obtain  the  glory  of  our  Lord  Je- 
 fus  Chrifl  in  feeking  the  glory  of  this  world  :  for,  if  the 
 gofpel  be  true,  this  is  a  damnable  lie.  And  it  is  fadl,  that 
 the  belief  of  this  lie  has  been  wrought  in  multitudes  of  men 
 called  Chrillians,  and  is  a  judgment  exceeding  well  fuited 
 to  the  caufe  for  which  it  came. 
 
 The  oppofite  of  this  is,  '^  the  fan^tification  of  the  Spirit, 
 *'  and  belief  of  the  truth,"  through  which  God's  eled  are 
 kved,  2  Their,  ii.  13.14.  For  they  who  received  not  the 
 love  of  the  truth,  or  who  had  pleafure  in  unrighteoufnefs, 
 however  they  proleded  the  truth,  yet  believed  it  not;  becaufe 
 the  true  faving  belief  of  the  gofpel  is  infcparable  from  the 
 fandilication  of  the  Spirit. 
 
 And  the  mean  of  prefervation  from  this  ftrong  delufion, 
 is,  ftandingfaft,  and  holding  the  traditions  of  the  apoifles  that 
 were  not  yet  all  written  in  the  epiflle  to  the  ThcflalouiansV 
 bu:  are  now  fully  written  in  the  New-teflament  fcript-ures, 
 ■where  they  are  only  to  be  found  pure  and  entire;  and  by 
 thefe  the  Lord  eftahlilhes  his  own  people  in  every  goodvjord 
 and  work:  yet  fome  pretended  fucceflbrs  of  the  apoltles 
 would  haVe  us  believe  it  h  Jirong  delufion  that  makes  men 
 contend  for  the  neceflary  connexion  betwixt  i\\t  fandiftca- 
 tion  of  the  Spirit,  and  the  belief  of  the  truth,  as  it  appearefi 
 
 in 
 
further  confidered.  185 
 
 in  the  church  of  the  Thedaloniins;  and  they  would  have 
 thole  men  reckoned  deluded  believers  of  a  lie,  who  pretend 
 to  hold  fail  the  traditions  of  the  apoftles  written  in  the  New 
 Tellament,  without  a  national  confeflion  of  faith,  or  with- 
 out the  catechifm,  which  they  call  the  mean  of  enlightening 
 the  land  with  the  light  of  the  gofpel. 
 
 But  I  proceed  to  give  you  fome  notes  from  the  hiflory  o-f 
 the  faith  of  devils. 
 
 And,  firft,  I  find,  after  that  notable  manifeftation  of  Jefus. 
 his  being  the  Son  of  God  at  John's  baptifm,  the  devil^ 
 who  could  not  be  ignorant  of  it,  came  to  him,  'moving  a 
 queftion  about  the  truth  that  had  been  manifefted,  dellring 
 him  to  prove  it  by  evidence  inferior  to  that  which  he  had 
 already,  and  ufmg  fcripture  to  induce  him  to  manifeft  it  ia 
 an  unfcriptural  manner;  and  when  he  failed  in  that  at- 
 tempt, he  dropt  the  queftion,  and  oifered  him  the  king- 
 doms of  this  world,  and  the  glory  of  them,  which  was  mod 
 confpicuous  at  that  time  in  the  Roman  empire,  if  he  would 
 hold  them  of  him,  the  prince  of  this  vjorld,  and  the  god  of 
 this  vjorld,  and  worftiip  him.  This  offer  our  Lord  rejected, 
 with  the  abominable  condition,  Matth.  iii.  15.  16.  17.  and 
 chap.  iv.  I. — 10.  Some  ages  after  this,  the  clergy  came 
 to  be  fet  over  that  empire ;  but  by  what  tenor  they  held 
 it,  and  upon  what  condition  they  keep  the  kingdoms  of 
 this  world,  and  the  glory  of  them,  will  not  be  fo  eafily 
 underftood. 
 
 From  the  time  of  Satan's  making  this  attack  upon  Jefus^ 
 ■we  may  fuppole  the  devils  knew  him  to  be  the  Chrill:,  the 
 Son  of  God,  that  was  promifed  in  the  OldTeftament;  and 
 they  underftood  his  authority  and  power,  as  *'  the  Son  of 
 *'  God  manifefted  to  deftroy  the  works  of  the  devil,"  by 
 the  works  he  wrought,  and  efpecially  his  cafting  them  ouc 
 of  thofe  that  were  poflefled ;  and  they  confeiled  it  with 
 trembling  ;  as  we  find  them  crying  out,  *^  What  have  we  to 
 "  do  with  thee  Jeius  thou  Son  of  God  ?  Art  thou  come  hi- 
 '^  ther  to  torment  us  before  the  time?''  Matth.  viii.  29. 
 Mark  v.  ji  Luke  viii.  28.  Thus  they  believed,  and  trembled. 
 Uut  whatever  way  they  a6led,  or  ftirred  up  men  to  ad,  with 
 refped  to  the  truth,  their  defign  was  ftill  devililh;  for  we 
 cannot  exped  to  find  in  thele  defperately  proud,  fpiteful, 
 and  crafty  fpirits,  that  belief  of  the  truth  which  works  by 
 fcif-denied  unfeigned  love. 
 
 The  muldtucfe  that  was  like  to  take  Jefusby  force  to  make 
 him  a  king,  from  whom  hefted  (Jqhn  vi.  14.  15.) ;    ^^^ 
 
 Vol.  ml  A  a  '         multituae 
 
186  The  Ufe  of  Catechlfms 
 
 tiiultitude  that  followed  li'mi  for  the  loaves  (ver.  76.  27. )j 
 hoping  ro  make  a  fine  life  of  him  in   this  world,  as  their 
 fathers  lived  when  God  was  bringing  them  to  their  kingdom 
 in  Canaan  (ver.  31.),  ibewed  a  great  zeal  for  him  ;  bur  they 
 were  fet  on  by  the  devil>  the  prince  of  this  world.     When 
 Chrift's  doftrine  drove   them  away,  and  the  difciples,  who 
 found  thcmieives  difappointed  in   their  worldly  hopes,  had 
 left  him  (ver.  66.),  he  inquired  at  tire  twelve,  whom  he 
 }cnew  to  be  a  little  tainted  with  that  devilifh  prejudice  of  a 
 vjorldly  kingdom  ro  the  MefTiah^  Will  ye  alfo  go  away  ^  and 
 they  anfwered  him,  **  To  whom  Ihall  we  go?  Thou  haft  ihe 
 '*  words  of  eternal  life;  and  we  believe  and  are  fure,  that 
 "  thou  art  that  Chrift,  the  Son  of  the  living  God.'^     Then 
 he  tells  them,  One  of  you  is  a  devil.  This  was  Judas  Ifcariot, 
 T\ho,  at  bottom,  preferred  this  life  to  the  vjords  of  eternal 
 life  ;  and  therefore  at  laft  betrayed  him,  when  he  v/as  no 
 longer  able   to  reconcile  the  following  of  Chrift  with  his 
 worldly  hope,  Johnvi.  67. — 71.  When  Peter  confeifed  the 
 faith,  the  Lord  iuftained  his  confeffion,  and  pronounced 'him 
 blefled,  as  a  child  of  God  that  had  been  taught  of  the  Father, 
 Matth.  xvi.  16.  17.  But  when  this  fame  Peter  difcovered  his 
 thou2:hts  of  a  worldly  kingdom  to  Chrift,  and  ihe  wed  his 
 atfedion  to  him  on  that  footing,  he  called  him  Saian,  and 
 rejcvfted  with  dildain  the  zeal  he  ihe  wed  for  him,  as  being 
 inconiiftent  with  his  faith,  and  as  oppofite  to  it  as  Satan  is 
 to  God,  ver.  ?,  i.  iii  •23. 
 
 From  all  thiswe  may  jiiftly  fafped:  that  confefuon  of  the 
 faith  of  Chtift  the  Son  of  God,  that  is  eniwifted  with  mens 
 worldly  interefts.,  and  has  not  a  connexion  with  the  crofs  *  ; 
 for  this  muft  be  a  diftinguilhing  effect  of  the  belief  of  the 
 truth  of  the  p-oipel,  that  Chrift  taug-ht  Peter  with  a  fevere 
 i-ebuke,  viz.  "  If  any  man  will  come  after  me,  let  him 
 '*'  deny  hira'.elf,  and  take  up  his  crofs,  „and  follow  me/' 
 Matth.  xvi.  24. — 27. 
 
 •  If  Jeius  had  come  to  the  nation  of  the  Jews  in  the  power 
 of  -an  earthly  monarch,  it  is  probable  they  had-  owned  him 
 with  great  zeal,  and  readinefs  to  knock  down  all  his  oppo- 
 fers ;  but  ieeing  he  came  in  the  very  oppofite  manner,  they 
 
 *  Thefe  tlifee  Greek  letters  y^^  |,  $-,  wlilch  exprefs  the  number  of 
 tJ-ie  bealt's  name,  P.ev.  xiii.  17,  18.  happen  to  be  the  initials  of  this 
 motto  for  :i!l  hi'.  comp:iny,  j;^<^<«y(j'<  |:'vo<  ^v.v^^  an^ihe  oppofite  nam- 
 t>er  of  the  Lainb  ftands.in  thefe  three  letters  ^,  ^,  X  Rev.  vii.  4.  \\r 
 
 were 
 
further  confidered.  1 87 
 
 were  eafily  indicated  by  the  devil  to  oppofe  birn  ;  and  they 
 file  wed  tbemrelves  to  be  the  children  of  the  devil  (not- 
 withlianding  their  Jiig-h  pretenfions  to  be  the  children  of 
 God,  and  his  people),  by  perfecuting  him  to  the  death,  for 
 calling  himielf  the  Chrift,  the  Son  of  God,  John  viii.  39.  to 
 44.  Bat  behold,  at  the  fame  time,  the  unclean  fpirits  con- 
 felTing  him  to  be  the  Chrifl  the  Son  of  God  !  "  I  know  thee 
 *'  who  thou  art,  the  holy  one  of  God,"  fays  one  of  them, 
 Mark  i.  24.  Luke  iv.  34.  *^  And  they  fell  down  before  him, 
 ^^  and  cried,  faying.  Thou  art  the  Son  of  God,"  Mark  iii, 
 1 1.  Yet  Jefus  would  have  no  confeifion,  no  teftimony  from 
 that  quarter ;  he  commanded  them  to  hold  their  peace,  and 
 charged  them  that  they  Ihouid  not  make  him  known.  He 
 fuffered  them  not  to  fpeak,  becaufe  they  knew  him,  Mark 
 i.  34.  And  indeed  whether  men  took  him  for  the  Chiift 
 upon  their  tellimony,  or  rejecSied  him  becaufe  they  teililied 
 of  him,  their  point  was  gained  in  both  events. 
 
 Alter  this,  the  devil,  who  flirred  up  perfecution  every 
 where  againfl  the  apoftles,  offered  his  ceilimony  to  the 
 way  of  falvation  preached  by  them,  and  to  them  as  the  de* 
 clarers  of  it ;  and  urged  it  upon  them,  faying,  Thcfe  are  the 
 fervants  of  the  mofl  hki^h  Gody  vjhich  fuew  imto  us  the  way 
 of  falvation.  The  apofiies,  in  like  manner,  rejected  this 
 teftimony,  and  they  paid  for  it  j  for  they  were  beaten  and 
 imprifoned  as  troubiers  of  the  world,  and  diflurbers  of  tha 
 peace,  at  the  inftigation  of  thofe  v/ho  made  gain  by  the 
 deviTs  prophetefs,  A&s,  xvi.  16. — 24. 
 
 Neither  you  nor  I  quellion,  that  the  philofophical  o'ppo- 
 fuion  which  Arius  (the  product  of  the  h'rd  Chrillian  fchool 
 of  learning)  made  unto  the  doctrine  of  the  gofpei  concern- 
 ing Jefus  Chriil  did  proceed  from  the  devil  •  but  perhaps 
 you  never  dreamed  that  he  had  any  hand  in  the  Nicene 
 confeiTion.of  the  faith  :  for  as  the  majority  of  the  biliiops 
 of  that  grand  fynod,  and  the  emperor  by  whom  it  was 
 called,  held  the  right  fide  of  the  queilion,  in  oppofition  to 
 Arius,  what  know  I  but  you  may  have  had  that  much  con- 
 fidence to  put  in  the  devil,  as  to  think  he  would  not  Ij-^cak 
 inconfiflently  with  himfelf  ?  But,  though  he  needs  nor  fpeak 
 contradiijions,  for  want  of  logic  or  metapliyfics,  the  fa(51s 
 I  have  noted  down  from  the  fcripture-hiitory,  ferye  to 
 Ihew  you  he  is  in  no  llrait  about  Ipeaking  any  way  •  ac 
 leaft  he  cafts  up  in  fo  very  oppofite  ftiapes  (driving  hia 
 point  ftill  againfl  Chrift)  in  the  gofpel-hiilory,  thai  you 
 need  not  be  alarmed,  if  1  call  upon  you  to  take  a  look  of 
 
 A  a  2  tbv 
 
1 88  The  Ufe  of  Catechifms 
 
 the  council  of  Nice,  to  fee  if  we  can  find  him  even  there. 
 Obferve  then,  in  the  firfl  place,  that,  as  Arius  artacked 
 the  truth  by  philofophy,  the  fathers  of  the  council  oppo- 
 fed  to  him  the  fitted  words  their  wifdom  could  devife,  to 
 diflinguilh  it  from  his  error;  and  thefe  their  words  Hood 
 as  the  confcffion  and  flandard  of  the  faith  of  Chrill  the 
 Son  of  God.  Thus  the  deep  things  of  God  came  to  be 
 confefTed,  not  in  the  words  which  the  Ho]y  Ghoft  taught, 
 but  in  the  words  of  the  wifdom  of  the  difputer  of  this 
 Avorld,  now  eftahliihed  as  the  ftandard  of  the  truth  of  the 
 gofpel.  You  will  fee  little  in  this ;  for  if  the  truth  at  bot- 
 tom be  owned,  you  are  eafy  about  the  words.  But  I  can- 
 not fo  eaiily  pafs  over  this;  for  tbofe  words  wherein  the 
 truth  was  now  fet  forth  to  be  believed  and  confefled,  carried 
 another  authority  in  them,  than  that  upon  which  the  truth 
 was  at  firfl:  received  in  the  f(^rni  oj  found  words  fet  by  the 
 infpired  apoflles ;  and  this  was  the  authority  of  the  catho- 
 lic council.  And  from  this  time  the  fortyi  of  foimd  words 
 that  was  didated  by  the  Holy  Ghoft,  became  of  lefs  confi- 
 deration  in  the  confelTion  of  the  faith,  as  lefs  fit  to  dillin- 
 guifh  a  true  profefiion  from  a  falfe,  than  tlie  forms  that 
 3Tien  have  been  framing  and  impoiing  ever  fmce  that  fa- 
 mous beginning  in  the  council  of  Nice.  All  heretics  own 
 the  Icriptures,  and  plead  them,  it  is  true  ;  but  ftill  the 
 fcripture  alone  mufh  determine  to  m.e,  who  is  a  heretic, 
 and  v\^ho  not.  Uerc  I  ihall  leave  to  your  confederation  three 
 cjueries,  that  I  find  in  a  twopenny  pamphlet  written  againft 
 liie  infallibility  of  the  church  of  Rome,  iutitlcd.  The  plain 
 mans  reply  to  the  catholic  mijfionaries ,  'printed  in  the  year 
 J  686;  and  I  would  even  catechife  our  catechifers  with  thefe 
 fame  quel ies;  which  are, 
 
 1.  "  Suppofe  a  controvcrfy  ihouid  arife  about  the  canons 
 *^  of  any  council,  how,  and  in  what  {cnic  they  are  to  be 
 '^  underftood?  Can  fuch  decrees  determine  themfelves, 
 ^'^  and  explain  their  own  meaning?  If  fo,  then, 
 
 2.  *'  Why  mud  not  the  fame  privilege  be  granted  to  the 
 ''  holy  fcripiutcs?  Why  cannot  the  writings  of  God  judge 
 *'  and  determine  controverfies,  as  well  as  the  writings  of 
 ^'  men  ? 
 
 -  3.  *'  V/heiher  cannot  the  Spirit  of  God,  by  whiHj  the 
 *'  fcripturcs  were  indited,  exprefs  his  mind  as  plainly  and 
 <*  intelligibly,  as  tlic  fathers  of  any  council?" 
 
 And  you  may  likewife  coniuler  what  Dr  Owen  fays  in 
 his  Thcologumena,  Dlprelf.  dc  philofophicu  cuin  ihcologia 
 
 7l!LilUld. 
 
further  confidered.  *  189 
 
 fjiiflura,  p,  509.    though  he  too  compofcd  a   catechifm. 
 
 But  let  us  behold  next  the  confeflion  of  the  faith  of  the 
 Son  of  God,  fet  at  the  top  of  the  Roman  empire,  and  con- 
 iie(^ed  with  the  power  aild  glory  thereof.  What  you  will 
 think  of  this,  1  know  not;  but  I  fuppofe  this  would  have 
 pleafed  Peter,  when  he  was  faying  that  for  which  his  mailer 
 called  him  Satan.  The  multitude,  and  the  difciplcs  that 
 Avent  back,  and  Judas  who  was  called  a  devil,  would  have 
 been  delighted  with  this ;  yea,  the  Jewilh  rulers  thcmfelves 
 had  been  far  from  calling  Jefus  a  blafphemer  for  his  doc- 
 trine, if  it  had  been  attended  with  this  power  and  glory. 
 
 The  crofs  that  Jefns  Chri it  joined  infeparably  to  the  true 
 confeflion  of  the  faith,  was  fet  at  a  great  diilance  from  this 
 confejfion,  and  the  reverie  came  in  its  place.  It  is  true, 
 the  flory  tells,  that  the  likenei's  of  the  crols  appeared  in 
 the  air  to  Conftaniine,  with  this  infcription.  Through  this 
 thou  fiialt  overcome,  i.  e.  through  this  thou  {halt  vanouilh 
 thy  rivals,  and  become  Roman  emperor ;  and  {o  it  came  to 
 pals.  Then  the  ngn  of  the  crofs  in  the  Roman  banner  ac- 
 companied the  confeffion  of  the  faith  in  its  exaltation  in 
 that  empire.  Thus  I  own  the  crofs  and  the  faith  were  con- 
 nected :  but  you  may  let  me  fay,  this  was  a  new  way  of  ta- 
 king up  the  crofs,  together  with  the  new  confefFion  and 
 ilandard  of  faith. 
 
 And  now  the  Chriftian  leaders,  who  WTre  originally  en- 
 famples  to  the  flock,  of  humble  dependence  on  the  Lord 
 jefus,  and  of  felf-dcnial  in  conformity  to  him,  cam-e  to 
 have  the  empire  fubjeded  to  them,  in  dependence  on  the 
 emperor,  and  diftribured  amorig  rhem  in  fubordination  to 
 one  another.  The  biJhops  of  each  province  were  depend- 
 ent on  their  metropolitan,  with  a  provincial  fynod ;  and 
 there  were  billiops  again  of  capital  churches,  fet  over  thofe 
 metropolitans  and  their  provinces,  as  the  biOaop  of  Alex- 
 andria over  Egypt,  Lybia,  and  Pcntapolis,  the  biiliop  of  An- 
 tioch  over  the  whole  eail.  But  there  is  fome  difficulty  2- 
 bout  the  jurifdidion  of  the  bifiiop  of  Rome  in  the  wefr  ; 
 for  he  was  not  yet  come  to  his  ibpremacy ;  and  the  council 
 of  Nice  did  not  precifely  or  clearly  enough  determine  the 
 limics  of  his  juiiidiclion.  Our  clergy  have  no  offence  at 
 the  fubjenflion  of  provinces  and  na:ions,  as  a  flock  to  the 
 Chrillian  paftors,  in  their  fynods  and  councils  fubordinare 
 to  one  another;  but  they  fufpeft  the  fubordination  of  hi- 
 Ihops  to  metropolitans,  and  of  them  again  to  capital  biihops, 
 to  have  proceeded  from  the  devil :.  For  they  have  all  their 
 
 flrai-e 
 
IQO  The  Ufe  of  Catechifms 
 
 fhare  in  the  government  of  the  world,  by  fubordination  of 
 fynods  and  councils;  and  though  they  have  no  fcruple  at 
 lording  over  ihe  people,  (but  are  clear  for  it  to  avoid  con- 
 fufion),  they  are  pretty  pofitive,  that  the  fubjecTmg  of  them- 
 fclves  to  the  jurifdidion  of  a  fuperior  bilhop  (to  avoid 
 confufion),  is  a  thing  that  came  of  the  devil,  though  it  be 
 a  thing  that  was  done  even  by  the  council  of  Nice.  They 
 will  not  be  called  the  clergy ;  but  they  can  plead  i  Pet. 
 V.  3.  againft  the  lordlliip  of  the  bilhop  over  them,  (Neither 
 as  being  lords  over  God^s  heritage,  rm  KX»i^af,  but  being  enjum- 
 pies  to  the  flock),  yet  they  will  not  allow  it  to  be  pleaded  a- 
 gainll:  their  lordlhip  over  the  people  ;  but  though  nothing 
 ^W't  that  was  done  by  the  council  of  Nice  fnould  pleafe  our 
 clergymen,  they  are  well  fatisfied  that  the  making  of  that 
 creed  or  confeiTion  of  the  faith  of  the  Son  of  God  for  the 
 empire,  was  a  great  and  a  good  thing ;  for  therein  they  fee 
 the  name  of  the  Son  of  God  exalted. 
 
 Yet  I  cannot  tell  what  they  will  think  of  this  when  they 
 confider  it,  viz.  That  the  name  of  Chrift,  by  this  exaltation, 
 and  the  faith  of  him,  as  thus  dignified,  was  dependent  on 
 the  power  that  ruled  the  Roman  empire,  and  held  this  its 
 flation  much  at  the  will  ot  the  emperor,  who  fometimes 
 inclined  to  the  Nicene  faith,  and  fometimes  to  Arianirm, 
 till  he  was  taken  out  of  the  way,  and  the  kings,  who  di- 
 vided the  empire,  gave  their  power  to  the  clergy.  And 
 this  did  not  mend  the  matter  :  for  when  the  clergy  came 
 thus  to  be  the  head,  they  were  ruled  immediately  by  the 
 devil,  as  our  reformers  thought,  and  as  fome  Proteftantsftill 
 think.    Compare  Matth.  iv.  8.  9.  10.  with  Rev.  xiii.  3. — 8. 
 
 But  let  us  next  give  our  thoughts  to  this,  that  the  Nicene 
 cunfciTion  of  the  faith  was  made  for  the  empire  :  it  was  dc- 
 figned  to  be  the  confelTion  of  the  faith  of  the  whole  em- 
 pire diftributed  under  the  clergy.  Now,  let  even  a  Popilh 
 writer  *,  who  cannot  be  fufpected  of  difaffedlion  to  the  ft  ate 
 of  tlie  church  that  then  wa?,  give  us  an  account  of  tlie 
 people  who  had  this  faith.  He  i'ays,  *^  As  to  the  manners 
 *^  of  believer?,  CJiriftianity  becoming  the  common  and 
 *'  almofh  general  religion  in  the  Roman  empire,  we  muft 
 •'  no:  be  furprifcd  if  there  were  abundance  of.perfpns 
 *''  who  were  only  Chriilians  in  name,  and  who  led  a 
 *''''  life  almoit  heathenilh.''  Here  is  a  faitli  without  \voxk% 
 with  a  witnefs.    The  prime  national  faith,  the  faith  of  the 
 
further  confidered.  igi 
 
 council  of  Nice,  that  famous  original  of  all  national  con- 
 felfions  of  faithj  appears  to  be  a  faith  without  good  works  : 
 and  let  James  tell  us  what  fort  of  faith  that  is.  Some  ihew 
 much  zeal  for  the  orthodoxy  of  the  national  faith  ;  but 
 James  telh  us  plainly,  that,  hold  off  works,  the  devils  can 
 be  ORTHODOX. 
 
 And  here  I  would  aHc  them  who  hold  the  faith  pointed 
 out  in  the  letter  on  catechifms,  to  be  no  other  than  the 
 faith  of  devils,  what  they  take  their  beloved  national  faith 
 to  be  ?  Can  they  lay  any  more  of  the  perfuafion  of  the  truth 
 of  their  catechifm,  but  that  to  have  this  perfuafion  is  to  be 
 of  good  found  orthodox  belief?  But  the  belief  of  the  truths 
 by  their  afiertion,  is  only  the  faith  of  devils ;  what  then  do 
 they  contend  for,  in  contending  fo  earneftly  for  found 
 principles,  and  orthodox  belief?  Surely  the  dcfign  of  all 
 ihe  ftir  and  noife  they  make,  cannot  be  merely  this,  to 
 m.ake  us  no  better  than  devils. 
 
 Or,  do  they  exped  to  make  the  nation  lliew  its  faith  of 
 the  gofpel  by  the  works  of  the  gofpel,  and  to  eftablilh  the 
 nation  in  every  good  work,  together  with  every  good  vjo?'d .? 
 If  this  be  their  meaning,  then  I  (liould  hope  they  would 
 plead  for  the  infeparable  connedtion  betwixt  the  fandifica- 
 tion  of  the  Spirit,  and  the  belief  of  the  truth,  and  ail  their 
 believers  of  the  truth  will  be  faints.  But  alas,  a  national 
 faith,  with  all  the  power  of  the  nation  eftablilhing  it,'  was 
 nev^er  able  to  produce  love  and  good  works.  The  word  of 
 the  apollles  did  this,  and  can  do  it  ftill,  by  its  power  work- 
 ing in  them  that  believe  it;  but  they  propofedonly  to  take 
 a  people  out  of  the- nations  for  God's  name.  And  to  this 
 agree  the  words  of  the  prophets  about  the  nations.  Ads 
 
 XV.  14-— 17- 
 
 Let  us,  in  the  lafl  place,  take  a  view  of  the  fruits  of  that 
 firfl:  national  faith,  and  the  works  that  attended  it.  The 
 firfl  fruit  of  it  was  perfecution.  The  apoftolic  faith  had  been 
 perlecuted ;  but  the  power  of  the  empire  began  to  be  em- 
 ployed in  defence  of  this  faith,  as  foon  as  it  was  given  forth 
 by  the  council.  The  efied  of  this  was  diflimulation  in  fome 
 who  feared  the  defending  power ;  and  as  to  Arius  himfelf, 
 and  two  biiliops  called  Secundtis  and  TheonaSy  who  would 
 not  profefs  the  faith,  their  fate  was  exile.  Thus,  perfecu- 
 tion by  Chriftians  began  as  the  pfoducl  of  the  Nicene 
 faith ;  and  I  fuppofe  you  will  not  be  pofitive  to  deny,  that 
 this  is  the  work  of  the  devil.  To  this  you  may  add  the  ma- 
 ny iamous  ilrifes  among  the  clergy,  contending  who  ihould 
 
 have 
 
192  The  Ufe  of  Catechifms 
 
 have  tnoH  of  the  power  and  glory  of  the  kingdoms  of  this 
 world?  which  contention  began  then,  and  continues  to 
 this  day,  where-ever  there  is  any  occafion  or  opportunity  for 
 it,  as  there  will,  in  all  appearance,  ftill  be  more  or  lels,  to 
 the  end  of  the  world.  And  as  religion  was  then  often  the 
 pretext  in  the  clergy's  flrivings  for  power  and  honour  in 
 this  world,  fo  1  reckon  it  will  be  to  the  end. 
 
 Thus  you  fee  a  faith,  not  in  the  words  of  the  Holy  Ghofl's 
 teaching,  but  in  the  words  of  the  teaching  of  man's  wif- 
 dom,  leaning  on  human  authority,  and  fupported  with  fe- 
 cular  power,  conneded  with  the  power  and  glory  of  the 
 kingdoms  of  this  world,  in  feparation  from  the  zeal  of 
 good  works,  and  from  bearing  the  crofs.  after  Chrifh,  and 
 producing  perfecution,  accompanied  with  diflimulation, 
 pride,  and  ambition,  the  works  of  the  devil  ;  and  you  may 
 add  covetoufnefs,  2  Pet.  ii.  3.  If  you  fee  this,  you  can  fay 
 you  fee  the  faith  of  devils  as  it  may  be  feen  among  men. 
 
 And  you  can  be  in  no  ftrait  to  diftinguilh  this  from  the 
 belief  of  the  teftimony  of  God,  in  his  own  Vv'ord,  begot 
 and  maintained  by  the  power  of  God,  producing  love  and 
 good  works,  with  felf-denial,  mortification  to  the  world, 
 and  patient  bearing  the  crois ;  which  is  the  faith  of  God's 
 elea. 
 
 This  is  that  faith  which  owns  no  ftandard  but  the  fcrip- 
 tures  of  the  infpired  prophets  and  apoflles,  depends  on  no 
 authority  but  that  ot  God  in  thefe  fcriptures,  admits  no 
 light  but  that  which  Ihines  there,  and  receives  no  teftimo- 
 ny  but  what  is  given  there.  As  the  letter  on  catechifms 
 ferved  the  caufe  of  this  faith,  1  placed  the  ufage  it  met 
 with  to  the  account  of  the  word  of  God,  and  the  teitimo- 
 ny  of  Jefus  Chrifi:  ;  and  as  this  letter  has  no  other  drift, 
 I  am  ready  to  do  the  fame  with  it ;  flill  allowing  every 
 thing  in  it  to  be  rejefled  that  does  not  ferve  this  purpofe  5 
 yea,  if  you  call  it  into  the  fire,  and  cleave  wholly  to  your 
 Bible,  you  will  lofe  nothing,  and  its  end  is  gained. 
 
 And  this  is  that  faith,  in  the  unity  of  which  the  whole 
 body  of  Chrill  is  growing  up  to  a  perfect  man  in  him  ;  but 
 his  people  have  been  divided,  inllaved  to  human  authority, 
 and  confounded  with  the  world,  by  creeds  and  catechifms. 
 I  conclude,  v.'illiing  you  and  yours  a  Iharc  in  that  prayer* 
 which  you  read,  John  xvii.  20.  21. ;  and  am, 
 
 S  I  K, 
 
 Your,  &c. 
 
 P  O  S  T^ 
 
further  confidered,  jp-j 
 
 POSTSCRIPT. 
 
 AS  I  am  perfuaded  all  that  believe  on  Clirifl  through 
 the  word  of  his  apoftles,  are  one,  in  fpite  of  all  the 
 divifions  that  have  been  made  among  them  by  the  doctrines 
 and  commandmenLs  of  the  leaders  of  the  feveral  fedis  a- 
 mong  whom  they  have  been  fcattered,  I  cannot  but  ap- 
 prove of  that  way  of  fpeaking  that  is  now  pretty  common, 
 ^diz.  That  they  who  are  agreed  in  the  main,  ought  to  for- 
 bear one  another  in  differences  about  things  of  leiTer  mo- 
 ment. But  I  want  to  know  your  mind  of  a  remarkable  text 
 that  has  been  often  cited  to  fupport  this  faying  ;  becaufe  it 
 leems  to  point  out  that  main  wherein  all  true  Chriftians 
 ihould  be  agreed. 
 
 The  text  is  Phil.  iii.  7. — 18.  Notice  thefe  words,  "  Yea 
 
 ^'  doubtlefs,  and  I  count  all  things  but  lofs that  I  may 
 
 *^  win  Chrill,  and  be  found  in  him,  not  having  mine  own 
 "  righteoufnefs,  which  is  of  the  law,  but  that  which  is 
 **  through  the  faith  of  Clirift,  the  righteoufnefs  which  is  of 
 **  God  by  faith :  that  I  may  know  him,  and  the  power  of 
 *'  his  refurredion,  and  the  fellowlhip  of  his  fuiferings,  be- 
 *^  ing  made  conformable  unto  his  death ;  if  by  any  means 
 
 *'  I  might  attain  unto  the  refurredion  of  the  dead. 
 
 '^  Let  us  therefore,  as  many  as  be  perfect,  be  thus  minded  : 
 *'  and  if  in  any  thing  ye  be  otherwife  minded,  God  fhall  re- 
 **  veal  even  this  unto  you.  Neverthelefs  whereto  we  have 
 *'  already  attained,  let  us  walk  by  the  fame  rule,  let  us 
 ^'   mind  the  fame  thing.'' 
 
 .  I  muft  own  to  you  I  cannot  perceive  how  one  can  walk 
 by  this  fame  rule,  and  mind  this  fame  thing,  in  minding 
 a  worldly  kingdom  to  Jefus  Chrifl,  or  in  w^alking  up  to 
 the  principles  of  uniformity,  upon  which  national  churches 
 and  national  covenants  have  been  built.  The  princi- 
 ples of  the  extirpation  of  heretics  an^  Ichifmatics  to  cila- 
 blilh  a  kingdom  of  this  world  to  Jefus  Chrift,  are  perfec^cly 
 inconfiftent  with  the  minding  of  conformity  to  Chrill:  in 
 his  humiliation  in  this  life,  and  the  deiire  of  fo  attaining 
 to  the  refurredion  of  the  dead.- 
 
 But  when  I  would  think  as  charitably  as  I  can  on  this 
 head,  I  conlider  that  the  difciples,  in  the  days  of  the  Lord^s 
 flcili,  were  much  under  the  influence  of  the  then  prevail- 
 ing notion  of  a  worldly  kingdom  to  the  Meiliah  ;  and  true 
 Chriftians  now  may  have  received,  by  tradition  from  their 
 '  '  Vol.  III.  B  b  fathers, 
 
194         The  Ufe  of  Catechifms,    &c, 
 
 fathers,  principles  inconfiftent  with  this  fame  rule,  which 
 (in  fpite  of  the  influence  thofs  principles  have  upon  them) 
 they  are  mod  inclined  to  walk  by.  For  the  apoftle  fup- 
 poles,  that  in  fome  things  they  may  be  otherivife  minded, 
 i.  e.  differently  minded  from  that  one  rule,  and  fo  divided 
 from  one  another.  But  the  cure  of  thefe  divifions  mufl  be 
 tlie  Lord's  revealing  this  fame  thing  more  clearly  to  them, 
 that  they  may  fee  its  inconliftency  with  thofe  other  opi- 
 nions that  they  were  entertaining.  And  till  they  fee  this, 
 they  can  be  no  further  agreed,  but  in  as  far  as  they  are 
 "walking  by  this  fame  rule,  and  minding  this  fame  thing, 
 viz.  the  falvation  that  lies  in  the  fufferings  of  Chrift,  and 
 the  following  glory,  and  is  to  be  enjoyed  in  the  way  of 
 conformity  to  him  in  his  fufferings  in  this  life,  as  neceflari- 
 ly  conneded  with,  and  preparing  us  for  conformity  to  him 
 in  his  glory  in  the  refurredion  of  the  dead. 
 
 As  our  Lord  faid  to  his  difciples,  0  fools,  and  Jlovj  of 
 heart  to  believe  all  that  the  prophets  have  fpoken  !  Ought  not 
 Chrift  to  have  fiiffered  thefe  things,  and  to  enter  into  his  glo- 
 ry F  it  may  be  laid  to  them  that  are  minding  a  worldly 
 kingdom  to  Chrift,  and  feeking  after  a  flate  of  happy  fe- 
 curity  from  heretical  apoftafies,  and  from  perfecutions  to 
 the  church  in  this  prefent  world,  O  fools,  and  flow  of 
 lieart  to  believe  the  words  that  were  fpoken  before  by  the 
 lioly  prophets,  with  the  commandment  of  the  apoftles  of 
 the  Lord  and  Saviour !  Ought  not  Chriftians  to  fuffer  with 
 Chrift  in  this  life,  and  to  enter  into  his  glory  in  the  life  to 
 come  ? 
 
 The  work  of  providence  at  this  day  is  to  fulfil  the  fcrip-^ 
 ture,  in  filling  the  antichriftian  kingdom  vjith  darknefs,  at 
 which  the  authors  of  the  judicial  teftimony,  with  the  belie- 
 vers of  that  teftimony,  are  very  much  difpleafed  ;  but  if 
 there  be  any  believers  of  the  gofpel  among  them,  it  is  no 
 new  thing  to  fee  them  alHi^ted  with  that  which  is  the 
 ground  of  the  greateft  joy  to  them.  Even  the  breaking  of 
 the  dominion. of  the  clergy  by  infidelity,  now  coming  in 
 place  of  the  fuperftition  that  has  fupported  that  dominion 
 fmce  the  days  of  Conftaniine,  gives  the  believers  of  the 
 goipel  a  glorious  opportunity  to  ivalk  by  the  fame  rule,  and 
 to  mind  the  fame  thing,  reje(^ing  all  the  inconfiftent  doc 
 trines  that  have  divided  them- 
 
^  ^95 
 
 A  Literal  Translation  of  the  True 
 Discourse  of  Celsus,  as  far  as  it  can  be 
 gathered  out  of  Origen's  eight  Books  a- 
 gainft  him. 
 
 [Tranflated  about  the  year  1 75 3,  and  now  firft  printed.] 
 Tome  I.  From  Origen,  book  I. 
 
 INTRODUCTION. 
 
 THE  Chriftians  make  conventions  amongfl:  them- 
 fclves  fecretly  againft  tjie  things  by  law  cftablilh- 
 ed  :  for  of  conventions  fome  are  manifefl^  as  many 
 as  take  place  according  to  laws;  but  the  fecret  are  as  many 
 as  are  done  againft  the  things  efliablilhed  by  law. 
 
 Their  opinion  is  of  barbarian  original.  And  the  barbarians 
 are  fufRcient  to  find  out  opinions  ;^  but  the  Greeks  are  bet- 
 ter to  judge,  and  confirm,  and  excrcife  to  virtue,  the  in- 
 ventions of  the  barbarians. 
 
 They  do  and  teach  fecretly  the  things  that  pleafe  them- 
 felves.  And  they  do  not  this  in  vain,  to  wit,  keeping  off  the 
 judgment  of  death  impending  to  them.  This  danger  is  like 
 the  dangers  that  happened  in  philofophy,  as  to  Socrates. 
 This  being  common  to  other  philofophers,  is  not  any  grand 
 or  new  inflrudion. 
 
 They  think  not  thofe,  gods,  that  are  made  with  hands, 
 for  this :  becaufe  it  is  not  agreable  to  reafon,  that  thofe  are 
 gods,  which  are  wrought  by  moft  vitious  artificers  and  wick- 
 ed in  their  manners,  and  that  are  often  prepared  by  unjull 
 men.     Nor  is  this  opinion  peculiar  to  them. 
 
 They  feem  to  have  power  with  the  names  of  fome  demons 
 and  with  foothing  incantations.    Theirs  is  a  hidden  opinion. 
 
 I  do  not  fay  this,  that  he  who  holds  a  good  opinion,  if 
 he  (hall  for  it  be  in  danger  from  men,  ought  to  forfake  or 
 feign  that  he  has  forfaken,  or  become  a  denier  of  the  opi- 
 nion. There  is  fomething  better  than  the  earthly  in  man, 
 near  of  kin  to  God.  In  whom  this  is  well,  i.  e.  the  foul,  it 
 wholly  affeds  its  relation,  I  fay,  God  ;  and  they  always  defire 
 to  hear  fomething  to  be  remembered  concerning  him.  But 
 B  b  2i  opinions 
 
t()6 
 
 A  Tranflation  of 
 
 opinions  ought  to  be  received  following  reafon  and  with  s 
 rational  guide ;  as  deceit  comes  always  to  him  that  doc» 
 not  in  this  manner  give  afTent  to  fome.  And  they  that  be- 
 lieve without  reaibn,  are  like  to  the  gatherers  of  tribute  to 
 the  mother  of  the  gods,  and  to  the  obfervers  of  wonders,  and 
 to  the  celebrators  of  the  rites  of  jMithra,  and  of  Bacchus,  and 
 to  any  whom  one  meets  with  apparitions  of  Hecate,  or  ano- 
 ther demon  or  demons.  For  as  in  thefe  things  often  wicked 
 men,  taking  advantage  of  the  ignorance  of  thofe  that  are 
 eafiiy  deceived,  lead  them  to  what  they  will ;  fo  likewife  is 
 done  among  the  Chriftians.  Some  of  them  neither  willing 
 to  give  or  receive  a  reafon  about  the  things  they  believe, 
 life  this,  Do  not  examine,  but  believe,  and  thy  taith  lliall 
 fave  thee.  And  they  fay  the  wifdom  that  is  in  the  world  is 
 evil ;  but  the  folly  good. 
 
 If  they  would  aniwer  me,  not  as  feeking  information,  fof 
 I  know  all,  but  as  having  equal  care  of  all;  it  ihould  be 
 well.  And  if  they  will  not,  but  ihali  after  their  cuftom  fay. 
 Do  not  examine,  &c,  it  is  necelfary  to  teach  them  what  fore 
 of  things  thofe  are  which  they  fay,  and  from  whence  they 
 have  flowed.  This  fame  Word  has  an  affinity  with  many  of 
 the  nations,  who  began  fuch  an  opinion.  The  Word  is 
 highly  ancient,  about  which  certainly  both  the  wifeft  nations 
 and  cities  and  wife  men  have  always  been  converfant.  The 
 Egyptians,  and  Aflyrians,  and  Indians,  and  Perfians,  and 
 Odryfians,  and  Samothracians,  and  Eleuhnians,  and  Hyper-* 
 boreans,  and  Homcr'^  Galaclophagi,  and  the  Druids  of  the 
 Gauls,  and  the  Getae,  thefe  mod:  wife  and  ancient  nations 
 have  treated  of  thino-s  akin  to  thefe.  And  ancient  and 
 wife  men,  who  have  beneriied  them  that  were  with  them^ 
 and  by  their  writings  thofe  that  came  after  them>  as  Linus, 
 and  Mufaeus,  and  Orpheus,  and  Pherecydes,  and  the  Perlian 
 Zoroaflres,  and  Pythagoras,  have  treated  of  thefe;  and  their 
 opinions  are  inferted  in  their  books,  and  they  are  kept  to 
 this  time. 
 
 Mofes,  therefore,  having  learned  this  Word  from  wife  na- 
 tions, and  rational  men,  hath  obtained  a  divine  namej 
 The  Jews  borrowed  circumcifion  from  the  Egyptians. 
 Thefe  goatherds  and  ihepherds,  following  Mofes  their 
 leader,  being  enticed  by  rnflic  frauds,  efteemed  God  to  be 
 one.  This  one  God  they  thought  to  be  either  the  Moll:  High 
 or  Adonai,  or  the  Keavenly  or  Sabaoth,  or  howfoever  they 
 delight  to  name  tjhis  very  world;  and  nothing  more  knew 
 ihey.     It  differs  nothing  to  call  the  God  over  all,  either  by 
 
 die 
 
the  Difcourle  of  Celsus.  197 
 
 the  name  current  among  the  Greeks,  Jupiter,  or  by  this 
 (fay)  among  the  Indians,  or  chat  among  the  Egyptians.  The 
 Jews  worlhip  angels,  and  give  themielves  to  inchantment, 
 Df  which  Mofes  was  to  them  the  interpreter.  1  ihall  teach 
 afterward,  how  the  Jews  alfo  were  deceived  through  igno- 
 rance, being  feduced. 
 
 But  I  will  firfl  fpeak  of  the  leader  of  this  generation,  as 
 far  as  they  are  Chriftians.  He,  before  a  very  few  years, 
 led  the  way  of  this  do&ine,  being  efteemed  by  Chriftiants 
 to  be  the  Son  of  God. 
 
 SECT.      I. 
 
 A  Jew  would  fay  to  this  Jefus,  who  feigned  his  nativity 
 to  be  of  a  virgin,  (borrowing  from  the  Grecian  fables 
 ofDanae,  and  Melanippe,  and  Auge,  and  Antiope),  thaE 
 he  fprung  from  a  Jewilli  village,  and  from  a  woman  of  the 
 place,  poor  and  working  for  her  bread,  who  was  put  away 
 by  her  efpoufed  huiband,  by  trade  a  carpenter;  convicted 
 iof  having  committed  adultery,  being  deiiowered  by  Tome 
 foldier,  whole  name  was  Pantheru;  und  having  been  put 
 away  by  her  hufband,  and'*wandcring  about  ignominioufly^ 
 ihe  privately  brought  forth  Jefus;  and  that  he,  being  obli* 
 ged  ihr :)Ugh  poverty  to  ferve  for  hire  in  Egypty  and  there 
 having  had  experience  of  certain  powers^  wherein  the 
 Egyptians  boaft  themfelves,  returned  highly  conceited  of 
 thefe  powers,  and  for  them  proclaimed  himieif  God.  Was 
 the  mother  of  Jefus  beautiful?  and  did  God,  whofe  nature 
 admits  not  the  love  of  a  corruptible  body,  mix  with  her  as 
 beautiful?  Nor  was  it  probable,  that  God  ihould  be  in  love 
 with  her,  who  was  neither  a  woman  of  fortune,  nor  of  roy- 
 al defcent ;  feeing  (he  was  fcarce  known  to  her  neighbours. 
 And  when  ihe  was  hated  by  the  carpenter,  and  call:  out, 
 neither  did  the  divine  power  f^ive  her;  nor  the  faithful 
 Word.  Thefe  things  therefore  are  nothing  to  the  kingdom 
 of  God. 
 
 When  thou  waft  waflied  with  John,  the  apparition  of  a 
 fowl  from  the  air,  thou-fayeft,  ilew  upon  thee.  What  wic- 
 nefs  worthy  of  credit  faw  this  vifion?  or  who  heard  the 
 voice  from  heaven  adopting  thee  Son  to  God  ;  but  that  thou 
 fayefh,  and  adduced  fome  one  of  thofe  punillied  with  thee? 
 
 But  my  prophet  in  Jerufalem  fometime  laid,  that  the  Son 
 of  God  will  come  the  judge  of  the  pious,  and  the  punilher 
 
 of 
 
198 
 
 A  Tranflation  of 
 
 of  the  unjiin:.  What  more  thou  than  innumerable  others^ 
 who  came  after  this  prophecy,  are  they  of  whom  he  pro- 
 phefied  thefe  things  ?  Some  enthufiafts  and  fome  impoftors 
 have  faid,  that  the  Son  of  God  hath  come  from  above.  If 
 thou  fayeft  this,  that  every  man,  according  to  divine  provi- 
 dence, becomes  the  Son  of  God ;  wherein  then  art  thou 
 different  from  another?  Multitudes  will  reprove  Jefus,  af- 
 firming that  thofe  things  are  faid  of  themfelves,  which  were 
 prophefied  of  him. 
 
 The  Chaldeans  were  faid  by  Jefus  to  have  been  moved  to 
 come  to  his  birth,  worlhipping  him,  yet  a  babe,  as  God ; 
 and  that  they  Ihewed  this  to  Herod  the  tetrarch,  and  that  he 
 fent  to  kill  them  that  were  born  at  the  fame  lime,  thinking 
 to  take  him  off  together  withjhem,  left,  living  to  a  fufHcienc 
 lime,  he  ibould  reign.  If  it  was  left,  being  grown  up,  thou 
 ihouldft  reign  in  his  place ;  "why,  after  thou  art  indeed 
 grown  up,  doft  thou  not  reign?  But  thou,  the  child  of  God, 
 gathereft  fo  ignobly,  hiding  for  fear,  and  going  up  and 
 down  to  mifery.  Jefus  having  got  to  himfelf  ten  or  eleven 
 infamous  men,  publicans  and  moft  wicked  failors,  withdrew 
 himfelf  "^vith  thefe  hither  and  thither,  gathering  vidluals 
 bafely  and  fordidly. 
 
 Bul  what  need  was  there  to  tranfport  thee,  yet  an  infant, 
 into  Egypt,  left  thou  Ihouldft  be  killed?  for  it  was  not  like 
 God  to  be  fearfnl  about  death.  And  an  an«:el  indeed  came 
 from  heaven,  bidding  thee  and  thofe  of  thy  family  flee^  Jeft^ 
 being  apprehended,  ye  Ihould  be  flain.  But  was  not  that 
 great  God  able  to  preferve  thee,  his  own  Son,  in  that  fame 
 place,  who  had  already  (^.^  two  angels  on  thy  account? 
 
 The  ancient  fables,  attributing  divine  generation  to  Per- 
 feus,  and  Amphion,  and  iEacus,  and  Minos,  (to  which  v/e 
 give  no-  credit),  at  the  fame  time  Ihewed  their  great  aijd 
 marvellous  deeds  and  truly  above  man ;  that  they  might  not 
 feem  improbable.  But  thou  truly,  what  haft  thou  Ihewed 
 us  egregious  or  wonderful  in  word  or  deed;  though  called 
 ypon  in  the  temple  to  fliew  thyfelf  the  child  of  God  by  fome 
 manifeft  fign  ?  Suppofmg  to  be  true,  as  many  things  as  are 
 written  concerninfr  hcalinc^s  and  the  refurrec^ion,  or  con- 
 ccrning  a  few  loaves  feeding  many,  of  which  many  frag- 
 ments were  left,  or  as  many  other  things  as  the  difciples, 
 fpeaking  marvellouily,  have  narrated ;  come  let  us  believe 
 thefe  \o\st  wrought  by  thee:  they  arc  of  the  fan^ie  nature 
 with  the  works  ol"  inchanters,  as  promlling  more  wonderful 
 things ;  and  with  the  things  performed  by  ihem  thai  have 
 
 learned 
 
the  Difcourfe  of  Celsus.  19^ 
 
 learned  from  the  Egyptians,  giving  for  a  little  money,  in: 
 the  midft  of  the  markets,  the  gniiui  things  they  have  learn- 
 ed, and  expelling  demons  from  men,  and  blowing  off  dif- 
 eafes,  and  calling  up  the  fouls  of  heroes,  yea  (hewing 
 fumptuous  fuppers  and  tables,  and  meats  differently  dreffed, 
 that  are  not;  and  as  animals  moving,  not  being  truly  ani- 
 mals, but  to  the  fancy  appearing  fiich.  Becaufe  they  do 
 ihefe  things,  are  we  therefore  to  believe  them  to  be  fons 
 of  God?  or  fhould  it  not  rather  be  faid,  that  thefe  are  the 
 arts  of  wicked  and  unhappy  men  ? 
 
 The  body  of  God  would  pot  be  fuch  an  one  as  thine. 
 The  body  of  God  Avould  not  have  been  fo  begot,  as  thou, 
 O  Jefus,  waft  begot;  nor  would  God's  body  eat  fnch  meat^ 
 as  thou  :  but  neither  would  the  body  of  God  ufe  fuch  a 
 voice,  nor  fuch  a  perfuafion. 
 
 Thefe  were  the  things  of  one  hated  of  God,  and  of  a 
 "wretched  impoftor. 
 
 SECT.    II.     Frotn  Origen,  book  II. 
 
 THE  Jew  may  alfo  fay  to  the  Jewilli  followers  of  Jefus, 
 What  ailed  you,  O  countrymen,  that  you  leave  the 
 law  of  your  country,  and  being  enticed  by  him,  with  whom 
 vjc  have  been  now  difcourfmg,  have  been  moft  ridicu- 
 loufly  deceived,  and  become  fugitives  from  us  to  another 
 jiamc,  and  to  another  manner  of  life?  Yefterday,  and  the 
 day  before,  and  when  we  punilhed  him  that  led  you  as 
 cattle,  you  made  defeftion  from  the  law  of  your  country.- 
 Or  how  do  you  begin  at  our  facred  things,  but  in  your  pro- 
 grefs  defpife  them,  hot  having  another  beginning  of  doc- 
 trine to  fpeak  of  than  our  law  ?  For  if  any  foretold  to  you, 
 that  the  child  of  God  would  come  to  men,  that  was  our 
 prophet,  and  the  prophet  of  our  God. 
 
 Juftice  was  done  by  the  Jews  upon  Jefus,  who  had  done 
 wickedly,  boafting,  deceiving,  and  lying.  Many  others 
 might  have  appeared,  i'uch  as  was  Jefus,  to  them  that  would 
 be  deceived. 
 
 And  how  fhould  we,  who  have  (liewed  to  all  men,  that 
 one  would  come  from  God,  punifhing  the  unjuft,  treat  hiirf 
 ignominioufly,  when  he  came?  Why  did  we  defpife  him, 
 whom  we  have  foretojd  ?  V/as  it  that  we  lliould  be  punilli- 
 cd  more  than  others  ? 
 
 But  how  were  we  to  efleem  him  God^  who  (befide  other 
 
 things. 
 
200  A  Tranflation  of 
 
 things,,  as  has  been  heard)  iliewed  the  performance  of  na- 
 thing  that  he  promifed  ;  and  after  we,  convicting  and 
 condemning  him,  counted  him  worthy  to  be  puniflied,  he 
 "was  taken  liiding,  and  mod  baiely  flying,  and  was  betrayed 
 by  thofe  whom  he  called  his  difciples.  And  truly,  it  nei- 
 ther Ihits  with  him  that  is  God,  to  fly,  nor  to  be  led  away 
 bound ;  and  yet  lefs  to  be  deferted  and  betrayed  by  his  fa- 
 miliars, and  them  that  partook  with  him  in  all  things,  and 
 that  ufed  him  as  their  teacher,  and  accounted  him  the  fa- 
 viour,  and  the  child  and  mefleiiger  of  the  greatefl  God. 
 No  good  general  and  captain  of  many  myriads  was  ever 
 betrayed :  yea,  neither  a  wicked  chief  robber,  and  com- 
 manding thofe  more  wicked  than  himfelf,  if  he  appeared 
 ufeful  to  his  companions.  But  he  that  was  betrayed  by 
 thofe  who  were  under  him,  neither  commanded  like  a  good 
 general;  nor  did  that  deceiver  procure  from  the  deceived 
 that  benevolence,  fo  to  fpeak,  which  robbers  have  to  their 
 chief.  Having  many  true  things  to  fay  concerning  the  af- 
 fairs of  Jefus,  and  not  agreeable  to  thofe  that  are  written 
 by  the  difciples  of  Jeihs,  I  wiUingly  pafs  them. 
 
 His  difciples  feigned  that  he  foreknew  and  foretold  all 
 things  whatfoever  happened  to  him.  In  a  manifeft  matter, 
 having  no  evafion,  they  devifed  this,  that  he  faid  and  fore- 
 knew all.  The  difciples  faid  thefe  things  to  excufe  their 
 mafter  ;  as  if  one,  faying  that  one  is  juft,  fliould  point  him 
 out  doing  unjuftly  ;  and  calling  him  pious,  Ihew  him  com- 
 mitting murder;  and  calling  him  immortal,  fet  him  forth 
 dead;  prefacing  to  all  thefe,  that  they  came  to  pafs  as  he 
 foretold.  For  ye  do  not  fay  this,  that  he  appeared  indeed 
 to  ungodly  men  to  luft'er  thefe  things,  yet  did  not  fufter ; 
 but  you  confefs  that  he  fuffered  openly.  How  is  it  cre- 
 dible that  he  foretold  ?  and  how  is  the  dead  immortal  ? 
 
 Who,  either  god  or  demon,  or  wife  man,  forefeeing  fuch 
 things  coming  upon  him,  would  not  ihun  them  if  he  could, 
 but  would  fall  into  the  things  he  certainly  knev/before? 
 How,  if  he  foretold  both  him  that  betrayed  him,  and  him 
 that  .denied  him,  did  they  not  fear  him  as  God,  fo  as  the 
 one  fliould  not  yet  betray,  nor  the  other  deny?  but  they 
 betrayed  and  denied,  making  no  account  of  him.  For  cer- 
 tainly even  a  man  confpired  againft  and  foreknowing,  if* 
 he  forewarn  the  confpirator?,  they  will  turn  away,  and  take 
 care  of  themfelves.  Thefe  tilings  therefore  came  not  to 
 pafs  in  confcquence  of  being  foretold ;  for  that  is  impoflible. 
 But  in  confcquence  of  their  coming  to  pafs^  their  being 
 
 foretold 
 
the  Difcourfe  of  Celsus.  201 
 
 foretold  is  found  a  lie :    for  it  is  altogether  inconfiflent, 
 that  they  who  heard  before,  fliould  yet  betray  and  deny. 
 
 .  Being  God  he  foretold  thefe  things;  and  what  was  fore- 
 told, it  behoved  by  all  means  to  come  to  pafs  :  God  there- 
 fore led  about  his  own  difciples  and  prophets,  with  whom 
 be  eat  and  drank,  unto  this,  that  they  ihould  be  ungodly 
 and  impious ;  whom  it  efpecially  behoved  to  do  good  to  all 
 men,  but  in  a  dillinguilhing  manner  to  his  own  compa- 
 nions !  A  man  was  never  yet  confpired  againft  by  his  table- 
 companion,  but  he  that  eat  witli  God  became  a  confpira- 
 tor !  and,  which  is  yet  more  abfurd,  God  himfelf  confpired 
 againft  his  table-companions,  making  them  betrayers  and 
 impious! 
 
 If  thefe  things  feemed  good  to  him,  and  he  was  pu- 
 Billied  obeying  his  Father;  it  is  manifeft,  that  to  him,  be- 
 ing God,  and  alfo  willing,  thefe  ufages,  according  to  his 
 mind,  were  neither  troubJefome  nor  grievous.  AVliy  then 
 does  he  lament,  and  grieve,  and  pray,  that  the  fear  of 
 deftrudion  may  pafs  away,  faying  thus,  O  Father,  if  it  be 
 polTible  for  this  cup  to  pafs.  Neither,  lying,  could  you 
 fet  forth  your  liftions  with  a  fliew  of  probability.  Some  of 
 them  that  believe,  as  being  intoxicate,  come  the  length 
 TO  allow  themfelves  to  change  the  gofpel  from  the  firft 
 "\vriting,  three  ways,  and  four,  and  more,  and  to  transform, 
 that  they  may  be  capable  to  deny  to  them  that  confute 
 them. 
 
 Chriftians  make  ufe  of  the  prophets  as  preaching  before 
 the  things  concerning  Jefirs.  Bur  the  fayings  of  the  pro- 
 phets can  be  applied  to  innumerable  others,  much  more  pro- 
 bably than  to  Jefus.  The  prophets  fay,  that  he  that  is  to 
 come  is  a  great  and  mighty  Lord  of  the  \Yhole  earth,  and  of 
 all  nations  and  armies.  But  they  did  not  hold  forth  fuch 
 a  peftilent  fellow.  None  would  commend  God  and  the  Son 
 of  God  from  fuch  ligns  and  rumours,  nor  from  fo  ignoble 
 jnarks.  For  as  the  fun,  enlightening  all  other  things,  firfl 
 Ihews  himfelf,  fo  it  behoved  the  Son  of  God  to  do. 
 
 Ye  are  fophiflical  in  faying,  that  the  Son  is  (rtyroAoyo?) 
 the  very  Logos.  If  indeed  the  Logos  is  to  you  the  Son  of 
 God,  we  alfo  applaud.  But  after  promiling  the  Logos  to  be 
 the  Son  of  God,  ye  fliew  us  not  a  pure  and  holy  Logos,  but 
 a  moft  ignominious  man,  fcourged  and  crucified. 
 
 Ye  pleafe  yourfelves  too  mucli,  making  the  genealogy 
 from  the  firft-born^  and  from  the  kings  that  were  among 
 
 Vol.  IIL  C  c  the 
 
202  A  Tranflation  of 
 
 the  Jews.  Surely  the  wife  of  the  carpenter  did  not  kno\y 
 that  fhe  had  got  fuch  a  kindred. 
 
 And  what  noble  thing  did  Jefas  as  God,  defpifing  men, 
 and  ridiculing  and  mocking  what  befel  him?  He  faid  not, 
 as  the  Bacchus  of  Euripides,  The  demon  himfelf  fliall  loofe 
 me  when  I  will.  But  neither  did  he  that  condemned  him, 
 fuffer  any  thing  like  Penthcus,  going  mad  and  torn.  When 
 he  wore  the  purple  robe,  and  the  crown  of  thorns,  and  the 
 reed  in  his  hand,  why  did  he  not,  if  not  before,  yet  now  at 
 lead,  manifefl  fomething  divine,  and  deliver  himfelf  from 
 that  (liame,  and  treat  them  that  reproached  both  him  and 
 his  Father,  as  they  deferved  ?  What !  and  is  the  gore  from 
 the  body  of  him  that  was  crucified,  fuch  as  that  which  flows 
 from  the  blelled  gods?  He  greedily  fwallowed  the  gall  and 
 ■vinegar,  impatient  of  third.  Do  ye  thus  accufe  us,  O 
 mod:  believing !  for  that  we  do  nor  account  him  God, 
 nor  agree  with  you,  that  he  fufFered  thefe  things  for  the 
 help  of  men,  and  that  we  might  defpife  punilhments  ? 
 He  that  perfuaded  no  body  while  he  lived,  not  even  his 
 own  difciples,  was  punifhed  and  fuffered  fuch  things,  as 
 not  having  (liewed  himfelf  pure  from  all  evils ;  nor  was  he 
 irreprehenfiblc.  Surely  ye  will  not  fay  of  him,  that,  not 
 having  perfuaded  thofe  who  are  here,  he  withdrew  to  Ha- 
 des, perfuading  them  that  are  there.  If,  finding  out  ab- 
 furd  apologies,  wherein  you  are  ridiculouily  impofed  on, 
 ye  think  ye  make  a  true  defence  ;  what  hinders  others  al- 
 fo  to  account  as  many,  as  being  condemned  have  periflied 
 miferably,  to  be  thefe  great  and  divine  angels?  One  could, 
 with  the  like  impudence,  alfo  fay  of  a  punillied  robber  and 
 murderer,  that  this  was  not  indeed  a  robber,  but  God  ;  for 
 he  faid  before  to  his  fellow-robbers,  that  he  would  fuffer 
 fuch  things  as  he  fuffered.  Then  they  that  were  with  him 
 while  living,  and  heard  his  voice,  and  ufed  him  as  their 
 teacher,  feeing  him  puniflied  and  dying,  neither  fuffered 
 with  him,  nor  fuffered  for  him,  nor  were  perfuaded  to 
 defpife  punifhmenis;  but  they  even  denied  that  they  were 
 difciples.  Yet  now  yc  die  with  him.  When  he  came,  he 
 drew  no  more  than  ten  rnoft  profligate  failors  and  publi- 
 cans ;  neither  did  he  perfuade  all  thefe.  If  living  indeed 
 he  perfuaded  none,  but,  when  he  is  dead,  they  that  pleafe 
 pcrluade  fo  many  ;  how  is  not  this  moft  abfurd  ? 
 
 By  what  reafoning  were  ye  induced  to  efleem  him  the 
 Son  of  God  ?  We  were  induced  by  this,  that  we  know  his 
 paffion  was  for  the  dcilruflion  of  the  father  of  wickednefs. 
 
 What 
 
the  Difcourfc  of  Celsus*  203 
 
 "What  then?    Have  not  many  Diheis  alio  fuffered  pnniili- 
 mcnr,  and  no  leis  ignobly?    We  efteem  him  to  he  the  Son 
 of  God,  feeing  he  cured  the  ia:ne  and  the  blind,  and  (as 
 ye  fay)  railed  the  dead.     O  li^i;'' t  and  truth  I   With  his  own 
 voice  he  hath  ex.p'elsiy  confefled,    according  as   ye  a^fo 
 have  written,  Wherefore  ihere  IhalJ  come  .0  you  others 
 alfo  ufmg  the  like  pow-ers,   v>'icked  men  and  impoitors  : 
 and  he  names  one  Satan  the  worker  of  thcfe  things.     So 
 that  he  denies  not,  that  thefe  things  are  indeed  nothing 
 divine,  but  the  woi  ks  of  the  wicked.     And  being  forced  by 
 the  truth,  he  hath  at  once  revealed  the  things  of  others, 
 and  reproved  his  own  things.     Kow  is  it  not  then  mifer- 
 able,  from  the  fame  works  to  reckon  one  God,  and  others 
 impoftors  ?    For  why  from  thefe  things  Ihould  we  railier 
 think  others  evil  than  him,  ufmg  his  own  teftimony?    For 
 he  himfelf  hath  indeed  confciled  thefe  things  not  of  a  di- 
 vine nature,  but  to  be  the  marks  of  deceivers  and  very 
 wicked  men.     By  what  then  were  ye  induced  ?    Was  it 
 becaufe  he  foretold,  how,   being  dead,  he  would  rife  a- 
 gain  ?    Come,  and  let  us  believe  indeed  that  he  faid  this. 
 But  how  many  others  have  dealt  in  fuch  wonders  to  per- 
 ^fuade  the  fimple  hearers,  iludying  to  deceive  them?   as  Za- 
 molxis  among  the  Scythians,  called  the  fervant  of  Pytha- 
 goras, and  Pythagoras  in  Italy,  and  Rampfinitus  in  Egypt, 
 who  played  at  dice  with  Ceres  in  Hades,  and  brought  away 
 a  golden  bafon  as  a  gift  from  her;    Orpheus  alfo  among 
 the  Odryfians,  and  Protefilaus  in  Theifaly,  and  Hercules  in 
 Tenasnis,  and  Thefeus.     But  this  is  to  be  coniidered,  if  a- 
 ny  being  truly  dead,  arofe  at  any  time  v;ith  the  fame  body. 
 Or  do  ye  think  that  thofe  of  others  are  and  appear  to  be 
 fables?  But  to  you  his  voice,  when  he  expired  on  the  crofs, 
 and  the  earthquake,  and  the  darknefs,  is  found  a  beautiful 
 and  credible  cataftrophe  of  the  drama !    Yea,  that  living 
 indeed,  he  could  not  help  himfelf,  but  being  dead,  he  a- 
 rofe  and  iliewed  the  marks  of  punilhment,  and  his  hands 
 as  they  had  been  pierced!    Who  faw  this?   A  mad  woman, 
 as  ye  fay,  and  if  there  was  any  other  of  the  fame  magical 
 gang,  either  in  fome  fort  dreaming  and  difpofed  to  he  de- 
 ceived, by  fancying  an  apparition  (which  has  often  hap- 
 pened to  very  many),  or  rather  inclining  to  aftoniih  the 
 reft  by  fuch  a  wonder,  and  by  fuch  a  lie  to  give  occafion 
 to  the  other  impoftors. 
 
 If  Jefus  would  really  declare  his  divine  power,  it  belio- 
 ved  him  to  be  feea  to  ihem  that  ufcd  him  ill;  and  to  him 
 
 C  c  2  that 
 
204  A  Tranflation  of 
 
 ihat  condemned  him,  and  indeed  unto  all.  For  rurcly  he 
 no  more  feared  any  man,  being  dead,  and,  as  ye  fay,  be- 
 ing God  :  nor  was  he  for  this  fent  from  the  beginning, 
 that  he  iliould  abfcond.  But  if  fo,  then  he  ought,  for  the 
 Tiianifeflation  of  his  godhead,  to  have  at  leaft  difappeared 
 iliredly  from  the  crofs.  Who  hides  himfelf,  that  is  fent  a 
 melFenger,  at  any  time,  when  he  ought  to  report  the 
 things  given  liim  in  commiflion?  When  he  was  diibelieved 
 in  the  body,  he  preached  to  all  freely;  but  when  he  was 
 exhibiting  firong  faith,  being  rifen  from  the  dead,  he  ap- 
 pears in  private  to  a  lingle  woman,  and  to  his  intimate 
 companions.  When  he  fulfered  puniihment,  he  was  indeed 
 feen  to  all ;  but,  rifmg,  to  one  ;  whereof  the  contrary- 
 ought  to  have  been. 
 
 If  he  wanted  to  be  hid,  why  w^as  the  voice  heard  from 
 heaven,  proclaiming  him  the  Son  of  God  ?  But  if  he  would 
 not  be  hid,  why  was  he  crucified,,  or  why  did  he  die  ? 
 
 From  your  own  fcriptures  then  ye  have  thefe  things,  for 
 which  we  make  ufe  of  no  other  witnefs :  for  ye  fall  in  your 
 own  Inare. 
 
 O  moft  high  and  heavenly !  what  God  coming  to  men 
 was  diibelieved,  and  appeared  to  them  that  hoped  for  thefe 
 things?  Or  why  indeed  was  he  not  known  to  them  that 
 long  expc(?l:ed  him  ? 
 
 He  threatens  and  reproaches  without  gravity,  when  he 
 fays,  IVo  unto  you,  and,  /  tell  you  before  :  for  in  thefe  he 
 openly  confefTes,  that  he  cannot  perftrade  ;  which  neither 
 indeed  fuits  with  God,  nor  yet  with  a  prudent  man. 
 
 We  hope  furely  to  rife  in  the  body,  and  to  have  eternal 
 life,  and  that  the  Sent  unto  us  will  be  the  pattern'  and  firll: 
 leader  of.j;kis;  ihtwing  that  it  is  not  impoffible  with  God 
 to  raifc  any  man  with  the  body.  Where  is  he  then,  that 
 Ave  may  fee  and  believe  ?  Or  did  he  defcend  for  this,  that 
 we  might  not  believe? 
 
 He  indeed  was  therefore  a  man  ;  and  fuch  an  one  as  the 
 truth  manifefts,  and  what  is  faid  ihews. 
 
 SECT.     III.     From  Origen,  book  TIL 
 
 THE  Chriflians  and  the  Jews  contend  with  one  ano- 
 ther moil  foolilhly;  and  their  difpute  about  Chrift 
 differs  nothing  from  that,  called,  A  fight  about  the  ihadow 
 of  an  ^Uy   according  to  the  proverb.    There  is  nothing 
 
 >  grave 
 
the  Difcourfe  of  Celsus.  205 
 
 t rave  in  the  queftion  betwixt  the  Jews  and  the  Chriflians; 
 both  believing  it  to  be  foretold  by  the  divine  Spirit,  that 
 one  lliould  come  a  Saviour  to  mankind,  but  not  yet  agree- 
 ing, whether  he  that  is  foretold  be  come  or  not. 
 
 What  the  Jews  did  to  the  Egyptians,  they  themfelves 
 fuffered  from  thofe  that  were  added  to  Jefus,  and  believed 
 him  to  be  the  Chrift ;  and  the  caufe  of  new  religion  to 
 both,  was  fedition  againfl  the  commonwealth.  The  Pie- 
 brews,  being  Egyptians,  took  their  beginning  from  fedi- 
 tion ;  and  the  others,  being  Jews,  about  the  times  of  Je- 
 fus, became  feditious  againfh  the  commonwealth  of  the 
 Jews,  and  followed  Jefus. 
 
 If  all  men  would  be  Chrifliansy  they  would  not  yet  al- 
 low of  it.  In  their  beginning,  indeed,  they  were  few,  and 
 were  of  one  mind  ;  but  being  fown  into  a  multitude,  they 
 are  again  and  again  cut  and  divided ;  and  each  of  them 
 will  have  their  own  parties ;  for  this  they  wanted  from  the 
 beginning.  And  being  again  divided  through  multitude, 
 thefe  reprove  thofe,  yet  partaking,  if  yet  they  partake,  fo  to 
 fpeak,  of  one  name ;  and  they  are  together  alhamed  that 
 this  alone  is  left :  but  all  befide  they  difpofe,  fome  one 
 way,  fome  another.  Their  conne6lion  indeed  is  the  more 
 wonderful,  the  more  it  is  demonftrated  to  be  eftablilhed 
 on  no  available  principle.  But  the  available  principle  is 
 The  fedition,  and  the  advantage  of  it,  and  the  fear  of  them 
 that  are  without :  thefe  eftablifli  the  faith  to  them. 
 
 They  ufe  every  artifice,  and  forge  together  objects  of 
 terror.  May  neither  they,  nor  I,  nor  any  other  man,  rejed 
 the  old  opinion  of  puniiliing  the  unjufl,  and  rewarding  the 
 righteous. 
 
 They  forging  together  the  mifapprehenfion-s  of  an  ancient 
 word,  prepoflels  men  witli  the  play  and  found  of  thefe,  as 
 ihey  who  dun  with  noife  thofe  who  are  initiated  to  the 
 myfteries  of  Ceres. 
 
 The  matters  of  their  faith  may  be  compared  to  the  prac- 
 tices of  the  Egyptians,  with  whom  fplendid  facred  places 
 with  groves  and  temples,  with  veftibles  and  porches,  to  be 
 admired  for  extraordinary  grandeur  and  beauty,  and  cere* 
 tnonies,  very  religious  and  myflical,  will  offer  to  the  view 
 of  one  that  comes ;  but  when  he  enters,  he  will  fee  the 
 objedl  of  wordiip  a  cat,  or  ape,  or  crocodile,  a  goat,  or 
 dog.  Thefe  venerable  things  of  the  Egyptians,  affirming 
 that  there  is  in  thefe  brutes,  either  fome  fymbol  of  divi- 
 nity, or' whatever  other  name  the  prophets  pleafe  to  give 
 
 thern^ 
 
2c6  A  Tranflation  of 
 
 them,  have  a  certain  appearance  of  no  vain  myflerics  to 
 them  that  are  ll<illed  in  llich  thin^^s.  The  Egyptians  are 
 laughed  at  by  them,  though  they  fet  forth  many,  and  not 
 foolilh  riddles,  feeing  they  teach,  that  thefe  are  the  ho- 
 nours of  eternal  ideas,  and  not  (a3  many  think)  of  animals 
 that  foon  periih  But  they  are  fools,  bringing  in  nothing 
 more  venerable  than  the  goats  and  dogs  of  the  Egyptians, 
 in  their  narrations  concerning  Jefus.  They  will  not  bear, 
 that  we  fliould  think  Caflor,  and  Pollux,  and  Hercules, 
 and  JEfculapius,  and  Bacchus,  gods  ;  becaufe  they  were 
 men,  though  the  chief,  and  certainly  iliewing  many  and 
 excellent  deeds  for  the  fake  of  men  :  but  they  fay,  that 
 Jefus  when  dead  was  feen  by  his  own  companions ;  they 
 lay,  he  was  feen,  and  that  a  (hade.  After  Arifteas  the 
 Proconnefian  had  difappeared  fo  divinely  from  among  men, 
 and  again  Ihewed  himfelf  manifeftly,  and  many  ages  after- 
 "vvard,  had  travelled  through  many  places  of  the  world, 
 and  reported  wonderful  things  ;  and  Apollo  had  chofen  A- 
 rifteas  to  the  MetapoiUins,  to  abide  in  the  lot  of  the  gods; 
 no  body  yet  efleems  him  a  god.  No  body  efteems  Abaris 
 the  Hyperborean  a  god,  who  had  fuch  power  as  to  be  car- 
 ried with  a  fliot  arrow.  It  is  faid  of  Clazomenius,  that  his 
 foul,  often  leaving  the  body,  went  about  without  the  body, 
 and  neither  have  men  elleemcd  him  a  god  :  nor  Cleo- 
 medes  the  Aftyualaian,  who,  entering  into  an  ark,  and  ta- 
 ken from  within  it,  was  not  found  within,  but  flew  out 
 by  a  certain  divine  fate,  when  fome  brake  the  ark  to  take 
 him.     And  any  one  may  tell  of  many  others  fuch  like. 
 
 They  who  worlhip  him  that  was  taken  and  put  to  death, 
 do  ranch  the  fame  with  the  Getae,  worlhipping  Zamolxis ; 
 and  the  Cilicians,  Mopfus;  and  the  Acarnans,  Amphilo- 
 chus;  and  thd  Thebans,  Amphiareus;  and  the  Lebadians, 
 Trophonius.  Nor  do  the  honours  paid  to  Adrian's  beloved 
 youth  Antinous,  in  Antinoupolis  of  Egypt,  differ  any  thing 
 from  the  lionour  they  give  to  Jefus.  If  you  would  compare 
 Apollo  or  Jupiter  to  him,  they  would  not  bear  it. 
 
 Faith,  prepoflefling  their  foul,  makes  this  fort  of  an  af- 
 fent  concerning  Jefus.  Him,  being  of  a  mortal  body,  they 
 efteem  God;  and  in  this  they  think  they  dopiety.  —  But 
 putting  off  the  impure  infirmities  of  flefh,  he  will  then  be 
 Cod.  Why  then  not  rather  JEfculapius,  and  Bacchus,  and 
 Hercules?  They  laugh  at  the  worfliippers  of  Jupiter,  feeing 
 his  fepulchre  is  fhown  in  Crete ;  and  neverthelefs  worlhip 
 
 lun> 
 
the  Difcourfe  of  Celsus.  207 
 
 him  who  is  of  the  fepulclire,   not  knowing  how  and  for 
 what  the  Crerians  do  that. 
 
 Such  things  are  commanded  by  fome  efteemed  Chriftians, 
 not  the  mofl  prudent,  but  moft  unlearned,  Let  none  come, 
 who  is  learned,  none  wile,  none  prudent:  for  the fe  things 
 are  efi:eemed  evil  among  us.  But  if  any  be  unlearned,  if 
 any  fooliih,  if  any  be  a  child,  let  him  come  boldly.  Hence, 
 confelfmg  that  thefe  are  worthy  of  tlicir  God,  they  are 
 manifefl,  that  they  neither  will  nor  can  perfuade  any  o- 
 ther  but  the  fooliih,  and  ignoble,  and  ftupid,  and  ilaves, 
 and  girls,  and  boys. 
 
 Otherwife,  what  is  evil  in  being  learned,  and  having 
 carefully  ftudied  the  beft  reafons,  and  in  being,  and  ap- 
 pearing to  be  prudent?  and  what  hinderance  is  this  to  the 
 knowledge  of  God?  yea  doth  it  not  rather  conduce  to  it? 
 and  by  this  rather  one  may  be  enabled  to  come  to  the  truth. 
 But  we  fee  indeed  thofe  alfo  who  are  ihewing  infamous 
 tricks  and  juggling  in  the  market-places,  never  coming  to  a 
 company  of  prudent  m,en,  nor  daring  to  ihevv  their  tricks 
 among  them ;  but  where  they  fee  young  people,  and  a  croud 
 of  Daves  and  of  fooliih  men,  there  thrullingin  and  making 
 a  fine  ihow.  And  we  likewife  fee  in  their  houfes,  wool- 
 dreifers,  andleathercutters,  and  fullers,  and  the  moft  illiterate 
 and  moft  ruftic,  not  daring  indeed  to  fay  any  thing  before 
 the  mo^e  aged  and  more  prudent  mailers;  but  when  they 
 take  the  boys  afide,  and  fome  fooliih  girls  with  them,  tell- 
 ing fome  wonderful  things,  as  that  they  ought  not  to  take 
 heed  to  the  father  and  to  the  teachers,  but  believe  them, 
 becaufe  thefe  are  delirious  and  befide  themfelves,  and  nei- 
 ther fee  nor  can  do  any  thing  truly  good,  being  prepofiefied 
 with  vain  trifles;  but  that  they  alone  know  how  it  is  ne- 
 ceflary  to  live;  and  if  the  boys  hearken  to  tiiem,  they  will 
 be  blefled,  and  the  houfe  appear  happy;  and  withal  faying, 
 (if  they  fee  any  of  the  teachers,  and  more  prudent  or  even 
 the  father  coming,  the  more  model!:  indeed  of  them  are  fea- 
 red, but  the  more  bold  encourage  the  boys  to  throw  oft"  the 
 reins),  whifpering  fuch  things,  as,  when  the  father  is  pre- 
 fentandthc  teachers,  they  w«ll  not,  nor  can  explain  any  thing 
 good  to  the  boys,  for  they  are  afraid  of  the  folly  and  cruelty 
 of  thofe  who  are  altogether  corrupted,  and  have  gone  to  the 
 utmoft  length  of  wickednefs,  and  punilh  them;  but  if  they 
 would,  they  ought,  leaving  the  father  and  the  teachers, 
 to  go  with  the  girls,  and  the  boys,  their  playfellows,  to  the 
 womens  apartment,  or  to  the  leather  iliop,  or  fuller's  ihop, 
 
 that 
 
2o8  A  Tranflatlon  of 
 
 that  they  may  attain  perfcdion ;  even  faying  thefe  things 
 they  perfuade. 
 
 But,  that  I  may  accufe  no  more  bitterly  than  as  far  as  trutl.i 
 conftrains,  let  any  one  obferve  thefe  alfo.  For  they  who  call 
 to  other  myfteries,  proclaim  before  thefe  things.  Whoever 
 is  pure  in  hands  and  prudent  in  fpeech ;  and  again  others. 
 Whoever  is  pure  from  every  crime,  and  whole  foul  is  not 
 confcious  of  any  evil,  and  whofo  lived  well  and  juftly  ;  and 
 thefe  things  they  proclaim  before,  who  promife  the  purga- 
 tions of  fms.  But  let  us  hear  now  whom  thefe  call :  Who* 
 ever,  they  fay,  is  a  finner,  whoever  is  without  underftand- 
 ing ;  whoever  is  childilh,  and,  to  fay  plainly,  whoever  is 
 \vretched,  the  kingdom  of  God  will  receive  him.  The 
 fmner  then,  do  ye  not  fay  that  he  is  the  unjuft,  and  the 
 thief,  and  the  breaker  through  of  walls,  and  the  poifoner, 
 and  the  committer  of  facrilege,  and  the  breaker  into 
 tombs?  Whom  elfe  would  one  proclaiming  before,  call  to 
 be  robbers? 
 
 They  fay  that  God  is  fent  to  fmners.  But  why  was  he 
 not  fent  to  them  that  are  without  fm?  What  evil  is  there 
 in  not  having  fmned  ?  They  di6tate,  that  God  will  receive 
 an  unjuft  man,  if  he  hum.ble  himfelf  under  his  wretched- 
 nefs ;  but  the  jufl,  if  he  look  up  to  him  with  virtue  from  the 
 beginning,  him  he  will  not  receive.  Men  prefiding  rightly 
 in  judgment,  make  them  that  wail  for  injuries  to  ceale 
 from  piteous  moans,  that  they  may  not  be  judged  by  mercy 
 rather  than  by  truth ;  but  God,  then,  judges  not  by  truth, 
 but  by  flattery .'  This  indeed  is  very  true,  that  mankind  is 
 fome  way  naturally  difpofcd  to  fin.  It  was  neceffary,  then, 
 fimply  to  call  all,  feeing  all  fm.  What  then  is  this  prero- 
 gative of  fmners?  And  truly  it  is  every  way  manifeft,  that 
 none  can,  not  even  punifhing,  much  lefs  (hewing  mercy, 
 wholly  change  them  that  are  difpofed  by  nature,  and  ac- 
 cuftomed  to  fm.  For  to  change  nature  perfeflly,  is  the  moft 
 difficult  of  all  things.  But  they  that  are  without  fm,  are 
 partakers  of  a  better  life.  They  commonly  fay  that  God 
 can  do  all  things.  But  he  will  not  do  any  thing  unjuft.  So 
 then,  like  unto  them  that  are  fubje<^  to  compaffion,  God 
 being  fubjecl  to  commifcration  of  thofe  that  plead  pity,  re- 
 lieves the  bad,  and  the  good  doing  no  fuch  thing  he  rejects ! 
 
 A  teacher  among  Chriftians  will  fay, — The  wife  ihun  the 
 things  faid  by  us,  being  made  to  err,  and  Jntanglcd  by  wif- 
 
 <lom: — The  Chriftian  preacher  tells  ridiculous  things. 
 
 No  prudent  man  gives  ear  to  the  word,  being  feared  by  the 
 
 multitude 
 
the  Difcourfe  of  Cel?us.  20^ 
 
 inultitude  of  them  that  come  to  it. The  teacher  feek^ 
 
 after  fools.  The  teacher  of  the  things  of  Chriftianifni 
 
 does  much  like  one,  promifing  indeed  10  heal  bodies,  hut 
 ^iflliading  from  attending  to  learned  phyficians,  by  whom 
 
 tiis  unikilfulnefs  might  he  reproved. 1  alone  will  fave 
 
 you. They  that  are  truly  phyficians,  corrupt  thofe  whomi 
 
 they  promife  to  heal. A  teacher  among  ihem  does  like, 
 
 as  if  one  drunk,  coming  to  them  that  are  drunk,  iliould  ac- 
 cufe  the  fober  as  drunk;  or  like  one  that  fees  ill,  acculing 
 to  the  ill-fighted,  thofe  who  fee  clearly,  as  blind. 
 
 T  indeed  blanle  thefe  things  and  fuch  like,  that  I  may 
 not  enumerate  all.  And  I  fay  they  trefpafs  wickedly  ;  being 
 contumelious  to  God,  that  they  may  allure  evil  men  with 
 vain  hopes,  and  perfuadc  to  defpife  the  better  things,  as  if. 
 they  Ihould  abilain  from  them,  it  would  be  better  for  them-> 
 
 SECT.    IV.     From  Origeil,  bobk  IV. 
 
 SOME  Chriflians  and  the  Jews,  the  one  faying  there 
 has  defcendedj  the  other,  there  is  to  defcend  to  the 
 earth  fome  God  or  Son  of  God,  the  juftifier  of  thcrii  that  are 
 here;  this  is  moft  bafe ;  and  the  confutation  needs  not 
 many  words.  What  did  God  mean  by  fuch  a  defcent?  Was 
 it  that  he  might  learn  the  affairs  of  men  ?  for  did  he  noc 
 know  all?  he  knew  then  indeed,  but  he  did  not  rectify,  nor 
 was  it  poffible  for  him,  by  divine  power  to  re6iify,  if  fome 
 one  were  not  fent^  that  fhould  be  born  to  this  purpofel 
 
 If  God  himfelf  ihall  defcend  to  men,  this  will  be  the  con- 
 fequence,  that  he  rnuft  defert  his  owfi  throne.  For  if  you 
 fhould  change  any  one  thing,  even  the  lead  here,  all  things 
 Overturned  would  go  upon  you  to  ruiil.  For  furely  God 
 being  unknown  amonglt  men,  and  thinking  himfelf  at  a 
 lofs  upon  this,  would  willi  to  be  known,  and  make  trial  of 
 believers  and  unbelievers,  even  as  men  newly  enriched, 
 file  wing  a  manifold  and  altogether  mortal  ambition,  teftify 
 
 againfl  God. Not  needing  to  be  known  for  himfelf,  buC 
 
 for  our  falvation,  he  will  give  us  the  knowledge  of  himfelf, 
 that  they  who  receive  it,  becoming  good,  might  be  faved ; 
 but  they  who  receive  it  noc,  being  demonftraced  evil,  might 
 be  punilhed.  Now,  therefore,  after  fo  long  a  courfe  of  time, 
 God  remembered  to  jultify  the  life  of  men,  but  before  he 
 minded  it  not!  It  is  manifeft  therefore,  that  they  murmur 
 thefe  things  concerning  God   neither  holily   r^or  purely. 
 
 Vol.  hi.  D  d  And 
 
210  A  Tranflation  of 
 
 And  they  feign  thefe  things  to  the  terror  of  the  vulgar  j 
 neither  fay  they  true  things  concerning  necelfary  puniih- 
 ments  to  them  that  have  finned.  So  that  they  are  like  thoie 
 who  bring  foi'th  fpedtres  and  fearful  frghts  in  the  myfteriea 
 of  Bacchus. 
 
 It  has  come  to  them  alfo,  n^iftaking  ihefe  things  of  Greek 
 ".^A^  oarbaiian  authors,  that  certainly  according  to  the  re- 
 volutions of  far  diftant  times,  and  the  receffions  and  con- 
 jundions  of  the  ftars,  conflagrations  and  deluge?  will  hap- 
 pen, and  after  that  laft  deluge  in  the  time  of  Deucalion,  the- 
 f  eriod  according  to  the  retribution  of  the  whole  requires  a 
 conflagration.  Thefe  things  have  made  them',  by  an  er- 
 roneous opinion,  to  fay,  that  God  will  defcend  after  the 
 'manner  of  a  tormentor  bringing  fire. 
 
 Yet  now  let  us  refume  the  diicourfe  from  above  with 
 more  arguments.  Now  I  fay  nothing  but  things  eftablilhed 
 of  old.  God  is  good,  and  beautiful,  and  happy,  and  in  the 
 mofl  com-ely  and  the  beft.  ]£  indeed  he  defcend  to  men, 
 there  muil  be  a  change  upon  him,  even  a  change  from  good 
 to  bad,  and  from  comely  to  vile,  and  from  happinels  to 
 mifery,  and  from  the  bcfb  to  the  worll.  Who  then  would 
 chufe  fuch  a  change?  And  certainly  it  is  natural  indeed  to 
 that  which  is  mortal  to  be  altered  and  transformed;  but  to 
 the  immortal  to  be  flill  the  fame  thing,  and  in  the  fame 
 manner.  By  no  means  therefore  would  God  admit  of  this 
 change.  Either  God  is  truly  changed,  as  they  fav,  into  a 
 mortal  body,  and  that  is  before  faid  to  be  impoflibie ;  or  he 
 is  not  indeed  changed,  but  makes  the  beholders  think  fo, 
 and  deceives  and  lies.  But  deceit  and  a  lie  are  otherwifc 
 indeed  evil,  but  only  if,  as  in  the  part  of  poifon,  one  Ihould 
 ufe  them,  either  to  fick  and  diftrafi:cd  friends,  curing  them, 
 or  to  cnemies;,  taking  care  to  efcape  danger.  Bui  neither 
 is  any  (ick  or  mad  a  friend  to  God,  nor  is  God  afraid  of  a-ny^ 
 that  deceiving  he  Ihould  efcape  danger. 
 
 The  Jews  on  their  part  fay,  that,  life  being  filled  with 
 all  wickednefs,  one  fhould  be  fent  from  God,  that  the  un- 
 righteous may  be  puniilied,  and  all  things  pu'ged,  analogous 
 to  what  came  to  pafs  by  the  firfl  deluge.  The  ruin  of  the 
 tower  is  like  to  that  deluge  purifying  the  earth.  What 
 Mof'cs  writes  of  tlie  tower,  and  confufion  of  dialetSfs,  is  a  cor- 
 ruption of  the  i\ory  of  the  Aloid-s.  And  what  he  tells  of 
 Sodom  and  Gomorrah  deftroyed  by  fire  for  frn,  is  like  the 
 itor^  of  Phaeton.  And  the  Chrlftians  again  adding  fome 
 words  to  ihofe  kid  by  the  Jcws^  fay  that  the  Son  of  God  is 
 
 already 
 
the  DIfcourfe  of  Celsus.  211 
 
 already  fent  for  the  fins  of  the  Jews;  and  that  the  Jews, 
 punilhin^  Jefus,  and  giving  him  gall  to  drink,  drew  gall 
 from  God  upon  theml'elves. 
 
 The  Jews  and  the  Chriftians  are  like  a  company  of  bats 
 or  ants  coming  forth  from  their  holes,  or  frogs  gathered  in 
 council  about  the  ditch,  or  worms  aflemblcd  in  a  corner 
 of  the  clay,  and  contending  with  one  another,  which  of 
 them  lliould  be  the  greateft  Tinners.  And  they  lay  that  G(>..i 
 forefhewed  and  foretold  all  things  to  us;  and,  leaving  the 
 whole  world  and  the  heavenly  motion,  gnd  overlookin^- 
 the  wide  earth,  manages  the  government  amongll:  us  onlyj^ 
 .and  with  us  alone  he  correfponds,  and  ceafes  not  to  fend  and 
 fcek  how  we  ihould  be  ever  with  him.  As  worms  they  fay- 
 that  God  is,  then  after  him  we  made  by  him  altogether 
 like  God;  and  ail  things  are  fubje6led  to  us,  the  earth,  and 
 water,  and  air,  and  the  ilars ;  and  all  things  arc  for  our  fakes^^ 
 •and  are  ordained  to  ferve  us.  ?"'ow,  becaufe  fome  among  us 
 have  done  wickedly,  God  will  come  to  us,  or  fend  his  Son, 
 that  he  may  burn  up  the  unjuft,  and  that  we,  who  remain, 
 may  have  eternal  life  with  him.  Thei'e  things  are  more 
 tolerable,  faid  by  worms  or  frogs,  than  declared  by  jews 
 or  Chriflians  contending  againft  one  another. 
 
 The  Jews  were  fugitives  from  Egypt.  Thefe  m.en,  God's 
 friends,  never  did  any  thing  worth  the  fpeaking  of;  nor 
 were  they  ever  held  in  any  clteem,  nor  in  any  account. 
 They  took  in  hand  to  draw  their  genealogy  from  th^  firfh 
 feed  of  magicians,  and  men  that  were  deceivers,  bringin!^ 
 for  witnefs  oblcure  and  ambiguous  fayings,  hid  fome  where 
 in  darknefs,  and  explaining  them  to  thoie  that  are  un- 
 learned and  without  underftanding.  There  was  never  any 
 controverfy  in  the  great  time  that  was  before  concerning 
 fuch  names 5  but  nov/  the  Jews  difpute  about  them  Vv-uli 
 fome  others. 
 
 Severals  have  laid  claim  to  antiquity,  as  the  Athenians, 
 and  Egyptians,  and  Arcadians,  and  Phrygians,  fayiijg,  that 
 fome  with  them  fprang  from  the  eartli,  and  eac-h  of  them 
 bringing  evidences  of  theie;  but  the  Jew^  iu  fome  corner 
 of  Paleitine  confpiring,  wholly  unlearned,  .and  not  having 
 heard  before  thofe  things  fung  of  old  by  H.eiiod  and  'innu- 
 merable other  divinely  infpired  men.j,  have  compofed,  .moft 
 improbably  and  mofl  inelegantly,  a  certain  mar.  formed  by 
 tlie  hands  of  God,  and  inipired,  and  a  girl  trom  his  fidcj, 
 and  commandments  of  God,  and  a  ferpcnt  oppoiing  thele, 
 and  the  ferpent  setting-  the  bett-er  of  God's  ccmmanda:  fucli 
 
 0  d  z  h 
 
212  A  Tranflation  of 
 
 a  fable  as  is  told  by  old  wives:  and  they  Tnofl  impipufly. 
 make  God  llraight  from  the  beginning  weak,  and  not  able 
 to  perfuade  one  man,  whom  he  had  formed.  Then  a  de- 
 luge, and  monllirous  ark  having  all  things  within  it,  and 
 •a  dove  and  a  crow  meilengers;  adulterating  and  falfifying 
 Deucalion  :  for  I  reckon  they  had  no  forethought  of  thefj 
 things  coming  to  light,  but  were  plainly  telling  a  fable  to 
 infant-boys. 
 
 The  begetting  of  children  out  of  time  —  the  treacheries  of 
 "brethren  —  the  father's  grief — the  wiles  ot  mothers — the 
 wealih  acquired  by  Jacob  with  Laban — that  God  gave  his 
 fons  afles,  and  iheep,  and  camels  —  that  God  alfo  gave  wells 
 to  the  juft — the  things  concerning  Lot  and  his  daughters, 
 more  unlawful  than  the  Thyellian  evils — the  hatred  of 
 Efau  to  Jacob— Simeon  and-  Levi  going  upon  the  injury 
 of  their  fifter  forced  by  the  Ton  of  the  king  of  Shechem — ■ 
 the  brothers  felilng  the  fon  of  Jacob,  and  the  brother  fold;> 
 Jofeph,  and  the  father  deceived,  Jacob,  feeing  he  had  no 
 fufpicion  of  his  ion  ihewing  Jofcph's  coat  of  many  colours, 
 "but  believing  them,  lamented  as  loft  Jofeph  ferving  in 
 Egvpt — the  dreams  of  the  chief  butler  and  of  the  chief 
 "baker,  and  of  Pliaraoh,  .and  the  interpretation  of  ihem; 
 confequently  Jofeph  was  led  forth  from  the  prifon,  that  he 
 might  be  inrrufted  by  Pharaoh  with  the  fecond  throne  a- 
 mong  the  Egyptians— and  the  fold  made  beneficent  to  the 
 ielling  brothers  famiihed,  and  fent  to  market  with  alles— 
 *ind  made  known  again  to  them- — Jofeph,  who  was  fold  for 
 a  flave,  made  free,  and  v;ith  pomp  returning  lo  his  father's 
 funeral,  by  whom  that  illuftrious  and  divine  generation  of 
 the  Jews,  fown  into  a  multitude  in  Egypt,  was  commanded 
 lo.  fojourn  fomewhere  without,  and  feed  cattle  in  vile 
 places — till  their  liight :  the  more  moderate  both  of  the. 
 Jews  and  Chriftians  allegorize  thefe  things,  and  being 
 alhamed  of  them,  iiy  to  the  allegory;  yet  thefe  are'  not 
 fuch  things  as  admit  anv  allegory,  but  are  manifeftly  told 
 as  the  mereft  fables.  The  allegories  therefore  that  appear 
 to  have  been  writ  concerning  them,  are  much  more 
 ■fliameful  and  abfurd  than  the  fables,  by  a  marvellous  and 
 altogether  Ihamelefs  folly  putting  things  together,  that 
 can  no  v/liere  no  way  be  fitly  condeded.  I  knew  of  that 
 fort  a  difpute  of  one  Papifcus  and  Jafon,  not  worthy  of 
 laughter,  but  rather  of  pity  and  hatred.  I  do  not  therefore 
 iec  myfelf  to  confute  them ;  for  they  are  every  way  manifefb, 
 
 and 
 
the  Difcourfe  ofCELsus.  213 
 
 And  efpecially  if  one  would  have  patience  and  bear  to  give 
 attention  to  the  writings  thcmfeives. 
 
 But  I  would  rather  teach  this,  according  to  nature,  that 
 God  made  nothing  mortal ;  but  whatioever  things  are  im- 
 mortal, thefe  indeed  are  the  works  of  God,  but  the  mortal 
 of  others.  And  the  foul  truly  is  the  work  of  God,  but  the 
 nature  of  the  body  is  different.  And  in  this  refped  the 
 body  of  a  bat,  or  worm,  or  frog,  or  man  diifers  nothing: 
 for  the  matter  is  the  fame,  and  the  corruptible  of  them 
 alike.  The  nature  of  all  the  forefaid  bodies  is  common, 
 and,  being  one,  goes  and  returns  into  reiterating  change. 
 And  nothing  begotten  of  matter  is  immortal.  So  much 
 fufiices  concerning  this.  If  any  could  hear  and  inquire 
 afier  more,  he  ihall  know. 
 
 Evils  in  beings,  neither  before,  nor  now,  nor  afterward, 
 are  lefs  and  more  :  for  the  nature  of  all  things  is  one  and 
 the  fame ;  and  the  generation  of  evils  flill  the  fame.  The 
 world  is  unbegotten  and  incorruptible,  and  only  the  things 
 on  earth  fuffer  deluges  and  conflagrations,  and  thefe  things 
 do  not  befal  all  at  once.  What  Ihould  be  the  nature  of 
 evils,  is  not  indeed  eafy  to  be  known  to  one  that  docs  not 
 philofophize.  But  it  is  enough  to  be  faid  to  the  multitude, 
 that  evils  ape  not  indeed  from  God,  but  cleave  to  matter, 
 and  govern  them  that  are  evil.  Now,  the  circuit  of  mortal 
 things  is  alike  from  beginning  to  end,  and,  according  to  the 
 eftabliihed  revolutions,  there  is  a  neceffity,  that  the  fame 
 things  always  both  have  been,  and  are,  and  Ihall  be;  nor 
 are  thefe  things  given  to  man,  but  each  of  them  comes 
 into  being,  and  perifhes  for  the  fake  of  the  fafety  of  the 
 whole,  according  to  the  forefaid  change  from  others  to  o^ 
 thers.  If  any  thing  feem  evil  to  thee,  it  is  not  yet  mani- 
 fed  if  it  be  evil  :  for  thou  knowefl  not  that  it  is  ufeful  ei^. 
 ther  to  thee,  or  to  another,  or  to  the  whole. 
 
 Their  writings  afcribe  human  palTions  to  God,  fpeaking 
 of  his  wrath  againft  the  ungodly,  and  threatenings  againfh 
 Tinners.  For  is  it  not  ridiculous,  it  a  man  indeed,  being 
 angry  at  the  Jews,  lliould  deilroy  them  all  to  a  man,  and 
 burn  the  city,  they  were  fo  naughty ;  but  the  greatefi:  God, 
 as  they  fay,  being  angry,  and  enraged,  and  threatening, 
 fends  his  Son,  and  he  iuffers  fuch  things  ? 
 
 But  that  the  difcourfe  may  not  be  concerning  the  Jews 
 only  (for  that  is  not  what  1  fay),  but  concerning  all  nature, 
 which  I  promifed,  I  will  more  manifeftly  ihew  the  things 
 before  faid.  ' 
 
 They 
 
^I/^.  A  Tranflation  of 
 
 ,  They  fay  that  God  made  all  things  for  man.  Thqndersj^ 
 and  lightnings,  and  rains  are  not  the  works  of  God.  An4 
 ^f  one  Ihould  grant  thefe  to  be  the  works  of  God,  they  are 
 jio  more  for  nourilhment  to  us  men,  than  to  the  plants, 
 and  trees,  and  herbs,  and  thorns.  And  if  you  Ihould  i'ay, 
 that  thefe  grow  to  men,  viz.  the  plants,  and  trees,  and  herbs, 
 and  thorns  ;  what  more  will  ye  fay  they  grow  to  men  than 
 to  brute  animals  the  mofl  wild  ?  We  indeed,  working  hard 
 and  wretched,  are  fcarcely  and  laboriouily  noqrilhed,  but 
 all  things  grow  to  them  unibwn  and  untilied.  But  if  you 
 ihall  fay  this  of  Euripides,  That  the  fun  and  night  (ervQ 
 mortal  men  ;  what  more  us  than  the"  ants  and  Hies?  foi  to 
 them  alfo  the  night  is  for  reft,  and  the  day  for  feeing  and 
 working.  If  any  ihould  fay,'  that  we  are  the  princes  of 
 animals,  becaufe  we  hunt  other  animals  and  feaft  on  them ; 
 we  (liall  fay,  Have  not  we  rather  been  made  for  them,  be- 
 caufe they  hunt  and  eat  us?  But  alfo,  we  have  need  of 
 nets,  and  arms,  and  many  men  aifiiting,  and  dogs  againfl 
 the  hunted  beafts.  But  nature  hath  furnilhed  them  readily 
 with  armis  of  their  own,  wjiich  eafily  fubdue  us  to  them. 
 To  what  you  fay,  that  God  has  granted  yon  to  be  able  to 
 take  and  kill  the  wild  beads,  we  anfwer,  that  (as  it  feems} 
 before  there  were  cities,  and  arts,  and  fuch  commerce,  and 
 armour,  and  nets,  rnen  were  caught  and  eaten  by  the  wild 
 beafts ;  l5ut  the  wild  beafls  were  not  taken  by  men.  And 
 in  this  refpedl  God  has  rather  fubjecied  men  to  the  wild 
 beafts.  If  for  this  men  feem  to  excel  the  brutes,  becaufe 
 they  inhabit  cities,  and  u(e  the  commonwealth,  and  magi- 
 flracies,  and  governments,  this  is  nothing  to  the  purpole  ; 
 for  the  ants  and  bees  do  the  fame.  The  bees  then  iiave  a 
 ruler,  haye  a  following,  and  fervice,  and  battles,  and  vic- 
 tories, and  deftrucdons  of  the  vanquilhed,  and  cities,  an4 
 precinds,  and  fucceifion  of  works,  and  judgments  executed 
 upon  the  idle  and  the  evil;  then  they  expel  and  punilh 
 the  drones.  And  the  ants  are  moft  induftrious  in  provi- 
 ding for  the  winter ; —  they  help  one  another  with  their 
 burdens,  when  they  fee  any  one  fatigued;  —  to  the  dead 
 ants  the  living  fet  apart  fome  proper  place,  and  ttfis  is  to 
 them  the  monuments  of  their  fathers.  Yea,  and  meeting 
 one  another  they  difcourfe,  fo  that  they  do  not  ^wander 
 from  the  ways.  Is  not  therefore  the  complctenefs  of  re;i- 
 fon  with  them,  and  common  notices  of  certain  unjvcrfals, 
 and  a  voice  both  occafional  and  fignifcant  ?  Now  then, 
 if  one  were  to  look  down  froiQ  heaven  upon  the  earth, 
 '^  ^  which 
 
the  Difcourfe  of  Celsus.  2i$ 
 
 ^Mnch  would  he  think  to  excel,  the  things  done  by  us,  or 
 ihofe  by  the  anis  and  bees  ?  But  if  men  value  themfeives 
 ibniewhat  alio  by  magic,  yet  now,  even  according  to  this, 
 f€r^)ents  and  eagles  are  wifer,  feeing  they  know  many  an- 
 tidotes againft  poifon,  and  remedies  of  evils,  yea,  and  the 
 powers  alio  of  certain  ftones  for  the  preservation  of  their 
 young,  which  if  men  obtain,  they  think  they  have  a  pof- 
 iellion  worthy  of  admiration.  But  if  man  be  thought  to 
 excel  other  animals,  becaufe  he  apprehends  the  divine  no- 
 tice, let  them  that  fay  this  know,  that  even  in  this  many 
 t)ther  animals  will  be  oppofed ;  and  very  likely :  for  what 
 would  one  call  more  divine  than  to  know  and  forelhew 
 things  to  come?  Now,'  men  learn  this  from  other  animals,- 
 and  chiefly  from  birds.  And  as  many  as  perceive  the  indi- 
 cation of  thefe,  they  are  prophets.  But  now,  if  birds  and 
 prophetic  animals  whatfoever  teach  us  by  fymbols  things 
 foreknown  from  God^  thefe  feem  to  be  lo  much  the  nearer 
 to  the  divine  converfationy  and  to  be  wifer  and  mofl  be- 
 loved of  God.  And  intelligent  men  fay,  that  they  alfo 
 hold  conferences,  manifeftly  holier  than  ours ;  and  that 
 they  underfland  the  things  faid,  and  in  fad  ihew,  that  they 
 nndertland  them^  when  telling  before,  that  the  birds  faid 
 how  they  would  go  fomewhere,  and  would  do  this  or  that ; 
 they  ihew  them  going  there,  and  doing  the  things  that 
 they  ah'eady  foretold.  Bur  nothing  appears  to  be  more: 
 obfervant  of  an  oath,  nor  more  faithful  toward  divine  things, 
 than  the  elephants;  mofl:  certainly  ;  for  that  they  have  the 
 knowledge  of  him.  The  llorks  are  more  pious  than  men, 
 requiting,  and  bringing  nouriihraents  to  their  parents;  and 
 that  Arabian  bird  the  Phoenix,  after  many  years  coming  in- 
 to Kpjpt,  and  carrying  its  dead  father,  aad  burying  him  irt 
 a  globe  of  myrrh,  and  putting  him  in  the  temple  of  the 
 fun. 
 
 Thefe  things  therefore  are  not  made  to  man,  as  neither 
 to  the  lion,  nor  the  eagle,  nor  the  dolphin  ;  but  that  this 
 uorld  as  the  work  of  God  m.ight  be  entire  and  perfed  out  of 
 all  things.  For  the  fake  of  this  all  things  have  been  mea- 
 fured,  not  of  one  another,  bur,  if  not  every  ^vork,  yet  of  the 
 whole.  And  the  whole  is  God's  care  ;  and  Providence  at 
 no  time  forfakes  this,  nor  does  it  become  worie ;  nor  does 
 God,  through  time,  turn  to  it ;  nor  is  he  angry  becaufe  of 
 men>  as  neitti€r  of  apes  nor  mice  ;  each  of  whom,  in  part, 
 has  received  a  portion  of  it. 
 
 Tome 
 
2i6  A  Tranflation  of 
 
 Tome  II.    Sect.  I.     From  Origcn,  book  V. 
 
 GOD  indeed,  O  Jews  and  Chriftians,  and  no  child  of 
 God,  neither  defcended  nor  would  defcend.  But  if  ye 
 fpeak  of  certain  angels,  fay  who  thefe  are,  gods  ?  or  fome 
 other  kind  ?  Some  other;  as  it  feems,  demons. 
 
 Firft,  then,  the  Jews  may  be  juftly  wondered  at,  if  in- 
 deed they  worihip  the  heaven  and  angels  that  are  there  ? 
 but  the  moft  venerable  and  mod  powerful  parrs  of  it,  the 
 fun  and  moon,  and  the  other  liars,  both  fixed  and  pla- 
 nets, thefe   they  defpife;    as  if  it  were  poffible  that  the 
 whole  indeed  (hould  be  God,  but  the  parts  of  it  hot  divine; 
 or  it  were  very  well  indeed  to  worfhip  them  that  are  faid 
 to  approach  any  where  in  darknefs  to  thole  that  are  blind- 
 ed by  wrong  ma^ic,  or  that  dream  by  obfcure  apparitions ; 
 but  to  make  no  account  of  thofe,  which  prophefy  lb  clearly 
 and  fplendidly  to  all,  by  which  are  brought  forth  rains,  and 
 heats,  and  clouds,  and  thunders,  (which  they  worihip),  and 
 lightning?,  and  fruits,  and  every  produ6i:ion,  by  which  God 
 is  revealed  to  them,  the  moft  confpicuous  preachers  of  thofe 
 that  are  above,  the  truly  heavenly  angels.   This-  alio  is  their 
 follv,  to  think,  that  after  God,  like  a  cook,  has  broughc 
 in  lire,  tlie  whole  other  kind  will  be  boiled  away  ;  but  tliac 
 they  alone  will  remain,  not  only  the  livings  but  alfo  they 
 who  are  fome  time  of  old  dead,  emerging  from  the  earth 
 with  their  fame  flefties;  plainly  the  hope  of  worms!  For 
 ^vhat  fort  of  foul  of  man  would  defire  yet  the  body  putre- 
 fied ?    When  neither  is  this  your  dodrine  common  even  \o 
 fome  of  Ghriftians,  and  they  Ihew  it  to  be  very  impure,  and 
 abominable  withal,  and  impoffrble:    for  what  fort  of  body 
 altogether  corrupted,  can  return  to  the  nature  it  had  from 
 the  beginning,  and  the  very  lame  firft  conflitution  from' 
 which  it  was  diffalved  ?    Having,  nothing  to  aniwer,  they 
 fiy  to  the  mod  abfurd  recefs ;  That  every  thing  is  poffible  ta 
 God.     But  neither  indeed  can  God  do  dirty  things,  nor 
 wills  he. things  contrary  to  nature;    nor  if  thou  ihouldft 
 defire,  according  to  thy  wretchednefs,  any  thing  abomi- 
 nable ;  could  God  do  this?   and  ought  it  to  be  believed 
 directly  that  it  ihall  be?   for  God  is  not  the  patron  of  vi- 
 lious  appetite,  nor  of  erroneous  indecency,  but  of  right: 
 ajid  juil  nature.     And  he  could  indeed  give  eternal  life  to 
 the  foul ;  but  carcafes,  fays  Heraclitus,  are  more  fit  to  be 
 thrown  out  than  dung.     Surely  God  neither  would  nor 
 
 could 
 
the  Difcourfe  of  Celsus, 
 
 217 
 
 could  unreafonably  exhibit  the  fleQi  eternal,  full  of  things 
 not  fit  to  be  mentioned :  for  he  is  the  reafon  of  all  beings ; 
 he  can  therefore  work  nothing  unreafonable  nor  againil 
 hinifelf. 
 
 The  Jews  then  beginning  a  proper  nation,  and  ma- 
 king laws  according  to  the  country,  and  obferving  thefe 
 diligently  yet  now  amongfl  themfelves,  and  keeping  a  re- 
 ligion fuch  as  they  ought,  feeing  it  is  that  of  their  coun- 
 try, do  like  things  to  other  men  ;  becaufe  all  o{  them 
 follow  the  cuftoms  of  their  country,  however  it  be.  Now, 
 it  appears  lo  alio  to  be  ufeful,  not  only  becaufe  it  came  in- 
 to mind  to  different  perfons  to  make  laws  differently,  and 
 the  things  publicly  enabled  ought  to  be  kept;  but  alfo,  be- 
 caufe, it  feems,  the  different  parts  of  the  earth,  having 
 from  the  beginning  been  diftribtued  to  different  infpedlors, 
 and  divided  according  to  certain  limits  of  jurifdidlion,  by 
 that  fame  are  alfo  feparately  inhabited.  And  certainly  the 
 things  done  by  this  with  each  of  them,  would  be  rightly 
 pra6tifed,  where  it  pleafed  thofe ;  but  it  would  not  be  holy 
 to  dilfolve  ihe  laws  ena6led  from  the  beginning  in  refped 
 of  places. 
 
 But  in  the  fecond  place,  I  will  now  aik  thefe,  whence 
 they  came  ?  Or  what  law  of  the  country  have  they  leading 
 them  ?  They  will  fay  none.  Truly  they  themfelves  both 
 proceeded  from  thence,  and  bring  their  teacher  and  pre- 
 late from  no  where  elfe.  But  yet  they  have  made  defetftion 
 f^om  the  Jews. 
 
 One  might  ufe  for  this  a-jvitnefs,  Herodotus  faying  thus : 
 For  truly  the  inhabitants  of  the  city  Marea  and  Apis  of 
 Egypt,  on  the  confines  of  Lybia,  they  thinking  to  be  Ly- 
 bians  and  not  Egyptians,  and  not  being  able  to  endure  the 
 religion,  defiring  not  to  be  reftrained  from  cows,  fent  to. 
 Ammon,  faying,  There  was  nothing  common  to  them  and 
 the  Egyptians :  for  they  dwelt  without  the  Delta,  and  did 
 not  confent  to  them,  and  they  defired  it  might  be  lawful 
 for  themlekes  to  eat  without  reflridion,  •  But  the  god  did 
 not  fuffer  them  to  do  fo,  faying.  That 'is  Egypt  whjch  is 
 watered  by  the  Nile,  and  the  Egyptians  are  thofe,  who^ 
 dwelling  below  the  Elephantine  city,  drink  of  that  river. 
 Herodotus  narrates  thefe  things.  But  Ammon  is  nothing 
 worfe  for  adminiftering  the  affairs  of  demons,  than  the  an- 
 gels of  the  Jews:  fo  that  it  is  far  from  being  unjuft,  thai:, 
 each  people  fhould  religioufly  obferve  their  own  inftitu- 
 tions.     To  be  fure  we  iliail  find  the  greatelL  difference  of 
 
 Vol,  111.  E  e  UiefQ 
 
2i8  A  Tranflation  of 
 
 thefe  according  to  the  nations ;  and  yet  they  think  ezch 
 of  them  that  they  efpecially  have  good  laws ;  the  Egyp- 
 tians    inhabiting   Meroe,    -worlhipprng  Jupiter   and    Bac- 
 chus only  ;  but  the  Arabians  Ourania  and  Bacchus,  thefe 
 alone  ;  and  all  the  Egyptians  indeed  both  Ofiris  and  Ifis  5 
 but  the  Saitae,  Minerva ;  but  the  Naucratitae  not  long  ago 
 have  named  Serapis ;  and  the  reft  according  to  the  provin- 
 ces, fo  each  of  them.     And  fome  abftain  from  fheep,  re- 
 verencing them  as  facred,  fomc  from  goats,  fome  from 
 crocodiles,  fome  from  cows;  but  they  abftain  from  fwine, 
 abominating  them.     To  the  Scythians  truly  it  is  comely 
 to  feaft  even  upon  men.     Yea  there  are  fome  of  the  In- 
 dians, who,  even  eating  their  fathers,  think  they  are  do- 
 ing funeral  piety  ;    and  Herodotus  himfelf  fomewhere  fays 
 it.     But  I  will  again  ufe  his  own  words,  for  the  fake  of  be- 
 lief.    Now,  this  he  narrates.     For  if  any  would  propofe  to 
 ail  men,  bidding  them  chufe  the  beft  laws  out  of  all  the 
 jaws ;  having  looked  through  them,  certainly  each  of  them 
 ■would  chufe  their  own  ;  fo  much  do  every  one  of  them 
 tnink  their  own  laws  to  be  the  heft.    It  is  not  indeed  like- 
 ly, that  any  other  than  a  madman  would  fet  fuch  things  to 
 the  ridicule.    But  that  all  men  think  in  this  manner  con- 
 cening  the  laws,  with  many  and  other  evidences,  this  alfo 
 jniy  now  be  conildered.     Darius  having  called  the  Greeks 
 thir  were  in  his  dominion,  afked,  for  what  reward  would 
 they  eat  their  dead  fathers  ?  Bit  they  faid,  they  would  not 
 do  it  for  any  thing :  but  Darius  after  this  having  called  the 
 Indians,  named  CallatianSy  who  eat  their  parents,  afked, 
 (the  Greeks  being  prelent,  and  learning  the  things  faid  by 
 an  interpreter),  for  what  reward  would  they   admit  the 
 burning  of  their  defun(Jt  fathers  with  iire  ?    But  they  being 
 greatly  aftoniihed,  bade  give  them  good  words.    So  indeed 
 i^ow  thefe  things  are  in  cuftom.,    And  Pindar  feems  to  me 
 10  do  rightly,  laying,  that  the  law  is  the  king  of  all.     If 
 truly,  according  to  thefe  things,  the  Jews  would  diligently 
 oblerve  their  own  law,  this  were  not  blameable  in  ihcm, 
 but  rather  in  thole  who  leave  their  own  things,  and  pre- 
 tend to  thofe  of  the  Jews.     But  if,  as  knowing  fomething 
 more  wife,  they  boail  and  turn  away  from  the  communion 
 of  others  not  equally  pure  ;  they  have  already  heard,  that 
 they  do  not  hy  a  peculiar  opinion  concerning  heaven  ;  but, 
 that  1  mav  pais  all,  what  was  held  of  old  alio  by  the  Per- 
 fi^ns,  as  flerodotus  like  wife  fomewhere  (liews.     For  he  fays. 
 It  is  their  cuftom,   going  up  to  the  greateft  heights  of 
 
 mountains. 
 
the  Difcourfe  of  Celsus.  219 
 
 mountains,  to  make  facrifices  to  Jupiter  ;  calling  all  the 
 circle  of  heaven,  Jupiter.  I  reckon  then  it  differs  nothing 
 to  call  the  Mod  High,  Diefpiter,  or  Jupiter,  or  Adonai,  or 
 Sabaoth,  or  Amnion,  (as  the  Egyptians),  or  Pappai,  (as  the 
 Scythians).  Neither  truly,  according  to  theie,  \vould  they 
 be  holier  than  others,  that  they  are  circuracifed ;  for  lb 
 were  the  Egyptians  and  Colchians  before:  nor  that  they 
 abftain  from  fwine;  for  fo  likewife  the  Egyptians,  and  fur- 
 ther from  goats,  and  ilieep,  and  oxen,  and  Hlhes ;  and  Py- 
 thagoras and  his  difciples  from  beans  and  all  animals. 
 Neither  indeed  is  it  at  all  like,  that  they  are  well  efteemed 
 with  God,  and  beloved  any  thing  differently  from  others, 
 and  that  angels  Ihould  be  fcnt  from  thence  to  them  alone, 
 as  indeed  having  obtained  fome  region  of  the  blelTed  :  for 
 we  fee  both  them  and  their  region,  of  what  things  ihey 
 fliould  be  worthy.  Let  that  company  therefore  go  bearing 
 the  jufl  puniihment  of  vain  boafting ;  not  knowing  tho 
 great  God,  but  feduced  and  deceived  by  the  magic  of  Mo- 
 les, and  having  learned  that,  not  to  a  good  end. 
 
 And  indeed  let  us  pafs  by  whatfoever  things  are  confuted 
 concerning  the  teacher,  and  let  him  be  thought  of  as  truly 
 fome  angel ;  but  whether  came  he  firfl  and  alone,  or  o- 
 thers  alfo  before  ?  If  they  would  fay  alone,  they  would 
 then  be  convi£led  fpeaking  falfely  things  contrary  to  them- 
 felves :  for  they  fay  that  others  alfo  came  often,  yea,  and 
 together  fixty  or  feventy,  who  truly  became  evil,  and  were 
 punilhed  with  chains,  being  cad  down  below  in  the  earth, 
 from  whence  alfo  their  tears  are  warm  fountains ;  and  thac 
 indeed  there  came  alfo  to  his  own  fepulchre  an  angel, 
 fome  fay  one  and  others  two,  anfwering  the  women,  that 
 he  was  rifen,  (for  the  child  of  God,  it  feems,  was  not  abls 
 to  open  the  fepulchre,  but  needed  another  to  remove  the 
 done) ;  further,  an  angel  came  alfo  to  the  carpenter  for 
 Mary^s  being  pregnant ;  and  for  the  infant's  being  fnatched 
 away  to  fly,  another  angel ;  and  what  need  cxaclly  to  fpeak 
 of  all,  and  enumerate  thofe  faid  to  be  fent,  both  to  jMofes 
 and  to  others  of  them?  But  he  alone  is  not  floried  to  have 
 come  among  the  human  kind,  as  alfo  they,  who,  by  the 
 pretence  of  the  name  of  the  doi51:rine  of  Jefus,  have  turned 
 away  from  the  maker  of  the  world,  as  from  the  lefler,  and 
 have  come,  as  to  a  greater,  unto  a  certain  God  and  Fa- 
 ther of  him  that  came,  fay,  that  alfo  before  him  there  cam<j 
 fome  from  the  maker  of  the  world  to  mankind. 
 
 Is  not  then  the  fame  God  both  to  che  Jews  and  to  them  ? 
 I.  Q  7,  thof^ 
 
620  A  Tranilation  of 
 
 thofe  v;ho  are  of  the  great  church,  manifeflly  confeffing 
 this,  and  admitting  as  true,  the  things  of  that  generatiork 
 of  the  world  adduced  by  the  Jews  concerning  the  fix  days 
 and  the  ieventh.  They  fay,  that  the  firft  man  is  the  fame 
 as  alfo  the  Jews  fay^  and  draw  the  genealogy  of  fucceffion 
 from  him,  jufl;  as  they.  And  they  tell  the  lame  (lory  with 
 the  Jews,  of  the  confpiracies  of  brethren  againll:  one  ano- 
 ther, and  of  the  going  down  to  Egypt,  and  the  flight  from 
 thence.  Let  none  think  me  ignorant,  that  ibme  of  them 
 indeed  confent,  that  they  have  the  fame  God  with  the 
 Jews ;  but  Ibine,  another,  to  whom  he  is  contrary,  and  that 
 the  Son  came  from  him  ;  and  a  third  kind  of  them  that 
 name,  fonie  the  natural,  and  the  reft  the  fpiritual,  and  fome 
 j)rofeliing  to  be  Gnoftics,  and  fome  receiving  Jefus,  fo  for 
 this  boafting  themfelves  Chriftians^  but  yet  willing  to  live 
 according  to  the  law  of  the  Je'ws,  as  the  multitude  of  the 
 Jews  ;  and  fome  are  Sybillifts ;  I  know  alfo  fome  Simo- 
 ]]ians  wovlhipping  Helena,  oi  a  teacher  Helenus;  and  the 
 Marcellianites  from  Marcellina,  and  Harpocratians  from 
 i)alome,  and  others  from  JVlariamne,  and  others  from  Mar- 
 tha, and  the  Marcionites  having  Marcion  for  their  leader ; 
 fome  one  teacher  and  demon  and  fome  another,  wickedly 
 erring  and  turning  about  in  much  darknefs,  more  unlaw- 
 fully and  more  filthily  than  the  companions  of  Antinous 
 in  Egypt.  And  thefe  reproach  one  another  with  the  moit 
 grievous  things  to  be  uttered  and  not  to  be  uttered.  And 
 they  would  not  vield,  not  in  any  refped  to  unanimity,  be- 
 ing utterly  difaffeded  to  one  another.  Some  are  named 
 by  Chriftians,  feared  of  the  ear,  fome  are  called  Riddles. 
 But  you  will  hear  all  thefe,  whodiffer  fo  much  and  confute 
 their  own  felves  moft  Ihamefully  by  contentions,  laying 
 this,  The  world  is  crucified  to  me,  and  I  to  the  world. 
 
 SECT.    II.     From  Origen,  book  Vf. 
 
 THofe  Chriftians  who  have  made  progrefs  in  learning, 
 fay,  that  they  know  more  than  the  Jews.  Come 
 then,  though  they  have  no  principle  of  their  opinion,  let 
 lis  examine  the  dodrine  itfelf.  Now,  we  mull  firft  fpeak  of 
 fuch  things  as  they  have  corrupted,  mifunderflanding  them 
 through  Itupidity  ;  foolilhly  in  the  beginnings  diredly 
 boafli ng   themfelves   of  things  they  do  not   underlland  : 
 
 and  they  are  thefe 
 
 Thefe 
 
the  Dlfcourfe  of  Celsus.  22! 
 
 Thefe  things  are  better  faid  by  the  Greeks,  and  without 
 that  commination  and  denunciation  from  God  or  the  Son 
 ©t  God.  Plato  fays  in  Ibme  of  his  epiftles,  The  firft  good 
 is  altogether  inexpreflTible,  but  by  having  much  familiarity 
 about  that  matter,  and  by  living  with  it,  fuddenly  as  frora 
 flaming  tire,  light  being  kindled  in.  the  ibul,  it  now  nou- 
 ridies  itlelf :  and  in  the  fame  epilHe,  If  it  appeared  to  me 
 that  thefe  things,  both  written  fufficiently  and  fpoken,  are 
 for  the  multitude,  how  could  we  be  better  employed  in  life 
 than  to  write  what  is  of  great  benefit  to  men,  and  bring 
 forth  nature  to  light  unto  all? 
 
 Plato's  writings  declare,  that  the  Good  is  known  to  few* 
 There  are  many,  with  wrong  placed  contempt,  being  filled 
 with  a  high  and  not  folid  hope,  as  having  learned  fome 
 grand  things,  that  fay  fome  things  as  true  ;  becaufe  Plato, 
 who  had  laid  thefe  things  before,  does  not  withal  fpeak  of 
 prodigies,  nor  filence  thofe  who  would  inquire  what  it  is 
 that  is  propofed,  nor  does  he  of  himfelf  require  before- 
 hand to  believe,  that  fuch  is  God,  and  he  has  fuch  a  Son, 
 and  he  defcending  hath  difcourfed  with  me*  Plato  fpeaks 
 in  this  manner.  It  has  come  into  my  mind,  yet  to  fpeak 
 at  greater  length  of  thefe  things :  for  perhaps  if  I  fpeak  of 
 them,  fomewliat  of  the  things  faid  would  be  more  mani- 
 feft.  For  there  is  a  certain  true  reafon,  contrary  to  any 
 that  dared  to  write  of  fuch  things,  and  which  therefore  has 
 been  often  and  before  fpoke  of  by  me,  but  it  feems  that 
 it  Ihould  now  alfo  be  faid.  There  are  three  that  belong  to 
 eath  of  thefe  things  by  which  it  is  necefTary  to  acquire ' 
 fcience,  and  itfelf  is  the  fourth  ;  but  that  mufl  be  placed 
 the  fifth,  which  indeed  is  knowable  and  alfo  true,  of  which 
 one  is  the  name,  and  the  fecond  the  reafon,  and  the  third 
 the  image,  and  the  fourth  fcience. 
 
 You  fee  how  Plato,  though  he  had  aflerted,  that  it  cannot 
 be  explained,  at  the  fame  time,  that  he  may  not  feem  to 
 retrea.t  to  inconvincibility,  gives  a  reafon  of  that  difficulty  ; 
 for  perhaps  not  one  thing  may  be  explicable.  Plato  does 
 not  vaunt  and  lie,  faying,  that  he  has  found  fome  new 
 thing,  or  that  he  is  come  fent  from  heaven,  but  con- 
 feiles  from  whence  thefe  things  are.  But  they  fay.  Believe 
 him  whom  1  fet  forth  to  you,  that  he  is  the  Son  of  God, 
 though  he  was  bound  moft  ignominiouHy,  or  punidied  moffc 
 Ibamefully,  though  yefterday  and  the  day  before,  in  the 
 eyes  of  all,  treated  moll  reproachfully ;  yea^  believe  the 
 rather  for  this. 
 
222  A  Tranilation  of 
 
 If  fome  fet  forth  him,  and  others  another,  and  yet  this 
 be  common  to  all  and  at  hand,  Believe  if  you  Avill  be  fa* 
 ved,  or  be  gone  ;  what  ihall  they  do  who  are  truly  willing 
 to  be  faved  i  Are  they  throwing  the  dice,  to  divine  where 
 they  (hould  turn,  and  to  whom  they  Ihould  join?  They 
 fay,  the  wifdom  that  is  in  men  is  foolilhnefs  with  God. 
 The  caufe  of  this  was  told  long  before,  viz.  that  they 
 -would  by  this  faying  draw  to  them  only  the  unlearned  and 
 foolilh.  But  this  alfo  was  taken  from  the  wife  Greeks, 
 who  faid.  That  human  wifdom  is  one  thing,  and  the  divine 
 another.  Heraclitus  fays,  For  the  human  practice  hath  not 
 maxims,  but  the  divine  has.  And  again,  A  foolilh  man 
 hearkens  to  a  demon^  like  as  a  boy  to  a  man.  And  Socrates 
 in  Plato's  apology  :  For  I,  O  Athenian  men,  for  nothing 
 elfe  than  for  wildom  have  obtained  this  name ;  but  what 
 fort  of  wifdom  is  this  ?  It  is  hke,  it  is  indeed  human  wifdom  : 
 for  in  very  deed  according  to  this  I  appear  to  be  wife* 
 
 Thefe  impoftors  fly  precipitantly  from  the  more  polite  as 
 not  ready  to  be  deceived,  but  they  infnare  the  more  ru- 
 ftic.  Their  humility  comes  of  a  mifunderftanding  of  Pla- 
 to's words,  who  fays  fomewhere  in  the  laws ;  Truly  God, 
 according  to  ancient  wo'-d,  holding  the  beginning,  and  the 
 end,  and  the  middle  of  all  beings,  perfects  reeS:itude  ac- 
 cording to  nature,  pervading  all  round  :  but  he  h  always 
 follovveii  by  juftice,  the  punilher  of  them  that  foriake  the 
 divine  law.  He  truly  that  will  be  happy,  cleaving  to  her, 
 follows  humble  and  modeft.  That  it  is  eafier  for  a  camel 
 to  go  through  the  eye  of  a  needle,  than  for  a  rich  man  to 
 enter  into  the  kingdom  of  God,  is  manifeftly  faid  from 
 Plato,  by  Jefus  corrupting  this  faying  of  Plato,  That  it  is 
 impoffible  for  one  who  is  egregioufiy  good  to  be  alfo  egrc- 
 gioully  rich. 
 
 Plato  fays.  All  things  are  about  the  king  of  all,  and  all 
 things  are  for  his  fake;  and  this  is  the  caufe  of  all  good 
 things;  but  the  fccond  about  fecond  things,  and  the  third 
 about  the  third  things.  The  human  foul  therefore  dcfires 
 to  learn  about  thefe  things,  of  what  fort  they  are,  lo.oking 
 to  the  things  that  are  akin  to  her,  of  which  Ihe  compre- 
 hends nothing  fully.  Surely  there  is  nothing  fuch  concern- 
 ing the  king,  and  thefe  things  I  faid.  Some  Chriftians, 
 miiundcrftanding  the  fayings'of  Plato,  boaft  of  a  faper- 
 celeflial  God  tranfcending  the  heaven  of  the  Jews. 
 
 The  way  for  fouls  to  the  earth  and  from  the  earth,  ac- 
 cording to  Plato^  is  through  the  planets.     The  doctrine  of 
 
 the 
 
the  DIfcourfe  oFCelsus.  223 
 
 the  Perfians  alfo  obfcurely  fignifies  the  fame,  and  with  them 
 is  the  myftery  of  Mithra :  for  in  it  there  is  a  certain  fymbol 
 of  two  revolutions,  which  are  in  heaven,  both  that  for  the 
 fixed  flars,  and  that  again  which  is  for  the  planets;  and  of 
 the  pafTage  of  the  foul  through  thefe.  Now,  fuch  is  the  fym- 
 bol ;  A  ladder  highly  ported,  and  over  it  the  eighth  port; 
 the  iirfh  of  the  ports  of  lead;  the  iecond  of  tin ;  the  third 
 of  brafs ;  the  fourth  of  iron ;  the  fifth  of  mixed  money  ;  the 
 fixth  of  filver ;  but  the  feventh  of  gold.  They  put  the  firft 
 for  Saturn,  by  the  lead  fignifying  the  (lownefs  of  that  flar; 
 the  fecond  for  Venus,  transferring  to  her  the  fplendor  and 
 foftnefs  of  the  tin ;  the  third  for  Jupiter,  liable  and  firm ; 
 the  fourth  for  Mercury,  for  patient  of  all  works,  and  a  maker 
 of  money,  and  celebrated,  is  both  iron  and  Mercury  ;  the  fifth 
 for  Mars,  from  the  mixture  irregular  and  various;  thefixth 
 for  the  moon,  the  filver;  the  feventh  for  the  fun,  the 
 gold ;  imitating  their  colours.  And  there  is  alfo  fome  in- 
 ftrudion  concerning  mufic  in  this  fymbol. 
 
 One  that  would  examine  a  certain  myftery  of  Chriftians, 
 together  with  the  forefaid  myikry  of  the  Periians,  compa- 
 ring  them  one  with  another,  and  laying  open  alfo  the  things 
 of  the  Chriftians,  lliould  lb  fee  the  difference  of  them. 
 They  have  a  figure,  in  which  were  drawn  ten  circles  in- 
 cluded by  one  another,  but  encompafled  by  one  circle, 
 which  is  laid  to  be  the  foul  of  all,  and  is  named  Leviathan. 
 This  figure  is  divided  by  a  black  thick  draught,  and  that  is 
 called  Gehenna,  which  is  alio  Tartarus.  They  have  mutual 
 voices  about  a  feal,  as  of  one  putting  about  the  feal,  called 
 Father;  and  of  one  fealed,  called  New  and  Son,  and  an- 
 fwering,  I  am  anointed  with  white  oil  from  the  tree  of  life. 
 Then  alfo  a  number  called,  by  angels  delivering  the  feal, 
 feven,  on  each  fide  fet  over  the  fouT departing  from  the  bo- 
 dy, fome  indeed  of  light,  but  the  reft  named  Prmcipals, 
 and  the  prince  of  thofe  named  Principals,  is  called  the 
 Execrated  God, 
 
 The  God  of  the  Jews  raining  and  thundering,  and  the 
 maker  of  this  world,  the  God  of  Mofes,  and  the  world- 
 making  which  is  according  to  him,  is  worthy  even  of  the 
 curie,  according  to  thofe  who  think  fo  concerning  him, 
 becaufe  he  curfed  the  ferpent,  who  introduced  the  know- 
 ledi';e  of  good  and  evil  to  the  firfl  men.  What  would  be 
 more  fooiiili  or  more  mad  than  this  ftupid  wifdom  ?  For 
 wherein  did  the  lawgiver  of  the  Jews  err?  And  how  do 
 you  take  his  colmogony  or  the  law  of  the  Jews  to  your- 
 self, 
 
224  A  Tranflation  of 
 
 felf,  as  you  fay,  by  a  ceriain  typical  allegory  ?  But  againH: 
 your  will,  O  nioft  impious,  you  praife  the  maker  of  the 
 'world,  promifing  them  all  things,  promifing  increale  of 
 their  kind  to  the  ends  of  the  earth,  and  the  refurredioa 
 from  the  dead  with  the  fame  flelh  and  blood,  and  infpiring 
 the  prophets !  And  again  you  revile  him  !  But  when  indeed 
 you  are  forced  by  thele,  you  profefs  to  woi  (liip  that  lame 
 God  ;  yet,  when  your  teacher  Jefus  gives  contrary  laws  to 
 ■what  Mofes  gave  the  Jews,  you  feek  another  God  againft 
 him,  even  the  Father.  Of  the  forefaid  feven  ruling  demons, 
 the  firft  is  formed  to  the  idea  of  a  lion,  the  fecond  is  a 
 bull,  the  third  a  certain  amphibious  and  hiffrng  horribly, 
 the  fourth  has  the  form  of  an  eagle,  the  fifth  has  the  face 
 of  a  bear,  the  fixth  is  defcrihed  by  them  to  have  the  face  of 
 a  dog,  the  feventh  has  the  face  of  an  afs,  and  is  named 
 Thaphabaoth  or  Onoel.  There  are  fome  coming  again  in- 
 to the  principal  forms,  fo  that  fome  animate  lions,  others 
 bulls,  and  others  dragons,  or  eagles,  or  bears,  or  dogs. 
 And  there  is  a  quadrangular  figure  at  the  gates  of  Paradife. 
 But  they  yet  heap  things  upon  other  things,  the  words  of 
 prophets,  and  circles  upon  circles,  and  olHowings  of  the 
 church  on  earth,  and  of  the  circumcifion,  and  the  Howing 
 power  of  a  certain  fwift  virgin,  and  a  living  foul,  and  hea- 
 ven killed  that  it  might  live,  and  the  earth  killed  wiih 
 ii  fword,  and  many  killed  that  they  might  live,  and  death 
 ceafmg  in  the  world,  when  the  fin  of  the  world  ihall  die, 
 and  again  a  {Irait  defcent,  and  gates  opening  of  their  own 
 accord.  But  every  where  there  is  the  tree  of  life,  and  the 
 refurrection  of  the  ilefh  from  the  tree;  becaufe,  I  fuppofe, 
 their  teacher  was  nailed  to  a  crofs,  and  was  a  carpenter  ta 
 his  trade  ; '  who,  if  he  had  happened  to  be  thrown  from  a 
 precipice,  or  caft  into  a  gulf,  or  flrangled  with  a  rope, 
 or  a  leather-cutter,  or  ftone-polilher,  or  worker  of  iron  ; 
 there  would  have- been  above  the  heavens,  the  precipice  of 
 life,  or  gulf  of  refurrection,  or  rope  of  immortality;  or 
 there  is  the  blefled  (lone,  or  iron  of  love,  or  holy  Ikin.  Is 
 there  any  old  wife,  telling  a  fable  to  footh  a  child,  that 
 v;ould  not  be  alhamed  to  whifpcr  fuch  things? 
 
 Bat  this  is  not  the  leaft  wonder  of  them  :  for  they  fct 
 forth  certain  infcriptions  in  midffc  of  the  above  fupercc- 
 leftial  circles,  befides  others,  thefe  two,  a  greater  and  a 
 ieiler  of  a, Son  and  of  a  Father.  They  who  ufe  a  certain 
 magic  and  incantation,  and  who  call  fuch  barbarous  namci 
 of  certain  de^nons,  do  the  like  to  thofe,  who,  to  them  thac 
 
 are 
 
the  Difcourfe  of  CelIsus.  225 
 
 fere  fahje^l  10  them,  fpeak  re]i,{^ious  words  fol-  them  ^vho 
 know  not  that  the  names  are  chiierent  with  the  Greeks,  and 
 with  the  Scythians,  as  I-lerodotus  tells,  the  Scythians  call 
 Apollo  Oitoiyrus,  and  Neptune  Thamimafades,  and  Venus 
 Artimpafa,  and  Vefta  Tahiti.  What  need  I  enumerate 
 how  many  have  taught  luftrations  or  expiatory  longs,  or 
 ill-averting  voices  or  noiies,  or  happy  veftments  of  ien- 
 fihle  things,  or  of  numhers,  or  of  flcnes,  or  of  plants,  or 
 of  roots,  afid  in  fum,  of  every  kind  of  things  that  may  be 
 ufed,  all  manner  of  amulets?  I  have  feen  with  (ome  pref- 
 byters  who  are  of  their  opinion,  barbarous  books  ha-ving 
 names  of  demons  and  prodigious  words.  Certainly  thele 
 preibyters  of  their  opinion  promife  nothing  beneficial,  buc 
 nil  things  for  the  hurt  of  m,en.  One  Dionyfius,  an  Egyp- 
 tian mufician  of  my  acquaintance,  faid  of  tliofe  that  deal 
 in  magic,  that  it  avails  indeed  to  the  unlearned,  and  to 
 them  that  are  of  corrupt  manners ;  but  to  them  that  phi-^ 
 loibphize  it  caii  have  no  fuch  effe^l:,  feeing  they  are  pro-  ■ 
 vided  of  a  found  regulation  of  life. 
 
 They  are  deceived  mod  impioufly,  and  by  the  greateft 
 ignorance  that  likely  errs  from  the  divine  riddles,  making 
 bne  contrary  to  God,  naming  him.  the  devil,  and  in  the  He- 
 brew tongue  Satan.  It  is  ralh,  therefoie  wholly  mortal 
 ■ — —and  not  holy,  to  fay  thefe  things,  that  tjie  great  God 
 truly,  being  willing  to  do  any  good  to  men,  hath  one  work- 
 ing againft  him,  and  is  not  able :  the  child  of  God  then  is 
 put  to  the  worfe  by  the  devil,  and  being  puniihed  by  him, 
 teaches  us  alfo  to  defpife  punilhmenis,  foretelling  that  Sa- 
 tan himfelf  alio  in  like  manner  appearing  ihall  ilicw  great 
 works  and  wonders,  ufurping  to  himfelf  the  glory  of  God, 
 to  which  they  inuft  not  give  heed,  who  would  avoid  him> 
 bur  believe  himielf  alone.  Thefe  indeed  belong  manifeftly 
 to  a  man  that  is  an  impoflor  letting  10  work,  and  before- 
 hand guarding  againft  them  that  maintain  the  contrary  o- 
 pinion,  and  are  the  oppoiite  gatherers  of* the  mobc  The 
 ancients  fet  forth  as  a.  riddle,  a  certain  divine  war,  as  He- 
 raclitus  faying  this.  But  if  it  Ihould  be  faid  that  war  is 
 common  anxl  cuftomary,  even  all  things  are>  and  are  ufed 
 according  to  contention  ;  but  Pherc^cydes  being  much  mere 
 ancient  than  Heraclitus,  fetiing  in  order  a  fabulous  army 
 againft  another,  alfo  gives  Sat  up  the  commander  of  the 
 one,  and  Ophioneus. of  the  other,  narrates  tlieir  provoca- 
 tions and  battles,  and  that  paftions  were  made  by  tiiem, 
 that  whichfoever  of  them  Ihould  fall  into  the  ocean,  thefe 
 VOL.liL  F  f  iiiould 
 
226  A  Tranflation  of 
 
 fliould  be  the  vanquifiied ;  but  tbey  that  drove  them  o\it 
 and  overcame  them,  thefe  Ihould  hold  heaven.  The  fame 
 meaning  have  alio  the  myfteries  concerning  the  Titans  and 
 giants  reported  to  fight  v^ith  God  ;  and  thefe  things  with 
 the  Egyptians  concerning  Typhon,  and  Horus,  and  Ofiris. 
 Thele  are  the  things  mifunderflood  by  them.  Are  not 
 thefe  like  the  things  concerning  a  devil,  a  demon,  or 
 (which  is  more  true),  a  man  an  impollor  maintaining  a 
 contrary  opinion  ?  Homer  alfo  may  be  fo  underftood  as 
 laying  like  things  to  Heraclitus  and  Pherecydes,  and  lo 
 them  who  bring  in  the  myfteries  of  the  Titans  and  giants, 
 in  thefe  words  of  Vulcan  ipeaking  a  riddle  to  Juno; 
 
 /or  me  ere  novj,  once  arming  aid  to  fliew, 
 
 Caught  by  the  foot,  from  heaven's  high  porch  he  threw. 
 
 And  thefe  of  Jupiter  to  Juno  thus : 
 
 Haji  thou  forgot  P  vjhm  thou  didft  hang  on  high. 
 
 And  to  thy  feet  two  anvils  I  did  tie, 
 
 Thy  hands  with  golden  chain  paft  yielding  ftrong 
 
 J  bound  ;  and  thus  in  air  and  clouds  you  hmg. 
 
 The  gods  through  wide  Oly?npiis  then  did  rage. 
 
 Yet  J  croiiding  round,  thee  could  not  dif engage, 
 
 /,  whom  I  feiz^d,  did  from  the  threflmld  hurl, 
 
 Till  earth  they  reached  fcarce  breathing  vjith  the  whirL 
 
 Thefe  words  of  Jupiter  to  Juno  are  the  words  of  God  to 
 matter  ;  now,  the  words  to  matter  obfcurely  fignify,  that 
 God,  /rom  the  beginning,  finding  it  vitioufly  difpofed, 
 bound  it  together  by  certain  proportions,  and  adorned  it  j 
 and  that  the  demons  which  were  about  it,  as  many  as 
 were  hurtful,  thefe  he  threw  away,  punifhing  them,  tlie 
 •way  hither.  Pherecydes  thus  underiuanding  thefe  vcrfes  of 
 Komer,  iaid  tliis :  Below  that  portion  is  the  Tartarian 
 portion,  and  the  daughters  of  Boreas,  Harpies  and  ThyelKi 
 keep  it;  when  any  of  the  gods  is  injurious,  Jupiter  cafts 
 them  out  thither.  And  fuch  feniiments  alio  hath  the 
 -  broidered  figured  cloth  about  Minerva,  in  the  pomp  of 
 Pan athenians  feen  by  all  ;  for  by  it  is  manifclfed,  that  a 
 certain  demon,  winhoat  a  mother  and  unpolluted,  quells 
 the  audacious  funs  of  earth. 
 
 But  they  lay,  that  the  Son  of  God  is  punilhed  by  the 
 devil,  and  he  punillies  them,  fo  that,  being  punilhed  by 
 liim,  they  become  hardy.  And  thefe  things  are  altogether 
 ridiculous :   for  I  think  the  devil  ought  to  be  puniiiied ; 
 
 but 
 
the  Difcourfe  of  Celsus.  227 
 
 bilt  the  men  that  arc  calumniated  by  Iiim,  ought  not  to  be 
 threaiened. 
 
 But  I  fignify  whence  this  fame  came  to  them,  to  call  the 
 Son  of  God  ;  ancient  men  called  the  very  world  as  made 
 of  God  both  his  child  and  God.  Altogether  like  certainly 
 is  this  and  that  child  of  God. 
 
 The  generation  of  the  world  defcribed  by  Mofes  is  very 
 foolilh,  and  the  generation  of  men.  They  who  have  letc 
 their  fcriptures,  not  knowing  what  is  the  nature  of  the 
 ^yorld  and  of  men,  have  compofed  a  profound  idle  tale. 
 Some  of  the  days  of  that  world-making  were  paiTcd  before 
 light  and  heaven  was  made,  and  the  fun,  and  moon,  and 
 
 ftars,  and  fome  palled  after  the  making  of  thele. For 
 
 certainly  the  maker  of  the  v/orld  did  not  borrow  light  from 
 above,  even  as  they  that  kindle  lamps  among  neighbours. 
 If  there  was  oppodte  to  the  great  God  a  certain  execrated 
 god,  who  was  doing  thefe  things  again  ft  bis  mind,  why 
 did  he  lend  him  light?  But  concerning  the  making  and 
 corruption  of  the  world,  vvhether  as  unmade  and  incor- 
 ruptible, or  as  made  indeed  but  incorruptible,  or  as  the 
 reverfe,  I  fay  nothing  about  this  at  prefent.  They  fay,  the 
 fpirit  of  the  God  over  all  intruded  upon  tlie  works  of  ano- 
 ther, and  that  he  prayed  deftruclion,  fome  things  being; 
 wickedly  contrived,  as  by  another  world-maker  befide  the 
 great  God,  againil:  his  Spirit,  the  God  above  bearing  this; 
 and  that  the  great  God,  having  given  his  fpirit  to  the 
 world-maker,  alked  it  again.  What  god  gives  any  thing 
 i'o  as  to  afK  it  again?  for  aflcing  again  is  proper  to  him 
 that  needs ;  but  God  needs  nothing.  For  what,  when  he 
 lent,  was  he  ignorant  that  he  w^as  lending  to  him  that  Avas 
 evil  ?  Why  overlooks  lie  the  evil  world-maker  working  a- 
 gainft  himielf  ?  Why  does  he  fecretly  fend  and  deftroy  hi-j 
 works?  Why  does  he  break  in  privily,  and  fuborn  and 
 deceive  ?  Why  does  he  entice  the  fouls  of  them  that  are 
 condemned  and  accurfed  by  him,  and  after  the  manner  of 
 fome  man-ftealer  draw  them  away  ?  Why  does  he  teach 
 them  to  run  away  from  their  Lord?  why  to  liy  their  Fa- 
 ther? Why  adopts  he  them  without  the  Father's  conient? 
 VvHiy  promifes  he  to  be  Father  of  aliens  ?  A  (olemn  God 
 truly ;  defu'ing  to  be  Father  of  fmners  condemned  by  an- 
 other, and  of  exiles,  and,  as  they  fay,  of  excrements ;  and 
 not  able  to  take  and  punilh  him  whom  he  indeed  fent,  who 
 had  withdrawn  himfelf ! 
 
 But  if  thefe  are  his  works,  how  does  God  make  e^'ils  ? 
 F  f  %  And 
 
228  A  Tranflation  of 
 
 And  how  is  he  not  able  to  perfnade  and  admonifh  ?  How 
 does  he  repent  over  them,  becoming  ungrateful  and  "wicr 
 ked,  and  defpile  and  hate  his  own  workmanftiip,  and 
 threaten  and  deltroy  Jiis  proper  progeny  ?  Or  whether 
 at  length  does  he  withdraw,  whom  he  made,  from  this 
 fame  world  ? 
 
 But  this  is  extremely  foolilh  alfo,  ro  attribute  fome  days 
 to  the  making  of  the  world,  before  there  were  days :  for 
 jiow  were  there  days,  th.e  heaven  being  no  way  made,  nor 
 the  earth  any  way  eilablilhed,  nor  the  fun  any  where 
 brought  liither? 
 
 Yet  refuming,  let  us  confider  how  the  firfl  and  greateft 
 God  would  not  be  abfurd,  commanding,  Let  this  be,  and 
 another,  This  or  that ;  and  one  day  framing  fuch  a  thing, 
 the  fecond  diiy  again  fo  much  more,  and  the  third,  and 
 fourth,  and  fifth,  and  fixth,  and  refting  the  feventh  day  ; 
 plainly  like  fome  ill  workman  being  wearied  out,  and 
 needing  relaxation  for  reft.  It  is  neither  juft  that  the  firft 
 God  Ihould  be  weary,  nor  work  with  his  hands,  nor  give 
 orders,  nor  has  he  a  mouth,  nor  a  voice,  nor  has  he  any 
 other  of  thefe  things  which  they  know;  nor  did  he  make 
 jnan  his  image  :  for  God  is  not  fiich,  nor  is  he  like  to  any 
 otlier  fmiilitude.  AYhat  fort  of  thing  is  it  to  think,  that 
 what  is  according  to  the  image  of  God,  is  in  that  part  of 
 compounded  man,  which  is  worfc,  that  is  to  fay,  the  body? 
 God  partakes  not  of  ligure  or  colour,  but  neither  partakes 
 ]]e  of  motion,  nor  does  God  partake  of  fubftance.  All 
 things  arc  of  him  ;  neither  is  God  comprehenfible  by  rea- 
 fon  ;  nor  is  he  nameabie  :  for  he  fullers  nothing  that  can 
 be  apprehended  by  a  name. 
 
 How  flien,  may  fome  fay,  (liall  I  know  God?  and  fliall 
 I  learn  tlie  way  to  him  ?  Ami  liow  do  you  (hew  him  to  me, 
 as  now  you  call:  darknefs  before  my  eyes,  and  I  fee  no- 
 thing dearly?  Thofe  whom  one  fnould  bring  forth  of 
 darknefs  into  fplendid  light,  not  being  able  to  bear  the 
 bright  rays,  would  be  punithed  in  the  light,  and  hurt,  and 
 think  to  be  blind. 
 
 But  Chrifliians  would  give -thefe  quellions,  How  (liall 
 vvC  think  to  know  God?  and,  Howlhall  we  be  faved  with 
 jiim  ?  this  anfwer  ;  Becaufe  God  is  great  and  hard  to  be 
 beheld,  he,  throwing  his  own  fpirit  into  a  body  like  us, 
 hath  fent  him  hither,  that  fo  we  might  be  able  to  hear 
 from  him  and  learn.  When  they  iay  that  God  is  fpirit,  they 
 dirfer  norliing  in  that  from  the  Stoics  among  the  Greeks, 
 
 faying, 
 
the  Difcourfe  of  Oi;lsus.  229 
 
 fayino;,  That  God  is  the  fpirit  pervading  all  things,  and  com- 
 prehcnding  all  things  in  himielf. 
 
 Seeing  the  Son  is  ipiric  from  God,  born  in  a  human  bo* 
 (dy,  the  Son  of  God  himfelf  would  not  be  immortal:  for 
 there  is  no  fach  nature  of  fpirit  as  to  endure  always,  as  ic 
 is  not  the  nature  of  fire  to  continue  for  ever.  Then  ic 
 would  be  neceilary  for  God  to  take  breath  ;  and  the  con- 
 fequence  from  this  is,  that  Jefus  cannot  rile  with  the  bo- 
 dy ;  for  God  would  not  receive  up  the  Ipirit  which  he  gave, 
 being  polluted  with  the  nature  of  the  body.  But  if  he 
 would  lend  the  fpirit  out  of  himfelf,  what  was  the  need  to 
 infpire  it  into  the  womb  of  a  woman  ?  For  he  could,  alrea- 
 dy knowing  to  form  men,  frame  a  body  to  him  alfo,  and 
 not  throw  his  own  fpirit  into  fo  great  pollution  ;  fo  indeed 
 lie  would  not  have  been  diibelieved,  if  he  had  been  fown 
 diredly  from  above. 
 
 Whence  Ihould  he  be  demo^iftrated  the  child  of  God, 
 who  iuffered  fuch  puniiliments,  if  it  had  not  been  foretold 
 concerning  him  ? 
 
 There  are  tw'o  fons  of  God,  one  of  the  maker  of  the 
 world,  and  the  other  of  the  God  according  to  Marcion  ; 
 and  their  iingl/2  combats  are  like  the  divine  fights  of  the 
 quails  and  their  fathers,  or  they  being  ufelefs  through  old 
 age  and  doting,  do  not  indeed  attack  one  another,  but 
 iliffer  their  children  to  fight. 
 
 Seeing  the  divine  fpirit  was  in  a  body,  ic  altogether  be- 
 hoved it  fomewhat  to  excel  the  reft  in  greatnefs,  or  beau^ 
 '  ty,  or  ftrength,  or  voice,  or  awfulnefs,  or  eloquence:  for 
 it  is  unaccountable  that  what  had  fomething  divine  more 
 th^n  others,  Ihould  differ  nothing  from  another ;  yet  this 
 dijrered  nothing  from  another;  but  as  ye  fay,  was  little, 
 and  hard  favoured,  and  ignoble.  Further,  if  God  would, 
 like  Jupiter  with  the  comedian,  waking  out  of  a  long 
 lleep,  deliver  mankind  from  evils,  why  at  length  did  he 
 fend  into  one  corner  that  fpirit,  as  you  fay,  when  manT 
 bodies  ought  to  have  been  infpired  in  like  manner,  and 
 ient  over  the  whole  inhabited  earth?  But  the  comedian  in 
 the  theatre  making  laughter^  wrote  that  Jupiter  being 
 awakened  fent  Mercury  to  the  Athenians  and  Lacedemo- 
 nians ;  yet  you  do  not  think  it  ridiculous  to  make  the  Son 
 of  God  lent  to  tlie  Jews.  Thefe  were  mod  divine  nations 
 from  the  beginning,  the  Clialdeans,  the  IVJagi,  the  Egyp* 
 tians,  the  Pernans,  and  the  Indians;  but  the  Jews,  to 
 ^vhom  he  is  lent,  are  perfently  to  perilh !  lie  that  knew  all 
 
 things 
 
230  A  Tranflation  of 
 
 things  did  not  iinderfland  that  he  fends  his  Son  to  evil  men, 
 and  that  would  Cm  and  punilh  him.  But  it  is  faid  by  them 
 in  excufe,  that  thefe  things  had  been  long  ago  foretold. 
 
 SECT.   III.     From  Origen,  book  VII. 
 
 LET  us  fee  where  rhey  will  find  an  excufe.  They  in- 
 deed who  bring  in  another  God,  none ;  but  they,  who 
 the  fame,  will  again  fay  the  fame,  this  truly  wife  ;  that  it 
 behoved  fo  to  be  ;  and  the  evidence ;  for  the  things  were 
 of  old  foretold. 
 
 The  things  that  were  foretold  of  Pythia  or  the  Dodonean 
 women,  or  Clarius,  or  in  the  oracle  of  the  Branchidae,  or 
 in  that  of  Ammon,  and  by  innumerable  other  prophets,  by 
 which  the  whole  earth  has  been  equitably  inhabited,  thefe 
 are  placed  to  no  account;  but  the  things  faid  of  thofe  in 
 Judea,  after  their  manner,  or  not  faid,  and  as  they  about 
 Phoenice  and  Paleftine  have  ufed  to  this  day,  thefe  truiy 
 arS  accounted  wonderful  and  unalterable  !  There  are  many 
 forts  of  prophecies,  but  this  is  the  moil  perfed  with  the  men 
 that  are  there. 
 
 Many,  and  of  no  name,  eafily,  from  any  caufe  that  hap- 
 pens, both  in  temples  and  without  temples ;  fome  alfo  ga- 
 thering the  croud,  and  intruding  into  cities  or  armies,  are 
 agitated,  to  wit,  as  they  that  prophefy  ;  but  it  is  at  hand  to 
 each  of  them  and  their  cuftom  to  fay,  I  am  God  or  the  child 
 of  God,  or  divine  Spirit,  but  I  am  come  ;  for  now  the  world 
 peridies,  and  ye,  O  men,  for  unrighteoufnefs  are  gone,  but 
 I  will  fave,  and  ye  foall  fee  me  again  with  heavenly  power 
 returning;  blcifed  is  he  who  now  worAiips  me,  for  upon 
 all  others  I  will  cafl:  eternal  fire,  and  on  citie^:  and  coun- 
 tries. And  the  men  who  knew  not  their  own  puniili- 
 ments,  iliall  repent  in  vain  and  groan;  but  them  that  be- 
 lieve rae,  I  will  preferve  eternal.  Setting  off  thefe  things, 
 they  then  add  unknowable,  and  ftartling,  and  every  way  ob- 
 fcure  things,  of  which  no  man  of  undcrftanding  could  find 
 the  meaning :  for  they  are  dark  and  nothing  ;  but  to  eve- 
 ry fool  or  impollor  they  give  occafiou  to  apply  what  is  faid, 
 to  himfelf  how  he  pleafes.  Thefe  prophets,  to  wit,  of 
 whom  I  myfelf  was  a  hearer,  being  by  me  reproved,  con- 
 •fefled  to  m^e  wherein  they  were  deficienc,  and  forged, 
 fpeaking  backward  and  forward. 
 
 They  who  from  the  prophets  make  excufe  concerning 
 
 the- 
 
the  Difcourfe  oFCelsus.  231 
 
 the  things  of  Chnil:,  can  indeed  fay  nothing  to  the  purpofe, 
 when  any  thing  wicked,  or  Ihameful,  or  impure  appears  faid 
 of  the  Divinity  or  abominable.  For  what  other  was  it 
 to  God  to  eat  mutton  and  gall,  or  drink  vinegar,  than  to 
 eat  turds? 
 
 Come  then,  if  the  prophets  (hould  have  foretold,  that  the 
 great  God  (to  fay  no  other  thing  more  intolerable)  would 
 lerve,  or  be  Tick,  or  die ;  it  behoved  God  to  die,  or  ferve, 
 or  be  fick,  feeing  it  was  foretold ;  that,  dying,  it  might  be 
 believed  that  he  is  God !  But  prophets  would  never  have 
 foretold  this :  for  it  is  evil  and  unholy.  Therefore  it  is 
 not  to  be  confiderfd  whether  it  be  foretold  or  not  foretold, 
 but  if  it  be  a  \voi4  worthy  of  God  and  good.  Bat  for  the 
 Ihameful  and  evil,  though  all  madmen  iliould  appear  to 
 foretell  it,  it  is  incredible.  How  then  are  the  things  holy 
 that  were  done  about  him  as  about  God?  If  thefe  things 
 were  prophefied  of  the  God  over  all,  mud  then  fuch  things 
 be  believed  of  God,  feeing  they  are  foretold  ? 
 
 But  this  again  they  will  not  mind,  if  the  prophets  of 
 the  God  of  the  Jews  foretold  that  he  would  be  his  child ; 
 how  indeed  did  he  by  Mofes  give  law,  to  become  rich  and 
 to  become  powerful,  and  to  replenilli  the  earth,  and  to  cut 
 off  the  enemies  in  war  from  the  youth  up,  and  to  kill 
 them  every  kind,  which  alfo  he  does  in  the  eyes  of  the 
 Jews,  as  Mofes  fays ;  and  if  they  fhould  not  obey  thefe, 
 he  exprefsly  threatens  to  treat  them  as  enemies  in  war? 
 But  now  his  Son,  the  Nazarene  man,  gives  oppofite  law, 
 that  there  is  no  accefs  to  the  Father  for  one  making  rich, 
 or  loving  power,  or  driving  for  wifdom  or  glory ;  and  that 
 there  muftbe  no  more  care  had,  than  have  the  crows,  of 
 provifions  and  the  florehoufe,  and  of  raiment  lefs  than  the 
 lilies;  and  it  muft  be  permitted  to  him  that  flrikes  once, 
 alfo  to  ilrike  again.  Whether  does  Mofes  or  Jefus  lie  i* 
 Or  did  the  Fatlicr  fending  him  forget  what  things  he 
 difcourfed  ro  Moles?  Or  difapproving  of  his  own  kws,  did 
 he  change  his  mind  ?  and  fends  he  the  meilenger  to  con- 
 trary purpofes? — -They  fpeak  of  God  as  being  of  the 
 
 nature  of  body,   and  a  body  of  human  likcnefs. -^ If 
 
 tliey  be  alked,  YvHiither  will  they  go,  and  what  hope  have 
 they?  They  will  anfwer.  To  another  earth  better  than 
 this.  Divine  ancient  men  have  given  account  of  a  happy 
 life  to  happy  fouls,  and  fome  have  named  ir.  The  illands 
 oF  the  blellcd,  others.  The  El yfian  field,  from  their  being 
 loofed  from  evils,  who  are  there,  as  alfo  Homer, 
 
 Tbce, 
 
232 
 
 A  Tranflation  of 
 
 TheBy  to  the  Elyfian  field,  and  where  exteHd 
 The  bounds  of  earth,  tJ/  immortal  gods  will  fend  ; 
 JVhere  life  rnojt  eafy  flovjs. 
 
 But  Plato  thinking  the  foal  immortal,  manifeftly  calls 
 that  place  where  it  is  lent  the  earth  ;  faying,  that  it  is 
 every  way  large,  and  that  we  who  are  from  Phafis  to  the 
 Pillars  of  Hercules  dwell  in  a  certain  little  fpot  like  ants 
 about  a  hollow  place,  or  frogs  dwelling  about  the  fea  ;  and 
 many  others  elfewhere  dwell  in  many  other  fuch  places  :  for 
 there  are  every  where  about  the  eartli  many  cavities,  and 
 of  every  kind  both  as  to  form  and  bulk,  into  which  the 
 water,  and  the  darknefs,  and  the  airflow  together ;  but  the 
 earth  itlelf  lies  pure  in  the  pure  heaven.  But  what  is 
 ihewed  by  thefe  is  not  eafy  for  every  one  to  know,  unlefs 
 any  were  able  to  hear  what  is  this  that  he  fays;  for  weak- 
 nefs  and  flownefs  it  is  not  poflible  to  penetrate  to  the  ut- 
 moft  air;  and  if  nature  were  fufficient  to  bear  contempla- 
 ting, it  would  then  know,  that  this  is  truly  heaven  and  the 
 
 true  light. The   things  they  fay  of  the  refarredioii 
 
 are  from  their  mifunderllanding  the  tranfmigr^tion. 
 
 Surely  when  they  are  every  way  repreiled  and  confuted, 
 again,  as  having  heard  nothing,  they  return  to  the  fame 
 queftion.  How  then  ihall  we  know  and  fee  God?  and  liow 
 lliall  we  come  to  him  ?  They  exped  with  eyes  of  the  bo- 
 dy to  fee  God,  and  with  ears  to  hear  his  voice,  and'  with 
 fenfible  hands  to  handle  him.  They  that  in  this  manner 
 feek  God,  ihould  go  to  the  oracle  of  Trophonius,  and  to 
 that  of  Amphiareos,  and  to  that  of  Mapfus,  where  are  be- 
 held gods  of  human  likenefs,  and  not  lying,  but  even 
 manifell:  :  becaufe  one  will  fee,  not  once  Hipping  by,  like 
 him  that  deceived  them,  but  always  converfmg.  familiarly 
 Avith  them  that  will. 
 
 But  they  will  alfo  fay  again.  How  (hall  they  know  God 
 not  apvrehending  him  by  fenTe  ?  What  can  poifibly  be 
 learned  without  fenfe  ?  The  voice  indeed  not  of  man,  nor 
 of  the  foul,  but  of  the  fielh  !  But  yet  then  let  them  hear,  rf 
 they  can  even  hear  any  thing,  as  a  fearful  and  body-lo- 
 viug  generation;  if,  winking  with  fenfe,-  you  would  look 
 up  with  the  niind,  and  turning  away  the  eye  of .  the  flelh, 
 you  would  raife  up  that  of  the  foul;  only  thus  ihall  you 
 iee  God.  And  if  ye  feek  a  leader  of  thiii  way,  you  rnuft 
 11  y  from  impoftors,  and  jugglers,  and  fuch  as  court  idols  for 
 yoU;  that  ye  may  not  be  altogether  ridiculous,  blafpheming 
 
 othersy 
 
the  Difcourfe  of  Celsus.  233 
 
 others,  demonftrated  to  be  gods,  as  idols;  but  worfhipping' 
 him  who   is   truly  more  milerable  than  idols  themfelves, 
 and  not  yet  an  idol,  but  verily  dead,  and  ieeking  a  Father 
 like  unto  him. 
 
 Truly  forlueh  deceit,  and  thefe  wonderful  counfellors,  and 
 the  demoniac  words  to  the  lion,  and  the  amphibious,  and 
 the  likenefs  of  an  afs,  and  the  others,  and  to  the  prophetic 
 porters,  whofe  names  miferably  learning,  wretched  ye  are 
 tortured  and  crucified.  But  follow  divinely-infpired  poets, 
 and  the  wife,  and  philofophcrs,  and  they  will  lead  you. 
 
 FolloAv  Plato,  who  is  a  more  effectual  teacher  of  the  mat- 
 ters of  theology.  He  fays,  *^  It  is  indeed  then  a  labour  to 
 '^^  find,  and  impoflible  for  one  that  finds  to  declare  unto 
 *'  all  the  Maker  and  Father  of  this  univerfe.'^  You  fee 
 how  the  way  of  truth  is  fought  by  prophets,  and  how 
 Plato  knew  that  it  is  impoffible  for  every  one  to  go  in  it. 
 But  fmce,  for  the  fake  of  this,  it  is  found  out  by  wife  men, 
 that  fo  wc  might  get  fome  perception  of  the  unnameable, 
 and  firft,  manifefling  him,  either  by  the  compofuion  which 
 is  into  other  things,  or  by  refolution  from  theie,  or  will- 
 ing to  teach,  by  proportion,  what  is  otherwife  inexpref- 
 fible  ;  I  would  wonder  if  ye  could  follow,  altogether 
 bound  up  by  fiefh,  and  feeing  nothing  pure. 
 
 Siibjlance  a?id  generation ^  —  intelligible,  —  vifihle:  —  'vfuh 
 
 Juhftance,    truths  —  hut   'with  generation^  error,  -^ About 
 
 truth  then  fcience  ; — but  about  either,  opinion. And  lau 
 
 derfta?idi?ig  is  of  the  intelligible,  —  but  fight  of  the  vijible: — - 
 for  the  mind  knows  the  intelligible,  but  the  eye  the  vifMe  ; 
 vjh at  therefore,  in  the  vifibles,  is  the  fun,  being  neither  eye 
 nor  fight  ;  but  to  the  eye  the  caufe  of  feeing  ;  to  the  fight, 
 of  confifting  by  him  ;  and  to  vifibles,  of  being  feen  ;  to  all 
 fenfibles,  of  being  ;  and  not  he,  to  Inmfelf,  of  being  feen ; 
 that,  in  the  intelligibles  is  he,  who  is  neither  mind  nor  un- 
 derfianding,  nor  fcience  ;  but  to  the  mind  the  caufe  of  un- 
 derjianding  ;  and  to  the  underftanding,  of  being  by  l/nii ; 
 {ind  to  fcience,  of  knowing  by  him,  and  to  all  intelligibles, 
 end  to  the  truth  itfelf  and  to  fubjtance  ztfelf  of  being  be^ 
 yond  all  things ;  he  being  intelligible  by  a  certain  i?iejfable 
 power,  ' 
 
 Thefe  things  are  faid  by  men  having  underftanding.  But 
 if  ye  alfo  underiland  any  thing  of  thefe,  it  holds  in  us. 
 And  if  ye  think  of  any  fpirit  defcending  from  God  to  tell 
 jorth  divine  things,  this  would  be  the  ipirlt  that  preaches 
 thefe  things;  of  whom  ancient  men  beiiig  indeed  filled. 
 
 Vol.  111.  •  G  g  have 
 
2  34  -^  Tranflatlon  of 
 
 have  told  many  and  good  ihiiigs,  which  if  ye  cannot  henr, 
 hold  your  peace,  and  hide  your  own  ignorance,  and  do  noc 
 fay,  that  thofe  are  blind  who  iee,  and  that  ihofe  are  lame 
 who  run  ;  being  yourfelves  wholly  lamed  in  your  fouls 
 and  mutilated,  and  living  to  body,  that  is,  to  a  dead  one. 
 
 How  much  better  would  it  have  been  for  you,  fince  ye 
 dehred  to  make  fome  innovation,  to  fludy  concerning 
 fome  other  of  them  who  died  nobly,  and  are  capable  to  ad- 
 mit of  a  divine  fable?  Come,  if  Hercules  did  not  pleaiie, 
 and  JEfculapius,  and  ihofe  who  were  of  old  glorified  ;  ye 
 had  Orpheus,  a  man  that,  without  controverfy,  received 
 the  holy  fpirit  to  he  ufed,  and  him  violently  dead  ;  but 
 yet  perhaps  he  was  pre-occupied  by  others ;  at  lead  Anax- 
 •jrclius,  who  being  cafl:  into  a  mortar,  and  mod  uncon- 
 fcionably  pounded,  very  well  defpifed  the  puniihment,  fay- 
 ing, Bray,  bray  the  hulk  of  Anaxarchns,  for  you  bray  not 
 him  :  the  voice  of  fome  truly  divine  fpirit!  But  fome  na- 
 turalifts  alfo  preventing  have  followed  him  :  Had  ye  not 
 then  Epiftetus?  who,  when  his  mafter  was  twifling  his  leg, 
 fmiling  compofedly  faid,  You  will  break  it;  and  when  he 
 had  broke  it,  faid,  Did  not  I  fay  you  would  break  it  ?  But 
 ■what  did  your  God  utter  like  this  when  he  was  puniflied  ? 
 Ye  alfo  might  have  more  likely  fet  up  as  the  child  of  God, 
 the  Sybil  whom  fome  of  you  ufe  ;  but  now  ye  could  indeed 
 infert  ralhly  many  and  blafphemous  verfes  into  hers,  but 
 place  him  God,  who  had  indeed  a  moft  infamous  life,  but 
 a  mod  pitiful  death.  How  much  more  fit  for  you,  than 
 him,  was  Jonas  under  the  gourd,  or  Daniel  who  efcaped 
 from  the  wild  beads,  or  they  that  are  yet  more  marvellous 
 than  thefe ! 
 
 They  have  alfo  fuch  a  precept,  not  to  repel  him  that 
 injures,  and  if  he  IhouKl  drike,  fays  he,  the  one  cheek, 
 yet  offer  thou  alfo  the  other.  This  alfo  is  ancient,  vtry 
 well  faid  before,  but  it  is  more  rudely  commemorated. 
 For  Socrate.>  alfo  is  introduced  by  Plato  difcourlnig  with  Cri- 
 to  thefe  things: 
 
 '^  Mud  then  an  injury  in  no  wife  be  done  ?  No  certain- 
 ^'  ly.  Nor  mud  the  injured  repay  the  injury,  as  many 
 '^  think,  feeing  an  injury  mud  in  no  wile  be  done?  k 
 *•  does  not  appCcjr.  But,  what,  Ibould  hurt  be  done,  Cri- 
 *^  to,  or  not?  Certain  it  ought  not,  Socrates.  But  what, 
 <*  {liould  he  that  differs  hurt',  repay  the  hurt,  as  many  fay  ; 
 *'  is  it  jud  or  unjud  ?  In  no  wife  :  for  hurting  men  d'l^cv^ 
 *^  nothing  dom  injuring.  You iay  truly:  neither  then  ought 
 
 "  injury 
 
the  Difcourfe  of  Celsus, 
 
 235 
 
 ^'  injury  to  he  done,  nor  any  of  men  be  hurt,  not,  what- 
 *'  ever  be  fufFered  from  iheni." 
 
 Thefc  thinj^s  fays  Plato,  and  again  thefe  :  '^  Obferve 
 ''  thou  alfo  then  very  well,  wliether  thou  partakeft,  and  ic 
 *^  appear  together  to  thee.  And  let  us  begin  from  hence, 
 *'  confulting,  as  never  being  right  neither  to  injure  nor  to 
 *^  repay  an  injury,  nor  for  the  harmed  to  repel  them  thac 
 *^  repay  harm  or  turn  away.  And  partakeil  thou  not  of 
 ^^  this  principle?  For  indeed  botli  long  ago  and  yet  now  ic 
 '^  appears  fo  to  me.''  So  then  indeed  it  I'eemcd  good  to 
 Plato,  but  thefe  things  appeared  alfo  yet  before  to  divine 
 men.  13at  concerning  thefe  and  other  things  as  many  as 
 they  corrupt,  let  the  things  laid  fuflice,  and  any  that  de- 
 fires  to  inquire  further  into  any  of  theic,  ihall  know.  But 
 let  us  iland  from  thence. 
 
 They  do  not  bear  to  fee  temples,  and  altars,  and  ftatues ; 
 for  neither  do  the  Scythians  bear  this,  nor  the  Nomades  of 
 the  Libyans,  nor  thefe  Atheifts  the  Seres,  norother  nations 
 that  aie  the  mod  unholy,  and  the  moif  lawlefs.  But  that 
 the  Perfians  alfo  fo  profefs,  Herodotus  tells  in  thefe  v;ords : 
 *'  But  I  have  known  the  Perfians  uling  thefe  laws ;  thev 
 '^  do  not  dedicate  ftatues,  and  altars,  and  temples,  but  they 
 ^^  alfo  impute  folly  to  them  that  do  ;  as  it  appears  to  me  ; 
 ^^  becaule  they  efteem  not  tlie  gods  to  be  fprung  of  men, 
 ^^  as  do  the  Greeks.''  But  lieraclitas  alio  declares  fo  : 
 *'  And  they  pray  to  thefe  (fatues  like  as  if  one  would  talk 
 *'  to  houfes,  neither  knowing  gods  nor  heroes,  who  ihev 
 "'*  are."  What  then  do  they  teach  iis,  that  is  more  wife 
 than  Heraclitus?  He  indeed  very  exprcfsly  figniiies,  thac 
 *'  it  is  fooliih  to  pray  to  llatues,  if  one  know  not  gods  and 
 ^'  heroes  who  they  are.'*  Thus  Heraclitus,  But  thev  rna- 
 nifeftly  contemn  the  Itatiies  :  if  indeed,  becaufe  ftone,  or- 
 v.'ood,  or  brafs,  or  gold,  which  this  one  or  thac  one  hath 
 Avroughr,  would  not  be  God  ;  ridiculous  wifdom  !  For  what 
 other  than  a  mere  fool  would  elfecm  thefe  gods.^  but  tlie 
 confecrated  gifts  and  (latues  of  gods.  But,  if  becaufe  it  i.s. 
 nor  to  be  tjiouglit,  that  they  are  divine  images;  for  the 
 form  of  God  is  diiiFerent,  as  appears  alfo  10  the  Perfians ; 
 they  have  forgot  confuting  their  own  felves,  when  they 
 fay,  that  God  made  man  his  own  image,  and  the  form  like 
 himfelf. 
 
 But  they  will  confent  indeed  that  tliefe  are  a  form  to. 
 the  honour  of  fome,  tliai  are  cither  like  or  unlike  ;  yec 
 ihai  they  are  nor  gods,  to  whom  thefe  are  applied^  but  de-^ 
 
 G  g  2.  "^  iXiOiiSj^ 
 
2^6  A  Tranflatlon  of 
 
 Ttions,  and  that  whofoever  ^vorihips  God  ought  not  to  ferve 
 demons.  Truly  they  are  manifeftly  convided  that  they 
 Avorlhip  not  God,  but  neither  demons,  but  one  that  is. 
 dead. 
 
 SECT.     IV.     From  Origen,  book  VIII. 
 
 BUT  firft  I  will  afk,  for  ^vhat  are  not  demons  to  be 
 ferved  ?  Are  not  all  things  difpenfed  according  to  rhe 
 mind  of  God,  and  every  providence  from  himfelf  ?  And 
 ^vhat^bever  Tvork  be  in  the  whole,  either  of  God  or  of 
 angels,  or  of  other  demons,  or  of  heroes,  all  theie  things 
 have  law  from  the  greatell;  God  ;  but  whoever  was  worthy 
 ivas  fet  over  each,  receiving  power.  Does  not  the  wor- 
 iliipper  of  God,  therefore,  juftly  ferve  him  who  hath  thence 
 obtained  authority?  For  it  is  not  poffible,  fay  they,  that 
 the  fame  one  ihould  ferve  many  lords. 
 
 But  this  is  the  voice  of  the  fedition  of  thofe  that  inclofe 
 themfelves,  and  that  break  off  from  the  reil  of  men.  They 
 that  fay  this,  as  much  as  in  them  is,  tranflate  their  own 
 patTion  to  God.  Wherefore  alfo  it  hath  indeed  place  a- 
 ■nongfl  men,  that  he  who  ferves  any  man  Ihould  not  un- 
 reafonably  aHo  ferve  another,  as  the  other  is  hurt  by  the 
 dilTerent  fervice  :  nor  (liould  he  that  happens  to  be  allbci- 
 ated  by  oath  with  one,  be  fo  alfociated  with  another,  as 
 hurting,  it  hath  reafon,  not  to  ferve  together  dijferent  he- 
 roes and  fuch  demons ;  but  in  refpecl  of  God,  to  whom 
 neither  any  hurt  nor  grief  appears,  it  is  unreafonable  to 
 jhun,  like  thefe  concerning  men  and  heroes  and  fuch  de- 
 mons, ferving  many  gods. 
 
 And  he  that  ferves  many  gods,  ferves  one  of  thofe  that 
 belong  to  the  great  God,  and  in  tliis  does  a  friendly  thing 
 to  him.  It  is  not  lawful  to  honour  any  to  whom  that  is 
 not  given  from  him  :  wherefore  any  that  honours  and  wor- 
 lliips  all  that  are  his,  grieves  not  God  whofe  they  all  are. 
 And  indeed  he  who  fays,  that  one  is  called  Lord,  fpeaking 
 of  God,  does  impioufly,  dividing  the  kingdom  of  God,  and 
 inaking  fedition  as  if  there  were  a  fa(.T:ion,  and  there  were 
 feme  other  head  of  the  fedition  againfk  him. 
 
 If  truly  thele  ferved  no  other  but  one  God,  they  would 
 perhaps  have  lome  (Irong  reafon  againft  others;  but  now 
 ■  i^ev  worlhip  exccflively  him  that  lately  appeared,  and  with- 
 al  think  that  nothing  is  done  wickedly  about  God,  if  alfo 
 
 his 
 
the  Difcourfe  of  Celsus.  237 
 
 his  fervant  be  ferved.  If  you  (liould  teach  them  that  this  is 
 not  his  child,  but  that  he  is  indeed  the  Father  of  all,  who 
 alone  truly  ought  to  be  worihipped,  they  yet  would  not 
 ^vithout  him  alfo,  who  is  their  leader  of  fedition.  And 
 truly  they  have  called  him  the  Son  of  God  ;  not  becaufe 
 ihey  worlhip  God  exceedingly,  but  becaufe  they  magnify 
 him  exceedingly.  But  that  I  think  not  thefe  things  be- 
 fide  the  fcope,  I  will  ufe  their  own  voices :  for  fomcwhere 
 in  that  heavenly  dialogue,  they  fay  in  fo  many  words,  *'  If 
 ^'  the  Son  of  God  is  ftronger,  and  the  fon  of  man  is  his 
 *'  lord,  and  .who  other  Ihall  lord  over  the  ruling  God? 
 '^  How  are  many  about  the  pit,  and  none  into  the  pit  ?  For 
 ^*  what,  having  made  fo  much  way  are  you  afraid?  You 
 *'  forget ;  for  I  have  courage  and  a  fword/' 
 
 Thus,  this  is  not  what  they  propofe  :  for  tiiey  fubftitute 
 another  fupcrceleilial  God  his  Father,  concerning  whom 
 they  have  conlented  toworihip  ;  that,  under  pretence  of  the 
 great  God,  they  may  worlhip  him  alone,  whom  they  fee 
 up  the  Son  of  man,  wliom  they  declare  fironger  and  lord 
 of  the  ruling  God.  Hence  they  have  this  commandment 
 not  to  ferve  two  lords,  that  fedition  about  this  one  might 
 be  guarded  againft. 
 
 They  £ee  from  dedicating  altars,  and  flatues,  and  tem- 
 ples, feeing  it  is  to  them  the  faithful  token  of  hidden  and 
 fecret  communion. 
 
 Cetainly  God  is  common  to  all,  good  and  {landing  in 
 need  of  nothing,  and  without  envy  ;  what  then  hinders 
 them  who  are  elpecially  confecrated  to  him,  to  partake  of 
 the  public  feftivals  ?  If  thefe  idols  be  nothing,  what  is 
 grievous  in  partaking  of  the  folemn  feaft  ?  But  if  they 
 are  feme  demons,  doubtlefs  thefe  alfo  belong  to  God,  who 
 arc  alff)  to  be  believed  in  and  facrificed  to  according  to  the 
 laws,  and  prayed  to  that  they  may  be  benevolent.  If 
 truly  according  to  fome  cuilom  of  their  country  they  ab- 
 flain  from  fom.e  fuch  vi6tims,  they  lliould  alio  wholly  ab- 
 flain  from  the  eating  of  all  animals;  which  is  likewife  the 
 opinion  oi  Pytliagoras,  honouring  the  foul  and  its  organs; 
 but  if  (wliat  they  fay)  that  they  may  not  eat  with  demons, 
 I  pronounce  them  bleiled  for  wifdom,  becaufe  they  (lowly 
 perceive  themfelves  to  be  always  eating  with  demons,  and 
 th*en  indeed  only  guard  againll  this,  when  they  fee  the  vic- 
 tim facrificed.  But  whenever  they  eat  bread,  and  drink 
 wine,  and  tajfe  the  fruits  of  trees,  and  draw  in  the  very 
 water  and  the  very  air  with  their  breath ;  do  they  not  cer-.. 
 
 tainly 
 
238  A  Tranflatlon  of 
 
 tainly  receive  each  of  tliefe  from  fome  demons,  to  each  of 
 whom  the  care  is  in  particular  committed  ? 
 
 Either,  therefore,  there  is  no  living  any  where  any  way, 
 nor  coming  hither,  or  he  that  comes  into  life  on  thefe 
 terms,  muft  give  thanks  to  the  demons  that  are  fet  over  the 
 earth,  and  offer  firfl-fruits  and  prayers  while  we  live,  that 
 fo  we  may  have  them  lovers  of  men.  Could  a  lieurenant 
 and  prefident  of  the  king  of  the  Perfians,  or  Romans,  or 
 general,  or  procurator,  and  further  they  that  have  iefler 
 governments,  or  cares,  or  miniftries,  heing  neglected  do 
 much  hurt;  but  the  governors  and  miniflers,  in  the  air, 
 and  upon  the  earth,  would  do  little  hurt  if  they  were  inju- 
 red?   If  truly  any  name  them  barbaroudy,  they  will  have 
 
 power,  but  if  in  Greek  and  Roman  manner,  not  yet. 
 
 The  Chriflians  fay,  Behold,  I,  {landing  by  the  il:atue  of 
 Jupiter  or  Apollo,  or  whatever  god  at  any  time,  reproach 
 and  ftrike,  and  he  does  not  at  all  repel  me.  Doft  thou 
 not  behold  then,  O  thou  beft,  that  any  ftanding  by  thy 
 own  demon,  not  only  reproaches,  but  alfo  proclaims  out 
 of  the  whole  earth  and  fea,  and  binding,  leads  away  and 
 crucifies  thee,  confecrated  to  him  as  a  liatue ;  and  the  de- 
 mon, or  (as  thou  fayeft)  the  child  of  God  doth  not  at  all 
 
 repel  him  ? The  prielT:  of  Apollo  or  of  Jupiter  fays. 
 
 The  mills  of  the  gods  grind  late  —  and  to  childrens  chil- 
 dren,  and  who  Ihould  be  born  afterward. 
 
 Thou  indeed,  railing,  laughefl:  at  their  flatues,  who,  if 
 thou  hadd  railed  at  Bacchus  himfelf,  or  Hercules  being 
 prefent,  thou  wouldft  not  perhsps  have  been  difmilFed  re- 
 joicing; but  they  who  ftretched  out  and  puniflied  thy  God 
 t?eing  prefent,  they  who  did  thefe  things  fuffered  nothing. 
 But  neither  after  thefe  things  in  fo  loi"g  a  life,  was  thero 
 any  new  thing  from  him  to  any  vv^ho  might  be  believing 
 that  he  was  not  a  man  an  impoifor,  but  the  child  of  God. 
 Axnd  he,  to  wit,  that  fent  the  Son  for  the  fake  of  fome  fta. 
 tues,  in  fuch  manner,  withal,  punifl^.ed  as  to  be  deflroyed 
 together  and  the  ftatues  neglected,  and  fo  much  time  being 
 pall,  is  not  turned  again.  What  father  is  io  impious? 
 He  indeed  then  was  willing  perhaps,  as  thou  fayeil,  for 
 this  he  was  mod:  injurioufly  treated.  But  thofe  whom  thou 
 reproached,  I  can  indeed  fay,  that  they  are  willing.  For 
 it  is  beft  to  add  like  to  like.  But  they  alfo  very  much  re- 
 pel the  reproachcr,  who  either  flies  tor  this  and  is  hid,  or  is 
 taken  and  deftroycd. 
 
 •    What  need  to  alledgc  haw  many  things,  this,  prophets 
 
 and 
 
the  Difcourfe  ofCELsus,  239 
 
 and  proplietelTes,  and  that,  others  who  were  poflefTed,  both 
 men  and  women,  have  foretold  from  the  oracles  by  a  di- 
 vmeiy-infpired  voice;  yea  how  many  wonderful  things  have 
 beeji  heard  from  their  innermoft  temples ;  yea  how  many 
 things  have  been  manifefted  from  the  vidims  and  facriiices 
 to  ihofe  confulting  them ;  yea  how  many  things  from  other 
 niarveioDs  fymbols  ?  yea  to  fome  evident  apparitions  have 
 been  exhibited. 
 
 All  life  is  full  of  thefe.  How  many  cities  have  been  fet 
 in  order  from  oracies,  and  freed  from  difcafes  and  famines; 
 and  how  many  that  neglected  or  forgot  thefe,  have  perilh- 
 ed  miferahly  ;  yea  how  many  have  been  fent  into  colony, 
 and  following  the  orders  have  become  happy  ;  how  many 
 rulers,  yea  how  many  private  perfons  have  been  by  tim 
 difmiiled  better  or  worfe ;  how  many,  hardly  bearing  the 
 want  of  children,  have  obtained  their  delires ;  how  many 
 have  elcaped  the  wrath  of  demons;  how  many  have  been 
 healed  of  the  mutilations  of  their  bodies.^  On  the  other 
 hand,  how  many  that  have  violated  the  facred  things  have 
 been  inftantly  feized?  Some  held  there  befide  them.felves 
 thus,  fome  declaring  the  things  they  had  done ;  and  fome 
 alfo  not  declaring  the  things  they  had  done,  and  fome 
 making  away  with  themfelves;  yea,  fome  fmitten  with  in- 
 curable difcafes ;  yea,  I  have  alfo  known  them  deflroyed 
 by  a  grievous  voice  from  their  innermoft  temples. 
 
 Efpec;ially,  O  thou  beft,  (who  art  forward  in  Itriving  to 
 death),  as  thou  eftablillieft  eternal  punilhments,  lo  alfo  the 
 interpreters  of  thefe  facred  things,  and  they  that  initiate, 
 and  they  who  have  the  leading  in  religious  rites,  what  pu- 
 nilhments thou  doft  threaten  to  others,  thefe  threaten  to 
 ihee:  for  it  may  be  confidered  which  of  them  are  moll  true 
 or  moll  fj-m :  for  indeed  each  of  them  confirm  to  them- 
 jelves  by  word  equally  concerning  their  own.  But  if  evi- 
 dences Ihould  he  needed,  thefe  alfo  fhew  many  and  raani- 
 fefl  works,  both  of  certain  demoniac  powers  and  of  refpon- 
 fcs,  and  bringing  them  from  oracles  of  all  places. 
 
 But  how  are  not  thele  things  of  yours  abfurd?  To  defire 
 and  hope  that  this  fame  body  Ihall  rife  again,  as  there  is 
 nothing  better  for  us  nor  more  honourable  ;  but  again,  to 
 tlirow  it  into  punilhments,  as  dilhonoured  !  But  it  is  non 
 fit  to  difcourle  this  with  them  that  believe  this,  and  who 
 melt  with  the  body:  for  thefe  are  alfo  othcrwife  rullic,  and 
 impure,  and  without  reafon  difeafed  with  fedirlon. 
 
 I  will  difcourfe  this  with  thofe  indeed  who  hope  to  have 
 
 the 
 
240  A  Tranflation  of 
 
 the  foul  or  the  rhind  eternal  with  God,  whether  they  will 
 call  it  fpiritual  or  intelligent,  fpirit  holy  and  blefTed,  or  a 
 living  ibul,  or  aXuperceleflial  progeny  of  a  divine  and  m- 
 corporeal  nature  and  incorruptible,  or  however  they  re- 
 joice to  name  it :  indeed  they  eftablilh  this  rightly,  thac 
 they  who  have  lived  well  Iball  be  happy;  but  the  unjufh 
 ihall  be  wholly  held  with  eternal  evils :  and  may  neither 
 they,  nor  any  other  of  men,  at  any  time,  go  back  from 
 maintaining  this  opinion. 
 
 But  feeing  men  are  born  connefled  with  body,  either 
 for  the  fake  of  the  oeconomy  of  the  whole,  or  bearing  the 
 punilhments  of  fin,  or  that  the  foul  is  burdened  by  certain 
 paifions  until  it  be  purged  in  the  appointed  periods :  for  it 
 mud,  according  to  £mpedocles,  thirty  thoufand  times  be 
 made  to  wander  from  the  blelfed,  being  made,  for  the 
 time,  every  form  of  mortals ;  it  is  credible  therefore  that 
 it  is  delivered  over  to  certain  keepers  of  the  fame  prifon. 
 
 Their  purpofe  of  dying  is  like  the  difpofition  of 
 
 robbers  fuffering  for  robbery. 
 
 Reafon  chufes  cither  of  two.  If  indeed  they  lliould 
 difdain  to  ferve  feemly  things,  and  them  that  are  let  over 
 thefe,  neither  to  come  to  manhood,  nor  to  take  a  wife^ 
 nor  to  beget  children,  nor  to  do  any  other  thing  in  life, 
 but  to  remove  hence  wholly  leaving  no  feed  ;  lb  would 
 fuch  a  kind  be  altogether  defolated  in  the  earth.  But  if 
 they  iball  both  take  wives,  and  beget  children,  and  tafte 
 fruits,  and  partake  of  the  things  in  life  ;  they  fliail  alfo 
 bear  the  appointed  evils :  for  this  is  nature,  that  all  men 
 Hiould  have  the  experience  of  evils:  for  it  is  neceiiary  thai- 
 evils  Ihould  be,  nor  have  they  another  place.  Certainly 
 the  convenient  honours  ought  to  be  rendered  to  them  to 
 ■whom  thefe  things  are  committed,  and  the  things  beco- 
 ming life  ought  to  be  ferved,  until  they  be  loofed  from  the 
 bonds,  lell  they  lliould  appear  aUb  to  be  ufelefs  to  thefe  : 
 for  it  is  alfo  unjuil:,  that  they  who  partake  of  the  things 
 which  thefe  have,  (liould  contribute  nothing  to  them. 
 Therefore  thev  Ihould  be  grateful  to  the  demons  that  are 
 here,  and  they  owe  them  facriiices  of  ihankfgiving. 
 
 Bat  thut  there  is  fome  to  whom  authority  is  given  ia 
 things  even  to  the  leait,  one  may  learn  from  what  the 
 Egyptians  fay ;  that  fix  and  thirty  demons,  or  fome  ethereal 
 gods  have  diflinguiihed  the  body  of  man,  diftributed  into 
 io  many  parts,  b'lt  fome  alfo  fay  many  more  are  ordered 
 to  govern  fome  one  pait  of  it,  and  fonic  anolher;  and  they 
 
 know 
 
the  Difcourfe  of  CeIsus*  241 
 
 know  the  names  of  the  demons  in  the  language  of  tiic 
 country,  as  Chnumen,  and  Knat,  and  Sikac,  and  Biu,  and 
 Eni,  and  Erebin,  and  Ramanor,  and  Rejanoor,  and  as 
 many  other  as  they  name  in  their  own  tongue  ;  and  indeed 
 they  who  call  on  them,  are  healed  in  the  parts  affeded. 
 
 What  therefore  forbids  one's  courting  both  thefe  and  o- 
 thers  by  gifts,  if  one  would  be  whole  rather  than  be  lick, 
 and  be  happy  rather  than  be  unhappy,  and  be  freed  from 
 places  of  torture  and  places  of  punilhment,  as  they  are  re- 
 puted? Yet  this  is  to  be  guarded  againft,  leil:  any  familiar 
 with  thefe  ihould  be  melted  with  the  fervice  which  is  about 
 thefe  fame  things,  and  having  loved  the  body,  and  being 
 turned  away  from  the  better  things,  be  held  in  foreiretful- 
 nefs  of  them.  For  probably  wile  men  mull  not  be  diibelie- 
 ved,  who  indeed  fiiy  ;  for  that  the  moft  part  of  terreflrial 
 demons,  being  melted  with  generation,  and  flrongly  attacli- 
 ed  to  blood,  and  knit  to  the  fleam  of  burning  fat,  and  to 
 melodies,  and  to  fome  other  fuch  like  things,  could  do 
 3iothing  better  than  heal  the  body,  and  foretel  future  for- 
 tune to  man  and  to  city ;  and  as  many  things  as  are  about 
 mortal  practices,  thefe  they  both  know  and  can  do.  But 
 it  is  rather  to  be  thought,  that  the  demons  need  nothing 
 nor  want  any  thing  ;  but  rejoice  with  thofe  that  do  piety  to- 
 toward  them. 
 
 God  is  not  to  be  forfaken  in  any  wife  neither  by  day  nor 
 night,  neither  in  public  nor  private,  both  in  every  word 
 and  work ;  but  both  with  thefe  and  without,  let  the  foul 
 be  always  intent  to  God. 
 
 If  this  were  the  cafe,  what  is  grievous  in  the  rulers  that 
 are  here  being  pleafed,  both  others  and  the  potentates  and 
 kings  among  men,  as  they  were  not  polTeiTed  of  thefe 
 dignities  here  without  demoniac  power?  Yet  if  any  perhaps 
 fliould  command  a  worihipper  of  God,  either  to  do  im- 
 pioully  or  to  fay  any  other  fikhy  thing,  it  is  not  on  any 
 account  to  be  obeyed,  but,  rather  than  thefe,  all  torments 
 are  to  be  endured,  and  all  deaths  fuffered,  before  any 
 thing  unholy  concerning  God  be,  not  only  faid,  but 
 even  ftudied.  But  if  one  ihould  comm^.nd  to  praife  the 
 fun  or  Minerva,  you  ought  to  praife  them  mod  forwardly 
 with  a  good  poean ;  fo  indeed  you  lliall  appear  the  more  to 
 worihip  the  great  God,  if  you  alfo  celebrate  thefe  in 
 hymns ;  for  piety  paffing  through  all  becomes  more  per- 
 
 .  And  if  any  fnould  command  you  to  fwear  by  a  king  a- 
 VoL.  III.  H  h  moug 
 
242      A  Tranflation  of  Celfus's  Difcourfe, 
 
 mong  men,  neither  is  this  grievous:  for  the  things  on 
 earth  are  given  to  him,  and  whatfoever  you  may  receive 
 in  life,  you  receive  from  him. 
 
 The  ancient  man  ought  not  to  be  difbelieved,  faying  this 
 before  of  old,  Inhere  is  one  king  to  ivhom  the  child  of  crafty 
 Saturn  gave  it.  So  if  you  would  loofe  this  opinion,  likely 
 the  king  would  repel  you :  for  if  all  Ihould  do  the  fame 
 'with  you,  nothing  indeed  would  hinder  him  to  be  jeft  a- 
 lone  and  delolate,  and  the  things  on  earth  would  become 
 the  pofleffion  of  the  mod  lawlefs  and  the  moft  ruflic  bar- 
 barians;  and  neither  of  thy  religion,  nor  of  the  true  wif- 
 dom  would  the  glory  be  yet  left  amongft  men. 
 
 Surely  you  will  not  fay  this.  That  if  the  Romans,  be- 
 lieving you,  and  neglei^ing  the  things  eftablilhed  by  law 
 to  them,  both  toward  gods  and  men,  Ihould  call  upon  your 
 Mod  High,  or  whomfoever  you  will ;  he  coming  down 
 would  fight  for  them,  and  tliey  would  have  need  of  no  other 
 flrength.  For  even  the  fame  God,  before  having  promifed 
 to  them  that  cleaved  to  him,  both  thcfe  things  and  much 
 greater  than  thefe,  as  you  fay;  you  fee  hov^r  much  he  ha3 
 profited  both  them  and  you  :  to  them  indeed,  in  place  of 
 their  being  lords  of  the  whole  earth,  there  is  neither  left 
 any  fuch  clod  nor  houfe ;  but  if  any  of  you  wander  llill 
 hiding,  yet  he  is  fought  to  the  judgment  of  death. 
 
 Nor  is  this  indeed  at  all  to  be  borne,  when  you  fay,  that 
 if  they  who  at  prefent  reign  over  us,  perfuaded  by  you, 
 iliould  be  taken,  you  would  perfuade  them  that  again 
 reigned.  But  if  they  alio  Ihould  take  others,  and  others 
 upon  others,  until  all  perfuaded  by  you  fliould  be  taken  ;" 
 withal  fome  principality,  prudent  and  forefeeing  what 
 would  happen,  would  utterly  exterminate  you  all  before  its 
 own  deilru(^1ion.  For  if  it  were  indeed  pofiihle  that  they 
 of  Afia,  and  Europe,  and  Lybia,  both  Greeks  and  barba- 
 rians, dillribuied  into  the  ends  of  the  earth,  could  con- 
 fent  to  one  law  \ He  that  thinks  this  knows  nothing. 
 
 You  ought  to  afiiO:  the  king  with  all  your  flrength,  and 
 bbour  with  him  juft  things,  and  light  for  him,  and  go  with 
 him  to  war,  if  he  urge  alfo  to  command  in  the  army  with" 
 him  ;  and  you  ihould  likewife  exercife  the  magiftrate's  of- 
 fice in  your  country,  if  this  need  to  be  done  for  the  fafety 
 of  the  laws  and  of  piety. 
 
 Notes 
 
Notes  on  the  true  Difcourfe  of  Celsus. 
 
 [Written  lately,  and  now  firft  printed.] 
 
 On  his  Introdudlion. 
 NOTE        I. 
 
 Page  1 95.  The  judgment  of  death  mipendiftg  to  them^ 
 
 (^Elfus  wrote  aj^ainfl  the  Chnflian  religion  after  Mar- 
 ^>  cion  had  publiflied  his  herefy ;  for  he  mentions  him 
 and  his  followers,  and  reproaches  Chriftians  with  that  he- 
 refy ;  and  Chriflians,  when  he  wrote,  were  holding  their 
 meetings  fecretly,  in  the  fear  of  death,  wherewith  they 
 were  punilhed  when  they  could  be  apprehended  ;  as  appears 
 from  this  and  fcveral  other  paffages  in  his  book ;  fo  that  it 
 behoved  to  be  before  the  reign  of  Commodu?,  when  the 
 churches  had  reft.  Therefore  it  would  appear,  that  this  phi- 
 lofopher  wrote  his  book,  the  fird:,  againft  Chrifl:ianity,  fome- 
 time  betwixt  A.  D.  163  and  181,  in  the  reign  of  Marcus 
 Aurelius,  another  philofopher,  held  in  great  efteeni  by 
 fome  Chriflians  now,  on  account  of  his  book,  wherein  he 
 writes  thus  of  the  Chriftians  in  his  time  *  :  *'  What  fort  of 
 *'  foul  is  that,  which  is  ready  now  to  be  loofed  Irom  the 
 *'  body,  if  it  be  neceftary,  and  either  to  be  extinguilhed, 
 *'  or  to  be  diffipated,  or  to  abide?  But  this  readinefs  — 
 '^  that  it  lliould  come  from  fpecial  judgment,  not  accor- 
 **  ding  to  fool-hardincfs,  as  the  Chriftians,  but  prudently, 
 **  and  decently,  and,  fo  as  alfo  to  perfuade  another,  noc 
 ^*  tragically.'^ 
 
 The  philofopher  did  well  to  diftinguifii  this  readinefs  he 
 here  talks  of,  not  only  from  that  of  Peregrinus,  of  which 
 Lucian  wrote,  but  efpecially  from  the  forwardnefs  of  Chri- 
 ftians in  fulFering  death  for  their  faith.  The  Chrilliau 
 revelation,  bringing  life  and  immortality  to  light,  and  gi- 
 ving everlafting  confolation  againft  death,  could  not  fur- 
 niili  them  with  any  thoughts,  that  fuch  a  judgment  as  this 
 
 H  h  2  could 
 
244        Notes  on  the  Difcourfe  of  Celsus, 
 
 could  proceed  upon.  Tlie  philofopher  tells  not  how  the 
 fpecial  judgment  ihould  be  formed  that  may  produce  tUis 
 retidinefs  in  a  {oul.  And  what  could  he  imagine  that  any 
 human  foul  had  to  think  upon,  in  forming  the  judgment 
 that  muft  produce  this  prudent,  decent,  and  every  way 
 compofed  readinefs,  inftantly  to  be  or  not  to  be,  as  well  as 
 to  Jeave  the  body  ?  Or  what  is  in  it  to  perfuade  another,  fa 
 as  many  others  were  perfuaded,  obferving  how  the  perfe- 
 cuted  Chriftians  died  ;  fome  even  offering  themfelves  to 
 death  with  them  ?  In  place  of  its  being  the  effed  of 
 thought  and  judgment,  if  fuch  a  thing  as  this  readinefs  of 
 indifferency,  about  dying  and  about  being  or  not  being  af- 
 ter death,  could  take  place  in  the  human  foul,  it  behoved 
 it  to  be  the  confequent  of  no  thought  or  judgment  upon 
 the  matter  at  all.  And  fo  he  fays  well,  *'  What  fort  of 
 *^  foul  is  this?"  A  rare  foul  truly  !  not  eafily  to  be  Ima- 
 gined, let  be  to  be  found  out  among  the  vaft  multitudes 
 of  fouls  that  rnufl  all  leave  their  bodies ;  at  leafl  we  may 
 fay,  the  Chriflians  fouls  were  not  of  this  fort,  facing  death 
 as  much  without  this  great  preparation,  as  men  ftanding 
 aiaked  in  battle-array. 
 
 The  Chriftians  were  ready  to  die,  it  is  true  ;  but  they 
 ivere  fo  when  they  ought  to  die,  or  it  behoved  them  to  leave 
 their  bodies :  for  Celfus  reprefcnts  them,  not  only  as  forward 
 to  die,  but  alfo  as  flying,  and  hiding,  and  aflenibling  fe- 
 cretly  about  the  bufmefs  of  their  religion,  to  Ihun  the  death 
 due  to  their  profeffion,  by  the  laws  that  were  executed  in 
 the  name  and  by  the  authority  of  this  fame  virtuous  and 
 philoibphical  emperor.  They  found  themlclves  obliged  by 
 the  law  of  that  Lord  who,  they  believed,  had  brought  life 
 •and  iuimortality  to  light  to  them,  and  could  deflroy  both 
 foul  and  body  in  hell,  to  affcmhle  themfelves  together  in 
 the  conft'ffion  of  his  name,  forfakiiig  the  religions  efta- 
 bhlhed  by  the  laws  oF  thofe  lords  who  could  only  kill  the 
 body,  and  from  whom  they  had  nothing  to  hope  for  after 
 death.  And  by  the  fame  law  they  were  allowed  to  fly  when 
 pcrlecured,  even  as  Celfus  rcprefents  them  doing.  But 
 when  they  were  apprehended  by  their  purluers,  it  behoved 
 them  then  to  leave  the  body-  and  it  was  ncceliaryjor  them 
 to  die,  not  only  by  the  law  of  Marcus  Antoninus  the  phi- 
 lofopher, but  by  his  law  whofe  authority  was  to. them  far 
 greater,  and  who  commanded  them  to  die,  after  his  owi^i 
 example,  rather  than  deny,  or  feem  lo  deny  their  faith. 
 And  then  they  were  found,  to  the  obfervation,  not  only  of 
 
 Celfus, 
 
Notes  on  the  DIfcourfe  oFCelsus.       245 
 
 Celfus,  but  even  of  this  emperor,  furprifingly,  and,  to  them, 
 Ibme  way  unaccoantably  ready  to  die.  Even  the  Stoic 
 philofopher  appears,  in  this  fame  pallage  of  his  book,  fome- 
 what  difturbed  with  this  readinefs  of  the  Chriftians  to  be 
 loofed  from  the  body.  And  Celfus  the  Epicurean,  or  ra- 
 ther Platonic  philofopher,  talks  of  it  in  this  manner,  (/>. 
 202.),  **  They  that  were  with  him  while  living,  and  heard 
 ^'  his  voice,  and  ufed  him  as  their  teacher,  feeing  him 
 *'  punifhed  and  dying,  neither  fuffered  with  him,  nor  fuf- 
 *'  fered  for  him,  nor  were  perfuaded  to  defpife  punifli- 
 ^*  ments  ;  but  they  even  denied  that  they  were  difciples. 
 ^^  Yet  now  ye  die  -with  biin  !  When  he  came,  he  drew  no 
 ^^  more  than  ten  moft  profligate  failors  and  publicans; 
 **  neither  did  he  perfuade  all  thefe.  If  living  indeed  he 
 *'  perfuaded  none,  but,  when  he  is  dead,  they  that  pleafe 
 '^  perfuade  fo  many;  how  is  not  this  moft  abfurd?"  And 
 (;>.  239.)  '*  O  thou  beft,  who  art  forward  in  ftriving  to 
 '^  death  —  thou  eftablidieft  eternal  punilhments.^'  And  {p, 
 239.)  **  But  how  are  not  thefe  things  of  yours  abfurd  ? 
 *'  To  defu-e  and  hope,  that  this  fame  body  lliall  rife  again, 
 <^  3s  there  is  nothing  better  for  us  nor  more  honourable, 
 **  but  again  to  throw  it  into  puniihments  as  diilionoured  !'* 
 And  (p.  240.)  ^*  Their  purpofe  of  dying,  is  like  the  difpofi* 
 ''  tion  of  robbers  fufFering  for  robbei  y."  lie  has  recourfe 
 to  this  at  laft,  though  at  firft  he  was  fain  to  compare  their 
 death  to  the  death  of  Socrates,  to  ward  off  the^force  of  the 
 teilimony  it  gave  to  the  dodrine  that  produced  it  as  ex- 
 traordinary, and  far  excelling  any  inftriiiPtion  that  had 
 been  amongft  the  nations  before.  Now,  we  may  very  well 
 admit  thefe  two  men  as  witneffes,  after  Pliny  and  Arrian, 
 teftifying  the  notour  readinefs  of  Chriftians  in  laying  down 
 their  lives  upon  their  faith  :  and  indeed  they  teflify  the 
 fa6t  plainly  ;  but  to  account  for  it,  lay  altogether  out  of 
 the  road  of  philofophers,  for  it  was  truly  above  nature. 
 
 However  ready  the  Chriftians  were  to  "die,  yet  they  were 
 not  prepared  for  it  as  the  philofopher  would  iiave  them. 
 
 Their  fouls  were  not  at  all  ready  to  be  extinguiilied,  lea- 
 ving their  bodies,  nor  to  be  difperfed.  For  they  died  mofl 
 firmly  perfuaded  in  this  judgment,  that  they  would  a- 
 bide. 
 
 Nor  were  they  in  readinefs  to  abide  in  a  worfe  fituatioii 
 than  in  th'e  body  they  were  leaving,  or  to  abide  in  a  mi- 
 ferable  ftate  :  for  their  readinefs  came  from  their  judg- 
 ment concerning  the  fear  of  this  at  lafl,  in  cafe  of  their 
 
 ihunning 
 
246       Notes  on  the  Difcourfe  of  Celsus. 
 
 (hunning  prefent  death  by  feeming  to  deny  the  faith ;  as  it 
 came  at  the  fame  time  from  their  judgment  concerning  the 
 hope  of  a  proper  happinefs  for  them  upon  the  difTolution 
 of  the  body  :  for  they  knew,  that  when  they  left  the  body, 
 they  would  have  a  manfion  in  heaven,  in  the  bodily  prefencc 
 of  their  Lord,  beholding  his  glory,  and  Iharing  with  him  in 
 the  life  he  lives  there  ;  of  which  having  fome  foretafte,  in 
 the  joyful  fenfe  of  the  divine  favour,  by  faith  in  him  who 
 fuffered  death  for  their  offences,  and  role  again  for  their 
 juftification,  they  were  confident,  and  willing  rather  to  be 
 abfent  from  the  body,  and  to  be  prefent  with  him. 
 
 Nor  yet  were  they  in  readinefs  to  abide  always  without 
 this  fame  body,  from  which  they  were  now,  when  it  was 
 necelTary,  fo  ready  to  be  loofed.  For  their  readinefs  came 
 from  a  judgment  they  formed  upon  his  promife  of  coming 
 again  from  heaven,  railing  them  from  the  dead  and  chan- 
 ging their  vile  bodies,  failiioning  them  like  his  glorified 
 body,  to  live  for  ever  with  him?  and  with  him  to  reign  and 
 to  inherit  all  things,  in  the  body.  And  being  moft  firmly 
 perfuaded  in  this  judgment,  they  were  ready  to  leave  this 
 mortal  corruptible  body,  hoping  to  meet  with  it  again  in- 
 corruptible and  immortal.  Thus  Lucian,  (de  morte  Pere- 
 grifiijy  giving  a  more  true  account  of  them  than  the  other 
 philofophers,  fays,  '*  Thefe  wretches  have  perfuaded  them- 
 *'  felves,  that  they  (hall  be  in  whole  immortal,  and  live  to 
 *<  eternity;  wherefore  alfo  they  contemn  ^eath,  and  many 
 "  willingly  dehver  up  themfelves." 
 
 The  philofopher,  who  gave  no  credit  to  thofe  things 
 that,  being  believed  by  Chriilians,  made  them  fo  ready  to 
 die,  was  obliged  to  take  notice  of  their  extraordinary  rea- 
 dinefs, and  to  fortify  himfelf  againft  any  impreflion  it  might 
 make  upon  him,  by  thinking  of  it  as  fome  fort  of  mad- 
 nefs,  and  by  fetting  in  oppofiiion  to  it,  a  readinels  to  die 
 that  he  imagined  the  foul  might  be  furniihed  with  from 
 within  itfelf  by  philofophifmg,  a  readinefs  to  be  inftantly 
 cither  extinguiihed,  if  of  the  nature  of  fire,  or  to  be  diffi- 
 pated  into  air,  if  aereal,  or  to  abide  philofophifmg  at  free- 
 dom, being  loofed  from  the  body. 
 
 The  oppoficion  betwixt  philofophy,  and  the  word  of  faith 
 that  was  preached  by  Jefus  and  his  apoftlcs,  appears  moll 
 nianifeftly  in  the  cafe  of  death,  but  greatly  to  the  advan- 
 tage of  the  faith.  Philofophy  leading  men  to  happinel?,. 
 following  nature,  and  avoiding  the  perturbations  arifing 
 from   unbridled  paflions,    having   rubbed    through,    as   it 
 
 coiild^ 
 
Notes  on  the  Difcourfe  of  Celsus.     247 
 
 conld,  the  various  fituations  of  life,  when  it  comes  to  death, 
 lofes  the  fcent,  we  fee,  and  is -altogether  at  fault;  and  be- 
 ing at  a  fland  on  the  utmoft  verge  of  its  fphere,  can  yield  no 
 happinefs  to  any  foul  there,  if  there  be  not  fuch  a  foul  as 
 can  find  it  within  itfelf,  in  its  rcadinefs,  neither  to  be, 
 nor  not  to  be,  nor  how  to  be,  but  of  indifferency  to  either. 
 We  may  fay  with  the  philofopher.  What  fort  of  foul  is  that 
 which  is  thus  ready  ?  or  did  ever  any  foul  find  itfelf  happy 
 in  this  fame  readinefs? 
 
 Here  where  philofophy  appeared  ib  manifeftly  at  a  mi- 
 ferable  ftand,  the  faith,  bringing  life  and  immortality  to 
 light,  offered  itfelf  as  a  guide  to  happinefs.  Multitudes 
 followed  it,  and  found  themfelves  happy  in  death  ;  dying 
 with  unfpeakable  joy  in  the  certain  profpedt  of  that  fame 
 fupreme  happinefs,  whereof  they  had  prefently  the  moffc 
 comfortable  foretafte.  The  philofophical  emperor,  in 
 whofe  name  and  authority  they  were  cruelly  put  to  death, 
 as  the  greateft  hurt  he  could  do  them,  for  all  his  fine  talk 
 about  following  nature  to  death  as  no  evil  to  be  feared, 
 and  this  learned  philofopher  Celfus,  who  could  reproach 
 them  and  their  leader  with  being  ignominioufly  put  to 
 death,  both  of  them  faw  the  experiment  made,  which  they 
 moft  inhumanly  helped  to  make,  the  one  wich  his  fword, 
 and  the  other  with  his  pen,  like  true  Tons  of  him  that  was 
 a  murderer  from  the  beginning,  and  a  greater  philofopher 
 than  any  of  them.  When  they  made  the  experiment,  they 
 could  not  help  feeing  the  hS:  come  out,  That  the  fol- 
 lowers of  the  faith  againfl  philofophy,  found  themfelves 
 happy  in  death-  Yet  they  would  not  humble  themfelves 
 to  follow  that  guide,  nor  lay  afide  their  cruel  fpite  and  ma- 
 lice againfl  it,  but  cleaved  the  clofer  to  their  philofophy, 
 fcorning  the  death  of  the  perfecuted  Chriftians,  and  vainly 
 boailing  againll  them,  in  a  more  excellent  readinefs  to  die, 
 whereof  they  imagined  their  great  fouls  capable,  but 
 whereof  neither  they,  nor  any  other  foul  of  man,  ever 
 had,  or  can  have  any  comfortable  experience. 
 
 The  philofopliers,  though  they  laboured  hard  to  no  efFe<fl, 
 by  their  rcafonings  and  imaginations,  10  find  a  cure  for  the 
 great  diftrefs  the  human  foul  is  fubjed  to  from  the  fear  of 
 death  and  dread  of  divine  judgment,  yet  hardened  them- 
 felves againlt  the  faith,  the  only  remedy  for  this  evil,  by 
 reprefenting  that  amazing  effe(5t  of  it  in  the  death  of  the 
 Chriftian  martyrs,  as  a  peculiar  kind  of  madncfs.  Arriaii 
 (upon  Epicletus,  book  4.  c.  7.)  derives  this  difpoiition  of  the 
 
 Galileans 
 
248     Notes  on  the  Difcourfe  of  Cel sus* 
 
 Galileans  (as  he  calls  thein)  toward  death,  from  cnflorfii 
 and  forts  it  with  madnefs ;  to  which  he  oppofes  what  he* 
 calls  reafon  and  demonitration  difpofing  us,  as  parts  of  the 
 iiniverfe,  to  die  for  the  good  of  the  whole,  by  teaching 
 '^  the  rational  animal  both  that  it  is  a  part,  and  what  fore 
 "  of  a  part,  and  that  it  is  comely  for  the  parts  to  yield  to 
 <^  the  whole."  And  Pliny  (epift.  97.  book  10.)  fays,  "^  It 
 '*  is  not  to  be  doubted,  ^vhatever  it  might  be  they  confefTed, 
 ^'  that  furely  their  ftubbornnefs  and  inflexible  obflinacy 
 *'  ought  to  be  puniflied ;''  and  he  alfo  called  it  madnefs. 
 If  fuch  ohftinacy  as  this  had  been  the  effed  of  philofophy, 
 they  would  have  extolled  it  as  the  higheft  virtue.  But  as 
 it  came  from  the  faith,  and  appeared  in  dying  for  the 
 faith,  it  was  in  their  account  madnefs ;  and  at  the  fame 
 time  they  wifely  thought  it  well  deferved  puniihment* 
 Celfus  would  not  blame  Chriftians  for  not  forfaking  or 
 feigning  to  forfake  an  opinion  that  he  thought  a  good  one 
 to  ihun  any  danger  from  men.  But  he  finds  great  fault 
 with  them  for  being  deceived,  by  not  following  reafon  and 
 a  rational  guide,  in  receiving  their  opinion.  They  w^ere 
 guilty  of  believing  without  reafon,  and  of  faying  that  the 
 wifdom  of  tliis  world  is  evil.  Thus  they  defpifed  philofo-. 
 phy  ;  and  their  faith  was  deceit.  -And  for  this  deceit,  it 
 was  not  difagreeable  to  Celfus  that  they  w-ere  tortured  and 
 crucified.  In  this  manner  was  the  faith  treated  by  philo- 
 fophy  when  it  was  reigning.  The  fame  fort  of  men  talk 
 much  now  againft  perfecution  ;  but,  though  circumftances 
 be  altered,  and  they  would  not  fuffer  for  their  own  Athe- 
 iflical  opinions,  yet,  againft  the  fame  old  Chriftian  faith, 
 they  appear  ftill  polfciled  with  the  fame  fpite  and  fpirit  of 
 perfecution  that  poireiled  the  throne  of  the  empire,  when 
 their  mod  highly  refpeded*  and  dearly  beloved  Marcus 
 Aurelius  fat  there,  and  murdered  the  Chriftians,  and  among, 
 the  reft  Juftin  Martyr,  and  Polycarp,  and  the  martyrs  of  Vi- 
 enne  and  Lyons.  ^ 
 
 N  O  T  E    II. 
 
 They  feem  to  bdve  power  with  the  7iafiies  of  fome  demrAiSy 
 mid  with  foothijicr  incantations,  (p.  195.)  And  (p.  197.)  he 
 fays  alfo  of  the  jews,  they  give  themfelves  to  inchantmcut, 
 of  which  Mofes  was  to  them  the  interpreter. 
 
 Every  thing  ot  this  kind  was  exprcfsly  forbid  to  the  Jews 
 by  the  law  ot  Mofes :  for  that  law  faid,  **  There  ihall  not 
 
 "be 
 
Notes  on  the  Difcourfe  of  Celsus*     249 
 
 ^'  be  found  among  you  —  an  ufer  of  divination,  an  oh- 
 **  fervcr  of  times,  or  an  inchanter,  or  a  witch,  or  a  cliarm- 
 *^  er,  or  a  confulter  with  familiar  fpirits,  or  a  wizard,  or 
 '*  a  necromancer  :  for  all  that  do  thefe  things  are  an  abo- 
 **  mination  unto  the  Lord  :  and  becaufe  of  thefe  abomina- 
 **  lions,  the  Lord  thy  God  doth  drive  them  (thefe  nations) 
 "  out  from  before  thee,"  Deut.  xviii.  9. — 13.  And  again, 
 *'  A  man  alfo  or  a  woman  that  hath  a  familiar  fpirit,  or 
 *'  that  is  a  wizard,  ihall  furely  be  put  to  death:  they  Ihall 
 "  flone  them  with  Hones:  their  blood  Ihall  be  upon  them,'* 
 Lev.  XX.  27. 
 
 And  the  effe<5l  of  the  gofpel,  on  them  that  believed  it, 
 among  the  nations,  who  had  been  learned  in  that  fort  of* 
 arts,  was  to  make  them  burn  all  their  books  that  treated  of 
 fuch  things. 
 
 Elymas  the  foreerer  oppofed  the  gofpel ;  but  his  attempts 
 were  bafMed  by  the  fuperior  power  that  attended  it,  punilh- 
 ing  him  as  a  child  of  the  devil. 
 
 Demons  fometimes  offered  their  teftimony  to  Jefus 
 Chrift,  and  to  his  apoftles,  but  it  was  rejeded  ;  as  was  that  of 
 the  Pythonic  prophetefs,  faying,  **  Thefe  men  are  the 
 *'  fervants  of  the  mofl  high  God,  which  iliew  unto  us  the 
 *'  way  of  falvation.^' 
 
 Simon  the  magician,  beholding  the  power  that  attend- 
 ed the  word  of  faith,  far  beyond  all  the  power  of  his  ma- 
 gic,  profefled  to  believe  the  gofpeh  But  when  he  fuppoied 
 It  to  be  only  much  greater  in  the  fame  kind,  and  fo  want- 
 ed to  purchafe  of  the  apoftles*,  with  money,  the  power  of  con- 
 veying the  Holy  Ghoft,  by  the  laying  on  of  his  hands,  he 
 was  rejedted,  as  having  neither  part  nor  lot  in  that  word,  or 
 in  the  matter  of  the  Holy  Ghoft;  becaufe,  by  this,  he  fliewed 
 liimfelf  heartily  wicked.  The  fathers  tefiify  that  feveral 
 heretics  after  him  dealt  in  magic  ;  but  in  this  they  are 
 leftifying  of  their^ivickednefs :  for  ftill  they  held  it  in  the 
 fame  abhorrence,  as  thofe  did  who  burned  their  magical 
 books,  wlien  they  believed  the  gofpel  from  the  apoftles* 
 And  therefore  what  Celfus  fays  here  of  Chriftians  having 
 power  with  the  names  of  certain  demons,  and  what  he 
 fays  afterwards  of  fuch  ufe  of  barbarous  words,  and  names, 
 and  of  books,  they  had  concerning  thefe,  muft  be  true 
 only  of  thofe  heretics  with  whofe  principles  and  praftlcea 
 he  all  alongft  his  book  reproaches  Chriftianity ;  though 
 they  were  rather  philofoohers,  and  had  no  pxn  in  Chrifti- 
 anity but  the  name.    For  Celfus  could  -not  but  know  that 
 
 Vol.  UL  I  i  there 
 
2 CO.    Notes  on  the  Difcourfe  of  Celsus. 
 
 there  were  feveral  pliilofophers  learned  in  magic,  though 
 the  Epicureans  perhaps  ridiculed  it.  But  furely  he  would 
 not,  for  this,  lay  the  evil  or  the  deceit  of  magic  to  the 
 chai-ge  of  philofophy. 
 
 It  is  very  true  that  fome  Jews,  in  the  time  of  Jefus 
 Chrill  and  his  apoftles,  did  cail:  out  demons.  And  what- 
 ever name  they  ufed  in  doing  this,  we  fee  they  had  no 
 power  with  the  name  of  JefuSj  but  were  baffled  by  the 
 demons,  when  they  took  upon  them  to  ufe  it  againfl  them. 
 And  it  is  alio  true,  that  the  fathers  teftify,  that  Chriflians, 
 in  the  time  of  Celfus,  and  afterward,  expelled  demons  by 
 the  name  of  Jefus  Chriil^  who  was  crucified  under  Pontius 
 Pilate.  But  they  deny  th^t  they  ufed  any  other  name  than 
 his,  or  that  they  fought  to  make  any  gain  by  it,  when 
 ihev  healed,  or  when  they  caft  out  demons  by  that  name. 
 
 After  the  'apoftles  had  left  the  world,  and  left  to  the 
 churches  the  New-teftament  revelation,  perfected  in  their 
 icriptures ;  it  is  hard  to  tell  for .  what  end  miraculous- 
 powers  Ihould  remain  in  the  churches,  and  not  be  con- 
 tinued to  the  end  of  the  world.  The  apoftle  Paul  plainly 
 fignifies,  that  when  New-tefbanieni  revelation  ihould  be 
 per.fe6ted,,  then  hiovjLedge  by  revelation,  tongues,  and 
 prophecy  would  ceafe  ;  and  any  reafon  that  can  be  given 
 for  the  continuance  of  miracles  after  that,  muft  as  well 
 Ihew  the  continuance  of  them  to  the  world's  end.  And 
 therefore  the  ligns  and  wonders  after  that,  muft  be  of  that 
 fort  which  the  Lord  and  his  apoftles  foretold,  as  accompa- 
 nying the  corruption  of  the  Chriftian  religion.  Paul  ob- 
 ferved,  that  this  corruption  was  beginning  to  take  place 
 even  in  his  time,  and  foretold,  that  it  would  come  at  laft 
 10  a  great  head  in  that  Antichrift,  whofe  "  coming,"  he  faid, 
 would  be  "  after  the  working  of  Satan,  with  all  power, 
 *^  and  figns,  and  wonders  of  a  lie."  And  as  the  corruption 
 of  the  Chriilian  profellion  had  gone  fome  length  againfh 
 the  end  of  the  fecond  century  ;  it  is  agreeable  to  fuppofe, 
 they  might  then  have  fome  figns  and  wonders  to  boafl  of  • 
 though,  as  the  apoftle  alfo  foretells,  thefe,  and  all  the 
 other  boafted  miracles  of  Antichrill:  after  thefe,  no  more 
 came  the  length  of  the  ilgns  and  wonders  that  attended 
 the  giving  out  of  the  New-teftament  revelation,  than  the 
 figns  of  James  and  Jambres  in  Egypt  came  the  length  of 
 thole  wrought  by  Moles.  And  any  one  that  has  given  due 
 attention  tothe  fcjiptu  re-account  of  the  miracles  wroi>ght 
 by  Jcius,  or  by  the  apoftles  in  his  name,  mud  have  a  very 
 
 high 
 
Notes  on  the  Difcourfe  of  Celsus.     2^1 
 
 liigh  notion  of  the  deceits  of  jii^^lers,  the  mi«;hty  arts  of 
 ^nagicians,  and  of  the  power  of  Satan  in  the  ligns  and 
 ^vonders  of  Antichrift,  if  he  be  able  to  compare  all  that 
 ever  was  done  in  that  way,  or  to  equalize  it  in  his  own 
 mind,  ^vith  the  figns  and  wonders  of  the  gofpel. 
 
 Irenaeus  fpeaks  of  the  miracles  that  were  in  the  apoftolic 
 churches,  and  boafts  in  them  againil  the  heretics ;  but,  ia 
 doing  this,  he  takes  in  all  that  were  wrought  by  the  apoftles 
 and  others  in  the  churches  from  the  beginning;  fo  that  ic 
 h  hard  to  tell  from  him  what  were  thoie  miracles  wrought 
 in  his  own  time  ;  or  if  they  were  any  other,  than  fome 
 healings  and  caftings  out  of  demons,  and  fome  fort  of  pro- 
 phefying  :  for,  as  to  the  raifing  of  the  dead,  he  fpeaks  of 
 that  exprefsly,  as  a  thing  that  had  been  long  before  his 
 time,  when  he  fays,  that  they  who  had  been  fo  railed  had 
 Jived  leveral  years  with  the  churches  after  that  refurredion. 
 And  this  he  feems  to  have  taken  from  Quadratus,  whom 
 ^ve  have  in  Eufebius,  hilt,  book  4.  chap.  3. 
 
 But  as  to  the  expelling  of  demons  and  prophefying  in 
 the  name  of  Chriil:,  Jefus  foretold,  that  tliere  would  be 
 men,  whom  he  would  never  acknowledge  as  his,  being 
 workers  of  iniquity,  that  would  prophefy  in  his  name,  and 
 in  his  name  call  out  devils,  and  in  his  name  do  many  won- 
 derful works.  And  when  it  is  foretold,  that  the  coming 
 of  Antichrift  would  be  with  figns  and  wonders  counte- 
 nancing the  changing  the  truth  of  the  gofpel  into  a  lie; 
 we  may  fuppofe  that  what  Jefus  faid  of  thefc  men  doing 
 wonders  in  his  name  belongs  to  that.  But  it  behoved  ail 
 thele  Vv?onders  to  be  as  far  inferior  to  the  miracles  wroughc 
 by  the  apoftles,  as  the  cafting  out  of  devils  by  the  Jewilh 
 exorciils  was  inferior  to  the  cafting  them  out  by  Jefus,  ars 
 he  laid,  <*  with  the  linger  of  God,"  alluding  to  what  was 
 faid  of  the  power  that  far  outdid  the  magicians  of  Egypt. 
 
 NOTE      III. 
 
 Opinions  ought  to  Iv?  received  follovjhig  reafon,  and  ivitfy 
 a  rational  guide.  —  Some  Cbriftians,  neither  rjilling  to  giviT 
 or  receive  a  reafon  about  the  things  they  believe,  life  this. 
 Do  not  examine,  kit  believe,  and  thy  faith  will  fave  thee,, 
 p.  196. 
 
 The  mind  of  man  has  other  ways  of  knowing  things 
 befides  that  which  is  properly  called  reafoning.  We  muft 
 have  principles  to  reafon  from ;    and  whether  thefe  be 
 
 I  i  2  many 
 
252     Notes  on  the  Difcourfe  of  Celsus* 
 
 many  or  reducible  to  one,  it  muft  be  firft  known  before 
 wc  can  draw  any  inference  from  it :  and  fiirely  then  it  is 
 not  received  following  reafon,  and  with  a  rational  guide. 
 Thus  the  mind  of  man  is  poflefTed  of  feveral  truths,  and 
 knows  them  previoufly  to  all  reafoning,  and  with  greater 
 certainty  than  they  can  be  known  by  any  philofophical  ar- 
 gument. 
 
 And  fuch  is  that  ancient  word,  about  which  fo  many 
 different,  ancient,  wife  nations,  and  wife  men  have  been 
 always  converfant,  which  Celfus  thinks  Mofes  learned  from 
 them.  Certainly  this  cannot  be  any  of  thofe  opinions  where- 
 in he  differed  from  Mofes ;  but  mull  be  fuch  as  wherein  he 
 appeared  to  Celfus  to  agree  with  all  thefe  wife  nations,  and 
 wife  men :  and  that  was  always  known  by  the  whole  human 
 kind,  ihe  mod  foolifh,  as  well  as  thofe  accounted  the  mofl 
 wife.  The  fum  of  the  law  given  by  Mofes,  as  it  is  de- 
 clared by  Jcfus  Chrift,  to  "  love  God  with  all  the  heart, 
 *^  foul,  and  mind  ;  and  to  love  our  neighbour  as  ourfelves," 
 muft  be  alTented  to,  upon  the  hearing  of  it,  as  right  and 
 good  ;  and  the  oppofite  of  it  (land  condemned,  in  the  con- 
 fcience  of  every  man,  as  evil,  and  rendering  us  difagree- 
 able  to  God. 
 
 What  Mofes  taught  of  one  Jehovah,  the  creator  of  the 
 nniverfe,  and  maker  of  this  world  in  fix  days,  refling  the 
 Seventh ;  and  of  the  charadler  of  this  one  God,  as  oppo- 
 fite to  fin,  as  he  is  good  ;  and  yet  Ihcwing  mercy  to  thou- 
 fands  of  Tinners,  by  means  of  that  fovereign  fubftitution, 
 prefigured  in  the  facrilices,  of  a  fpotlefs  fufferer  in  their 
 {lead,  for  the  manifeftation  of  the  divine  difpleafure  againfh 
 iin,  in  the  falvation  of  finners,  was  not  indeed  known  nor 
 acknowledged  by  thefe  wife  nations,  and  wife  men.  But 
 all  nations  of  men,  wife  or  unwife,  having  fomething  of 
 that  dread  of  divine  difpleafure,  which  diffinguilhes  men 
 from  brutes,  and  which  was  awakened  in  them,  by  their 
 falling  into  grievous  crimes,  or  great  calamities,  entertain- 
 ed an  opinion,  that  the  Deity  was  placable  by  facrifice, 
 And  fo  all  nations,  in  all  parts  of  the  globe,  even  thofe 
 molT:  lately  found  out,  have  worfliipped  by  Hicrilice  alraoll 
 in  the  fame  manner  as  Mofes  prefcribed  to  the  Jews.  But 
 furely  this  univerfal  opinion  and  practice  was  not  the  effe6l 
 of  reafoning:  for  the  mind  of  man  is  not  naturally  fur- 
 r.ithed  with  any  principle  from  which  this  opinion  about 
 facrifice  could  be  inferred  ;  and  yet- it  has  prevailed  univer- 
 fally  among  the  nations  of  mankind ;  fo  that  no  account 
 
 tha: 
 
Notes  on  the  Difcourfe  oFCelsus.     253 
 
 that  is  probable  can  be  made  of  ir,  but  that  the  firft  men 
 had  it  from  divine  revelation,  and  that  it  came  down  from 
 them  by  tradition. 
 
 Faith  is  a  way  we  have  of  knowing  things,  different  from 
 the  way  of  knowing  the  principles  from  which  we  reafon, 
 which  is  called  intuitive  knowledge  by  inftindl  or  inward 
 fenl'e,  different  from  the  knowledge  we  come  to  by  rea- 
 i'oning,  which  may  be  called  fcience,  and  different  from 
 the  knowledge  we  take  in  by  our  fenfes,  which  may  be 
 called  experience.  This  knowledge  of  things  by  tcftimo- 
 ny,  which,  in  dillinftion  from  the  other  ways  of  knowing, 
 is  called  faith  or  belief,  takes  place  only  where  other  ways 
 of  knowing  fail.  Here  teftimony  fupplies  the  want  of  ex- 
 perience, tills  up  the  empty  place  of  a  third  idea  to  (liew 
 the  agreement  or  diiagreement  of  two  ideas,  as  in  fciencc ; 
 and  where  that  agreement  or  difagreement  is  clearly  per- 
 ceived without  any  medium,  there  is  as  little  place  for 
 reafoning  as  for  faith. 
 
 Wc  may  be  deceived  in  believing ;  and  fo  are  we  often 
 in  our  reafoning,  and  in  our  experience  :  but  we  are  as 
 certain  of  fome  things  known  only  by  faith,  as  of  any  thing 
 we  know  by  reafoning  and  experience;  and  in  our  daily 
 practice  we  proceed  upon  faith  as  confidently  as  upon  any 
 of  the  other  two,  and  with  as  good  fuccefs.  It  would  there- 
 fore be  moil  ridiculous  to  deny,  that  faith  is  a  way  of 
 knowing  competent  to  the  mind  of  man.  And  it  is  no  lefs 
 abfurd  to  demand  reafoning  in  the  place  of  faith ;  even  as 
 ablurd  as  to  require  hearing  from  the  eye,  or  fight  from 
 the  ear.  Such  is  the  demand  of  the  philofopher,  to  ad- 
 mit of  no  knowledge  but  what  is  properly  called  fcience, 
 and  his  complaint  of  Chriftians  as  not  willing  to  know  the 
 things  of  faith  by  reafoning  ;  as  if  be  had  found  fault  with 
 them  bccaufe  they  would  not  hear  with  their  eyes.  The 
 Chriftians  then  were  perfedly  in  the  riglit,  not  to  give  or 
 ,take  a  reafon  for  the  things  to  be  known  by  faith  :  and  as 
 to  thefe  things  they  faid  truly  and  moft  judly,  Do  not  ex- 
 amine, but  believe. 
 
 As  faith  is  the  credit  we  give  to  teflimony,  the  know- 
 ledge we  have  of  things  by  it,  mull:  be  according  to  the 
 tellimony.  We  arc  ufed  from  our  infancy  to  the  know^- 
 ledge  of  many  things  by  the  teftimony  of  men;  and  we 
 know  fome  things  this  way  with  grear  certainty.  But  as 
 the  teftimony  of  God  muft  be  greater  than  man's ;  fo  muft 
 our  faith  of  his  teftimony,.  when  we  hear  him,  be  greater 
 
 than 
 
254    Notes  on  the  Difcourfe  of  Celsus. 
 
 than  our  belief  of  the  teftimony  of  men.  And  if  men  can 
 teftify  to  us,  and  make  things  known  in  the  way  of  belief 
 which  otherwife  we  know  not,  it  cannot  be  thought  im- 
 poffible  for  God,  who  made  us  capable  of  this  way  of 
 knowing,  to  teftify  to  us,  and  fo  make  us  know  things  by 
 hearing  his  teftimony,  that  could  not  be  known  otherwife  ; 
 or,  in  the  apoflle's  ftyle,  '^  to  reveal  things  which  eye  hath 
 *'  not  feen,  nor  ear  heard,  neither  have  entered  into  the 
 *'  heart  of  man."  That  man  is  capable  of  this  fort  of  cor- 
 refpond^nce  with  God,  is  evident  from  the  knowledge  he 
 has  in  his  confcience,  of  the  divine  judgment  againft  iin, 
 by  an  inftind  or  inward  fenfe  proper  to  him,  in  diftinc- 
 tion  from  the  brutes.  For  if  the  moral  fenfe  in  man  go 
 upon  what  is  agreeable  or  difagreeable  to  fociety,  and  the 
 remorfe  of  confcience  be  only  upon  what  is  hurtful  to  fo- 
 ciety ;  it  will  be  hard  to  diflinguiQi  him  from  other  ani- 
 mals that  live  in  fociety,  as  the  ants  and  the  bees.  This 
 verdift  of  his  confcience  is  indeed  the  voice  of  God.  And 
 when  he  hears  the  judgment  of  God  againll  him  as  a  fmner 
 teftified  in  his  confcience  ;  it  fills  him  with  that  fenfe 
 of  divine  difpleafure  that  is  the  true  mifery  of  man,  whofe 
 proper  happinefs  and  life  lies  in  the  fenfe  of  the  divine  fa- 
 vour. From  this  mifery  God  alone  is  able  to  relieve  lin- 
 ful  men,  who  have  no  other  way  of  knowing  that  the  of- 
 fended Deity  is  reconcileable  to  them,  no  other  way  of 
 knowing  how  to  be  rellored  to  his  favour,  and  fo  relieved 
 from  the  mifery  of  the  confcioufnefs  of  being  difagreeable 
 to  him  ;  but,  if  God  be  pleafed  to  fiiew  them  how  to  be 
 reconciled,  by  teftifying  to  the  confcience  wherein  his  dif- 
 pleafure was  before  notified.  The  prophets  and  apoftles 
 declared  this  teftimony  of  God  to  the  confciences  of  men. 
 And  it  is  fet  forth  in  their  fcriptures,  in  an  agreeableneis 
 to  the  tradition  that  prevailed  univerfally  among  mankind 
 concerning  God's  being  reconcileable  to  men  by  facrifice. 
 This  teftimony  of  God,  declared  by  the  prophets  and  a- 
 poftles,  is,  that  God  is  well  pleafed  in  the  facrifice  of  Jefus 
 Chrift  his  beloved  Son,  delivered  to  death  for  the -offences 
 of  all  forts  of  fmners,  and  raifed  again  for  their  juftiiica- 
 tion.  And  every  one  that  believes  this,  hears,  in  his  con- 
 fcience, the  voice  of  the  fame  God,  whofe  wrath  was 
 ki!Own  there,  declaring  himfelf  well  pleafed  ;  and  fo  is 
 faved  from  his  mifery,  and  becomes  happy  in  peace  with 
 God.  As  this  that  is  believed,  was  not  knowable  by  any 
 jeaibning  or  argumentation  frojn  any  principle  of  reafon- 
 
 ing 
 
Notes  on  the  Difcourfe  of  CelsusI     ^55 
 
 in^  that  the  mind  of  man  was  pofTefled  of  ;  nor  by  any  ex- 
 perience that  fmful  mortals  could  pretend  to  ;  ic  was  very 
 proper  for  them,  who  found  themfclves  faved  in  believing 
 hy  to  fay  to  reafoners  againft  it,  Do  not  examine,  but  be- 
 lieve, and  thy  faith  will  fave  thee. 
 
 NOTE        IV. 
 
 *^  The  Jews  following  Mofes  —  cfteemed  God  to  be  one. 
 "  This  one  God  they  thought  to  be  either  the  Mod:  High, 
 '^  or  Adonai,  or  the  Heavenly,  or  Sabaoth,  or  howfoever 
 "  they  delight  to  name  this  very  World,  and  nothing  more 
 *'  knew  they.  It  differs  nothing  to  call  the  God  over  all, 
 "  either  by  the  name  current  among  the  Greeks,  Jupi- 
 *^  ter,  or  this  (fay)  among  the  Indians,  or  that  among 
 "  the  Egyptians,^'  p.  196.  197.  Conned  with  this  what 
 he  fays  afterward,  p.  218.  and  219.  *'  If — the  Jews  would 
 "  diligently  obferve  their  own  law,  this  were  not  blame- 
 ^*  able  in  them,  but  rather  in  thofe  who  leave  their  own 
 '^  things,  and  pretend  to  thofe  of  the  Jews.  But  if,  as 
 "  knowing  fomething  more  wife,  they  boaft  and  turn  a- 
 <'  way  from  the  communion  of  others  not  equally  pure; 
 '^  they  have  already  heard,  that  they  do  not  fay  a  pecu- 
 "  liar  opinion  concerning  heaven ;  but  that  I  may  pafs 
 *'  all,  what  was  held  of  old  alfo  by  the  Perfians,  as  Hero- 
 *'  dotus  likewife  fomewhere  ftiews;  for  he  fays.  It  is  their 
 "  cuftom,  going  up  to  the  greateft  height  of  mountains, 
 *'  to  make  facriiices  to  Jupiter,  calling  all  the  circle  of 
 '^  heaven  Jupiter.  I  reckon  then  it  differs  nothing  to  call 
 '^  the  Moll:  High,  Diefpiter,  or  Jupiter,  or  Adonai,  or  Sa- 
 *'  baoch,  or  Ammon,  as  the  Egyptians,  or  Pappai,  as  the 
 "  Scythians." 
 
 It  is  furprifmg  how  Celfus,  who  had  read  Mofes,  whom 
 the  Jews  followed  in  their  opinion  of  one  God,  came  to 
 fay  fo  contideiitly,  that  they  knew  no  other  for  that  one 
 God,  to  whom  they  gave  various  names,  but  this  very 
 World;  when  he  could  not  but  know,  that^  they  dilHn- 
 guilhed  their  one  God  from  all  other,  as  the  Creator  and 
 maker  of  the  world,  and  that  they  believed  him  to  be  the 
 infinitely  wife  and  powerful  author  and  caufe  of  nature, 
 and  the  abfolute  commander  of  its  whole  courfe,  even  as 
 he  manifeftly  Ihewed  himfelf,  by  reverfmg  it  at  his  pieafure, 
 in  all  rhofe  mJracles  by  which  they  became  a  nation,  and. 
 with  which  their  fettlement  in  their   country  and  their 
 
 very 
 
Z^6     Notes  on  the  Difcourfe  of  Celsus. 
 
 very  confliturion  as  a  nation  ha4  a  necefTiry  connedtion* 
 .  He  fays  afterward,  p.  216,  '*  The  Jews  may  juftly  be 
 "  wondered  at,  if  indeed  they  worfhip  the  heaven,  and  an- 
 "  gels  that  are  there  ;  but  the  moil  venerable  and  power- 
 *<  lul  parts  of  it,  the  fun,  and  moon,  and  the  other  ftars, 
 ^'  both  fixed  and  planets,  thefe  they  delpife,  as  if  it  were 
 **  poiTible,  that  the  whole  indeed  ihould  be  God,  but  the 
 "  parts  of  it  not  divine  !" 
 
 Yet  it  is  manifeil,  that  the  Jews,  following  Mofes,  could 
 not  worlhip  heaven,  nor  any  thing  elfe  but  the  Creator  of 
 heaven  and  earth,  whom  they  believed  to  be  omniprefent, 
 filling  heaven  and  earth  ;  but  the  place  where  he  ihewed 
 himfelf  efpecialiy  prelent,  or  the  refidence  of  the  glory 
 of  the  divine  Majeiliy,  they  believed  to  be,  not  the  vifibie 
 heavens,  but  the  heaven  of  heavens,  or  third  heaven, 
 where  is  the  throne  of  his  glory,  and  where  innumerable 
 angels  (land  before  him,  and  minifher  to  him. 
 
 Nor  did  they  worihip  angels,  as  Celfus  fays.  They  wor- 
 fliipped  Him  that  appeared  to  the  fathers  and  to  Mofes  in 
 human  likenefs,  who,  becaufe  he  was,  in  the  fulnefs  of 
 time,  to  be  fent  forth  from  his  Father,  made  of  a  woman, 
 to  redeem  mankind,  was  called  the  Angel  Redeemer,  the 
 angel  God^s  face,  and  in  whom  is  the  name  of  God.  But 
 they  looked  on  him  as  the  mod  high  God,  and  not  ano- 
 ther God  than  the  fame  one  God  that  created  and  made 
 the  heavens  and  the  earth,  and  all  things  in  them.  And 
 when  they  belield  his  appearance,  they  called  it  the  fi- 
 militude  of  Jehovah,  and  the  likenefs  of  the  glory  of  Je- 
 hovah. But  there  is  no  other  foundation  in  the  Jewilh 
 fcripturcs  for  faying,  that  the  Jews  worihipped  tjie  hea- 
 venly angels,  or,  as  he  fays  elfewhere,  that  they  thought 
 of  God  as  a  man  :  for,  according  to  their  law,  they  wor- 
 ihipped neither  heaven,  the  dwelling  place  of  the  divine 
 Majefty,  nor  the  angels  that  woriliip  God  there,  nor  in- 
 deed any  thing  in  heaven  or  earth,  bef;.de  the  one  God,  the 
 Creator  and  Sovereign  Lord  of  heaven  and  earth,  who 
 Ihewed  himfelf  to  be  fo  when  he  condefcended  to  appear 
 to  them,  and  (hew  himfelf  prefent  in  human  likenefs. 
 
 But  while  Callus  imputes  this  opinion  to  the  Jews,  that 
 there  is  no  other  God  but  the  world,  it  may  be  confidered 
 what  he  himfelf  and  fome  other  phllofopJiers  thought  of 
 God  ;  for  it  is  pofiible,  that,  faying  this,  he  may  mean, 
 that  neither  Jews  nor  Perllans,  nor  any  other  men  could 
 know  any  God  above  this  very  world ;  becaufe  Ibmething 
 
 like 
 
Notes  on  the  Difcourfe  of  Ce'lsus.      257 
 
 like  this  may  be  inferred  from  his  own  words  before  noted. 
 But  let  us  hear  him  further. 
 
 He  fays,  (p.  213.)  "  The  world  is  unbef^otten  and  in- 
 '^  corruptible."  The  Jews  had  no  fuch  thought  of  the 
 •^vorld.  And,  fpeaking  againft  the  refurreclion  of  the  dead 
 as  poiTible  to  God,  he  fays,  (p.  216.  217.),  '^  God  wills  not 
 "  things    contrary   cp  nature.  —  God  is  —  the   patron  — 
 
 *'  of  right  and  jull  nature. Surely  God  neither  would 
 
 "  nor  could  unreafonably  exhibit  the  fielh  eternal ;  —  for 
 *'  he  is  the  reafon  of  all  beings ;  he  can  therefore  work. 
 *'  nothing  iinreafonable  nor  againft  himfelfV  Surely  thiij 
 is  not  the  miracle-working  God  of  the  Jews.  And  it  might 
 with  better  reafon  be  faid  upon  this,  that  Celfus  knew  no- 
 thing elfe  for  God  but  nature,  or  this  fame  unbegotted 
 and  incorruptible  world.  Is  it  then  his  own  opinion  that 
 he  imputes  to  the  Jews*? 
 
 But  let  us  take  together  in  one  view  all  the  innru(5lio]i 
 he  has  to  give  us  from  philofophy  about  God  ;  that  we 
 may  behold  the  contrafl:  between  the  God  of  the  philofo- 
 phers,  and  the  God  of  the  Jews  and  Chriftians;  even  as  we 
 have  before  feen  the  contrafl  betwixt  philofophy  and  the 
 faith  in  the  aifair  of  death. 
 
 He  fays,  (p.  209.)  **  If  God  himfelf  lliall  defcend  to 
 ^^  men,  this  wall  be  the  confequencc,  that  he  mull  defcrn 
 *'  his  own  throne  :  for  if  you  (liould  change  any  one  things 
 *^  even  the.leaft  here,  all  things  overturned  would  go  11  p- 
 ''  on  you  to  ruin  ? ''  And  fp.  210.)  *'  Now  I  fay  nothing 
 *'  but  things  eftablilhed  of  old.  God  is  good,  and  beautifu'f, 
 *'  and  happy,  and  in  the  mofl  comely  and  the  beft.  If 
 *'  indeed  he  defcend  to  men,  there  muifl:  be  a  change  up- 
 *'  on  him,  even  a  change  from  good  to  bad,  and  from 
 **  comely  to  vile,  and  from  hapninefs  to  mifery,  and  from 
 *'  the  befh  to  the  word.  Who  then  would  chufe  fuch  a 
 *'  change?  And  certainly  it  is  natural  indeed  to  that  which 
 ''  is  mortal  to  be  altered  and  transformed  ;  but  to  the-im- 
 ''  mortal,  to  be  flill  the  fame  thing,  and  in  the  fame  man- 
 "  ner.  By  no  means  therefore  would  God  admit  of  this 
 '^  change.  Either  God  is  truly  clianged,  as  thev  fay,  into 
 '^  a  mortal  body,  and  that  is  before  laid  to  be  impollibic  ; 
 *'  or  he  is  not  indeed  changed,  but  makes  the  beholders 
 
 *  All  who  hold  miracles  utterly  impcrilble,  and  contrary  to  the 
 nnchangeablenefs  of  God,  may  be  jufliy  fi^fpefred  of  owning  no.God 
 abovt  n.iturc,  or  of  being  Atheifb. 
 
 Vol.,]]].  K  k  ''  think 
 
25^     Notes  on  the  Difcourfe  of  Celsus, 
 
 *'  think  fo,  and  deceives  and  lies.  But  deceit  and  a  lie 
 '^  are  otherwife  indeed  evil,  but  only  if,  as  in  the  part  of 
 ^^  poifon,  one  (hould  ufe  them,  either  to  fick  and  diflrad- 
 *^  ed  friends,  curing  them,  or  to  enemies,  taking  care  to 
 *'  efcape  danger.  But  neither  is  any  fick  or  mad  a  friend 
 <*  to  God,  nor  is  God  afraid  of  any,  that  deceiving  he 
 <^  Ihould  efcape  danger.'' 
 
 P.  213.  '^  But  I  would  rather  teach  this,  according  to 
 *^  nature,  that  God  made  nothing  mortal ;  but  whatfocver 
 *'  things  are  immortal,  thcfe  indeed  are  the  works  of  God, 
 *'  but  the  mortal,  of  others.  And  tlie  foul  truly  is  the 
 *^  work  of  God  ;  but  the  nature  of  the  body  is  different. 
 *'  And  in  this  refpect  the  body  of  a  bat,  or  worm,  or 
 *'  frog,  or  man,  differs  nothing  :  for  the  matter  is  the 
 <^  fame,  and  the  corruptible  of  them  alike.  The  nature 
 *'  of  all  the  forefaid  bodies  is  common,  and,  being  one, 
 <^  goes  and  returns  into  reiterating  change.  And  nothing 
 *'  begotten  of  matter  is  immortal.  —  Evils  in  beings,  nei- 
 '^  ther  before,  nor  now,  nor  afterward,  are  lefs  and  more : 
 ^^  for  the  nature  of  all  things  is  one  and  the  fame  ;  and 
 '^  the  generation  of  evils  flill  the  fame.  The  world  is 
 *'  unbegotten  and  incorruptible  ;  and  only  the  things  on 
 '^  earth  Uiffer  deluges  and  conflagrations.  —  What  ihould  be 
 *^  the  nature  of  evils,  is  not  indeed  eafy  to  be  known  to 
 '^  one  that  docs  not  philofophize.  But  it  is  enough  to  be 
 '^  faid  to  the  multitude,  that  evils  are  not  indeed  from 
 <'  God,  but  cleave  to  matter,  and  govern  them  that  are 
 *^  evil.  Now,  the  circuit  of  mortal  things  is  alike  from 
 ''  beginning  to  end;  and,  according  to  the  eftablilhed  rc- 
 •'  volutions,  there  is  a  neceffity,  that  the  fame  things  al- 
 "  ways  both  have  been,  and  are,  and  ihall  be.  Nor  arc 
 "  thefe  things  given  to  man ;  but  each  of  them  comes 
 '^  into  being,  and  perifhes  for  the  fake  of  the  fafety  of  the 
 ''  whole,  according  to  the  forefaid  change  from  others  to 
 *'  others.  If  any  thing  feem  evil  to  thee,  it  is  not  yet  mani- 
 *'  fefl,  if  it  be  evil :  for  thou  knowefl  not,  that  it  is  ufeful, 
 '^  either  to  thee,  or  to  another,  or  to  the  whole.  —  (P.  2 1 4.) 
 '/  They  fay,  that  God  made  all  things  for  man.  Thun- 
 **  ders,  and  lightnings,  and  rains,  are  not  the  works  of 
 *<  God  *.  And  if  one  ihould  grant  thefe  to  be  the  works 
 *^  of  God.''  —  (/).  215.)  '^  Theie  things  therefore  are  not 
 
 *  He  fays  elfcwhere,  fp.  216.)  "  Thefe  are  brought  forth  by  the 
 •*  fan,  and  moon,  and  the  other  flars." 
 
 <*  made 
 
Notes  on  the  Difcourfe  of  Celsus.     259 
 
 <^  made  to  man,  as  neither  to  the  lion,  nor  the  eagle,  nor 
 *^  the  dolphin ;  but  that  this  world,  as  the  work  ot  God, 
 *'  might  be  entire,  and  perfect  out  of  all  things.  For  the 
 *'  fake  of  this,  all  things  have  been  meafured,  not  of  one 
 ''  another,  but,  if  not  every  work,  yet  of  the  whole. 
 *'  And  the  whole  is  God's  care ;  and  Providence  at  no 
 '^  lime  forfakes  this ;  nor  does  it  become  worfe  ;  nor  does 
 *'  God,  through  time,  turn  to  it ;  nor  is  he  angry  becaufe 
 *'  of  men,  as  neither  of  apes,  nor  mice,  each  of  whom 
 *^  in  part  has  received  a  portion  of  it." 
 
 Then  he  inftruds  us  from  Plato,  fp.  221.  and  222.) 
 ''  Plato  fays  in  fome  of  his  epiftles.  The  firlT:  good  is  al- 
 "  together  inexprelTible  ;  but,  by  having  much  familiarity 
 *'  about  that  matter,  and  by  living  with  it,  fuddenly,  as 
 '^  from  flaming  fire,  light  being  kindled  in  the  foul,  it 
 ^'  now  nourilhes  itfelf.  And  in  the  fame  epiftle.  If 
 *^  it  appeared  to  me,  that  thefe  things,  both  written  fuf- 
 "  ficiently,  and  fpoken,  are  for  the  multitude ;  how  could 
 «'  we  be  better  employed  in  life,  than  to  write  what  is  of 
 ^^  great  benefit  to  men,  and  bring  forth  *  nature  to  lighc 
 ^'  unto  all.  —  Plato's  writings  declare,  that  the  good  is 
 *'  known  to  few.  —  Plato  —  fays  fomewhere  in  the  laws, 
 '^  truly  God,  according  to  ancient  word,  holding  the  begin- 
 ^'  ning,  and  the  end,  and  the  middle  of  ail  beings,  perfeds 
 ^^  redlitude  according  to  nature,  pervading  all  round.  But 
 *^  he  is  always  followed  by  juftice,  the  puniiher  of  them 
 "  that  forfake  the  divine  law.  He  truly  that  v;ill  be  hap- 
 ^^  py,  cleaving  to  her,  follows  humble  and  modeft  f .  —  Pia* 
 '^  to  fays.  All  things  are  about  the  king  of  all,  and  all 
 *'  things  are  tor  his  fake  ;  and  this  is  the  caufe  of  all  good 
 '*  things ;  but  the  fecond  about  fecond  things,  and  the 
 *'  third    about     the   third   things  if.      The   human   foul 
 
 "  therefore 
 
 *  This  is  that  inexprcflibie  firft  good  which  the  light  kindled  in 
 Plato's  foul  difcovered  to  him.  And  this  fame  is  his  God  whom  he 
 duril  not  declare  to  the  multitude. 
 
 t  His  way  to  happinefs  is  humbly  to  follow  nature,  and  he  that 
 forfakes  it  muft  fuffer  for  it. 
 
 X  Piato,  it  feems,  imagined  a  fort  of  trinity  of  nature  in  the  whole 
 of  things  dilhibuted  into  firlt,  fecond,  and  third  things.  And  fom^ 
 Chriliian  philofophers  have  imagined  that  he  knew  and  taught  their 
 trinity.  Yea  Origen  finds  fault  with  Celius  for  Ihunning  to  mention 
 what  PLito  faid  of  the  Son  of  God  in  the  epiftlc  to  Hermias  and  Co- 
 rifcus,  and  gives  his  iliying  thus,  "  obteding  the  God  of  all,  the 
 K  k  2  "  coranwuder 
 
26 o     Notes  on  the  Difcourfe  of  Celsus. 
 
 '^  therefore  defires  to'  learn  about  thefe  things,  of  what 
 '^  fort  they  are,  looking  to  the  things  that  are  akin  to 
 *'  her,  of  which  ihe  comprehends  nothing  fully.  Surely 
 *'  there  is  nothing  fuch  concerning  the  king,  and  thofe 
 *^  things  I  faid.  Some  Chriltians,  mifunderftanding  the 
 *'  fayings  of  Plato,  boaft  of  a  fuperceleflial  God,  tranlcend« 
 **  ing  the  heaven  of  the  Jews/' 
 
 Celfiis  proceeds,  and  ridiculing  the  ftyle  of  Mofes  wri- 
 ting of  the  making  of  the  world,  fays  (p.  228.)  *'  It  is  nei- 
 *'  t.Iier  juft,  that  the  firil  God  Ihould  be  weary,  nor  work 
 *'  with  his  hands,  nor  give  orders,  nor  has  he  a  mouth, 
 *■'  nor  a  voice,  nor  has"  he  any  other  of  thefe  things  which 
 *'  they  know ;  nor  did  he  make  man  his  image  :  for  God 
 *^  is  not  fuch,  nor  is  he  like  to  any  other  fimilitude. 
 ^^  What  fort  of  thing  is  it  to  think,  that  what  is  according 
 ^'  to  the  image  of  God,  is  in  that  part  of  compounded  man 
 ^^  which  is  worfe,  i,  e.  the  body !  God  partakes  not  of  fi- 
 *'  gure  or  colour  :  but  neither  partakes  he  of  motion,  nor 
 ''  does  God  partake  of  fubftance.  All  things  are  of  him. 
 ^'  Neither  is  God  comprehenlible  by  reafon ;  nor  is  he 
 *^  nameable  :  for  he  fuifers  nothing  that  can  be  appre- 
 *^  hended  by  a  name.  How  then,  may  fome  fay,  fliall  I 
 <'  know  God?  And  how  lliall  I  learn  the  way  to  him? 
 **  And  how  do  you  ihew  him  to  me.  As  now  you  caft 
 **  darknefs  before  my  eyes,  and  I  fee  nothing  clearly? 
 **  Thofe  whom  one  Ihould  bring  forth  of  darknefs  into  fplen- 
 *^  did  light,  not  being  able  to  bear  the  bright  rays,  would 
 *<  be  punilhed  in  the  fight,  and  hurt,  and  think  to  be  blind. 
 ^'  But  Chrifcians  would  give  thefe  queftions,  Ho'v  ihall  we 
 *'  think  to  know  God?  and,  How  Ihall  wc  be  faved  with 
 **  him  ?  this  anfwer,  Becaufe  God  is  great  ai:d  hard  to  be 
 <'  beheld,  he,  throwing  his  own  fpirit  into  a  body  like 
 *'  us,  •  hath  lent  him  hither,  that  fo  we  might  be  able  to 
 <V  hear  from  him  and  learn.  When  they  fay,  that  God  is 
 **  fpirit,  they  dilfer  nothing  in  that  from  the  Stoics  among 
 '*  the  Greeks,  faving,  that  God  is  the  fpirit  pervading  all 
 */  things,  and  comprehending  all  things  in  himfelf.    Seeing 
 
 ".  commander  both  of  the  things  that  are  and  fliall  be,  and  the  father 
 *'" 'and  lord  of  that  commander  and  caufe,  whom,  if  we  truly  philo- 
 <*^  fophlze,  wc  fhall  all  know  clearly  to  the  power  of  happy  n)en." 
 Origen.  con.  Cclf.  lib.  6.  p-  280.  It  may  be  true  that  Celfus  fays  of 
 fome'^'hridians,  mifunderdanding  thefe  fayings  of  Plato,  applying 
 them  to  their  God.     Juilin  Maiiyr  had  then  wrote. 
 
 ''   the 
 
Notes  on  the  Difcourfe  oFCelsus.     261 
 
 the  Son  is  fpiric  from  God,  born  in  a  human  body, 
 the  Son  of  God  himfelf  would  not  be  immortal ;  for 
 there  is  no  fuch  natuce  of  fpirit,  as  to  endure  always  ; 
 as  it  is  not  the  nature  of  fire  to  continue  for  ever." 
 P.  232.  233.  He  fays  further,  *^  But  they  will  alfo  fay 
 ag^ain,  How  Ihall  they  know  God,  not  apprehending 
 him  by  lenfe  ?  What  can  pofTibly  be  learned  without 
 fenfe  ?  The  voice  indeed,  not  of  man,  nor  of  the  foul, 
 but  of  the  flelli !  But  yet  let  them  hear,  if  they  can  even 
 hear  any  thing,  as  a  fearful  and  body-loving  genera- 
 tion ;  if,  winking  with  fenfe,  you  would  look  up  with, 
 the  mind,  and  turning  away  the  eye  of  the  llelh,  you 
 would  raife  up  that  of  the  foul  ;  only  thus  Ihall  ye 
 fee  God.     And   if  ye   feek  a  leader  in  this  way,  you. 
 
 muft  ily  from  impoflors   and  jugglers. But  follow 
 
 divinely-infpired  poets,  and  the  wife,  and  philofophers, 
 and  they  will  lead  you.  Follow  Plato,  who  is  a  more 
 effectual  teacher  of  the  matters  of  theology.  He  fays.  It 
 is  indeed  then  a  labour  to  find,  and  impofible  for  one  that 
 finds  to  declare  unto  all  the  Maker  and  Father  of  this 
 univerfe.  You  fee  how  the  way  of  truth  is  fought  by 
 prophets,  and  how  Plato  knew  that  it  is  impofTible  for 
 every  one  to  go  in  it.  But  fmce,  for  the  fake  of  this,  it  is 
 found  out  by  wife  men,  that  fo  wc  might  get  fome  per- 
 ception of  the  unnameable,  and  firil,  raanifefting  him, 
 either  by  the  compofuion  which  is  into  other  things,  or 
 by  refolution  from  thefe,  or  willing  to  teach,  by  pro- 
 portion, what  is  otherwife  inexpreffible  ;  I  would  won- 
 der if  ye  could  follow,  altogether  bound  up  by  liefli,  ani 
 feeing  nothing  pure.  Subjlance  and  generation ;  intelli- 
 glide,  vifible:  w'uh  /ubftance,  truth  ;  but  mzh  generation, 
 error.  About  truth  tXitn  fcience  ;  but  about  either,  opi~ 
 nion.  And  iinderjhinding  is  oi  the  ifitelligible,  hut  fight 
 of  the  vifible.  For  the  mind  knows  the  intelligible,  but 
 the  eye  the  vifible.  What  therefore,  in  the  vifibles,  is 
 the  fun,  being  neither  eye  nor  fight;  but  to  the  eye  the 
 caufe  of  feeing  ;  to  the  light,  of  confiding  by  him  ;  and 
 to  vifibies,  of  being  feen  ;  to  all  fenfibles,  of  being ;  and 
 not  he,  to  himfelf,  of  being  [een  ;  that  in  the  intelli- 
 gihles  is  he,  who  is  neither  mind,  nor  underftanding, 
 nor  fcience  ;  but  to  the  mind  the  caufe  of  underftand- 
 ing  ;  and  to  the  underftanding,  of  being  by  him  ;  and 
 to  fcience,  of  knowing  by  him,  and  to  all  inteliigibles, 
 and  to  the  truth  icfeif,  and  to  fubdance  itfelf,  of  being 
 
 *'  beyond 
 
252      Notes  on  the  Difcourfe  of  Celsijs. 
 
 '*  beyond  all  things ;  he  being  intelligible  by  a  certain 
 "  ineffable  power,  Thefe  things  are  iaid  by  men  having 
 '*  underftanding.  But  if  ye  alfo  underftand  any  thing  of 
 *^  thefe,  it  holds  in  us.  And  if  ye  think  of  any  fpirit  de- 
 '*  fcending  from  God  to  tell  forth  divine  things,  this  would 
 **  be  the  Ipirit  that  preaches  thefe  things;  of  whom  an- 
 *'  cient  men  being  indeed  filled,  have  told  many  and  good 
 *'  things,  which  if  you  cannot  hear,  hold  your  peace,  and 
 "  hide  your  own  ignorance,  and  do  not  fay,  that  thofe  are 
 *^  blind  who  fee,  and  that  thofe  are  lame  who  run  ;  being 
 "  yourfelves  wholly  lamed  in  your  fouls  and  mutilated, 
 *'  and  living  to  body,  that  is,  to  a  dead  one/' 
 
 Now,  this  is  all  the  God  that  Celfus  has  to  oppofe  to  the 
 God  of  the  Jews  and  Chriflians.  And  after  all  he  has  faid 
 for  their  inilruc^ion,  from  men  of  underftanding,  filled 
 with  the  divine  fpirit,  concerning  this  unnameahle  and 
 firft,  which  is  neither  fpirit,  nor  fubftance,  nor  mind,  noi' 
 underftanding,  and  furely  not  body  ;  may  it  not  be,  after 
 all,  inquired.  What  is  it  that  he  and  thefe  men  faw  for 
 God,  winking  with  fenfe,  and  looking  up  wi;h  the  mind, 
 and  turning  away  the  eye  of  the  fielh,  and  lifting  up  that 
 of  the  foul?  Did  they  behold  the  caufc  of  knowledge,  not 
 knowing,  and  the  caufe  of  underftanding,  not  underftand- 
 ing, and  the  caufe  of  all  things,  nothing  different  from 
 them,  that  can  be  named?  Yet  who  can  call  them  blind? 
 For  they  fee  what  neither  Jew  nor  Chriftian  can  fee  ! 
 
 We  may  here  alfo  obferve  what  is  faid  by  Marcus 
 Antoninus  on  this  fubjecl,  becaufe  he  does  not  feem  to 
 differ  at  bottom  from  Celfus  and  his  ancient  wife  men. 
 He  fays,  (book  9.),  '^  He  that  adb  unjuftly,  afts  impioully  : 
 *'  for  the  nature  of  the  whole  having  framed  rational  ani- 
 **  mals,  for  the  fake  of  one  another,  fo  as  to  help  indeed 
 *^  one  another  according  to  fitnefs,  but  in  no  wife  to  hurt ; 
 *'  it  is  m.anifeft,  that  the  tranfgrcllbr  of  her  decree  a(^s 
 '^  impiondy  againft  the  cideft-  of  the  gods :  for  the  nature  of 
 '*  the  whole  is  the  nati^re  of  beings.  But  beings  all  hold 
 *'  fitly  together.  But  yet  the  fame  is  alfo  named  the  truth, 
 "  and  is  the  firft  caufe  of  all  true  things.  He  indeed, 
 *'  thercibre,  that  lies  wittingly,  docs  impioully,  in  as  m«ch  as, 
 *'  deceiving,  he  acls  unjuftly;  but  he  that  lies  unwittingly, 
 ''  in  as  much  as  he  afts  difcordant  to  the  nature  of  liie 
 *^  whole,  and  in  as  much  as  he  adls  diforderly,  fighting;  a- 
 **■  gainft  the  nature  of  the  world."  Sometime?  this  rliiU)- 
 foplier  heiitatcs  betwixt  this  nature  of  the  whole,  bc(ore 
 
 which 
 
Notes  on  the  Difcourfe  of  Celsus.       262 
 
 which  he  knew  no  God,  and  the  atoms  of  Epicurus ;  as 
 when  he  fays,  (book  10.  6.),  "  Whether  atoms  or  nature, 
 ^*  let  this  be  firll  laid  down,  that  I  am  a  part  of  the  whole 
 "  adminijflrated  by  nature."  But  whether  they  fpake  oi 
 bo  iirft  caufe  befide  atoms,  or  fpake  high  fwelling  words 
 that  had  no  meaning  beyond  this  nature  of  the  whole, 
 they  were  all  Atheifts ;  and  they  were  confcious  of  this, 
 difFembling  it,  and  fearing  to  be  difcovered  by  the  multi- 
 tude. 
 
 NOTE      V. 
 
 Tbe  leader  of  this  generation ;  —  he  before  a  very  few 
 years  led  the  ivay  of  this  dodrine,  being  efteemed  by  Chri-^ 
 Jtians  to  be  the  Son  of  God.     P.  197. 
 
 We  may  here  take  together  in  one  view  all  that  Celfus 
 fays  on  this  fubje6l,  if  thereby  we  may  underftand  what 
 was  known  to  be  the  faith  of  Chriftians  in  his  «ime  con- 
 cerning the  perfon  of  Jefus  Chrifl. 
 
 P.  i^j.  ''Jefus  —  returned  (from  Egypt)  highly  con- 
 "  ceited  of  thefe  powers,  and  for  them  proclaimed  him- 
 «'  felf  God.'' 
 
 P.  198.  ''  The  Chaldeans  were  faid  by  Jefus  to  have 
 *'  been  moved  to  come  10  his  birth,  worihipping  him,  yet 
 '*  a  babe,  as  God.  —  But  what  need  was  there  to  tranfport 
 *'  thee,  yet  an  infant,  into  Egypt,  left  thou  ihouldft  be  kill- 
 *'  ed  ?  for  it  was  not  like  God  to  be  fearful  about  death.*' 
 
 P.  199.  *'  The  body  of  God  would  not  be  fuch  an  one 
 '*  as  thine.'' 
 
 /*.  199.  200.  ''  But  how  were  we  to  efleem  him  God 
 «  who  — (hewed  the  performance  of  nothing  that  he  pro- 
 
 ''  mifed And  truly,  it  neither  fuits  with  him  that  is 
 
 **  God,  to  fly,  nor  to  be  led  away  bound  ;  and  yet  lefs  to 
 *'  be  deferted  and  betrayed  by  his  familiars,  and  them  that 
 "  partook  with  him  in  all  things,  and  that  ufed  him  as 
 *'  rheir  teacher,  and  accounted  him  the  Saviour,  and  the 
 *'  child  and  mellenger  of  the  greateft  God.'' 
 
 P.  200.  *'  How,  if  he  foretold  both  him  that  betrayed 
 *'  him,  and  him  that  denied  him,  did  they  not  fear  him 
 *'  as  God,  fo  as  the  one  Ihould  not  yet  betray,  nor  the 
 
 *'  other  deny.? Being  God  he  foretold  thefe  things; 
 
 *'  and  what  was  foretold,  it  behoved  by  all  means  to  come 
 ''  to  pafs.  God  therefore  led  about  his  own  difciples  and 
 *'  prophets,  v/ith  whom  he  ^ at  and  drank,  unto  this,  that 
 
 <'  they 
 
264      Notes  on  the  Difcourfe  of  Celsus. 
 
 "  they  fhould  be  ungodly  and  impious. But  he  that 
 
 *'  eat  with  God  became  a  confpirator !  And  which  is  yet 
 *'  more  abfurd,  God  himfelf  confpired  againft  his  table- 
 
 '^  companions,  making  them  betrayers  and  impious ! 
 
 "  If  thefe  things  feemed  good  to  him,,  and  he  was  punifh- 
 *'  ed  obeying  his  Father,  it  is  manifeft,  that  to  him,  being 
 *'  God,  and  alio  wilhng,  thefe  ufages,  according  to  his 
 "*^  mind,  were  neither  troublefome  nor  grievous.  Why 
 **  then  does  he  lament,  and  grieve,  and  pray,  that  the 
 
 *^  fear  of  deftrudion  may  pafs  away  ? None  would  com- 
 
 *'  mend  God  and  the  Son  of  God  from  fuch  ligns. 
 
 ^'  For  as  the  fun,  enlightening  all  other  things,  tirft  ihews 
 *^  himfelf,  fo  it  behoved  the  Son  of  God  to  do." 
 
 P.  201.  202.  Ye  are  fophiftical,  in  faying,  that  the  Son  is 
 
 '*  the  very  Logos,  (ccwoxoyog). But  after  promifmg  the 
 
 <*  Word  to  be  the  Son  of  God,  ye  lliew  us  not  a  pure  and 
 '^  holy  Word,  but  a  moft  ignominious  man,  fcourged  and 
 
 **  crucified. And  what  noble  thing  did  Jefus  as  God, 
 
 *'  defpifmg  men,    and  ridiculing  and  mocking  what  befel 
 
 *'  him? Why  did  he  not,  if  not  before,  yet  now  at 
 
 ^*  lead,  manifefl  fomething  divine,  and  deliver  himfelf 
 **  from  that  fhame,  and  treat  them  that  reproached  both 
 
 *'  him  and  his  Father,  as  they  deferved. Do  ye  thus 
 
 *'  accufe'us,  O  mofl  believing!  for  that  we  do  not  account 
 *'  him  God,  nor  agree  with  you,  that  he  fuffered  thefe 
 *'  things  for  the  help  of  men,  and  that  we  might  defpife 
 ^'  punifiiments?" 
 
 P.  202.  203.  204.  '^  By  what  reafoning  were  ye  induced 
 ''  to  eileem  him  the  Son  of  God?  We  were  induced  by 
 **  this,  that  we  know  his  pafTion  was  for  the  deftrudion  of 
 
 ''  the  father  oi  wickednefs. We  efleem  him  to  be  the 
 
 **  Son  of  God,  feeing  he  cured  the  lame  and  the  blind, 
 
 ''  and  (as  ye  fay)  raifed  the  dead. How  is  it  not  then 
 
 *'  miicrable,  from  the  fame  works,  to  reckon  one  God, 
 
 ''  and  others  irapoftors? By  what  then  were  ye  indu- 
 
 *'  ced  ?    Was  it  becaufe  he  foretold,  how,  being  dead,  he 
 
 *^  would  rife  again? But  how  many  others  huve  dealt 
 
 *'  in  fuch  wonders?- Or  do  ye  think  that  thofe  of  o- 
 
 ^^  thers  are  and  appear  to  be  fables  ?  But  to  you,  his  voice 
 '*  wiien  he  expired  on  the  crofs,  and  the  earthquake,  and 
 **'  the  darknef'^;,  is  found  a  beautiful  and  credible  cataftrophe 
 *"■'  of  the  drama  ?  Yea,  that  living  indeed,  he  could  not 
 *^  help  himfelf;  but  being  dead,  he  arole  and  Ihcwed  th^ 
 ^'  marks  of  punilhment,  and  his  hands  as  they  had  been 
 
 *'  pierced* 
 
Notes  on  the  Difcoiirfe  of  Celsus.      265 
 
 ^'  pierced. If  Jefus  would  really  declare  his  divine 
 
 '^'  power,  it  behoved  him  to  be  feen  to  thein  that  ufed  hiiti 
 *'  ill,  and  to  him  that  condemned  him,  and  indeed  to  all. 
 **  For  furely  he  no  more  feared  any  man,  being   dead, 
 
 **  and,  as  ye  fay,  beinj^  God. -He  ought,  for  the  nia- 
 
 *^  nifeftation  of  his  Godhead,  to  have,  at  leail,  difappeared 
 
 *'  dire6lly  from  the   ciofs. If  he  wanted  to  he   hid, 
 
 *^  why  was  the  voice  heard  from  heaven^  proclaiming  hint 
 *'  the  Son  of  God?    But  if  he  would  not  be  hid,  why  was 
 
 *'  he  crucified,  or  why  did  he  die? O  molt  high  and 
 
 '^  heavenly!  what  God  coming  to  men  was  diibelieved, 
 ^'  and  appeared  to  them  that  hoped  for  thefe  things  :* 
 *'  — — •  For  in  thefe  he  openly  confeffes,  that  he  cannot 
 *'  perfuade;  which  neither  indeed  fuits  with  God,  nor  yet 
 '^  with  a  prudent  man.'' 
 
 P.  206.  207.  "  They  who  worQiip  him  that  tvas  takerl 
 '^  and  put  to  death,  do  much  the  fame  with  the  GetaCj 
 
 ^^  worlhipping  Zamolxis. If  you  would  compare  Apoi- 
 
 '^  lo  or  Jupiter  to  him,  they  would  not  bear  it.  Faith,  pre- 
 *^  poflefling  their  foul,  makes  this  fort  of  an  afTent  concern- 
 ^'  ing  Jefus.  Him,  being  of  a  mortal  body,  they  efleenl 
 *^  God;  and  in  this  they  think  they  do  piety.  But  putting 
 ''  off  the  impure  infirmities  of  the  fielh,  he  will  then  be 
 *^  God.  Why  then  not  rather  jEfculapius,  and  Bacchus, 
 *^  and  Hercules?  They  kugh  at  the  worihippers  of  Ju- 
 *^  piter,  fdeing  his  fepulchre  is  fliown  in  Crete;  and  never- 
 "  thelefs  worlliip  him  who  is  of  the  fepulchre." 
 
 F.  208.   **  They  fay  that  God  is  lent  to  finners." 
 
 P.  209.  210.  **  What  did  God  mean  by  fuch  a  defcent? 
 ^'  Was  it  that  he  might  learn  the  affairs  of  men  ?  for  did 
 '^  he  not  know  all?  he  knew  then  indeed;  but  he  did  non 
 **  reclify,nor  was  itpolfible  for  him  by  divine  power  to  rec- 
 *'  tify,  if  fome  one  \vere  not  fent  that  (liould  be  born  to 
 *^  tliis  purpofe !  If  God  himfelf  Ihall  defcend  to  men,  this 
 '^  will  be  the  confequence,  that  he  mud  defert  his  own 
 *^  throne.  For  if  you  Ihould  change  any  one  thing,  even 
 '^  the  leiift  here  ;  all  things  overturned  would  go  up- 
 '^  on  you  to  ruin.  —  Not  needing  to  be  known  for  him- 
 
 *'  felf,  but  for  our  falvation. If  indeed  he   defcend 
 
 *'  to  men,  there  mull:  be  a  change  upon  him.  —  And  ccr- 
 *'  tainly  it  is  natural  to  that  which  i^  mortal,  to  be  altered 
 *^  and  transformed  ;  but  to  the  immortal,  to  be  ftill  the 
 .  '  fame,^and  in  tlie  fame  manner.  By  no  means,  therefore, 
 '«  would  God  admit  of  this  change,     i^ither  GoR  is  truly 
 
 Vol.  IIL  Li  '*  diaiig^d 
 
fi66     Notes  on  the  Difcourfe  of  Celsus. 
 
 '^  changed  (as  they  fay)  into  a  mortal  body  ;  or  he  is  not 
 **  indeed  changed,  but  makes  behohlers  tliink  fo.  —  The 
 *'  Jews  on  their  part  fay,  that  life  being  filled  with  all  wick- 
 /'  ednefs,  one  (liould  be  fent  from  God,  that  tlie  unrigh- 
 ^'  teous  may  be  puniihed,  and  all  things  purged.  —  And  the 
 *'  Chriftians  again,  adding  forae  words  to  thofe  faid  by  the 
 ^'  Jews,  fay  that  the  Son  of  God  is  already  fent  for  the 
 *'  fins  of  the  Jews ;  and  that  the  Jews*  punilliing  Jefus, 
 *•'  and  giving  him  gall  to  drink,  drew  gall  from  God  upon 
 *^  themfelves.'^ 
 
 P.  216.  "  God  indeed,  O  Jews  and  Chriftians,  and  no 
 '*  child  of  God,  neither  defcended,  nor  would  defcend. 
 '^  But  if  ye  fpeak  of  certain  angels,  fay  who  thefe  are, 
 *^  gotls?  or  fome  other  kind  .^  Some  other,  as  it  feems, 
 *^  demons.  —  {P.  219.)  And  that  indeed  there  came  alfo 
 *'  to  his  own  fepulchre  an  angel,  fome  fay  one,  and  others 
 *^  two,  anfwering  the  women,  that  he  was  rifen  :  for  the 
 '^  child  of  God,  it  feems,  was  not  able  to  open  the  fepul- 
 *^  chre,  but  needed  another  to  remove  the  ftone.'' 
 
 P.  225.  "  Not  holy  to  fay,  That  the  great  God  truly, 
 '*  being  willing  to  do  any  good  to  men,  hath  one  work- 
 <*  ing  againfh  him,  and  is  not  able.  The  child  of  God 
 ^'  then  is  put  to  the  worfe  by  the  devil,  and,  being  pu- 
 '^  nilhed  by  him,  teaches  us  all  to  defpife  puniihments  I 
 *^  foretelling,  that  Satan  himfelf  alfo,  in  like  manner  ap- 
 '^  pearing,  ihall  Ihew  great  works'  and  wonders,  ufurping 
 <^  to  himfelf  the  glory  of  God,  to  which  they  mud  not 
 *^  give  heed  who  would  avoid  him,  but  believe  himfelf 
 
 *'  alone. {P.  226.)  But  they  fay  that  the  Son  of  God 
 
 *^  is  punithed  by  the  devil,  and  he  pnnilhes  them.'' 
 
 P.  227.  '*  But  I  fignify  whence  this  came  to  them,  to 
 *'  call  the  Son  of  God.  Ancient  men  called  the  very 
 *•  world,  as  made  of  God,  both  his  child  and  God.  Al- 
 *''  togetlier  like,  certainly,  is,  this  and  that  child  of 
 «^  God!'' 
 
 P.  229.  ^''  Whence  (liould  he  be  demonftrated  the 
 ^^  child  of  God  who  fuffered  fuch  punifliments,  if  it  had 
 ''  not  been  foretoki  concerning  him  !  • —  Seeing  the  divine 
 *f  fpiiit  was  in  a  body  ;  it  altogether  behoved  it  fome  what 
 »«  to  excel  the  reft,  in  greatnefs,  or  beaaty,  or  flrength, 
 «<  or  voice,  or  awful nefs,  or  eloquence  :  for  it  is  unac- 
 *'  countable,  that  what  had  fomething  divine  more  than 
 *'  others,  ihould  differ  nothing  from  another  ;  but  (as  ye 
 *<  fay)  was  little,  and  hard  favoured,  and  ignoble." 
 
 P.  231. 
 
Notes  on  the  Difcourfe  of  Celsus.     267 
 
 P,  231.  ^^  If  the  prophets  (liould  have  foretold,  that 
 *'  the  great  Cod  —  would  ferve,  or  be  fick,  or  die  ;  it 
 <^  behoved  God  to  die,  or  ferve,  or  be  Tick  ;  feeing  it  was 
 <^  foretold ;  that,  dying,  it  might  be  believed  that  he  is 
 *^  God.  But  prophets  would  never  have  foretold  this ; 
 <'  for  it  is  evil  and  unholy,  Therefore  it  is  not  to  be 
 *^  confidered,  whether  it  be  foretold  or  not  foretold,  biit^ 
 <'  if  it  be  a  work  worthy  of  God  and  good?  But  for  the 
 *^  fliameful  and' evil,  though  all  madmen  ihould  appear  to 
 "  foretell  it,  it  is  incredible.  How  then  are  the  things 
 <*  holy  that  were  done  about  him,  as  about  God!  If  thefe 
 *^  things  were  prophefied  of  the  God  over  all,  mufl  then 
 '^  inch  things  be  believed  of  God,  feeing  they  are  foretold?^' 
 
 P.  231.  2^2.  *^  Biaipheming  others  demonflrared  to 
 ''  be  gods,  as  idols ;  but  worihipping  him  who  is  truly 
 *^  more  miferable  than  even  idols  themfelves,  and  not 
 "  yet  an  idol,  but  verily  dead,  and  feeking  a  father 
 *^  like  unto  him.  Truly  for  fuch  deceit  —  wretched 
 "  ye  are  tortured,  and  crucified.  {P.  236.  237.)  — Truly 
 ^'  they  are  manifeftly  convicted,  that  they  worlhip  not 
 "  God,  but  neither  demons,  but  one  that  is  dead.  —  If  tru- 
 ^'  ly  thefe  ferved  no  other  but  one  God,  they  would  per- 
 *'  haps  have  fome  flrong  rea:(on  againft  others;  but  now 
 ^^  they  worlliip  exceifively  him  that  lately  appeared,  and 
 "  withal  think  that  nothing  is  done  wickedly  about  God, 
 ^'  if  aUb  his  fervant  be  ferved.  If  you  Ihould  teach  them, 
 *^  that  this  is  not  his  child  ;  but  that  he  is  indeed  the  Fa- 
 **  ther  of  all,  who  alone  truly  ought  to  be^  worihipped  1 
 *^  they  yet  would  not,  withoHt  him  alfo,  who'*is  their  lead-. 
 *^  er  of  fedition.  And  truly  they  have  called  him  the  Son 
 *'  of  God;  not  becaufe  they  worihip  God  exceedingly,  but 
 *^^  becaufe  they  magnify  him  exceedingly.  —  They  iubfti- 
 *'  tute  another  fuperceleflial  God  his  Father,  concerning 
 *'  whom  they  have  confented  to  worfhip ;  that,  under  pre-. 
 **  tence  of  the  great  God,  they  may  worihip  him  alone, 
 *^  whom  they  fet  up  the  Son  of  man,  whom  they  declare 
 *'  ftronger  and  lord  of  the  ruling  God  :  hence  they  have 
 *^  this  commandment,  Not  to  ferve  two  lords.*' 
 
 From  all  this  that  Qelfus  fays  of  the  belief  of  Chridians 
 concerning  Jefus,  and  of  the  worihip  they  paid  to  him,  as. 
 the  Son  of  God,  and  from  all  his  reafonings  againft  it,  we 
 may  eafily  fee  what  was  the  faith  of  ChriiHans  in  his  time 
 concerning  the  perfon  of  Jefus  Chrill.  It  is  raanifeil  they 
 dillinguiihed  him  from  all  other  men,    calling  him  the 
 
 Ia\  %  ,  Sou 
 
268     Notes   on  the  Difcourfe  of  Celsus. 
 
 Son  of  God  :  for  Celfus  makes  his  Jew  addrefs  him  thus, 
 (p.  198.)  ^'  If  thou  fayefh  this,  that  every  man,  according 
 •^'  to  divine  providence,  becomes  the  Son  of  God  ;  wherein, 
 **  then,  art  thou  diflcrent  from  another?-'  They  diftin- 
 guilhed  him  perfonally  from  all  other  men  by  this  name; 
 cfteeming  him  the  Son  of  God,  or  child  of  God,  in  this 
 way  peculiar  and  proper  to  himfelf,  that  though  he  is 
 really  man,  yet  he  h  not  a  human,  but  a  divine  perfon 
 defcending  from  the  Father,  and  fent  by  him,  taking  that 
 flelh  and  'blood,  or  that  human  foul  and  body,  born  of 
 Mary,  to  be  his  own  Ibul,  and  his  own  body ;  fo  that  this 
 holy  thing  born  of  her,  is  no  other  perfon  but  the  Son 
 of  God  ;  and  therefore  is  called  the  Son  of  God.  On  ac- 
 count of  his  beino-  fent  forth  in  this  manner  from  the  Fa- 
 ther, and  being  thus  made  of  a  woman,  he  was  called  the 
 Angel,  wjien  he  appeared  of  old  to  the  fathers  in  human 
 likenefs,  and  was  worlhipped  by  them ;  and  was  faid  by 
 Chriftians,  according  to  their  fcriptures,  to  have  defcended, 
 and  to  have  been  fent.  When  Celfus  thinks  he  has  de- 
 jnonfirated,  that  neither  God  nor  child  of  God  could  de- 
 fcend,  he  fuppofes  his  adverfaries  in  this  queftion,  being 
 thus  confuted,  as  to  the  defcent  of  God,  or  the  Son  of 
 God  into  man,  m.ight  talk  of  .the  defcent  of  fome  angels, 
 ivhom  he  confiders  as  demons,  as  that  which  they  meant 
 by  the  defcent  of  the  Son  of  God ;  and  he  guards  againft 
 this  fuppofed  evaifon,  by  putting  them  in  mind  of  manifold 
 dcfcents  of  fuch  angels  mentioned  in  their  fcriptures,  and 
 of  their  being  fent,  feverals  of  them,  about  Jeius:  \o  that, 
 if  this  was  their  meaning,  they  could  not  fpeak  confidently 
 r^:ith  themfelves,  of  any  fending  or  defcent  peculiar  and 
 proper  to  him. 
 
 His  reafoning  againft  Chriflians  calling  Jefus  the  Son  of 
 God,  reprefents  them  to  us  as  making  him  as  much,  and 
 ^s  truly  God,  as  the  Son  of  man  is  man ;  even  the  great 
 God,  the  God  over  all,  and  fo  worlhipping  him,  as  they 
 Ti-'ould  not  do  any  thing  but  God !  for  he  rcafons  againft  his 
 defcent  into  man,  as  inconfiftent  with  the  immutability  of 
 God,  and  againll  the  appearance  of  the  man  Jefus,  efpe- 
 cially  as  crucified,  as  utterly  incompatible  with  the  great- 
 jiefs  and  majefly  of  tlic  God  over  all.  And  thus  Celfus 
 plainly  makes  the  fame  very  account  of  the  Chriflians, 
 calling  Jefus  the  Son  of  God,  that  the  Jews  made  of  Jefus, 
 calling  himfelf  fo,  when  they  faid  unto  him,  "  Thou 
 ^^  being   a  man  ^nal^^fl   thyfelf  God/'     But   neither  he, 
 
 noy 
 
Notes  on  the  Difcourfe  .of  Celsus.  ^69 
 
 nor  the  Jews  charged  this  with  the  making  of  more  gods 
 than  one.  Celfus  Ipeaks  alfo  of  the  i'pirit  of  God  fent  into 
 that  human  body;  perhaps  taking  occafion  from  what  ufed 
 to  be  laid  by  Chriftians,  of  the  Spirit  of  God,  or  the  Holy 
 Ghoft  being  united  with  the  man  who  is  the  Son  of  God, 
 and  dwelling  eminently  in  him.  Yet  he  does  not  attempt, 
 upon  this,  to  reprefent  them  as  holding  three  gods.  Their 
 known  dodrine  about  the  time  when  Celfus  wrote,  is  plain- 
 ly fet  forth  by  another  adverfary  cotemporary  with  Celfus. 
 Lucian,  in  his  *  Philopatris,  fays,  *^  The  God  reigning  on 
 ^'  high,  great,  eternal,  heavenly ;  the  Son  of  the  Father ; 
 ^'  the  Spirit  proceeding  from  the  Father ;  one  of  three,  and 
 ^^  three  of  one  ;  eileeni  thou  thefe  to  be  Jovel  think  this 
 *'  to  be  God !'' 
 
 If  Celfus  had  not  this  view  that  Chriflians  liad  from  the 
 
 goipel,  that  the  Son  of  God  took  that  holy  thing  conceived 
 
 by  the  virgin  to  be  his  own  foul  and  his  own  body,  fo  that 
 
 the  man  Jefus  was  no  human  perfon,  nor  any  other  divine 
 
 perfon  but  the  Son  of  God  ;  we  need  not  be  furprifed  at  his 
 
 ignorance  of  that  perfonal  union,  when  we  fee  what  view 
 
 Origen,  the  Chriftian  philofopher,    would  give  us  of  it, 
 
 when  he  explains  it  in  aniwer  to  Celfus.     He  fay?,  fhok  2. 
 
 p.   62.  6^,   64.)  "  Neither  do  we  conceive  the  body   of 
 
 **  Jelbs,  then  leen  and  felt,  to  be  God ;  and  what  lay  I 
 
 <'-the  body!  but  neither  the  foul  of  which  this  is  faid.  My 
 
 '^  foul  is  exceeding  forrovjful  unto  death.     But  likeas,  ac- 
 
 "  cording  to  the  word  of  the  Jews,  he  that  fays,  /  am  the 
 
 *^  Lord,  the  God  of  all  flejh  ;  and  this,  Before  me  tkere  was 
 
 <*  no  other  God,  and  there  Jhall  not  be  after  me,  is  believed 
 
 "  to  be  God,  ufing  as  an  organ  the  foul  and  the  body  of 
 
 "  the  prophet :    yea,   according  to  the  Greeks,  he  that 
 
 "  fays,  /  know  the  number  of  the  fand,  mtd  the  meafure 
 
 *^  of  the  fea,  I  underfland  the  dumb,  and  hear  hifn  that 
 
 «  fpeaks  not,  is  efteemcd  God,  fpeaking  and  being  heard 
 
 <^  through  Pythia!  In  like  manner,  according  to  us,  God 
 
 <'  the  Word,  and  Son  of  the  God  of  all  things,  faid  in 
 
 <'  Jefus  this,  I  am  the  way,  the  truth,  and  the  life ;  and 
 
 *'  this,  /  am  the  door;  and  this,  /  am  the  living  bread 
 
 ^'  which  came  down  from  heaven;    and  if  there  be  any 
 
 *^  other  thing  like  thefe." 
 
 *  If  Lucian  be  not  the  author  of  the  Philopatris,  it  mufl  be 
 inore  ancient.  For  it  feems  to  have  been  written  in  the  time  of 
 Trajan's  wars ;  if  it  was  not  writ  by  Lucian  in  the  time  of  Marcus 
 Antoninus,  when  Gaffiug  overthrew  the  Parthians. 
 
 Accordino; 
 
270     Notes  on  the  Difcourfe  of  Celsxjs- 
 
 According  to  this  account  he  gives  of  the  thing,  Jefus 
 is  no  otherwife  the  Word  or  Son  of  God,  than  as  any  of 
 the  infpired  prophets  was  God,  or  than  as  the  Pythia  was 
 lie  that  fpakc  through  her,  whom  the  Greeks  efteemed 
 God.  But  furely  Celibs  could  not  perceive  this  to  be  the 
 fenfe  that  Chriftians  in  his  time  had  of  the  matter ;  clfe  he 
 would  not  have  charged  them  as  he  does,  with  efteeming 
 Jefus  himfelf  to  be  the  Son  of  God,  and  to  be  God,  and 
 with  worlhipping  him  as  God,  while  they  confefTed  him  a 
 crucified  man. 
 
 Origen  proceeds  thus :  '^  But  that  the  gofpels  know  not 
 ^^  him  that  fays -this  in  Jefus,  I  am  the  way,  and  the  truth, 
 ^^  and  the  life,  to  be  any  thing  circumfcribed,  as  to  be  no 
 *'  way  without  the  foul  and  body  of  Jefus,  is  manifefl, 
 *'  both  from  many,  and  from  the  few  that  we  fubjoin, 
 **  which  are  thus."  Then,  after  quoting  to  this  purpofe, 
 John  i.  20.  and  Matth.  xviii.  20.  and  Matth.  xxviii.  20.  he 
 lays,  —  '^  But  we  fay  thefe  things  not  feparating  the  Son 
 *{  of  God  from  Jefus :  for  the  foul  and  the  body  of  Jefus  is 
 *'  one  with  the  Word  of  God,  efpecially  after  the  cecono- 
 '^  my :  for  if  according  to  the  do^rine  of  Paul,  faying, 
 *'  He  that  is  joined  to  the  Lord  is  one  fpirtt  ;  whoever  un- 
 '^  derftands  what  it  is  to  be  joined  to  the  Lord,  and  he 
 ^'  that  is  joined  to  him  is  one  fpirit  with  the  Lord  ;  how  is 
 *^  not  that,  when  united,  miich  more  divinely  and  grandly 
 ^'  one  with  the  Word  of  God  V 
 
 It  feems  Origen  did  not  mind  this,  that,  befide  the  one- 
 nefs  of  the  Son  of  God  with  the  Father,  as  one  and  the 
 fame  God  with  him,  and  befide  the  perfonal  union  of  that 
 foul  and  body  with  the  Son  of  God,  by  virtue  of  which 
 it  is  called  the  Son  of  God;  the  gofpel  alfo  teaches  us^, 
 that  the  Son  of  God  is  united  likewife  with  the  Father  in 
 his  human  foul  and  body,  by  the  Holy  Ghoft  inhabiting 
 that  foul  and  body  in  the  moft  eminent  manner.  And  like 
 unco  this  union  of  the  man  Chrift  Jefus  with  the  Father,  is 
 the  union  of  his  church  with  him. ;  even  as  he,  by  the  Spiric 
 of  the  Father,  eminently  inhabiting,  and  as  poiTcirmg  his 
 foul  and  body,  is  one  with  the  Fatlier.  But  for  this  union 
 with  the  Father,  Jefus  cannot  be  called  the  Father,  as  he 
 is  called  the  Son  of  God,  nor  can  he  tor  this  be  called  the 
 Holy  Ghoft,  as  he  is,  and  muft,  according  to  the  gofpel, 
 be  called  the  Son  of  God,  and  the  Word  of  God.  Even  as 
 he  that  is  joined  to  the  Lord,  and  is  one  fpirit  with  him,  is 
 not,  for  this,  the  Lord,  and  cannot,  on  this  account,  be 
 
 called 
 
Notes  on  the  Difcourfe  oFCelsus.     ^j\ 
 
 called  the  Lord ;  yea,  nor  the  Spirit  of  the  Lord,  as  the 
 golpcl  taught  Chriftians  to  call,  and  as  Celfus  found  them 
 calling  Jelus  the  Son  of  God,  and  the  Word  of  God,  whom 
 they  accounted  a  divine  perfon,  and  therefore  called  him 
 God.  If,  therefore,  the  Union  of  that  foul  and  body  v;ith 
 the  Word  of  God  be  of  the  fame  kind  with  the  union  of 
 him  with  the  Lord,  who  is  joined  to  him,  and  is  one  fpirit 
 with  him,  (though  much  more  grand  in  the  lame  kind) ; 
 this  will  never  juftify  calling  it  the  Word  of  God,  or  the 
 Son  of  God,  and  fo  God.  For  a  Chriftian,  according  to 
 this,  had  only  fuch  like  reafon  for  calling  Jefus  the  Lord, 
 as  he  had  for  calling  himfelf  the  Lord. 
 
 And  this  brings  to  mind  the  anfwer  that  Origen  gives 
 to  what  Celfus  made  his  Jew  fay  to  Jefus,  (hook  i.  -p.  44.) 
 *^  If  thou  fayeft  this,  that  every  man  accor^ding  to  divine 
 *'  providence,  becomes  the  Son  of  God,  what  then  doffc 
 *^  thou  differ  from  another  f'  His  anfwer  to  this  is,  *^  That 
 '*  every  one  indeed,  who,  as  Paul  names  it,  \?  no  more 
 *'  tutored  by  fear,  but  who  chufes  honefty  for  itfelf,  is 
 *^  the  Son  of  God  ;  but  he  differs  much  and  far  from  every 
 **  one  that  is  called  the  Son  of  God  for  virtue,  who  is  as 
 **  fome  fountain  and  beginning  of  them  that  are  fuch. 
 *^  This  is  what  Paul  fays.  For  ye  have  not  received  the  fpu 
 *'  rit  of  bondage  again  to  fear^  but  ye  have  received  the 
 *'  Spirit  of  adoptiojtf    in  vjhich  ive  cry  Abba,   Father.** 
 
 Though  Origen  -was  a  great  lludent  of  the  fcriptures,  yet 
 it  Jeems  his  philofophy  could  not  let  him  underdand  the 
 New  Telliament,  plainly  (liewing,  that  we  become  the  fons 
 of  God  through  the  relation  the  Son  of  God  condefcend- 
 ed  to  with  us,  in  becoming  partaker  with  us  in  Helh  and 
 blood,  lb  that  he  is  not  athamed  to  call  us  brethren ;  and 
 being  reftored  to  the  favour  of  God  by  the  righteoufnefs 
 his  Son  wrought  for  us,  we  are  reconciled  to  him  as  our 
 Father;  and  the  confidence  his  Spirit  gives  us  of  our  ac- 
 ceptance with  bim  through  his  Son's  righteoufnefs,  fcts  us 
 above  that  bondage  and  fear  they  were  in,  who  lived  un- 
 der the  law  not  yet  fulfilled  by  the  Son  of  God.  How 
 much  and  far  does  this  differ  from  what  the  philofopher 
 fays  of  Jefus  being  the  fprJng  and  beginning  of  fuch  as 
 chufe  virtue,  not  from  fear,  but  for  itfelf,  for  w-hich  he 
 and  they  are  called  fons  of  God,  he  differing  from  them  as 
 the  original  of  this  ! 
 
 But  neither  does  the  Chriftian  philofopher  feem  to  under- 
 Aand  what  Chriftians,  in  the  time  of  Celfus,  believed  of  the 
 
 onenefs 
 
2y2     Notes  on  the  Difcourfc  of  Celsus. 
 
 onenefs  of  the  Son  with  the  Father  as  God,  when  they 
 looked  on  him  as  fent  forth  from  the  Father,  made  of  a 
 woman,  made  under  the  law,  and  as  ferving  him  in  his  foul 
 and  body,  and  yet  worlhipped  him  as  not  another  God^j 
 but  as  one  and  the  fame  God  with  him :  for  they  would 
 not  ferve  two  gods.  For  he  fays,  upon  this  onenefs  with 
 the  Father,  (book  8.  p.  385.  386.),  ''  If  Celfus  had  under- 
 **  flood  this,  /  and  the  Father  are  one;  and  "that  laid  in 
 **  prayer  by  the  Son  of  God,  in  this.  As  I  and  thou  are 
 ^^  one,  he  would  not  have  thought  that  we  ferve  alfo  an- 
 *'  other  befides  the  God  over  all ;  for  he  fays.  The  Father  is 
 ^«  m  me,  and  I  in  the  Father,  Bat  if  any  ihould  be  difturb* 
 "  ed  by  thefe  things,  left  perhaps  we  go  over  to  them 
 '*  who  deny  the  Father  and  the  Son  to  be  two  perions  *% 
 <*  let  him  know  this,  There  ivas  one  heart  and  foul  of  all 
 *'  them  that  believed,  that  he  may  behold  this,  I  and  the 
 **  Father  are  one.  We  therefore  ferve  one  God,  as  we  have 
 *'  interpreted,  the  Father  and  the  Son;  and  the  word  that 
 <*  is  againft  others,  abides  firm  to  us :  and  we  do  not  ex- 
 <^  cellively  worfnip  him  that  lately  appeared  as  not  being  be* 
 *^  fore  ;  for  we  believe  him  faying.  Before  Abraham  vjas 
 *'  I  am,  and  faying,  /  am  the  truth.  And  none  of  us  is 
 "  fo  ftupid  as  to  think,  that  the  fubftance  of  the  truth 
 *^  was  not  before  the  times  of  the  appearance  of  ChrilL 
 <^  Therefore  we  worlhip  the  Father  of  the  truths  and  the 
 <*  Son  the  truth  ;  being  two  things  in  fubfiftence,  but  one 
 '<  in  famenefs  of  mind,  and  in  fymphony,  and  in  identity  of 
 *'  will,  fo  that  he  who  hath  feen  the  Son,  (being  the  bright- 
 *'  nefs  of  the  glory  and  exprefs  image  of  the  perfon  of  God) ^ 
 <^  hath  feen  God  in  him,  being  the  irtiage  of  God. 
 
 Thus  he  makes  the  onenefs  of  the  Father  and  the  Son^ 
 as  the  objed  of  worlhip,  to  be  of  the  fame  kind  with  the 
 onenefs  among  them  that  believe,  being  of  one  heart  and 
 of  one  foul ;  which,  though  it  be  in  the  higheft  degree,  can 
 never  make  them  one  God,  can  never  make  them  the  ob- 
 jc6l  of  their  woriliip  who  worihip  none  but  one  God..  And 
 fo  he  makes  void  the  true  onenefs  of  the  Son  with  the  Fa- 
 ther, as  well  as  the  onenefs  of  Jefus  with  the  Son,  ftu- 
 dying  to  illuftrate,  by  other  things,  thofe  to  which  there  is 
 nothing  that  can  be  compared  or  be  any  way  equah 
 
 Nor  is  -his  account  of  the  worlhip  paid  to  the  Son  of 
 
 *  Jrro^ccrriic. It  is  hard  to  tell  whether  Origcn,  in  this  paflage, 
 
 means  by  this  word  peifons  or  fubllances. 
 
 God 
 
Notes  on   the  Difcourfe  of  Celsus.     273 
 
 God  difagreeable  to  this  explication  of  his  oneneis  ^vith  tlie 
 Father  :  for  he  goes  on,  in  the  fame  paflage,  to  anfwe;-  Cel- 
 fus  in  this  manner,  *^  Then  he  thinks  it  follows  to  us,  from 
 '*  our  ferving  with  God  his  Son,  that,  according  to  us  alfo, 
 ^^  not  God  only,  but  alfo  his  fcrvants  (hould  be  fcrved.  If 
 ^'  indeed  then  he  underilands  them  that  are  truly  fervants 
 ^^  of  God,  after  the  only  begotten  of  God,  Gabriel  and 
 *'  Michael,  and  the  reft  of  the  -angels,  archangels,  and  had 
 ^*  faid  that  thefe  {liould  be  ferved  ;  perhaps  purging  whan 
 *^  he  {ignifies  concerning  ferving  and  the  aclions  of  the 
 *'  ftTver,  we  would  iay  on  the  head,  as  difcouriing  of 
 "  fuch,  what  things  we  have  attained  to  underftand  of 
 ^^  them.  But  now  eftecming  the  demons  woriliipped  by 
 ''  the  nations,  fervants  ;  he  draws  not  us  by  the  conlc- 
 '*•  quence  which  is  concerning  the  ferving  of  fuch  whom 
 *^  the  word  manifefts  the  fervants  of  the  wicked,  and  the 
 ^*  prince  of  this  world,  drawing  away  from  God  whom  he 
 *^  can.  So  then  we  decline  not  to  worlhip  and  ferve  all 
 ^'  fcrvants  whom  other  men  worlhip  ;  for  if  we  had  learn- 
 *^  ed  them  to  be  fervants  of  the  God  over  all,  we  would 
 *^  not  fay  they  are  demons.  Bat  we  worfiiip  one  God  and 
 his  one  Son,  and  Word,  and  Image,  with  fupplications 
 and  praifes,  as  we  are  able,  offering  prayers  to  the  God 
 ^^  of  all  things,  through  his  only  begotten,  to  whom  we 
 firfl  offer  them,  counting  him  Worthy,  being  the  propi- 
 tiation for  our  fins,  to  offer,  as  high  priel^,  both  our 
 prayers  and  facrifices  and  interceffions  to  the  God  over 
 *'  all.  Our  faith  therefore  is  concerning  God,  by  his  Son 
 **  confirming  it  in  us;  and  Celfus  has  not  any  fedition. 
 "  of  ours  to  (hew  concerning  the  Son  of  Cod.  And 
 *^  indeed  we  worlhip  the  Father,  admiring  his  Son,  the 
 *'  Word,  and  IVifdomy  and  Truth,  and  Kighteoufnefsy  and 
 '•'  all  things  which  we  liave  learned  the  Son  of  God  to 
 ^^  be,  even  fo,  and  the  begotten  of  fuch  a  Father." 
 
 What  fort  of  -^-orlhip  and  lervice  may  this  be  that  Ori- 
 gen  would  allow  to  archangels,  the  fervants  of  God  in  or- 
 der after  the  only  begotte"n  of  God  ?  Is  it  the  fame  kind 
 of  fervice  that  he  would  do  firil  to  him,  the  chief  fervant, 
 and  to  them  next  fervants  after  him  ?  The  Son  of  God 
 ■was  made  a  little  lower  than  the  angels,  in  becoming  the 
 Son  of  man  to  ierve.  For  lie  that  was  in  the  form  of  God 
 took  on  liim  the  form  of  a  fervant,  being  made  in  the 
 likenefs  of  men  ;  and  being  found  in  falhion  as  a  man,  lie 
 humbled  hirnfelf,  and  became  obedient  to  the  death  of  tli-;^ 
 Vql,  111.  M  lu  crofs> 
 
274     Notes  on  the  Difcourfe  of  Celsus, 
 
 crofs.  This  is  the  fervice  he  did  in  his  foul  and  body, 
 wherein  being  glorioufly  rewarded  for  his  fervice,  he  is  de- 
 monlirated  to  be  the  Son  of  God,  appearing  no  more  in 
 the  weaknefs  of  the  fleih,  but  in  the  power  of  an  endlefs 
 life  ;  and  fo  is  worihipped  as  God  by  angels  and  men. 
 Eut  Origen  makes  him  a  fervant  as  he  was  before  the  arch- 
 angels, and  fo  to  be  worihipped,  as  they  perhaps  may  alfo 
 be  after  him.  And  the  worlliip  he  allows  to  him  is  the  of- 
 fering of  our  prayers  to  him  firft,  as  the  high  prieff,  that 
 he  may  offer  them  to  the  God  over  all ;  which  is  his 
 fenfe  of  our  accefs  to  the  Father  through  him.  But  as 
 there  is  no  inftance  in  the  New  Teflament  of  any  fuch  ad- 
 drefs  to  him,  (though  we  have  feveral  inflances  of  folemn 
 prayer  to  him,  as  Ads  vii.  59.  60.  and  2  Cor.  xii.  8. 
 9.  and  a  reprefentaion  of  folemn  worihip  and  adoration 
 paid  to  him,  the  propiiiation  for  our  fms,  by  angels  and 
 men,  Rev.  v.  8. — 13.);  fo  neither  does  Celfus  take  any  no- 
 tice of  this  way  of  addreffing  him  in  prayers  among  the 
 Chriftians  in  his  time,  for  he  reafons  againfl  them,  as  ho- 
 nouring him  even  as  they  honoured  the  Father  which  fent 
 ])im  ;  for  this  they  did,  according  to  the  fcripture,  when 
 
 they  afked  the  Father  in  his  name. Celfus,  charging 
 
 them  with  worlhipping  him  even  as  the  Father,  tacitly  ac- 
 knowledges, that  fo  they  might,  if  he  were  the  Son  of 
 God  as  they  believed  him  to  be,  when  he  fays,  *'  If  you 
 *^  would  teach  them,  that  this  is  not  his  child,  but  that  he 
 *^  is  indeed  the  Father  of  all,  who  alone  truly  ought  to  be 
 *'  worihipped  ;  they  yet  would  not  without  him  alfo,  who 
 **  is  their  leader  of  fedition.  And  indeed  they  have  na- 
 '*  med  him  God*s  Son,  not  becaufe  they  wordiip  God  ex-. 
 "  ceedingly,  but  becaufe  they  magnify  him  exceeding- 
 
 To  this  Origen,  applying  to  him  the  words  of  Heb.  i.  3,, 
 and  Wifd.  vii.  26.  gives  this  reply,  —  '*  We  know,  that  he* 
 ^'  is  Son  from  him,  and  he  is  his  Father.  And  there  is 
 *'  nothing  improper  in  the  word,  nor  incongruous  to  God, 
 "  fubftituting  fuch  an  only  begotten  ion.  And  none  could 
 '*  perfuade  us,  that  fuch  an  one  is  not  the  Son  of  the  un- 
 *'  begotten  God  and  Father." 
 
 This  is  new  ilyle  *'.  This  difliniflion,  of  a  begotten  and  an 
 unbegotten  God,  is  foreign  to  the  fcripture.  And  we  cannot 
 
 *  N'en.v  witli  refpecfl:  to  the  fcripture  ;  for  Juflin  Martyr  ufed  it  be- 
 fore, and  perhaps  Origen  borrowed  it  from  him. 
 
 learn. 
 
Notes  on  the  f)ifcourfe  oFCelsus.     2j^ 
 
 Jearn,  from  what  Celfus  writes,  that  the  Chriftians  in  his 
 time  knew  any  thing  of  it ;  for,  according  to  him  and  Lu- 
 cian,  ^they  believed  the  Father  and  the  Son,  though  the 
 one  was  not  the  oiher,  yet  to  be  one  and  the  fame  moil 
 high  God. 
 
 Origen  proceeds :  *'  And  we  fay,  that  he  is  the  Son  of 
 *<  God;  but  of  God  whom  (if  the  fayings  of  Celfus  muft 
 *'  be  followed)  we  worlbip  exceedingly,  and  we  acknow- 
 **  ledge  his  Son  exceedingly  magnified  by  the  Father. 
 *^  But  let  it  be,  that  fome,  as  among  the  multitude  of  be- 
 *^  lievers,  and  taking  a  different  way  of  fpeaking  for  ralh- 
 "  nefs,  fuppofe  that  the  Saviour  is  the  God  over  all ;  hue 
 *^  furely  nothing  fuch,  we  who  believe  him,  faying.  The 
 **  Father,  who  fent  me,  is  greater  than  I." 
 
 Following  the  fayings  of  Cellu?,  he  changes  them  :  for 
 whereas  Celfus  had  faid,  they  magnified  him  exceedingly, 
 Origen  fays,  they  acknowledged  him  exceedingly  magni- 
 fied by  the  Father.  And  differing  from  thofe,  among  the 
 multitude  of  believers,  whom  he  acciifes  of  rathnefs  (not 
 herefy)  for  calling  the  Saviour  God  over  all ;  he  differs  as 
 much  from  Paul's  way  ot  fpeaking,  as  from  theirs  who  be- 
 lieved him,  faying,  Chriji  ij  God  over  all,  blejj^ed  for  ever. 
 They  who  followed  Paul  in  this  way  of  fpeaking,  believed 
 (as  well  as  Origen)  him  who  took  the  form  of  a  iervant, 
 faying  of  himfelf,  as  in  that  form  ferving  the  Father,  and 
 receiving  of  him  the  reward  of  that  fervice,  My  Father  is 
 greater  than  I ;  but  this  did  not  hinder  them  (as  it  did 
 Origen)  from  believing  his  being  in  the  form  of  God,  and, 
 in  that  form,  his  being  no  lefs  than  the  Father,  as  having 
 the  fame  Godhead  with  him  :  for  thus  did  they  underhand 
 him  faying,  My  Father  and  I  are  one ;  even  as  did  the  Jews, 
 to  whom  he  fpake  it,  faying  to  him  upon  it,  T^hoii  he'in^  a 
 iimrt  makejt  thyfelf  God.  And  the  great  fault  that  CelTus 
 hnds  with  the  Chriflians  in  his  time,  is  their  believing  this* 
 But  Origen  did  not  believe  him,  even  as  in  the  form  of 
 God,  to  be  equal  with  the  Father,  or  that  he  called  God  his 
 Father  J  making  himjelf  equal  ivith  God:  for  in  the  highefl 
 refped  he  has  to  him,  as  one  with  the  Father,  he  accoun[s 
 him  a  lefTer  than  the  Father,  and  will  not  allow  him  to  be 
 called  God  over  all.  Alius,  therefore,  was  not  tlie  firfc  that 
 broached  this  do6lrine  that  now  goes  under  his  name.  The 
 fchool  of  Alexandria  produced  it;  and  it  came  of  philofo- 
 phy,  pretending  to  explain  ti?e  word  of  faith  ;  not  of  the 
 fcriptures  fetting  forth  that  word  in  the  m-oll  iimple  man- 
 M  ma  ner. 
 
276     Notes  on  the  Difcourfe  of  Celsus. 
 
 ner.  And  fuch  was  the  effe(5t  of  philofophy  and  fchool- 
 learning  in  the  profellion  of  Chriftianity,  from  the  beg' n- 
 iiing  of  its  connexion  with  it.  Yea,  even  they  who  fouglit 
 to  explain  and  defend  the  apoftolic  dodrine  philofophical- 
 ly,  loft  the  primitive  fimplicity  and  power  of  it,  turning 
 afide  to  vain  jangling  and  ftrifes  of  words.  The  ancient 
 faith  of  the  Son  of  God  and  philofophy  may  be  bettet 
 viewed,  in  their  proper  native  oppofition,  from  the  writings 
 of  Celfus,  than  from  any  theological  difputes,  where  they 
 are  confounded  and  blended  together. 
 
 NOTES  on  ,the  true  Difcourfe  of  Celfus,  torn.  i. 
 
 fed.  I. 
 
 NOTE      I. 
 
 P.  197.  Put  away  by  her  hupand^  hy  trade  a  carpen- 
 
 ter,  convided  of  having  committed  adultery,  being  deflovjer- 
 ed  hv  foine  foldier  "VJhofe  name  vjas  Panthera. 
 
 Celfus  makes  his  Jew  tell  this  ftory.  But  the  Jews  had 
 rothinir  like  this  to  tell  in  the  time  of  Jefus,  when  they 
 j'aid,  JVhence  hath  this  man  this  vjifdoni,  and  thefe  fnighiy 
 vjorks  P  Is  not  this  the  carpenter'' s  fon  P  Is  not  his  mother 
 called  MarVy  and  his  brethren  James,  and  Jofes,  and  Simon, 
 and  Judas  P  and  his  fifters,  are  they  not  all  with  us  P  IV hence 
 hath  this  man  all  thefe  things  P  and  were  amended  in  him  ; 
 and  when  they  laid,-  Is  not  this  Jefus  the  fon  of  Jofeph, 
 ivhofe  father  and  mother  we  know  P  Hovj  is  it  then  that  he 
 faith  J  I  came  down  from  heaven  P  At  tliat  time  they  were 
 firmly  perfuaded  he  was  begotten  by  Joieph  the  carpentei', 
 V\t  hulband  of  Mary  ;  but,  in  exprefs  contraditflion  to  that 
 j^n'ou  id  of  offence  at  his  high  pretences,  it  feems  they  had 
 framed  this  llory,  and  puhUihed  it  about  the  time  when 
 Celfus  wrote:  for  Juftin  Martyr,  who  wrote  his  dialogue 
 with  the  Jews  not  loag  before,  had  heard  nothing  of  it. 
 Celfus  gives  no  voucher  for  this  ftory,  but  his  Jew  whom 
 lie  perfouates,  and  makes  fay  many  things  he  did  not  be- 
 lieve, and  fome  things  not  very  coniiftently  with  himfelf. 
 The  ftory  of  the  carpenter  putting  away  the  mother  of 
 lefu.s,  and  of  his  fcrving  and  learning  magic  in  Egypt,  will 
 LOt  agree  with  '*  transporting  hini  yet  an  infant  into  Egypt, 
 ^'  whither  the  angel  bade  him  and  thofe  of  his  family  ilee." 
 Nor  will  this  ftory  tell  confidently  with  svhat  is  fiid  by 
 
 ■    this 
 
Note^  on  the  Difcourfe  of  Celsus.     277 
 
 this  Jew  in  the  condufion  of  his  difcourfe  to  the  followers 
 of  Jefus :  '^  From  your  own  fcriptures  then  ye  have  thefe 
 **  thiDf2;s,  for  which  we  make  ule  of  no  other  witnefs :  for 
 <^  ye  fall  in  your  own  fnare."  Surely  the  fhory  of  Panthera 
 came  not  from  their  own  fcriptures.  But  it  appears  to  have 
 been  forged  after  the  New  Teftament  was  written,  and  read 
 by  the  jews  :  for  it  proceeds  upon  what  is  written  in  the 
 gofpel,  of  Mary's  efpoufal  to  the  carpenter,  and  of  his  bein^^ 
 minded  to  put  her  away  privily,  when  ilie  was  found  with 
 child,  before  they  came  together  ;  even  as  what  is  told  of 
 Jefus  ferving  for  hire  in  Egypt,  and  there  learning  magic, 
 is  built  upon  the  gofpel-hiftory,  of  the  flight  into  Egypt, 
 cutting  off  his  return  from  thence  to  Nazareth,  yet  a  child. 
 And  fuch  likewile  is  that  Jewilh  fable,  in  their  book  called 
 The  gemr-ation  of  Jefus,  where  this  flory  of  Panthera  is 
 told,  and  the  miracles  of  Jefus  imputed  to  Ibme  mighty 
 power  in  the  name  Jehovah,  which  he  flole  out  of  the 
 temple.  The  name  Panthera,  in  this  Jewilh  iidion,  is  not 
 a  Hebrew  or  Syriac  word,  but  the  Greek  Panther  ;  and  from 
 it  ibme  Rabbi  took  occafion  to  compare  Jefus  to  a  leopard 
 begot  betwixt  a  panther  and  a  lionefs,  as  being  begot 
 by  a  Greek  foldier  on  a  Hebrew  woman.  In  making  this 
 fiction,  they  might  poffibly  have  coined  a  name  to  this 
 imaginary  adulterer  out  of  Parthenos,  the  Greek  word  for  a 
 virgin  ufed  in  the  gofpcls.  It  was  eafy  to  turn  this  word 
 into  Panthera-,  and  fo  they  could  tell  the  name  of  their 
 dellowerer  of  the  virgin.  But  they  alio  tell  his  occupation  : 
 He  was  a  loldier;  for  what  they  make  him  do  was  not  im- 
 proper for  one  of  that  cMling. 
 
 NOTE        II. 
 
 _  P.  197.  —  What  witnefs  worthy  of  credit  faw  this  vifnnP 
 or  who  heard  the  voice  from  heaven  adopting  thee  the  Son 
 of  God,  but  that  thou  fayeji,  and  adduce}}  fome  one  of  thoje 
 ^:unif])ed  with  thee  P 
 
 When  Celfus  made  his  Jew  talk  thus  of  John  Baptifl,  and 
 his  teftimony  to  Jelus,  he  was  not  reflecting,  that  this  fame 
 witnefs  was  one  held  in  the  greateft  veneration  by  the 
 Jews.  Priells  and  LeviLes  were  lent  to  him  from  ]erui!iiem, 
 to  inquire  at  him  if  he  was  the  Meifiah,  or"that  great 
 })rophet  foretold  by  Moies.  And  the  chief  priefrs  and  el- 
 ders durll  not  deny  to  Jefus,  that  Jiis  baptifm  was  from  lica- 
 vcu;  for  fear  of  being  iloned  by  the  people,  who  were  all 
 
 perfuaded 
 
278     Note5  on  the  Difcourfe  of  Celsus. 
 
 perfuaded  thai;  he  was  a  prophet  indeed.  Yea,  the  efteein 
 that  the  Jews  had  of  him,  is  attefted  by  Jofephus  the  Jewiih 
 hiftoiian,  in  this  manner,  (Antiq.book  iZ.cbap.^,)-.  '^  Now, 
 "  many  of  the  Jews  were  of  opinion,  that  Herod  had 
 **  met  with  this  defeat,  as  a  juil:  judgment  of  God  for  ha- 
 *'  ving  (lain  John,  firnamed  the  Baptift  .•  for  he  had  put 
 *'  this  good  man  to  death,  who  only  excited  the  Jews  to  the 
 "  pradice  of  virtue,  admonifliing  them  to  live  juft  towards 
 **  one  another,  pious  towards  God,  and  to  be  baptized  ; 
 *'  telling  them,  that  baptifm  would  be  acceptable  to  God, 
 **  not  by  abflaining  from  this  or  that  particular  fin,  but 
 *^  by  an  habitual  purity  of  mind,  as  well  as  of  body.  Great 
 "  numbers  flocked  from  every  where  to  him,  greatly  de- 
 "  lighted  with  his  difcourfes;  which  made  Herod  afraid, 
 *^  left  the  great  authority  of  this  man  ihould  draw  his  fub- 
 *^  jefts  to  a  revolt :  for  he  faw,  that  they  all  implicitly 
 "  did  what  he  commanded  them ;  therefore  he  thought  it 
 **  more  fafe  to  prevent  a  growing  mifchief,  by  putting 
 "  him  to  death,  than  to  allow  him  opportunity  to  raife 
 "  any  commotion  o^  which  he  might  afterwards  repent. 
 *'  On  this  fufpicion  Herod  fent  him  away  bound  to  the 
 *'  caftle  of  Macheron,  whereof  we  have  fpoken  hereto- 
 "  fore,  and  there  he  was  put  10  death.  And  the  Jews  re- 
 *'  mained  perfuaded,  that  Herod's  army  received  this  de- 
 "  feat,  for  the  deflrudlion  of  this  juft  man."  If  CeHus 
 had  confidered  this,  he  would  never  have  made  his  Jew 
 fpeak  of  John  as  a  man  worthy  of  no  credit,  and  as  one 
 juflly  put  to  death;  whole  teflimony  therefore  was  not  to 
 be  regarded. 
 
 But  while  Celfus  makes  fo  little  of  John's  teflimony  to 
 Jefus,  and  turns  off  this  evidence  {o  very  lightly  ;  we  may 
 yet  find  fomething  about  this  fame  John  Baptill  and  his 
 miniftry  worthy  of  our  attention.  The  good  news  of  the 
 accompliihment  of  the  prophecies  concerning  the  Meffiah 
 in  Jefus,  began  to  be  told  in  the  preaching  of  John,  who 
 faid,  the  defign  of  his  coming  baptizing  with  water,  was 
 that  he  Jhoidd  be  made  manifeft  to  Jfrael.  He  teflified  of 
 Jefus,  faying,  I  hievj  him  not;  but  he  that  jent  me  to  bapiize 
 ivith  water,  the  fame  faid  unto  me.  Upon  wbovi  thou  fait 
 fee  the  Spirit  defending  and  retiiaining  on  hijn,  the  fame 
 is  he  which  baptizeth  with  the  Holy  Ghoji.  And  I  fnv  and 
 bare  record,  that  this  is  the  Son  of  God.  The  miniftry  of 
 John  was  foretold  by  the  prophets;  and  the  prophecies 
 concerning  him,  as  the  mciren^cr  fent  before  the  face  of 
 
 the 
 
Notes  on  the  Difcourfe  ofCsLsus.     279 
 
 the  MefHah,  and  the  preparer  of  his  way,  fet  forth  the  Me/fiah 
 as  the  Lord  God,  even  as  John  teflified  of  him.  And  as  the 
 evidence  of  Jef'us  being  the  Chrifi:,  and  the  Son  of  God, 
 began  at  the  baptifm  of  John,  he  prophefied  that  it  fhould 
 be  completed  by  his  baptizing  with  the  Holy  Ghoft,  and 
 with  fire.  And  when  Jefus  fulfilled  this  prophecy  on  the 
 day  of  Pentecoft,  pouring  down  the  Holy  Ghoft  with  fire 
 on  his  difciples,  as  he  promifed  to  them  before  his  afcen- 
 fion,  according  to  the  prediction  of  John  ;  he  then  finifli- 
 ed  the  proof  of  his  being  the  fame  that  John  teflified  of 
 him  according  to  the  prophets  ;  and  this  to  the  conviftiou 
 of  thoufands  of  thofe  fame  Jews  that  had  thought  him 
 worthy  of  death  for  calling  himfelf  the  Son  of  God. 
 
 When  John  Baptift  telHfied  of  Jefus,  as  the  Mefiiak 
 foretold  by  the  prophets,  he  fet  that  Mefiiah  in  a  view 
 very  oppolitc  to  the  expeftation  of  the  Jews  that  had  beeti 
 railed  by  a  falfe  interpretation  of  the  prophecies  prevail- 
 ing amongft  them  at  that  time." 
 
 For,  jjf,  Though  Celfus  fuppofes  the  Jews  believing 
 that  their  Meffiah,  yet  to  come,  was  to  be  the  Son  of  God 
 ^efcending  into  man  ;  yet  it  cannot  appear  that  they  look- 
 ed on  their  Meffiah  as  God.  But  John,  pointing  out  Jefus 
 as  the  Mefliah,  bare  teflimony  that  this  is  the  Son  of  God, 
 faying,  he  was  not  worthy  to  unloofe  his  (lioes  ratchet, 
 v;ho,  coming  after  him,  is  preferred  before  him,  becaufe 
 he  was  before  him  ;  and  that  he  came  from  above,  and  was 
 above  all,  &c, 
 
 2.  The  Jews,  as  Celfus  obferved,  were  looking  for  the 
 Mefiiah  foretold  by  the  prophets,  as  a  great  earthly  mo- 
 narch, or,  in  his  words;  ^*  a  great  and  miglity  Lord  of  the 
 whole  earth,  and  of  all  nations  and  armies ;''  but  in  oppo- 
 fition  to  this,  John  declared  his  kingdom  to  be  the  king- 
 dom of  heaven,  according  to  the  prophets,  faying,  the 
 kingdom  of  that/oy  of  David  ^\ou\d  be  eftabliihed  for  e- 
 ver  before  him,  after  his  days  on  earth  were  fulfilled  ;  that 
 he  would  be  enthroned  on  the  right  hand  of  God,  to  rule 
 in  the  midil  of  his  enemies,  by  his  power  from  thence,  in 
 the  day  of  his  grace;  till  his  enemies  Ihould  be  made  his 
 footftool,  in  the  day  of  his  wrath.  And  whereas  the  Jews 
 expected  a  Jewiih  kingdom  and  empire,  John  proclamied 
 accefs  to  the  McfHah's  kingdom,  by  repentance  and  re- 
 mifiion,  for  any  fort  of  men,  even  thofe  accounted  the 
 mod  unfit  for  it,  and  no  admittance  into  that  kingdom  o- 
 
 therwife, 
 
2§o      Notes  on  the  Difcourfe  of  Celsus. 
 
 therwife,  even  for  thoie  accounted  the  moft  fit  for  ir,  ant! 
 the  moft  worthy  of  the  Jewifli  nation. 
 
 3.  The  Mefliah  expected  by  the  Jews  might  be  a  great 
 prophet  teaching  them  how  to  make  themlelves  righteous 
 by  the  deeds  01  the  law.  and  promoting  the  righteoiifnefs 
 of  the  law,  by  all  the  power  of  his  kingdom ;  as  we  fee 
 the  multitude  fed  with  the  loaves,  accounting  Jcfiis  thac 
 great  prophet'  that  lliould  come  into  the  world,  and  ready 
 ro  take  him  by  force  to  make  him  king,  when  he  fpake 
 10  them  of  eternal  life,  afking  him,  JVhat  Pinll  vje  do, 
 that  lue  might  vwrk  the  works  of  God  ?  And  CelUis  makes 
 his  Jew  fay,  ^'  He  will  come  the  judge  of  the  pious,  and 
 '^  the  punilher  of  the  unjuft."  But,  as  Jefus  told  the  mul- 
 titude, that  he  came  down  from  heaven  to  give  his  llelh 
 and  blood  for  the  life  of  the  world  ;  fo  John  the  Baptift, 
 pointing  ont  Jefus  as  the  man,  who,  coming  after  him,  is 
 preferred  before  him,  becaufe  he  was  before  hini,  faid. 
 Behold  the  Lamb  of  God,  that  t.iketh  away  the  fin  of  the 
 world  \  and  this  he  faid  according  to  that  prophecy  of  Ab- 
 raham, the  father  of  the  faithful,  God  will  provide  him- 
 felf  a  lamb  for  a  burnt- offering.  The  Mediah  of  John  Bap- 
 tirt,  far  from  being  a  great  earthly  prince,  and  mighty 
 patron  of  fclf-rjghteoufnefs,  was  a  man,  no  lefs  a  perfon 
 indeed  than  the  Son  of  God,  but  fent  to  bear  the  punil!>- 
 ment  of  fm  for  finners,  and  fo  to  take  away  fm  by  the 
 iacrifice  of  himfelf ;  and  in  place  of  the  deliverances  the 
 Jews  expected  by  their  Meffiah,  the  deliverance  that  comes 
 by  the  Mefiiah  of  John  Baptift,  is  eternal  falvation  by  the 
 reniifjion  of  fins.  Nor  is  this  beneiic  of  the  Meiiiah  any 
 way  confined  to  the  Jewilh.  nation,  but  it  extends  to  the 
 'U'bole  world  ;  for  this  Lamb  redeems  his  church,  his 
 kingdom,  by  his  own  blood,  out  of  every  kindred,  and 
 tongue,  and  people,  ajtd  nation,  without  ditference;  and  lo 
 the  blclfmg  promifed  to  Abraham  comes  upon  all  nations 
 through  his  feed,  redeeming  them  fram  the  curfe  of  tha 
 iaw,  by  being  nude  a  curfe  for  them. 
 
 xN    O    T    E        III. 
 
 VigQ  193.  and  199. — r/hat  haft  thou  fiiewed  jis  egre- 
 gious or  wonderful  in  word  or  deed,  though  called  upon  in 
 'the  temple  to  fl^ev)  thy  felf  the  child  of  God  by  fome  manifcft 
 fi\y,n?  SuppQjing  to  Oe  true  as  many  things  as  are  written 
 C'jr.cernitig  healings  and  the  refurreCiion,  or  concerning  a 
 
 je-vjt 
 
Notes  on  the  Difcourfe  of  Celsus.      2^1 
 
 femj  loaves  feeding  many,  of  which  many  fmgments  vjcre 
 left  ;  or  as  many  other  things  as  the  difciples,  fpeckwy 
 7narvelloiiflyy  have  narrated  ;  comef  let  lis  beiuve  thefe  to  l)e 
 vjr ought  by  thee  ;  they  are  of  the  fame  kind  with  the  wuiks 
 of  inchanters,  as  promifing  more  wonderful  things y  and  with 
 the  things  performed  by  them  that  have  learned  from  the 
 Egyptians,  giving  for  a  little  tJioney,  in  the  nndjt  oj  the  mar- 
 kets,  the  grand  things  they  have  learned,  and  expelling  de- 
 mons from  men,  and  blowing  off  difeafes,  and  calling  up  iije 
 fouls  of  heroes i  yea,  fiewing  Jitmptuous  flippers  and  tables, 
 and  meats  differently  dreffed,  that  are  riot ;  and  as  animals 
 moving,  not  being  truly  animals,  but  to  the  fancy  appearing 
 fuch.  Becaufe  they  do  thefe  things,  are  we  therefore  to  be- 
 lieve  them  to  be  the  fons  of  God  F  or  fmuld  it  not  rather  be 
 /aid,  that  thefe  are  the  arts  of  wicked  and  unhappy  men  F 
 
 Here    Cellus    makes    his    Jew   treat  the  divine   woiks 
 ^vrought  by  Jefus,  much  the  iame  way  as  he  did  tiie  teRi- 
 mony  of  John  Baptifl,  comparing  the  healings  to  the  work 
 of  charms;  the  raifing  of  the  dead,  to  calling  up  the  ghofts 
 of  heroes;  and  ihe  feeding  of  thouiands  with  a  few  loaves, 
 to  the  making  appearances  of  feafls,  and  of  moving  ani- 
 mals to  the  fancy  only  ;  as  if  it  were  pollihle  for  one,   liip- 
 pofmg  what  the  dilciples  wriie  of  the  works  of  jefus  to  he 
 true,  to  believe  them  to  be  of  the  fame  nature  With  thefe. 
 The  account  of  thefe  works  given  by  the  difcjples,  mani- 
 fefily  excludes  all  fufpicion  of  charming,   or  juggling,  or 
 magical  arts  whatfoever.     And  the  miracles  of  Jefus  were. 
 fo  manifcft  to  the  Jewilh  nation,  that  they  have  not  been 
 able  to  this  day  to  deny  them;    for  even  in  their| fable, 
 publiflied  under  the  title  of  The  book  of  the  generation  of 
 Jefus,  afcribing  his  miracles  to  fome  great  eilicacy  in  the 
 name  Jehovah,  as  a  moft  powerful  amulet  ftolen  by  hiui 
 out  of  the  temple,    they  plainly  acknowledge  his  work- 
 ing miracles,  and  particularly    his  raifing    one   fropxi   the 
 dead,  and  curing  a  leper.     Nor  could  Celfus  venture  la 
 make  his  Jew  deny  the  works  of  Jefus,  narrated  by  his  di- 
 ciples,    when   he    imputed    them   to   the   arts   that   were 
 learned  from  the  Egyptians.     But,  ihewing  the  utmoft  ef- 
 fects of  thefe  arts,  and  comparing  them  with  the  works  of 
 Jefus,    even   what   he   fays  in  the   comparilbn,  evidently 
 fiiews  them  to  be  of  a  quite  different  nature. 
 
 Jefus  refuted  the  Jews  afking  of  him  fame  miraculous 
 flgn  of  that  temporal  deliverance  and  kingdom  of  this 
 world  which  they  were  e.\peding  by  the  Mefliah,  like  the 
 
 Vol.  Ill,         '  N  n   '  %n<i 
 
jS*     Notes  on  the  Difcourfe  of  Celsus, 
 
 figns  wrought  at  theii:  deliverance  from  the  Egyptian  ban* 
 dage,  and  lettlement  as  a  free  nation  in  Canaan's  land,  by 
 cutiing  off  the  Canaanites.  He  would  (hew  them  no  fuch 
 fig".  ;  but  he  manifelled  himfelf  the  Sqn  of  God  by  works 
 no  \ch  divine,  miraculous  Hgns  of  his  heavenly  kingdom, 
 and  of  that  eternal  falvation  which  he  called  finners  to  ex- 
 pect from  him.  The  blind  received  their  fight,  the  lame 
 walked,  the  lepers  were  cleanfed,  the  deaf  heard,  and  the 
 dead  were  railed  up  by  him,  even  as  the  prophets  had 
 foretold  of  him.  And  the  Jew  of  Celfus  would  make  all 
 this,  and  every  other  miracle  he  did,  pafs  for  cures  wrought 
 by  charrhs,  and  for  reprefentatiojis  made  to  the  fancy 
 only  of  ghofls,  and  feafts,  and  moving  animal?.  But,  if 
 he  could  have  faid  any  thing  more  feafible  againlt  the 
 divine  works,  of  Jefus,  and  the  figns  of  that  eternal  fal- 
 vation in  the  rfemifTio'n  of  fins  through  him,  he  would 
 mod  certainly  have  faid  it.  And  thus  the  Jews,  aflifted  by 
 a  great  philofopher,  in  accounting  for  the  miracles  of  Je- 
 fus, come  as  poorly  off  as  they  did,  who,  againft  the  con- 
 viflion  of  their  own  confciences,  that -they  could  not  be 
 done  without  God,  imputed  them  to  the  prince  of  the  devils. 
 
 NOTE        IV, 
 
 P.  199.  The  body  of  God  ivotild  not  he  fuch  an  one  as 
 th'uic,  —  nor  ivould  God^s  body  eat  fnd)  meats  as  thou  :  but 
 neither  would  the  body  of  God  life  fuch  a  voice,  nor  fuch  a 
 perfiiafion. 
 
 That  living  body  born  of  Mary,  \vas  believed  by  Chri- 
 ftians  to  be  the  foul  and  body  of  that  divine  perfon,  the 
 Son  of  God  ;  and  fo  he  exprefies  the  fenfe  of  Chriftians  in 
 his  time,  when  he  calls  that  body  the  body  of  God.  But 
 they  believed,  that  the  Son  of  God,-afIuming  that  anima- 
 ted body  as  his  own,  did  not  ceafe  to  be  what  he  always^ 
 ^\'as  before,  his  Godhead  being  incapable  of  any  change; 
 nor  did  he  endow  his  human  fo.ul  and  body  with  any  pro-, 
 perties  of  Godhead,  wliereof,  being  man,  it  was  incapable; 
 for,  orherwile,  he  would  neither  have  been  truly  God, 
 nor  truly  man.     But  they  believed  him  to  be  verily  both, 
 
 The  Jew,  fuppofmg  God  to  alTume  a  body  as  his  own, 
 contends  that  it  could  not  be  fuch  an  one  as  that  of  Jefus. 
 And  Celfus  afterward  tells  us  why,  p.  229.  "  Seeing  the 
 *^  divine  fpirit  was  in  a  body,  it  altogether  behoved  it 
 ^'  fomewhat  to  £xcel  the  refl  in  grcatnefs,  or  beauty,  or 
 
 ''  ilrength. 
 
Notes  on  the  Difcourfe  of  Celsus.     283 
 
 '^  flrength,  or  voice,  or  awfulnefs,  or  eloquence :  for  it  ii 
 '*'  unaccountable,  that  what  had  fomething  divine  more 
 *^  than  others,  Ihould  differ  nothing  from  another  ;  yet 
 ''  this  differed  nothing  from  another;  but,  as  ye  fay,  was 
 **  little,  and  hard  favoured,  and  ignoble.*'  The  body  of 
 the  Son  of  God,  though  inhabited  alio  by  the  Holy  Ghofi-, 
 did  not  excel  other  men  in  any  of  thefe,  was  not  by  thefe 
 diftinguiihed  from  the  reft  of  men,  nor  was  it  diftin- 
 guilhable  from  them  by  any  of  the  oppofite  deformities. 
 It  is  true,  and  Chriftians  faid  this,  that  Jefus  had  none  of 
 that  form  or  comeL'mefs  which  the  Jews  defired  to  fee  in 
 their  Meffuh,  and  for  the  want  of  which  their  prophet  fore- 
 told they  would  defpife  and  reje6c  him.  But,  at  the  fame 
 time,  he  was,  according  to  their  prophecies,  fairer  than 
 the  fons  of  me 72,  in  that  which  God  regards  in  man,  and  is 
 moit  valuable  in  his  fight :  for  this  is  that  wherein  the  man 
 Chrift  Jefus  excelled  all  mankind,  Thou  haft  loved  righ- 
 teoufnefsy  and  hated  ifiiquity.  'And  by  this  he  anfwered. 
 that  great  and  God-becoming  purpofe  for  which  that  body 
 \vas  allumed  by  the  Son  of  God,  as  he  faid  to  his  Father 
 when  he  came  into  the  world.  Sacrifice  and  offering  thod 
 'wouldft  not,  but  a  body  haft  thou  prepared  me  :  In  burnt- 
 offerings  and  ftn-offerings  thou  ivaft  not  well  pleafed  .•  The7i 
 jaid  /,  Loy  I  come,  (in  the  volume  of  the  book  it  is  ivritten 
 of  mejy  to  do  thy  ivill,  0  God  /  By  the  which  will  we  are 
 fandifiedf  through  the  offering  of  the  body  of  Jefus  Chrift 
 once,  fays  the  apoftle*  VVhat  did  all  the  excellencies  of 
 body  that  Celfus  talks  of,  fignify  to  this  great  purpofe? 
 And  have  not  fuch  ex&ellencies  been  found  with  the  moft 
 atheiftical  and  moft  wicked  men  ?  Jefus  excelled  all  other 
 men  in  all  thofe  graces  that  were  fuitable  to  the  great  fer- 
 vice  he  was  doing,  fulfilling  all  righteoufnefs  for  fmners, 
 fuUilling  the  divine  law  that  they  had  broke,  glorifying  the 
 Father  on  earth,  by  fiiiilhing  the  work  he  gave  him  to  do, 
 *in  giving  himlelf  a  facriiice  for  the  llns  rf  men,  to  re- 
 deem them  from  ail  iniquity,  and  purging  their  fins  ]>y  the 
 facrifice  of  himlelf.  And  when  he  was  rewarded  for  this 
 great  fervice  in  his  human  foul  and  body,  Wherein  he  had 
 humbled  himfelf  unto  death,  then  was  his  body  diftinguiih- 
 ed, as  the  body  of  the  Son  of  God,  not  by  any  earthly  and 
 mortal  excellency,  but  by  heavenly  and  immortal  glory,  e- 
 ven  that  fame  fuperceleftial  glory  wherein  the  divine  maje- 
 fty  is  difpLiyed.  And  though  thai!  body  could  not  be  endowed 
 %viih  any  property  of  the  eternal  and  unchangeable  God- 
 N  n  2  head^ 
 
284      Notes  on  the  Difcourfe  of  Celsus. 
 
 'head,  yet  it  is  exalted  far  above  angels,  and  every  name 
 -that  is  named,  and,  as  the  beginning  of  the  new  creation, 
 excels  all  the  bodily   creation  in  every  thing  becoming 
 the  body  of  God. 
 
 In  the  day?;  of  his  ilefh,  while  his  body  was  mortal,  he 
 cat  and  drank  as  other  mortals,  and  had  no  taile  for  the 
 fabulous  nedar  and  ambrofia ;  nor  waa  the  gore  from  his 
 dead  body  fucli  as  that  which  Homer  feigned  to  fiovv  from 
 Ins  bleflcd  gods.  Bur  the  jew  of  Celfus  fays,  **  That  God's 
 '^  body  would  not  eat  fuch  meats  as  did  Jeiiis."  And  this  is 
 explained  afterward  by  Celfus,  p.  230.  231.  "  They  who 
 ^^  from  the  prophets  make  excufe  concerning  the  things 
 '^  of  Chrift,  can  indeed  fay  nothing  to  the  purpofe,  when 
 '•  any  thing  wicked,  or  ihameful,  or  impure  appears  faid 
 ^^  of  the  Divinity,  or  abominable.  For  wjiat  other  was  it 
 '^  to  God  to  eat  mutton  and  gall,  or  drink  vinegar,  than 
 *'  to  eat  turds?  Come  then,  if  the  prophets  Ihould  have 
 '^  foretold,  that  the  great  God  would  ferve,  or  be  Tick, 
 ^'  or  die  ;  it  behoved  God  to  die,  or  ferve,  or  be  lick  ;  fee- 
 *'  ing  it  was  foretold  ;  that,  dying,  it  might  be  belie- 
 *'  ved  that  he  is  God.  But  prophets  would  never  have 
 *^  foretold  this;  for  it  is  evil  and  unholy.  Therefore  it  is 
 *'  not  to  be  confidered  whether  it  be  foretold  or  not 
 *'  foretold,  but  if  it  be  a  work  worthy  of  God  and  good. 
 *^  But  for  the  Ihameful  and  evil,  though  all  madmen  tlioald 
 **  appear  to  foretell  it,  it  is  incredible.*'  What  v/as  wic- 
 ked, or  Ihameful,  or  impure,  and  abominable  in  God's  bo- 
 dy eating  fuch  meats  as  did  Jefus  ?  There  was  a  figurative 
 fleihly  purity  injoined  to  the  Jews,  and  feveral  iorts  of 
 meats  pronounced  unclean  to  them  in  their  law.  But 
 when  the  Word  was  made  flclh,  his  body  was  pure,  even 
 with  that  fame  purity  of  the  carnal  law.  And  furely  the 
 Jew  of  Celfus,  fuppofmg  God  to  afTyme  a  body,  could  not 
 make  the  eating  of  any  meat  that  the  divine  law  made 
 pure  and  clean,  impure,  unholy,  and  unbecoming  that 
 body.  We  hear  nothing  from  the  fcriptures  of  Jelus  be- 
 ing /ick ;  only  that  he  can  be  touched  vjith  the  feeling  of  our 
 if/firniities,  having  been  in  nil  points  tempted  like  as  we  are, 
 yet  without  Jin.  And  being  without  that,  there  was  no- 
 ihirig  wicked,  or  iliamcful,  or  impure,  and  abominable  a- 
 bout  his  body ;  but  w^hen  he  died  a  facrifice  for  fm,  ho- 
 Jy,  harmlefs,  and  undefiled,  he  was  not  fnifercd  to  fee 
 corruption,  becaufc  he  was  the  holy  One  of  God.  As  to 
 the  fervice  he  did  in  the  fiefii,  humbling  himielf,  and  be- 
 
Notes  on  the  Difcourfe  of  Celsus.     285 
 
 comini^  obedient  10  death,  even  the  death  of  the  crofs,  it 
 ■was  rnofl  holy,  and  made  the  brighteft  dilcovery  of  the 
 divine  holinefs  that  ever  was  in  the  world.  But  that  where- 
 in Chriflians  from  the  begininng  beheld  the  divine  goodnefs 
 and  holinefs  with  adoration  and  the  higheft  praife,  worfhip- 
 ping  the  Lamb  that  was  (lain,  is  by  Celfus  called  evil  and 
 unholy.  So  different  are  the  views  that  men  always  had, 
 and  (till  have  of  Chrifh  crucified  !  It  is  utterly  incredible 
 with  Celfus  (however  foretold  by  prophets),  that  God  Ihould 
 lake  to  himfelf  a  human  body ;  and  what  is  faid  of  the 
 human  Ibul  that  animated  it,  grooving  in  wifdom,  and  for- 
 roivfiil  unto  death,  mufl  be  as  incredible.  But  when  he 
 makes  liis  Jew  fuppofe  God  taking  a  body,  agreeably  to 
 the  belief  of  his  appearing  to  Abraham  as  a  man  eating 
 and  drinking  with  him,  yea,  agreeably  to  the  belief  of 
 the  Gentiles  alfo,  concerning  their  gods  coming  down 
 to  them  in  the  likenefs  of  men,  even  as  they  believed 
 the  divine  generation  of  feveral  men  ;  fliould  he  not 
 have  confide  red,  how  fuch  a  thing  as  this  (that  the  pro* 
 phets  foretold  as  really  to  come  to  pafs)  came  to  be  ^o 
 univerfally  credited  among  mankind,  fo  contrary  to  his 
 philofophy,  that  makes  it  abfolutely  incredible  and  im- 
 poilible  to  be  foretold  but  by  madmen  ? 
 
 The  Jew  of  Celfus  would  have  the  body  of  God  talk 
 as  a  Jewilh  fcribe,  or  Celfus  would  hear  from  it  the  lan- 
 guage of  a  fublime  orator,  or  of  a  fubtile  philofopher  ; 
 tor  he  fays,  p.  229.  *^  It  altogether  behoved  it  to  excel 
 **  the  reft  —  in  eloquence."  And  he  makes  his  Jew  fay 
 of  Jefus,  p,  204-  **  He  threatens  and  reproaches  without 
 *'  gravity,  when  he  fays,  JVo  unto  you,  and,  /  tell  ye  be- 
 **  fore  :  for  in  thefe  he  openly  confcllcs,  that  he  can- 
 *'  not  perfuade  ;  which  neither  indeed  fuits  with  God,  nor 
 *'  yet  with  a  prudent  man.'^  But  thefe  things  -wanted  by 
 Celfus  and  his  Jew,  were  indeed  below  the  dignity  of  the 
 body  of  God,  and  moft  contemptible  in  his  fight,  (even 
 as  are  all  the  object  of  mortal  ambition),  as  being  quali- 
 fications wherein  the  molt  impious  and  vitious  of  man- 
 kind have  excelled,  and  wherein  they  may  be  again  ex- 
 celled by  the  moffc  wicked  demons.  But  Jefus,  to  the  ob- 
 fervation  of  the  multitude,  /poke  as  one  having  authority, 
 and  not  as  the  fcrH?es  ;  he  fpokc  as  they  had  never  heard 
 man  fneak.  And,  while  he  condeicended.  not  to  orations 
 nor  philofophical  difcourfes,  they  wondered  at  all  the  gracious 
 words  that  proceeded  out  of  his  mouth'    It  became  him  to 
 
 fpcak 
 
286      Notes  on  the  Difcourfe  of  Celsus. 
 
 fpeak  thus,  JVo  unto  unto  you,  and,  /  tell  you  before,  vjhd 
 could  fay,  Heaven  and  earth  flmll  pafs  away,  but  my  vjords 
 JJjall  not  pafs  avjay.  And  the  deflrudlion  of  Jerufalem  de- 
 monftrated  a  gravity  and  efficacy  in  thefe  his  words,  infi- 
 nitely tranfcending  that  of  oratory,  criticifm,  and  philofo- 
 phical  argument.  \Vere  not  thofe  perfuaded,  who,  upon 
 hearing  him  fay,  Follow  me,  left  all  and  followed  him  ? 
 And  was  not  that  a  voice  becoming  the  body  of  God,  that 
 commanded  demons  out  of  the  poiTefTed,  the  winds  and 
 raging  fea  to  be  ftill,  the  blind  to  fee,  the  deaf  to  hear, 
 the  lame  to  leap  and  walk,  the  infirm  and  fick  of  the  pal- 
 iy  to  take  up  their  beds  and  walk,  and  the  dead  to  live  ? 
 
 NOTES  on  the  true  Difcourfe  of  Celfus,  tome  i. 
 .     ^  fed.  2. 
 
 N    0    T    E      I. 
 
 P.  199.  —  What  ailed  you,  0  countrymen,  that  you  leave 
 
 the  law  of  your  country  P You  made  defeCiion  fr^m  the 
 
 law  of  your  country.  Or  how  do  you  begin  at  our  facred 
 things,  hut  in  your  progrefs  defpife  them,  not  having  another 
 beginning  of  doii^ine  to  fpeak  of  than  our  law  P  For  if  any 
 foretold  to  you,  that  the  child  of  God  would  come  to  nun, 
 
 that  was  our  prophet,  and  the  prophet  of  our  God, Many 
 
 others  might  have  appenred,  fUch  as  was  Jefus,  to  them  that 
 would  be  deceived.  And  how  fiould  we,  who  have  Jhevjed 
 to  all  men,  that  one  would  come  from  God,  pimijhing  the 
 
 unjuft,  treat  him  igriominioiifly  whejt  he  came  ? IKas  it 
 
 that  we  fl.mdd  be  punifned  more  than  others  P 
 
 This,  that  Celfus  niakes  his  Jew  fay  to  the  Jewiih  fol- 
 lowers of  Jefus,  is  very  true,  that  they  had  no  other  be- 
 ginning of  dodrine  but  the  Jewiih  lavj.  For  Jefus  and  his 
 apoflles  teitified,  fliying  none  other  things,  but  thofe  that 
 Mofes  and  the  prophets  did  fay  ihould  come,  that  the  Chrifb 
 ihould  be  a  fufferer,  that  he  ihould  be  the  firft  of  the  refur- 
 re£lion  of  the  dead,  and  that  fo  he  would  fhew  light  to  the 
 people,  and  to  the  Gentiles.  But  all  that  believed  Jefus  to 
 be  that  Chrift  foretold  by  the  prophets,  far  from  defpifing 
 the  law  given  by  Mofes,  looked  on  him  as  the  ertd  of  that 
 law  for  righteoufnefs  to  every  believer.  Yea,  when  the  Jews 
 that  believed  left  the  peculiar  covenant  God  made  with 
 
 their 
 
Notes  on  the  Difcourfe  oFCelsus.      287 
 
 their  nation,  with  its  precepts  and  ordinances  of  worfhip 
 in  the  worldly  fanftuary  ;  they  did  this  in  the  view  of  that 
 covenant  being  abolilhed  by  the  death  of  Chrift,  confirming 
 another  new  covenant  of  God  with  the  true  Ifrael  of  all 
 nations,  which  had  now  come  in  place  of  it  according  to 
 the  prophecies,  exprefsly  foretelling,  that  God  would  make 
 a  new  covenant  with  his  true  Ifrael,  not  according  to  that. 
 For  this  was  fct  before  them  in  that  part  of  the  gofpel-re- 
 velation,  that  called  the  Jews  off  from  the  Jewilh  law,  and 
 the  fervice  of  the  tabernacle.  See  Heb.  viii.  6. — 13.  with 
 Jer.  xxxi.  3 1.— 34.  And  this  was  what  ailed  them  to  leave 
 the  law  of  their  country,  when  God  was,  according  to  the 
 prophecies,  taking  away  their  country,  and  caufing  the 
 whole  fervice  of  the  tabernacle  to  ceafe  by  the  deftru^lion 
 of  their  city  and  temple.  The  law  of  their  country,  being 
 divine,  in  diftindion  from  all  the  peculiar  laws  of  other 
 countries,  was  not  to  be  forfaken  by  them  till  they  were 
 loofed  from  the  obligation  of  it  by  the  divine  authority,  in 
 a  new  revelation  calling  them  to  forfake  it.  And  this  new 
 revelation,  when  it  came  attended  with  the  taking  away  of 
 their  place  and  nation,  appeared  nianifeflly  to  have  been 
 promiied  and  foretold  by  Mofes  the  lawgiver,  and  by  the 
 prophets  of  that  fame  country  ;  fo  that  the  believing  Jews, 
 in  leaving  the  peculiar  precepts  of  the  Jewifh  law,  Ihewed  a 
 regard  to  the  law  of  their  country;  hearing  the  words  of  the 
 great  prophet  foretold  in  that  law,  which  commanded  them 
 to  hear  him  under  the  pain  of  cutting  off.  If  the  bulk  of  the 
 Jewiih  nation  did  not  hearken  to  this  new  revelation,  nor 
 embrace  the  new  covenant  foretold  by  their  prophet;  even 
 this  was  the  accomplilliment  of  the  prophecies  concerning 
 them  with  refpeft  to  the  promifed  MeiTiah  :  and  fo  their 
 oppoHtion  to  the  truth  was  rather  a  confirmation  of  it :  for 
 if  Jefiis  had  not  been  defpifed  and  rejci5led  by  the  Jews, 
 he  could  not,  according  to  the  prophecies^  have  appeared 
 to  be  the  promifed  Meffiah.  Their  unbelief,  therefore, 
 could  not  make  the  faith  of  God  of  none  effed,  as  Celfus 
 would  make  his  Jew  infmuate,  faying,  '^  Why  did  we  de- 
 '•  fpife  him  ^hom  we  have  foretold  V  For  as  to  the  falva- 
 tion  promifed  to  come  by  their  Mefliah  ;  their  prophet,  ^nd 
 the  prophet  of  their  God,  faid  exprelsly,  Though  the  fiurn^ 
 her  of  Ifrael  be  as  the  fand  of  the  fea,  a  renmant  /hall  he 
 faved.  And  the  cOnfequence  of  their  defpifing  and  treat- 
 ing ignominioufly  the  Mcfliah,  whofe  coming  they  had 
 fpretold  to  all  meU;,  was  certainly  this,  that  they  were  pu- 
 
 niilied 
 
288     Notes  on  the  Difcourfe  of  Celsus. 
 
 nifticd  more  than  others,  and  this  alfo  according  to  plain 
 predidions  of  Mofes  and  the  prophets.  In  place  of  ^^  many 
 '*  others  appearing,  fuch  as  Jefus ;"  where  could  Ceifus  or 
 his  Jew  find  any  one  coming  to  the  Jewilh  nation  according 
 to  all  thefe  prophecies,  as  did  Jeflis  ^ 
 
 N    O    T    E      II. 
 
 P.  200.  —  His  difciples  feigned,    that  he  forehzevj  and 
 
 foretold  all  things  nxihatfoever  happened  to  him. Thefe 
 
 things  therefore  came  not  to  -pafs  in  confeqiience  of  being 
 foretold ;  for  that  is  impoffihle ;  hut,  in  confeqiience  of  their 
 coming  to  pafs^  their  being  foretold  is  found  a  lie. 
 
 The  great  pains  that  Ceifus  takes  to  prove  the  falfehood 
 of  this,  would  import  a  tacit  acknowledgment,  that,  if 
 u  be  true  that  Jefus  foreknew  and  foretold  all,  as  his  difci- 
 ples faid,  it  fays  fomething  for  his  Divinity,  notwithfland- 
 ing  his  being  condemned  by  the  Jews,  betrayed  and  denied 
 by  his  difciples,  and  led  away  bound  and  crucified.  The 
 diftrefs  this  gives  him,  appears  in  his  turning  himfelf  every 
 way,  and  catching  at  every  (liadow,  for  a  proof  of  the  im- 
 poliibility,  and  (o  of  the  falfehood  of  it. 
 
 He  would  prove  this,  firft,  by  the  inconfiftency  he  finds  in 
 the  thing  foretold.  He  lays,  ''  How  is  it  credible  that  he 
 *'  foretold?  and  how  is  the  dead  immortal  V  The  bufinefs 
 of  Ceifus  here  was  to  demonilrate  it  impofuble  for  him 
 that  was  the  immortal  God,  and  fo  incapable  of  death,  to 
 take  part  with  us  in  mortal  flefti  and  blood,  or  to  take  to 
 himfelf  a  human  foul  and  body,  capable  of  dying,  and  fo 
 to  become  capable  of  death  in  that  which  is  mortal.  For 
 iuppo.ing  it  poifible  for  him  to  afTume  humanity ;  there  can, 
 then,  be  no  dilticulty  in  telling  how  he  might  be  mortal  in 
 mat  mortal  nature,  without  ceafing  to  be  immortal  in  his 
 eternal  and  unchangeable  Divinity.  The  difciples  beheld 
 leveral  evidences  of  Divinity  about  this  mortal  man,  par- 
 iicuiarly  his  knowledge  of  the  hearts  of  men,  and  his  fore- 
 knowledge of  all  that  befel  him  ;'and  thereby  undcrllood 
 him  to  be  more  than  man,  and  acknowledged  him  to  be 
 nolefs  a  perfon  than  the  Son  of  God,  who  had  condefcend- 
 ed  to  take  part  with  them  of  fielh  and  blood,  according  to 
 the  prediction  of  liie  prophets,  the  Father's  teilimony  of 
 him  at  John's  bapiifm,  and  the  ,  transfiguration,  and  the 
 u-orks  he  wrought  to  Ihew  himfelf  the  bon  of  God.  This 
 io  far  from  being  like  *'  as  if  ona  faying  that  one  is  jufl, 
 
 "  ihould 
 
Notes  on  the  Difcourfe  of  Celsus.       289 
 
 ^^  fhonkl  point  him  out  doing  unjuftly,  and  calling  him 
 '^  pious,  Ihew  him  committing  murder,  and  calling  iiini 
 *'  immortal,  let  him  forth  dead,  prefacing  10  all  thele 
 *'  that  they  came  to  pafs  as  he  foretold."  For  the  difciplcs 
 never  faid  that  what  died  was  immortal  ;  they  never  faid 
 that  the  Son  of  God,  in  the  days  of  his  flelh,'  was  immortal 
 in  his  human  foul  and  body;  but  they  faid,  the  immortal 
 Son  of  God  took  to  himfelf  a. mortal  life,  which  he  had 
 power  to  lay  down,  and  to  take  again  from  the  dead,  that  ha 
 might  give  everlalling  life  fi-om  the  dead  to  mortals.  CeHus 
 and  his  Jew  have  not  brought  any  thing  like  a  proof  of  the 
 impoHlbiiity  of  this;  but,  on  the  contrary,  have  rather  clla- 
 blilhed  the  pofHbility  of  it,  when  (agreeai)!y  to  the  pre- 
 vailing notion  among  both  Jews  and  Gentiles,  that  God 
 miglit  come  down  to  them  in  the  likenefs  of  man)  they  fup- 
 polc  that  God  might  appear  as  a  man  fuffering  theie  things ; 
 faying,  '^  For  ye  do  not  fay  this,  that  he  appeared  indeed 
 "  to  ungodly  men  to  fuffer  theie  things,  yet  did  not  fuffer  ; 
 *^  but  you  confefs  that  he  fuffercd  openly."  With  refye&L 
 to  this  fuppofition,  might  it  not  be  faid.  How  is  the  invi- 
 fible,  vilible?  how  doch.  immcnfity  appear  circumfcribeo, 
 and  the  omnipotent  weak?  and  how  dotli  the  immortal  ap- 
 pear dead  ?  If  this  prove  not  the  impoffibility  of  the  appear- 
 ance, how  (liall  it  demonftrate  the  impofiihility  of  the  reality? 
 
 By  the  way,  herc^  we  may  obferve,  that  Celfus,  who  had 
 fuch  a  particular  knowledge  of  the  heretics  that  went  un- 
 der the  Chrilfian  name,  and  their  tenets,  knew  nothing  of 
 any  who  aiferted,  that  Chrift  fuffered  only  in  appearance. 
 And  fo  we  may  reckon  that  certain  heretic,  who,  as  Oiigeii 
 fays,  aflerted  this,  to  have  come  after  the  time  when  Celfus 
 v/rote.  The  author  of  the  epiftles  afcribcd  to  Ignatius, 
 Ihews  much -zeal  againft  this  herefy :  and  therefore  it  might: 
 have  been  broached  toward  the  end  of  the  fecond  century, 
 when  it  is  probable  thefe  epiftles  were  forged. 
 
 Again,  the  Jew  of  Celf.is  would  prove  the  falfehood  of 
 his  foreknowing  and  foretelling  all,  as  being  impollibic, 
 efpecially  that  of  his  difciples  betraying  and  denying  him, 
 by  fuch  ailcrtions  as  thefe,  ^'  No  gOod  general  and  captain 
 *'  of  many  myriads  was  ever  betrayed  ;  yea,  neither  a 
 '^  wicked  chief  robber,  and  commanding  thofe  more 
 *^  wicked  than  himfelf,   if  he  appeared  ufcful  to  his  com- 
 
 ^'   pariions. A  man  was  never  yet  coiifpired  againft  by 
 
 ^^  his  table  companion.     But  he  that  cat  with  God  became 
 ^'  a  confpirator."    Though  Jefus  appeared  iieiLher  like  i 
 
 Vol.  III.  '    O  o  captain 
 
290        Notes  on  the  Dlfcourfe  of  Celsus, 
 
 captain  jvnd  commander  of  any  army,  as  the  Jews  woulc! 
 have  their  Meffiah;  nor  like  a  chief  robber ;  yet  his  difci- 
 pies,  remaining  tainied  with  the  Jewilli  prejudice  of  a  fe- 
 cular  MelTiah,  had  fome  e?cpe6laiion  of  temporal  advantage 
 by  him,  wlierein  they  were  difappointed  by  his  death.  Bue 
 the.  traitor,  who  was  a  thief,  and  kept  the  b.^g,  and  bare 
 ^vhat  was  put  therein,  not  minding  eternal  life,  as  did  the 
 lefl,  when  he  found  that  Jefus  was  not  like  to  be  ufifid  to 
 him  in  the  gratitication  of  his  prevailing  pailion  for  money, 
 betrayed  him  to  his  enemies  for  thirty  pieces  of  filver;  and 
 fo  fulfilled  what  the  prophet  foretold  oF  the  price  he  would 
 be  valued  at.  Suppofe  Celfiis  had  never  heard  of  any  great 
 and  good  captain  or  chief  robber  betrayed,  that  was  ufeful 
 to  his  companions;  and  therefore  thought  it  impoffible  ;  yet 
 how  could  his  Jew  fay,  a  man  was  never  confpired  againil: 
 by  his  table-companion  ?  Was  he  ignorant  of  thefc  words 
 of  his  pfalms?  Yea  mine  O'lvn  familiar  frie7id  which  did  eat 
 of  7fiy  bread,  hath  lift  up  his  heel  againji  me.  An  allertioii 
 too  loofe  for  one  that  knew  the  world,  is  put  in  the  mouth 
 of  a  Jew  that  had  divine  authority  to  the  contrary  !  Could 
 not  Celfus  make  his  Jew  charge  a  lie  on  the  apoftles,  with- 
 out liatly  contradiding  his  own  fcriptures  > 
 
 Another  proof  of  this  impolHbility  is  this,  "  What  God, 
 '*  or  demon,  or  wife  man,  forefeeing  fuch  things  coming 
 *^  upon  him,  would  not  ihan  them  if  he  could,  but  would 
 *^  fall  into  the  things  he  certainly  knew  before  ?"  This  is 
 ilrongly  faid  ;  but  liovv  falfely  ?  For  did  never  any  wife 
 man,  philofopher,  or  hero,  venture  upon  certainly  fore- 
 known death,  when^he  could  Ihun  it?  Yet  none  of  thofe 
 who  fo  fubmitted  to  fufferings  and  death,  could  propofe  to 
 themlelves  fuch  a  glorious  end  as  the  eternal  falvation  and 
 redemption  of  their  people  from  fm  and  death  :  for  this  is 
 what  Jefus  had  in  view;  as  he  faid,  /  am  the  good  Shep. 
 herd:    the  good   f]}epherd-  giveth   his  life  for   the  fJoeep. 
 
 Therefore  ^dotk  my  Father  love  me,    hecaufe  I  lay 
 
 dovjii  iny  life,  that  I  might  take  it  again.  No  man  taketh  it 
 frorn  me,  but  I  lay  it  dovju  of  7nyfelf.  I  have  power  to  lay  it 
 dcvjH,  and  I  have  power  to  take  it  again.     This  coninumd- 
 
 ment  have  I  received  of  my  Father.  ^  And  I  give  unto 
 
 them  eternal  life,  and  they  /hall  never  peri/I?.  The  flory 
 of  the  difciples,  telling  he  foreknew  all  thefe  things  co. 
 mingupon  him,  tells  further,  that,  though  he  eafily  could, 
 yet  he  would  by  no  means  (hun  them,  fie  checked  liis 
 difciples  olTcring  to  defend  h'im,  when  he  furrendered  ]}im- 
 
 feif 
 
Notes  on  the  Difcourfe  of  Celsus.       29  J 
 
 felf  into  the  hands  of  his  enemies.  And  even  then  he 
 {hewed  fuch  iigns  of  his  power,  making  thofe  who  came 
 to  take  him  fall  back  to  the  ground  by  a  word  faid  to  them, 
 and  healing  the  ear  of  one  of  them  that  had  been  cut  off, 
 as  manifefted,  it  was  in  his  power  to  Ihun  the  things  coming 
 on  him  ;  yet  he  wouid  not ;  but  faid  to  the  ditciple  defend- 
 ing him   with  the  fword,  (the  -fame  who  afterward  denied 
 
 him),  Put  up  again  thy  fivord  into  his  place,  Thinkeft 
 
 tboUy  that  I  cannot  no%v  pray  to  my  Father ^  and  he  fl)aU 
 prefently  give  me  more  than  twelve  legions  of  angels  ?  But 
 how  then  /hall  the  fcriptures  be  fulfilled,  that  thus  it  mufl 
 he  P  And  to  it  was  true,  as  Celfus,  it  feems,  had  heard  the 
 Chriflians  of  his  time  faying,  that  ^*  it  feemed  good  ta 
 '^  him  to  fuffer  thefe  things,  and  he  was  puniihed  obeying 
 *^  his  Father."  But  how  then  fliall  the  impoHibility  of  his 
 foreknowing  and  foretelling  what  came  upon  him  ap- 
 pear ? 
 
 It  would  next  appear  from  this :  *'  It  is  altogether  incon- 
 *^  fiftent,  that  they  who  heard  before^,  (hould  yet  betray  and 
 *^  deny."  And  this  inconiiilency  is  demonflrated  thus, 
 **  How,  if  he  foretold,  did  they  not  fear  him  as  God,  fo 
 ^^  as  the  one  ihould  not  yet  betray,  nor  the  other  deny  ? 
 *^  But  they  betrayed  and  denied,  making  no  account  of 
 *'  him.'*  And  thus,  *^  For  certainly,  even  a  man  confpired 
 *^  againft  and  foreknowing,  if  he  forewarn  the  c-onfpira- 
 **  tors,  they  will  turn  away,  and  take  care  of  themfelves." 
 He  that  denied,  was  very  confident  that  though  he  Ihould 
 die  with  him,  he  would  not  deny  him,  and  this  when  he  was 
 forewarned;  yea,  he  ventured  his  life  for  him  5  yet  after- 
 ward, fiirprifed  and  overcome  with  fear,  he  did  it,  even  as 
 it  was  foretold.  And  he  that  betrayed,  not  confpiring  with 
 any  other  difciplcs,  but  with  tlie  chief  priefts,  as  foon  as 
 he  was  difcovered,  immedi-ately  fet  about  delivering  him 
 to  them  in  the  abfence  of  the  multitude.  And  this  he  did, 
 as  the  difciples  fay,  being  poiTelled  by  the  devil  for  the 
 piirpofe.  It  is  manifeft,  lie  was  then  neither  fearing  Jefus. 
 as  God,  nor  taking  the  warning  of  eternal  danger  fet  before 
 him.;  and  he  ha4  no  temporal  danger  to  fear  from  Jefus, 
 Now,  where  is  the  inconfifhcncy  in  all  this?  Is  it  impoffible- 
 for  one  that  fees  the  blotter  things  and  approves  them,  yec 
 to  follow  the  worfe,  blinded  by  his  paflions?  Doubrlefs  the 
 fear  of  him,  as  God,  did  not  iniiuence  tliem  to  betray  and 
 deny.  But  is  it  impollible  for  men,  notwithltanding  their 
 natural  dread  of  a  Deity,  to  caft  oif  that  fear  in  many  in-- 
 O  0  ^  ftangtfj^ 
 
292       Notes  on  the  Difcourfe  of  Celsus. 
 
 fiances  of  their  pradice?  Or  is  there  any  thing  extraordi^ 
 iiary  and  marvellous  in  mens  acting  inconfiflently  with  their 
 own  principles  ?  Was  no  Inch  thing  as  this  ever  heard  of 
 among  the  Jews  or  the  philolbphers  ? 
 
 Here  again  we  may,  by  the  way,  confider  this,  If  Judas 
 the  traitor  had  known  any  thing  of  impofture  in  Jefus,  or 
 could  have  difcoverSd  any  cheat  about  the  works  he  wrought 
 to  prove  hinifelf  the  Son  of  God,  and  he  himfelf  had  from 
 Jefus  the  power  of  working  fuch  works  ;  why  did  he  not 
 difcover  it  when  he  betrayed  him  ?  And  w'hy  did  not  the 
 chief  pricfts,  who  got  him  engaged  to  guide  their  guards 
 to  take  him,  make  fome  difcovery  out  of  this  fame  Judas, 
 ■when  bringing  Jefus  before  them  to  be  judged  and  con- 
 dem.ned  as  an  impollor?  Yea^  why  did  this  Judas,  after 
 they  had  condemned  Jefus,  cbnfefs  to  them,  that  he  had 
 betrayed  innocent  blood,  and  in  the  agony  of  remorfe  kill 
 himfelf? 
 
 TJie  h\l  argument  to  prove  ;lie  impoffibility  of  this  pre- 
 didion,  is,  "  Being  God,  he  foretold  thefe  things :  and 
 **  what  was  foretold,  it  behoved  by  all  means  to  come  to 
 *^  pafs :  God  therefore  led  about  his  own  difciples  and  pro- 
 **  phcts,  with  whom  he  eat  and  drank,  unto  this,  that  they 
 
 *'  ihouid  be  ungodly  and  impious. God   himfelf  con- 
 
 *'  fpired  againft   his  table-companions,  making  them  be- 
 ,  *"'  trayers  and  impious.'' 
 
 Such  an  inference  as  this  hath  been  often  made  from 
 the  divine  predetermination  of  fmful  aclions.  But  this  ar- 
 gument, making  God  the  author  of  fm  from  his  foreknow- 
 Jedge,  is  a  curiofity,  to  be  well  obferved  by  them  who  own 
 the  foreknowledge,  while  they  charge  this'  evil  upon  the 
 decree.  Some  have  been  lb  ftraitened  in  reconciling  their 
 ■freedom  of  will  and  human  merit  with  the  divine  pre- 
 iclence,  that  they  have  found  themfelves  obliged  even  to 
 deny  that  prefcience  ;  though  the  truth  of  the  fcriprure 
 rnuft  go  with  it,  and  not  that  only,  but  aifo  the  perfcdion 
 of  the  Deity.  And  in  this,  thefe  phiiofophers  under  the 
 Chriftian  name,  do  but  follow  Celfus,  making  God  the  au- 
 thor of  lin  by  his  foreknowledge,  appearing  in  foretelling 
 the  wicked  anions  of  men.  But  this,  as  well  as  all  his 
 other  arguments  on  this  head,  Ibews  how- much  he  was 
 ftraitened  with  that  evidence  ol"  divinity  in  Jefus,  his  fore- 
 knowing and  foretelling  all  that  befel  hi'u.  Could  not  he, 
 with  all  his  philolbpisy,  overthrow  this  without  undoing  the 
 divine  providence.^  Could  he  not  deny  the  divinity  of  Je- 
 fus, 
 
Notes  on  the  Difcourfe  of  Celsus.     293 
 
 fus,  without  makino;  it  imiiofllble  for  the  Deity  to  foreknow 
 and  foretell  the  wicked  actions  of  the  creatures?  For  he 
 lays,  if  it  were  fo^  God  would  lead  about  men  to  be  wicked. 
 Jefus  intended  by  this  predidion,  that,  when  it  ihould  be 
 fulfilled,  his  difciples  might  have  a  %n  of  his  divinity  for 
 the  fupport  of  their  faith  againft  the  Ihock  it  would  receive 
 from  ]jis  fufferings  and  death.  And  fo  he  faid  to  tlijem,, 
 when  foretelling  his  being  betrayed  by  one  of  them,  Novj^ 
 I  tell  you  before  tt  come  to  p^fs,  that  when  it  cometh  to  pafs^ 
 ye  may  believe  that  I  am.  Accordingly  we  fee  the  remem- 
 brance of  the  predidlion,  as  to  Peter,  revived  the  faith  in 
 him  after  he  had  denied  his  Lord,  even  as  he  had  foretold. 
 Yea,  it  fixed  convidion  upon  Judas  when  he  faw  him  con- 
 demned to  death,  in  confequence  of  his  betraying  him,  ac- 
 cording to  his  predi(5tion  :  for  he  was  obliged  to  acknow- 
 ledge to  the  chief  priefts,  that  he  was  innocent  of  the  crime 
 of  biafphemy  for  which  they  condemned  him  to  death,  or 
 that  it  was  no  bhifphemy  in  him  to  call  himfelf  the  Son  of 
 God.  And  this  fame  \\gn  of  the  divinity  of  Jefus  under  his 
 fuiferings  fo  embarraiies  Celfus,  that,  to  get  clear  of  it,  he 
 niufh  reafon  himfelf  out  of  the  divine  providence. 
 
 There  is  fomething  in  the  fad  here  very  oppofite  to  his 
 reafoniiig  againfl  divine  providence  about  finful  actions. 
 The  difciples  that  betrayed  and  denied  Jefus,  were  not  led 
 about,  as  he  fays,  by  the  divine  preference  and  prediftion, 
 to  {^0  what  was  foretold.  They  were  neither  conffrained 
 and  forced,  nor  tempted  and  drawn  away  and  enticed,  ei- 
 ther by  the  infallible  foreknov/ledge,  or  by  tlie  fure  decree 
 declared  in  the  prediction ;  for  tliey  were  not  at  all  moved 
 to  what  they  did  by  any  confideration  ariUng  from  that 
 prediction.  Judas  was  far 'from  minding  the  fulfilment 
 of  it  in  betraying  Jefus,  whofe  divinity  appeared  again  to 
 him,  by  its  being  fo  fulfilled,  in  fuch  a  manner  as  made 
 him  fee  himfelf  an  egregious  ilnner  in  v?hat  he  had  done. 
 And  Peter,  who  denied  him,  was  very  confident,  when  he 
 heard  the  prcdidion,  that  it  would  never  be  fulfilled  by 
 him  ;  and  he  perflited  in  his  refolution  to  (land  by  his  ma- 
 fter,  fetting  himielf  to  defend  him  at  the  liazard  of  his  life, 
 till  he  was  at  lafh  furprifed  and  overcome  by  his  fear  ;  fo 
 that  he  was  not  thinking  of  the  predidion,  nor  at  all  in- 
 iiuenced  by  any  refpccl  to  it  in  denying  his  Lord  :  for  after 
 he  had  done  it,  then,  remembering  the  words  of  Jefus 
 foretelling  it,  and  feeing  them  verified  in  what  he  had 
 BOW  done^  he  went  out,  and  v/epr  biiterly.     In  all  other 
 
 cafes 
 
294     Notes  on  the  Difcourfe  of  Celsus. 
 
 cafes  wherein  there  is  no  predidion,  it  is  certain,  that  no 
 man  can  be  either  conflrained  or  enticed  to  fin  by  that 
 \vhich  he  cannot  have  in  any  view  to  influence  his  choice 
 in  finning ;  for  till  the  event  come  out,  there  can  be  no 
 view  of  what  God  foreknew  about  it ;  and  till  the  fad  be 
 done,  the  counfel  and  purpofe  of  providence  cannot  appear. 
 
 As  the  difciples  did  not  determine  themfelves,  in  their 
 choice  to  betray  and  to  deny,  by  any  refped  to  the  divine 
 counfel  and  purpofe  declared  in  the  predidion  ;  lb  neither, » 
 when  they  had  fulfilled  it  by  doing  wickedly,  did  they  find 
 fault  with  the  divine  providence  ;  but,  on  the  contrary,  they 
 took  the  whole  blame  to  themfelves.  Judas  did  not  ex- 
 cufe  himfelf  nor  extenuate  his  guilt,  by  the  neceffity  im- 
 ported in  the  predidion  which  he  had  now  fulfilled.  And 
 though  he  found  himfelf  cue  off  from  all  hope  of  pardon  by 
 thefe  words  of  the  Lord,  '*  The  Son  of  man  goeth,  as  it  is 
 **  written  of  him,  but  wo  unto  that  man  by  whom  the 
 ^'  Son  of  man  is  betrayed  :  it  had  been  good  for  that  man 
 ^'  if  he  had  not  been  born  :"  yet  we  do  not  find  him  fay- 
 ing any  thing  like  this,  How  did  the  good  God  allow>nie 
 to  be  born  ?  or,  why  finds  he  fault  with  me,  who  could  not 
 refifl  his  will  ? 
 
 Thefe  difciples  could  not  in  any  fuch  manner  reply  a- 
 gainft  the  humanity  of  the  Son  of  God,  wherein  he  was 
 under  the  law  with  them  :  for,  by  the  fulfilled  predidion, 
 they  perceived  his  divinity,  w^herein  he  was  above  all  law  ;. . 
 ■  io  that  they  had  no  rule  to  apply  to  him  whereby  they 
 could  blame  him ;  for  the  providence  of  the  Creator  can- 
 not poifibly  be  fubjed  to  any  rule  for  judging  the  condud 
 of  the  creatures.  When  we  tranfgrefs  the  divine  law,  we 
 therein  ad,  as  if  we  were  not  fubjed  to  it,  but  above  it,  as 
 God,  and  fo  would  be  as  God,  and  not  as  creatures ;  like 
 what  the  prophet  fays  of  the  king  of  Tyre,  fcttiug  his  heart 
 as  the  heart  of  God.  And,  feeing  this  is  the  very  nature  of 
 (in,  non-fubjedion  to  the  divine  law,  with  what  fenlb 
 would  men  call  him  the  author  of  fin  ?  or  how  (hall  he  be 
 fubjed  to  any  blame  who  is  under  no  law?  It  is  adding  fin 
 10  our  fin,  for  us  to  prefume  to  judge  of  his  condud  by 
 any  rule  for  us,  as  if  he  were  fubjed  to  the  fame  law  with 
 IIS,  and  to  judge  what  he  (liould  do,  from  what  we  his  crea- 
 tures ought  to  do.  We  are  bound  to  love  him  with  all  our 
 lieait,  ibul,  and  ftrength,  and  our  neighbour  as  ourfelves. 
 And  every  adion  a  man  doth,  that  can  can  be  called  a 
 (in,  is,    one  way  or  other,  a  tranfgreliion  of  this  divine 
 
 lawj^ 
 
Notes  on  the  Difcourfe  of  Celsus.     295 
 
 law,  to  which  the  human  confcience  bears  witnefs.  But  how 
 iliall  this  law,  io  proper  for  creatures,  apply  to  God  ?  Can 
 it,  with  any  poffible  confiftency,  be  faid  to  him,  Thou  fhak 
 love  the  Lord  thy  God,  —  and  —  Thou  Ihalt  love  thy  neigh- 
 bour as  thyfelf?  If  men  would  find  fault  with  him,  they 
 niuft  find  fomething  for  a  God  above  him  ;  they  mull  find 
 neighbours  to  him. 
 
 Peter  and  Judas  had  both  grievoully  tranfgrefTed  this 
 law,  and  acknowledging  themfelves  fmners,  owned  that 
 puniihment  was  due  to  them,  notwithftanding  the  ncceffity 
 imported  in  the  predldion  of  their  fin.  And,  as  to  the  con- 
 duct of  divine  providence  about  this  matter,  their  own  con- 
 iciences,  that  condemned  them  as  fmners,  could  tell  them, 
 *^  Who  art  thou,  O  man,  that  replied  againfl  God  ?  Shall 
 *'  the  thing  formed  fay  to  the  former.  Why  haft  thou  made 
 *'  me  thus?^'  So,  in  thefe  two  fmning  difciples,  as  en- 
 famples,  we  may  fee,  that  no  fuch  replies  as  men  would 
 now  make  againft  God,  ihall  find  any  place  at  laft  either 
 among  the  faved  or  the  damned. 
 
 However  wickedly  Judas  did  in  betraying  Jefus,  and  the 
 Jews  in  murdering  him ;  yet  no  Chriftian  from  the  begin- 
 ning ever  thought  of  finding  fault  with  God,  for  delivering 
 laim  by  his  determinate  counfel  and  foreknowledge  to  be 
 fo  betrayed  and  murdered.  And  is  not  the  brighteft  dif- 
 play  of  the  divine  holinefs  and  juftice,  as  well  as  mercy 
 and  grace,  ftiil  to  be  beheld  in  that  fame  matter? 
 
 NOTE        IIL 
 
 P.  201.  If  thefe  things  feenied  good  to  him,  and  he  ivas 
 pniip^ed  obeying  his  Father  ;  it  is  nianifijl,  that  to  hint,  being 
 Cody  and  alfo  willing^  thefe  ufagej,  according  to  his  mind, 
 ivere  neither  troublefome  nor  grievous.  Why  then  doth  he 
 Lnnent,  and  grieve,  and  pray,  that  the  fear  of  deftrudion 
 may  pafs  away,  faying  thus,  0  Father,  if  it  be  poffible  for 
 this  cup  to  pafs  P 
 
 He,  being  God,  could  not  fuffer  in  his  Godhead ;  but  he 
 fuffcrcd  in  his  human  foul,  faying,  "  My  foul  is  exceed- 
 *'  ing  forrowful  unto  death.** 
 
 He  was  willing,  but  willing  to  fuffer  puniihment  obeying 
 his  Father  ;  and  that  could  not  be  without  grief  and 
 trouble. 
 
 The  ufages  that  Celfus  fpeaks  of,  were  not  the  caufe  of 
 his  lamenting  and  grieving;  For  he  endured  the  crofs,  de- 
 
 fpifing 
 
296     Notes   on  the  Difcourfe  of  Celsus- 
 
 fpifing  the  fJjameyfor  the  joy  that  was  fet  before  him.  And 
 many  of  his  followers  have  fuffered  more  grievous  tortures 
 of  body,  in  their  death,  than  did  Jefus,  as  did  alio  they 
 ■who  believed  in  him  to  come  under  the  Old  Teftament  : 
 but  they  were  fullained  under  thefe  torments  with  the  joy- 
 ful feiife  of  the  divine  favour,  and  with  the  light  of  God's 
 countenance,  which  is  the  true  and  proper  happinefs  and  life 
 of  man,  even  as  the  oppofite  of  it  is  his  true  and  proper 
 mifery.  For  a  man^s  f-pir'it  will  fiiftain  his  infinnity,  hit  a 
 "wounded  f pit  it  who  can  bear  F  However  mens  fpirits  have 
 fuftained  the  mod  grievous  tortures  of  body  ;  yet  no  man's 
 fpirit  can  bear  up  wounded  with  a  quick  fenfe  of  divine 
 difpleafure  and.  wrath. 
 
 It  was  for  this  that  Jefus  lamented  and  grieved.  It  was 
 this  that  marie  his  foul  exceedino-  forrowful  unto  death: 
 and  it  was  his.  agony  through  this,  and  not  fo  much  the 
 pains  inflicted  on  his  body,  that  killed  him.  He  pomted 
 ,to  his  chief  pai-n  and,  the  main  caufe  of  his  death  in  that 
 complaint  on  the  crofs,  My  God,  why  haft  thouforfaken  me  P. 
 And  fo  it  was  obferved,  that  his  death  came  fooner  than 
 it  could  be  expecled  by  the  crofs,  as  it  was  before  that  of 
 the  malefat^tois  crucified  with  him  :  And  Pilate  marvelled 
 if  he  were  already  dead. 
 
 When  we  fuppofe  a  foul  loving  God,  we  mud  think  of 
 it  as  defiring  above  all  things  the  light  of  his  counte- 
 nance, and  as  having  its  chief  joy  and  delight  in  the  feufe 
 of  his  fiivoar  ;  and  fo  the  fenfe  of  divine  difpleafure  and 
 wrath  mull  give  fuch  a  foul  the  greateil  pain  :  this  cup 
 therefore  that  the  Father  gave  Jefus  to  drink,  when  he 
 was  made  a  curfe  for  fmners,  could  not  but  be  exceed- 
 ingly troublefome  and  extremely  grievous  to  his  foul  that 
 loved  God  perfedfy;  and  the  great  abhorrence  he  expreficd, 
 to  the  hiding  of  God's  face  from  his  foul,  was  nothing  eiP^ 
 but  the  fervency  of  his  love  to  God.  The  reafon  of  his 
 lamenting  and  grieving,  was  becaufe  he  loved  God  with  all 
 his  heart,  foul,  and  itrcngth. 
 
 This  gave  occafion  to  that  fubmifiion  to  the  will  of  the 
 Father,  in  the  drinking  of  that  cup,  which  was  the  per- 
 fection of  his  obedience.  For  this  is  the  obedience  that 
 the  apoftle  fays,  he  learned  from  the  toings  that  he  fuffercd. 
 He  had  come  to  do  the  will  of  the  Father,  making  him, 
 who  knev;  no  Tin,  to  be  a  lin-offering  for  fmners.  He  had 
 condefcended  to  be  wounded  for  their  tranfgrellions ;  and 
 had  received  from  the  Father  that  comi;ru.udiiicut,  to  lay 
 
 down 
 
Notes  on  the  Difcourfe  oFCelsus.     297 
 
 down  his  life  for  them.  And  having  received  this  com- 
 mandment from  him,  when  his  piety  now  filled  him  with  the 
 greateft  averiion  to  the  killing  fenfe  of  the  divine  wrath, 
 and  the  ciirfe  of  the  law  feizmg  on  his  foul,  then  he  gave 
 the  higheft  inftance,  the  unparallellable  inflance  of  iul> 
 miflion  to  the  Father,  faying,  "  Not  as  I  will,  but  as  thou 
 **  wilt ;"  and,  <^  If  this  cup  may  not  pafs  from  me,  except 
 '^  I  drink  it,  thy  will  be  done.'' 
 
 He  knew  the  cup,  that  was  fo  troublefome  and  grievous 
 to  him,  would  pafs  away  from  him,  if  he  (hould  drink  it; 
 and  not  from  him  alone,  but  from  all  thofe  for  whom  he 
 drank  it;  and  fo  he  did  not  fear  to  remain  always  under 
 his  fufferings.  He  did  nor  put  up  this  prayer  in  the  fear 
 of  deltrudion.  He  knew  himfelf  to  be  the  Son  oi  God, 
 having  power  to  lay  down  his  life,  and  power  to  take  it  a- 
 gain.  He  knew  that  his  Father  was  hiding  his  face  from 
 his  foul  for  a  momenty  for  the  fins  of  thofe  whom  he  had 
 given  him,  that  ivith  everlaft'mg  lovirig-kindnefs  he  might 
 have  mercy  on  them  ;  and  that,  through  his  tajting  death  for 
 them,  he  would  become  their  perfed  Saviour  from  death. 
 It  was  not  poiTible  that  the  Son  of  God,  fubmitting  to 
 death,  ihould  be  holden  of  it.  The  divine  juftice  found 
 an  infinite  fatisfa6lion  in  his  death,  from  the  infinite  dig- 
 nity of  the  perfon  dying  ;  and  therefore  Jefus,  in  that 
 prayer  to  his  Father,  prefenis  himfelf  before  him  as  his 
 Son,  faying,  0  my  Father  ;  and  prayed  to  him  as  able  to 
 fave  him  from  deathy  becaufe  he  was  his  Son.  Theiefore 
 he  had  no  fear  of  defl:ru(5lion  ;  but,  according  to  the  pro- 
 phecy, he  could  fay,  "  My  fieih  ftiall  reft  in  hope:  becaufe 
 "  thou  wilt  not  leave  my  foul  in  the  ieparate  flate,  nei- 
 "  ther  wilt  thou  fuffer  thine  holy  One  to  fee  corruption/* 
 And  even  on  the  crofs,  where  he  cried,  lamenting  and  giie- 
 ving,  My  God^  why  haft  thoti  fojj'aken  Jfie  P  he  could  pro- 
 niife  to  the  thief,  that  trufted  in  him,  the  happinefs  of  the 
 heavenly  Paradiie,  with  him,  in  the  feparate  ftaie,  that 
 fame  day.     So  far  was  he  from  the  fear  of  deftru6lion. 
 
 NOTE        IV. 
 
 P.  201.  Ye  are  fophiftical,  in  fayi^jg,  that  the  Son  of  Cod 
 is  the  very  Logos.  If  indeed  the  Logos  is  to  you  the  Son  cf 
 God,  IV e  alfo  appland.  But  after  promijing  the  Looos  to  be 
 the  Son  of  God,  ye  fievj  us  not  a  pure  and  holy  Logos,  but 
 a  mo{i  ignoinimons  ^nan,  frourged  and  crucified* 
 
 Vol.  HI.  Pp  If 
 
298     Notes  on  the  Difcourfe  of  Celsu^. 
 
 If  Tome  Chriftian  philofophers,  in  the  time  of  Celfus, 
 Tvould  have  the  apollle  John's  Logos,  or  Word,  to  be  no  o- 
 ther  than  the  Logos  of  'Plato,  and  faid  their  Son  of  God 
 \vas  the  very  fame  with  the  Logos  of  that  philofopher ; 
 Celfus  might  well  call  them  fophiftical  in  laying  fo,  when 
 he  thought  of  them  as  fhudying,  by  that  artifice,  to^  catch 
 the  phiiolophers.  But  they  deceived  themfelves ;  taking  up 
 ■with  Plato's  Logos  in  place  of  the  Logos  of  the  fcriptures,. 
 they  loll:  the  true  knowledge  of  the  Son  of  God* 
 
 As  to  what  he  fays  of  the  Jews  agreeing  with  Chriflians, 
 that  the  Son  of  God  is  the  Logos,  or  Word  ;  he  had  fome 
 foundation  for  this  in  the  writings  of  Philo  the  Jew,  which 
 probablv  he  might  have  read.  But  if  he  had  been  ac- 
 quainteJ  with  the  ufe  and  application  of  the  Memra  or 
 Word-  in  the  Chaldee  paraphrafe,  well  known  to  thofe 
 Jews  who  heard  it  read  in  their  fynagogues,  with  whom 
 Celfus  might  have  converfed  about  Phenice  and  Paleftine, 
 /?.  230.  he  would  then  have  had  fuificient  ground  for  fay- 
 ing, in  the  name  of  his  Jew,  We  agree  that  the  Word  is 
 the.  Son  of  God. 
 
 The  difciples  (hewed  a  man  for  the  Logos  or  Word,  that 
 was  in  the  beginning  with  God,  and  was  God,  that  Word 
 by  whom  all  things  were  made ;  but  a  man,  who,  by  fpeak- 
 ing  a  word,  cahned  the  winds  and  the  fea,  and  raifed  the 
 dead  to  life,  And  they  believed  this  man  to  be  no  other 
 per  ion  but  he  whofe  w^orking  in  the  creation  Mofes  had 
 repreiented,  by  fpeaking  in  this  manner,  ''  God  faid,  Lee 
 *•  there  be  light,  and  there  was  light ;"  the  fame  who 
 ^'  upholds,  by  the  word  of  his  power,  all  things,"  even  as 
 they  came  into  being  at  firft  by  his  word  ;  whofe  name  is 
 therefore  called  the  Word  of  God.  The  difciples  fet  forth 
 this  man  as  that  fame  Word  made  flefii,  and  laid,  '*  The 
 *'  Word  was  made  fielh,  and  dwelt  among  us;  and  we  bc- 
 **  held  his  glory,  the  glory  as  of  the  only  begotten  of  the 
 "  Father,  full  of  grace  and  truth." 
 
 Bat  when  Celfus  makes  his  Jew  fay  to  the  difciples  of 
 Jefus,  ''Ye  Ihew  us,  not  a  pare  and  holy  Word,  but  a 
 '<'  moll:  'ignominious  man,  fcourged  and  crucified  ;"  how- 
 ever  he  keep  up  to  the  charai^er  of  his  Jew,  yei  he  quire  for- 
 gets the  philofopher  reprefenting  him  :  tor  might  he  have 
 been  that  pure  and  holy  Word,  if  he  had  been  a  moll 
 noble  and  highly  honoured  man,  and  placed  in  a  lltuaiion 
 among  men,  the  mofl  oppoilte  to  contempt  and  affii^flion  ? 
 and  is  thb  the  philofopher's  purity  and  holinefs? 
 
 *    •  NOTE 
 
Notes  on  the  Difcourfe  of  Celsus.     299 
 
 NOTE      V. 
 
 P.  202.  Dq  ye  thus  acciife  lis,  0  nwfl  believing  !  for  that 
 11JS  do  not  account  him  God,  nor  agree  ivith  yon,  that  he  fiif- 
 fered  thcfe  things  for  the  help  of  men,  and  that  we  might  de^ 
 fpife  punijhmtnts  ? 
 
 What  is  here  fiiidof  his  fuilering  Lhefe  things  for  the  help 
 of  men,  is  all  the  notice  Celfus  takes  of  the  great  falvatiou 
 that  the  Chriftians  of  his  time  afcribed  to  the  death  of 
 Chrift.  Their  account  of  the  help  that  men  have  from 
 ChrilVs  fufFerings,  is  more  fully  fet  forth  in  the  epiftle  to 
 Diognetus,  by  fome  Chriftian  who  wrote  in  tlut  fecond  cen- 
 tury, and  exprelTed  the  common  fenfe  Chrillians  then  had 
 
 of  that  matter,  in  this  manner: "  That,  in  that  time, 
 
 **  being  demonftrated,  from  our  own  works,  unworthy  of 
 *'  eternal  life,  we  might  now  be  made  worthy  by  the  be- 
 **  nignity  of  God;  and  being  manifefted  in  ourfelves  in- 
 *'  capable  to  enter  into  the  kingdom  of  God,  we  might  be 
 '*  made  capable  by  the  power  of  God.  Now,  when  our  ini- 
 ^'  quity  was  fulfilled,  and  it  had  been  folly  manifefted,  thaC 
 '^  punilhment  is  the  wages  of  fin,  and  death  was  expefted, 
 *'  —  he  gave  his  own  Son  a  price  of  redemption  for  us, 
 *'  the  holy  One  for  tranfgreiTors  of  the  law,  the  innocent 
 *V  for  the  evil,  the  juft  for  the  unjuft,  the  incorruptible  for 
 **  the  corruptible,  the  immortal  for  the  mortal :  for  what 
 '*  elfe  than  his  righteoufnefs  was  able  to  cover  our  fins  ? 
 '^  In  whom  is  it  pofTible  for  us  the  tranigrellbrs  and  ungodly 
 '*  to  be  juilified,  but  in  the  Son  of  God  alone  ?  O  the  iweet 
 **  exchange!  O  the  unfearchable  device  !  O  the  uncxpe6lcd 
 '^  benefits!  that  the  difobedience  of  many  Ihould  be  co- 
 *^  vered  in  a  righteous  one  ;  and  the  righteoufnefs  of  one 
 '*  fiiould  juftify  many  tranTgrefTors !  Having  therefore  ia 
 '*  the  former  time  proved  the  incapacity  of  our  nature 
 *'  to  attain  life,  and  now  having  ihewed  the  Saviour  able 
 **  to  fave  even  the  incapables ;  from  both  he  would  have 
 *'  us  to  believe  his  goodnefs.'' 
 
 As  Celfus  had  no  viev/  of  our  need  of  this  help,  he  makes 
 nothing  of  it,  nor  of  what  he  reports  from  the  Chriftians 
 of  his  time,  when  he  introduces  them  fpeaking  thus,  **  We 
 *^  were  induced  (to  elleem  him  the  Son  of  God)  by  this, 
 *'  that  Vv'e  know  his  pailion  was  for  the  dedrudion  of  the 
 '^  father  of  wickednefs."  They  learned  to  fay  this  from 
 their  fcriptures,  teaching  them  in  this  manner,  Forafnunh 
 
 P  p  Si  then 
 
300 
 
 Notes  on  the  Difcourfe  of  Celsus. 
 
 then  as  the  children  were  partakers  of  fiefh  and  bloody  he 
 aifo  himfelf  likevjife  took  part  of  the  fam€y  that,  through 
 death,  he  mi^ht  defir.oy  him  that  had  the  power  uf  death, 
 that  is,  the  devil ;  and  deliver  them,  who,  through  fear  of 
 death,  were  all  their  lifetime  fiibjed  to  bondage.  And  again, 
 —  Sin  is  the  tranfgrejfiun  of  the  law.  And  ye  know  that  he 
 was  m.anifejied  to  take  away  our  fifts  ;  and  in  him  is  7io  fin, 
 
 The  devil  finneth  from  the  beginning.     For  this  pur* 
 
 pofe  the  Son  of  God  was  rnanifefted,  that  he  might  deftroy 
 the  works  of  the  devil.  Tliele  things  are  laid  of  him  ac- 
 cording to  that  moll:  ancient  oracle,  fetting  him  forth  as 
 *^  the  feed  of  the  woman  bruiling  the  head  of  the  ferpent, 
 *'  bruifing  his  heel,"  which  was  delivered  in  confcquenceof 
 the  devil's  tempting  the  firft  man  to  Cm  by  the  woman  whom 
 lie  feduced,  uiing  the  lerpcnt  as  his  inftrument,  and  fo 
 bringing  Cm  and  death  into  the  world  of  mankind.  Now, 
 thougli'Celfus  makes  no  more  of  Chriil  fuffering  for  this 
 great  purpol'e,  of  which  he  had  heard,  than  of  any  other 
 luti'ering  punilhment,  or  of  a  puniihed  robber  and  murder- 
 er ;  yet  Chriftians  found  in  themfelves  the  help  to  men 
 that  is  in  his  fufferings,  and  knew  that  his  paifion  was  for 
 the  deftruclion  of  the  father  of  wickednefs :  for  they  found 
 their  confciences  purged  from  the  guilt  of  their  fins,  and 
 ihem^elves  freed  from  flavery  to  their  ungodly  lufts,  and 
 delivered  from  the  fear  of  death,  the  wages  of  lin,  by  what 
 they  believed  of  the  Son  of  God  fufFering  for  fins,  the  juO: 
 for  the  unjuH:,  that  he  might  bring  us  to  God,  and  dying 
 that  we  might  live  through  him. 
 
 And  it  was  in  this  fame  view  of  his  fufferings,  that  they 
 learned  from  them  to  defpife  punilhments.  For  fo  did  they 
 learn  by  their  fcriptures,  faying  to  them,  If  when  ye  do 
 well  and  fuffer,  ye  take  it  patiently y  this  is  acceptable  with 
 God:  for  even  hereunto  were  ye  called  ;  becaufe  Chriii 
 alfo  fuffered  for  us,  leaving  ns  a^  example,  that  ye  fI)onld 
 follow  his  fteps,  who  did  no  fin,  —  who  bis  own  felf  bare 
 our  fins  in  his  own  body  on  the  tree,  that  we,  being  dead  to 
 fin,  fi)0uld  live  unto  righteoufnefs ,  by  whofe  Jiripes  ye  were 
 healed.  And,  //  is  better,  if  the  will  of  God  be  fo,  that 
 ye  fiiffer  for  well-doing  than  for  evil-doing:  for  Chrift  alfo 
 hath  once  fuffered  for  Jins,  the  juft  for  the  unjuji,  that  he 
 ?night  bring  us  to  God,  And  again,  Forafmuch  then  as  Chriji  ' 
 hath  fuffered  for  us  in  the  flcfjj,  arm  yourfelves  likewife 
 with  the  fame  mi7id.  And  indeed  no  other  men  can  be 
 ambitious  to  be  made  conformable  to  Chrifl's  death,  if  by 
 
 any 
 
Notes  on  the  Difcourfe  oFCelsus.      301 
 
 any  means  they  may  attain  the  refurreftion  of  the  dead, 
 "hut  they  only  who  count  all  things  lofs  to  be  found  in 
 Chrift,  not  having  their  own  righteoufnefs,  but  that  which 
 is  by  the  faith  of  him.  Before  the  difciples  had  Chrifl's 
 fufFerings  in  this  view,  and  while  they  did  not  yet  know 
 this  defign  of  his  pafTion,  it  is  no  wonder  if,  as  CeHus  ob- 
 serves, they,  "  feeing  him  punilhed  and  dying,  neither 
 **  fuiiered  with  him,  nor  fufFered  for  him,  nor  were  per- 
 *<  faaded  to  defpife  puni(hments,  but  even  denied  that  they 
 **  were  difciples."  But  when  they  came  to  know  that  he 
 had  deiliroyed  him  who  had  the  power  of  death,  and  were 
 delivered  from  bondage  through  fear  of  death,  by  his  dying, 
 and  hoped  for  eternaT  life  through  his  death  ;  then,  to  the 
 aftonilhment  of  Cellus,  multitudes  were  perfuaded  to  die 
 with  him,  as  he  fays,  *^  Yet  now  ye  die  with  him.  —  If 
 "  living  he  perfuaded  none,  but  when  he  is  dead,  they 
 "  that  pleafe  perfuade  fo  many ;  how  is  not  this  itiofl  ab- 
 <*  furd!" 
 
 NOTE      VI. 
 
 P.  202.  Surely  ye  luill  not  fay  of  him,  that,  not  having 
 perfuaded  thofe  ivho  are  her^,  he  ^withdrew  to  Hades,  per- 
 f Hading  them  that  are  there. 
 
 If  Celfus  could  not  perceive,  at  the  time  of  his  writing, 
 that  Chriftians  would  fay  this,  and  was  confident  they  would 
 not  fay  it ;  they  came  to  fay  it  not  very  long  after,  when 
 Irenaeus  wrote  :  for  he  imagined,  and  wrote  fomethings  to 
 this  purpofe  *,  That  our  Saviour  defcended  into  Hades  to 
 preach  the  faith  there  unto  the  patriarchs,  and  to  the  an- 
 cient juft  men,  as  well  Jews  as  Gentiles,  and  that  they 
 that  believed  at  his  preaching,  Ihould  be  reckoned  .in  the 
 number  of  the  faints.  If  Celfus  had  been  10  write  after 
 this,  when  it  came  to  be  commonly  faid,  even  as  Origen 
 affirms  it  againfl:  him  ;  he  could  not  have  been  fo  pofitive, 
 that  they  would  not  fay  it. 
 
 NOTE      VIL 
 
 P.  202.  &  20-^.    By  ivhat  reafoning  were  ye  induced  to 
 
 ef}ee?n  him  the  Son  of  God  ? We  efteem  him  to  be  the 
 
 Son  of  God,  feeing  he  aired  the  Lame  and  the  blind,  and  (as 
 
 *  Irenzeus  ady.  heref.  lib,  4.  cap.  39.  &  45. 
 
 v'e 
 
30^     Notes  on  the  Difcourfe  of  Celsus, 
 
 ye  fay)  raifed  the  dead.  0  light  and  truth/  IVlth  his  own 
 voice  he  hath  exprefsly  confejfed,  according  as  ye  alfo  have 
 written,  JVherefore  there  fhall  come  to  yon  others  alfo  ifing 
 the  like  povjers,  wicked  men  and  impoftors:  and  he  names 
 one  Satan  the  vjorker  of  thefe  things.  So  that  he  denies  not, 
 that  thefe  things  are  indeed  nothing  divine,  but  the  works  of 
 the  wicked.  And  beinz  forced  by  the  truth,  he  hath  at  once 
 revealed  the  things  of  others,  and  reproved  his  own  things. 
 How  is  it  not  then  miferahle,  from  the  fame  works  to  reckon 
 one  God,  and  others  impoftors  ?  For  why  from  thefe  things 
 fiouldwe  rather  think  others  evil  t'-an  him,  iifing  his  own 
 teftimony  P  For  he  hirufelf  hath  indeed  cojifeffed  thefe  things 
 not  of  a  divine  nature^  but  to  be  the  marks  of  deceivers  and 
 very  wicked  men. 
 
 If  there  be  any  of  this  light  and  truth,  fo  furprifingly 
 difcovered  by  Celius  and  his  Jew,  to  be  feen  here ;  it  mull 
 appear  only  from  this  affertion,  that  Jefus  exprefsly  con- 
 feffed,  that  wicked  men,  impoftors,  and  Satan,  would  come 
 ufmg  the  like  powers,  and  working  the  fame  works  with 
 thofe  whereby  he  proved  hira(elf  the  Son  of  God  ;  and 
 that  thefe  fame  works  are  the  marks  of  deceivers  and  very 
 wicked  men.  And,  as  there  is  no  ground  for  this  aifertion, 
 but  ouiy  in  what  the  difciples  of  jefus  had  written,  it'  no 
 fuch  exprefs  confelfion  of  his  can  be  found  in  their  fcrip- 
 lures ;  then  we  muft  cry  out  in  the  furprife  of  difappoint- 
 ment,  O  d.irknefs  and  falfehood !  for  is  it  any  where 
 written  in  the  Chriftian  fcriptures,  that  Jefus  faid  there 
 would  come  impodors  curing  the  lame  and  blind,  as  he 
 did,  and  raifmg  the  dead?  Thefe  are  the  works  of  which 
 Celfus  is  fpeaking,  as  inducing  Chriflians  to  cfteem  him 
 the  Son  of  God.  Did  Jefus  fay,  Satan  would  be  the  worker 
 of  thefe  even  as  he  was?  On  the  contrary,  it  is  written,  that 
 he  faid  to  the  Jews,  If  I  do  not  thewoiks  of  my  Father,  be- 
 lieve  me  not;  and  thai  he  faid  of  the  unbelieving  Jews,  to 
 his  difciples,  If  I  had  not  done  among  them  the  works,  that 
 none  other  man  did,  they  had  not  had  fin. 
 
 It  is  indeed  truth  that  he  haih  exprefsly  foretold.  There 
 fiAl  arife  falfe  chrtfts  and  falfe  prophets',  and  fhall  fhew 
 frreat  fign?  and  wonders,  infomuch  that,  if  pojfible,  they 
 fhi/ll  deceive  the  very  eleh.  Even  as  Mofes  fignified  to  the 
 Jews  in  their  law,  there  would  arife  prophet?,  or  dreamers 
 of  dreams,  giving  them  figns  or  wonders,  that  might  come 
 10  pafs,  to  lead  them  after  other  gods,  by  v;hich  their  God 
 would  prove  them  v»'hether  they  loved  him,  Deut.  xiii.  i.— 5. 
 
 But, 
 
Notes  on  the  DIfcourfe  of  Celsus.     303 
 
 But,  as  Mofes  did  not  foretell  that  thefe  falfe  prophets 
 would  ufe  the  like  powers,  and  do  the  fame  works  by  which 
 God  manifefted  and  diftinguiihcd  himfelf  when  he  brought 
 them  from  Egypt  ;  fo  neither  did  Jefns  foretell  tliat  thefe 
 falfe  chrifls  and  prophets,  ihewing  great  fign?  and  wonders 
 to  deceive,  would  ufe  the  like  powers  and  do  the  fame 
 works  that  he  did  to  manifefc  himfelf  the  Son  of  God, 
 particularly  in  impowering  the  lame  to  walk,  giving  eyes 
 to  the  born  blind,  as  he  did,  and  reftoring  the  dead  to  life. 
 And  as  thofe  works  he  did  among  the  Jews  were  fucli  as  no 
 other  man  did  ;  fo  it  cannot  be  found,  that  any  falfe  chrifl 
 or  falfe  prophet  hath  arifen  after  him  doing  the  fame  works. 
 Did  any  falfe  prophet  or  falfe  chrifl  ever  Ihew  a  man  fixed 
 to  his  bed  by  infirmity  for  thirty-eight  years,  fuch  an  im- 
 potent man,  rifing  inflantly  at  his  call,  taking  up  hi?  bed, 
 and  walking  under  it  ?  Or  hath  any  fuch  fliewer  of  figns  and 
 wonders  imitated  that  notable  miracle  wrought  in  the 
 name  of  Jefus,  by  the  witneffes  of  his  refurredion,  upon 
 the  man  born  lame,  to  the  convidion  of  all  that  dwelt  in 
 Jenifalem,  fo  that  the  council  of  the  Jewilh  nation  could 
 not  deny  it?  Ads  iii.  and  iv,  though  they  would  not  ad- 
 mit the  truth  of  his  refurrection,  and  the  power  of  his 
 name  tofave,  evidently  therein  manifefled.  Hath  any  come 
 after  Jefus,  making  eyes  of  clay  to  one  born  blind,  and 
 caufmg  him  fee  with  thefe,  (ihewing  himfelf  the  fame  that 
 formed  man's,  body  at  firfi:  from  the  groimd,  and  infpire4 
 him  with  life),  as  Jefus  did  to  that  blind  man,  (John  ix.), 
 in  whom  the  truth  of  this  divine  work  was  demonftrated 
 before  the  rulers  of  the  Jewifu  fynagogue,  who  could  not 
 deny  the  work  of  God,  but  caft  out  the  poor  man  for 
 maintaining,  that  Jefus,  who  gave  him  eyes  to  fee,  was  of 
 God }  And  did  ever  any  falfe  chrifl:  or  falfe  prophet  come 
 Ihewing  the  manifeflly  dead,  evidently  called  back  to  life 
 by  his  word,  as  Jefus  did  the  daughter  of  Jairus,  the  wi- 
 dow's fon  of  Nain,  and  Lazarus  ? 
 
 Neither  Mofes  nor  Jefus  denied  the  power  of  magicians 
 and  demons  to  Ihew  figns  and  wonders,  though  they  denied 
 them  the  power  of  working  the  works  of  God,  who  raifeth 
 the  dead,  and  calleth  the  things  that  be  not  as  though  they 
 were.  Celfus,  who  knew  no  God  above  nature,  could  not 
 acknowledge  the  works  of  this  God  before  whom  Abraham 
 believed,  and  whom  the  fcriptures  of  the  Jews  and  Chri- 
 itians.fet  forth  as  the  Creator,  calling  beings  out  of  no- 
 thing, and  n\aking  the  dead  alive;  and  therefore  looked 
 
 on 
 
304     Notes  on  the  Difcourfe  of  Celsus, 
 
 on  all  pretences  to  any  fuch  works,  as  impofuion,  deceit, 
 and  jug^^ling.     But,  as  no  Jew,  fpeaking  in  chara6rer,  is 
 }ike  Jolephus,  Vefpafian's  prophet,  who  believed  the  fore- 
 told MefTiah  of  the  Jews  to  be  the  Roman  Emperor,  that 
 came  to  take  away  their  place  and  nation,  and  who  dif- 
 fembled  the  miracles  of  Mofes,  even  the  dividing  of  the 
 Red  Tea,  making  Mofes  fuch  another  lawgiver,  as  Minos, 
 and  other  wife  politicians  among  the  Greeks ;  it  was  not  at 
 all  proper  for  Celfus  to  put  his  boaft  of  light  and  truth  in 
 the  mouth  of  a  Jew,  who  muft  be  fuppofed  to  believe  the 
 figns  and  wonders  wrought  by  Mofes  to  be  the  works  of  the 
 true  God,  clearly  manifefled  and  diflinguilhed  by  them, 
 notwithflanding  the  Egyptian  magicians  doing  the  like  to 
 fome  of  thefe  works,  and  notwichftanding  falfc  prophets 
 arifmg  in  the  nation  of  the  Jews,  Ihewing  figns  and  won- 
 ders to  draw  them  away  from  their  wonder-working  God. 
 The  fcriptures  of  the  Jews,  as  well  as  thofe  of  the  Chri- 
 Aians,  fetting  forth  .the  true  God  as  above  nature,   control- 
 ling it  at  his  pleafure,  making  the  dead  alive,  and  calling 
 nothings  as  beings,  do,  at  the  fame  time,  plainly  allow 
 the  power  of  demons,  and  their  magicians  to  fliew  figns 
 and  wonders  above  human  power,  above  all  merely  human 
 arts  of  juggling,  and  even  like  fome  of  thofe  wonders  where- 
 by the  true  God  manifefts  himfelf ;  as  in  the  cafe  ot  the 
 magicians  of  Egypt,   doing  things  with  their  inchantments 
 like  thofe  done  by  Mofes  in  the  name  of  God.     But  they 
 did  not  go  the  full  length,  and  were  obliged  to  own  them- 
 felves  far  outdone  by  the  divine  power  evidently  manifed:- 
 cd.     Even  fo  demons,  in  oppofition  to  the  gofpel,  might 
 ihew  figns  and  wonders,   like  fome  of  thofe  done  by  Jefus 
 and  the  apoftles  in  his  name ;  but  they  were  alfo  outdone, 
 even  in  thofe  things  which  they  did ;  and  the  difference 
 betwixt  the  works  of  divine  power,  and  of  their  power, 
 is  manifeil.    Demons  might  fee  farther  than  the  wifeft  of 
 the  Jewifn  nation  could  fee  into  the  prophecies  of  the  Old 
 Teftament,  and  fo,  perceiving  clearly  the  divine  works  of 
 Jefus,  know  him  to  be  the  Chrift  the  Son  of  God,  which 
 the  Jews  could  not  know,  as  the  foothfaying  woman  of 
 Philippi  knew  the  apoflles  ferving  God,  in  Ihewing  the  way 
 of  falvation  ;  but  even  in  giving  out  this  with  a  malicious 
 defign  they  were  quelled  by  the  power  of  Jefus.     They,  by 
 long  experience,    and   knowledge  of  the   courfe  of  the 
 world,  having  underftandings  as   much  iuperior  to  men 
 as  their  power  is,  may  fee  much  farther  into  futurity  than 
 
 meu 
 
Notes  on  the  Difcourfe  of  Celsus.     305 
 
 men  can  do  (though  they  know  not  what  God  will  do  any- 
 further  than  he  has  declared),  and  they  may  communicate 
 ilich  foreknowledge  to  their  fervants,  and  make  them  like 
 prophets ;  but  what  is  all  fuch  jirophecying  to  the  prophe- 
 cies of  Jefus  concerning  all  things  that  bcfei  him,  and  his 
 difciples  after  him,  concerning  the  deflrudion  of  Jerufalcm, 
 and  concerning  the  coming  of  Antichrift?  The  Icrvants  of 
 demons  in  collufion  might  cait  them  out,  or  demons  of 
 fuperior  power  might  command  their  inferiors  to  depart, 
 as  the  Jews,  obferving  a  manifeft  luperiority  of  power  in 
 Jefus  ejecting  them,  would  afcribe  it  to  the  prince  of  de- 
 mons. There  were  cxorcifls  among  the  Jews  who  call 
 them  OLit,  and  fome  of  thefe  attem.pied  to  do  this  in  the 
 name  of  Jefus.  But  he  calf  them  out,  as  no  other  could 
 do,  as  he  faid,  with  the  finger  of  God  ;  referring  to  what 
 the  magicians  of  Egypt  were  obliged  to  own,  as  to  the 
 miracles  of  Mofes  which  they  had  been  labouring  to 
 imitate. 
 
 It  is  alio  truth,  that  the  apoflle  of  Jefus  foretold,  as  we- 
 liave  it  written,  that  the  coming  of  Antichrift  would  be 
 ivith  all  power,  and  figns,  and  wonders  of  a  He,  after  the 
 working  of  Satan,  and  that  by  men  oppofmg  the  truth,  as 
 ihe  magicians  of  Egypt  withlfood  Moles.  But  he  alfo  fore- 
 told, that  they  would  reach  no  further,  and  proceed  to  no 
 more,  with  refpeft  to  the  miracles  wrought  in  confirmation 
 of  the  gofpel,  than  the  Egyptian  magicians,  Jannes  and 
 Jambres,  did  with  refpcdto  the  miiracles  of  Moles ;  He  fays, 
 IT  hey  Jhall  not  proceed  to  more :  for  their  folly  fia  II  be  niani- 
 feft  to  ally  as  theirs  alfo  was.  So  far  is  it  from  being  written, 
 that  Jefus,  or  his  apoftles  in  his  name,  ever  confefled  that 
 the  power  of  Satan  would  work  the  fame  works  that  Je- 
 fus wrought  to  ihew  hinifelf  the  Son  of  God.  And  now,  af- 
 ter what  was  foretold  of  the  figns  and  wonders  of  Antichrift 
 liath'come  to  pais,  it  appears  manifcflly,  they  no  more 
 came  up  to  the  figns  and  wonders  of  the  gofpel,  than  ihofe 
 things  done  by  the  inchantments  of  the  Egyptian  magi- 
 cians came  up  to  the  /igns  and  wonders  of  Moies. 
 
 NOTE     viir. 
 
 P.  203.  —  But  to  yrM  his  voice,  when  he  expired  on  the 
 
 crofs,  and  the  earthquake,  and  the  darknefs,  is  fonud  a  beau- 
 
 tifid  and  crediLle  catafirophe  of  the  drama, 
 
 '  His  loud  voice  wjicn  lie  expired  on  the  crofs  was  extraor- 
 
 VoL.  HI.  Q.^  duury; 
 
-o6     Notes  on  the  Difcourfe  of  Celsus. 
 
 •J 
 
 dinary;  efpecially  his  faying  with  that  voice.  It  is  finiJ1}ed^ 
 as  one  ihouting  for  .vidory,  and  with  that  voice  confidently 
 commending  his  fpirit  into  the  hands  of  God,  as  his  Father. 
 This,  together  with  tlie  earthquake,  when  lie  expired, 
 rendino-  the  vail  of  the  temple  and  the  rocks,  and  open- 
 ing the  tombs,  and  the  darkening  of  the  fun,  at  full  moon 
 for  three  hours,  when  he  was  pining  to  death  on  the  crofs, 
 fo  affected  the  centurion,  and  them  that  were  with  him 
 watching  Jefus,  that  they  were  obliged  to  acknowledge  him 
 a  righteous  man,  or  that-he  had  done  nothing  unrighteous 
 in  calling  himfelf  the  Son  of  God.  And  the  multitude 
 that  came  togetlier  to  that  fight,  were  fo  imprefled  with  this 
 lame  cataftrophe,  that  they  returned  from  it  fmiting  their 
 breads.  Thus  his  loud  voice  expiring,  and  the  earthquake, 
 and  the  darknefs,  forced  a  convidbion  upon  both  Jews  and 
 Gentiles,  and  drew  a  confeffion  from  them  of  his  being  un- 
 juftly  condemned  for  calling  himfelf  the  Son  of  God,  as 
 he  had  done,  and  as  he  now  did,  with  a  loud  voice  expi- 
 ring. But  the  penitent  thief  confefled  him  in  another  man- 
 ner :  and  what  pafled  betwixt  him  and  Jefus,  could  not 
 but  make  a  great  impreffion  on  the  minds  of  the  fpedators, 
 as  well  as  the  expiring  loud  voice,  the  earthquake,  and  the 
 darknefs.  While  they  beheld  Jefus  crucified  in  weaknefs, 
 they  faw  the  crucified  malefa6lor  fupplicating  him  as  the 
 Lord  on  .the  w^ay  to  his  kingdom  beyond  death,  and  con* 
 liding  in  him  as  able  to  fave  him  eternally,  and  make  him 
 happy  in  that  kingdom  after  death.  And  they  faw  Jefus 
 anlwering  him  in  the  language  of  the  fovereign  difpofer 
 of  the  Hate  of  men  after  death,  and  afTaring  him  of  hap- 
 pinefs  with  him  immediately  in  the  feparate  iliate.  And 
 this  may  ferveas  an  anfwer  to  Celfus's  queftion,  JVhat  noble 
 thing  did  Jefus  as  God,  defpi/lng  men,  and  ridiculing  and 
 mocking  "vihat  befel  him  P  He  [aid  not  as  the  Bacchus  of 
 Euripides,  The  de?non  himfelf  Jliall  lonfe  me  nvhen  I  will. 
 He  faid  nothing  like  this,  but  he  faid  what  was  much  more 
 grand,  and  more  becoming  God.  Even  on  the  crofs,  and 
 dying,  he  Ihewed  himfelf  to  the  malefador  crucified  with 
 him,  as  the  Lord  on  his  way  to  his  heavenly  kingdom, 
 Avlierein  he  was  able  to  make  him  eternally  happy,  and 
 brought  his  mind  to  reft  on  his  promife  to  take  him  with 
 Jiim.  He  fpoke  as  the  Lord  of  the  dead  and  living,  as  ha- 
 ying death  and  the  feparate  ftate  at  his  difpofal. 
 
 NOTE 
 
Notes  on  the  Difcourfe  of  Celsus.     307 
 
 N    O    T    E        IX. 
 
 P.  103.  &  204.  Yedy  that  living  indeed  he  could  not  help- 
 himfelf\  but  being  dead  he  arofe^  and  flicixied  the  marks  of  pii. 
 fdfhmenty  and  his  hands  as  they  had  been  pierced.  M^ho  Jaiu 
 this  P  A  mad  vjoman,  as  ye  fay  ;  and  if  there  was  any  other 
 of  that  fame  magical  gang,  either  iyi  fome  fort  dr earnings  and 
 difpofed  to  be  deceived^  by  fancying  an  apparition  (which  has 
 often  happened  to  very  manyj^  or  rather  inclining  to  aflo^ 
 nifh  the  reft  by  fuch  a  wonder  ;  and,  by  fuch  a  lie,  to  give  oc- 
 
 €afion  to  the  other  impoftors, When  he  was  difhtlieved 
 
 in  the  body,  he  preached  to  all  freely  ;  but  when  he  was  ex-- 
 hibiting  ftrong  faith,  being  rifen  from  the  dead,  he  appears 
 in  private  to  a  fingle  woman,  and  to  his  intimate  companions. 
 When  he  filtered  piinifnnent,  he  was  indeed  feen  to  all ; 
 hut  rifing,  to  one  \  whereof  the  contrary  ought  to  have 
 been. 
 
 Whoever  has  given  any  attention  to  the  evidence  of 
 Chrifl^s  refurretflion  plainly  fet  forth  in  the  New  Tefta- 
 ment,  muil:  he  furprifed  at  a  philofopher  like  Celfus,  jug- 
 gling and  trifling  in  this  manner  upon  the  very  hinge  on 
 which  his  whole  controverfy  with  the  Chriftians  Ihould 
 have  turned.  For  if  he  could  have  difproved  this  fa6l,  he 
 had  no  more  to  do  in  the  confutation  of  Chriitianity ; 
 and  while  the  truth  of  it  (lands,  nothing  can  be  faid 
 to  any  purpofe  againft  the  Chridian  religion.  It  is  true 
 •he  could  not  put  his  Atheiftical  thoughts  of  the  impolfi- 
 bility  of  the  refurredion  in  the  mouth  of  his  Jew,  whom 
 he  makes  confefs  the  poiTibility  of  it  in  this  manner,  ^*  We 
 *^  hope  furely  to  rife  in  the  body,  and  to  liave  eternal 
 *'  life,  and  that  the  Sent  unto  us  will  be  the  pattern  and 
 *'  firll:  leader  of  this;  (liewing,  that  it  is  not  impofTihle  with 
 *'  God  to  raife  any  man  with  the  body.  Where  is  he  then, 
 *'  that  we  may  fee  and  believe?''  And  it  v.'as  to  no  pur- 
 pofe to  talk  of  the  incredibiliiy  of  God's  raifing  the  dead 
 to  Chriftians,  who  believed  in  the  fame  God  before  whom 
 Abraham  believed,  as  *'  making  the  dead  alive,  and  call- 
 '^  ing  thole  things  which  be  nor,  as  though  they  were," 
 even  the  creator  of  the  world  from  nothing,  and  the  form- 
 er of  man  from  the  dud  of  the  ground,  infpiring  it  with 
 a  living  foul.  His  bufmefs  therefore  was  to  overthrow  the 
 evidence  for  the  fad,  as  it  lay  before  him  in  the  apoflolic 
 writings,  from  which  he  propofcs  to  confute  Chriftians  in 
 
 Q^q  a  this 
 
3o8     Notes  on  the  Difcourfe  of  Celsus. 
 
 this  manner,  **  From  your  own  fcriptures  then  ye  have 
 *'  thefe  things,  for  which  we  make  ufe  of  no  other  wit- 
 '^  nefs  •  for  ye  fall  in  your  own  fnare." 
 
 But,  in  place  of  this,  he  appears  here  as  afraid  to  look 
 that  evidence  full  in  the  face.  Yea,  he  is  careful  to  hide 
 it,  drawing  a  vail  over  it,  while  he  reprefents  the  truth  of 
 the  refurrcclion  as  ftandin^^  on  the  teftimony  of  a  mad  wo- 
 man, and  of  fomebody  dreaming  and  difpofed  to  be  de- 
 ceived by  an  apparition.  As  to  the  ehofen  witneifes,  who 
 appear  evidently  very  far  from  being  difpofed  to  be  impo- 
 fed  on,  or  to  impofe  on  others,  who  teflified  none  other 
 things  but  what  Mofcs  and  the  prophets  did  fay  (liould 
 come,  and  to  whom  God  bare  witnefs  with  divers  iigns,  and 
 miracles,  and  gifts  of  the  Holy  Ghofl ;  Celfus  would  have 
 their  telHmony  pais,  with  them  that  are  difpofed  to  take  his 
 word  upon  it,  for  a  lie,  contrived  and  propagated  by  ma- 
 gicians or  jugglers.  But  the  evidence  of  Chrift's  refurrec- 
 tion  has  been  fo  clearly  fet  forth  and  defended  againft  all 
 the  cavils  of  modern  infidels  in  the  Trial  of  the  -wmiejfesy 
 and  the  Defence  of  it,  and  by  IVeft  on  the  refnrreciion,  and 
 oihcrs,  that  to  any  who  may  read  thefe,  it  would  be  quite 
 fuperfluous  to  fay  any  thing  about  it. 
 
 NOTE         X. 
 
 P.  203.  &  204.  If  Jeftis  would  really  declare  his  divine 
 power y  it  behoved  him  to  be  feen  to  them  that  ttfed  him  ill, 
 
 iVid  to  him  that  condemned  him^  and  indeed  unto  alL 
 
 IVhere  is  he  then,  that  we  may  fee  and  believe  P  Or,  did  he 
 defcend  for  this,  that  we  might  not  believe  P 
 
 It  was  never  the  delign  of  his  coming  to  the  Jews,  that 
 lie  Ihould  be  acknowledged  by  that  nation  ;  for  their  pro- 
 phets foretold  the  contrary.  His  refurreclion,  deligned 
 lor  the  eternal  falvation  of  fmners  out  of  every  nation, 
 was  (bev.'ed,  by  many  infallible  proofs,  to  witnefles  ehofen 
 of  God  to  teftify  it  every  where,  for  the  falvation  of  all 
 that  lliould  believe  that  teftimony  throughout  the  world. 
 And  they  were  ordered  to  begin  at  Jerufalem,  where  it 
 was  made  notour,  i.  By  the  defcent  of  the  Holy  Ghofl 
 concurring  with  their  teftimony,  to  the  conviction  of  thou- 
 fands  of  the  Jews,  on  the  day  of  Pentecoft,  Afts  ii.  2. 
 By  the  manifcft  miracle  of  healing,  wrought  in  the  name 
 o[  Jeius  by  thefe  witnelles  converting  more  thouiands,  and 
 their  bold  teftimony  before  the  grand  council  of  the  Jewiik 
 
 nation, 
 
Notes  on  the  Difcourfe  of  Celsus.      309 
 
 nation,  Ads  iii.  iv.  &  v.  3-  By  the  appearance  of  Stephen 
 before  the  council,  beholding  his  face  as  the  face  of  aa 
 angei,  and  hearing  him  declare  his  feeing  heaven  opened, 
 and  Jefus  the  Son  of  man  {landing  on  the  right  hand  of 
 God,  and  confidently  commend  his  departing  fpirit  into 
 his  hands,  Ads  vii. 
 
 NOTE    I.    on  fed.  III.  tome  I. 
 
 P.  208.  They  who  call  to  other  myjleries,  proclaim  before 
 thefe  things,  Whoever  is  pure  in  hands  and  prudent  in  fpeech ; 
 and  again  others,  Whoever  is  pure  from  every  crime,  and 
 ivhoje  fold  is  not  confcious  of  any  evil,  and  vjhofo  lived  well 
 and  jujtly  ■  and  thefe  things  they  proclaim  before,  vjho  pro- 
 niife  the  purgations  of  fins.  But  let  us  hear  now  whom 
 thefe  call :  Whoever,  they  fay,  is  a  [inner,  whoever  is  with- 
 out underftandijig,  whoever  is  childifl),  and,  to  fay  plainly, 
 whoever  is  wretched,  the  kingdom  of  God  will  receive  him. 
 The  fmner  then,  do  ye  not  fay,  that  he  is  the  unjuft,  and  the 
 thief,  and  the  breaker  through  of  walls,  and  the  poifoner, 
 and  the  committer  of  fieri  lege,  and  the  breaker  into  tombs  P 
 whom  elfe  would  one,  proclaiming  before,  call  to  be  rob- 
 bers P 
 
 rjt  is  furprifing,  that  the  philofopher  did  not  advert  to  the 
 abfurdity  of  calling  none  to  the  purgations  of  fms,  but  thofe 
 who  have  no  ufe  for  them,  and  debarring  thofe  who  alone 
 are  fit  for  them.  For  who  but  finners  are  capable  of  pur- 
 gations of  fms?  And  is  not  this  like  calling  the  Avhole,  not 
 the  fick,  to  come  to  the  phyfician  and  be  cured?  The 
 Chriftian  preachers  in  his  time,  whom  he  would  ridi- 
 cule, and  who,  by  his  teftimony,  feem  to  have  been  very 
 different  from  mofh  preachers  now,  were  far  more  cori- 
 iillent,  giving  the  knowledge  of  falvation  by  the  remilfion 
 of  fms  to  fmful,  ignorant,  wretched  men. 
 
 The  Jews,  expeding  the  kingdom  of  God,  looked  for 
 MeHiah  the  King,  as  Celfus  fays  for  them,  "  the  judge  of 
 *'  the  pious,  and  the  puniiher  of  the  unjufl ;"  and  fuppofed 
 they  would  be  received  into  his  kingdom  according  to  tlieir 
 own  righteoufncfsj  on  which  they  valued  themfelves  above 
 others  not  \o  fit  for  it,  as  being  greater  finners.  But 
 Chrift's  lorerunner,  who  began  the  preaching  of  that  king- 
 doin,  came  to  them  preaching  repentance  and  remillioit 
 o{  their  fins,  and  thereby  iliewing  them,  that  the  kingdom 
 
 of 
 
3IO     Notes  on  the  Difcourfc  of  CelsIts. 
 
 of  God  would  receive  none  but  Tinners  needing  that  re-* 
 pencance  and  remiflion.  And  Jefus  told  them  who  had 
 the  beft  charader  among  the  Jews,  "  The  publicans  and 
 **  harlots  go  into  the  kingdom  of  heaven  before  you  •" 
 and,  '^  1  came  not  to  call  the  righteous,  but  fmners  to  re- 
 "  pentance." 
 
 For  he  came  not  to  direft  and  afliil:  them  to  work  out 
 a  righteoufnels  for  themfelves  by  any  obedience  they  might 
 give  to  the  divine  law  ;  but,  fuppofing  them  fmners  already 
 condemned  by  that  law  for  every  tranfgrellion,  even  in  the 
 thoughts  and  intents  of  their  hearts,  he  faid  he  came  to 
 give  his  life  a  ranfom,  his  flelh  and  blood  a  facrifice  for 
 iuch,  and  to  make  them  righteous,  by  fufilling  the  law,  by 
 fulfilling  all  righteoufnefs  for  them.  And  he  (hewed  them, 
 that  they  were  not  to  have  eternal  life  by  their  working, 
 but  by  believing  this,  by  believing  on  him  the  Son  of  God, 
 fent  by  the  Father,  to  give  his  flelh  and  blood  for  the  life  of 
 the  world.  He  came  not  to  flacken  the  demand  of  the  per- 
 fed  law,  requiring  love  to  God  with  all  the  heart,  foul,  and 
 ilrength,  and  love  to  our  neighbour  as  ourfelves,  or  to  make 
 lei's  than  that  perfedion  accepted  as  a  man's  righteoufnefs, 
 nor  to  loofe  the  jufh  connection  betwixt  every  Ihortcoming 
 of  that  perfedion,  and  the  curfe  of  God.  But  he  came  to 
 fulfil  that  law  for  fmners,  and  thereby  to  manifeil  the 
 divine  juftice  in  forgiving  and  juftifying  them.  The  Son 
 of  God  glorified  the  Father's  name  by  finilhing  the  work 
 he  gave  him  to  do,  and  fulfilling  the  commandment  he 
 received  from  him,  to  lay  down  his  life  for  fmners,  and 
 to  take  it  again.  He  thereby  declared  his  name,  as  rigli- 
 teoas,  punithing  every  tranfgrefTion  of  his  righteous  law, 
 and  glorioufly  rewarding  perfect  obedience ;  and  at  the 
 fame  time  he  declared  his  name  as  merciful  and  gracious, 
 manifeiling  God  to  be  love,  in  giving  the  Son  to  be  the 
 propitiation  for  fms,  and  thereby  having  mercy  on  wliom 
 he  will  of  the  guilty  and  the  wretched,  the  only  proper 
 and  meet  objefts  for  mercy  and  grace. 
 
 The  gofpel  calls  all  forts  of  fmners,  without  diftindion, 
 to  repent,  or  turn  to  this  God,  whom  they  knew  not,  be- 
 lieving in  the  blood  of*"  his  Son  Hied  for  the  purgation  of 
 all  fms.  And  fo  Jefus,  fending  his  apoftles  to  teftify  his 
 refurrecTion,  ordered  them  to  preach  repentance  and  remif- 
 fion  of  fins  in  his  name  to  all  nations,  beginning  at  Jeru- 
 falem.  When  they  began  there,  they  preached  this  repent- 
 ance and  this  remifllon,  firfl,  to  them,  whom  they  convided 
 
 of 
 
Notes  on  the  Difcourfe  of  Celsus.      3 1 1 
 
 of  the  greateft  wickednefs,  taking,  and  by  wicked  hands 
 crucifying  and  flaying  the  Meffiah.  And  they  fet  liim  forth 
 as  exalted  by  the  right  hand  of  God,  a  Prince  and  Saviour 
 to  give  them  repentance  and  remiflion  of  fins.  Then  a- 
 mong  the  Gentiles,  the  apoflle  makes  this  account  of  thofe 
 who  were  called  to  the  kingdom  of  God,  and  who  were 
 received  into  it  :  **  Know  ye  not  that  the  unrighteous  (hall 
 **  not  inherit  the  kino-dom  of  God/  Be  not  deceived,  nei- 
 **  ther  fornicators,  nor  idolaters,  nor  adulterers,  nor  efie- 
 **  minate,  nor  abufers  of  themfelves  with  mankind,  nor 
 **  thieves,  nor  covetous,  nor  drunkards,  nor  revilers,  nor 
 "  extortioners,  fhall  inherit  the  kingdom  of  God.  And 
 *'  fuch  were  fome  of  you ;  but  ye  are  walhed,  but  ye  are 
 *^  fandified,  but  ye  are  juftified  in  the  name  of  the  Lord 
 **  Jefus,  and  by  the  Spirit  of  our  God.'' 
 
 Though  fuch  be  thus  purged  from  their  fins,  and  fo  re- 
 ceived into  the  kingdom  of  God,  they  are  not  yet  inno- 
 cent, their  fouls  are  ftill  confcious  of  many  evils ;  and  fo 
 they  yet  need  the  purgations  of  fins  in  all  their  approaches 
 to  their  God  in  his  worihip  :  for  now  looking  into  his  per- 
 fedl  law,  they  find  themlelves  coming  far  fhort  of  the  re- 
 quired perfedlion,  and  offending  in  many  things ;  and  fo 
 needing,  as  the  Lord  diredls  them,  to  afk  daily  of  his  Fa- 
 ther the  remiflion  of  their  fins.  And  for  this  every  one 
 that  is  godly,  or  that  ferves  the  living  and  true  God,  prays 
 to  him.  But  the  pure  in  their  own  eyes,  who  approach 
 trulling  in  themfelves  that  they  are  righteous  and  defpi- 
 fmg  others,  even  fuch  as  thofe  whom  Celfus  holds  only 
 for  finners,  are  not  worfhipping  the  true  God,  but  an  i- 
 dol.  And  the  God  of  this  world  feeketh  fuch  worihip- 
 pers. 
 
 NOTE        IL 
 
 P.  208.  Hhey  diCfate,  that  God  will  receive  a?i  unjuft 
 man,  if  he  humble  himfelf  under  his  wretchednefs  ;  ha  the 
 juft,  if  he  look  up  to  hinz  -with  virtue  from  the  i?egifjning, 
 
 him  he  will  not  receive. They  commonly  fay,  that  God 
 
 c  m  do  all  things  ;  but  he  will  not  do  any  thing  unjuft\  So 
 theUy  like  unto  them  that  are  fubjcd  to  compaffion,  Gody 
 being  fubjeci  to  conimiferation  of  thofe  that  plead  pity,  re- 
 lieves the  bad,  and  tha  good,  doing  no  fuch  thing,  he  rejecis. 
 
 Though  Celfus  cannot  get  it  denied,  that  mankind  is 
 fomeway  naturally  difpofed  to  fin,  and  that  all  fin ;  yet^  at 
 
 the 
 
312      Notes  on  the  Difcourfe  of  Celsus. 
 
 the' fame  time,  he  would  fay,  that  fome  are  juft  and  wth- 
 out  fin.  Bur  the  Chrillian  dodrine,  to  which  he  ohje^^ls 
 from  this  prcfumption,  fuppofes  that  the  law  of  God  being 
 the  only  rule  of  righteoufnefs  before  him,  there  is  not  a 
 jufl  man  upon  earth,  that  doth  good  and  fmneth  not.  The 
 nian  that  doth  thefe  things  Ihall  live  in  them.  But  there 
 is  none  that  doth  good,  no  not  one :  for  all  have  fin- 
 ned, and  come  (liort  of  the  glory  of  God.  And  there  is 
 no  plea  upon  the  diftiiK^ion  of  more  and  lefs  fmners  before 
 God,  with  whom  he  that  oifends  in  one  point,  is  guilty 
 of  all,  and  wliofe  curfe  is  upon  every  one  that  continues 
 not  in  all  things  commanded,  to  do  them.  Before  him 
 then  a  man  cannot  be  juftified  by  pleading,  that  he  is  not 
 fo  bad  as  other  men,  or  that  he  humbles  himfelf  under  his 
 "wretchednefs  more  than  they,  or  by  his  pleading  pity 
 \vhile  others  do  no  fuch  thing.  Yea,  it  it  a  great  affront 
 offered  to  his  juuice  and  righteous  law,  to  propofe  to  be 
 accepted  as  righteous  in  his  fight  without  perfed  righ- 
 teoufnefs, or  to  be  received  into  favour  with  him  palling 
 any  fm  unpuniflied. 
 
 Though  the  Son  of  God,  by  becoming  man,  became 
 fubjed  to  the  human  paffion  of  pity,  (weeping  over  Jeru- 
 falem),  yet  he  doth  not  at  all  judge  by  that,  nor  is  the 
 Deity  fubjcct  to  commiferation  ot'thofe  that  plead  pity.  But 
 God  is  no  lefs  merciful  than  juft.  He  is  the  God  of  all 
 grace,  according  to  the  gofpel,  that  declares  him  to  be  love 
 manifelled  in  fending  the  Son,  the  propitiation  for  fin. 
 The  Son  of  God  was  lent  forth,  made  of  a  woman,  made 
 under  the  law,  to  redeem  them  that  were  under  the  curfe 
 of  the  law,  by  being  made  a  curfe  for  them,  and  to  fuliil 
 all  righteoufnefs  for  them,  as  their  rcprefentative  before 
 liis  Father,  that,  by  his  righteoufnefs  imputed  to  them, 
 as  their  fms  weie  to  him,  they  might  be  accepted  and  ta- 
 ken inio  favour  as  God's  children,  being  accepted  in  the 
 beloved  Son,  in  whom  they  have  redemption  through  his 
 blood,  even  the  forgivenefs  of  fms. 
 
 Agreeably  to  this,  all  forts  of  finncr?,  without  any  diffe- 
 rence, fmd  acceptance  with  the  infinitely  merciful  and  juft, 
 pleading  guilty,  and  aiking  forgivenefs  and  acceptance 
 ihrough  the  propitiation  that  mercy  provided  for  declaring 
 the  divine  juftice  in  the  juftitication  of  Jinner?.  Thus  the 
 publican  is  reprefenied  as  addicffing  God,  and  fo  received 
 into  his  favour  rather  than  the  i'liarife^,  who  pkaded  his 
 
 O'.Vil 
 
Notes  on  the  Difcourfe  oFCelsus.     313 
 
 own  fitnefs  for  acceptance  rather  than  the  publican;  though 
 he  was  thankful  to  God  for  the  difference. 
 
 This  is  that  againfl-  which  Celfus  would  here  obje<5l,  as  a 
 jemarkable  tenet  of  the  Chriftians  in  his  time.  And  how- 
 ever it  be  mifunderftood  or  mifreprefented  by  him  to  fit  out 
 liis  objection  againll  them  ;  yet,  from  what  he  here  fays, 
 "we  may  eafiiy  perceive  what  was  the  general  and  notour 
 fenfe  of  Chriflians  in  his  time  about  jullification  and  ac- 
 ceptance with  God.  And  though  this  doctrine  of  accept- 
 ance with  God,  not  proceeding  on  any  thing  in  one  man 
 that  diftinguifhes  him  from  another  as  more  acceptable,  be 
 Hill  as  difagreeable  to  the  generality  of  our  Chriilian  world 
 as  it  was  to  Celfus ;  yet  it  is  very  agreeable  to  the  apollo- 
 lic  account  of  the  matter,  Rom.  iii.  19. — 31.  *'  Now  we 
 **  know  that  whatfoever  things  the  law  faith,  it  fpeak- 
 **  eth  to  them  who  are  under  the  law;  that  every  mouth 
 '^  may  be  flopped,  and  all  the  world  may  become  guilty 
 *'  before  God.  Wherefore  of  the  deeds  of  the  law  ibali 
 **  no  flefh  be  juflified  in  his  fight :  for  by  the  law  is  the 
 *'  knowledge  of  fin.  But  now,  without  the  law,  the  righ- 
 *'  teoufnefs  of  God  is  manifefted,  being  witnelTcd  from  the 
 *'  law  and  the  prophets  ;  but  the  rigbteoufneis  of  God  by 
 **  faith  of  Jefus  Chrifl  unto  all,  and  upon  all  them  that  be- 
 *'  lieve ;  for  there  is  no  difference.  For  all  have  fmned, 
 *'  and  come  fliort  of  the  glory  of  God  ;  being  freely  jufti- 
 *'  fied  in  his  grace,  by  the  redemption  that  is  in  Chrift 
 *'  Jelus ;  whom  God  propofed  a  propitiation  by  the  faith 
 *'  in  his  blood,  unto  the  manifeftation  of  his  juflice,  for 
 *'  the  paiFmg  over  of  the  lins  that  were  before  in  the  for- 
 *^  bearance  of  God,  toward  the  manifeftation  of  his  jufticc 
 **  in  the  time  that  is  now  ;  that  he  might  be  juft,  and  the 
 *'  juftifier  of  him  who  is  of  the  faith  of  Jefus.  Where  is 
 **  boafting  then?  It  is  excluded.  By  what  law  ?  of  works? 
 ''  Nay  ;  but  by  the  law  of  faith.  Therefore  we  conclude, 
 ^'  that  a  man  is  jullified  by  faith  without  the  deeds  of  the 
 *'  law.  Is  he  the  God  of  the  Jews  only;  but  not  alfo  of 
 *'  the  nations  ?  Yes,  of  the  nations  alio  ;  feeing  God  is 
 **  one,  who  Hull  juftify  the  circumcifion  of  faith,  and 
 *'  uncircumcifion  by  the  faith.  Do  we  then  make  void 
 **  the  law  by  the  faith  ?  Far  be  it  I  but  we  ellablilh  the  law. 
 
 Vol.  IIL  R  r 
 
3H 
 
 A  Letter  to  a  Minifter  of  the  Eftabllfhed 
 Church,  in  anfwer  to  one  from  him,  on 
 Forbearance. 
 
 [Never  before  printed.] 
 
 SIR,  Jtme  24.  1740. 
 
 HOW  much  am  I  obliged  to  you  for  the  great  pains 
 you  have  taken  to  inftru(ft  me  about  forbearance, 
 in  your  charitable  forbearing  letter  to  me  ?  How- 
 ever little  I  profit  by  it,  your  labour  and  travel  for  me  is 
 nothing  the  lels  to  be  confidered. 
 
 But  my  hopes  of  being  fet  right  by  what  you  fay  on  for- 
 bearance, were  much  blafted,  by  your  telling  me  in  the  en- 
 try, that  you  cannot,  let  you  do  your  beft,  gather  what  is 
 my  real  fober  fenfe  and  mind  of  that  dodlrine :  for  then, 
 thought  I,  my  kind  corredlor  labours  under  a  great  difad- 
 vantage  in  dealing  with  me.  How  hard  a  cafe  is  itj  that  the 
 woful  darknefs  of  my  writing  flyle  lets  nothing  of  my  mind 
 appear  to  my  good  friends,  but  a  fmothered  fierceneis,  and 
 expofes  me  I'o  much  to  be  miftaken,  and  even  mifreprefent- 
 ed  by  the  moll  charitable  men  ! 
 
 Through  this  lamentable  defed  in  me,  I  am  likewife 
 rendered  incapable  of  coming  up  to  the  fine  terms  you  pro- 
 pofe  for  my  remarking  upon  yours  to  edification.  I  mufh 
 write  with  the- fame  plainnefs  and  opennefs  wherein  you 
 have  given  me  your  view,  and  by  all  means  without  fierce- 
 nefs.  By  what  I  am  always  toid,  it  would  appear  I  am  not 
 at  all  fit  for  this  ;  I  was  not  made  for  it,  and  therefore  I 
 Ihould  by  ail  means  let  it  alone. 
 
 Nor  is  this  all ;  I  am  afraid  of  remarking  on  what  I  do 
 not  underfland.  For  however  plainly  and  openly  you  have 
 laid  before  me  ;he  view  and  fenfe  you  have  fettled  in,  af- 
 ter fearching  the  fcriptures  the  befl  you  could  ;  I  would  have 
 manifold  queftions  to  aik  before  I  could  form  any  fuch  no- 
 tion of  your  forbearance,  as  would  lit  me  tor  making  a- 
 greeable  edifying  remarks  upon  it,  or  yet  ftate  it  fo  in  my 
 own  mind,  as  to  be  able  to  reduce  it  to  a  practice  agreeable 
 to  the  true  uniting  word  of  the  apoftles. 
 
 1  have  not  the  leaft  reafon  to  doubt,  that  charity  imitates 
 
 the 
 
On    Forbearance.  315 
 
 the  divine  lonoi-fufFcring  and  kindnefs,  the  kindnefs  and 
 long-iuffering  of  Jefus  Chrift,  his  long-fuffering  towards  the 
 eled,  and  the  world  for  their  lakes,  whom  he  will  have  all 
 to  come  to  repentance  and  acknowledgment  of  the  truth, 
 his  long-fuffering  toward  every  fon  whom  he  receiveth,  and 
 even  in  chaftening  them  ;  for  what  fon  is  he  whom  the  fa- 
 ther chaftens  not?  And  Jefus  rebukes  and  chaftens  as  many 
 as  he  loves,  that  they  may  be  zealous  and  repent,  and  lo 
 be  preferved  from  being  fpued  out  of  his  mouth.  And  I 
 am  very  clear,  that  forbearance  among  brethren  in  love, 
 is  not  a  temporary,  but  llanding  law  of  the  gofpel,  what- 
 ever was  the  occafion  of  giving  it  out  at  firft ;  and  tliat 
 this  law  of  forbearance  mull  be  diligently  obferved  in  the 
 u'hole  inftituted  difcipline,  which  ihcws  much  of  the  divine 
 goodnefs  and  forbearance  to  his  people.  Both  difcipline 
 and  forbearance  are  ftanding  laws  of  the  New  Teftament ; 
 though,  as  to  ufe  and  practice,  a?  much  obfolete,  as  feve- 
 ral  other  commandments  of  the  Lord  Jefus,  which,  having 
 no  other  authority  but  Ins,  appear  in  the  Chriftian  worid, 
 as  if  they  had  been  calculated  only  for  the  time  of  the 
 apoftles.  And  now  when  forbearance  comes  to  be  taken 
 for  forbearing  difcipline^  as  to  fome  commandments  of 
 the  Lord  Jefus,  or  fome  things  that  he  once  commanded 
 the  apoftles  to  teach  his  difciples  tp  obferve  ;  here  I  begin 
 to  be  a  little  fearful  and  cautious  for  the  fake  of  the  initio 
 tuted  difcipline  and  commands  which  Chrift  laid  on  his  mW 
 followers,  leil:  fome  fuch  damage  Ihould  follow  upon  this 
 modern  fenfe  of  forbearance,  as  has  followed  on  the  mo- 
 dern fenfe  of  the  law  iox  decency  and  order;  and  in  dating 
 my  notion  of  forbearance,  1  would  be  not  a  little  inquiiltive^ 
 and  watchful,  againft  hurting  difcipline  by  forbearance,  or 
 forbearance  by  the  difcipline,  efpecially  where  the  objec1;3 
 come  to  be  the  fame,  viz.  the  brethren. 
 
 I  have  not  the  lead  reafon  to  queltion,  that,  after  your 
 bed  fearch  of  the  fcriptures,  yoa  sre  moft  firmly  perfuacied, 
 your  view  and  fenle  of  forbearance  is  the  very  law  of  iur- 
 bearance.  But  may  I  not  expe<5t,  from  your  cliarity  and 
 forbearance,  fome  pity  and  compaffion  to  my  fear  and  cau- 
 tion, at  lead  for  a  while  ;  and  that  you  Aviil  not  fay  of  any 
 thing  that  drops  from  me,  inconfiflent  with  your  view  and 
 fenfe  of  forbearance,  that  it  is  a  ietting  aiide  of  C:iriu\s 
 (landing  law,  and  making  it  temporary,  and  that  ic  is  a 
 ipeaking  evil  of,  and  judging  hie  law?  For  this  would  le 
 a  pretty  fcvcrc  way  of  impoting  your  view  and  {zVx{q.  of  that 
 
 R  r  2  iav/ 
 
3i6  On    Forbearance. 
 
 law  upon  me,  who  mufl:  ftill  diftinguifti  it  from  that  law,  till 
 I  can  fee,  by  fearching  the  fcriptures,  that  they  are  utterly 
 the  fame.  You  have  fearched  the  befl  you  could,  and  fo 
 are  fully  fixed,  I  fuppofe ;  1  am  but  fearching,  and,  by  ob- 
 ferving  the  nfe  that  is  made  of  thefe  great  names  Charity 
 and  Forbearance  in  the  Chriftian  world,  and  even  the  polite 
 world,  I  own  I  have  been  put  a  little  upon  my  guard  in 
 the  inquiry ;  as  I  have  been  likewife,  by  taking  notice  how 
 charity  and  forbearance  have  been  made  an  engine  to  bind 
 Chriffs  difciples,  where  he  has  left  them  plainly  free,  and 
 to  loofe  them  where  he  has  bound  them  by  plain  com- 
 mands. My  mind  is  indeed  changed  a  little  about  the 
 fenfe  of  his  law  of  forbearance,  fo  that  I  cannot  fettle  in 
 the  common  notion;  and,  for  ought  I  know,  it  may  change 
 further,  when  I  am  more  fatisfied  as  to  the  many  queftions 
 that  offer  themfelves  to  me  in  my  fearch.  But  I  am  refol- 
 ved  to  hold  by  forbearance,  as  a  {landing  law. 
 
 As  to  your  forbearance  of  the  difcipline  among  brethren, 
 1  would  need  to  be  more  plainly  told  your  charader  of  a 
 brother,  or  objeft  of  brotherly  love ;  and  if  that  take  in 
 his  appearing  to  be  a  believer  in  Chrift  through  the  word 
 of  his  apoftles,  by  the  fubjedion  of  his  confcience  in  all 
 things  to  that  word  ;  and  if  that  word  be  not  the  only  rule 
 ve  have  for  diftingnilhing  and  knowing  the  one  fpirit,  and 
 the  lead  mealure  of  true  light. 
 
 I  would  need  likewife  to  be  more  diftindlly  informed, 
 than  I  am  like  to  be  foon,  of  the  limits  that  mult  be  fet, 
 according  to  that  word,  betwixt  forbearable  things  and  not 
 forbearable  ;  becaufe,  if  this  be  left  to  the  befl  judgment 
 of  every  Chriilian  and  church,  as  anfwerable,  how  Ihall 
 they  anlwer  to  Chrift  upon  what  he  has  not  determined  to 
 them?  And  if  every  one  fet  his  own  bounds  according  to 
 his  degree  of  light  in  the  one  faith,  here  is  fuch  a  fource 
 of  difierences  about  things  to  be  borne  with,  that  it  would 
 ht  very  hard  to  fay,  what  the  bond  of  peace  is ;  and  it  be- 
 hoved forbearance  itfelf  to  become  a  matter  of  forbear- 
 ance. I  can  only  fay  I  never  fee  a  law  of  the  gofpel  fo 
 loofe,  and  fo  perplexed,  and  puzzling,  as  this  comes  to  ; 
 and  when  I  lee  the  gofpel-forbearance  as  it  is,  I  am  fure  I 
 ihall  fee  a  plain,  fimple,  fixed,  fettled  thing. 
 
 I  would  be  content  further  to  have  my  mind  at  reft  upon 
 this,  whether  forbearance  attends  upon  revelation  and  holds 
 pace  with  it,  as  it  is  lefs  or  more  clear  and  full  ;  or,  whe- 
 ther it  hinges  upon  illuminatioiij  of  manifold  degree?,  in 
 
 the 
 
On  Forbearance.  317 
 
 the  knowledge  of  that  revelation  ?  And  if  it  (hall  be  the 
 lafl:  of  thel'e,  in  oppofition  to  the  firft,  a  multitude  of  que- 
 flions  will  arife  in  my  mind  about  that  illumination,  and 
 likewife  the  degrees  of  it ;  and  with  them  many  jealoufics 
 :ind  fears ;  becaufe  when  I  have  heard  the  forbearables,  on 
 the  footing  of  degrees  of  light,  condefcended  on  and  par- 
 ticularly mentioned,  they  have  happened  always  to  be  fuch 
 things  as  had  nothing  on  their  fide  to  recommend  them 
 but  only  revelation ;  and  I  feldom  hear  forbearance  de- 
 manded upon  things  that  have  fome  other  fuperadded  au- 
 thority to  fupport  them,  which  makes  tbera  more  gene- 
 rally acknowledged.  But  if  bare  revelation  be  thus  in  dan- 
 ger, what  will  become  of  that  forbearance  that  has  no 
 other  foundation  to  me  but  revelation  ?  Though  my  fears 
 may  feem  unreafoiiable  and  weak,  you  have  ChriRian  ten- 
 dernefs  and  compafiion  enough  to  bear  with  me  in  my 
 "weaknefs ;  nor  will  you,  I  am  fure,  take  it  amifs,  that  I 
 hefitate  a  little  upon  this,  whether  the  fame  regard  and 
 tendernefs  be  due  to  a  conlcience  bound  by  the  dodrines 
 and  commands  of  men,  as  to  one  bound  by  an  exprefs  law 
 of  the  Lord,  and  not  yet  finding  itfelf  looied  by  the  fame 
 authority  > 
 
 Becaufe  the  forbearance  of  difcipline,  as  to  feveral  com- 
 mandments of  the  New  Teftament,  ferves  to  the  beautiful 
 piirpofe  of  making  the  accefs  to  the  Lord's  fupper  free  to  all 
 the  members  of  Chrift*s  one  body,  in  all  their  various  degrees 
 .of  light  and  meafures  of  the  fame  fpirit,  even  as  free  as  the 
 accefs  to  the  one  baptifm  ;  I  fuppofe  every  one  that  may  be 
 i)aptized,  may,  without  more,  eat  the  one  bread,  and  receive 
 it  fmgly,  and  by  himfelf  alone,  as  in  baptifm ;  and,  not  ha- 
 ving light  (through  the  prejudices  of  education,  &c.)  to 
 receive  the  cup,  ought  to  be  admitted  to  the  bread  without 
 it.  For  would  it  not  found  harih,  v;ould  it  bear  telling, 
 to  hinder  a  member  of  the  one  body  from  the  one  bread, 
 as  his  light  allowed  him  to  take  it?  And  here  again  I  be- 
 gin to  be  apprelienfive  about  the  church-order  inltituted  in 
 the  New  Teftament,  and  to  be  afraid,  that  I  muft  give  up 
 with  fuch  churches  as  thofe  to  which  the  apoftle?  delivered 
 the  Lord  s  fupper,  that  every  one  of  them  might  partake  of 
 it,  all  the  members  coming  together,  with  one  accord,  in 
 one  place,  to  partake  of  that  cup  and  that  one  bread,  as 
 one  body,  and  fo  one  bread.  1  lay,  I  fear  1  mull  forbear 
 this  old  inftitution,  that  few  of  the  members  of  the  one 
 body  have  now  light  for,  and  allow,  every  baptizer  to  give 
 
 the 
 
3i8  On  Forbearance. 
 
 the  one  bread,  as  he  does  baptifm,  to  every  member  of  the 
 one  body  that  will  take  it  from  him.  This  would  indeed 
 put  an  end  to  the  divifions  about  the  Lord's  fupper ;  and 
 you  know  Chriftians  are  divided  about  nothing  more,  than 
 they  are  about  the  manner  of  that  ordinance.  But  loath 
 am  I  to  facrifice  my  old  churches  to  this  forbearance  and 
 unity.  Yet  dill  there  are  churches  of  feveral  forts,  where 
 the  members  of  Chrift's  body  are  eating  that  bread,  in  the 
 ■way  proper  to  the  church  in  which  they  happen  to  be.  And 
 though  thefe  churches  appear  corrupt,  and  not  like  the  firfh 
 churches  of  the  faints,  yet  it  feems  they  are  not  fo  far  de- 
 generated, as  that  the  members  of  Chrift  can  agree  to  call 
 them  Antichriftian  or  Babylonilli,  or  deny  them  to  be  true 
 churches  of  Chrift.  And,  for  my  part,  I  am  moft  firmly 
 perfuaded,  there  is  not  the  leaft  warrant  or  precedent  in 
 fcripture  for  feparating  from  a  church,  whatever  corrup- 
 tions be  in  it,  while  it  remains  a  true  church,  and  cannot 
 juftly  be  called  antichriftian  and  falfe.  As  I  am  very  po- 
 litive  in  this,  1  am  not  able  to  fee,  how  churches  can  be 
 gathered  out  of  thefe  churches  by  thofc  who  cannot  deny 
 them  to  be  true  churches,  nor  dare  to  call  them  anti- 
 chriftian. This  would  be  the  moft  hainous  breach  of  your 
 law 'of  forbearance  that  I  can  poflibly  think  of.  And  ac- 
 cording to  any  glimmering  view  I  have  of  the  law  of  for- 
 bearance, fuch  have  far  lefs  claim  to  be  borne  with,  than 
 they  who  feparate  from  a  church  and  come  out  of  it,  be- 
 Caufe  they  are  firmly  perfuaded,  and  boldly  profefs  that,  it  is 
 antichriftian.  But  if  thefe  laft  Ihall  be  found  to  be  alfo 
 quite  out  of  the  way  of  charity  and  forbearance,  we  muft, 
 it  feems,  for  forbearance  fake,  even  be  doing  with  any 
 church  where  our  lot  is  caft  ;  and  fo  farewell  my  dear  old 
 churches  of  the  faints,  where  the  bleffcd  old  charity  and 
 forbearance  was  not  boafted  of,  but  praftifed  in  its  power.. 
 Permit  me,  Sir,  here  to  drop  a  tear  at  the  thought  of 
 parting  with  the  moft  defirable  thing  to  me  on  the 
 earth.  My  lovely  churches  of  the  faints!  how  amiable 
 are  thy  tabernacles,  O  Lord  of  hofts !  O  dwelling-places. of 
 Mount  Sion,%{hall  1  forget  you  ?  Yea,  God  do  fo  to  m^c,  and 
 more  alfo,  if  ought  bat  death  feparate  you  and  me.  Well, 
 1  tliink  I  am  glad,  I  am  rcfolved  ;  and  may  the  moft  gra-. 
 ci(ms  and  powerful  ibepherd  of  thefe  flocks  keep  me  at  it.. 
 And  now,  ISir,  let  any  man  of  ]-everence  and  worth  that 
 pleafes  glory  over  me  with  fcornful  piry,  as  being  far 
 i.carcr  to  Cljiift  in  charitable  forbearance  than  1,  1  ihall  yet 
 
 hope 
 
On  Forbearance.  319 
 
 hope  not  to  be  quite  out  of  fight  of  him  in  cleaving  to  his 
 churches. 
 
 Now,  Sir,  I  hope  you  will  be  fo  good  as  excufe  my  not 
 anfwering  your  letter,  nor  remarking  upon  it  for  the  a- 
 bove  reafons.  And  to  fliew  that  I  am  far  from  negleding 
 it,  I  have  fent  it  to  a  friend  of  yours,  who  differs  not  much, 
 from  me  about  forbearance,  and  underflands  your  way  of  rea- 
 foning  far  better  than  I  can  pretend  to,  and  can  lay  before 
 you  his  view  in  a  far  plainer  and  clearer  writing  ftyle;  and 
 I  have  defired  him  to  give  you  his  view  as  plainly  and  o- 
 penly  as  poffible,  and  by  all  means  without  any  thing  of 
 my  fiercenefs.  If  you  Ihall  by  your  penetration  difcern  a- 
 ny  thing  of  fiercenefs  in  this  fcrap  I  have  written,  it  muft 
 be  very  much  fmothered  ;  for  indeed  it  has  been  the  whole 
 time  of  writing  llrongly  bridled  by, 
 
 S  I  R, 
 
 Your,  ^c. 
 
 CATHOLIC 
 
320 
 
 CATHOLIC     CHARITY: 
 
 A  View  of  the  Scope  of  Rom.  xIv. 
 
 Offered  to  the  Confideration  of  Mr  George  White- 
 field,  who  preached  the  Antinomian  Catholic 
 Charity  from  verfe  17. 
 
 Non  ego  ventofi  venor  fuffragia  vulgi, 
 Contentus  panels  ledoribus. 
 
 [Firft  publilhed  in  the  year  1742.] 
 
 I.  /np^  H  E  apoftle  exhorts  the  Chriftian  Gentiles  to  re- 
 I  ceive  the  believing  Jew,  zealous  of  the  law  of 
 -■^  Mofes,  and  fo  weak  in  the  faith  of  the  gofpel,  as 
 their  brother  in  Chrift,  to  partake  with  them  in  all  the  pri- 
 vileges of  the  Chriftian  brotherhood,  notwithflanding  his 
 differing  from  them. in  judgment  and  practice  as  to  the  law 
 ^ven  by  Mofes. 
 
 Him  that  is  iveak  in  the  faith  receive  you,  not  to  doubt' 
 ful  difputatiom. 
 
 He  that  is  weak  in  the  faith  here,  is  a  Jew.  believing  in 
 Chrifl  rifen  from  the  dead,  for  juftification  ;  and  therefore 
 fubjedl  to  him  as  the  Lord  of  his  confcience,  ftudying 
 ,  to  obferve  all  his  commands.  So  he  is  a  believer.  But 
 this  is  lacking  in  his  faith.-  he  knows  nor,  that  the  death  of 
 Chrifl  aboliSied  the  law  given  by  Mofes,  and  is  not  per- 
 fuaded  of  the  grounds  of  that  liberty  from  it  which  the  be- 
 lieving Gentiles  enjoyed :  and  therefore  he  is  ready  to 
 judge  them,  ufmg  that  liberty,  as  not  regarding  the  au- 
 thority of  the  Lord,  who  gave  that  law,  and  who,  being 
 made  of  a  woman,  and  made  under  it,  became  obedient  to 
 11  to  the  death. 
 
 And,  becaufe  faith  in  the  blood  of  the  Son  of  God  fliews 
 itfelf  in  obedience  to  him,  the  iveaknefs  of  the  faith  of  this 
 believing  Jew  appears  in  his  readinels  to  be  impofed  on 
 by  his  more  knowing  brethren,  and  to  be  tempted  by  them 
 to  pradife  according  to  their  faith,  and  not  his  own,  and 
 fo  to  fall  from  his  iubje(51;ion  and  obedience  to  the  Lord  of 
 his  confcience.  It  is  true,  that  his  he\ng  grkied  * y  when 
 this  happens  in  any  in^Lance,  (liews  fomcrhing  of  faith  ; 
 
 *  Ver.  10. 
 
 but 
 
Catholic  Charity.  321 
 
 but  his  readinefs  to  flumble  ^nd  fall  in  this  manner,  nuni- 
 tells  the  weaknefs  of  it :  for  as  far  as  the  confcierce  is 
 purged  by  faith  in  the  blood  of  Chrifl,  fo  far  it  is  fb.hjedcd 
 ro  his  authority,  and  bound  by  his  law  ;  fo  that  the  pultihg 
 aivay  of  this  good  confcimcey  is  ?naking  JLnpwreck  of  faith ^ 
 I  Tim.  i.  19. 
 
 The  believing  Gentiles  are  exhorted  to  receive  this  weak 
 believer,  not  to  the  doubts  of  difputations. 
 
 It  was  clear  enough  beyond  reafonable  doiibr,  that  the 
 Lord  had  declared  the  Gentile  converts  free  from  the  law 
 of  Mofes ;  but  it  remained  yet  a  matter  of  doubt  and  di'"- 
 pute,  whether  the  Jews  were  as  free  from  tliat  law  as  tlic 
 Gentiles?  Some  of  the  moft  knowing  Jews,  ilrong  in  the 
 faith,  as  Paul,  and  the  believing  Gentiles,  might  draw  tlie 
 liberty  of  the  Jews  alio,  as  an  inference  from  the  death  anr; 
 reiurredion  of  Chrift,  the  end  of  the  lavj  for  righttoujntfs 
 to  every  believer ^  and  the  Gentiles  might  infer  it  from  iheir 
 own  liberty  ;  but  as  the  Lord  had,  in  the  mofi:  folemn 
 manner,  laid  the  law  of  Mofes  upon  the  Jews,  it  required 
 an  exprefs  revelation  to  loofe  their  conlciences  from  th.e 
 obligation  of  it :  for  though  liberty  was  purchased  for,  the  ' 
 Gentiles  by  Chriil's  death,  they  were  not  admitted  to  thie 
 enjoym.ent  of  it  without  the  exprefs  revelation  which  we 
 fee  written  in  the  loth  and  15th  chapters  of  the  A(ll:s;  ancl 
 certainly  the  liberty  of  the  Jews  from  the  law  v.'herewith ' 
 the.Lord  had  bound  their  confciences,  did  no  lefs  require 
 plain  and  clear  revelation.  They  mufi:  have  a  very  llight 
 notion  of  the  authority  of  a  divine  revelation,  who  imagine 
 that  it  can  be  fet  adde  by  any  reafoning,  without  anoiher 
 revelation  from  God.  Now,  we  do  not  fee  liim  making^ 
 any  fuch  revelation  to  the  Jews  in  the  New  Teftament  lill 
 the  writing  of  the  epiftle  to  tlie  Hebrews,  when  the  dc- 
 ftru61:ion  of  the  temple  was  appro  aching*'.  And  till  that 
 revelation  came,  the  apoftles,  who  were  Jews,  even  Paul 
 himfeif,  the  mofh  zealous  contender  for  the  liberty  of  tlie 
 Gentiles,  (however  much  he  miglit  be  perfaaded^  that' 
 there  was  liberty  for  ihe  Jews  alio  in  Chrill's- death  abo- 
 lifliing  the  law),  did  in  ^'^&^  ohferve  the  law^,  and  counte- 
 nanced the  believing  Jews  in  obferving  it  f ,  til!  the  Lord 
 ihould  reveal  their  liberty  to  them,  as  he  foretells  that  he 
 would,  Phil.  iii.  15.  and  this  even  while  he  would  give  no, 
 
 '    Heb.  X.  25;.  and  xiii.  lo.  13.  14. 
 
 T  Ads  xvi.  I.  3.  and  xviii.  18.  and  xxi.  20. —  26. 
 
 Vox..  ILL  S  f  countenance 
 
322  Catholic  Charity. 
 
 countenance  to  any  thing  like  impofing  that  law  6n  tH6 
 Gentries,  and  difcharged  them  to  obferve  it  *. 
 
 The  believing  Gentiles,  knowing  the  grounds  of  the  li- 
 berty wherewith  Chrift  had  made  them  free,  were  ready  t6 
 prefs  thefe  grounds,  in  difputing,  upon  the  believing  Jews  * 
 -who,  though  they  believed  on  Chrifl  for  righteoufnefs, 
 could  not  iee  that  he  had  freed  them  from  the  law  of  Mo- 
 fes ;  and  therefore  durfl  not  do  the  things  forbid  there, 
 for  fear  of  difpleallng  tlie  Lord,  who  gave  them  that  law, 
 and  had  never  yet  declared  them  free  from  it.  The  Gen- 
 tiles might  perceive  much  of  their  ignorance  and  weaknefs 
 in  the  faith,  as  they  difpiited  with  them  on  a  point  in 
 ^vhich  thefe  Jews  could  not  find  their  confciences  loofed 
 by  any  reafoning  without  exprefs  revelation  :  and  in  this 
 cafe  the  Gentiles  were  ready  to  defpife  them,  and  flight 
 the  flrait  of  their  confcience,  (though  really  bound  by  di- 
 vine authority),  becaufe  they  did  not  appear  to  them  to  be 
 influenced  by  the  principles  of  the  gofpel,  upon  which 
 they  argued  'with  them.  Therefore  the  apoftle,  firft  of  all, 
 forbids  them  to  trouble  thefe  weak  believers  with  thofe 
 difputations.  •   ' 
 
 II.  Then  he  condefcends  on  the  things  that  ordinarily 
 occafioned  difputations  am.ong  believing  Jews  who  werfi 
 ^veak  in  the  faith,  and  believers  of  the  Gentiles,  living  to- 
 gether. 
 
 One  believeth  he  may  eat  all  things ;  another,  who  is  iveaky, 
 eateth  hei'bs. 
 
 They  had  frequent  opportunities  of  friendly  eating  toge- 
 ther, as  in  mQix  feafts  of  charity  •\  ;  and  the  Jews  could  not 
 eat  of  the  meats  pronounced  unclean  to  them,  and  forbid 
 in  their  law,  which  the  Gentiles  ufed  freely :  fo  they  were 
 obliged,  while  the  Gentiles  were  eating  thofe  meats,  to 
 put  up  with  herbs,  or  any  fuch  meats  eafil)'  come  by,  about 
 which  they  had  no  fufpicion.  Compare  Dan.  i.  8.  12.  The 
 fear  of  finniiag,  that  puts  men  upon  their  guard  againfl  all 
 appearance  of  evil,  can  never  be  condemned  ;  but  if  they 
 were  fo  fcrupulous  as  to  confine  themfelves  to  herbs,  this 
 mud  be  attributed  to  their  weaknefs :  for  this  was  to  carry 
 the  matter  beyond  the  law. 
 
 As  to  the  Genti'le,  who  believed  he  might  eat  all  things^ 
 it  muflbe  obferved,  that  blood  w^s  none  of  thofe  things  about 
 
 '  *  Gal.  ii.  3.  4.  5.  and  v.  2.      i  Cor.  vii,  18. 
 +  2  Pet,  ii.  13.  and  Jude  ver,  12. 
 
 catiftg 
 
Gatholic  Charity.     .  323 
 
 eating  of  which  the  Chriilian  Jew.^  and  Gentiles  differed  : 
 for  the  believing  Gentile  knew,  that  the  decrees  *  which 
 made  him  fiee  from  the  law  of  Mofes,  and  acknowledged 
 him  a  member  of  ChrilVs  church  without  the  obfervation 
 of  that  law,  did  at  the  fame  time  exprefsly  f  make  it  ne- 
 cejfary  for  him  to  abftain  from  blood,  as  well  as  from  ido- 
 iothytes  $  and  fornication.  Nor  was  blood  forbid  in  the 
 law  as  an  unclean  thing  ;  for  almoft  all  tljuigs  are  by  the  law 
 ^purged  vnth  blood,  Pleb.  ix.  22.  ;  but  this  was  the  real'on  of 
 the  prohibition  of  eating  blood  in  the  law.  Lev.  xviL  11. 
 For  the  blood,  it  maketh  atonement  for  the  foul.  And  this 
 reafon  holds  as  true  in  the  New  Teftament ;  yea,  it  is  ve- 
 rified only  there.  And,  from  the  time  when  God  grant- 
 ed every  moving  thing  that  liveth  to  be  meat  for  men,  evejt 
 as  the  green  herb,  long  before  the  ]aw  of  Mofes  diftin- 
 guiflicd  clean  and  unclean  meats  to  Ifrael,  it  was  always 
 unlawful  to  eat  the  flefj  with  the  life  thereof,  the  blood  there- 
 of,  Gen.  ix.  3.  4. ;  and  it  ftill  remains  fo,  by  the  New  Te- 
 llament,  that  fcts  alide  that  diftinguilhing  laWe 
 
 One  man  efteenieth  one  day  above  archer  /  another  efieeni' 
 eth  every  day. 
 
 The  believing  Jew  diflinguifhed  the  days  that  were  fet  a- 
 part  to  him  in  the  law  of  Mofes,  and  kept  the  feventh  day 
 appointed  in  that  law  as  the  fabbath ;  but  the  believing  Gen- 
 tile made  no  diftindlion  betwixt  thefe  days  and  any  other 
 days :  the  holy  days  of  that  law  were  no  more  holy  in  his 
 efteem  than  every  day. 
 
 It  is  true,  he  obferved  the  Lord's  day,  the  firfl  day  of 
 the  week,  whereon  the  Lord  ceafed  from  his  works,  and 
 entered  into  his  refl,  which  is  another  day  than  the  fe- 
 venth, and  was  limited  in  the  Old-teflament  prophecy, 
 and  is  left  in  the  New  Teflament  as  the  fabbatifm  to  the 
 people  of  God,  Heb.  iv.  3. — 10.  But  he  did  not  keep  this 
 New-teftament  fabbath-day  from  any  regard  to  the  autho- 
 rity of  the  law  of  Mofes :  for  it  was  not  appointed  there. 
 And  what  the  apoftle  fays  here  of  the  days  about  which  the 
 Jews  and  Gentiles  differed,  can  never  be  extended  to  the 
 Lord^s  day ;  becaufe  there  was  no  difference  betwixt  them 
 about  that  day.  They  who  would  apply  what  is  here  faid  of 
 4ays,  to  the  Lord^s  day,  cannot  reafonably  differ  from  thofe 
 
 *  Adts  xvi.  4.  j-  A<fls  XV.  28.  29.  and  xxi.  25. 
 
 t  Rev,  ii.  14.  i^. 
 
 S  f  2  vho 
 
3H 
 
 Catholic   Charity, 
 
 \\'\\o  have  applied  what  is  faid  of  meat  and  drinks  vet^. 
 17.  to  tiie  Lord's  fupper. 
 
 But  though  the  Chriflian  Jews  and  Gentiles  came  toge- 
 ther on  the  firft  day  of  the  week  to  break  bread,  yer 
 their  daily  converfation  could  not  but  be  much  interrupted 
 by  their  differertt  prai^ice  as  to  the  holy  days  of  Mofes ; 
 and  this  occafioned  diiputaiions,  which  ilfued  in  their  de- 
 fpifmg  and  judging  one  another,  or  -clfe  in  making  the 
 weak  believer  doabc,  and  ad  againft  his  confcience  in  fub- 
 niilfion  to  his  more  knowing  brethren. 
 
 lil.  The  apoftie  fuppofes,  that  all  thefe  believers,  both 
 Jews  and  Gentiles,  weak  and  ftrong,  were,  in  their  diffe- 
 rent pradices  as  to  thefe  meats  and  days,  ihewing  regard 
 to  the  Lord's  authority  in  his  word  binding  their  confciences,; 
 and  that,  as  they  differed  in  their  pradice,  each  of  them 
 was  ading  as  he  ihoald  be  anf\yerable  to  him  the  great 
 Tudo;e. 
 
 <i 
 
 He  that  regardcth  the  day,  regardeth  unto  the  Lord; 
 
 and  he  that  regardeth  not  the  day,  to  the  Lord  he  doth 
 *^  not  regard.  lie  that  cateth^  eateth  to 'the  Lord;  for 
 '^  he  giveth  God  thanks :  and  he  that  eateth  not,  to  the 
 *•'  Lord  he  eareth  not,  and  giveth  God  thanks.  For  none 
 *^  of  us  liveth  to  himlclf,  and  none  dieth  to  himfelf.  For 
 *^  whether  we  hve,  we  live  unto  the  Lord  ;  and  whether 
 '^  we  die,  we  die  unto  the  Lord  ;  whether  we  live  there- 
 '^  fore  or  die^  we  are  the  Lord's.  For  to  this  end  Chrift 
 ^*  both  died,  and  rofe  again  and  revived,  that  he  might 
 
 ''  be  Lord  both  of  the  dead  and  living. We  ihall  all 
 
 '^  ftand  before    the  judgment-feat  of   Cliriil:. Every 
 
 *^  one  of  us  Ihall  give  account  of  himfelf  to  God." 
 
 This  could  not  be  faid,  if  there  was  no  revelation  of  the 
 Lord's  mind  and  will  obliging  each  of  their  confciences,  or 
 i^  their  practices,  as  to  thefe  meats  and  days  were  not  re* 
 gulated  nor  influenced  by  any  w^ord  or  law  of  his.  The 
 apoflile,  therefore,  is  not  fuppofing  that  any  of  them  was 
 ading  according  to  a  perfuafion  of  his  own  without  refpecl 
 to  revelation;  but  the  perfuafion  he  fpeaks  of,  refpeds  the 
 law  of  the  Lord  to  them,  which  directed  and  obliged  their 
 confciences.  And  lb,  when  he  fays.  Let  every  man  be  fully 
 ferfitaded  in  his  ovm  mind,  he  mufl;  be  underflood  as  faying, 
 i..et  everv  one  of  you  be  fully  allured,  that  the  law  of  that 
 iame  Lord,  who" ye  believe  died  and  rofe  again,  obliges  or 
 allows  him  to  ad  as  he  does,  in  keeping  or  not  keeping  the 
 hiw  of  Mofes  as  to  unclean  meats  and  holy  days ;  and  let 
 
 none 
 
Catholic    Charity.  325 
 
 none  of  you  be  any  way  obliged  by  another  to  praflife  ac- 
 cording to  the  perfualion  of  his  brother's  mind,  and  not  his 
 own.  And  when  he  fays,  To  him  that  efteemeth  any  thing  to 
 be  unclean,  to  him  it  is  unclean,  he  is  not  Iper.king  of  mens 
 fancies  afide  from  the  law  of  God  :  for  the  Jews  efleemed 
 the  meats  forbidden  in  their  law  to  be  unclean,  becaufe  the 
 Lord  had  exprefsly  pronounced  them  unclean  to  them. 
 
 And  it  is  manifeft,  from  ver.  22.  23.  that  the  apoftle  is 
 fpeaking  of  the  perfaalion  of  faith,  which  has  always  a  re- 
 fped  to  revelation,  and  depends  wholly  upon  it. 
 
 If  either  of  the  differing  parties  a(5led  according  to  any 
 perfuafion  of  their  own  alide  from  the  divine  law,  then  they 
 were  living  to  themfelves,  regarding  or  not  regarding  the 
 day  to  themfelves,  and  eating  or  not  eating  to  themfelves, 
 and  not  unto  the  Lord  :  for,  -when  we  pretend  to  do  any 
 thing  to  the  glory  of  God,  if  that  thing  be  not  done  in 
 thankful  fubjediion  to  his  word,  or,  if  it  be  grievous  to  us 
 to  be  limited  by  his  revealed  will  in  the  doing  of  it,  we  are 
 certainly  doing  it  to  ourfelves,  and  our  pretence  of  ferving 
 and  glorifying  the  Lord  Jefus  is  vain. 
 
 If  we  be  not  fubjed  to  the  authority  of  the  Lord  Chrifl, 
 in  living  and  dying,  but  are  direded  by  fome  other  rule 
 than  his  word,  then  we  are  not  his  fervantj,  we  are  not 
 living  and  dying  to  him,  and  fo  are  not  his;  and,  what- 
 ever we  may  pretend,  we  are  none  of  them  that  believe  in 
 Ins  death  and  refurrec^ion  for  juflification  ;  becaufe  this  is 
 the  very  end  of  his  dying  and  rifing;  (about  which  the  faith, 
 of  all  Chriflians  is  eipecially  exercifed),  that  he  might  be 
 Lord  both  of  the  dead  and  living  :  and  therefore  all  who  be- 
 lieve in  him,  mufl:  be  {iibjef:  to  him  as  their  Sovereign  Lord, 
 Lawgiver,  and  Judge;  and  this  is  the  great  evidence  of  their 
 being  his.  Without  this,  faith  cannot  appear,  nor  can  any  be 
 received  to  the  Chriftian  communion,  and  privileges  of  the 
 brotherhood,  without  fome  appearance  of  this:  for  when  Paul 
 bids  the  believing  Gentiles  receive  the  Jew  weak  in  the  faith, 
 and  not  ufing  the  Chriftian  liberty,  but  obferving  the  law 
 of  Mofes,  he  lets  this  weak  believer  before  them  as  fubjed 
 to  the  Lord  in  that  very  thing  :  and  therefore  it  is  very  far 
 from  his  delign,  to  oblige  Chriftians  to  receive  thoiis  as 
 weak  brethren,  who^  profelfmg  to  believe  in  Chrifl,  are  fub- 
 ject  to  the  do^lrines  and  commandments  of  men,  and  re- 
 fufe  fubjection  to  any  of  the  commandments  of  the  Lord 
 Jcfus. 
 
 They  who  pretend  a  commiiTion  from  Jefus  Chrifl-  to 
 
 preach 
 
326 
 
 Catholic    Charity. 
 
 preach  his  gofpel  after  the  apoftles,  are  obliged  by  that 
 pretence,  to  teach  the  difciples  to  obferve.all  things  vjhat^ 
 foever  he  commanded  his  apoftles  *,  which  things  they 
 taught  the  firll  Chrillians  to  oblerve  :  and  if  they  acknow- 
 ledge any  as  difciples  who  will  not  be  taught  to  obferve  all 
 thefe  things,  they  are  then  plainly  ading  contrary  to  his 
 inftruftions  to  his  apoftles,  and  to  their  own  pretended 
 commiiTion. 
 
 IV.  The  apoflle  forbids  the  Jew  to  judge  the  Gentile, 
 for  not  (hewing  the  regard  that  he  thought  was  due  to  ihft 
 law  of  Mofes,  as  if  he  were  difrcgarding  the  Lord's  autho» 
 rity  :  becaufe,  even  in  not  keeping  that  law,  he  was  fer- 
 ving  the  Lord  who  had  received  him  into  his  church  with- 
 out it,  and  had  declared  his  will,  that  the  Gentiles  ivhich 
 believe  (hould  obferve  no  fuch  thing,  Ads  xxi.  25.  with  chap. 
 XV.  28.  And,  on  the  other  hand,  he  forbids  the  Gentile 
 to  defpife  the  Jew  for  keeping  that  law  after  Chrift  had 
 abolilhed  it  by  his  death  ;  becaufe^  even  by  his  ftridl  obfer- 
 vance  of  it,  he  (liewed  his  regard  to  the  Lord's  authority, 
 who  gave  him  that  law,  and  had  not  yet,  by  exprefs  reve- 
 lation, loofed  his  confcience  from  it. 
 
 <^  Let  not  him  that  eateth,  defpife  him  that  eateth  not ; 
 *^  and  let  not  him  which  eateth  not,  judge  him  that  eat- 
 *^  eth  :  for  God  hath  received  him.  Who  art  thou  that 
 *<  judgeft  another  man's  fervant?  to  his  own  mafter  he 
 <'  fbandeth  or  falleth  :   Yea  he  fhall  be  holden  up  :   for 
 
 <^  God  is  able  to  make  him  ftand. But  why  doft  thou 
 
 ^^  indge  thy  brother?  or  why  doft  thou  fet  at  nought  thy 
 <'  brother  ?  for  we  fliall  all  fland  before  the  judgment-feat 
 «  of  Chrid." 
 
 From  this  it  appears  moft  plainly,  that  he  fuppofes  both 
 of  them  ferving  God  and  ailing  \vith  a  view  to  the  judg- 
 ment of  Chrift,  the  only  Lord  of  their  confciences,  to 
 whom  they  were  accountable  for  their  different  prai^ice. 
 
 Rut,  as  the  Jew  is  forbid  to  judge  the  Gentile,  ufing 
 the  liberty  which  the  Lord  had  given  him,  and  therefore 
 ferving  him  in  the  ufe  of  it ;  fo,  if  the  Gentile,  upon  his 
 being  judged  by  the  Jew,  fnould  no  morepradife  according 
 to  his  own  judgment  and  confcience,  but  according  to  the 
 judgment  of  his  weak  brother ;  he  would,  in  that  cafe,  be 
 no  more  ferving  God,  but  his  brother,  nor  regarding  the 
 judgment  of  Chrift  as  his  Lord,  but  his  brother's  judgment, 
 
 *  Matth.  xxvIU,  18.  19.  20. 
 
 And 
 
Catholic    GnARiTt.  327 
 
 And  rb  we  find  this  fame  apoflle  forbidding  the  Chriflian 
 Gentiles  to  regard  any  man^s  judgment  againil  them,  or 
 to  fubmit  to  it,  as  to  thofe  very  meats  and  days  whereof  he 
 fpeaks  in  this  place,  when  he  fays,  Col.  ii.  16.  17.  **  Let 
 *'  no  man  therefore  judge  you  in  meat  or  m  drink,  or  in 
 "  rcfped  of  an  holy-day,  or  of  the  new  moon,  or  of  the 
 *'  fabbaths :  which  are  a  ihadow  of  things  to  come  ;  but 
 *'  the  body  is  of  Chrift." 
 
 And,  on  the  other  hand,  if  the  Jew,  by  means  of  his 
 brethren  the  Gentiles  their  fetting  him  at  nought,  feeking 
 TO  impofe  their  liberty  on  him,  or  ufmg  that  liberty  in  any 
 fuch  way  as  ferved  to  tempt  him  to  ule  it  with  them,  fhould 
 be  prevailed  on  to  iubmit  to  them,  and  go  along  with  them 
 in  their  pradice  for  peace  fake,  or  to  gain  their  efteem,  or 
 for  fear  of  being  rcjeded  by  them ;  he  would  then  not  he 
 the  fervant  of  God  or  the  fubjed:  of  Jefus  Chrift,  but  the 
 fervant  and  fubjecft  of  his  brethren  or  of  the  church :  and 
 in  this  cafe,  both  he  and  the  church  would  be  fmning 
 againft  Chrift;  as  we  Ihall  fee  from  the  following  part  of 
 the  apoflle's  difcourfe.     For, 
 
 V.  He  fpeaks  of  this  way  of  following  our  brethren  againfl 
 our  own  faith,  or  of  complying  with  their  pradice  while  we 
 doubt  if  it  be  agreeable  to  the  Lord,  as  a  vci-y  bad  thing,  and 
 a  far  greater  evil  than  is  commonly  apprehended.  He  calls 
 it  Jhimhimg  and  falling,  and  conneds  it  with  condemnation 
 and  dejirudion.  And  therefore  he  mofl;  earneftly  exhorts 
 the  Gentiles  to  take  the  greatell  care  left  they  fiiould  fo 
 contend  for  their  liberty,  or  even  fo  ufe  it,  as  to  tempt 
 the  Jew  to  ufe  it  with  them  doubtingly,  to  the  wounding 
 of  his  weak  confcience,  and  grieving  him.  And  as  every 
 one  Ihould  pradife  according  to  his  own  faith  before  God, 
 he  forbids  any  one  of  them  to  attempt  the  impofing  of  his 
 faith  upon  another. 
 
 *^  Let  us  not  therefore  judge  one  another  sny  more  :  but 
 "  judge  this  rather,  that  no  man  put  a  llumbling-block,  or 
 *^  an  occafioH  to  fall,  in  his  brother's  way.  1  know,  and  am 
 '*  perfuaded  by  the  Lord  Jefus,  that  there  is  nothing  uii- 
 ^'  clean  of  itfelf:  but  to  him  that  efleenieth  any  thing  to 
 *^  be  unclean,  to  him  it  is  unclean.  But  if  thy  brother  be 
 *^  grieved  with  thy  meat,  now  walkeil  thou  not  charita- 
 *'  bly.  Deftroy  not  him  with  thy  meat,  for  W'hom  Chrift 
 *'  died.  Let  not  then  your  good  be  evil  fpoken  of.  For  the 
 ''^  kingdom  of  God  is  not  meat  and  drink,  but  righteouf- 
 •*  nefs,  and  peace,  and  joy  in  the  Holy  Ghoil.  '  For  he 
 
 *'  that 
 
328 
 
 Catholic    Charity 
 
 *^  that  in  tliefe  things  ferveth  Chrifl,  is  acceptable  toQodj^ 
 **  and  approved  of  men.  Let  us  therefore  follow  after 
 ^'  the  things  which  make  for  peace,  and  things  wherewith 
 *^  one  may  edify  another.  For  meat  deflroy  not  the  work 
 '*  of  God.  All  things  indeed  are  pure;  but  it  is  evil  for 
 *'  that  man  who  eateth  with  offence.  It  is  good  Neither 
 ^'  to  eat  ilefli,  nor  to  drink  wine,  nor  any  thing  whereby 
 ^^  thy  brother  flumbleth,  or  is  offended,  or  is  made  weak. 
 *^  Haft  thou  faith?  have  it  to  thyfelf  before  God.  Happy 
 *'  is  he  that  condemneth  not  hinifelf  in  that  thing  which 
 "  he  alloweth.  And  he  that  doubteth,  is  damned  it  he  eat^ 
 *'  becaufe  not  of  faith  :  for  whatfoever  is  not  of  faith,  is 
 *^  fin,''  &-C.  to  ver.  8.  of  chap.  xv. 
 
 It  muft  be  the  greatefl:  grief  to  a  believer  in  Chrifl,  to 
 fuid  himfelf  fallen  from  the  fubje«51:ion  and  obedience  to 
 him  that  is  infeparable  from  faith  in  him.  And  if  the  Gen- 
 tile, by  fetting  his  meats  before  the  Jew,  calling  him  to  ufe. 
 the  gofpel-liberty,  difputing  with  him,  fliewing  contempt 
 of  his  weaknefs,  or  even  threatening  him  with  rtjedlion,  or 
 any  other  way,  fhould  prevail  on  him  to  doubt,  and  to  eat 
 wiih  him;  then  it  behoved  the  confcience  of  this  weak  belie- 
 ver, being  flill  bound  by  the  law  of  Mofes,  and  not  loofed 
 from  this  obligation  by  the  word  of  the  Lord,  to  condemn 
 him  as  fallen  from  his  obedience  to  the  Lord.  This  could 
 Slot  but  grieve  him  exceedingly,  and  at  the  fame  time  pro-, 
 voke  him  to  fpeak  evil  of  tlie  Gentile  liberty,  whichj^ 
 though  good  in  itfelf,  wasexpofed  to  be  evil  fpoken  <>fy  by 
 th.e  abufe  of  it  in  impofing  it  on  him  Vv'hom  the  Lord  had 
 not  declared  free  to  ufe  it,  arid  by'the  fad  condition  where- 
 in he  found  himfelf  after  ufmg  it:  for  however  good  that 
 liberty  might  be  to  the  Gentile,  and  however  pure  thefe 
 meats  might  be  in  themfelves  and  to  the  Gentile,  he  found 
 to  his  fad  experience,  that  taking  the  liberty  to  eat  them 
 v/as  bad  to  him  ;  and  that  not  only  his  fiejl),  but  w^hat  is 
 much  more,  his  confcience,  was  defiled  by  eating  them  :  for 
 he- found  himfelf  fallen  from  righieoufnefs,  or  from  jiis 
 conformity  to  the  Lord,  and  from  his  obedience  to  hid  law ; 
 jie  found  his  true  pence  Vv'ith  the  brethren,  as  a  fellow- 
 ijibje^l  of  the  Lord  jefus,  broken,  by  liis  falling  from  his. 
 f'lbjeftion  to  him  for  the  fake  of  peace;  and  he  found  him- 
 felf deprived  of  that  joy  in  the  Holy  Ghojt  that  attends  upon 
 a  good  confcience,  and  the  obedience  of  faiihc 
 
 The  apoftie  Ihcws  j:o  them  that  are  ftrong,  how^  unchari- 
 •'.•'bis  it  v.'ould  be  in  them,  and  how  great  a  tranr^relTior, 
 
 of 
 
Catholic    Charity. 
 
 329 
 
 of  die  holy  commandment  of  brotherly  love,  to  be  the  in- 
 ftrunients  of  all  this  evil  to  their  weak  brother,  through 
 their  not  bearing  his  infirmities,  but  feeking  to  pleafc  them- 
 felvesy  by  going  about  to  impofe  their  faith  upon  him  :  for 
 this  is  to  pull  down  and  dejhoy  a  brother,  inftead  of  edifying 
 or  building  him  up  in  his  faith  and  obedience  to  the  Lord 
 Jefus ;  and  this  is  to  break  the  bond  of  peace  with  a  fellow- 
 fubjedi:  of  that  Lord,  in  place  of  foilowing  after  the  things 
 that  7nake  for  peace  with  him,  as  charity  requires. 
 
 Nor  could  the  Gentile,  by  this,  promote  the  good  caufe 
 of  his  libert)',  as  he  might  fuppofe  ;  but  rather  did  it  great 
 hurt,  by  giving  fo  great  occafion  for  its  being  e'^jil  fpoken 
 of  Yea^  tiie  apoftle  tells  him,  it  were  much  better  not  to  ufe 
 his  hberty  with  the  weak,  than  that  fo  much  mifchief  to 
 them  (liould  be  the  confequence  of  his  ufmg  it :  for  though 
 he  ought  not  to  fubmit  to  the  weak  judging  him  ;  yet 
 where  the  ufe  of  his  liberty  caufed  the  fall  of  his  weak 
 brother,  there  it  is  evil  ;  and  it  mufl  be  good,  in  that  cafe, 
 to  forbear  it. 
 
 And  if  the  Gentile  pleaded,  it  was  a  good  thing  where- 
 in he  wanted  his  weak  brother  to  follow  him,  and  that 
 there  was  really  no  imcleannefs  in  the  meats  wherein  he 
 would  have  him  to  eat  with  him  ;  he  did  not  confider  that 
 it  was  evil  to  his  brother,  and  that  thofe  meats  were  unclean 
 to  him  whofe  confcience  founds itfelf  flili  bound  by  a  divine 
 law  to  forbear  them  as  unclean. 
 
 And  whereas  the  Gentile  might  pretend  2eal  for  the 
 kingdom  of  God,  its  unity  and  order,  in  his  leading  the 
 Jew  after  him,  and  bringing  him  into  fubjedion  to  hini- 
 lelf  in  the  ufe  of  thefe  meats  5  the  apoftle  lets  him  know, 
 that  the  kingdom  of  God  does  not  confiil  in  uniform 
 fubjedion,  of  the  weak  to  the  (Irong  in  meat  and  drink, 
 but  in  righteoiifnefs '*■ ,  or  conformity  to  the  word  of  the 
 Lord  and  obedience  to  his  commandments,  and  in  peace 
 with  one  another  as  fcllow-fubjefts  to  him  who  is  the 
 Lord  our  righteoufneis,  and  in  that  joy  in  the  Udy  Ghoft^ 
 that  is  connected  with  righteoufnefs  and  peace  :  for  it  is 
 promifed    to    them   that  keep   his   commandments,    and 
 
 *  Righteoufnefs .  The  following  words,  He  that  in  thefe  things, 
 fcrveth  Chvijl,  plainly  fiiew,  that  this  is  not  the  imputed  rioh- 
 teoufncfs  v/hich  is  of  God  by  faith,  but  our  conformity  to  it  in  keep- 
 ing Chrift's  commandments,  even  as  he  kept  his  Father's  command-- 
 Clients,  John  xf.  10.     See  i  Jolin  iii.  7.  Heb.  v.  8.  o. 
 
 Vol.  III.  T  r.  particularly 
 
33^ 
 
 Catholic    Charity, 
 
 particularly   his   new  commandment    of   brotherly   love, 
 John  xiv. 
 
 Upon  the  whole,  the  apoftle  commands  the  believing 
 Gentile  to  hai}e  his  faith  to  hinifelfy  to  guide  his  own  prac- 
 tice before  God;  and  this  in  oppofition  to  his  fludying  to 
 impoie  it  on  his  brother,  and  fo  tempting  him  to  fm,  by, 
 following  him  without  a  firm  perfuafion  that  his  doing  fo  is 
 lawful  by  the  Lord's  word,  and  thereby  expofing  him  to 
 condemnation. 
 
 What  an  argument  is  here  againil:  chiirch-authority,  and 
 the  Antichriftian  uniformity  /  The  Chriftian  uniformity  muft 
 lie  in  the  joint  profelTion  of  believing  on  ChriH:  through  the 
 word  of  his  apoflles  *,  and  of  obferving  all  things  what- 
 foever  he  commanded  his  apoftles  to  teach  the  dilciples  to 
 obfervc,  even  as  we  fee  them  written  in  the  New-tefta- 
 inent  fcriptures,  to  which  no  new  revelation  can  now'be 
 added. 
 
 How  defirable  a  thing  is  the  uniformity  that  is  pointed 
 out  to  us  in  thefe  texts :  Rom.  xv.  6.  —  "That  ye  may  with 
 one  mind  and  one  mouth  glorify  God  ;  i  Cor.  i.  lo.  —  That  ye 
 all  f peak  the  fame  thing,  and  that  there  be  no  divifiom  aj-uong 
 you,  but  that  ye  be  perfe6ily  joined  together  in  the  fame 
 mind,  and  in  the  /lime  judgment  P  But,  through  the  fubtilty 
 of  Satan,  this  was  ufed  as  a  fpecious  pretext  to  feduce  Chri- 
 flians,  and  draw  them  away  from  the  NewTeftament  as  the 
 bond  of  peace  and  only  rule  of  Chridian  unity,  into  union 
 witli  the  world,  in  fubjedion  to  church-authority  in  creeds 
 and  canons,  really  againfl  Chrift,  though  under  colour  of 
 uniform  fubjedion  to  him.  This  Antichriftian  uniformity, 
 chargeable  with  the  blood  of  the  faints  and  martyrs  of  Jefus^ 
 h  now  in  a  great  meafure  broke,  to  the  no  fmall  grief  of 
 all  its  lovers  and  friends.  Every  party  of  thefe  would  have 
 their  own  uniformity  eftablilhed  over  all  the  Chriflian 
 world,  and  they  (liew  themfelves  inclined  to  perlecute  all 
 that  would  oppofe  it.  But  this  cannot  now  take  place  a?  it 
 }jas  done  in  the  world.  God  has  confounded  the  lip  of  the 
 builders  of  Babel,  fo  as  they  fnall  never  more  agree  in  a 
 
 cat 
 
 holic  confeiTion  and  form  of  religion.     Satan  therefore 
 
 to' 
 
 muft  go  to  work  another  way. 
 
 How  agreeable  is  catholic  charity  to  c'-ery  Chriftian  heart, 
 when  we  take  it  to  lignify  love  to  all  the  faints  I  How  glo- 
 rious, a  thing  is  that  forbearance  which  the  apoftle  recom- 
 mends to  the  believing  Jews  and  Gentiles  I  It  can  never  be 
 
 *  John  xvjl.  20.  21. 
 
 enough 
 
Catholic    Charity*  331 
 
 enough  commended.  But  let  us  take  care  to  keep  our  eye 
 on  the  NewTeftament  as  the  bond  of  peace  and  only  rule 
 of  Chriftian  charity,  when  we  hear  men  lanchincr  out  in 
 the  praifes  of  catholic  charity  and  forbearance  :  for  if  we 
 conlider  the  various  purpofes  for  which  this  is  now  fo  ear- 
 neftly  recommended  to  us,  we  ihall  find  reafon  to  fufped  a 
 Ihake  in  this  grafs  alfo. 
 
 The  Chriftian  Deift  calls  for  catholic  chanty  as  due  to 
 moral  •virtue,  more  honourable  to  our  nature,  and  more 
 beneficial  to  human  fociety,  than  the  obedience  of  faith; 
 pleads  for  our  pity  to  the  poor  Heathen,  that,  as  far  as  our 
 compaffion  is  moved,  we  may  refent  the  feverity  of  the 
 gofpel;  and  fets  up  Socrates  to  us  as  an  overcomer  of  the 
 \vorld  by  reafon  and  philofophy,  without  faith,  that  the 
 more  we  value  him,  we  may  think  the  lefs  of  revelatiou. 
 And  as  far  as  we  admit  this  charity,  we  muft  become  mode- 
 rate, or  cool  and  indifferent  about  the  faith  once  delivered 
 to  the  faints,  yea  and  be  haters  of  thofe  who  are  moft  zeal- 
 ous of  the  faith  of  the  Son  of  God,  as  the  only  principle  of 
 unfeigned  goodnefs  and  true  virtue  in  the  world. 
 
 Arians,  Arminians,  and  fuch  like,  plead  for  catholic 
 charity  on  the  footing  of  fmcere  obedience  to  the  gofpel, 
 the  beft  fyftem  of  moral  virtue,  with  the  beft  motives 
 and  helps  to  the  pradice  of  it ;  and  this  in  a  fort  of 
 oppofition  to  the  perfon,  the  imputed  righteoufnefs,  and 
 exceeding  abundant  grace  of  the  Son  of  God.  When 
 we  hearken  to  thefe  men,  and  get  in  to  the  fpirit  of 
 their  charity,  we  ihall  defpife  and  hate  thofe  who  arc 
 zealous  for  jfaitb  in  the  righteoufnefs  of  our  God  and  Saviour 
 Jefus  CJyrijif'y  and  for  the  peculiar   grace   of  his  Spirit, 
 
 And  even  Antinomians  now  cry  up  catholic  charity  on 
 the  fcore  of  grace,  and  the  imputed  righteoufnefs,  and  of 
 illumiiiation  in  the  knowledge  of  timt,  by  which  (for  with- 
 out it  no  man  can  be  a  Chriftian)  they  perfuade  themfelves 
 that  they  are  Chriftians,  without  the  obfervation  of  all 
 things  whatlbever  Chrift  commanded  the  apoftles  to  teach 
 his  difciples  to  obferve.  They  make  as  little  account  of 
 thefe  inftitutions  and  commands  of  Chrift,  as  they  do  of 
 the  law  of  jMofes  about  meat  and  drink,  and  holy-days;  yea 
 they  place  all  differences,  among  the  illuminated,  about 
 the  words  and  laws  ot  the  Lord  Jefus,  to  the  fame  account 
 v;ith  all  the  idle  differences  about  tbe  dodriii^'s  and  ccni- 
 
 *  2  Peter  i.  i. 
 
 T  t  2  mandments 
 
332  Catholic    Charity. 
 
 rnandments  of  men.  If  we  get  into  the  fpirit  of  this  cha- 
 rity and  forbearance,  we  ft  all  not  be  toiled  with  the  work 
 and  labour  of  love ;  we  need  only  love,  in  word  and  in 
 tongue,  the  profeflbrs  of  faith  without  works :  but  then,  if 
 any  adhere  rigidly  to  the  obfervation  of  all  things  whatfo- 
 evcr  Chrifl  commanded  his  apoftles  to  teach  the  difciples 
 to  obferve,  thefe  muft  be  hateful  to  us  as  enemies  to  this 
 blefled  catholic  charity. 
 
 It  is  not  now  to  be  expedled,  that  the  Chriftian  nations, 
 and  their  kings  and  armies,  will  ever  be  gathered  together 
 again  in  a  catholic  uniformity.  Yet  who  knows  but  the 
 noife  and  cry  for  extenfive  charity  may  at  lail:  gather  them  * 
 in  fome  way  of  catholic  charity  and  forbearance?  But,  in 
 fuch  an  union,  the  church  of  Chrifl  mufl  flill  be  confound- 
 ed with  the-world,  and  it  muft  take  place  at  the  expenfe  of 
 •no  fmall  part  of  the  teftimony  of  Jefus,  and  not  a  few  of 
 the  commandments  of  God  ;  and  the  forbearance  would 
 be  full  as  kind  to  them  who  ihould  perfevere  in  their  vain 
 converfation,  received  by  tradition  from  their  fathers,  as 
 to  thofe  who  Ihould  be  tenacious  of  the  traditions  of  the 
 apoftles  in  the  New  Teftament.  And  fo  this  union  of  the 
 Chriftian  world,  would  be  againft  the  remnant  of  the  wo- 
 man^s  feed  keeping  the  co7}miandments  of  God,  and  holding 
 the  teftimony  of  Jefus  Chrift  f.  It  behoved  thefe  to  be  hate- 
 ful to  the  charitable,  forbearing  Chriftian  world,  as  enemies 
 to  the  catholic  charity ;  even  as  they  were  before  hated 
 and  perfecuted  as  enemies  to  the  catholic  uniformity. 
 
 *  Rev.  xvi.  13.  14.         t  Rey.  xii.  16.  17* 
 
 The 
 
333 
 
 The  Unlawfulness  of  Blood-Eating, 
 ihewed  from  a  View  of  the  Tenure  by 
 which  the  Chriftian  Gentiles  from  the  Be- 
 ginning held  their  Liberty  in  Christ  from 
 the  Yoke  of  the  Law  of  Mofes. 
 
 [Firft  publifhed  in  the  year  1743.] 
 
 The      PREFACE. 
 
 HOW  rare  is  it  to  find  a  man,  even  in  the  Chriflian 
 world,  that  will  give  himfelf  the  trouble  to  go  to 
 ihe  bottom  of  a  queftion  about  any  dodrine  or  precept 
 of  revelation,  when  the  queflion  is  only.  What  fays  God  ? 
 
 We  love  to  reafon  on  abftrad  notions  of  the  Deity,  and 
 on  points  that  can  never  be  fixed  byreafoning,  as  liberty  and 
 necejjity,  the  naturey  firft  nile,  and  principle  of  7noral  vir- 
 tue, the  being  and  nature  of  material  and  immaterial  Tub- 
 fiances,  and  the  immateriality  and  immortality  of  the  foul. 
 And  the  moft  ignorant  of  us  are  the  moft  dogmatic  on  all 
 thefe  points ;  prefuming  that  fine  abftradl  reafoning  has 
 decided  and  determined  all :  while  we  do  not  perceive, 
 that  our  various  periuafions  as  to  thefe  things  are  inliueji- 
 CQ^  the  fame  way  as  we  fee  the  mod  ftupid  of  mankind 
 perfuaded,  to  whom  we  fometimes  appeal  in  thefe  que- 
 flions;  as,  when  we  have  done  our  beft,  on  ihe  /liriplicity  of 
 thought,  and  the  as  great  fimplicity  of  motion,  in  the  que- 
 ftion  about  the  immateriality  of  the  foul,  we  at  laft  appeal 
 to  common  inward  fenfe  and  feeling  for  a  principle  of 
 thought  diftind  from  matter. 
 
 We  have  a  mighty  lik'ing  to  pidures,  and  are  fond  to  fee 
 nature  imitated,  but  efpecially  to  behold  human  nature 
 painted  to  the  advantage.  We  fearch  hiftory  to  behold 
 with  admiration  the  heroes  in  warlike  virtue,  or  philo- 
 fophic  virtue,  or  in  political  and  governing  virtue :  for 
 there  we  fee  what  human  nature  is  capable  of.  And 
 when  the  dark  fide  of  it  cannot  but  appear  to  us  in  many 
 horrible  infrances  in  fair  hifhory,  that  ferves  but  as  a 
 Ihade  in  the  pidure  to  make  the  warlike,  the  philofophic, 
 
 or 
 
334  The  Unlawfulnefs  of  Blood-EatincJ* 
 
 or  political  hero  rife  before  us  in  all  his  glory,  and  fo  affe(5l 
 us  with  a  fenfe  of  the  dignity  of  our  nature,  as  to  fet  us  on 
 to  (hew  it  in  ourfelves.  And  how  much  have  we  been  ex- 
 ercifed  in  pointing  out  to  one  another  the  beautiful  ftrokes 
 of  thefe  painters,  the  poets  and  orators  P  We  labour  to  un- 
 derfland  all  the  languages  wherein  fuch  philofophy,  hiftory, 
 oratory,  and  poetry  is  preferved  to  us,  and  think  our  labour 
 well  bellowed  in  tranflating  all  thofe  fine  things  in  the  befl 
 manner  into  our  own  language.  And  fome  of  us  break 
 our  heads  all  our  days  on  the  porch  to  learning,  mere 
 language. 
 
 In  all  this  every  one  of  us,  as  feverally  exercifed,  ima- 
 gines that  he  anfwers  the  great  end  of  the  human  make  : 
 for  who  denies  that  man  is  made  for  knowledge  and  rea- 
 foning,  and  that  this  is  the  grand  thing  in  man  ?  And  as 
 "we  are  thus  employed,  we  conceive  ourfelves  to  be  riling 
 high  above  the  common  ignorant  herd  of  mankind,  to  fee 
 beauties  and  feel  delights  far  beyond  their  reach,  or  to  be 
 diving  into  mighty  depths  for  treafures  hid  there  from  the 
 poor  ignorant  vulgar.  Yea  and  by  this  we  conceive  our- 
 felves fitted  to  condud  the  reft  of  mankind  in  the  buunefs 
 they  have  to  do  with  God. 
 
 But  if  our  honour  in  life,  our  gain  and  pleafure,  has  no 
 connexion  v;ith  the  learned  world,  and  lies  rather  in  the 
 common  courfe  of  the  bufy  world ;  a  queftion  or  point  of 
 mighty  moment  among  the  learned,  will  be  the  mereft 
 trifle  in  the  world  to  us.  Shall  I  trouble  my  head  about 
 things  that  will  never  increafe  my  ftock,  promote>the  cre- 
 dit and  honour  of  my  family,  nor  give  me  a  I'weeter  reliih 
 of  life?  Let  the  learned  break  their  heads  about  thefe  mat- 
 ters; I  leave  them  to  their  better  judgments,  to  mind  things 
 of  greater  importance,  lubftantial  things  that  a  rnan  can 
 get  between  his  finger  and  his  thumb.  Conne<51:  religion  it- 
 felf  with  thefe  things,  (for  fome  religion  we  muft  have),  and 
 I  will  be  as  religious  as  you  pleafc. 
 
 But  lays  one,  who  lanched  as  far  any  other  into  the  world 
 of  wifdom  and  knowledge,  the  world  of  pleafure,  polite- 
 nefs,  and  grandeur,  and  even  the  trading  world,  and  from 
 the  greatefi  experience  of  it  all  declares  it  to  be  all  vanity  : 
 Lit  us  hear  the  concluflon  of  the  vjhole  matter:  Fear  God,  and 
 keep  his  cowjnandnieiits  ;  for  this  is  the  ivhule  of  man.  This 
 is  the  proper  ufe  of  him,  this  is  all  that  he  ferves  for. 
 
 If  man  was  made  to  know  and  to  love  God,  this  is  tlie 
 iove  of  God^  that  we  keep  his  commandments ;  to  which 
 
 we 
 
The,  Unlawfulnefs  of  Blood-Eating.  33  j 
 
 we  are  told,  that  the  courfe  of  the  wife,  the  grand,  and 
 bufy  world  is  (o  oppofite,  that  we  mufl  not  be  conformed 
 to  it,  but  transformed  by  the  renewing  of  our  minds,  if  we 
 would  prove  what  is  that  good,  and  perfed,  and  acceptable 
 will  of  God. 
 
 The  learned  have  applied  their  learning  to  the  book  of 
 God  ;  and  they  are  telling  the  reft  of  mankind  what  is  his 
 will  by  their  ikill  in  language,  by  their  knowledge  of  the 
 philofophy  about  moral  virtue,  and  by  abftra6l  reafoning ; 
 and  after  all  we  hear  rather  from  them  what  in  their  rea- 
 fon  he  ought  to  fay,  than  what  he  indeed  fays.  Much  la- 
 bour is  beftowed  upon  the  queftion,  What  God  Ihould  in 
 reaibn,  and  according  to  the  litnefs  of  things,  fay  to  us? 
 how  he  lliould  deal  with  us?  where  and  how  far  it  is  pro- 
 per for  him  tointerpofe  his  authority?  and  where  he  ihould 
 Jay  the  greatefl  ftrels  in  his  dealings  with  us?  But,  afide 
 from  this,  we  are  not  much  troubled  about  the  fadl :  What 
 is  indeed  his  mind  and  will?  what  fays  he?  and  what  would 
 he  have  us  to  do  ?  It  appears  in  the  common  courfe  of  doc- 
 trine and  religious  prai^lice,  that  this  plain  queftion  is  far 
 from  being  the  only  one,  as  it  ought  to  be  ;  or  elfe  it  is 
 too  plain,  that  we  rarely  feek  to  know  in  good  earneft  in 
 order  to  do. 
 
 As  to  the  book  of  God  in  our  hands ;  if  we  receive  it  as 
 his  from  tradition  and  the  authority  of  the  church,  we  ne- 
 ver doubt  to  take  the  meaning  of  it  from  the  fame  hand ; 
 and  fo  we  go  upon  the  queftion.  What  fays  our  church  ? 
 and  what  faid  the  fathers  ?  But  if  we  receive  it  becaufe  to 
 us  it  appears  rational  in  the  main  fcope  of  itj  and  agree- 
 able to  our  principles  of  reafon,  then  our  reafon,  that  led 
 us  to  it,  muft  give  us  the  fenfe  and  meaning  of  it ;  and  fo, 
 whatever  appears  agreeable  to  our  reafon,  muft  be  the  re- 
 vealed will  of  God.  And  if  there  be  any  thing  in  that 
 book  ibocking  to  our  reafon,  or  any  thing  that  appears 
 tritiing  or  of  no  great  importance,  we  are  fure  God  the 
 author  of  our  reafon  (and  we  have  it  right)  cannot  lay  much 
 ftrels  upon  that.  So  we  inquire,  What  lays  our  reafon  ? 
 and  then  the  Bible  gives  us  a  fine  fyftem  of  moral  virtue. 
 And  next  we  inquire,  What  is  it  in  this  book  that  appears  of 
 greateft  importance,  particularly  as  to  what  it  requires  of 
 us?  and  there  we  begin  to  cut  and  carve  upon  it,  by  dif- 
 tinguiihing  betwixt  moral  and  poiitive  preceut5,  to  lay  the 
 greateft  ftrefs  on  the  moral,' while  we  neglcdl:  or  obfervc 
 ihe  pofitive  as  wc  fee  caufe  j  though  the  book  plainly  makes 
 
 the 
 
336  The  Unlawfulnefs  of  Blood-Eating. 
 
 the  whole  mifery  of  mortal  man  the  confequence  of  his 
 dilobedience  co  a  pofidve  precept,  and  makes  our  falvation 
 to  depend  on  the  command,  to  believe  that  Jefus  is  the  Son 
 of  God. 
 
 ^  Few  believe  the  Bible  upon  the  evidence  that  God  himfelf 
 gives  in  that  book,  that  has  been  kept  indeed  by  the  church, 
 but  is  not  committed  to  any  men  to  give  it  its  glofs ;  for  it 
 interprets  itfelf :  and  there  are  as  few  who  take  it  as  its 
 own  interpreter,  having  no  other  queftion  but.  What  fays 
 it?  and  no  other  guard  againft  a  falfe  glofs  but,  It  is  writ- 
 ten again.  Say  that  this  itfelf  is  good  reafon.  If  it  be  fo, 
 then  I  would  be  glad  to  fee  it  more  hearkened  to  and  fol- 
 lowed ;  but  I  would  call  it,  hearing  God  fpeaking  to  us  in 
 the  fcriptures. 
 
 The   Unlawfulnefs   of  Blood-Eating. 
 
 THE  revelation  and  divine  grant  of  liberty  to  all  the 
 Gentiles  from  the  yoke  of  the  law  given  by  Mofes, 
 is  in  i^ofe  decrees  which  were  ordained,  Ads  xv. 
 See  fiom  ver.  22.  to  30. 
 
 This  happened  in  confequence  of  God's  opening  the  door 
 cf  faith  to  the  idolatrous  Gentiles  by  the  miniftry  of  Paul 
 and  Barnabas;  as  maybe  eafily  fcen  by  any  attentive  reader 
 of  Ads  xiii.  2.  3.  &  44.  to  49.  xiv.  15.  21.  22.  23.  &  27. 
 &  XV    I.  2. 
 
 Thefe  decrees  were  delivered  by  Paul  the  apoftle  of  the 
 Gentiles,  to  churches  of  thofe  Gentiles  who  had  been  turn- 
 ed to  God  from  idols;  as  we  fee  from  Ads  xvi.  i.  4.  compa- 
 red with  chap.  xiv. 
 
 And,  long  after  this,  when  Paul  had  laboured  much  more 
 among  the  idolatrous  Gentiles,  James  and  the  elders  in 
 Jerufaleni  repeat  this  to  him,  as  a  Itanding  law  with  refpcd 
 to  the  Gentiles  which  then  believed,  after  he  had  *'  decla- 
 ^'  red"  to  them  ''  particularly  what  things  God  had  wrought 
 '^  among  the  Gentiles  by  his  miniftry."  They  fay  to  him, 
 *^  As  touching  the  Gentiles  which  believe,  we  have  written 
 *'  and  concluded,  that  they  obferve  no  fuch  thing,  fave  on- 
 '*  ly  that  they  keep  thcmfelves  from  things  offered  to  idols, 
 *'  and  from  blood,  and  from  ftrangled,  and  from  fornica- 
 "  tion."     See  Ads  xxi.  18.  19.  20.  21.  &  25. 
 
 This   was  decreed   in   the   church  at  Jerufalem,   from 
 
 whcnccj^ 
 
The  Unlawfulnefs  of  Blood-Eating.    337 
 
 whence,  according  to  the  prophecies,  the  law  and  the  word 
 of  the  Lord  was  to  ^^0  forth  to  the  Gentiles,  to  put  an  end 
 to  the  enmity  and  flrif'c  betwixt  them  and  the  Jews,  If.  ii. 
 3.  4.  And  it  is  the  anfwer  of  a  queftion  that  came  from 
 Antioch,  moved  there  by  certain  men  which  went  out  from 
 the  apoftles  at  Jerufalem,  pretending  their  authority  for 
 what  they  faid,  Ads  xv.  i.  1.  23.  24.  This  queftion  was 
 touching  the  necellity  of  bringing  the  believing  Gentiles 
 under  the  obligation  of  the  law  of  Mofes  by  circumciiion, 
 in  order  to  their  being  held  and  acknowledged  as  partakers 
 with  the  believing  Jews  in  the  falvation  that  is  by  Chrift. 
 
 The  agreement  of  the  whole  church  in  Jerufalem  with 
 the  apoftles  and  ciders,  in  their  anfwer  to  this  queftion, 
 was  influenced,  firft,  by  what  Peter  faid  of  the  teftimony 
 that  God  had  given  to  the  uncircumcifed  profclytes  of  the 
 gate,  who  received  the  gofpel  at  firft  from  his  mouth,  put- 
 ting no  difference  between  them  and  the  circumcifed.  Acts 
 XV.  7.  8.  9.  10.  II.  14.  with  chap.  x.  and  xi.  17.  18.;  and 
 then,  by  what  Paul  and  Barnabas  narrated  concerning  the 
 uncircumcifed  who  had  been  turned  to  God  from  idols  by 
 their  miniftry,  among  whom  they  had  been  labouring  at 
 the  hazard  of  their  lives.  Ads  xv.  12.  26.  with  chap.  xiii. 
 and  xiv. ;  and  likewife,  by  the  application  that  James  made 
 of  the  prophecy  of  Amos  to  all  the  Gentiles  that  had  turned 
 to  God,  without  any  thing  like  a  foundation  for  an  excep- 
 tion of  thofe  turned  from  idols,  A6ls  xv.  from  ver.  15.  to 
 20.  Or,  if  we  would  go  about  to  make  any  fuch  excep- 
 tion, and  reftrain  the  decrees  concerning  the  liberty  of  the 
 Gentiles  to  the  profeiytes  of  the  gate,  and  apply  the  an- 
 fwer of  the  queftion  that  came  from  Antioch  to  thefe  only, 
 and  not  at  all  to  the  Gentiles  turned  from  idols,  as  fome  do, 
 for  no  other  reafon  but  bccaufe  the  church  in  Antioch  at 
 firft  confifted  of  fuch  ;  we  (liould  find  ourfelves,  in  that 
 cafe,  plainly  contradidled  by  James  himfelf,  who  applies 
 this  anfwer  of  the  queftion  that  came  from  Antioch  ex- 
 prefsly  to  the  idolatrous  Gentiles  converted  by  Paul,  Acts 
 xxi.  19.  20.  25. 
 
 The  anfwer  then  of  the  queftion  comes  to  this,  That 
 there  is  no  obligation  upon  any  Gencile  convert  to  be  cir- 
 cumcifed, and  fo  to  keep  the  law  of  Moles;  but  that  all 
 the  believing  Gentiles  are  brethren  in  Chrift  to  the  be- 
 lieving Jews,  and  iharers  with  them  in  his  falvation,  to 
 all  intents  and  purpofes,  without  circumcifion,  or  keeping 
 that  law  :  and^  at  the  fame  time,  it  is  decreed  by  the  fame 
 
 Vol.  in.  U  u  authority. 
 
338  The  Unlawfulnefs  of  Blood-Eating. 
 
 authority,  and  agreed  to  in  the  fame  manner,  and  in  thg 
 anfwer  to  that  fame  queflion,  that  thefe  Gentiles  are  obli- 
 ged to  *'  thele  necedary  things,"  viz.  '*  to  abftain  from  pol- 
 **  lutions  of  idols,"  vcr.  20.  z.  e.  **  from  meats  offered  to 
 *'  idols,"  vcr.  29.  *'  and  from  blood,  and  from  things  ilran- 
 *'  gied,  and  from  fornication.'"' 
 
 In  this  manner  therefore  did  the  Gentiles,  from  the 
 beginning,  hold  the  grant  of  freedom  from  the  burden  or 
 obligation  of  the  law  ;  bearing  the  burden  or  obligation  of 
 ihcfe  necefTary  ihings  laid  upon  them  in  the  charter  by 
 Avhich  they  hejd  t-ieir  liberty, 
 
 I.  They  were  bound  to  abflaiii  from  idolothytes,  or  meats 
 -offered  to  idols. 
 
 They  were  not  to  imagine,  that  this  liberty  from  the 
 law  of  Mofes  (by  which  every  riling  pertaining  to  idolatry 
 was  abomination)  gave  them  any  more  indulgence  as  to 
 partaking  witb  idolaters  even  in  the  meats  they  had  of- 
 fered to  tlieir  idols :  for,  as  eating,  knowingly  and  wit- 
 tingly, of  idolothytes,  was  the  worlhip  of  idols  or  idola- 
 try, (i  Cor.  X.  7.),  it  was  no  lefs  contrary  to  the  true  Chri- 
 (tian  purification  than  it  was  to  the  Jewilli ;  the  gofpel  be- 
 ing the  cleareft  difcovery  of  the  true  God  againlt  all  idols 
 and  all  idolatry,  calling  the  Geniiles  every  where  to  repent 
 of  it  under  the  pain  of  eternal  judgment. 
 
 It  is  true,  fome  of  the  Corinthians  reafoned  themfelves 
 into  the  eating  of  idolothytes,  by  inferences  drawn  from 
 this*principle,  oppoUte  to  idols,  and  agreed  to  by  the  apo- 
 iHc,  viz.  That  nn  idol  is  Jiotbing  in  the  world,  and  that  there 
 is  none  other  God  but  one.  But  the  apodle  declares  himfelf 
 much  agaiiift  their  practice  inferred  from  it,  and  condemns 
 the  practice  two  v/avs.  i.  He  fuppofes  their  inferences  to 
 hold  {o  as  they  could  eat  with  clearnefs  of  conlcieiice,  as 
 being  firmly  perfuaded,  that  the  idolothyte  is  not  any  things 
 feeing  the  idol  is  not  any  thing -y  and  that,  after  all  that 
 could  be  done  in  the  way  of  offering  the  meat,  it  flill  re- 
 mained the  Lord's;  becaufe  tiie  earth  is  his,  and  the  fnl- 
 nefs  thereof.  But,  even  upon  this  fuppofition,  that  they  did 
 not  forbear  thcfe  meats  for  the  fake  of  their  oic;«  confcience^ 
 lie  ihews  them.,  that,  not  only  in  regard  to  the  confcience 
 of  the  Gentile  idoUter,  who  hardened  himfelf  in  his  idola- 
 try againfi:  the  gofpel  by  their  partaking  with  him  in  his 
 idolothytes,  and  the  confcience  of  the  Jew,  who  was  ready 
 to  flumble  at  Ciirift  as  an  indulgcr  of  idolatry  upon  this 
 pradice  of  the  moft  knowing  Chrifliians;  but  efpecially  for 
 
 the 
 
The  Unlawfulnefs  of  Blood-Eating.     339 
 
 the  fake  of  their  weak  brother's  confcience,  who,  thouo;h 
 turned  to  the  true  God  from  idols,  did  not  krtow,  as  they, 
 that  an  idol  was  nothing  :  they  ought  by  all  mean-s  to  ab- 
 flain  from  fuch  meats  :  becaufe  their  brotlier,  who  had  not 
 their  knowledge  to  boaft  of,  and  could  not  eat  with  lb  clear 
 a  confcience  as  they,  might  be  tempted,  by  their  example, 
 to  lin  againfl  his  own  confcience  in  eating  thofe  meats. 
 See  I  Cor.  viii.  and  x.  from  ver.  23.  to  the  end. 
 
 2.  But  then  he  affirms,  that  the  things  the  Gentiles 
 facrificed,  they  facriticed  to  dasmons,  who  alfcded  the  wor- 
 ihip  from  men  that  is'due  only  to  God,  or  to  the  divine 
 Mediator,  (pointing,  as  would  feem,  to  Levit.  xvii.  5.  6. 
 7.)  ;  and  thereby  he  Ihews  the  unlawfulneis  of  eating  of 
 thefe  facrifices,  as  being  a  partaking  with  dxmons,  pcr- 
 tedly  inconfiflent  with  their  partaking  with  the  Lord,  or 
 having  any  part  in  his  table,  i  Cor.  x.  7.  14.  19.  20.  21. 
 22.  He  forbids  the  eating  of  idolothytcs,  as  idolatry,  iu 
 thefe  words,  "  Neither  be  ye  idolaters,  as  foir.t-  of  them  ; 
 '*  as  it  is  written.  The  people  fat  down  to  eat  and  drink, 
 ^^  and  rofe  up  to  play:"  and,  ^^  jMy  dearly  beloved,  Hy 
 ^'  from  idolatry/'  lie  takes  up  the  force  of  all  they  had 
 to  fay  for  it,  and  of  their  evafion  from  the  ftrengtu  of  his 
 exhortation,  in  thefe  words,  '^  What  fay  1  then  ?  that  the 
 <^  idol  is  any  thing,  or  that  the  idolothyte  is  any  thing?'' 
 And  he  anfwers  it  and  fets  it  aiide  in  thefe  words :  "  But," 
 "  I  fay,  that  the  things  which  the  Gentiles  facriiice,  they 
 '^  facritlce  to  dcsmons,  and  not  to  God  :  and  I  would  not 
 ^'  that  ye  ihould  have  fellowlhip  w'nh  di^mons.  Ye  cannot 
 '^  drink  the  cup  of  the  Lord  and  the  cup  of  daemons;  ye 
 *'  cannot  be  partakei's  of  the  Lord's  table  and  of  the  table 
 ''  of  daemons.  Do  we  provoke  the  Lord  toje^ilouly  ?  are  we 
 '^  (Ironger  than  he?'*  Thus  he  fays,  the  facritices  of  the 
 Gentiles  went  really  to  daemons,  fo  that  they  could  not  be 
 partaked  of  without  partaking  with  thofe  who  were  not  at 
 all  gods,  as  their  worlhippers  fuppofed  and  called  theni, 
 but  in  reality  wicked  rivals  to  the  Lord,  v;hom  the  parta- 
 kers of  his  table  provoked  to  jealoufy  by  partaking  in  tle:r 
 facrifices.  And  thus,  in  the  plaineft  manner,  he  makes 
 abdinence  from  idolothytes  a  term  of  Chriflian  commu- 
 nion ;  even  as  after  this,  in  the  cpiflles  to  the  Afian. 
 churches.  Rev.  ii.  the  Lord  declares  his  hatred  of  the  doc- 
 trine that  taught  the  lawfulnels  of  eating  idolothytcs,  and 
 finds  fault  with  the  church  in  Pergamos  for  having  fuch  as 
 taught  it  in  their  communion,  ver,  14.    15.     And  by  ihist 
 
 V  u  ^  wij. 
 
340    The  Unlawfulnefs  of  Blood-Eating. 
 
 ^ve  fee  how  it  was  a  necejfary  thing  to  abftain  from  idolo- 
 thytes. 
 
 ]I.  They  were  obliged  to  abflain  from  fornication. 
 This  has  an  extenfive  meaning  in  the  New  Teftament^ 
 as  we  may  fee  from  i  Cor.  vii.  1,2.  '^  It  is  good  for  a  man 
 '*  not  to  touch  a  woman  ;  but,  for  fornications,  let  every 
 *'  man  have  his  own  wife,  and  let  every  woman  have  her 
 *'  own  hulband.''  This  is  according  to  the  primitive  in- 
 flitution  of  marriage  to  Adam,  to  which  our  Lord  refers 
 ■when  fpeaking  of  divorce.  And  whatever  is  beyond  or  be- 
 fide  this,  in  gratifying  the  natural  appetite  that  the  Crea- 
 tor gave  to  the  male  and  female  for  generation,  is  forni- 
 cation according  to  the  New  Teftament ;  as  we  fee  plainly 
 from  this  text  that  all  other  ways  of  fatisfying  that  appetite, 
 but  by  the  benevolence  due  from  the  hufband  to  his  own  wifc^ 
 and  from  her  to  her  own  hufband,  are  c^Wt A  fornications. 
 
 And  it  appears  from  i  Cor.  v.  that  fornication  takes  in 
 incell,  even  in  the  higheJl  degree  of  it.  See  ver.  i.  The 
 Gentiles  knew  very  well  the  evil  of  uncovering  the  naked- 
 jiefs  of  any  one  whofe  nakednefs  is  called  our  oivn  in  the 
 law  of  Mofes.  They  generally  abhorred  incefl  upon  what 
 ^ve  call  the  dire6l  line  ;  and  fo  the  apoflle  fays,  that  one 
 fI?ould  have  his  father's  ivife,  is  fiich  for?iicatio?i  as  is  not  fo 
 iiiuch  as  named  amongjl  the  Gentiles  :  but  they  did  not  fo 
 ■well  know  the  evil  of  inceft  upon  all  the  other  degrees  for- 
 bid in  the  law  of  Mofes,  nor  did  they  (land  fo  much  upon 
 them.  And  now  when  God  declared  that  they  were  not 
 obliged  by  the  law  of  Mofes,  they  were  not  to  think  that 
 this  gave  them  any  more  liberty  than  Ifrael  had,  as  to  the 
 degrees  of  nearnefs  of  kin,  or  any  more  indulgence  to  fuch 
 abominations  as  for  which  God  faid  he  cut  off  the  Ca- 
 naanites  before  his  people,  and  would  likewife  cut  off  them, 
 and  the  Grangers  fojourning  among  them,  if  they  ihould  be 
 guilty  of  them,  Lev.  xviii. 
 
 When  fornication  is  taken  fo  largely  as  to  include  in- 
 cell as  one  fort  of  it,  it  muft  alio  comprehend  in  its  mean- 
 ing every  fort,  as  is  before  laid.  And  ihe  apoftle  plainly 
 excludes  fornicators  without  diffin^lion  from  the  Chriflian 
 communion,  forbidding  Chriftians  (i  Cor.  v.  9.  10.  11.) 
 *'  to  company  with  fornicators;  yet  not  altogether  with 
 ^'  the  fornicators  of  this  world,  or,  be.  for  then  muft  ye 
 **  needs  go  out  of  the  world:  but  —  if  any  man  that  is 
 *'  called  a  brother  be  a  fornicator,  or,  c-c.  witli  fuch  an 
 "  one  no  not  to  eat.'*    And  the  Lord  fays  to  -the  angel  of 
 
 the 
 
The  Unlawfulnefs  of  Blood-Eating.     341 
 
 the  church  in  Pergamos,  Rev.  ii.  14.  15.  "  But  I  have  a 
 "  few  things  againft  thee,  becaufe  thou  HAST  THERE 
 '^  them  that  hold  the  dodrine  of  Balaam,  who  taught 
 *'  Balak  to  cafl  a  ftumbling-block  before  the  children  of 
 *'  Ifrael,  to  eat  things  facriliced  unto  idols,  and  to  com- 
 *^  mit  fornication  ;  fo  haft  thou  alfo  them  that  hold  the 
 "  dodrine  of  the  Nicolaitans,  which  thing  I  hate.''  By 
 tJiis  again  we  fee  how  it  was  a  necejfary  tfmig  to  abftain 
 from  fornication.  But  there  is  fome  ground  for  a  queftion. 
 If  the  fenfe  that  the  Chriftian  world  has  of  this  neccffity  be 
 influenced  from  this  authority?     For, 
 
 in.  They  were  the  fame  way  obliged  to  abftain  from 
 fuffocated  and  blood,  utto  rov  TcviKrav  kui  rov  ocif^oiTog;  that  is, 
 from  blood,  either  mixed  with  the  fielh,  (as  in  creatures 
 fmothered),  or  feparated  from  it.  Thus  the  ancient  Chriftians 
 underftood  it,  as  TertuUian  informs  us  in  h\s  j^pology,  chap. 
 9.  Erubefcat  error  vefter  CbriJHaniSf  qui  ne  animalium  qiii- 
 deni  fmigiunem  in  epulis  efculentis  babemusy  qui  propterea 
 ijuoqiie  Jiiffocatis  et  7norticinis  abftirienms,  ne  quo  fcmguine 
 contaminentiir  vet  intra  vifcera  fepulto.  And  fo  it  is  the 
 fame  thing  that  was  faid  to  Noah  in  the  grant  of  flefli  for 
 food,  Gen.  ix.  3.  4.  But  fie/h  in  its  life,  [or  foul]  its  blood, 
 JJ?all  you  not  eat. 
 
 Nature  did  not  teach  man  to  kill  and  eat  his  fellow  li- 
 ving creatures;  his  reafon  could  not  fliew  him  any  right  he 
 had  to  do  it  :  and  therefore  the  praclice  took  its  rife  from 
 revelation ;  even  that  fame  revelation  which  we  have  in 
 the  9th  chapter  of  Genefis,  where  the  grant  of  animal 
 food  to  man  is  thus  exprefled,  "  Every  moving  thing  that 
 ^^  liveth,  iliall  be  meat  for  you  ;  even  as  the  green  herb 
 ''  have  I  given  you  all  things.  But  fieth  in  its  foul,  its 
 ''  blood,  you  iTiall  not  eat."  By  the  words  immediately 
 following,  '^  And  furely  your  blood  of  your  fouls  will  I 
 ^^  require  at  the  hand  of  every  beaft  —  and  at  the  hand  of 
 *'  man,"  it  would  feem,  that  this  prohibition  of  blood- 
 eating  to  men  killing  and  eating  flelh,  is  intended  as  a 
 guard  againft  the  (liedding  of  man's  blood.  But  we  muft 
 likewife  obferve  here,  that,  in  this  grant  of  fielh  for  food, 
 there  is  a  plain  reference  to  a  former  grant  that  God,  tlie 
 Lord  of  man's  life,  had  made  of  food  for  him  :  for,  when 
 he  fays,  even  as  the  green  herhy  he  plainly  points  to  the 
 iirft  grant  of  meat  to  man,  which  we  fee  G^n.  1^29.  *'  Bc- 
 ■^  hold,  I  have  given  you  every  herb  bearing  feed  whicli  is 
 '^  upon  the  face  of  all  the  earth,  and  every  tree  in  the 
 
 **  which 
 
342    The  Unlawfulneft  of  Blood-Eating, 
 
 "  which  is  the  fruit  of  a  tree  yielding  feed,  to  you  it  lliall 
 *'  be  for  meat."  In  that  firft  grant  there  was  a  limitation, 
 that  I'erved  to  Ihew  man's  dependence  on  his  Creator  and 
 Lord,  of  whom  he  held  his  life  and  his  food:  for,  Gen.  ii. 
 1 6.  17.  "  The  Lord  God  commanded  the  man,  faying,  Of 
 ^'  every  tree  of  the  garden  thou  mayfl:  freely  eat :  but  of 
 "^  the  tree  of  the  knowledge  of  good  and  evil,  thou  ihalt 
 "  not  eat  of  it ;  for  in  the  day  that  thou  eateft  thereof, 
 ^'  thou  Ihalt  furely  die."  As  man  could  not  be  independent 
 of  his  Creator,  in  whom  he  lived,  and  moved,  and  had  his 
 being,  and  who  made  meats  for  his  belly y  and  his  belly  for 
 meats ;  it  was  moll  meet,  that  he  ihould  live,  not  by  what 
 he  did  eat  alone,  but  by  the  word  of  his  Lord  God,  that 
 gave  him  food  for  his  life,  with  a  reftri(?lion  and  referve 
 which  declared  his  dependence,  and  manifeffed  that  he 
 held  his  life  of  him.  So  that  his  breaking  through  this  li- 
 mitation, in  eating  of  the  forbidden  tree,  was  a  plain  re- 
 nunciation of  his  dependence  ;  by  which  his  life  was  for- 
 feited. 
 
 When  man  was  condemned  to  death  for  his  difobe- 
 dience,  and  when  God  had  intimated  his  defign  of  redemp- 
 tion through  the  death  and  Ihedding  of  the  blood  of  that 
 fubftitute,  the  feed  of  the  inomaUy  which  was  prefigured  in 
 tlie  facrifices,  he  gave  to  man  another  grant  of  food,  for 
 fuilaining  his  mortal  life  more  comfortably  in  the  time  of 
 liis  long-fuffering  :  and  in  this  new  grant  of  every  living 
 creature  for  meat,  he  referves  the  blood,  even  as  he  did 
 that  tree  in  the  former  g^ant  of  herbs  and  fruits  of  trees. 
 So  that  this  precept  about  blood  is  of  the  fame  nature  with 
 l\\3t  concerning  the  tree  ;  only,  whereas  that  declared 
 man's  dependence  on  God  as  the  aut»^r  and  Lord  of  his 
 life,  of  which  his  difobedience  deprivedhim,  this  declares 
 the  finful  mortal's  dependence  on  God  as  redeeming  him 
 from  fin  and  death  by  atoning  blood;  and  difobedience  to 
 this  precept,  imports  difregard  to  that  blood,  as  being  m 
 ejf£(5l  a  renunciation  of  dependence  on  the  Lord  God,  the 
 fovereign  author  of  redemption  by  blood. 
 
 For  that  this  prohibition  of  blood-eating  refpeded  the 
 atonement,  is  mod:  manifeft  from  the  repetition  of  it  to 
 Ifrael  by  Mofes,  Lev.  xvii.  where  the  Lord  gives  charge 
 about  offering  the  peace-offerings  (whereof  Ifrael  did  eat 
 with  him)  at  his  altar,  in  oppofition  to  facrificing  their 
 meats  to  devils,  ver.  7.  And  he  forbids  ihem,  or  ft ruiigers 
 fojourning  among  them,  to  eat  any  manner  of  bloody  under 
 
 the 
 
The  Unlawfulnels  of  Blood-Eating.     343 
 
 the  pain  o^  fetting  hu  face  agalnft  the  foul  that  eateth  it, 
 'to.  cut  him  off  J  ver.  10.  And  he  gives  this  reafon  for  it, 
 ver.  II.  22.  **  For  the  foul  of  the  tielh  is  in  the  blood, 
 *'  and  I  have  given  it  to  you  upon  the  altar,  to  make  an 
 *'  atonement  for  your  fouls;  becaufe,  the  blood,  it  Ihall 
 *^  atone  for  the  foul."  Thus  he  plainly  tells  them,  that 
 this  precept,  on  which  he  laid  fo  much,  ferved  to  manifeft 
 their  dependence  on  him  the  Sovereign  God,  giving  thern 
 the  blood  upon  the- altar  to  atone  for  their  fouls ;  that,  by 
 pbferving  it,  they  might  (hew  their  humble  fubmifTion  to 
 his  fovereignty  in  the  fuhftttiition,  and  teftify  their  reve- 
 rence and  awful  regard  to  the  atonement  by  blood.  But 
 the  true  atonement  was  not  by  the  blood  of  beads,  which 
 could  not  take  away  any  real  fm,  and  the  refpedt  due  to  it 
 was  on  the  account  of  the  true  atonement,  prefigured  by 
 it,  which  is  only  in  the  blood  of  Chrift  fhed  for  the  re- 
 miilion  of  fms :  and  in  this  alone  God's  words  concerning 
 the  atonement  by  blood  are  verified.  Therefore,  when 
 the  Gentiles  are  admitted  to  fliare  in  the  falvation  that 
 is  by  this  blood,  without  the  typical  facrifices  of  the  law, 
 they  are  commanded  to  abftain  from  blood  :  for  ftill  the 
 true  reafon  of  tlie  prohibition  remains  :  the  evferlafting 
 atonement,  v^hereby  the  Gentiles,  as  well  as  Jews,  are  eter- 
 nally faved,  is  by  blood  that  God  hath  given  us  upon  the 
 true  altar.  And  fo  this  prohibition  of  blood-eating  was 
 always,  and  ftill  is  of  the  greateft  and  higheft  impor- 
 tance. 
 
 It  never  had  any  relation  to  the  difl;in6tion  betwixt  If- 
 rael  according  to  the  fleih  and  the  Gentiles^  which  was 
 eftabliihed  by  the  law  of  Mofes.  It  had  nut  the  pecu- 
 liarity of  the  Jewilli  people  as  the  reafon  of  it,  like  the 
 prohibition  of  meats  that  God  pronounced  unclean  to  them. 
 Nor  was  blood  (by  which  almoll  all  things  by  the  law  are 
 purged)  ever  forbidden  as  unclean,  like  fwines  iielh,  or 
 like  that  which  died  of  itfelf  or  was  torn  of  beafts,  where- 
 of a  flranger  might  cat,  providing  the  blood  was  feparated 
 from  n  :  for  the  ftranger  might  not  eat  blood,  Deut.  xiv. 
 21.  v.'ith  Lev.  xvii.  13.  14.  15.  16.  As  men  do  not  uie 
 to  buy  and  eat  that  which  dies  of  itfelf  unblooded,  fo  any 
 thing  that  died  of  itfelf  or  was  torn  (however  blooded) 
 was  unclean  to  the  people  of  Ifrael  by  the  law  of  Mo- 
 fes. 
 
 The  Gentiles  therefore  were  not  to  think,  that  the  de- 
 claration of  their  freedom  from  the  obligation  of  that  law, 
 
 which 
 
344    '^^^  Unlawfiilnefs  of  Bi,ood-EatinGi 
 
 which  forbade  the  Jews  the  ufe  of  feveral  meats  as  un- 
 clean, gave  them  any  liberty  from  the  obligation  of  the 
 precept  about  blood,  which  was  in  the  grant  of  flelh  for 
 meat  to  ail  mankind,  and  that  with  a  view  to  the  falvation 
 of  men  from  fin  and  death  by  blood.  The  apoftles  de- 
 clared this  precept  to  be  ftill  in  force  to  the  Gentiles, 
 whom  the  law  of  Mofes  did  not  bind,  and  made  the  obler- 
 vation  of  it  neceflary  in  oppofition  to  indifferent,  even  as 
 abftinence  from  idolothytes  and  fornication,  and  of  as 
 great  importance  as  any  of  thefe  :  for  when  they  decreed 
 againfl:  the  neccffity  of  circumcifion  and  keeping  Mofes's 
 law  to  the  Gentiles,  in  order  to  their  being  held  as  mem- 
 bers of  the  church  that  is  faved  by  Chrift's  blood,  they  did 
 then  by  the  fame  authority  decree  the  ?2eceffity  of  thefe 
 things :  for  this  was  the  neceffity  pointed  to  in  the  queftion 
 to  which  the  decrees  are  an  anfwer  ;  and  this  is  the  ne- 
 ceffity to  be  looked  for  in  that  anfwer,  if  we  fuppofe,  that, 
 when  the  apoftles  and  elders  of  the  church  in  Jerufalem 
 came  together  to  confider  of  that  quellion,  they  gave  it 
 an  anfwer  to  the  purpofe. 
 
 It  is  odd,  to  fay,  that  by  thefe  7ieceffary  things  we  are  to 
 underiland,  thefe  indifferent  things,  m/ade  necelfary  at  that 
 time  only  by  the  prefent  difpofition  of  the  believing  Jews ; 
 the  fame  of  which  that  church  in  Jerufalem  then  confided, 
 who  it  feems  were  well  difpofed  to  give  up  circumcifion 
 and  the  keeping  of  the  law  of  Mofes  to  the  believing  Gen- 
 tiles, but  could  by  no  means  be  prevailed  with  to  give 
 up  the  article  of  blood !  They  who  incline  to  talk  at  this 
 rate  mufh  fay  further.  That,  by  thefe  necejfary  thi?igs,  we 
 muft  underftand,  partly  fuch  indifferent  things,  and  partly 
 things  necefiary  in  oppofiaon  to  indifferent :  for  fome  of 
 thofe  things  that  are  here  declared  neceflary,  are  owned 
 to  be  very  far  from  indifferent,  and  affirmed  to  be  binding 
 on  all  Chriftians  in  all  ages  to  the  end  of  the  world.  Yet 
 all  this  pafies  current  among  Chriftians  as  good  found  in- 
 tepretation  of  fcripture. 
 
 But  a  neceffity  arifing  merely  from  the  offence  of  the 
 jews,  was  full  as  great  in  the  matter  o^  f  vines  flefi  as  in 
 that  o(  Mood  ;  and  it  was  as  necelfary  for  the  Gentiles  to 
 keep  the  refi  of  the  feventh  day,  to  which  the  proielytes  of 
 the  gate  were  as  much  obliged,  by  the  fourth  command,  as 
 they  could  be,  by  any  precept,  to  abftincnce  from  blood  ; 
 which  yet,  we  fee,  is  declared  necelfary  in  the  fame  de- 
 crees that  make  thefe  not  neceftary.     Mofcs's  being  rend 
 
 in 
 
The  Unlawfulnefs  of  Blood-Eating.     34^^ 
 
 m  the  fynagogues  every  fabhath -clay ^  can  never  appear  to  be 
 a  proper  reaibn  for  the  necefTity  of  the  one,  and  not  of  the 
 other.  But  a  very  good  reafon  it  was,  why  the  apoftles, 
 elders  and  brethren  in  Jerufalem,  lliould  write  unto  the 
 Gentiles  that  had  been  troubled  with  a  falfe  gofpel  palmed 
 on  them  as  coming  out  from  them  ;  a  very  proper  reaibn 
 why  the  apoftles  ihould  begin  in  this  manner  to  write  the 
 New-teftament  revelation,  that,  as  the  law  was  read  in  the 
 fynagogues,  {q  might  the  New  Teftament  be  alfo  in  the 
 churches,  and  particularly  this  notable  part  of  it,  firft  com- 
 mitted to  writing,  concerning  our  liberty  from  the  yoke  of. 
 the  law  ;  which  was  accordingly  delivered  to  the  churches 
 to  keep,  even  as  the  law  was  kept  in  the  fynagogues. 
 
 And  thus  we  may  fee,  with  what  limitations  we  Gentiles 
 from  the  beginning  held  our  liberty  in  Jefus  Chrill:  from 
 the  yoke  of  the  law  of  Mofes ;  and  particularly,  that  we  held 
 it  with  an  exprcfs  obligation  laid  upon  us  to  abfcain  from 
 blood,  which  was  never  allowed  to  men  for  meat,  neither 
 before  the  law  of  Mofes,  when  the  grant  of  animal  food 
 was  as  full  to  Noah,  and  as  largely  expreifed,  as  it  is  any 
 where  in  the  New  Teftament,  nor  under  that  law,  nor  un- 
 der the  gofpel,  which  is  the  clearefi:  difcovery  of  faivaiion 
 by  atoning  blood:  for,  in  the  New  Tcftamcnt,  which  talces 
 away  the  Mofaic  limitations  of  the  extenfive  grant  of  ani- 
 mal food  to  Noah,  blood  is  once  and  again  as  exprefsly  ex- 
 cepted as  it  was  to  Noah  ;  and,  unlefs  foroe  part  of  fcrip- 
 ture-revelation  can  be  produced  that  particularly  removes 
 this  exception,  it  will  be  impoflible  to  Ihew  the  iawfulnels 
 of  blood-eating. 
 
 They  who  would  fay  that  this  notable  exception  is  re- 
 moved  by  the  general  terms  wherein  the  New-teftament 
 liberty  to  eat  of  all  meats  is  exprelTed,  may  in  the  fame 
 manner  adert,  that  the  exception  of  blood  is  fully  taken  a- 
 way  by  thefe  words  to  Noah,  Every  tnoving  thing  that  //- 
 ve'th^  fiall  be  meat  for  you  ;  or  that  the  exception  of  the 
 tree  of  knowledge  was  fct  afide  by  thefe  words  to  Adam, 
 Of  every  tree  of  the  garden  thou  may  ft  freely  eat.  And  if 
 their  argument  be  good,  fo  was  the  devil's  argument  to  Eve, 
 when  he  commenced  interpreter  of  revelation,  and  went 
 about  to  make  void  the  exception  of  that  tree  in  this  man- 
 ner, Yea,  hath  God  f aid ^  Ye  foall  not  eat  ef  every  tree  of  the 
 garden  ?  It  needs  not,  one  would  think,  be  told  Clirillians, 
 that  he  is  not  a  lit  pattern  for  them  to  imitate  in  the  inter- 
 pretation of  their  law.     As  for   thofe  iniidcls  commonly 
 
 Voju.  Ill,  X  X  '     called 
 
346    The  Unlawfulnefs  of  Blood-EaTinc^. 
 
 called  Deiftjy  or  their  enthufiaftic  brethren  the  Quakers^ 
 they  can  have  no  room  to  fpeak  on  this  queilion,  rill  firft, 
 from  their  principles  of  reaibn  and  from  the  fitnefs  of 
 thin^Sy  Avhereof  they  fiiftain  themfelves  judges  both  for 
 themfelves  and  for  the  only  vjife  God,  or  from  their  ligh^ 
 vjithifiy  their  only  flandard  of  all  fcripture-interpretation, 
 they  be  able  to  bring  us  their  warrant  for  killing  and  eat- 
 ing the  flelh  of  their  fellow  living  creatures.  And  as  for 
 their  beloved  diftincTion  of  moral  and  pofitive,  Chriilians 
 iliould  leave  it  with  ihem,  as  unfcriptural,  and  full  of 
 doubtful  difputation,  to  make  the  bell:  of  it  they  can  to 
 help  them  out  with  their  malignant  ineer  at  pofitive  inlli- 
 tutions  and  precepts;  that  is,  at  the  grand  inftitution  of 
 atonement  and  falvation  from  fm  and  death  by  blood,  and 
 all  the  inflitutions  and  precepts  relating  to  it  and  depend-* 
 ing  upon  it ;  which  mud  be  of  little  or  no  confidtration 
 -with  us,  in  comparifon  with  their  moral  wifdom,  or  knozu- 
 ledge  of  good  and  evil,  if  we  hearken  to  their  interpreta- 
 tion of  fcripture.  But  they  have  as  httle  right  to  interpret 
 fcriptiire-revelation  to  us  Chiiflians,  as  their  father  the 
 devil  had  to  interpret  the  wotd  of  God  to  our  firft  parents. 
 
 As  for  the  arguments  ufed  commonly  by  Chriflians  for 
 the  lawfulnefs  of  blood-eating,  drawn  from  what  is  laid  in 
 the  New  Teltament,  of  things  that  were  unclean  (as  blood 
 conid  not  be)  to  the  Jews,  and  of  idolothytes,  that  needed 
 a  queltion  to  be  alked  before  they  could  be  known  to  be 
 fnch,  and  from  the  circumftances  of  the  profelytes  of  the 
 gate,  and  from  the  Grangers  being  allowed  by  the  law  of 
 Moles  to  cat  that  which  dieth  of  itfelf ;  thefe  arguments 
 are  fully  obviated,  by  what  is  above  faid,  to  any  atten- 
 tive reader ;  and  it  is  not  worth  while  to  write  for  any  o- 
 ther. 
 
 Proteflaiits  who  find  many  faults  with  the  church  of 
 Rome,  have  not  blamed  her  for  making  void  the  com- 
 mandment of  God  concerning  blood,  and  giving  men  a  li- 
 berty to  cat  it;  but,  while  they  agree  with  her  in  this, 
 againft  the  Greek  church  and  all  the  eaftern  Chriflians, 
 fome  of  them  have  complained  much  of  her  taking  upon 
 her  by  her  authority  to  eftahlilh  a  diflincSiion  of  meats  in 
 her  days  and  feafons  of  fafting,  binding  mens  confciences 
 xvhere  God  hath  left  them  free;  and  fo  have  applied  to  her 
 that  prophecy  concerning  the  apoffafy  of  tlie  latter  time?, 
 ^v'hich  we  have  i  Tim.  iv.  i.  2.  3.  4.  5.  yet,  from  that  fame 
 
 very 
 
The  Unkwfulnefs  of  Blood-Eating.  347 
 
 very  pafTage,  they  ran  bring  an  argument  to  juftify  her  in 
 the  eating  of  blood  ! 
 
 But  the  firft  Chriftians,  (who  were  not  the  ^vorfl  of  the 
 kind),  knowing  the  import  of  the  precept  concerning 
 blood,  ohlerved  it  moft  religioully.  And  though  q^eilions 
 arofe  amongU  them  about  idolothvtes  and  fornication,  yet 
 "we  never  read  of  any  of  them  who  had  the  confidence  to 
 fay  any  thing  in  favour  of  eating  blood,  or  to  move  any 
 objedion  againfl:  the  obligation  of  the  precept  about  it,  in 
 any  cafe.  Yea  fo  notour  was  the  teftimony  they  gave  of 
 their  regard  to  the  atoning  blood  of  Chrifl:  in  the  flrift 
 obfervation  of  this  precept,  that,  long  after  the  time  of 
 the  apoftlcs,  their  perfecutors  diftinguilhed  them  by  it, 
 even  as  the  perfecutors  of  the  Jews  had  ufed  to  dillinguilh 
 and  prove  them  by  fwines  fieih.  Tertullian  fays,  in  his 
 Apology,  cap,  9.  Inter  tentamenta  Chriftianorunij  hotulos 
 €tiam  cniore  dlftentos  admovetisy  certiffimi  fcilicet  illicitum 
 ejfe  penes  illos,  per  quod  exorbitare  eos  vultis,  Forro,  quale 
 eft,  ut  qtios  fanguinem  pecoris  horrere  confiditis,  buniano  in^ 
 hiare  credatis  P  nifi  forte  fuavior em  eum  experti  ;  quern  qul- 
 dem  &  ipjum  proinde  exanini.torem  Chriftiano? mn  adhiberi 
 tit  foculum,  ut  acerram,  oportehaty  he.  And  they  appealed 
 to  this  as  a  moft  notour  fad,  to  Ihew  their  enemies  the 
 falfehood  of  the  accufation  againft  them,  of  killing  and 
 eating  and  drinking  human  flelh  and  blood  :  for  this  is  alio 
 the  anfwer  Minutius  Felix  gives  that  accufation,  Nobis  ho- 
 micidium  nee  videre  fas  nee  audire  ;  tantunique  ab  humano 
 fanguine  cavemus,  ut  nee  eduiiiim  pecorum  in  cibis  fangui- 
 nem noverin/iis.  And  the  confeffion  of  Biblis,  one  of  the 
 martyrs  of  Vienna  and  Lyons,  is  remarkable  to  this  ])ur. 
 pofe,  and  fliould  not  be  flighted  by  thofe  who  Ihew  much 
 regard  to  the  teftimcwiy  of  martyrs  in  other  cafes.     Ua^  u» 
 
 wxiha  (pxyon?  oi  roiovroi,   c<?  pi^5  ecXoyuv  ^uav  xifAcc  (pctyiiv  i^ov  ; 
 
 And  they  who  pay  deference  to  the  authority  of  fynods 
 and  councils,  Ihould  conlider  one  of  thefe  ancient  canons, 
 commonly  called  apoftolic,  can.  63.  e*  rtg  iTTKruoTro?,  >j  7rei<r- 
 
 iivTs^og,  n  oi«>.<>v«$,  t)  o^'OJg  Tov  xaTccXoyov  rov  nexriKov,  (pxyyj  k^'.x  iv 
 uiuccn  ^vxfig  ..vTt'j,  n  H^iU-huTov,  J5  6vy,5-;^a<o?,    Krx^a.;iii^c>i.  sovio  ycc9 
 
 c  vo^uog  ciTrilTri*.  »  h  Xccr-og  j<>j,  «^o^<?c9-^.  For  here  they  have 
 ancient  church- authority  for  abflinence  from  blood  and  un- 
 blooded llelb,  as  being  a  precept  of  the  divine  law,  and  as 
 a  term  of  Chriftian  communion  ;  and  it  will  be  hard  for 
 them  to  pi-©Juce  as  good  authority  of  the  kind  to  the  con- 
 trary. 
 
 X  :;  2  It 
 
348  The  Unlawfulnefs  of  Blood-Eating* 
 
 It  was  before  obferved,  that  there  is  a  conedion  hinted 
 in  the  precept  to  Noah  betwixt  the  blood  which  is  the  foal 
 of  the  bead  and  the  blood  of  man's  foul.  Agreeably  to 
 this,  we  lee  the  ancient  Chriftians  in  their  apologies,  and 
 the  martyrs,  pleading  and  arguing  upon  this  connexion  : 
 and  therefore  it  could  not  appear  fo  ridiculous  to  them,  as 
 it  may  do  now  in  the  Chriftian  world,  to  forbear  the  blood 
 of  beads  out  of  refped  to  ihe  atonement  in  the  blood  of 
 Jefus  Chrill.  As  it  is  without  controverfy,  that  all  Chriftians, 
 for  feveral  ages  after  the  apoftles,  forbore  to  eat  blood  or 
 imblooded  fielh  ;  it  is  evident,  that  they  could  not  then 
 believe  the  tranfubftantiation  of  the  wine  in  the  eucharifl : 
 but,  in  after  ages,  they,  who  came  the  length  of  believing 
 that,  and  offering  the  cup  of  blood  as  a  drink-offering  to 
 God,  had  no  more  reafon  for  abflaining  from  blood,  than  f 
 the  Gentiles  had  who  offered  drink-offerings  of  blood  to' 
 their  gods. 
 
 The 
 
349 
 
 The  Rule  of  Forbearance  defended,   iri 
 a  Letter,  dated  Odlober  5.  1744. 
 
 [Now  firfl  printed.] 
 
 M. 
 
 I  Received  yours,  wherein  it  appears  to  me,  you  have 
 not  confidered  what  is  faid  by  me,  in  the  pamphlet  on 
 Catholic  Charity,  or  in  my  reply  to  your  firft  letter ; 
 fo  that  I  have  little  hope,  that  any  thing  I  now  write  will 
 ^ave  influence  on  you,  and  dill  the  leS  when  I  confider 
 that  your  rule  is  not  revelation  explaining  itfelf,  and  ap- 
 plying to  every  man's  confcience,  but  fome  inward  light  that 
 men  get  in  various  degrees  to  underftand  it.  You  are  bound 
 by  the  authority  of  that  inward  light  that  leads  you,  and 
 not  by  the  authority  of  revelation,  that  cannot  touch  your 
 confcience,  nor  lead  you  one  jot  further  than  the  degree 
 of  your  inward  light  goes.  You  cannot  be  convinced  of  fin, 
 or  condemned  by  revelation,  in  any  thing  that  is  beyond 
 your  degree  of  inward  light.  For  it  is  not  the  word  that 
 Chrift  has  fpoken,  but  your  degree  of  light,  that  muft,  it 
 feems,  judge  you  in  the  laft  day.  And  if  any  man  offer 
 to  deal  with  your  confcience,  and  find  fault  with  you,  by 
 revelation,  beyond  your  degree  of  the  light  within,  he 
 mull  in  that  cafe  be  a  tranfgreflbr  of  the  law  of  forbear- 
 ance, that  leads  you  ofF  from  attending  to  revelation,  to 
 attend  to  the  various  degrees  of  the  inward  light. 
 
 When  you  fay  that.  Chrift's  doctrine  of  forbearance  never 
 depended  on  different  revelations,  you  own  at  the  fame 
 time,  that  it  was  ablolutely  unlawful  for  the  Gentiles  to 
 keep  the  law  of  Mofes.  And  will  you  fay  that  the  fame 
 law  made  it  lawful  for  the  Jews,  at  the  fame  time,  to  keep 
 it  i  Or,  if  it  was  as  abfolutely  unlawful  for  the  Jews  as  for 
 the  Gentiles,  was  forbearance  then  due  to  the  one,  and  not 
 to  the  other?  But  if  it  was  not  abfolutely  unlawful  to  the 
 Jews,  was  there  then  no  difference  in  the  revelation,  as  to 
 them  and  the  Gentiles  to  whom  it  was  abfolutely  unlawful  > 
 Did  the  fame  revelation  make  it  lawful  and  unlawful  to  the 
 Jews  at  the  fame  time  ?  Even  forbearance  muft  be  bound 
 on  us  by  revelation,  or  it  cannot  oblige  us  as  a  law  of 
 
 Chrift: 
 
350         The  Rule  of  Forbearance 
 
 Chrifl ;  and  if  fo,  then  revelation  mud  be  the  rule  of  thaC 
 forbearance  in  every  poiat  :  unlefs  you  would  fay,  that 
 God  gave  a  revelation  to  men,  and  in  that  revelation  a 
 commandment  nor  to  walk  according  to  that,  but  according 
 to  the  various  degrees  of  inward  light,  and  according  to 
 their  different  degrees  of  weaknefs  and  (Irengch. 
 
 The  queftion  betwixt  you  and  me  is  about  revelation  as 
 the  rule  of  forbearance.  And  as  I  fee  you  pieading  reve- 
 lation againft  itfelf  in  feven  or  eight  heads  diftinguilhed  in 
 your  letter,  I  ihall  follow  you  over  thefe  heads,  to  let  you 
 fee,  if  you  will,  that  revelation  is  the  only  rule  of  the 
 Chriftian  forbearance,  and  that  your  forbearance  is  not  the 
 Chriflian,  becaufe  it  goes  nor  upon  revelation. 
 
 I.  As  to  your  firft  head,  you  oblige  me  to  tell  you  once 
 more,  the  law  of  Mofes  was  a  divine  revelation,  binding  the 
 confciences  of  the  Jews,  and  from  this  obligation  nothing 
 could  loofe  them  but  another  revelation  taking  it  off  by  the 
 fame  authority.  The  death  of  Chrifl  could  not  in  the  lead 
 touch. their  confciences  hut  by  a  revelation  concerning  it : 
 for  though  the  death  of  Chrill  intitles  the  Gentiles  to  the 
 privileges  of  God's  children  and  peculiar  people,  without 
 coming  under  the  law  of  Mofes;  yet  this  end  of  Chrift's 
 death  was  not  reached  on  them,  they  were  not  taken  into 
 favour,  till  it  pleafed  God  to  reveal  this ;  nor  could  the 
 apoflle  Peter  call  them  to  it  with  a  good  confcience,  till 
 it  was  revealed  to  him,  though  he  had  preached  Chrifl  by 
 revelation  to  the  Jews  before.  You  may  fay  upon  this,  as 
 in  the  other  cafe,  this  mnfl  land  either  in  a  deficiency  of 
 Chrill's  blood  bringing  the  Gentiles  near,  or  in  God's  de- 
 barring and  keeping  them  afar  off  after  his  blood  had 
 brought  them  near.  And  the  anfwer  you  may  give  your- 
 felf  in  this  cafe,  will  ferve  you  in  the  other.  For  neither 
 could  that  end  of  ChrilVs  death,  the  loofmg  of  the  con- 
 fciences  of  the  believing  Jews  from  the  obligation  to  keep 
 the  particular  precepts  of  their  law,  be  reached  upon  them 
 by  any  means,  but  by  an  exprefs  revelation  of  that  very 
 end  of  it.  This  was  neceflary  to  fecure  the  regard  due  from 
 men  to  revelation,  and  to  the  authority  of  divine  precepts, 
 in  oppofuion  to  the  wickednefs  of  men  that  would  improve 
 even  the  death  of  Chrifl:  to  countenance  or  encourage  them 
 in  negle(5ting  the  commands  of  God  ;  and  the  Jews,  who  belie- 
 ved in  Chrifl  for  riglireoufnefs,  could  not  forfake  ihcfe  pre- 
 cepts of  jMofes  in  faith,  without  divine  authority  in  a  reve- 
 lation calling  them  to  foriake  them  :  for  faith  depends  on 
 
 revelation  J 
 
Defended.  351 
 
 revelaiion  ;  divine  faith  cannot  be  without  the  divine  au- 
 thority in  a  revelation. 
 
 If  then  the  Jews  forfook  the  precepts  of  iVIofcs  in  faith, 
 or  believing  God  that  they  ought  fo  to  do,  certainly  this 
 was  upon  God's  faying  fo  to  tliem  in  fome  part  of  the  New- 
 teftament  revelation.  But  he  cannot  be  found  faying  fo 
 to  them  in  any  part  of  that  revelation  before  the  epiftle  to 
 the  Hebrews ;  fo  that,  till  that  part  of  the  revelation  came, 
 the  believing  Jews  kept  the  peculiar  precepts  of  Mofes,  ac- 
 knowledged thetieihly  brotherhood,  and  remained  citizens 
 of  Jerafalem  and  members  of  the  commonwealth  of  lirael,* 
 and  they  could  not  till  then  forfake  the  precepts  of  Moles 
 in  faith.  Bui  after  that  part  of  the  New-teflament  revela- 
 tion was  received,  it  cannot  appear  to  me,  from  any  lub- 
 fequent  part  of  the  Ne^v-teflament  revelation,  or  from  the 
 earlieft  hiftory  of  Chriftianity,  that  any  Jew  in  the  com- 
 munion of  the  Chrifiiian  churches,  kept  the  law  of  Mofes, 
 or  ferved  the  tabernacle. 
 
 As  to  your  way  of  fpeaking  about  God's  interpofmg  liis 
 authority,  and  exacting  obedience  to  the  law  after  Chrift 
 fulfilled  it,  it  feems  to  import,  as  if  I  had  faid,  that  the 
 authority  of  God,  in  the  precepts  of  Mufes  obliging  the 
 confciences  of  the  Jews,  was  interpofed  after  the  death  of 
 Chrift,  and  their  believing  he  had  fulfilled  their  law  :  but 
 I  am  not  conlcious  of  my  having  once  imagined,  let  be 
 infmuated,  in  any  writing  of  mine  on  the  fubjed,  that  this 
 authority  of  God  was  any  where  interpofed,  but  in  the 
 Old-teftament  revelation,  which  obliged  the  confciences  of 
 the  Jews,  and  bound  them  to  keep  ihofe  precepts,  long 
 before  Chrifl's  death,  and  before  their  believing  that  he 
 fulfilled  the  law:  and  I  only  fay,  that  this  obligation  re- 
 mained and  ought  to  remain  on  their  conibiences  after  they 
 believed  that  Chiift  fulfilled  the  law,  ay  and  until  they  al- 
 fo  had  ground  to  believe  that  God,  who  had  once  com- 
 manded them  to  keep  thofe  precepts,  did  now  command 
 them  to  forfake  them. 
 
 2.  On  your  fecond  head  you  own,  that  the  ends  of 
 Chri^t^s  death  cannot  be  anfwered  without  revelation, 
 ,  which  is  in  eflfc6l  giving  up  your  firlf.  But  then  you  afiert 
 a  great  falfehood  againft  the  neccffity  of  a  great  part  of 
 the  New-telliament  revelation.  That  when  Chriff  was  firit 
 preached,  then  all  the  ends  of  his  death  were  revealed 
 likewife.  For  this  is  to  fay,  that  there  was  no  more  reve- 
 lation needful,  after  Peter's  preaching  to  the  Jews  on  the 
 
 day 
 
^^2  The  Rule  of  Forbearance 
 
 day  of  Pentecoft,  and  that  Peter  himfelf,  and  all  Chri^ 
 iHans  after  him,  might  have  been  left  to  underfland  the 
 beft  way  every  one  of  them  could,  all  the  ends  of  Chrift's 
 death  from  that  preaching,  and  fo  to  forbear  one  another 
 upon  their  different  meafures  of  weakncfs  and  ftrength  of 
 knowledge  about  it.  For  you  lay  this  as  a  foundation  of  the 
 dillindlion  between  weak  and  flron^,  upon  which  your  for- 
 bearance goes ;  and  by  this  you  let  me  fee  very  plainly 
 how  little  your  forbearance  depends  on  revelation  ;  yea, 
 that  it  is  not  confiftent  with  a  complete  revelation,  but 
 grudges  the  revealing  of  any  thing  beyond  the  firft  prin- 
 ciples of  Chrift's  dodrine. 
 
 Your  forbearance  will  not  let  you  fee  the  neceflity  of 
 any  revelation  but  that  of  the  firft  principles ;  but  the  author 
 of  revelation  faw  more  needful,  and  anfwered  that  necef- 
 fity,  as  in  the  cafe  of  Peter,  who  was  not  himfelf  able 
 to  fee  from  his  own  preaching  on  the  day  of  Pentecoft, 
 that  it  was  lawful  for  him  to  preach  the  gofpel  to  the  un- 
 circumcifed,  and  call  them  into  the  church,  till  God  reveal- 
 ed this  end  of  Ghrift's  death  to  him  exprefsly.  And  thus 
 the  Holy  Ghoft,  according  to  Ghrift's  promife  to  his  apo- 
 fties,  led  them,  as  it, were,  ftep  by  ftep,  into  the  whole 
 truth  of  the  New-teftament  revelation  :  and  they  were 
 Ghrift's  minifters  and  witnefles,  (as  he  faid  to  Paul),  both 
 of  the  things  which  they  had  feen,  and  the  things  in  the 
 which  he  would  yet  appear  unto  them,  ay  and  until  the 
 revelation  was  perfected  ;  for  until  then  they  knew  in  part, 
 and  prophefied  in  part.  Can  any  thing  then  be.  faid  more 
 againft  faA  and  the  nature  of  the  thing  than  'this  is,  that 
 New-teftament  revelation  was  perfected  at  firit,  and  that  all 
 that  is  faid  in  the  New-teftam.ent  fcripture,  after  that  be- 
 ginning, might  have  been  as  well  inferred  by  us,  from 
 the  firft  notice  of  the  firft  principles  of  Ghrift's  dotflrine  ? 
 
 The  apoftle,  Heb.  v.  12.  fpeaks  of  the  firft  principles  to 
 them,'  who,  in  place  of  growing  in  the  knowledge  of  the 
 re\^elation  already  made,  according  to  the,  time  tliey  had 
 been  under  it,  fo  as  to  be  teachers  of  what  they  liad  been 
 already  taught,  were  not  well  fixed  in  thefe  firft  prinfff)le3, 
 but  ready  to  fwerve  from  them,  fo  that  they  needed  to  be 
 taught  them  again.  This  made  them  very  unfit  to  hear 
 the  things  he  had  to  fay  concerning  iMelchifedek,  in  order 
 to  flicw  the  difannulling  of  the  commandment  concerning 
 the  Aaronical  prieftliood,  by  the  oath  to  the  MelchiCedeciaii 
 prieft,  and  to  manifeft  the  change  of  the  prielthood  and 
 
Defended, 
 
 353 
 
 of  the  law,  chap.  vii.  ii.  12.  17.  18.  19.  They  were  not 
 very  fit  to  receive  this  oracle  of  God,  while  they  were  un- 
 ikilful  and  wavering  about  the  firfl  principles  of  the  divine 
 oracles  that  they  had  been  already  taught.  And  he  is  fo 
 far  from  faying,  that  he  is  now  to  teacii  them  again  thofe 
 things  that  they  had  been  taught  before,  that  he  calls  tlieni 
 to  hold  thefe  things  fixed  as  the  firft  principles,  in  order  to 
 their  underftanding  what  he  had  now  furtlier  to  acquaint 
 them  of,  which  he  would  build  on  tnefe  firil  prmciples  of- 
 the  oracles  of  God,  as  upon  the  foundation.  And  fo  he 
 tells  them  plainly,  that  he  is  not  to  lay  again  the  founda- 
 tion with  them  ;  but  that,  leaving  tlie  firtl  principles  of 
 Chrift's  dodrine,  as  fixed  points,  he  is  to  go  on  vvith  them 
 toward  perfection  in  that  do(5lrine,  if  God  would  peirnic 
 them  to  go  with  him,  as  he  fays,  chap.  vi.  i.  2.  3.  There- 
 fore leaving  the  prmciples  of  the  dodrine  of  Chriji,  let  lis  go 
 07t  unto  perfediony  not  laying  again  the  foundation  ;  —  and 
 this  vjill  we  do  if  God  permit.  Will  your  teachers  then,  if 
 they  be  apt  to  teach,  fay  with  you,  that  he  tells  the  He- 
 brews, that,  through  their  dulnefs,  he  was  obliged  in  that 
 epiflle  to  teach  them  what,  by  that  time,  they  miglit  have 
 been  capable  of  teaching  others?  But  1  leave  you  and 
 them  to  confider  the  palfage,  as  you  are  able,  and  go  oa 
 to  your  third  head. 
 
 3.  Though  it  was  revealed  that  the  Gentiles  were  members 
 of  Chrifl^s  church  without  the  law,  and  therefore  no  more 
 to  be  looked  on  or  treated  as  unclean  by  the  Chriftian 
 Jews ;  yet  it  cannot  appear  that  the  Holy  Ghoft  taught 
 the  Jews,  when  this  was  firll:  revealed,  that  they  ought  not 
 to  obferve  the  precepts  of  Mofes,  or  that  it  was  lawlul  tor 
 them  to  do  the  things  that  Moles  forbade  them  to  dp. 
 I  know  that  it  was  contrary  to  the  ellablilhed  cuftom  of 
 the  Jewiih  nation,  to  keep  company  or  come  unto  one  of 
 another  nation  as  being  unclean.  And  they  extended  this 
 to  publicans,  though  Jews,  finding  f^iult  with  our  Lord  ror 
 eating  with  them;  nor  had  they  any  dealings  with  the  Sa- 
 maritans. And  in  this  (cni'c  it  was  unlawful  for  a  Jew  to 
 eat  with  the  Gentiles.  But  I  am  ftraitened  to  find  it  un- 
 unlawful,  by  any  command  or  precept  of  Mofes ;  far  led 
 can  any  dodrine  or  precept  of  Mofes  be  found,  that  makes 
 them  unclean  whom  God  fanflified,  or  common,  after  he 
 had  taken  them  from  among  men  to  be  a  people  for  his 
 name.  Peter's  vifion  did  not  abolidi  the  diftindion  of 
 meats,  but  fcrved  to  teach  him  quite  another  thing,  viz. 
 
 Vol.  m.  Y  y  Not 
 
354  The  Rule  of  Forbearance 
 
 Not  to  call  any  man  common  or  unclean^  i.  e.  not  call  a 
 man  of  any  nation  whom  God  fandified,  common  or  un- 
 clean. You  ipeak  of  lerving  ihe  tabernacle,  without  think- 
 in^^  that  all  the  peculiar  precepts  of  Mofes  related  to  the 
 tabernacle-fervice,  and  that  it  was  ferved  in  the  obfervancc 
 of  them.  And  you  talk  of  one  verfe  (Heb.  xiii.  lo.)  as  if  ic 
 were  the  only  palTage  in  that  epiflle  that  feemed  to  favour 
 my  purpofe,  or  the  only  text  that  I  can  infift  on  there ; 
 which  is  a  very  great  miftake.  For,  though  that  fmgle  verfe 
 indeed  Ihews,  with  refpecl  to  the  Hebrews,  what  another 
 fingle  text  (Gal.  v.  2.)  Ihews,  with  refped  to  the  Gentiles  5 
 yet  I  infill:  upon  it,  that,  without  the  epiflle  to  the  He- 
 brews, no  man  can  iliew  me,  from  any  part  of  the  New 
 Teftament,  that  the  believing  Jews  are  called  to  forfake 
 the  fabbath  of  the  feventh  day,  the  diftin^cion  of  meats, 
 divers  purifications,  the  prieflliood,  facrifices,  and  worlhip 
 of  the  firO:  covenant,  and  the  earthly  holy  place  and  their 
 citizenihip  in  Jerufalem,  with  their  part  in  the  common- 
 \vealth  of  Ifrael  ;  fo  inflead  of  faying,  my  verfe,  yoa 
 Hiouid  have  faid,  my  whole  epiflle  to  the  Hebrews. 
 
 4.  For  after  all  you  fay  on  your  fourth  head,  I  cannot 
 find  Paul,  in  any  epiftle  but  this,  any  where  aiTerting  the 
 liberty  of  the  Jews  from  the  law,  except  in  the  matter  of 
 righteoufnefs  and  judification,  of  which  he  fpeaks  exprefsly 
 in  the  epiflles  to  the  Romans  and  Galatians.  And  when 
 you  fpeak  of  the  liberty  from  the  law  to  the  Jews  taught 
 in  Paul's  epiflles  in  oppofition  to  the  Judaifers,  you  ihould 
 think  of  the  bondage  to  which  this  liberty  is  oppofed  :  for 
 when  you  pretend  to  mention  diflindly  {o  many  different 
 refpecis,  wherein  y6u  fay  the  Gentiles  were  never  under 
 the  law,  and  wherein  the  Jews  were  freed  from  it,  as  well 
 as  they ;  I  am  afraid  you  do  not  well  underlTand  any  one 
 of  thole  names  of  the  law,  by  which  you  pretend  to  pointy 
 out  tlie  different  fenfes  and  Ihapes  wherein  they  were  freed 
 irom  it. 
 
 But  I  dare  fay,  it  would  be  worth  your  while,  to  confider 
 wherein  lay  the  bondage  to  the  elements  or  rudiments  of 
 the  world ;  becaufe  without  that  you  can  have  no  juft  no- 
 tion of  that  liberty  of  which  the  apoflle  there  fpeaks.  Now, 
 the  law,  as  it  was  pleaded  for  by  the  Judaifers,  was,  in 
 Peter's  account,  a  yoke,  which  neither  the  believing  Jews, 
 nor  their  fathers,  were  able  to  bear.  And  Paul  Ihews, 
 ihjt  believers  under  it  were  as  children  under  a  fchooU 
 .mailer,  teaching  them  the  rudiments  or  elements  of  the 
 
 knowledge 
 
Defended 
 
 355 
 
 knowledge  of  Chrifl:,  or  as  a  pupil  under  tutors  and  go- 
 vernors, differing  nothing  from  a  fervant  ;  and  iays  they 
 were  kept  under  it,  ihut  up  unto  the  faith.  Their  bond- 
 age, pointed  out  in  this  manner,  lay  plainly  in  this,  that 
 they  were  under  a  law  that  faid,  '^  He  that  doth  thefe 
 '<  things. Pnali  live  in  them  ;"  and,  "  Curfed  is  every  one  that 
 *'  continueth  not  in  all  things  written  in  the  book  of  the 
 "  law  to  do  them  ♦/*  and  this  law  not  yet  fulfilled,  this  de- 
 mand not  yet  anfwered. 
 
 They  were  under  a  law 'reprefen ting  to  them  continual- 
 ly the  debt  of  fin  not  yet  paid,  nor  difcharged  as  fully 
 paid  ;  and  though  it  pointed  out  a  relief  from  this  to  come 
 by  the  promifed  feed,  the  doer  of  the  law  and  redeemer 
 from  the  curfe,  yet  it  pointed  to  this  relief  as  rudiments 
 or  .firft  elements  of  knowledge  put  in  the  hands  of  chil- 
 dren. It  Ihewed  the  relief  as  a  fliadow  darkly,  fo  that, 
 when  they  were  prelfed  with  the  demand  of  tlie  law,  the 
 relief  appeared  to  ihem  only  as  through  a  vail  darkening 
 it  in  the  way  of  reprefenting  it  to  them.  And  when  they 
 were  urged  to  look  for  that  relief  by  the  rigour  of  the  law 
 as  a  fchoolmafler.  they  could  fee  that  fpiritual  thing  only 
 in  worldly  rudiments,  and  know  it  no  otherwife  than,  chil- 
 dren knov;  a  fciencc  in  the  elements  of  it,  that  they  are 
 forced  to  learn. 
 
 This  was  their  bondage  :  for  if  they  had  clearly  belield 
 God  reconciled,  and  the  condition  of  life  performed,  as 
 the  word  of  faith,  which  the  apoflles  preached,  plainly 
 fhews,  there  was  never  any  bondage  in  keeping  the  com- 
 mandments of  the  law  of  God  by  Moles.  And  the  com- 
 mandments, as  explained  by  Jefus  Chrifv,  are  rpuch  hard- 
 er to  flelli  and  blood,  than  any  precept  of  Mofes,  which 
 the  Jews  obferved  in  difference  from  the  Gentiles.  So 
 that  I  cannot  fee  the  (en^e  of  that  common  way  of  fpeak- 
 ing  of  the  burdenfome  ceremonies  of  the  taw. 
 
 Now  the  Jews  who  believed  in  Chrift  for  righteoufnefs, 
 according  to  the  word  of  faith  which  the  apollles  preach- 
 ed, were  freed  from  the  bondage  of  the  law,  as  it  has  been 
 difcribed,  were  delivered  from  the  yoke  of  bondage,  and 
 received  the  adoption  of  children,  by  faith  in  Chrifl^s  ha- 
 ving done  the  righteoufnefs  of  the  law,  and  enjoyed  the 
 freedom  of  heirs  by  the  Spirit  of  acioption.  And  in  this 
 liberty  the  Gentiles  partook  Vv-ith  them,  being  delivered 
 frojn  the  law  as  a  wall  of  partition,  whereby  they  were  held: 
 far  off. 
 
 y  y  7,  Tor: 
 
356 
 
 The  Rule  of  Forbearance 
 
 For  this  was  their  condition  before  the  faith  came,  that, 
 by  bein^  aliens  from  the  commonwealth  of  Ifrael,  and 
 Grangers  from  the  covenant  of  circumcifion,  and  the  co- 
 venant at  Sinai,  they  were  without  Chrift,  not  having 
 the  hope  of  the  promife,  and  without  God  in  the  world. 
 Thus  they  were  afir  off,  and  could  not  come  near,  with- 
 out circumcifion,  and  coming  within  the  bond  of  the  co- 
 venant of  Mo!bs,  fubjec^ing  themfelves  to  that  law  of 
 commandments  contained  in  ordinances,  without  which 
 they  had  no  (hare  with  the  peculiar  people  of  God.  But 
 now  it  was  revealed,  that  Chrifh's  death  had  aboliflied  the 
 law,  as  a  wall  of  partition,  and  broke  it  down ;  fo  that 
 it  could  no  longer  debar  them  and  keep  them  off,  but 
 that  they  had  free  accefs  to  God  by  Chrift's  blood  with- 
 out it;  and  that  by  faith  in  his  blood,  without  the  law, 
 they  were  fellow-heirs  of  the  fame  body,  and  partakers 
 of  the  promife  with  the  believing  Jews,  now  delivered 
 from  the  bondage  of  the  law,  and  enjoying  the  freedom 
 of  heirs  by  faith  in  that  fame  blood.  Theie  are  all  the 
 refpcdls  wherein  I  can  find  the  Jews  and  Gentiles  deli- 
 vered from  the  law,  in  thofe  epiilles  of  Paul  that  you 
 mention. 
 
 But  though  the  Jews  were  juftified  by  the  faith  of  Chriff, 
 \vithou.  the  deeds  of  the  law,  as  well  as  the  Gentiles,  it 
 cannot  appear  from  thefe  epiftles,  that  the  believing  Jews 
 "vveie  no  more  obliged  to  ohfervc  the  precepts  of  Mofes; 
 while,  at  the  fame  time,  it  is  manifeft,  that  the  Gentiles 
 were  obliged  not  to  obferve  them  ;  becaufe  they  could  not 
 become  circumcifed  and  keep  the  law,  as  the  Judaifers  call- 
 ed them  to  do,  without  feeking  juCtiHcation  thereby,  and 
 fo  intanghng  themfelves  in  the  yoke  of  bondage  by  keep- 
 ing the  law  as  the  condition  of  juftification  by  Chrift. 
 
 it  was  manifeilly  revealed,  on  the  one  hand,  that  the  Gen- 
 tiles needed  not  become  circumcifed,  and  come  under  the 
 law,  in  order  ro  be  juilified ;  and  it  was  as  manifeftly  re- 
 vealed on  the  other,  that  the  Jews  were  juftihed  by  the 
 faith  of  Chrift,  without  becoming  uncir^umcifed,  and  for- 
 faking  the  precepts  of  their  law  ;  for  the  iame  God  juftilied 
 'the  circumcilion  by  faith,  and  uncircumcifion  through 
 faith.  Thus  far  went  the  revelation  concerning  the  li- 
 berty of  th.e  Jews  and  Gentiles  from  the  law  ;  and  accord- 
 ingly the  Jews  remained  in  circumcifion,  and  the  Gentiles 
 in  uncircumcifion,  as  Paul  himfelf  fays,  i  Cor.  vii.  i8.  19. 
 Is  any  man  called  he'iu^  circumcifed P  let  Jnm  not  become 
 
 uncircumcifed  f 
 
Defended.  357 
 
 nncircumcifed :  Is  any  called  in  iincircumcifion  P  let  him  tiot 
 become  circiinicifed.  Circumcifion  is  notlmzgy  and  iincircimi- 
 cijion  is  nothifig  ;  but  the  keeping  nf  the  coinmamiments  of 
 God,  And  revelation  proceeded  no  further  than  this,  till 
 the  epiftle  to  the  Hebrews,  which  (hews  them,  that  ihcy 
 were  now  no  more  keeping  the  commandments  of  God,  iix 
 keeping  of  the  law  or  the  firft  covenant,  now  quite  difan- 
 nulled  and  Diade  old  to  them. 
 
 5.  But  now  it  is  time  to  proceed  to  your  fifth  head, 
 which  you  may  fee  to  have  been  quite  needlefs,  if  you  but 
 underfland  what  I  have  been  laying  on  the  fourth.  For 
 you  may  fee  how  I  include  the  Jews,  as  Paul  does,  in  that 
 liberty,  whereof  he  ipeaks  in  thefe  epiflles;  and  I  am  fa- 
 tisfied  that  Paul,  as  a  Chriftian  Jew,  had  the  fame  liberty, 
 and  no  other  than  that,  which  God  granted  to  every  Chri- 
 flian  Jew.  But  as  to  what  you  fay  of  his  cl ailing  liimfelf 
 with  the  flrong ;  1  fliall  endeavour  to  open  your  eyes  a  little, 
 by  claiFing  the  Chriftian  Jews  to  you,  from  the  fcripture- 
 hiftory,  in  this  manner. 
 
 I.  There  w^ere  among  the  Jews,  profeiTed  Chriftians, 
 and  even  teacliers,  commonly  called  Judaifers.  Thefe 
 inlilted  upon  circumcifion,  and  the  keeping  of  the  law, 
 as  the  condition  of  juitification  by  Chriil:  to  the  Gen- 
 tiles, and  gave  great  diiturbance  to  Paul's  miniftry  among 
 the  Gentiles,  even  after  the  decrees  that  were  ordained, 
 A6ls  XV.  in  oppofition  to  them.  Paul  (hews  no  tendernefs 
 to  this  clafs,'  confidering  them  as  enemies  of  the  crofs  of 
 Chrift,  and  wilhing  they  were  cut  off  as  fuch. 
 
 2;  Among  the  believing  Jews,  who  were  all  keeping  the 
 law  of  Moles,  though  not  Judailers,  there  were  feme  weak 
 in  the  faith.  Thefe  fought  not  to  be  juftilied  by  the  deed^ 
 of  the  law,  but  by  the  faith  of  Chrift,  as  the  end  of  the 
 law  for  righttoufnefs  to  every  believer,  whether  circumci- 
 fed  or  uncircumcifed ;  and  they  believed,  according  to  the 
 revelation,  that  the  blood  of  Chrifl:  brought  the  Gentiles 
 near  without  tlie  law,  and  acknowledged,  that  it  was  not 
 neceflTary  for  them  to  obferve  it,  as  the  Judaifers  wanted 
 them  to  do,  A(5l:s  xv.  22.  28.  &  xxi.  20.  21.  25.  But  though 
 they  had  this  faith,  they  were  not  fo  flrong  in  it,  but  thai 
 they  were  ready  to  be  influenced  by  the  Judaifers ;  even  as 
 we  fee  lome  of  the  Gentiles  alfo  were,  after  the  decrees 
 were  pubjiihed,  in  hazard  of  being  intangled  with  the  yoke 
 of  bondage,  by  means  of  Judailing  teachers.  And  belides 
 the  inftances  1  have  formerly  given,  of  that  which  was 
 
 lacking 
 
35^         The  Rule  of  Forbearance 
 
 lacking  in  their  faith,  and  of  the  weaknefs  of  it,  this  w 
 a  plain  evidence  of  the  weaknefs  of  it,  didingiiifliing  them 
 from  the  ftrong>  that  they  were  ready  to  judjre  the  Gen- 
 tiles, for  ihewing  negledl:  to  the  precepts  of  JViofes,  which 
 they  themfelves  were  nicely  and  fcrupuloufly  obierving. 
 As  you  may  fee  from  Rom.  xiv.  3.  4.  10.  Let  not  hm  which 
 eateth  not  judge  him  that  eateth :  for  God  hath  received  him. 
 
 JVho  art  thou  that  judgejt  another  man's  ferv ant  P Why 
 
 dojt  thou  judge  thy  brother? 
 
 3.  Among  the  believing  Jews,  who  all  kept  the  law, 
 there  were  lome,  as  well  as  among  the  Gentiles,  ftrong  in 
 the  faith  of  Chrift,  as  the  end  of  the  law  for  righteoufnefs, 
 and  flrong  in  the  faith  of  his  blood  bringing  the  Gentiles 
 near  without  the  law,  and  of  their  not  being  allowed  to 
 come  under  the  law  to  obferve  it  as  the  Jews.  Thele  were 
 above  the  influence  of  the  temptations  of  the  Judailers, 
 and  zealous  maintainers  of  the  decrees  againft  them.  And 
 though  they  themfelves  walked  orderly,  and  kept  the  law 
 as  Jews,  yet  they  ftrenuoufly  maintained  the  freedom  of  the 
 Gentiles,  from  the  obfervation  of  the  law,  and  rebuked  the 
 weak  Jews  for  judging  them  in  the  neglect  of  it.  Among 
 thefe  we  may  well  clafs  Paul  himfelf,  as  the  firft  of  them, 
 and  the  ringleader  among  them.  But,  however  ftrong  he, 
 and  other  Jews,  as  well  as  Gentiles,  might  be  in  the  faith  of 
 the  revelation  already  made,  they  had  as  yet  no  ground  for 
 the  faith  of  this,  that  the  Jews  ought  as  little  to  keep  the  law 
 as  the  Gentiles ;  and  accordingly  they  kept  it  themfelves, 
 while  they  would  by  no  means  "allow  the  Gentiles  to  keep  it, 
 
 6.  Having  thus  clalTed  Paul  to  you,  as  he  clalles  himielf, 
 I  proceed  to  your  fixth  head.  And  here,  what  I  have  to  fay 
 as  to  Peter,  is  ihortlv  this ;  That  his  livino;  as  do  the  Gen- 
 tiles,  and  not  as  do  the  Jews,  muft  be,  according  to  the 
 text,  his  eating  with  the  Gentiles,  contrary  to  the  ciiftom 
 and  eftablilhed  praflice  of  the  Jewilh  nation.  And  this  is 
 what  he  could  very  well  do,  without  tranfgrefling  any  law 
 or  precept  of  Mofes,  that  I  know  of.  Yea,  in  eating  with 
 them,  that  God  had  fanclified,  he  a6led,  not  only  accord- 
 ing to  tlie  revelation  to  himfelf,  but  alio  according  to  the 
 law  of  jMofes.  And  as  to  Paul,  fpeaking  of  his  manner  of 
 preaching  to  the  Jews  and  Gentiles,  you  make  him  live  ac 
 cording  to  the  law,  or  againft  the  law,  as  his  policy  direded 
 him,  for  making  converts;  and  you  give  a  rare  glofs  to  thefe 
 words,  Being  not  without  the  law  to  God,  kit  under  the  law  to 
 Chrijl ;  *'  as  being  under  no  law,  but  the  law  of  Chrift."  I 
 
 WGU.U 
 
Defended*  359 
 
 Would  have  you  here  a^ain  afk  your  teachers,  if  Paul  be  here 
 affirming  that  he  is  really  without  the  law  of  Mofes,  even  as 
 the  Gentiles,  and  not  under  it  any  more  than  they;  and  you 
 may  likewile  fee  if,  in  the  following  verfe,  he  be  affirming 
 that  he  really  became  weak  to  the  weak. 
 
 7.  On  your  feventh  head,  you  perfed  the  character  of 
 Paul,  which  you  began  to  draw  on  the  6th.  But  when  I 
 confider  that  palFage  you  point  at  (Ads  xxi.  20.  —  26.),  I 
 find  him,  and  not  him  only,  but  James  and  the  elders,  ap- 
 pearing in  quite  another  charader  than  that  which  you  find 
 there.  For,  firft,  it  is  manifeft  from  that  pafTage,  the  be- 
 lieving Jews  were  not  offended  with  Paul,  for  teaching 
 what  had  been  written  and  concluded,  and  what  James  and 
 all  the  elders  dill  maintained,  viz.  That  the  Gentiles 
 which  believe  Ihould  not  obfcrve  the  law,  (ver.  18.  25.). 
 In  the  next  place,  it  is  as  manifeft,  that  the  ground  of  their 
 offence  was  an  information  they  h^d  received  concerning 
 him,  that  he  taught  ail  the  Jews  which  were  among  the 
 Gentiles,  to  forfake  Mofes,  faying,  that  they  ought  not  to 
 circumcife  children,  neither  to  walk  atter  the  cuftoms. 
 And  then  I  find  plainly  that  James  and  the  elders,  who  had 
 an  account  of  PauFs  miniflry  among  the  Gentiles  from  him- 
 lelf,  (ver.  19.),  do  advife  Paul  to  take  an  opportunity,  that 
 ihey  put  in  his  hand,  to  manifeft,  in  the  mofl  public  man- 
 ner, and  mod  openly  to  declare,  that  the  information,  at 
 which  the  believing  Jews  were  offended,  wasfalfe,  and  that 
 he  was  {'o  far  from  teaching  the  Jews  among  the  Gentiles 
 to  forfake  Mofes,  that  he  himfelf,  being  a  Jew,  kept  the 
 law  of  Mofes  (ver.  20.  22.  23.  24).  And  Paul  took  their 
 advice,  and  the  opportunity  they  gave  him,  publicly  and 
 pradically,  to  notify  the  falfehood  of  the  information,  and 
 that  he  himfelf  walked  orderly,  and  kept  the  law,  (ver.  24. 
 26.).  Now,  if  it  was  true,  that  Paul  had  not  taught  the 
 jews  among  the  Gentiles,  10  forfake  Mofes,  if  it  was  true 
 that  he  himfelf,  being  a  Jew,  had  not  departed  from  the 
 obfervation  of  the  law,  as  to  which  he  taught  the  Gentiles, 
 that  they  ihould  obferve  no  fuch  thing  ;  then  Jame?  and  the 
 elders  diredcd  him  to  a  very  proper  way  of  Ihewing  to  the 
 offended  Jews  the  falfehood  of  the  information,  upon  which 
 their  offence  went.  And  as  they  aded  honeftly  in  advifmg 
 him,  fo  did  he  ad  very  honeftly  and  fairly  in  doing  as  thty 
 direded  him.  But  what  ihall  I  think  of  PauPs  character  as 
 an  apoftle,  and  of  the  truth  of  the  New  Teftament ;  yea, 
 1  may  fay,  what  (hall  you  think  of  him,  if  he  was  confcious 
 
 to 
 
360         The  Rule  of  Forbearance 
 
 to  himfelf,  that  he  had  taught  the  Jews  to  forfake  Mo^ 
 fes,  and  that  he  himfelf  had  departed  from  the  obfer- 
 vation  of  the  law,  when  he  did  what  he  did,  that  all  might 
 know  he  had  never  taught  the  Jews  to  forfake  Mofes^ 
 and  had  never  forfaken  him  himfelf?  And  if  James  and  the 
 ciders  were  not  alfo  impofed  on  by  him,  in  this  grofs  man- 
 ner, wherein  all  the  believing  Jews  muft  have  been  impofed 
 on,  but  privy  to  the  cheat,  and  art  and  part  with  him,  by 
 advifing  and  directing  in  the  vile  plot  that  he  executed  ; 
 what  account  then  will  you  make  to  yourfelf  of  them? 
 And  what  account  will  you  make  of  that  forbearance  that 
 flands  on  fuch  a  foundation,  and  grows  from  fuch  a  root? 
 But  as  I  believe  Paul,  the  pattern  of  following  Chrift,  and 
 likewife  James  and  the  elders,  to  have  been  honeil  men, 
 and  to  have  aded  honeftly  in  this  matter,  wherein  the 
 New  Teflament  finds  no  fault  with  them  ;  I  find  it  very 
 plain  in  this  palTage,  that  James  and  the  elders  knew  as 
 well  as  Paul,  and  acknowledged  with  him  the  revelation, 
 that  the  Gentiles  iliould  not  obfervc  the  law;  and  even  the 
 believing  Jews,  zealous  of  the  law,  had  no  offence  at  Paul 
 on  this  head.  And  I  find  it  as  plain,  from  the  manner 
 wherein  James  and  the  elders  refer  to  that  revelation,  that 
 James  and  the  elders  knew  of  no  revelation  obliging  the 
 Jews  to  forfake  Mofes,  and  obferve  his  precepts,  no  more 
 than  the  Gentiles.  And,  by  PauPs  concurrence  with  them,  . 
 it  appears  he  himfelf  knew  of  no  fuch  revelation;  and 
 nothing  can  be  more  evident  in  the  pafTage  than  this,  that 
 he  declared  in  the  moft  folemn  manner,  before  God  and 
 men,  that  he  had  never  yet  taught  the  Jews  to  forfake 
 Mofes,  and  that  he  had  not  forfaken  him  himfelf. 
 
 Laftlyf  If  you  have  given  me  fuflicient  attention  in  go- 
 ing along  with  me  through  all  the  foregoing  heads,  I  think, 
 your  way  is  fufliciently  paved  to  the  laft  head.  For,  as  I 
 have  fliewed  you  before,  how  the  ftrong  and  weak  were 
 both  among  the  believing  Jews  and  Gentiles;  fo,  by  what 
 has  been  before  demonftrated,  it  muil  appear,  on  the  one 
 hand,  that  he  who  believed  he  might  eat  all  things,  and 
 did  fo,  who  clteemcd  every  day  alike,  and  regarded  not 
 the  days  diflinguiihcd  in  Mofes^s  law,  and  who  was  ready  to 
 defpife  the  Icrupulous  exadnefs  of  the  weak,  in  the  obfer- 
 vation  of  that  diilinftion  of  meats  and  days,  mull  have  been 
 a  Gentile  believer,  and  that  not  a  weak  one,  but  ftrong  in 
 the  faith  of  the  revelation  concerning  the  liberty  of  the 
 Gentiles,  like  Paul  himfelf.     And,  on  the  other  hand,  he 
 
 who 
 
Defended.  361 
 
 \vho  eateth  not,  and  eateth  herbs ;  who  efleemeth  one  day 
 above  another,  and  regardeth  the  day,  and  is  ready  to 
 judge  him  who,  being  a  Gentile,  regardeth  not  the  diflinc- 
 lion  of  meats  and  days,  mull:  have  been  a  believing  Jew, 
 but  not  flrong  in  the  faith,  like  Paul  and  others,  who  were 
 fo  far  from  being  in  hazard  of  grudging  the  liberty  of  the 
 Gentiles  from  oblerving  the  law,  that,they  contended  zcal- 
 oully  againft  their  obferving  it. 
 
 This  being  fairly  fixed,  we  fhall  next  fee,  upon  what 
 footing  Paul  would  have  the  forbearance  to  go,  betwixt  thefe 
 different  perfons,  the  weak  andfhrong.  He  forbids  the  weak 
 10  judge  the  flrong,  who  believed  he  might  eat  all  things 
 (and  believing  goes  on  revelation);  he  calls  him  to  forbear 
 judging  him  that  eateth,  becaufe  God  had  received  him. 
 And  as  God  received  him  into  his  church  without  the  diftinc* 
 tion  of  meats,  by  revelation,   he  forbids  them  to  judge 
 him,  for  not  abftaining  from  the  unclean  meats,   and  not 
 regarding  the  holy-days ;  becaufe  he  was  therein  ferving 
 God,  doing  what  he  did  to  the  Lord  in  thankful  fubjedioii 
 to  God,  and  living  to  the  Lord  whom  he  looked  on  as  his 
 Judge,  who  was  to  judge  him ;  i.  e.  he  was  fubjed  to  the  au- 
 thority  of  the  Lord  in  his  word,  who  was  to  judge  him  by  than 
 word.  Again,  he  forbids  the  flrong  to  defpife  the  weak  belie- 
 ver, who  did  eat  herbs,  who  ablliained  from  the  meats  pro- 
 nounced unclean  to  him  in  the  law,  efleemed  one  day  above 
 another,  and  regarded  the  holy-day,  and  calls  him  to  forbear 
 tempting  him,  by  any  means,  todootherwife,  and  to  (hew  the 
 negled  that  he  himfelf  (hewed  to  the  diflindion  of  thofe 
 meats  and  days.     And  he  lays  this  down  as  the  foundation, 
 and  necefTary  fuppofition  to  his  exhortation  to  forbearance. 
 Let  every  man  he  fully  perfuaded  in  his  own  mind.     And 
 this  mufl  be  the  perfuafion  of  faith  ;  becaufe  the  apoftle 
 exprefsly  tells  us,  in  this  matter,  whatfoever  is  not  of  faith ^ 
 is  fin.  The  exhortation  to  forbearance  then  fuppofes,  that, 
 tis  the  ftrong  Gentile  was  fully  periuaded  in  his  own  mind, 
 he  ought  to  negled  Mofes's  diilindion  of  meats  and  days, 
 and  this  by  revelation  ;  fo  the  weak  was  fully  perfuaded  in 
 his  mind  he  ought  not  to  negled  that  diilindion  of  meats 
 and  days,  believing  God  who  had  interpofed  his  authority 
 in  his  law  by  Mofes,  commanding  and  requiring  him,  a 
 Jew,  to  regard  it,  and  who  had  never  yet  fignitied  his  will 
 that  he  fliould  negled  it.     And  fo  the  apoflie  requires  for- 
 bearance to  him  that  eateth  not,  and  regardeth  the  day,  as 
 doing  fo  unto  the  Lord  in  thankful  fubjedion  to  God,  ind 
 Noi..  III.  Z  z  as 
 
362     The  Rule  of  Forbearance,  &c. 
 
 as  therein  living  to  the  Lord  his  judge,  who  was  to  Judge 
 him  by  that  word  which  he  was  fubjedl  to,  and  ftudying  to 
 obey;  To  that  if  he  Ihould  be  any  way  tempted  to  aft  other- 
 -wife  than  he  was  doing,  he  would  be  tempted  to  fall  from 
 his  fubjedion  to  the  Lord.  Now,  let  your  own  conscience, 
 if  it  be  at  all  obliged  by  revelation,  draw  the  conclufion, 
 and  fay,  if  the  forbearance  here  required  by  the  apoftle 
 goes  not  upon  revelation,  and  the  fubjedion  of  both  parties, 
 ■weak  and  ftrong,  to  it. 
 
 And  now  I  alfo  think  I  have  ftated  fafts  fairly,  and 
 -without  offering  any  violence  to  them ;  and  my  conclufion, 
 you  fee,  muO:  be  the  very  reverfe  of  yours.  ^  And  having 
 thus  given  you  my  mind  diredly  on  your  eight  points  as 
 you  defire,  I  (ball  not  add  any  thing  further,  but  that  I 
 believe  all  they  who  believe  on  Chrifl  through  the  word 
 of  his  apoflles,  are  one,  and  will  be  one,  in  diftinftion 
 from  thofe  who  profefs  to  believe  through  any  other  word ; 
 and  whoever  departs  from  that  word  in  any  one  point, 
 departs  from  that  unity  in  that  point.  And  that  you  may 
 become  a  partaker  in  this  unity,  is  the  defire  of,  yours,  6-^. 
 
 An 
 
3^3 
 
 An  ElTay  on  Unwritten  Tradition, 
 In  a  Letter. to  a  Friend. 
 
 [Firfl:  publifiied  in  the  year  1742.] 
 
 SIR,  /^pril  8.  1742. 
 
 /■^I    ^  H  E  faj^  on  which  the  argument  againil  tradition 
 8        proceeds,  {lands  thus  in  my  mind. 
 
 ^  The  icriptures  of  the  Old  Teftament,  or  the  wri, 
 
 tings  which  the  Jews  in  the  time  of  our  Lord  held  as  cano- 
 nical and  given  by  infpiration,  and  hold  \o  to  this  day,  were 
 the  rule  to  the  church  of  the  Jews  when  the  Lord  came  in 
 the  lielh.  But  they,  not  holding  thefe  as  the  only  rule  of 
 their  faith  and  religious  practice  and  ufages,  found  fault 
 with  the  Lord's  difciples  tranrgrefling  the  rradiaon  of  the 
 elders,  and  negleding  ufages  for  which  they  had  no  other 
 authority  but  the  tradition  of  the  ancients;  and,  while 
 they  were  moft  zealous  for  the  authority  of  their  hoed 
 fcriptures,  they  made  tradition  the  rufe  of  interpretinp- 
 them,  and  maintained  that  interpretation  with  great  zeal 
 againft  our  Lord  and  his  apoftles,  who  always  appealed  to 
 revelation,  and  to  the  fcriptures  themfelves,  againft  what 
 the  Jews  held  as  received  by  tradition  from  their  fathers. 
 To  this  their  tradition  it  was  much  owing  that  they  perfe- 
 cuted  the  true  Mefiiah  to  the  deaih,  and  afterward  pcrfecu- 
 ted  the  apoRles  and  Christian  church,  till  their  temple  was 
 deftroyed  and  their  nation  difperfed  ;  and  they  Hand  to  this 
 day,  in  their  difperfion,  againil  Chrifl:,  upon  their  tradition, 
 as  the  rule  of  their  interpretation  of  Oid-teftament  fcrip, 
 ture. 
 
 The  prophets  of  ihe  Oid  Teftament  pointed  at  this  in 
 their  writing?,  as  the  caufe  of  the  oppolition  the  Jews  would 
 make  to  their  Melliah,  and  as  the  caule  of  their  own  ruin., 
 ^ee  If.  viii.  14.  15.  16.  &  20.  &  xxix.  11. — 17,^  Which 
 kll  pafTage  you  will  find  our  Lord  applying  to  the  Jews, 
 when  he  is  blaming  their  regard  to  tradition.  Match,  xv. 
 
 He  called  them  off  from  their  vain  converfation  in  reli, 
 gion,  received  by  tradition  from  their  fathers,  to  iearch 
 •the  fcriptures,  th^t  by  thcfe  means  they  might  be  led  to  re-. 
 
 Z  z  2  ccive 
 
364       On  Unwritten  Tradition. 
 
 ceive  the  new  revelation,  which  had  its  beginning  in  the 
 miniftry  of  John  Baptift,  that  introduced  his  own  miniflry 
 among  them,  which  they  were  oppofing  by  their  tradition* 
 And  the  apoftles  and  infpired  writers  of  the  New  Tefla- 
 ment  who  alledge  the  Old-teftament  fcripture  againft  the 
 lews  oppofmg  them  by  the  traditionary  glofs,  take  fpecial 
 notice  of  thofe  Jews  who  were  induced  to  believe  the  go- 
 fpcl  by  fearchingthe  fcriptures.  See  A6ls  xvii.  2.  3.  11.&  12. 
 The  New  Teftament  revelation  was  at  firft  publilhed,  as 
 tlie  Old  had  been  before,  by  word  of  mouth,  and  not  all 
 at  once.  For,  even  after  the  Lord's  afcenfion,  the  Holy 
 Ghoft  lent  down  from  heaven,  led  the  apofhles  as  it  were 
 flep  by  ftep  into  the  whole  truth,  or  into  the  whole  of  that 
 counfel  of  God  which  they  declared.  They  did  not  pre- 
 lently  begin  to  write  when  they  declared  the  truth  con- 
 cerning Chrift's  refurredion,  whereof  they  were  witnefles^ 
 and  when  they  delivered  the  ordinances  of  the  Lord  Jefus 
 to  the  difciples.  Nor  did  every  one  who  believed  the  go- 
 fpel,  receive  it  from  the  mouth  of  an  apoftle  :  the  CololTians 
 learned  it  of  Epaphras,  one  of  the  apoftle's  companions; 
 and  even  fome  of  the  infpired  writers,  as  Luke  and  Mark„ 
 were  not  themfelves  apoitles,  or  chofen  witneiles  fent  to 
 teftify  ChrilVs  refurreflion  ;  but  received  what  they  wrote, 
 the  one  probably  from  Paul,  and  the  other  from  Peter. 
 
 The  occafion  of  their  beginning  to  write  the  New-tefta- 
 ment  revelation  is  remarkable.  The  disciples  at  Antioch  were 
 impofed  on  by  teachers  who  came  from  Jeruialem,  as  from 
 the  apoflles  who  were  there,  and  from  the  elders  of  that 
 church,  delivering  this  dodrine  and  commandment  to  them. 
 That  it  was  neceltary  for  them  to  be  circumcifed,  and  to  keep 
 the  lawofMofes;  and  when  inquiry  was  made, if  thefe  apoflles, 
 or  the  elders  of  the  church  in  Jerufalem,  had  given  thefe  teach- 
 ers any  fuch  commandment  as  a  part  of  the  New- tefl anient 
 revelation  that  (hould  go  forth  from  Jerufalem,  the  apoftles 
 found  it  necellary  to  write  to  them  in  Antioch  on  the  Tub* 
 ]cAj  upon  which  a  falfe  tradition  had  been  delivered  there, 
 even  while  they  were  living,  and  capable  to  give  it  exprefs 
 routradidion;  that,  fo  as  Mofes  and  the  propiiets  were  read 
 in  the  Jcwilh  fynagogues,  this  apoftolic  writing  might  be 
 read  in  the  churches  to  which  it  was  delivered,  to  guard 
 j.hem  againll  that  falfe  tradition.     See  A6ts  xv.  and  xvi.  4. 
 
 Thus  the  Ncw-icftament  revelation  begin  to  be  com- 
 mitted to  writing,  and  delivered  to  the  churches  to  keep; 
 ind  as  in  thefe  cliui-CTiC^  they  attended  to  the  reading  of 
 
 the 
 
On  Unwritten  Tradition.       365 
 
 the  fcriptures  of  the  Old  Teilament,  fo  ihey  were  ordered 
 and  encouraged  to  read  the  New-teflament  fcripture,  as 
 foon  as  they  came  forth  to  them,  Col.  iv.  16.  i  ThefT.  v. 
 27.  Rev.  i.  3.  And  from  this  beginning  of  writing  the 
 New-teftament  fcripture  till  the  time  when  it  was  com- 
 pleted, Chriflians  had  part  of  the  New-teftament  revela- 
 tion by  word  of  mouth,  and  part  of  it  by  writing;  as,  when 
 Paul  wrote  to  the  Theiralonians,  forewarning  them  of  the 
 great  corruption  of  the  Chrirtian  religion,  the  great  apo- 
 Aafy  from  the  apoflolic  rule  that  was  to  take  place  before 
 the  Lord's  coming:  againft  which  apoftafy  he  gives  them 
 this  guard,  2  ThefT,  ii.  15.  Therefore,  brethren,  ftand  faji, 
 ^nd  hold  the  traditions  which  ye  have  been  taught,  ivhether 
 by  word,  or  our  epiftle.  They  were  to  hold  the  whole  go- 
 fpel  which  they  had  heard,  as  well  as  that  part  of  it  which 
 they  had  already  written  to  them.  But  when  the  New-tefta- 
 ment fcripture  is  finiihed,  it  no  lefs  contains  the  whole  tra- 
 ■ditions  of  the  apoftles,  than  the  Old-teftament  fcripture 
 contained  all  the  traditions  of  Mofes  and  the  prophets,  as 
 the  only  rule  of  religious  belief  and  pradice  to  the  Jewifli 
 church  in  the  time  of  our  Lord.  You  fee  how  the  New- 
 teftament  fcripture  concludes  with  refpcd  to  them  that  add 
 to  it  or  take  away  from  it ;  and  Paul  takes  notice  of  fome 
 in  his  time  that  would  pervert  the  goipei,  pronouncing  a 
 curfe  on  any  that  Ihould  preach  it  otherwife  than  as  the  iirft 
 Chriftians  received  and  heard  it  from  the  apoftles ;  and 
 how  they  received  it  from  them,  is  as  hard  to  know,  any  o- 
 ther  way  but  by  their  writings,  as  it  was,  in  the  days  of  our 
 Lord's  flefli,  so  k'now  what  Mofes  and  the  prophets  faid  but 
 from  their  writings,  or  from  the  new  revelation  that  was 
 promifed  in  the  conclufton  of  them,  Alal.  iv.  5.  6.  But 
 there  is  no  new  revelation  to  come  for  explaining  or  apply- 
 ing the  New-ieftament  fcripture,  as  appears  from  the  con- 
 clufion  of  it. 
 
 As  the  Old-teftament  fcriptures,  the  oracles  of  God, 
 were  committed  to  the  church  of  the  Old  Teftamenr,  fo  are 
 the  New  teftament  fcriptures  to  the  Chriftian  churches. 
 
 The  Jewilh  church  was  greatly  corrupted,  when  they  ful- 
 filled the  fcriptures  againft  themfelves,  by  condemning  and 
 killing  the  Mefiiah,  out  of  their  zeal  for  the*  tradition  of 
 their  elders;  yet  they  are  not  found  fault  with  by  our  Lord 
 or  his  apoftles  for  corrupting  the  fcriptures,  or  for  being 
 unfaithful  in  keeping  the  oracles  of  God  pure  and  entire 
 that  were  committed  to  them,  but  for  corrupting  their  re- 
 ligion, 
 
366       On  Unwritten  Tradition. 
 
 ligion,  by  the  tradition  of  their  elders,  added  to  the  fcrip- 
 tures,  as  their  rule  at  leafl  of  interpretation,  even  as  they 
 have  to  this  day  their  tradition  as  the  rule  of  religion  to- 
 gether with  the  fcriptures :  and  therefore  we  cannot  by  any 
 means  infer,  from  their  being  intruded  with  the  oracles  of 
 God,  and  true  to  that  trufl,  that  therefore  we  ought  to  re- 
 ceive the  traditions  of  the  Talmud  as  the  rule  to  the  church 
 of  the  Jews,  together  with  the  Old-teftament  fcripture  that 
 wc  received  from  that  church,  or  that  we  ought  to  receive 
 the  Jewith  inteipretation  of  thofe  oracles  of  God  that  were 
 committed  to  them. 
 
 And  though  the  Chriftian  churches  fliould  become  as  cor- 
 rupt as  ever  the  Jewilh  church  was,  even  fo  as  to  become 
 Synagogues  of  Satan,  there  could  no  inference  be  drawn 
 froni  thence  to  iliew,  that  they  were  unfaithful  in  the  truft 
 of  the  oracles  of  God,  the  New-teftament  fcripture,  com- 
 mitted to  them  ;  nor  can  any  inference  be  made,  from  their 
 being  faithful  in  that  trufl,  to  fliew  them  faithful  in  any 
 thing  elfe,  any  more  than  the  Jews,  whofe  fall  is  fet  as  an 
 example  to  the  Roman  church  to  fhew  them  their  fallibility. 
 See  Rom.  xi.  20.  21.  Sc  22. 
 
 For,  when  we  conilder  the  defign  of  writing  the  reveal- 
 ed will  of  God  to  Jews  or  to  Chriftians,  we  mu(l  think  the 
 providence  of  God  became  engaged  to  watch  over  that 
 witing :  and  you  fee  that  fo  it  did  in  fad  as  to  the  Jews, 
 ■who  had  it  in  their  power  to  corrupt  their  religion,  but  noc 
 their  infpired  writings,  by  which  they  are  condemned.  And 
 the  fame  can  be  faiJ  of  the  church  of  Rome  itfelf ;  for  I 
 would  feeic  no  other  Ne\v-tell:ament  fcripture,.  10  facisfy 
 me  of  the  great  corruption  and  apoftafy  of  that  church, 
 but  its  own  Latin  tranflation.  And  it  belongs  not  to  any 
 Chriftian  church  to  tell  us  what  books  of  the  Old  Teflament 
 are  canonical  or  not :  for  Chridians  mufi:  hold  the  Old- 
 tedament  fcripture  as  the  Lord  and  his  apofMes  took  it 
 from  the  Jews,  even  as  the  Jews  ihemfelves  hold  it  to  this 
 day. 
 
 The  pure  Hebrew,  wherein  the  Old  Tedament  was  ori- 
 ginally wrii^ten,  except  a  few  paflages  in  Chaldee,  wa?-  a 
 ddid  languajre  in  the  time  of  our  Lord  and  his  apodk>; 
 wlien  the  jevJs  read  a  Chaldee  or  Syriac  tranilation  in  their 
 fynagogues,  or  in  places  where  they  underdood  the  Greek 
 better,  the  Septuagint.  And  though  they  took  the  exa^^cll 
 care  of  every  word  and  letter  of  the  original  Hebrew  text, 
 yet  there  were  various  reading.'^,  as  appears. from  the  Ktri 
 
 a  ad 
 
On  Unwritten  Tradition.       367 
 
 and  Cethib.  Nor  had  they  the  original  manufcripis,  but  co- 
 pies from  them,  or  from  other  copies,  Notwithftanding  this, 
 our  Lord  appealed  to  thefe  fcriptures  as  the  Jews  had  them, 
 as  the  only  rule  of  their  religious  belief  and  practice;  and 
 he  read  the  6ift  chapter  of  Ilaiah  from  the  Chaldee  tranfla- 
 rion  in  the  fynagogue,  and  applied  it  to  himfelf  even  as  it 
 flands  there,  though  not  in  the  very  fame  words  with  the 
 pure  Hebrew  text,  which  is  more  exadly  tranilated  in  our 
 Englilh  Bible.  The  application  of  this  to  the  New-teftament 
 fcripture  is  very  plain  and  obvious,  as  it  is  evidently  found- 
 ed in  the  nature  of  the  thing. 
 
 And  it  is  no  lefs  natural  and  eafy  to  apply  what  our  Lord 
 fays  of  the  Old-teftament  fcripture  to  the  Jews  as  their  on- 
 ly rule,  unto  the  New-teftament  fcripture  and  to  Chriftians. 
 And  when  you  confider  all  the  parts  of  the  plain  fimple  flory 
 I  have  told,  you  will  be  obliged  to  join  me  in  the  applica- 
 tion :  for  the  obje6lions  to  what  is  alledged  for  tradition, 
 will  arife  naturally  in  your  mind ;  and  I  might  ftate  them 
 at  large,  if  it  were  not  for  this,  that  verhumfapenti  fat  eft, 
 I  am,  &c* 
 
 Tradition 
 
368 
 
 Tradition  by  the  Succession  of  Bishops, 
 confidered  from  its  Source  in  the  fecond 
 Century. 
 
 Forafmuch  as  i<je  have  heard,  that  fome  proceeding  from 
 lU,  have  troubled  you  with  vjords,  fubverting  your  foulsy 
 
 to  -whom  vje  gave  no  fuch  commandments     Ads 
 
 XV.  24. 
 
 As  ye  have  heard  that  antichrift  fiall  come,  even  no'uj 
 
 are  there  many  antichrift s. fhey  proceeded  from  us, 
 
 but  they  vjere  not  of  lis :  for  if  they  had  been  of  us,  they 
 luould  710  doubt  have  continued  with  lis  ;  but  they  conti- 
 nued not,  that  they  might  be  made  manifeft,  that  they 
 tuere  not  all  of  us.     i  John  ii.  18.  19. 
 
 [Firft  publiflied  in  the  year  1752.] 
 
 IRenxus,  writing  in  the  time  of  Eleutherius,  who  pre- 
 fided  in  the  Roman  church  from  A.  D.  177  to  192, 
 teftifies,  that  Polycarp,  whom  he  had  feen  in  his  youth, 
 was  not  only  taught  by  the  apoftles,  and  converfant  with 
 many  who  had  feen  Chrift,  but  alfo  conftituted  biihop  in 
 Smyrna  by  the  apoilles. 
 
 And  TertuUian,  in  his  book  of  prefcriptions  againd 
 heretics,  writ  not  long,  probably  not  twenty  years  alter, 
 reports,  that  the  apoftolic  church  of  the  Smyrnacans  fet 
 forth  Polvcarp  as  placed  firft  billiop  there  by  John,  even  as 
 the  apoftolic  church  of  the  Romans  produced  Clement  or- 
 dained by  Peter. 
 
 Both  thefe  ancient  writers  infifl:  on  the  tradition  of  the 
 churches  planted  by  the^apoftles,  handed  down  by  the  fuc- 
 ceflion  of  bilhops  in  them  from  the  apoftles,  as  a  demon- 
 ftration  of  the  truth  that  they  delivered  againft  all  heretics. 
 And  this  great  argument,  in  which  thofe  fathers  had  much 
 confidence,  in  oppofition  to  every  heretic,  holds  to  this  day 
 in  the  Roman  chuich,  the  only  remaining  apoftolic  chnrdi 
 that  can  produce  a  fucceflion  of  bilbops  from  the  apoftles. 
 Irenseus  who  gives  a  lift  of  the  bithops  of  that  lame  church 
 from  the  apoftles  down  to  Eleutherius,  inftfts  chieHy  on 
 
 the 
 
Tradition  by  the  SuccefTion  of  Bifhops.    369 
 
 the  authority  of  the  church  of  Rome  in  this  ar^^umenr. 
 For  he  fays,  (/wok  3.  againft  here/ies,  chap.  3.),  *<  But  bc- 
 **  caufe  it  is  very  lon^-,  in  fiich  a  volume,  to  enumerate 
 *'  the  fuccelfions  of  all  the  churches,  we.  confound  all  thofe 
 *'  who  gather  unlawfully,  whatever  way,  either  by  wicked 
 *^  felf-conceit  or  vain-glory,  or  by  blindnefs  and  bad  opi- 
 *'  nion,  when  we  fet  forth  that  tradition  received  from  the 
 **  apoftles,  and  that  faith  reported  to  men  by  the  fuccef- 
 *^  fions  of  bilhops  reaching  down  to  us,  of  the  greateft  and 
 *^  moft  ancient  church,  and  known  to  all,  founded  and 
 *^  conftituted  in  Rome  by  the  two  moll:  glorious  apoille? 
 **  Peter  and  Paul.  For  unto  this  church,  on  account  of 
 **  the  more  mighty  principality,  it  is  necellary,  that  every 
 *'  church,  L  e.  the  faithful,  who  are  of  every  place,  thould 
 *'  convene;  in  which  the  tradition  that  is  from  the  apo- 
 ^'  ftles  is  always  conferved  by  thofe  who  are  from  all 
 *^  places.  The  blelTed  apoilles,  then,  having  founded  ajid 
 ^'  built  the  church,  gave  the  miniftry  of  the  epifcopacy 
 *^  to  Linus.  Of  this  Linus,  Paul  makes  mention  in  the  e- 
 *'  piflles  to  Timothy.  And  Anacleius  fucceeds  him.  And 
 <*  after  him;  in  the  third  place  from  the  apoftles,  Clement 
 *'  obtains  the  epifcopacy;  who  both  faw  the  blelTed  apo- 
 *^  llles^  and  converfed  with  them,  and  had  before  his  eyes 
 **  the  yet  founding  preaching  and  tradition  of  the  apo- 
 ^'  files.  Not  he  only  ;  for  then  there  were  many  yet  re- 
 *^  maining  who  had  been  taught  by  the  apoftles.'' 
 
 But  our  two  primitive  reporters  of  tradition  are  not  a- 
 greed  about  the  fucceflion  of  bilhops  from  the  apofiks, 
 even  in  the  church  of  Rome  itfelf,  that  Irenaeus  fays  was 
 known  to  all.  For  he  places  Linus  lirll:  in  his  lilt  after 
 the  apoftles  Peter  and  Paul.  But  TertuHian,  «pon  no  lels 
 authority  than  that  of  the  church  of  Rome,  places  Cle- 
 ment firft  next  to  Peter,  who  ordained  hirn.  He  fays  of 
 heretics,  in  his  book  of  prefcriptions,  chap.  32.  "  Lee 
 *•'  them  then  .publilh  the  originals  pf  their  churches.  Let 
 "  them  turn  over  the  order  of  their  bilhops  defcending  I'o, 
 '^  by  fiiccefiions  from  the  beginning,  as  that  the  firfi  bi- 
 '^  (hop  Ihould  have,  for  his  author  and  predeceftbr,  any 
 "  of  the  apoftles,  or  apoftolic  men  who  yet  perfevcred 
 "  with  the  apoftles.  For  in  this  manner  the  apoftolic 
 "  churches  bring  forth  their  lifts,  as  tl^e  church  of  the 
 *^  Smyrnccans  reports,  having  Polycarp  placed  by  John,  as 
 *^  that  of  the  Romans  produces  Clement  ordained  by  Pe- 
 '^  ter  ;    then    to  be   fure   the  reft  likewifc   exhil)it   thofe 
 
 Vol.  UL  ^  A  '^  whom 
 
370  Tradition  by 
 
 '*  whom  they  have  conftitnted  to  the  cpifcopacy  by  the 
 *'  apoftles,  the  offsprinj^s  of  the  apollolic  feed.  Let  the 
 *'  heretics  feign  any  iuch  things.''  The  Latins  followed  Ter- 
 tullian  :  and  this  opinion,  that  Clement  was  the  immediate 
 fuccellbr  of  Peter,  prevailed  iiniverfally  among  them  in  the 
 fourth  century,  and  till  the  time  of  Jerom  ;  while  Irenesus 
 was  followed  by  Eufebius  and  the  Greeks.  But  after  Je- 
 rom rcjeded  the  opinion  of  the  Latins,  (who  fbould  have 
 bell:  known  the  fucceflion  of  their  own  bi(liops),  and  fol- 
 lowed Irenxus,  then  Linus  took  the  firtl  place  among  the 
 Latins  alfo  ;  and  came  at  lad,  in  fpite  of  the  report  that 
 TertuUian  brought  from  the  Roman  church  in  his  time^ 
 to  be  univerfally  acknowledged  for  the  iirfl  bilhop  of 
 Kome. 
 
 It  is  manifefl,  that  Irenseus  and  TertuUian  believed  that 
 Peter  was  at  Rome,  though  the  fcripture  be  abfolutely  li- 
 lent  about  his  being  there.  We  learn  from  thence  of  his 
 being  in  feveral  places  beyond  Judea  and  Samaria,  as  An- 
 tioch,  Corinth,  Babylon,  (moft  probably  Babylon  in  E- 
 gypt) ;  and  he  writes  to  the  Chrifiians  fojourning  in  Pon- 
 tus,  Galatia,  Cappadocia,  Afia,  and  Bithynia  ;  but  we  can- 
 not find  the  leaft  trace  of  any  connexion  or  correfpon- 
 dcnce  he  had  with  Rome.  Paul,  in  all  the  epiftles  he 
 writes  from  Rome,  makes  not  the  leall  mention  of  him 
 among  his  felloiv-prif oners  and  felluw- labourers  ;  which  is 
 very  flrange,  if,  as  Irenaeus  fays,  he  laboured  wiih  him  in 
 founding  and  building  the  church  of  Rome,  and  ordain- 
 ing the  tirft  bilhop.  Yet  if  we  believe  the  tradition,  that 
 Linus  was  the  firft  bifhop  of  Pvome,  againft  TertuUian,  we 
 have  more  gi'ound  to  believe  that  Peter  was  there.  And 
 when  we  look  to  tl-e  epiille  to  Timothy,  to  which  the 
 fmgle  witnefs  for  Linus  refers  us,  without  any  other  cavja 
 /dentin,  we  may  as  well  give  it  to  Eubulus  or  Pudens ;  or, 
 if  we  pleafe,  to  all  the  three,  if  tradition  would  allow  of 
 any  more  than  one  biihop  in  one  church. 
 
 The  only  fenfc  wherein  it  is  pcllible  to  learn  from  the 
 fcripture,  that  the  church  in  Rome  was  founded  by  Peter, 
 is  this,  that  the  Ibrangers  of  Rome,  who  were  witneffes  to 
 the  effufion  of  the  Holy  Ghoft,  and  heard  Peter's  fermoii 
 on  that  day  of  Pcntecoft,  were  the  firll:  dilciples  of  Chrilt 
 in  Rome;  and  being  converted  by  his  iermon,  were  the 
 beginning  of  a  church  in  Rome,  when  they  returned  from 
 Jerufalem,  after  the  fathion  of  the  church  there.  And  in 
 ibis  fenfe  Peter  might  be  the  founder  of  many  churches, 
 
 and 
 
the  Succession  of  Bishops.         371 
 
 tnd  in  places  where  he  never  came,  as  in  Rome.  And  it 
 would  appear  from  the  fcriptures,  that  the  church  in  Rome 
 was  founded  before  Paul  faw  Rome,  or  preached  there  ; 
 fo  that,  however  he  might  edify  that  church,  he  could 
 not  be  the  founder  of  it  wiih  Peter.  For  wjjen  he  firit 
 came  to  Rome,  the  Chriflian  brethren  came  thence  to 
 meet  him  as  far  as  Appii-forum  and  the  Three  Taverns ; 
 and,  writing  to  all  the  faints  in  Rome  before  he  had  (een. 
 them,  he  exhorts  them  as  already  walking  in  church-or- 
 der, and  having  him  that  teacheth,  and  him  that  exhorteth^ 
 and  him  that  prejideth.  Have  our  primitive  reporters  ^f 
 tradition,  and  fuccefTion  of  biihops  from  the  apoilles,  told 
 us  who  was  then  prefiding  in  Rome?  No  ;  they  only  tell 
 us  who  was  the  iirll:  bilhop  there,  after  Peter  and  Paul  be- 
 ing there  had  founded  and  built  that  church.  But  neither  fo 
 does  their  witnefs  agree.  For  Irenseus  gives  the  ordination 
 of  the  firft  bilhop  both  to  Peter  and  Paul,  andTertullian  only 
 to  Peter.  He  glories  over  heretics  in  Clement,  as  the  tirll 
 from  Peter ;  while  Irenasus  boafts  in  Linus,  as  the  firft  from 
 him  and  Paul,  and  brings  down  Clement  to  the  third  place. 
 What  iliall  we  believe,  if  we  credit  the  moll:  ancient  Vvir- 
 nelTes  to  tradition  and  the  fucceiTion  of  biihops?  If  we  will 
 jiot  reft  in  tlie  apoflolic  written  tradition,  and  account 
 churches  apoflolic  by  the  confanguinity  of  dodrine,  as 
 Tertullian  fpeaks,  we  mufl  even  receive  the  teilimony  of 
 the  apofloiic  church  of  Rome  concerning  the  Incccifion  of 
 ]ier  biihops  from  the  apoftles,  and  repeat  the  genealogv  of 
 bifliops  from  the  Roman  catalogue  (however  different  from 
 Irenxus)  in  this  manner,  i.  Peter,  1.  Linus,  3.  Clctus, 
 4.  Clemens,  5.  Anacletus,  &c.  And 'then,  if  the  argu- 
 ment of  Ircnxus  and  Tertullian  againft  heretics  be  good, 
 we  muft  believe  what  the  apollolic  Koman  church  believes 
 and  delivers,  that  can  give  us  a  lift  of  her  biihops  fuc-. 
 ceeding  one  another  from  the  apoftles. 
 
 Next  they  give  us  Polycarp  as  the  firft  billiop  of  Smyrna 
 from  the  apoftles,  and  ruling  that  church  during  the  time 
 of  the  fucceiTors  of  Clement,  even  Euariflus,  and  Alexan- 
 der, and  Xyflus,  and  Telefphorus,  and  Hyginus,  and  Pius_ 
 and  Anicetus,  all  fucceeding  one  another  in  Rome,  till  he 
 iiiffered  death  for  the  faith,  which  is  commonly  reckoned 
 to  have  been  A.  D.  167.  Irenstus  fays  he  was  ordained  by 
 the  apodles.  But  Tertullian,  perhaps  thinking  there  was 
 not  any  other  apoAle  remaining  alive  at  his  ordination  but 
 John,  tells  us,  the  church  of  the  Smyrns^ans  reports  the  o^- 
 
 3  A  2  dination 
 
372  Tradition  by 
 
 dination  of  Polycarp  hy  John.  Is  not  this  he  that  was 
 the  aiig^el  of  the  church  in  Smyrna  when  John  wrote  the  A- 
 pocalyple  A.  D.  96  ? 
 
 Irenaeiis  is  the  man  that  faw  this  man  that  faw  the  apo- 
 ftles,  or  that  law  the  men  that  faw  Chrift.  Let  us  hear 
 Inm.  He  fays*,  *'  And  Polycarp,  not  only  taught  by  the 
 **  apoflles,  and  converfant  with  many  who  had  feen  Chrift, 
 *'  but  alfo  conftituted  by  the  apoflles  bilhop  in  the  church. 
 *'  which  is  in  Smyrna  in  Afia,  (whom  we  alfo  have  feen 
 **  in  our  early  youth,  for  he  continued  long,  and  was  ve- 
 '^  ry  old),  died,  a  glorious  and  illudrious  martyr,  having 
 '^  always  taught  thole  things  which  he  learned  from  the 
 *'  apoftles,  and  which  the  church  delivers,  and  which  a- 
 *'  lone  are  true.  All  the  churches  throughout  Afia  teftify, 
 ^'  and  they  who  to  this  time  have  fucceeded  to  the  throne 
 *'  of  Polycarp,  that  Polycarp  is  a  much  more  worthy  of 
 "  credit,  and  more  fure  witnefs  of  the  truth,  than  Valen- 
 *'  tinus  and  Marcion,  and  the  reft  of  the  evil-minded  ; 
 ^'  who  alfo,  in  time  of  Anicetus,  coming  to  Rome,  con- 
 *'  verted  many  of  the  forefaid  heretics  to  the  church  of 
 *^  God,  having  preached  that  he  received  from  the  apo- 
 ''^  ftles,  this  lame  one  and  only  truth  which  is  delivered 
 '^  by  the  church." 
 
 We  may  believe  IrcoGxrus  teflifying  what  he  faw  and 
 heard.  And  fo  we  may  hear  him  further  as  to  Polycarp,  in 
 liis  epiftle  to  Florinus.  He  fays  to  him,  '^  The  prefbyters 
 **  who  have  been'  before  us,  and  who  were  companions  of 
 *'  the  apoftles,  have  not  delivered  thefe  things  to  thee  : 
 *^  For  I  faw  thee  while  I  was  yet  a  boy  in  the  Lower  Afia 
 '^  v;ith  Polycarp,  living  Iplendidly  in  the  royal  court,  and 
 '^  ftudying  to  approve  thyfelf  to  him  :  for  I  remember 
 **'  much  better  the  things  that  then  happened,  than  what 
 *'  pafied  lately  ;  for  the  things  we  learn  from  our  chiUl- 
 '*  hood,  growing  up  with  the  foul,  arc  united  with  it;  io 
 *'  that  1  can  tell  even  the  place  where  the  blclTcd  Poly- 
 *'  carp  lat,  when  he  difcourfed,  and  his  incomings  and 
 *^  outgoings,  and  the  character  of  his  life,  and  the  idea  of 
 *^  his  btuly,  and  tjie  difcourl'es  he  made  to  the  multitude, 
 *•  and  liovv  he  reported  his  converfation  witii  John,  and 
 '•'  with  the  reft  of  them  that  had  Icen  the  Lord,  and  how 
 *^  he  repeated  their  words,  and  what  were  the  things  he 
 <*  heard  from  them  concerning  the  Lord,  both  concerning!: 
 
 *  ,Ad\'.  ijer.  I.  3. 
 
 his. 
 
the  Succession  of  Bishops, 
 
 373 
 
 "  his  miracles  and  concerning  his  dodtrine.  As  Polycarp 
 *'  received  from  the  eye-witnelTes  of  the  word  of  life,  fo 
 ^'  he  reported  all  thin^^s  agreeable  to  ihe  fcriptures.  And, 
 '^  through  God's  mercy  to  me,  I  diligently  heard  thefe 
 '^  things  at  that  time;  recording  them,  not  in  paper,  but 
 *'  in  my  heart ;  and,  by  the  grace  of  God,  I  always  keep 
 **  up  a  genuine  remembrance  of  them.  And  I  am  able 
 *'  to  teftify  before  God,  that  if  that  bleiled  and  apoftolic 
 *'  preibyter  had  heard  an/  fuch  things,  he  would  have 
 ^'  cried  out  and  flopped  his  ears,  and,  according  to  his 
 '^  cuftom,  have  faid,  O  good  God !  to  what  fort  of  times 
 "  hall  thou  referved  me,  that  I  Ihould  bear  tliefe  things? 
 '^  Yea,  he  would  have  fled  the  place  wherein,  fitting  or 
 *^  (landing,  he  had  heard  fuch  words." 
 
 We  may  believe,  that  Polycarp  was  an  old  man,  and  a 
 preibyter  or  bilhop  in  Smyrna,  when  Iren^us,  being  very 
 young,  favv  him  and  heard  him  there;  and  that  he  had 
 fcen  and  heard  John  in  like  manner  as  Ireneeus  did  him  ; 
 and  that  the  things  he  then  heard  from  Polycarp,  he  now 
 found  to  be  the  fame  that  are  written  in  tiie  fcriptures. 
 But. as  to  the  flory  of  Palycarp's  being  the  firf:  bifnop  of 
 Smyrna,  ordained  by  the  apoftles  or  by  John,  (which  he 
 does  not  fay  that  Polycarp  told  him),  if  we  believe  it,  we 
 mull  take  it  upon  the  fame  auihority  on  which  he  belie- 
 ved it  himfelf:  and  that  can  be  no  better  than  that  fame 
 rpon  which  he  alfo  firmly  believed  another  great  hiftorical 
 facl,  and  contended  for  it  againft. heretics,  viz.  That  our 
 Lord  taught  in  old  age,  and  that  he  was  about  ffcy  years 
 old  when  he  was  crucified.  For  this  he  fays  *,  "  All  the 
 *'  elders  teflify,  wha-  in  Afia  converfed  with  John  the  di- 
 *^  fcipie  of  the  Lord,  that  John  delivered  this  to  them  : 
 *^  for  he  continued  with  them  even  to  the  time  of  Tra- 
 *^  Jan.  Yea,  fome  of  them  faw  not  only  John,  but  other 
 *'  apolHes  alfo;  and  they  heard  the  fame  from  them,  and 
 ^'  bear  witnefs  of  this  account.^' 
 
 Neither  Tertuliian  nor  jrenasus  knew  of  any  bilhop  in 
 Smyrna  before  Polycarp,  whom  they  fet  forth  as  the  firPc 
 from  the  apoftles,  without  any  mention  of  another  prede- 
 ceifor  but  the  apoftle  John.  Yet,  if  we  credit  the  hiflory 
 of  the  A(^s  of  the  apolvles,  it  was  not  John,  but  Paul,  that 
 founded  (he  churches  of  Afia  ;  and  he  had  prefbyters  there 
 in   the   Ephefian    church,  whom  lie  called  biJlwpSy    long 
 
 *  Adv.  her.  1.  2.  c.  39. 
 
 before 
 
374  Tradition  by 
 
 before  John  had  any  correfpondence  with  them  that  tre 
 can  hear  of.  Paul  left  that  church  with  thofe  biftiops,  or 
 preibyters,  and  committed  it  to  their  joint  care  and  over- 
 fight  under  God  ;  and  in  every  church  that  he  planted  e- 
 very  where,  he  took  care  to  have,  not  one  biiliop,  but  a 
 plurality  of  preibyters,  the  fame  to  him  with  bilhops,  or- 
 dained as  foon  as  might  be.  Was  there  then  no  biihop  in 
 Smyrna,  till  John  is  faid  to  have  ordained  Polycarp  in  the 
 clofe  of  the  firft  century.^  And  how  comes  it  that  we  have 
 iio  account  of  the  fucceflion  of  biftiops  in  any  of  the 
 churches  of  Afia,  thofe  fprings  of  tradition,  till  after  the 
 fuccefEon  of  the  third  pretended  biftiop  at  Rome  ?  Poly- 
 cratcs  of  Ephefus  indeed  talked  to  Vi6lor  (the  tenth  in 
 Rome  from  the  time  of  John's  death)  of  his  tradition  a- 
 bout  Eafter,  handed  down  to  him  from  Philip,  one  of  the 
 feven  deacons,  and  John,  who  leaned  on  the  Lord's  bofom, 
 (of  whom  he  fays  odd  things,  as  that  he  was  priefl,  and 
 wore  the  plate  of  gold),  by  feven  bilhops  of  his  own  fami- 
 ly, and  his  predecelTors.  But  thefe  go  no  higher  than  Po- 
 lycarp. From  what  Polycrates  faid  againil  Viftor,  we 
 may  fuppofe  that  John  and  Philip  are  thofe  apoftles  that 
 Irenaeus  fays  ordained  Polycarp  ;  and  fo  we  have  the  fame 
 authority  for  this  as  for  John's  high-priefthood.  And  now 
 when  we  take  up  with  this  beginning  of  oral  tradition,  all 
 that  we  can  learn  of  churches  and  bilhops  from  the  written 
 tradition,  mull:  go  for  nothing. 
 
 It  is  moft  probable,  the  eighty-fix  years  that  Polycarp 
 faid  at  his  martyrdom  he  had  been  Chrift's  ftfrvant,  was  the 
 whole  time  of  his  life,  as  having  been  born  of  Chriftian 
 parents,  baptized  in  infancy  about  the  year  81,  and  edu- 
 cated a  ChrilVian  ;  as  Irenaeus  feems  alfo  to  h'<^.ve  been  :  for- 
 the  Smyrnxan  epiftle  concerning  Polycarp's  martyrdom 
 fays,  he  had  a  blamelefs  converfation  from  his  }^outh.  But  fo 
 he  could  be  only  about  twenty  years  of  age  at  John's  death, 
 which,  at  fartheft,  is  placed  in  the  year  10 1  :  and  then  he 
 was  too  young  for  being  made  either  prefbyter  or  biihop. 
 For  though,  in  time  of  the  apoftles,  extraordinary  gitis 
 were  bcftowed  on  young  men  as  well  as  maidens  that  pro- 
 phefied ;  yet  it  appears  from  the  fcripture-chara«5{:er  of 
 church-officers,  as  well  as  from  the  very  name  prefbyter^ 
 that  thofe  whom  the  apoftles  ordained  preibyters  or  bilhops 
 in  the  churches,  were  men  advanced  in  years :  and  this 
 can  be  faid  even  with  the  confent  of  tradition,  and  the 
 coaunou  pra»flice  in  the  fecond  and  third  centuries.     Yet 
 
 if 
 
the  Succession  of  Bishops.  ^75 
 
 if  Polycarp  was  twenty  years  of  age  at  John's  death,  he 
 might  have  been  as  well  acquainted  with  John,  as  Irenxiis 
 was  afterwards  with  him  about  the  middle  of  the  ftcond 
 century,  when  he  might  well  fee  him  bilhop,  or,  as  he 
 alfo  calls  him,  preibyter  of  the  church  in  Smyrna,  and  no 
 lefs  than  feventy  years  old.  And  furely  Irenisus,  who 
 counted  a  man  old  at  fifty,  might  call  him  very  old  at  that 
 age.  Now,  this  makes  Polycarp  feventy-nine  years  old 
 when  he  came  from  Smyrna  to  Rome  in  time  of  Anicetus, 
 probably  about  y^.  Z).  i6o,  which  was  old  enough  in  all 
 realon  for  fuch  a  journey,  and  for  conferences  and  difputes 
 with  heretpcs.  At  the  leaft  he  muft  then  have  been  leven- 
 ty-five,  for  Anicetus  did  not  prefide  in  Rome  before  the 
 year  156  *. 
 
 He  converted  feveral  heretics  to  the  church  in  Rome 
 when  he  came  there ;  but  could  not  perfuade  Anicetus, 
 who  was  then  prefiding  in  that  church,  to  celebrate  Eafter 
 there  according  to  the  cuftom  in  Smyrna.  We  Ihall  won- 
 der at  this,  if  we  believe  he  could  tell  Anicetus,  that  he 
 had  it  delivered  to  him  by  the  apoftle  John,  who  made 
 him  bilhop  of  Smyrna;  efpecially  when  wc  do  not  hear 
 that  he  pleaded  the  authority  of  Peter  and  Paul  f  againft 
 him.  For  TertuUian  will  not  let  us  fuppofe,  that  the  apo- 
 flies  could  dehver  things  different  among  themfelves,  or 
 
 *  ;.  e.  according  to  Eufebius  :  for  if  we  flight  his  authority  id  this 
 cafe,  we  fl:iall  not  know  what  to  depend  on.  Mr  Bower,  in  his  hi- 
 (lory  of  the  popes,  on  the  pontificate  of  Pontianus,  fays,  **  With  re- 
 *'  fped  to  his  piedecefTors,  I  have  adopted  the  chronology  of  Eufe- 
 *'  bins,  where  it  does  not  appear  that  he  was  midaken  :  for  that  he 
 **  was  miftaken  in  fome  points,  is  but  too  plain  :  and,  for  ought  we 
 '*  know,  he  might  have  been  fo  in  many  others.  But  as,  in  thofc 
 **  dark  times,  we  have  no  authentic  records,  no  indifputable  auihori- 
 *'  ties  to  depend  on,  I  thought  it  more  advifeable,  to  tread  in  the 
 •*  footfteps  of  fo  famous  and  ancient  a  writer,  than,  by  attempting 
 *'  to  open  a  new  way,  perplex  and  confound  both  myfelf  and  the. 
 **  reader,  as  Pearfon,  Dodwell,  and  Pagi,  have  done.  And  it  was 
 •*  not,  I  muft  own,  without  fome  concern,  that  I  found  a  man  of 
 *'  Dr  Pearfon's  learning,  reduced,  by  undervaluing  the  authority  of 
 "  Eufebius,  to  take  for  his  guide  a  writer  of  no  authority  at  all,  viz, 
 '*  Eutychius  of  Alexandria,  who  flourilhed  fo  late  as  tJie  tenth  cen- 
 *'  tury,  and  is  only  famous  for  his  blunders,  ev^n  in  what  relates  to 
 **  his  own  church." 
 
 t  It  is  f  lid  that  the  keeping  of  that  feftival  of  Eaflsr  en  Sundays, 
 was  decreed  by  his  predece/Ibr  Fius, 
 
 contrary 
 
376  TllADITlON    by 
 
 contrary  to  one  another.  And  if  Polycarp  had  John^s  au- 
 thority, with  that  of  others  who  had  feen  the  Lord,  and 
 been  eye-witneiles  of  the  word  of  life,  for  the  cuflom  of 
 Smyrna  againfl:  Anicetus^  it  is  furpriling  that  he  did  non 
 fubmit  to  it;  crpecially  when  we  confider,  that  his  de- 
 claring to  the  heretics,  that  the  doflrine  of  the  church  was 
 the  fame  he  had  learned  from  the  apoftles,  made  fiich  an 
 imprelfion  on  their  minds,  that  they  abjured  their  errors, 
 and  returned  to  the  communion  of  the  faithful.  For  would 
 Anicetus  have  contemned  that  authority  which  had  fo  much 
 weight  with  the  very  heretics?  or  would  Polycarp  have 
 borne  with  him  as  he  did  in  defpiling  it?  We  (hould  ra- 
 ther think  he  had  no  apoftolic  authority  to  plead  in  the 
 queflion  between  him  and  Anicetus.  And  this  is  very  a- 
 greeable  to  what  Irenaeus  fays,,  of  his  reporting;,  all  things 
 concording  with  the  fcriptures :  for  it  feems,  after  all  the 
 noife  he  makes  about  Polycarp*s  teftimony,  and  the  re- 
 ports he  made  from  the  apoftles,  he  himielf  learned  no- 
 thing from  him,  befides  what  he  found  alfo  recorded  in  the 
 fcriptures ;  and  this  gave  weight  to  Poiycarp's  traditions 
 after  all,  that  they  were  fcriptural.  The  tradition  Irenoeas 
 had  from  the  Afian  preibyrers  about  our  Lord's  age,  had 
 the  more  weight  with  him,  that  he  thought  he  found  the 
 fame  thing  written  in  the  gofpel,  where  the  Jews  lay  to 
 our  Lord,  Thou  art  not  yet  jifty  years  old.  And  thus  we 
 may  hold  by  the  fcriptural  tradition,  and  follow  it  only, 
 with  the  confent  of  the  oldefi  patrons  of  tradition  by  the 
 fuccefTion  of  bilhops. 
 
 For  Tertullian  alfo,  after  he  had  challenged  the  heretics 
 to  forge,  any  thing  like  the  Roman  and  Smyrnoean  lifts 
 of  bilhops  Irom  t[}e  apoitles,  fays,  ; —  "  For  what  may 
 "  they  not  do  after  blafphemy  ?  But  though  they  IhouKl 
 '*  forge,  they  will  g?iin  nothing  by  it:  for  their  very  doc- 
 '^  trine  compared  with  the  apofcolic,  will  declare  by  its 
 **  difference  and  contrariety,  that  it  hath  neither  any 
 ''  apoille  nor  apoftolic  man  for  its  author.  For  as  the 
 **  apoftles  would  not  have  taught  different  things  among 
 '^  thcmrelves,  fo  neither  would  apoftolic  men  haVe  publilh- 
 *'  ed  things  contrary  to  the  apoftles,  except  fuch  as  made 
 *'  dcfedion  from  the  apoftles,  and  preached  otherwife.  To 
 *'  this  form  then  they  will  be  challenged  by  thofe  churches, 
 **  which  though  they  produce  none  of  the  apoftles  nor  a- 
 *'  poitolics  for  their  author,  as  being  much  liter,  and  even 
 *^  now  daily  jnftiturcd ;  yet  confpiring  in  the  fame  fairh, 
 
 *^  they 
 
the  Succession  of  Bishops.         377 
 
 **  they  are  accounted  no  lefs  apoftolic,  becaufe  of  the 
 "  confanguinity  of  dodrine.  Thus  let  all  herefies,  being 
 ^"^  challenged  to  either  form  by  our  churches,  prove  them- 
 *'  felves  apoftolic  which  way  they  think  beft.  But  fuch 
 *^  they  neither  are,  nor  can  they  prove  what  they  are  not ; 
 *^  nor  are  they  received  into  peace  and  into  communion 
 *'  by  churches  that  are  any  way  apoflolical.**  Then  he 
 proceeds  to  fliew  them  before  pointed  out,  and  condemned 
 in  the  apoftolic  fcriptures.  But  might  he  not  as  well  have 
 come  to  this  at  firft,  as  the  Ihorteft  and  furefl  way,  to  know 
 •what  is  apoftolical,  and  what  is  not  ? 
 
 Irenasus  lived  in  the  time  when  the  apoftolic  prefiding 
 presbyter  (called  by  Juftin  Martyr,  the  prejident  of  the  bre- 
 thren  all  partaking  of  the  fame  euchariji)  began  to  be  dif- 
 tinguiihed  from  the  reft  of  the  preftjytery,  by  the  name 
 hiJJ?opy  which  the  apoftlcs  in  their  writings  make  common 
 to  all  prelbyters ;  and  by  that  diftinguiihing  name  began 
 (contrary  to  the  apoftolic  commandment,  i  Tim.  v.  17.)  to 
 be  fet  above  them  in  order  and  degree,  as  the  centre  of 
 unity  and  viftble  head  of  the  church.  This  came  to  a  full 
 bearing,  and  was  univerfally  eftablilhed  in  the  third  centu- 
 ry, upon  the  foundation  of  oral  tradition,  in  the  lifts  of 
 lingle  biihops  of  churches  fucceeding  from  the  apoftles, 
 drawn  up  toward  the  end  of  the  fecond  century,  and  in  the 
 epiftles  afcribed  to  Ignatius,  who  fuffered  martyrdom  in  the 
 beginning  of  the  century,  not  long  after  the  death  of  John, 
 A.  D,  107.  And  here  there  is  a  very  furpriftng  difference 
 betwixt  the  oral  and  fcriptural  tradition  ;  fuch  a  difference 
 as  makes  it  neceftary  for  us  to  rejed:  the  one,  if  we  follow 
 the  other.  For  the  written  tradition  is  clear  for  the  iden- 
 tity of  billiop  and  preft)yter ;  the  unwritten  is  as  clear  for 
 the  difference.  The  written  tradition  eftabliihes  a  plurality 
 of  biihops  in  ever-y  church ;  and  we  may  as  well  leek  for 
 one  chief  deacon,  as  for  one  chief  prelbyter  in  any  church 
 there.  The  unwritten  tradition  eftablillies  a  fingle  bilhop 
 in  every  church,  agreeably  to  thefe  famous  ancient  fayings. 
 One  altar y  one  bifljopy  and  One  God,  one  Chrifl,  one  bijhop. 
 Two  billiops  prefiding  together  in  one  city,  is,  according  to 
 ©ral  tradition,  an  irregularity,  contrary  to  the  eccleriaftic 
 dilpofition,  contrary  to  the  evangelic  law,  contrary  to  the 
 rules  of  the  catholic  inftitution,  and  v/as  at  laft  condemn- 
 ed as  fuch  by  the  council  of  Nice.  In  the  written  tradi- 
 tion,  there  is  much  delivered,  and  many  rules  laid  down 
 about  the  unity  of  the  catholic  church,  and  of  a  particular 
 
 \^0L.  III.      '  32  viiiblc; 
 
3;'8  Tradition  by 
 
 vifible  church,  wherein  it  lies,  what  are  the  means  of  it, 
 and  what  things  contribute  to  it,  and  are  fubfervient  to  it  5 
 hilt  in  all  this  not  one  fyllable  of  one  bilhop,  befides  Jefuj 
 Chrift  the  paftor  and  bifiop  of  our  foids^  nor  any  the  lead: 
 infiniiation  of  one  catholic  epifcopacy.  But  in  the  oral 
 tradition,  one  bilhop  is  the  centre  of  the  Chriflian  unity 
 in  every  charch,  and  abfolutely  neceifary  to  the  being  of 
 that  unity,  which  the  written  commits  under  God  to  the 
 care  of  a  plurality  of  prelbyters  or  bifliops.  And  the  ca- 
 tholic unity  of  the  oral  tradition  flands  in  the  one  epifco- 
 pacy throughout  the  world,  whereof  each  one  bilhop  in 
 every  church  has  his  ihare.  And,  according  to  written 
 tradition,  the  prejhyten  that  prejlde  luell,  mull  be  counted 
 worthy  of  double  honour y  efpecially  they  ivho  labour  in  vjord 
 anddoCirine:  but,  according  to  the  unwritten,  this  dou- 
 ble honour  muil  be  efpecially  to  one  prefbyter  prefiding 
 well,  and  diflinguilhed  from  other  prelbyters  by  the  name 
 bif)Op. 
 
 This  innovation,  and  notable  departure  from  the  apoflo- 
 lie  inftitution,  did  not  take  place  without  that  fame  con- 
 tention  which  Clement  of  Rome  *  had  faid  the  apoflles 
 forefaw  would  arife  about  the  name  of  the  epifcopacy  ;  in 
 the  forenght  of  which  he  affirmed  they  conftituted  the  two 
 orders  of  bilhops  and  deacons,  thereby  fulfilling  If.  Ix.  17. 
 and  left  diredion  [£vr<vfi^y/;]  how  others  iliould  fucceed  in  the 
 room  of  thofe  whom  they  ordained.     For  Tertullian  f,  in 
 the  end  of  the  century,  takes  notice  of  fome  Chriftians  who 
 were  requiring  fcripture-authority  for  every  thing,  againft 
 whom  he  writes  for  unwritten  tradition.     And  certainly 
 there  was  nothing  that  then  took  place,  for  which  there 
 was  better  reafon  to  require  fcripture-authority,  than  the 
 fetting  of  the  prefiding  prefbyter    above  the  prefbytery, 
 and   appropriating   to   him    the  name  of  the   epifcopacy.. 
 Though  this  might  have  its  beginning  in  the  time  oi  Irc- 
 nxus,  yet  it  appears  not  then  fo  fully  edabliihed  as  it  came 
 to  be  joon  after ;   for,  writing  to  Viclor,  who  prefided   in 
 the  Roman  church  from  ^.  D.  192  to  201,  he   calls  them 
 prcfbyters  who  before  Sorer  prefided  in  the  church  which  he 
 was  now  leading,  viz.  Anicetus,    and   Pius,  and  Hyginus, 
 andTelefphorus,  and  Xyfiius.  Some  think  there  can  be  no- 
 thing more  extravagant  or  abfurd,  than  to  fay,  that  the 
 
 *  Epiftlc  to  the  Covinthianf?. 
 I  De  coroDa  niiiitis. 
 
 iiiis 
 
the  Succession  of  Bishops.         379 
 
 lifts  of  bifhops  made  in  the  fecond  century  were  lifts  of 
 prelLyters.  But  wliy  may  they  not  be  lifts  o^ prefiyterSy  {cc. 
 ing  Irenaeus,  who  gives  the  lift  that  is  moft  depended  on, 
 cxprefsly  calls  them  To?  They  could  be  no  more  indeed, 
 but  lifts  of  prefiding  prclbyiers,  the  prefiding  prefbyter  ha- 
 ving begun  then  to  be  chiefly  confidered,  as  moftconftantly 
 refiding  in  the  church,  as  moftly  exercifed  in  condu«5ting 
 the  difcipline,  as  ordinarily  the  mouth  of  the  church  in  the 
 euchariftic  and  moft  folemn  prayers,  (therefore  called  the 
 angel  of  the  church),  and  perhaps  as  the  oldeft  man  in  the 
 prelbytery. 
 
 Epiphanius  tells  us  a  ftory  that  fui:s  better  to  the  time 
 allotted  to  Pius  than  his  own  time  ;  for  Pius  is  faid  to  have 
 prefided  in  the  Roman  church  from  the  death  of  Hyginus, 
 J,D.  142,  to  his  own  death  in  157,  when  he  was  fucceed- 
 ed  by  Anicetus.  In  this  time  Epiphanius  reports,  that  Mar- 
 cion  being  excommunicated  by  his  father,  whom  he  calls 
 a  bipmp  of  our  holy  catholic  churchy  and  not  prevailing  with 
 his  father  to  readmit  him,  fled  from  his  native  place  Sinope 
 to  Pvome,  and  applied  to  the  prefbyters  of  that  church  ta 
 be  received  into  the  congregation  ;  and,  when  none  of 
 them  would  grant  him  that,  he  betook  himfelf  to  the  fedt 
 of  Cerdo.  Then  he  plied  the  prefDyters  of  the  church  with 
 queftions  upon  the  fcripture  ;  and,  not  agreeing  with  their 
 anfwers,  he  at  laft  afked  them  plainly,  Why  would  ye  not 
 receive  me?  And  when  they  faid,  We  cannot  do  this  with- 
 out  leave  from  your  venerable  father ;  for  there  is  one 
 faith,  and  one  concord,  and  we  cannot  oppofe  our  good 
 fcllow-fervant,  your  father ;  he  then  threatened  to  make 
 divifion  in  their  church  ;  and  accordingly  made  divifion,  by 
 propagating  the  herefy  of  Cerdo  there. 
 
 As  to  epifcopal  ordination  m  that  fecond  century,  it  can- 
 not appear  that  Irenaeus  prefiding  in  Lyons  after  Poihinus, 
 and  called  bitliop  of  that  place,  was  ordained  by  biihops; 
 yea,  when  he  went  to  PvOme  after  the  death  of  Pothinus,  he 
 was  highly  commended  to  Eleutherius  from  Gaul  under  the 
 name  oi  prefoyter.  See  Eufeb.  eccl.  hift.  book  5.  chap.  i. 
 3.  &  4.  And  it  can  as  little  appear,  that  there  was  any 
 epifcopal  ordination  at  Rome  in  the  fucceifion  of  Eleuthe- 
 rius, who  was  deacon  of  that  church  at  the  death  of  Ani-  • 
 cetus.  But  Soter,  the  fucccilbr  of  Anicetus,  being  dead, 
 lie  was  chofen  to  govern  the  church  in  his  room.  Ihey 
 were  not  as  yet  cholen  by  any  other  befides  the  church  alone 
 where  they  prefided;  and  epifcopal  ordiaaiion  had  not  yet 
 
 3  B  2  tukeii 
 
380  Tradition  by 
 
 taken  place  in  time  of  Irenseus  and  Eleutherius :  yea,  long 
 after  that,  as  far  down  as  A,  D,  236,  Fabianus,  from  a  lay- 
 man, conld  become  a  bilhop  even  of  Rome  without  any 
 fuch  ordination. 
 
 Polycarp,  the  prefiding  prelbyter  in  Smyrna,  knew  no- 
 thing of  the  appropriation  of  the  name  hijhop  to  the  pre- 
 fiding preibyter,  if  we  may  lay  any  ftrefs  on  his  own  letter 
 to  the  Philippians  mentioned  by  Irenseus  *,  thus  directed, 
 ^'  Polycarp,  and  the  prelbyters  with  him,  to  the  church  of 
 <*  God  which  is  in  Philippi."  To  them  he  fays,  "  Be  ye 
 **  fubjeft  to  the  prelbyters  and  deacons,  as  to  God  and 
 *'  Chrift.'^  He  there  diredls  and  exhorts  the  widows,  the 
 deacons,  young  men,  virgins,  and  the  prefbyters,  without 
 the  leaft  mention  of  a  bifhop  in  diflindlion  from  the  prelby- 
 tery.  But  as  the  apoftle  Paul  fpake  of  biihops  and  deacons  in 
 Philippi,  fo  does  he  of  prgfl^yters  and  deacons  there.  Thus 
 Polycarp  appears  a  perfed  ftranger  to  the  dodrine  of  one 
 bifliop  above  the  prefbytery,  that  is  fet  forth  with  the  great- 
 eft  zeal  in  the  feven  epiftles  of  Ignatius,  commonly  diftin- 
 guithed  by  the  name  genuine  from  later  forgeries.  Though 
 it  be  not  all  probable,  that  Polycarp  was  yet  come  to  be  the 
 iirft  man  in  the  prefbytery  of  Smyrna  at  the  death  of  Igna- 
 tius, placed  in  A.  D.  107,  (and  there  is  no  notice  taken  of 
 his  youth,  as  of  the  youth  of  another  biihop,  in  our  Igna- 
 tian  epiftles);  yet,  in  the  poftfcript  of  his  epiftle'to  the 
 Philippians,  mention  is  made  of  epiftles  of  Ignatius,  which 
 lie  had,  and  of  his  writing  to  liim.  But  if  Polycarp  had 
 epiftles  writ  by  Ignatius,  and  they  contained  fuch  things  as 
 ours  concerning  the  one  billiop,  they  have  had  no  influ- 
 ence upon  him  ;  for  his  own  epiftle  (hews  him  far  from  be- 
 ing influenced  with  the  author's  zeal,  or  touched  with  his 
 enthullafm  on  that  fubjed.  Ignatius  fays  to  the  Philadel- 
 phians,  "  I  cried,  being  in  the  midft,  I  fpake  with  a  great 
 *'  voice,  Attend  to  the  Injlmpj  and  to  the  prefbytery,  and 
 *'  the  deacons.  But  they  were  fufpcding  me  to  fay  thefe 
 *^  tilings,  as  having  forefeen  the  divilion  of  fome:  yet  he, 
 *^  in  whom  I  am  bound,  is  my  witnefs,  that  1  have  not 
 '"^  known  from  human  flefli ;  but  the  fpirit  hath  preach- 
 *^  ed,  faving  thefe  things.  Do  ye  nothing  without  the 
 *'  biihop,"  &c. 
 
 Thus  he  writes  as  by  infpiration  for  the  one  bilhop.  And 
 this  is  the  fpirit  that  breathes  in  thefe  epiftles,  and  fpeaks 
 
 *  Lib.  3.  c.  3. 
 
 of 
 
the  Succession  of  BtsHOPs.         381 
 
 of  this  matter  in  a  ftyle  fo  vaftly  different  from  the  fpirit 
 Ipeaking  in  the  apoftolic  fcriptures,  that,  without  more, 
 this  is  enough  to  fatisfy  us  of  the  impolliure.  But  when  we 
 compare  the  Ignatian  way  of  writing  on  this  fubjeft  with 
 Clement's  epiftle,  (written  near  the  time  of  John's  death, 
 and  not  long  before  the  martyrdom  of  Ignatius),  and  with 
 Polycarp's  epiftle,  and  even  with  Juftin  JNIartyr's  account  of 
 the  order  of  the  church,  as  well  as  with  the  ftory  which 
 came  from  the  fecond  century  to  Epiphanius  concerning 
 Marcion  and  the  prefbyters  of  Rome,  we  lliall  eafily  per- 
 ceive thefe  epiftles  could  not  be  writ  about  the  time  of 
 Ignatius's  going  to  Rome,  nor  many  years  after  his  death. 
 And  the  language  of  thefe  Ignatian  epiftles  concerning  the 
 one  billiop,  in  diftindion  from  prefbyters,  compared  with 
 Irenaeus  calling  the  bilhops  of  Rome,  and  Polycarp,  prefby- 
 ters, may  let  us  fee,  that  thefe  epiftles  muft  have  been 
 writ  and  publiflied  after  his  writing,  by  one  zealous  for  the 
 one  bifhop,  after  he  had  been  grafted  upon  the  fcriptural 
 ftock  of  the  prefiding  prefbyter,  and  while  yet  tliere  was 
 fome  controverfy  about  the  name  of  the  epifcopacy,  which 
 Clement  faid  the  apoftles  forefaw. 
 
 Now,  let  us  hear  this  Ignatius.     He  writes 
 
 To  the  Smyrnacans. "  Follow  ye  all  the  bifhop  as 
 
 '^  Jefus  Chrift  the  Father,  and  the  prefbytery  as  the  apoftles, 
 '^  but  reverence  the  deacons  as  the  commandment  of  God. 
 *^  Let  no  man  without  the  biihop  do  any  of  thofe  things  that 
 "  pertain  to  the  church.  Let  that  be  accounted  a  firm  eucha- 
 **  rift,  which  is  under  the  bifliop,  or  which  he  fhall  permit. 
 *^  Where-ever  the  biihop  makes  his  appearance,  there  let 
 **  the  multitude  be ;  as  where-ever  is  Jefus  Chrift,  there 
 *'  is  the  catholic  church.  It  is  not  lawful  without  the  bifliop, 
 *'  either  to  baptize,  or  make  a  fcaft  of  charity.  But  what- 
 *^  ever  he  ihall  approve,  that  is  alfo  well-peafing  to  God, 
 
 *'  that  whatever  is  done  may  be  ftable  and  firm. It  is 
 
 '^  good  to  fee  God  and  the  biihop.  He  that  honours  the 
 *'  biihop,  is  honoured  of  God.     He  that  pradifes  any  thing 
 
 *'  without  the  privity  of  the  biihop,  ferves  the  devil.- 1 
 
 "  falute  the  bifliop   worthy  of  God,   and  the  moft  God- 
 **  becoming  prefbytery,  the  deacons  my  fellow-fervants." — 
 To  Polycarp,  hijlmp  of  the  church  of  the  Sniyrnceaiis, 
 
 "  Let  nothing  be  done  without  thy  mind,   nor  do 
 
 '^  thou  any  thing  without  the  mind  of  God. Let  alFem.- 
 
 *'  blies  *  be  more  frequent.     Inquire  for  all  by   name^ 
 *  Gr.  fynagogues. 
 
 ''  Dcfpife 
 
382  Tradition  by  ^ 
 
 ^  Defpife  not  fcrvants  and  ferving-maids. If  any  can 
 
 ^  abide  in  chaftity  to  the  honour  of  the  Lord  of  the  iieih, 
 '  let  him  abide  without  glorying ;  but  if  he  glory,  he  is 
 ^  deftroyed  ;  and  if  he  would  feem  more  than  the  bifliop, 
 ^  he  is  corrupted.     It  becomes  marrying  men  and  women 
 
 •  to  come  together  with  the  mind  of  the  biihop,  that  the 
 ^  marriage  may  be  according  to  God,  and  not  according 
 ^  to  concupifcence.  Let  all  things  be  done  to  the  honour 
 '  of  God.  Attend  ye  to  the  bi(hop,  that  God  may  alio  at- 
 ^  tend  to  you.  My  foul  for  them  who  are  fubjed:  to  the 
 '  biftiop,  to  the  prefbyters,  to  the  deacons ;  and  with 
 '  them  let  me  have  a  part  in  God.'* 
 
 To  the  Epliefians. *^  I  received  the  great  multitude 
 
 '  of  you  in  the  name  of  God,  in  Onefimus,  who  is  in  cha- 
 '  rity  unfpeakable,  but  in  the  flelh  your  biihop ;  whom  I 
 '  pray  you  to  love,  according  to  Jefus  Chrift,  and  all  you 
 ^  to  be  in  his  Ijkenefs :  for  blefTed  be  he,  who  hath  vouch- 
 
 ^  fafed  to  you  being  worthy  to  pofTefs  fuch  a  biihop. 
 
 '  It  is  every  way  becoming  to  glorify  Jefus  Chrift,  who 
 ^  hath  glorified  you,  that,  in  one  fubjedion,  ye  may  be 
 '  perfeded  ia  the  fame  mind,  and  the  fame  judgment, 
 ^  and  may  all  fpeak  the  fame  things  concerning  him,  that, 
 
 •  being  fubjeded  to  the  bifhop  and  to  rhe  prelbytery,  ye 
 
 ■  may  be  wholly  fandified. For  Jefus  Chrift,  our  af- 
 
 '  furance  to  live,  is  the  mind  of  the  Father ;  and  fo  the 
 
 •  bilhops,  who  are  appointed  to  the  ends  of  the  earth,  are 
 
 ■  in  the  mind  of  Jefus  Chrift.  Wherefore  it  becomes  you  to 
 run  together  to  the  mind  of  the  biihop,  which  alfo  you 
 do.  For  your  prelbytery,  worthy  of  a  name,  worthy  of 
 God,  is  fo  concordant  to  the  biQiop  as  the  ftrings  to  the 
 harp.     For  this  Jefus  Chrift  is  fung  in  your  unanimity 
 
 and  fymphonizing  charity. For  if  I,  in  a  little  time, 
 
 have  had  fuch  a  familiarity  with  your  bi(hop,  being  not 
 human  but  fpiritual,  how  much  more  do  1  count  you 
 happy,  who  are  fo  conjoined  as  the  church  to  Jefus 
 Chrift,  and  Jefus  Chrift  to  the  Father,  that  all  things 
 may  fymphonize  in  unity? 
 
 *'  Let  no  man  be  deceived;  if  any  man  be  not  wirhiri 
 the  altar,  he  comes  Ihort  of  the  bread  of  God.  For  if 
 the  prayer  of  one  and  a  fecond  has  fuch  force,  how 
 much  more  that  of  the  biihop,  and  of  the  whole  churcl)? 
 He  then  who  comes  not  into  one  place,  is  already  proud,, 
 and  hath  condemned  himfclf;  for  it  is  written,  God  re- 
 Jijlcib  the  proud*     Let  us  therefore  ftudy  not  to  refill 
 
 "  the 
 
the  Succession  of"  Bishops.  383 
 
 *^  the  biiliop,  that  we  may  be  fubjeft  to  God.  And  as 
 **  much  as  one  Tees  the  bilhop  filent,  let  him  dread  him 
 *'  the  more.  For  whomfoever  the  mailer  of  the  houfe 
 **  fends  to  his  own  oeconomy,  we  ought  to  receive  him  fo 
 *'  as  him  that  fent  him.     Therefore  it  is  manifeft,  that  the 
 
 "  bilhop  ought  to  be  refpeded  as  the  Lord  himfelf 
 
 *'  That  ye  may  obey  the  bilhop  and  the  prelbytery  with 
 "  undivided  mind,  breaking  one  bread.'' 
 
 To  the  Magnefians. **  I  have  been  dignified  to  fee 
 
 "  you,  by  your  bilhop  Damas,  worthy  of  God,  and  the 
 "  worthy  prelbyters,  Baflbs  and  Apollonius,  and  my  fel- 
 "  low-fervant  the  deacon  Sotio  ;  whom  may  I  enjoy, 
 *'  becaufe  he  is  fubjed  to  the  bilhop,  as  to  the  grace  of 
 *'  God,  and  to  the  prelbytery,  as  to  the  law  of  Jelli^ 
 **  Chrifh.  But  it  alfo  becomes  you  not  to  make  free  with 
 *'  the  age  of  the  bilhop,  but  to  give  him  all  reverence,  ac- 
 **  cording  to  the  power  of  God  the  Father,  as  I  have 
 *^  known  even  the  holy  prelbyters  not  afluming  on  the 
 *'  appearing  younger  ilate,  but  as  wife  in  God,  yielding 
 *<  to  him ;  yet  not  to  him,  but  to  the  Father  of  Jefus 
 *'  Chrift,  the  bilhop  of  all.  Therefore  to  the  honour  of 
 *^  him,  who  hath  willed  us,  it  is  becoming  to  obey  with- 
 '^  out  any  hypocrify,  feeing  one  deceives  not  this  feen  bi- 
 
 *'  Ihop,  but  would  impofe  upon  the  unleen. It  is  be- 
 
 *<  coming,  therefore,  not  only  to  be  called  Chriftians,  but 
 *'  alio  to  be;  as  alfo  fome  indeed  call  the  bifhop,  yet  do 
 "  all  things  without  him.  But  fuch  appear  to  me,  not  to 
 '^  have  a  good  confcience  for  their  not  being  firmly  ga- 
 
 **  thered  together  according  to  the  commandment, 
 
 *'  Study  to  do  all  things  in  the  unanimity  of  God,  the  bi- 
 "  Ihop  prefiding  in  the  place  of  God,  and  the  prelbyters 
 **  in  place  of  the  council  of  the  apoftles,  and  the  deacons, 
 "  who  are  moll  delicious  to  me,  being  intruded  with  the 
 *^  miniflry  of  Jefus  Chrifl,  who  was  before  the  world  with 
 
 *^  the  Father,  and  hatli  appeared  in  the  end. Let  there 
 
 '^  be  nothing  among  you  that  Ihall  be  able  to  divide  you, 
 *^  but  be  united  to  the  bilhop,  and  to  them  that  prefide  in- 
 '*  to  the  type  and  dodrine  of  incorruption.  As  therefore 
 **  the  Lord  without  the  Father,  being  united,  did  nothing, 
 *^  neither  by  himfelf  nor  by  his  apollJes,  lb  neither  do  ye 
 
 *^  any  thing  without  the  bi!hop  and  the  prelbyters. 
 
 "  Study  ilien  to  be  eftablilhed  firmly  in  the  dodlrines  of 
 *^  the  Lord  and  the  apoftlcs,  that  all  things,  whatloever  ye 
 "  do,  may  be  profpered  in  flelh  and  fpirit,  faith  and  love, 
 
 ''  in 
 
384  Tradition  by 
 
 **  in  the  Son  and  the  Father  and  in  the  Spirit,  in  thcJ 
 *^  beginning  and  in  the  end,  with  your  moft  worthily  de- 
 "  cent  bifliop,  and  the  worthily-plaited  fpiritual  crown  of 
 **  your  prelbytery,  and  your  deacons  according  to  God. 
 "  Be  fubjed  to  the  biihop,  and  to  one  another,  as  Jefus 
 *'  Chrift  to  the  Father,  according  to  the  iielh,  and  the 
 "  apoftles  to  Chrifl  and  the  Father  and  the  Spirit ;  that 
 
 ^*  unity  may  be  both  fieihly  and  fpiritual. There  fa- 
 
 *'  lute  you  the  Ephefians  from  Smyrna,  (from  whence  I 
 *'  alfo  write  unto  you); — together  with  Polycarp  the  bi- 
 **  (hop  of  the  Smyrnssans.'' 
 
 To  the  church  which  is  in  Philadelphia. "  Which  I 
 
 "  falute  in  the  blood  of  Jefus  Chrifl ;  —  efpecially  if  they 
 *'  be  in  one  with  the  bifliop,  and  the  preibyters  who  are 
 "  with  him,  and  the  deacons  manifefted  in  the  mind  of 
 ''  Chrift,  whom,  according  to  his  own  will,  he  hath  efta- 
 *'  blilhed  in  the  firmnefs  of  his  Holy  Spirit ;  which  biihop 
 *'  I  have  known  to  have  obtained  the  miniflry  that  is  be- 
 **  come  common,  neither  from  himfelf,  nor  by  men,  nor 
 **  according  to  vain-glory,  but  in  the  love  of  God  the  Fa- 
 **  ther,  and  the  Lord  Jefus  Chrift,  v/ith  whofe  moderation  I 
 *'  have  been  ailonilhed,  who  being  filent,  can  do  greater 
 
 "  things  than  vain  talkers. Flee  divifion  and  evil  doc- 
 
 *'  trines ;  but  where  the  paftor  is,  there,  as  iheep,  do  ye 
 
 *'  follow. As  many  as  belong  to   God   and   to  Jefus' 
 
 *^  Chrifi:,  they  are  with  the  biihop. Study  then  to  ufe 
 
 *'  one  eucharift  ;  for  there  is  one  faith  of  our  Lord  Jefus 
 *'  Chrift,  and  one  cup  to  the  onenefs  of  the  blood,  one 
 <^  altar,  as  one  biihop,  together  with  the  prefbytery  and 
 *'  the  deacons  my  fellow-fervants,  that  whatfoever  ye  do, 
 
 *'  ye  may  do  according  io  God. The  Lord  therefore 
 
 "  forgives  all  penitents,  if  they  repent  into  the  unity  of 
 "  God  and  the  council  of  the  biihop." 
 
 To  the  TralHans. *'  Your  biiliop  Polybius,  who  came 
 
 *'  by  the  will  of  God  and  of  Jefus  Chrift,  in  Smyrna,  and 
 *'  fo  rejoiced  with  me,  the  bound  in  Chrift  Jefus,  as  I  might 
 
 *'  behold  your  whole  multitude  in  him. For  when  ye 
 
 *'  are  fubje«5t  to  the  biihop  as  to  Jefus  Chrift,  ye  appear  to 
 "  me  living  not  after  the  manner  of  man,  but  according 
 
 *'  to  Jefus  Chrift. It  ,is  therefore  neceflary,  as  ye  do, 
 
 '.'  that  ye  iliould  pradifc  nothing  without  the  biihop.  But 
 "  be  fubjcd  alfo  to  the  prelbytery,  as  to  the  apoftles  of  Je- 
 
 *^  fus  Chrift. But  the  deacons  alfo,  being  the  myftery 
 
 *'  of  Jefus  Chrift  ought  to  pleafe  all  every  way ;  for  they 
 
 <«  are 
 
the  Succession  of  Bishops.  385 
 
 *^  are  not  the  minlfters  of  meats  and  drinks,  but  the  fcr- 
 **  vants  of  the  church  of  God.  They  Ihould  therefore 
 <'  guard  againll:  all  accufations  as  fire.  In  like  manner, 
 *^  let  all  revere  the  deacons,  as  alfo  the  hi  (hop,  as  Jefiis 
 *'  Chrift,  being  fhe  Son  of  the  Father,  but  the  prefbyters 
 *^  as  the  council  of  God,  and  as  the  conjun(^ion  of  the  a- 
 **  poftles.  Without  thefe  the  church  is  no:  called ;  con- 
 *^  cerning  which  things  I  am  perfuaded  you  fo  hold  :  for  I 
 **  have  received,  and  have  with  me  the  pattern  of  your 
 *^  charity  in  your  bidiop,  whofe  very  conftiiution  is  great 
 <'  inftru(^ion,  but  his  meeknefs  is  power,  whom  I  fuppofe 
 
 <*  even  Atheifls  revere. Being  infeparable  from  God 
 
 <*  and  Jefus  Chrift,  and  the  bilhop,  and  the  orders  of  the 
 <'  apoftles.  He  that  is  within  the  altar  is  pure;  which  is 
 *^  to  fay,  he  that  does  any  thing  without  the  bifliop,  and 
 
 *^  prelbytery,  and  deacon,  is  not  pure  in  confcience. 
 
 *'  For  it  becomes  each  one  of  you,  and  efpecially  the  pref- 
 **  byters,  to  refreili  the  biihop,  to  the  honour  of  the  Fa- 
 
 **  ther  of  Jefus  Chrift,  and  of  the  apoftles. Farewell  in 
 
 *'  Jefus  Chrift,  being  fubjefl:  to  the  bilhop  as  to  the  com- 
 <^  mandment,  and  likewife  to  the  preft)ytery ;  and  each 
 *^  man  of  you,  love  one  another  with  undivided  heart." 
 
 To  the  Romans. "  Remember  in  your  prayer  the 
 
 *'  church  which  is  in  Syria,  which,  in  place  of  me,  ufes  the 
 *^  Lord  as  paftor,  who  fays,  1  am  the  good  paftor:  and  he 
 <*  alone  Ihall  do  the  bilhop's  work  to  her,  and  your  love 
 <^  to  him.  But  I  am  alhamed  to  be  called  one  of  them  ; 
 <'  for  I  am  not  worthy,  being  the  laft  of  them,  and  aii 
 <«  abortive.  But  I  have  obtained  mercy  to  be  fomebody, 
 ''  if  I  Ihall  enjoy  God." 
 
 This  is  the  Ignatian.way  of  fpeaking  of  the  one  bifliop. 
 And  we  may  eafily  perceive,  that  it  is  not  agreeable  to  the 
 language  of  any  writer,  at  any  time  of  the  i'econd  century 
 before  Tertullian,  who  wrote  in  the  very  conclnfion  of  it, 
 or  beginning  of  the  third,  and  was  the  hrft  contender  for 
 imwritten  tradition  as  the  rule  of  Chriftian  pradice,  toge- 
 ther with  the  fcriptures.  He  indeed  agrees  with  thefe  e- 
 piftles  in  the  main  fcope  of  them  :  for  in  his  book  of  bap- 
 tifm,  chap.  17.  telling  us  to  whom  it  belongs  10  baptize, 
 he  fays,  ''  The  chief  pricft,  who  is  the  bilhop,  has  indeed 
 ^^  the  power  of  giving  it,  next  to  him  the  preibyters  and 
 <'  deacons,  yet  not  without  the  authority  of  the  biihop; 
 ''  for  the  honour  of  the  church,  which  being  fafe,  peace  is 
 ''  fafe.     Otherwife  laics  may  do  it.''    We  may  therefore 
 
 Vol.  III.  3  C  allow 
 
386  Tradition  by 
 
 allow  thefe  Ignatian  epiflles  to  be  as  old  as  Tertul]ian*§ 
 time  ot  writing.  And  indeed  they  cannot  well  be  reckoned 
 later :  for  Origen  cjuotes  pallages  trom  them  after  the  be- 
 ginning of  the  third  century  :  and  they  are  not  fo  agreeable- 
 to  that  century,  efpecially  toward  the  middle  of  it,  when 
 the  bilhop's  church  began  to  be  larger  than  a  Tingle  con-^ 
 gregation,  and  when  they  talked  of  a  catholic  church  with 
 one  epifcopacy  throughout  the  world,  whereof  every  bi- 
 Ihop  has  his  Ihare :  for  the  church  of  the  Ignatian  bilhop 
 and  prelbytery  (even  in  Ephefus)  is  evidently  but  one  con- 
 gregation, all  praying  together  with  the  bifliop,  and  all 
 partaking  of  one  eucharift  ;  and  the  Ignatian  catholic 
 church  is  where  Chriil  is,  as  the  billiop's  church  mufh  be 
 where  he  is.  So  that  neither  diocefan  epifcopacy,  nor  da/- 
 Jical  prelbytery,  can  have  any  the  leaft  pretence  in  the  Ig- 
 natian epiftles. 
 
 The  order  of  the  one  bifliop  being  the  general  difpofer 
 and  manager  of  all  things  within  the  bounds  of  his  jurif- 
 didion,  nothing  beirg  dene  there  without  his  confent  and 
 approbation,  and  the  preibyters  and  deacons,  his  afliftants 
 or  his  fenate  ;  this  order,  it  is  noAV  faid,  was  probably  in- 
 troduced, according  to  Grotius,  in  imitation  of  the  Jewidi 
 fynagogues ;  for  each  fynagogue  had  its  ruler,  who  prefided 
 over  the  reft,  its  paftors,  and  its  eleemofynaries.  To  the 
 ruler  fucceeded  the  bifhop,  to  the  pallors  the  preibyters,  to 
 the  eleemofynaries  the  deacons. 
 
 This  agrees  perfectly  with  the  Ignatian  bilhop  ;  for  ac- 
 cording to  this  the  bounds  of  the  one  billiop's  jurifdidion 
 was,  even  as  the  fynagogue,  no  more  but  a  lingle  con- 
 gregation. But  it  cannot  eafily  appear,  that  there  was  in 
 the  fynagogue  a  Tingle  ruler  prefiding  over  its  paftors  and 
 eleemofynaries:  for  if  this  was  the  Archisy2."agogos, 
 (tranlhited  chief  riilery  Ai^ts  xviii.  8.  17.),  we  find  exprefsly 
 a  plurality  of  thefe  alio  in  the  fynagogue  of  Antioch  in  Pi- 
 fidia,  Afts  xiii.  15.  where  the  word  being  in  the  plural,  is 
 tranflated  only  rulers.  If  it  was  the  aii^el  or  meilenger  of 
 the  cofigrcgatioUy  by  whofe  mouth  the  whole  fynagogue  or- 
 dinarily lent  up  their  prayers  to  God;  he  that  anfwers  to 
 him  in  the  Chriftian  c])urch,  is  the  pre fhyter  prefiding  iveli, 
 or,  as  Juftin  Martyr  calls  him,  the  prefident  of  the  bre- 
 thren,  not  of  preibyters,  but  of  the  Chriftian  brotherhood, 
 all  partaking"  of  the  Tame  eucharift.  And  wc  have  {tQii 
 before,  from,  i  Tim.  v.  17.  that  the  wi^itten  tradition  ex< 
 ^relsly  oppoTes  the  Tctting  of  him  above  the  prelbytery. 
 
the  Succession  of  Bishops.         jS^ 
 
 If  the  poftfcript  of  Polycarp's  epiflle,  mentioning  epi- 
 flles  writ  by  Ignatius,  that  he  had,  be  not  added  to  fup- 
 port  the  forgery,  we  may  be  very  fure  from  Polycarp's  owri 
 letter,  that  thefe  are  not  the  fame  epiftles  he  then  had. 
 Nor  is  it  likely  that  Irenacus  ever  law  thefe  epiftles.  He 
 indeed  mentions  a  kiiown  faying  of  Ignatius,  which  is 
 found  in  one  of  them.  But  it  behoved  the  impoftor,  in 
 xvriting,  not  to  neglet^  any  fuch  faying  :  and  therefore 
 there  is  no  reafon  to  allow  the  Ignatian  epiftles  to  be  older 
 than  toward  the  end  of  the  iecond  century,  when  this  in- 
 novation, of  one  bilhop  in  every  church  above  the  prciby- 
 tery,  took  place  ;  and  then  they  may  be  acknowledged  to 
 have  been  writ  by  forae  zealous  promoter  of  it.  TJiis  wa-? 
 a  feafon  of  forging  and  interpolating  writings,  as  may  ap- 
 pear from  what  Dionylius  of  Corinth  writes  of  the  treat- 
 ment his  own  epiftles  met  with,  and  from  the  falfe  Sybil- 
 line  oracles,  forged  a  little  before  in  the  reio;n  of  Antoni- 
 nus Pius,  and  from  that  time  cited  by  the  fathers,  whofe 
 minds  were  corrupted  by  the  pretended  Sybil,  Irom  tlie 
 true  apoftolic  dodrine  of  the  ftate  of  the  dead.  And  the 
 tradition  flowing  froni  this  fource,  iffned  in  prayers  for  the 
 dead,  and  then  at  lafl:  in  purgatory;  even  as  the  whole 
 Roman  hierarchy  fprung  out  at  firfr  out  of  the  one  bilhop 
 in  every  church  above  the  preibyiery.  And  this  was  a  lima 
 when  fuch  forgeries  obtained  credit  eafily,  efpccially  wheu 
 the  authority  of  a  famous  m.artyr  w^as  in  the  cal'e.  And 
 when  the  practice  that  this  author  labours  to  eftabiifli  by 
 his  letters,  in  the  name  of  Ignatius,  came  to  be  univerfaily 
 eflablilhcd,  it  is  not  to  be  v^ondered  at,  that  tliC  authori- 
 ty of  the  ancient  writing,  that  fupports  ir,  v/ns  en:a])litlrcd 
 v;ith  it,  and  never  called  in  queftion,  till  it  appeared  to 
 them  who  betook  ihemfelves  to  the  apoftolic  fc ripru  res  ar, 
 the  only  rule  of  Chridianity,  that  the^  autiiority  of  this  Ig^ 
 natius  was  [et  up  in  the  plaineft  onpoiition  to  the  auouoiic 
 "authority  in  the  fcriptures. 
 
 As  the  di!lin<?.ion  of  bilhop  and  prelbyter  was  fully  ella- 
 bliOied  in  the  third  century,  agreeably  to  tiie  ignarian  c- 
 piftles,  it  is  no  wonder  tint  they  ihojld  be  of  undoubted 
 authority  in  the  time  of  Eufebius,  who  makes  particular 
 mention  of  them  as  writ  by  Ignatius.  And  tlierefore,  when 
 the  quc/lion  is,  V/hethcr  they  w-ere  forged  toward  the  end 
 of  the  fecond  century  to  fupport  that  diitinc^ion  when  it  be- 
 gan to  take  place?  his  redimony  lo  thefe  epiftles  mufl  be 
 q.jite  out  of  the  queilion.     Origen  is  the  hrit  that  cites. 
 
 3  C  2  iheiu 
 
388  Tradition  by 
 
 them  after  the  beginning  of  the  third  century;  for,  as  was 
 noticed  before,  Ireneeus  does  not  quote  thefe  epiftles ;  but 
 writes  of  a  remarkable  faying  of  the  famous  martyr  Igna- 
 tius, even  as  he  mentions  the  fayings  of  Polycarp,  and  o- 
 ther  old  prefl:)yters,  not  written  in  any  epiftles.  And  the 
 great  difference  of  his  ftyle  from  that  of  the  Ignatian  e- 
 piftlcs  on  the  diftinftion  of  the  one  bi(hop  from  the  prefby- 
 lery,  is  a  very  ftrong  prefumption  of  his  being  a  ftranger 
 to  thefe  epiftles,  or  eife  of  his  not  acknowledging  them  as 
 the  epiftles  of  Ignatius:  for,  if  he  had  believed  them, 
 would  he  have  confounded  bilhop  and  prefbyter  as  he  has 
 done,  fo  inconfiftently  with  the  great  fcope  and  defign  of 
 them  ?  So  that  we  may  fay,  thefe  epiftles  were  forged  to- 
 ward the  end  of  the  fecond  century,  that  time  of  making 
 and  believing  fuch  falfe  writings,  when  the  apoftolic  pre- 
 fiding  preibyter  began  to  be  diftinguillied  from  the  preiby- 
 tery  by  the  name  InJImp,  and  by  that  title  fet  above  them, 
 as  they  were  above  the  deacons,  in  order  and  degree. 
 
 And  thi?  was  in  that  time  when  the  lifts  of  fmgle  bilhops 
 fucceedingone  another  from  the  apoftles,in  feveral  churches, 
 were  framed.  As  to  thefe  lifts,  we  have  already  feen  what 
 fort  of  dependence  may  be  had  on  Irenaeus  and  Tertullian, 
 and  what  ftrefs  may  be  laid  on  the  report  of  Polycrates 
 concerning  John,  and  the  biiliops  fucceeding  from  him  in 
 Afia.  But  Hegeftppus,  who  wrote  at  Rome  in  the  time  of 
 Eleutherius,  gave  a  catalogue  of  the  bilhops  of  Jerufalem, 
 that  is  much  boafted  of  in  fupporting  the  Ignatian  diftinc- 
 tion  of  bilhop  and  prell)yter :  and  therefore  w^e  may  take  a 
 Ipeciraen  of  that  author  from  Eufebius,  whereby  we  may  be 
 able  to  determine  what  ftrefs  may  be  laid  on  him  in  this 
 contraft  betwixt  the  fcriptural  and  oral  tradition.  Eufebius, 
 in  his  hiftory,  book  2.  chap.  22.  gives  us  thefe  w^ords  of 
 Hegelippus.  *'  James,  the  Lord's  brother,  who  from  the 
 *'  times  of  the  Saviour  to  our  age,  was  called  the  Jiiji  by 
 ^^  all,  (for  many  bore  the  name  James) ,  took  upon  him 
 *^  the  government  of  the  church,  together  with  the  other 
 ''  aiX)ftles.  He  was  holy  from  his  mother's  womb,  drank 
 *'  not  wine  and  ftrong  drink,  abftained  from  the  flellies  of 
 '*  animals;  iiis  head  was  never  lliaved  with  a  razor,  nor  was 
 '*  his  body  anointed  with  oil,  or  wadied  in  the  bath.  To 
 *'  him  alone  it  was  lawful  to  enter  into  the  holy  of  holies: 
 ''■  for  he  did  not  wear  woollen  cloaths,  but  linen  only.  It 
 **  was  his  cuftoii)  to  enter  the  temple  alone,  and  fctting  his 
 **  knees  on  tlie  ground  to  alk  forgivcnefs  for  the  ftns  of 
 
 *<  the 
 
the  Succession  of  Bishops.         389 
 
 '^  tiie  people;  whofe  knees  became  hardened  with  tuber- 
 *'  cles  that  they  had  contraded,  becaufe  he  fo  afliduoufly 
 **  kneeled  as  a  camel,  both  to  worlhip  God  in  an  augufl 
 *'  and  holy  manner,  and  to  pray  earneftly  for  pardon  to 
 '*  the  people  ;  who,  for  peculiar  excellence  of  righteouf- 
 "  nefs,  found  the  name  of  the  Jnft,  and  oiOblias,  which 
 *'  may  be  interpreted,  the  people^s  defence  and  righteouf- 
 "  nefs,  even  as  the  prophets  mention  concerning  him.'' 
 Then  he  goes  on  to  tell  a  fabulous  ftory  of  the  manner  of 
 his  martyrdom.    This  James  is  the  firll  in  the  catalogue  of 
 Hegefippus,  who  makes  him  not  the  fole  bifliop  of  Jerufa- 
 lem,  but  together  with  the  reft  of  the  apoftles.     But  Eufe- 
 bins,  who  takes  his  account  of  the  firft  billiops  of  Jerufaleni 
 from  him,  gives  us  this  ftory  of  the  fuccellion  of  Simeon 
 to  James,  Hift.  book  3.  chap.  10.  "  When  James  had  died 
 "  a  martyr,  and  Jerufalem  a  little  after  had  been  taken, 
 "  and  fo  deftroyed,  it  is  reported,  that  the  apoftles  and 
 *'  difciples  of  the  Lord,  who  yet  enjoyed  this  light,  toge- 
 *'  ther  with  the  Lord's  kinfmen  according  to  the  fleOi,  (for 
 *'  many  of  them  lived  to  that  time),  gathered  from  all 
 "  places,  and  took  counfel  together,  who  lliould  be  judged 
 '^  worthy  to  fiicceed  in  the  place  of  James :  all  therefore, 
 "  with  one  confent,  efteemed  Simeon,  the  fon  of  that  Cle- 
 '^  ophas  mentioned  in  the  holy  fcripture  of  the  gofpel,  to 
 *'  be  meet  and  fit  to  receive  the  feat  and  prefecture  of  the 
 *'  church  there  inftituted,  who  is  faid  to  have  been  the  Sa- 
 *^  viour's  coufm  :  for  Hegefippus  tells  that  Cleoplias  was 
 '^   jofeph's  brother."     And  he  gives  us  thefe  words  of  He- 
 gefippus on  this  fubjed,  book  4.  chap.  21.  "  After  James, 
 "  furnamed  the  Jujl,  was  llain,  as  was  the  Lord  himJelf, 
 "  for  the  defence  of  the  truth,  Simeon,  the  Ion  of  Cleo- 
 <*  phas,  who  was  Chrift's  uncle,  was  created  bilhop;  whom 
 "  all  the  difciples,  by  fuffrages,  appointed  to  that  admini- 
 *^  ftration,  in  the  fecond  place,  becaufe  he  was  the  Lord's 
 ^<  coutin.''    Eulebius,  in  his  hiftory,  book  3.  chap.  26.  & 
 29.  after  telling  from  Hegefippus  a  ftory  of  this  Simeon 
 fuffering  under  Trajan  grievous  ftripes  for  many  days,  when 
 he  was^2o  years  old,  A.  D.  no,  with  a  patience  that  afto- 
 nilhed  his  perfecutors,  and  at  laft  fufiering  a  death  not  un- 
 like the  Lord's  paffion,  for  that  he   was  ot  the  lineage  of 
 David,  and  a  Chriftian  ;  he  then  tells  us,  that  after  Simeon 
 had  thus  died  a  martyr,  a  certain  Jew  named  Juftiis,  one 
 of  thofe  innumerable  circumcifed  who  had  betaken  them- 
 .  felves  10  the  faith  of  Chrift  in  that  time,  occupied  next  the 
 
 epi 
 
 ilcopai 
 
39^  Tradition  hy 
 
 epifcopal  feat  in  Jerufalem.  Then,  book  4.  chap.  5.  hi* 
 gives  us  no  lefs  than  twelve  bidiops  after  this  Juftus,  fuc- 
 ceeding  one  another,  to  the  ficge  of  Jerufalem,  under 
 Adrian,  which  his  Chronicle  places  A  D.  137  ;  after  which 
 the  bilhops  of  Jerufalem  were  no  more  of  the  Jews.  The 
 bilhops  of  Jerufalem,  from  the  beginning  to  diat  time,  are, 
 According  to  Eufebius,  i.  James,  called  the  Lord's  brother, 
 1.  Simeon,  3.  Juftus,  4.  Zaccheus,  5.  Tobias,  6.  Benjamin, 
 7.  John,  S.Matthias,  9.  Philip,  10.  Seneca,  ir.  Juftus, 
 12.  Levi,  13.  Ephres,  14.  Jofeph,  -15.  Judas.  By  thefe 
 fifteen  of  the  circumcifion,  it  feems,  the  truth  was  handed 
 down  from  the  apoilles  to  that  time  ;  and  then  it  came  into 
 the  hands  of  the  uncircumcifed,  and  was  delivered  down 
 from  thence  to  the  end  of  the  century  by  fifteen  of  them 
 alfo,  fucceeding  one  another,  of  whom  Eufebius,  Hift.  book 
 
 5.  chap.  12.  gives  us  a  lift  from  the  tables  of  fucceffionskepr 
 in  that  church  of  Jeruialem. 
 
 Eufebius  believed,  that  all  thefe  thirty  were  fmgle  bi- 
 lhops, in  diftin^tion  from  the  prefbytery,  fucceeding  one 
 another  in  Jerufalem  from  the  apoflles  to  tbe  end  of  the 
 fecond  century;  though  Hegefippus,  from  whom  he  txkes 
 his  hiftory  of  the  firft  biibops,  makes  not  James  the  Lord's 
 brother  folc  biihop  in  Jerufalem,  but  together  with  the  reft 
 of  the  apoflles;  and  though  he  himfelf  tells  us,  that  Nar- 
 ciiTus  (the  lad  of  his  liil  of  thirty)  and  Alexander  were 
 bilhops  together  in  Jerufalem  at  the  fame  time,  (Hill,  book 
 
 6.  chap.  g.).  And  this,  he  fays,  was  brought  about  by  divine 
 revelation,  and  confented  to  by  all  the  neighbouring  bi- 
 ihops. 
 
 By  this,  time  we  have  feen  enough  to  let  us  know  what 
 account  we  Ibould  make  of  the  firfl  reporters  of  the  fuccef- 
 fions  of  bifnops  from  the  apoftles.  But  as  to  the  argument 
 drawn  from  thefe  fucceffions  againft  heretics  by  Irenxus  and 
 Tertullian,  we  may  .indeed  believe,  that  Polycarp  and  the 
 bilhops  of  Rome  did  not  hold  thofe  monftrous  errors  againd 
 which  they  wrote  ;  yet,  when  the  fecond  century  was  finilh- 
 ed,  and  the  third  now  begun,  it  came  to  be  a  queftion, 
 What  was  the  faith  concerning  Chrifl  that  was  delivered 
 down  from  the  apoftles  to  the  end  of  the  century  by  thefe 
 fucccfuons,  and  even  by  the  fucceffion  of  bilhops  in  Rome 
 itfelf  *  ?  Upon  this  queftion,  the  contender?  for  the  npoftolic 
 faith  were  obliged  to  have  recourfe,  firll  to  the  leftiin'jnies 
 
 *  Eufeb.  cccl.  hift.  book  5,  cliap.  2T. 
 
 of 
 
the  Succession  of  Bishops.  391 
 
 of  the  holy  fcripture,  and  then  to  the  books  of  Trenceus, 
 and  other  authors  of  the  fecond  c.entury,  confhantly  affirm- 
 ing that  faith;  and  laftly  to  the  many  pfalms  and  hymns  * 
 compofed  and  writ  by  the  faithful  brethren  of  thofe  former 
 times,  in  order  to  Hiew  what  was  the  faith  of  the  Son  of 
 God,  that  came  down  from  the  apoftles  to  that  time.  But 
 for  Vidor,  the  lafl  in  the  fucceffion  of  the  fecond  century, 
 no  more  could  be  faid  but  this.  That  Theodotus,  a  chief 
 denier  of  that  faith,  had  been  excommunic3ted  by  him. 
 This  fame  Vidor,  whom  we  may  reckon  the  firfl:  real  bifhop 
 of  Rome,  in  diftindion  from  the  old  prefiding  prelbyters, 
 was  a  man  who  could  excommunicate  people  holding  the 
 fame  thing  with  himfelf,  and  only  differing  from  him  about 
 the  manner  of  holding  it,  as  he  did  thofe  of  Afia ;  fo  that 
 his  excommunicating  Theodotus  is  but  a  flender  proof  of 
 what  he  believed  in  the  main  differently  from  him.  He  fa- 
 voured the  Montanifts,  and  was  drawn  off  from  them  by 
 Praxeas,  the  father  of  the  Patripaflian  heretics,  who  had  hjs 
 ear ;  and  probably  by  his  perfuafion  he  was  led  to  excom- 
 municate the  oppofite  heretic  Theodotus ;  for  we  do  not 
 hear  of  his  cenfuring  Praxeas,  who  gained  many  profelytes 
 in  Rome.  AVhat  is  the  faith  then  thjt  we  are  to  receive 
 from  tradition  by  the  fucceffion  of  biftiops,  even  in  Rome 
 itfelf,  to  which  Irenxus  refers  us? 
 
 *  This  is  fupported  by  Pliny's  report  concerning  the  Chrifllans  to 
 Trajan,  that  they  affembled  together  to  fing  hymns  to  Chrill  as  God. 
 And  they  might  as  well  haye  cited  Lucian,  fneeriqg  in  his  Philopa- 
 tris,  The  God  reigning  07i  high ^  great,  eternal,  heavenly;  the  Son 
 cf  the  Fatler  ;  the  Spirit  proceeding  from  the  Father ;  One  of 
 Three  and  Three  of  One  ;  efleepi  thou  thefe  to  be  Jove  !  think  this 
 to  be  God!  and  likewife  Celfus,  writing  againft  Chriflians  as  belie- 
 ving fuch  a  man  as  Jefus  to  be  God,  ^nd  worfliipping  hipi  as  th^ 
 Molt  High.  For  even  from  thefe  enemies  we  fhall  better  kppw 
 what  was  the  faith  of  Chriftians  at  that  time,  than  from  the  Chri- 
 flian  writers  labouring  to  explain  and  defend  the  faith  philofophi- 
 CiuJy. 
 
 Three 
 
362 
 
 Three  fucceffive  Discoveries  of  God  in  his 
 Works  ;  and  Man's  Admiffion  to  three 
 correfponding  Rests  with  God  therein  ^  to 
 wit,  that  in  the  Garden  of  Eden,  that  in  Ca- 
 naan, and  the  true,  fpiritual,  eternal  Reft. 
 
 [Wrote  about  the  year  1736,  and  now  firfi:  printed.] 
 Hebrews  iv.  i. — 11. 
 
 INTRODUCTION, 
 
 IN  this  paflage  the  apoflle  is  (hewing  the  excellency  of 
 the  Chriftian  reft,  as  the  antitype  of  that  reft  into 
 which  Ifrael  was  led  by  Jolhua,  and  the  evil  of  coming 
 Ihort  of  it  by  unbelief,  as  Ifrael  in  the  wildernefs,  to  whom 
 God  fware,  that  becaufe  of  their  unbelief  they  iliould  not 
 enter  into  the  reft  rhat  he  promifcd. 
 
 He  proves  this  by  the  words  of  David,  Pfal.  xcv.  7. — ir. 
 And  by  the  appointing  of  another  day  of  reft  than  the  fe- 
 venth  day,  he  points  out  the  Chriftian  reft,  to  which  that 
 day  belongs,  as  diftindl  from,  and  far  excelHng  the  reft 
 that  went  before.  His  words  are,  ver.  3.  *^  For  we  which 
 *^  have  believed  do  enter  into  reft,  as  he  faid.  As  I  have 
 '^  fworn  in  my  wrath.  If  they  (hall  enter  into  my  reft  :  al- 
 '*  though  the  works  were  finidied  from  the  foundation  of 
 *'  the  world.''  Vcr.  4.  "  For  he  fpake  in  a  certain  place 
 ^'  of  the  feventh  day  on  this  wife.  And  God  did  reft  the 
 '^  feventh  day  from  all  his  works."  Ver.  5.  '^  And  in 
 *'  this  place  again,  If  they  ihall  enter  into  my  reft."  Ver. 
 6.  '*  Seeing  therefore  it  remaineth  that  fome  muft  enter 
 ^^  therein,  and  they  to  whom  it  was  firft  preached  *,  entcr- 
 *'  cd  not  in  becaufe  of  unbelief."  Ver.  7.  "  Again,  he  li- 
 *'  miteth  a  certain  day,  faying  in  David,  To-day,  after  fo 
 *'  long  a  lime ;  as  it  is  faid,  To-day  if  ye  will  hear  his 
 *'  voice,  harden  not  your  hearts."  Ver.  8.  "  For  if  Jortiua 
 '^  had  given  tlicm  reft,  then  would  he  not  afterward  have 
 '^  fpoken  of  another  day."  Ver.  9.  "  There  remaineth  there- 
 
 *  or,  who  v.'cre  firft  evangelized.     See  ver.  i.  5c  2. 
 
 ''  fore 
 
The  three  Divine  Rests. 
 
 393 
 
 **  fore  a  fabbatifm*  to  the  people  of  God."  Ver.  lo.  *'  For 
 **  he  that  is  entered  into  his  reft,  he  alio  hath  ceal'ed  iVoni 
 *^  his  own  works,  as  God  did  from  his." 
 
 We  fee  three  different  rejh  i'poken  oi  here;  fir/I,  the  reji 
 from  the  works  of  creation  ;  Jecondlyy  the  reji  in  the  pro- 
 niiied  land,  into  which  God  iware,  that  the  unbelieving 
 Ifraclites  Ihould  not  enter  ;  and,  thirdly,  the  reji  into 
 "which  Jefus  Chrift:  is  entered.  We  have  likewife  here  two 
 days  of  left ;  the  feventh  day  on  which  God  refled  from 
 all  his  works,  and  another  day  on  which  Chrift  refted 
 from  his  own  works,  as  God  did  from  his  own,  and  entered 
 into  his  reft.  And  we  may  fee  afterward  why  there  was  noc 
 another  day  for  the  reft  into  which  Jolhua  led  the  people  of 
 Ifrael, 
 
 All  thefe  three  refts  are  by  the  apoftle  called  refts  of 
 God.  As  to  the  firft,  it  is  faid  exprefsiy,  '^  God  did  reit 
 *'  the  feventh  day  from  all  his  works:"  and  of  the  fe- 
 cond  he  fays,  *'  If  they  Ihall  enter  into  my  reft  :"  and  with, 
 refped  to  the  third,  the  apoftle  fays,  ver.  i.  &  2.  *'  Let  us 
 **  therefore  fear,  left  a  promife  being  left  us  of  entering 
 <*  into  his  reft,  any  of  you  fliould  feem  to  come  Ihort  of  it. 
 **  For  unto  us  was  the  golpel  preached  as  well  as  unto 
 *'  them.'*  And  ver.  10.  11.  "  For  he  that  is  entered  Into 
 ^'  his  reft,  he  hath  alfo  ceafed  from  his  own  w^orks,  as  God 
 ''  did  from  his.  Let  us  labour  therefore  to  enter  into  that 
 *'  reft,  left  any  man  fall  after  the  fame  example  of  un- 
 ''  belief." 
 
 As  it  is  natural  to  us  to  feek  reft,  the  apoftle  plainly  e- 
 nough  intimates  here,  that  man's  proper  reft  is  a  partaking 
 V'ith  God  in  his  reft  :  //  they  fiall  enter  into  my  reft  ;  and, 
 J  promife  being  left  us  of  entering  into  his  reft. 
 
 The    FIRST     REST. 
 Sect.  I.  Wherein  mmfs  primitive  reft  vjitb  God  confifted. 
 
 MAn's  primitive  reft  confifted  in  his  partaking  with  God 
 in  his  reft,  when  he  refted  on  the  feventh  day  from 
 all  his  works.  The  works  of  the  fix  days  could  not  give  the 
 Deity  any  difturhancc,  or  take  any  thing  from  thai  eternal 
 happinefs  he  hath  in  the  enjoymeac  oi  his  own  intinite 
 
 Vol,  111.  3  D  perfe^llons; 
 
^94  *rhe  three  Divine  Rests, 
 
 perfedlions ;  nor  could  the  finiihing  of  the  works  of  th^ 
 iix  days  add  any  thing  to  this.  But  by  the  dilplay  of  his 
 glory  in  rhefe  works  to  man,  who  was  made  capable  to  be- 
 hold his  eternal  power,  wifdom,  and  goodnefs,  and  to  glo- 
 rify him  as  God,  with  thankfulnefs  in  the  ufe  of  thefe 
 -works,  man  was  admitted  to  partake  with  the  Deity  in  the 
 reft  which  he  hath  in  thefe  perfections,  that  were  difplayed 
 to  him  in  the  iiniihed  works  of  the  Iix  days.  And  this  was 
 the  reft  of  the  feventh  day. 
 
 Sect.  IL  GoiVs  delizht  in  his  ivorks  hovj  intimated. 
 
 w- 
 
 Hen  we  obferve,  in  Mofes's  account  of  the  works  of  the 
 fix  days,  that  it  is  faid,  with  refped  to  each  work, 
 Godfaw  it  was  good  ;  and  when  all  the  works  were  tinilhed, 
 God  faw  every  thing  that  he  had  made,  and  behold  very 
 good  ;  the  divine  delight  and  fatisfadion  feems  to  be  there- 
 by exprelicd.  But  no  mere  creature,  nor  all  the  creatures 
 together,  confidered  in  themfelves,  could  be  the  objed  of 
 the  divine  delight.  So  that  it  will  not  be  eafy  to  under- 
 ftand  this,  without  the  explication  that  is  given  of  it  in  the- 
 8th  chapter  of  the  Proverbs,  by  the  perlbn  who  is  there 
 called  IVifdomj  and  in  the  New  Teftament  *,  the  IVord, 
 With  a  plain  enough  reference  to  this  paiTage,  he  fays, 
 ver.  27.  "  When  he  prepared  the  heavens,  I  was  there ; 
 "  when  he  let  a  compafs  on  the  face  of  the  deep.'*  Ver. 
 i().  '^  V/hen  he  appointed  the  foundations  of  the  earth.'' 
 Ver.  30.  ^'  Then  was  I  by  him,  as  one  brought  up  with 
 *^  him  ;  and  I  was  daily  his  delight."  This  perfon  who  is 
 faid  to  have  been  daily  his  delight  in  the  creation,  is  pohit- 
 ed  out  to  us  in  that  palfage,  as  the  foundation  and  fpring 
 of  all  the  counfels  of  God  with  refpect  to  all  his  works. 
 Ver.  22.  '*  The  Lord  poflelTed  me,  the  beginning,  his  way, 
 "  before  his  works  from  thence.''  This  is  he  ^^  by  whom, 
 "  and  for  whom  all  things  were  created,  that  are  in 
 "  heaven,  and  that  are  in  earth,  vifible  and  invifible ;  — 
 *'  who  is  before  all  things,  and  in  whom  all  things  con- 
 *'  fift  f."  The  works  that  were  made  by  him,  and  for  him, 
 and  that  confift  in  him,  the  beginning,  were  the  objedc 
 
 *  John  i.  I.  2.  3.  Afiya;  fl^nifies  ^vi/dom  or  reafon^   as  wdl  as 
 nijord. 
 
 t  Col.  i.  16.  &  17. 
 
 of 
 
The  three  Divine  Rests.  395 
 
 of  the  divine  delight  no  othenvife  than  as  they  thus  flood 
 related  to  him,  who  lays,  —  *'  Rejoicing  always  before 
 ^'  him ;  rejoicing  in  the  habitable  part  of  his  earth,  and 
 **  my  delio;hts  were  with  the  fons  of  Adam."  Jf  his  glory 
 was  dilplayed  in  the  creation,  and  in  the  making  man, 
 much  more  was  it  to  be  manifefted  among  the  fallen  race 
 of  Adam.  And  when  this  fame  perfon  appears  among  the 
 fons  of  Adam,  the  Father  fays  of  him.  Behold  mine  cledy 
 in  ivhorn  my  foul  dclighteth  *.  And  all  the  delight  that 
 God  is  faid  to  take  in  them  whom  he  hath  chofen  in  him, 
 and  in  the  glorious  works  of  falvation  by  him,  is  in  him  in 
 whom  they  are  chofen,  by  whom  they  are  faved,  and  to 
 whom  they  are  united  and  conformed. 
 
 Sect.  III.  A  diflinciion  of  three  divine  perfons  in  the  God- 
 head pointed  out  in  the  fcripmre-accuiint  of  the  creation^ 
 with  their  diftind  agency. 
 
 A- 
 
 S  the  fcripture  alFerts  the  unity  of  the  Godhead  in  the 
 name  Jehovah,  fo  it  points  out  a  fociety  of  three  per- 
 fons  in  that  Godhead,  in  the  name  Elohim,  which  is  plu- 
 ral f ,  and  denotes  a  plurality  of  perfons  in  the  Deity,  Deut. 
 vi.  4.  Hear,  0  Ifrael,  Jehovah  our  Elohim  is  one  Jehovah, 
 With  this  bleiTed  fociety  of  the  divine  perfons  man  is  ad- 
 mitted to  partake,  when  he  has  liis  true  rcTt ;  and  fo  he 
 ill  ares  in  God's  reft.  The  fociety  of  the  divine  perfons 
 in  the  works  of  creation,  is  pointed  out  to  us  in  thefe 
 words,  /  was  daily  his  delight,  rejoicing  always  before  hi?n^ 
 Yea,  we  iind  the  three  perfons  diltin(5lly  pointed  out  to 
 us,  and  their  fociety  together,  in, the  hiftory  of  the  crea- 
 tion, Gen.  i.  2.  The  Spirit  Elohim  made  tiie  m.aiter  of 
 the  heavens  to  move  upon  the  face  of  the  ahyfs.  His  em- 
 '  blem  is  air  or  wind  % ;  and  as  the  hieroglyphic  of  air  was 
 
 *  If.  xlii.  I. 
 
 f  Gen.  i.  26.  "  And  Elohim  faid,  Let  us  make  man  m  our  own 
 "  image,  after  our  likenefs."  Gen.  iii.  22.  *'  And  Jehovah  Elohim 
 *'  faid.  Behold  the  man  is  become  as  one  of  us."  Gen.  xx.  13. 
 "  When  Elohim  caufed  me  to  wander  ( errare  fecenuit )  from  my 
 ♦'  father's  houfe." 
 
 X  Rnach  is  the  name  both  of  the  air,  or  wind,  and  of  the  eternal 
 •Spirit ;  and  when  tlie  Holy  Ghoft  defcendcd  on  the  difciples,  he  camd 
 \^'uh  a  ruaiino  migluy  wind.     A^s  ii.  2.    See  hkewife  John  iii.  8. 
 
 ^  3   D  3  * 
 
39^ 
 
 The  three  Divine  Rests 
 
 a  winged  creature,  efpecially  an  eagle  ;  [o  the  expreflion 
 that  is  nfed  to  fignify  the  fpirit  making  the  darknefs  (or 
 the  matter  of  the  heavens  void  of  light)  that  was  upon  the 
 face  of  the  abyfs  to  move,  is  the  fame  that  is  made  ufc  of 
 to  fignify  an  eagle's  fluttering  over  her  young,  Deut.  xxxii. 
 II.  And  this  may  ierve  to  let  us  underftand  the  meaning 
 of  that  fcripturc  expreffion,  The  fiadow  of  hii  wings. 
 
 And  Elohim  Jaid,  Let  there  lye  light,  ver.  3 .  Here  the 
 agency  of  that  perfon  who  is  called  the  Word  is  pointed 
 out  to  us,  and  isfirft  mentioned  at  the  making  of  the  light, 
 which,  both  in  the  Old  Teftament  and  in  the  New,  is  made 
 the  emblem  of  that  perfon.  And  as  horns  rifmg  on  the 
 head  of  a  horned  creature,  efpeciably  an  ox  or  bull,  are 
 the  hieroglyphic  of  the  power  of  the  rays  of  light,  coming 
 forth  from  the  fire  ;  fo  we  find  this  perfon  called  in  fcrip- 
 ture,  The  horn  of  falvation  whom  the  Father  hath  raijed 
 up  *.  And  the  emblem  of  the  Father,  again,  is  fire  f.  Now, 
 that  perfon  whofe  emblem  is  the  light,  is  likewife  called 
 the  lion;  for  that  creature  was  the  hieroglyphic  of  light,  on 
 account  of  his  Iharp  piercing  light,  and  he  has  his  name 
 in  the  Hebrew  from  feeing. 
 
 And  Elohim  favj  the  light. that  it  was  good,  ver.  4.  Here 
 the  part  of  that  perfon  who  is  called  the  Father  is  pointed 
 out  to  us ;  which  we  may  underhand  by  what  the  Wordhys, 
 Prov.  viii.  30  Then  vjas  I  by  him,  as  one  br ought  tip  with 
 him,  and  I  was  daily  his  delight.  This  is  firft  mentioned 
 at  the  making  of  the  light,  the  emblem  of  that  perfon  who 
 fays,  /  was  daily  his  delight.  With  refped:  to  this,  it  is  firfl 
 faid,  God  faw  that  it  was  good.  And  at  making  of  the  in- 
 {Irumenrs  of  light,  from  ver.  14.  to  18.    Mofes  fpeaks  thus, 
 
 ''   God  faid,  Let  there  be  lights. And  God  made  the 
 
 "  lights.  And  God  law  that  it  was  good."  And  from  ver.  ^o- 
 to  22.  "  God  (aid,  Let  the  waters  bring  forth  abundantly  the 
 **  moving  creature,  life  and  fowl. — —And  God  created  — 
 "  every  living   creature  that  moveth,   which   the  waters 
 
 *'  brought  forth,  and  every  winged   fowl. And   God 
 
 "  faw  that  it  was  good."     And  ver.  24.  25.  **  God  faid, 
 
 '*  Let  the  earth  bring  forth  the  living  creature. And 
 
 '^  God  made  the  bead  of  the  earth. And  God  faw  that 
 
 *'  it  was  good.'* 
 
 *  Lnke  i.  69.  &  Pfal.  cxlviii.  14. 
 
 t  The  Kgyptians  worfhipped  the  fire  In  the  orb  of  the  fun  by  the 
 hieroglyphic  of  an  ox  or  bull. 
 
 Thus 
 
The  three  Divine  Rests. 
 
 397 
 
 Thus  Mofes  points  out  to  us  the  diflincft  agency  of  the 
 three  divine  perfons  in  the  making  of  tJie  world,  and 
 their  fociety  in  the  feveral  works  of  creation.  When  he 
 fays  God  [aid  or  fpake  any  thing,  we  are  to  nnderftand  that 
 perfon  of  the  Elohim  whom  the  fcripture  calls  the  IVord,. 
 by  whom  all  things  were  created.  And  when  he  fays  God 
 made,  or  did,  or  created  any  thing,  we  mull:  underftand 
 that  perfon  of  the  Elohim  who  is  called  the  Spirit ,  to 
 %vhom  the  working  part  is  peculiarly  afcribed,  as  the  per- 
 fon in  whom  the  power  of  the  Godhead  is  efpecially  ma- 
 nifefted.  And  when  he  fays,  God/aw  it  good,  we  muft  un- 
 derfland  that  perfon  of  the  Elohim,  who  is  called  the  Fa- 
 ther, of  whom  the  Son  or  the  Word  fays,  /  was  daily 
 his  delight ;  even  the  fame  perfon  who  fays  of  him  again, 
 with  refped  to  his  work  of  redemption.  This  is  my  belo- 
 ved Son,  in  whom  I  am  well  pleafed. 
 
 Sect.  IV.  The  feventh  day  fet  apart  for  this  reft,  ajid  how 
 this  reft  was  loft, 
 
 T  jNlefs  we  fhall  fay,  that  the  import  of  the  words  Je- 
 ^  hovah  Elohim  was  hid  from  Adam,  who  was  made  to 
 know  language  in  an  extraordinary  .manner,  and  was  ca- 
 pable to  give  names  to  the  creatures  faited  to  their  na- 
 ture, we  cannot  be  pofitive  to  fay,  that  he  was  ignorant 
 of  the  Trinity.  And  it  it  hard  to  fay,  that  Adam,  who 
 "was  made  fit  to  behold  and  glorify  God,  as  manifefted 
 in  the  works  that  were  finiihed  in  the  fix  days,  and  to 
 reft  with  God  on  the  feventh  day,  in  the  conremplation 
 of  thefe  works,  was  yet  ignorant  of  the  fociety  of  the 
 divine  Three  in  thefe  works  which  is  pointed  out  to  us 
 by  Moles  in  his  hiftory  of  them :  for  how  could  man  reft 
 with  God  in  all  the  works  of  the  fix  days  as  very  good, 
 without  any  knowledge  of  him  who  fays,  "  Then  was  I 
 ^'  by  him,  as  one  brought  up  with  him,  and  1  was  daily 
 '^  his  delight."  It  would  feem  then,  that  man's  primitive 
 reft  lay  much  in  the  communion  he  had  with  God  in  this 
 delight. 
 
 This  was  the  reft  of  the  feventh  day,  man's  firft  reft 
 with  God,  which  he,  loft  by  his  difobedience  to  the  com- 
 mand that  was  oiven  him,  not  to  eat  of  the  tree  of  know- 
 ledge  of  good  and  evil,  fo  called,  becaufe  it  was  the  proor 
 and  trial  oi  his  obedience  or  difobedience.  For  his  obe- 
 dience 
 
398  The  three  Divine  Rests. 
 
 dience  or  fubjedion  to  the  divine  authority  in  all  that  he 
 did,  could  not  be  manifeft,  but  in  his  fledfaft  obfervance 
 of  a  command  which  had  no  reafon,  known  to  him,  but  the 
 "will  of  his  Sovereign  Lord,  and  that  in  oppofition  to  all 
 temptations  to  feek  himfelf  in  the  way  of  difobedience  to 
 it.     And  whatever  good  we  may  fuppofe  him  to  do,  while 
 difobedient  to  i'uch  a  command,  not  one  thing  he  did  could 
 in  that  cafe  come  under  the  name  of  obedience  or  fubjec- 
 tion  to  his  Sovereign  Lord  and  Lawgiver.   By  man's  difobe- 
 dience to  this  trying  command,  fin,  which  is  difobedience 
 to  the  law  of  God,  entered  into  the  worlu ;  and  he,  with 
 all  his  pofterity,  flood  debarred  from  reft,  and  appointed 
 to  death  by  the  curie  of  the  law,  "  In  the  day  thou  eatefk 
 **  thereof,  thou  fhalt  furely  die  *.'^  By  the  infliding  of  this 
 fentence  on  all  men,  and  even  infants  in  the  womb,  who 
 have  not  finned  after  the  fimilitude  of  Adam's  tranfgreffion, 
 it  is  manifeft,  that  this  was  faid  to  Adam  as  a  public  peribn, 
 and  to  all  his  pofterity,  confidered  in  him  as  the  head  f ; 
 and  fo  they  loft  reft  in  him.     When  fm  entered  into  the 
 world,  and  man  became  evil,  man's  reft  with  God  upon  the 
 finiflied  works,  that  were  all  very  good,  was  broke  ;  and  the 
 infinite  goodnefs  that  was  manifefted  unto  him  in  the  works 
 that  were  all  very  good,  and  in  the  reft  he  enjoyed  with 
 God,  could  not  but  give  him  difturbances  :  for  the  divine 
 goodnefs  t  is  infinitely  oppofite  to  evil;  and  when  evil  .was 
 found  in  him,  the  view  he  had  of  that  goodnefs,  while  he 
 himfelf  was  good  or  obedient,  ferved  now  to  make  him 
 xniferahle,  when  he  became  a  finner ;  (o  that  he  could  no 
 more  reft  with  God  now,  than  darknefs  can  dwell  with  the 
 pureft  light, 
 
 Having  thus  loft  his  reft,  he  had  no  more  intereft  in  tlje 
 feventh  day,  which  was  the  fign  and  the  mean  appointed 
 by  God  with  reference  to  man's  refting  with  him.  And 
 therefore,  if  God  had  not  revealed  his  defign  of  reftoring 
 fmncrs  of  mankind  to  reft  after  they  had  loft  it,  there 
 could  not  have  been  any  more  ufe  of  a  day  of  reft  among 
 mankind.  If  any  of  the  Gentiles,  who  had  not  the  law  of 
 Mofes,  acknowledged  the  feventh  day,  or  any  way  ufed  it 
 as  a  day  of  reft  ;  this  could  not  be  derived  from  the  origi- 
 nal inftitution  of  that  day  before  the  fall ;  but  from  reve* 
 lation  made  to  fallen  man,  from  whom  they  had,  by  tradi-. 
 
 *  Gen.  ii.  17.  f  Rem.  v.  I?. — 19. 
 
 i  I  John  i.  5.  6.  7. 
 
 Uon, 
 
The  three  Divine  Rests.  399 
 
 tion,  their  wgrftiip  by  facrifice,  With  the  rites  belonging  to 
 that. 
 
 The    SECOND    REST. 
 
 Sect.  I.  God^s  reft  ivith  Ifrael  in  Canaan^  and  the  works  on 
 ivhicb  it  was  foimded, 
 
 TH  E  apoftle  infills  more  largely  on  God's  reft  in  the 
 promifed  land,  from  his  working  in  the  perform- 
 ance of  his  promife,  of  bringing  the  family  of  Jacob,  Abra- 
 ham's feed,  from  the  bondage  and  aftlidion  of  Egypt, 
 to  enjoy  the  land  of  Canaan  in  the  llate  of  a  free  nation 
 "with  him  their  God.  This  is  the  reft  into  which  the 
 Ifraelites,  who  faw  his  working,  and  tempted  and  provo- 
 ked him  in  the  wildernefs  by  their  Hnbeiief,  could  not 
 enter :  for  ^*  he  fware  in  his  wrath,  They  (hall  not  enter 
 **  into  my  reft  *." 
 
 God's  working  in  the  performance  of  his  promife,  to 
 bring  Ifrael  out  of  Egypt  into  the  promifed  land,  was  in- 
 tended, 10  manifeft  him  to  Ifrael,  as  the  creator  and  maker 
 of  the  heavens  and  the  earth  ;  and  fo  to  demonftrate  him 
 to  be  the  true  God,  in  oppofition  to  the  gods  of  Egypt  and 
 Canaan,  and  all  the  falfe  gods  of  the  nations.  And  fo  he 
 appointed  the  feventh  day  as  a  fign  betwixt  him  and  them, 
 that  in  fix  days  Jehovah  made  heaven  and  earth,  and  on 
 the  feventh  day  jfie  refted  and  was  refreihed  f . 
 
 Sect.  II.  God's  covenant  with  Ifrael  reprefented  the  law 
 given  to  Adam,  and  prefigured  the  new  covenant. 
 
 'T^HE  covenant  that  God  made  with  Ifrael,  when  he 
 ^  look  them  by  the  hand,  to  bring  them  out  of  Egypt, 
 and  give  them  the  promifed  land,  was  a  reprefentation 
 of  the  law  that  was  broken  by  Adam,  giving  life  only 
 10  them  that  Ihould  continue  in  all  things  required  in  the 
 book  of  the  law  to  do  them,  and  appointing  death  for  e- 
 very  dilbbedience  X-  This  reprefencation  of  the  law  that 
 was  broken  by  Adam,  was  given  to  Ifrael  with  delign  that 
 
 *  Heb.  iil.  8. — ii.  i6. — 19.  f  Exod,  xxxi.  16.  17. 
 
 1  Gal.  iii.  10. — 13. 
 
400  The  three  Divine  Rj:sts. 
 
 it  (hould  be  fulfilled  *,  in  due  time,  by  Jefus  Chrift  the 
 promifed  feed,  the  Redeemer  from  the  curfe  of  the  law, 
 who  was  then  in  the  loins  of  the'  people  of  that  nation. 
 And  accordingly  he  fulfilled  that  law,  in  fulfilling;  the  law 
 of  Mofes,  which  was  the  reprefentation  of  it.  Therefore 
 the  day  of  rell,  which  Adam  broke,  was  injoined  in  the 
 law  of  Mofes,  till  it  Ihould  be  fulfilled  by  Jefus  Chrifl, 
 who  was  to  bring  about  the  true  reft.  The  reft  of  God,  in 
 Canaan,  from  his  working  to  bring  Ifrael  out  of  Egypt  in- 
 to that  land,  was  no  more  but  a  type  or  figure  of  the  reft 
 of  Jefus  Chrift,  into  which,  by  the  gofpel,  we  are  called  to 
 enter.  The  whole  of  the  apoftle's  difcourfe  on  the  95th 
 Pfalm  plainly  imports  this ;  and  the  conclufion  he  makes 
 exprefsly  declares  it,  ver.  11.  '*  Let  us  labour  therefore,'' 
 fays  he,  "  to  enter  into  that  reft,  left  any  man  fall  after 
 *'  the  fame  example  of  unbelief."  He  (hews  that  the  reft 
 given  to  Ifrael  by  Jolhua,  by  whom  God  brought  them  in- 
 to the  promifed  land,  and  fettled  them  there,  was  not  the 
 true  reft,  and  therefore  but  a  figure ;  for  he  fays,  ver.  S. 
 "  For  if  Joiliua  had  given  them  reft,  then  would  he  not 
 "  afterward  have  fpoken  of  another  day."  And  this  is  the 
 reafon  why  another  day  than  the  feventh  was  not  appointed 
 for  the  reft  in  the  land  of  Canaan  ;  becaufe  that  was  not 
 the  true  reft  that  God  intended,  but  only  a  type  of  it;  but 
 when  that  true  reft  came,  then  came  another  day. 
 
 The  apoftle  plainly  fignifies,  that  the  Holy  Ghoft  is  fpeak- 
 iiig  to  the  New-teftament  church,  in  the  words  he  cites 
 from  the  95th  Pfalm,  and  {b  he  direds  them  to  thofe  He- 
 brews, wlioni  he  is  exhorting  to  ftedfaftnefs  in  the  faith, 
 and  perfeverance  in  the  profeifion  of  it,  as  the  evidence  of 
 their  being  true  members  of  Chrift's  church.  And  when 
 lie  makes  the  promife  of  reft  to  Ifrael  a  type  of  the  promife 
 of  entering  into  his  reft,  which  the  church  of  the  New 
 Teftament  hath  ;  and  their  behaviour,  with  reaped  to  that 
 promifed  reft,  with  God's  dealing  with  them,  an  example 
 imtoChriftians,  he  only  declares  the  import  of  ihefe  words. 
 To-day  if  ye  will  hear  his  voice,  harden  not  your  hearts  as 
 in  the  provocation,  —  ivhen  your  fathers  tempted  me.  —  Un- 
 to whom  I  fwnre  in  my  wrath,  that  they  f)ould  not  enter  in- 
 to my  rcjt.  The  Ifraelites  in  the  wilderncfs  are  called  our 
 fathers  \,  becaufe  of  them  as  concerning  the  llcih  Chrift 
 
 .'■/ 
 *  Rom.  X.  4.  5.  Gal.  iv.  /^.  ^, 
 f  Compare  Hcb.  viii.  8.  9. 
 
 came. 
 
The  three  Divine  Rests.  401 
 
 came  *,  of  whom  fprings  the  New-teftament  church,  his 
 feed  f ;  and  becaufe  they  were  our  examples :  for  fo  lie 
 makes  them,  when  lie  fays,  Hai'dcn  not  your  hearts j  as  m 
 the  provocation^  when  your  fathers  tempted  me  ;  to  whom  I 
 Jhvarey  they  fhouid  not  ejiter  into  my  reft.  Let  tis  therefore 
 feary  left  a  prornife  being  left  lis  of  entering  into  his  rejt,  a- 
 ny  of  you  fmuld  feem  to  come  flmrt  of  it ;  —  left  any  man 
 fall  after  the  fame  example  of  nnhelief  • —  For  we  are  e- 
 vanp^elized,  even  as  they  ;  but  the  wo?d  of  hearing  did  not 
 profit  them,  not  being  mixed  with  faith  in  them  that  heard 
 it. 
 
 He  lays  the  foundation  of  all  that  he  fays  of  the  Ifrael- 
 ites  as  our  examples  in  this,  that  the  Lord's  voice  to  them, 
 in  his  promife  to  give  that  nation  reft  with  him  in  Canaan, 
 and  in  his  covenant  which  he  made  with  them,  to  bring 
 them  into  the  promifed  reft,  was  a  type,  figure,  or  pattern 
 of  his  voice  to  us,  in  the  promife  of  givin<:;  us  eternal  reft 
 with  Jefus  Chrift,  ferving  to  bring  us  into  his  reft  %.  For 
 though  God's  promife  to  give  Ifrael  reft  in  the  land  of 
 Canaan,  be  vaftly  different  from  the  promife  of  his  reft 
 with  Chrift  to  the  New-teftam.ent  church  ;  yet  he  calls  both 
 thefe  the  go/pel ;  and  he  fays  of  them  who  w^ere  brought 
 into  the  profefTion  of  the  faith  of -the  promife  of  Chrift's 
 reft,  in  the  New  Teftament,  that  they  were  evangelized, 
 even  as  the  Ifraclites,  to  whom  God  fpake  in  the  covcnanc 
 that  had  the  promife  of  the  earthly  reff  ;  and  this  could  not 
 "be  faid,  confidering  the  difference  of  the  two  promifcs,  if 
 the  one  had  not  been  intended  by  God  as  the  type>  figure, 
 or  example  of  the  other.  Therefore  the  apoftlc  makes  the 
 unbelief  of  the  promife  of  reft  in  Canaan,  to  be  the  ex- 
 ample of  the  unbelief  of  the  promife  of  entering  into  the 
 reft  into  which  Chrift  is  entered,  and  the  faith  of  that  pro- 
 mife an  example  of  the  faith  of  this. 
 
 *  Rom.  ix.  ^. 
 
 +  If.  ix.  6.  the  Father  of  the  age  to  come.  If.  liii.  lo.  ii. 
 
 t  Compare  Hcb.  ix.  15.  18.  19.  20.  Hsb.  xii.  24.  25.  26. 
 
 VoL.IIL  3E  Sect, 
 
402  The  three  Divine  Rests, 
 
 Sect.  III.  J'he  faith  of  the  temporal  promife  a  pattern  of 
 faving  faith ;  and  a  notable  ffiijlake  on  this  head  obvu 
 ated. 
 
 TjEre,  by  tlie  way,  we  may  take  notice  of  a  remark- 
 ^^  able  miftake  that  fome  ^o  upon,  who  would  infer 
 from  this  palTage,  that  the  gofpel  is  no  more  but  an  abfo- 
 lute  promife,  which  every  hearer  of  the  gofpel  is  bound  to 
 believe  for  himfelf,  that  it  ihall  moft  certainly  be  perform- 
 ed to  him  ;  and  if  he  believes  not  thi?,  he  periilics  after 
 the  example  of  Ifr:iel  in  the  wiJdernefi^,  who  fell  Ihort  of 
 the  promifed  reft  by  their  difbelieving  that  they  fliould 
 enter  into  it,  and  fo  knew  God's  breach  of  promife.  Thl^ 
 mud  have  a  fair  appearance  to  them  who  do  not  confider 
 the  ftate  of  the  cafe,  with  the  Ifraelites  who  fell  in  the 
 wildernefs,  as  it  ftands  in  thefe  particulars. 
 
 ift,  They  had  the  promife  of  reft  in  the  covenant  that 
 God  made  with  them,  when  he  took  them  by  the  hand  to 
 bring  them  out  of  the  land  of  Egypt;  and  this  covenant 
 was  a  type  of  the  new  covenant,  wherein  we  now  have 
 the  promife  of  entering  into  his  reft ;  as  the  apoftle  lignihes 
 in  this  epiftle  to  the  Hebrews,  where  he  points  out  that 
 tranfacTion  at  Sinai,  both  as  a  teftament,  wherein  an  inhe- 
 ritance was  bequeathed  to  the  children  of  Ifrael,  (for, 
 through  their  fleftily  relation  to  Chrift,  that  feed  in  their 
 loins,  they  were  the  children  of  Go4  according  to  the  ilelh, 
 and  through  him  they  inherited  the  earthly  reft,  the  tem- 
 poral inheritance  *),  and  as  a  covenant,  having  a  mediator, 
 and  ratified  by  the  blood  of  a  facrifice.  In  both  refpeds, 
 he  makes  it  a  figure  of  the  New  Teftament,  wherein  the 
 eternal  inheritance  is  bequeathed,  or  of  the  new  covenant, 
 whereof  Chrift,  the  antitype  of  Mofes,  is  Mediator,  ftanding 
 i^^x  the  people  to  God  f,  and  likewife  for  God  to  the  peo- 
 ple, and  whicli  is  ratified  by  the  blood  of  his  facrifice.  ^he 
 apoftle  exprefsly  points  out  laws  to  us  in  the  new  covenant, 
 as  well  as  in  the  old,  which  was  the  figure  of  it.  For  as  in  the 
 firft  covenant  he  wrote  his  laws  on  tables  of  ftone,  when  he 
 laid,  0  that  there  ivere  fiich  a  heart  in  them  ;  fo  in  the  new 
 covenant,  he  writes  his  laws  on  the  hearts  of  his  people. 
 I'herefore  tlic  new  covenant  has  laws,  as  well  as  the  fiirure 
 
 *  Gal.  iil.  1 6.         t  Ikb.  viil.  &  ix, 
 
 of 
 
The  three  Divine  Rests.  405 
 
 of  it ;  and  as  the  Ifraelites  had  laws  delivered  to  them, 
 when  they  were  evangelifed  in  a  figure,  fo  have  we  when 
 we  are  truly  evangelifcd  :  and  if  the  gofpel  and  tefta- 
 ment  or  covenant  of  the  Ifraelites  in  the  wildernefs  was 
 not  a  mere  ablblute  promife,  without  any  laws,  or  method 
 and  tenor,  according  to  which  they  were  to  enjoy  that 
 promife,  neither  is  our  gofpel  and  teflament  or  covenant. 
 
 idlj'y  God's  promife  of  reft  to  the  nation  of  Ifracl,  the 
 promife  made  to  their  fathers  in  Chrifl,  was  abfolute,  and 
 moft  certainly  to  be  performed  at  all  events  to  that  nation: 
 for  it  could  not  be  difannulled  by  the  law,  which  was  given 
 four  hundred  and  thirty  years  after  it  was  confirmed  by  God 
 to  Chrift  the  feed  *.  But  this  promife  was  not  abfolutc,  to 
 every  Ifraelite,  nor  to  all  that  generation  that  God  brought 
 out  of  Egypt;  but  to  be  performed  to  them,  according  to 
 the  tenor  of  the  covenant  that  God  made  with  them  for  the 
 performance  of  the  promife  to  the  nation,  or  to  the  i'eed 
 in  the  loins  of  th^t  nation.  So  that  they  were  bound  in- 
 deed to  believe,  that  God  would  bring  the  nation  into"  that 
 reft,  according  to  the  promife  made  to  Abraham  and  to  his 
 feed  ;  and  that  they  themfelves  iliould  come  into  that  reft, 
 according  to  the  tenor  of  the  covenant  wherein  they  had 
 that  promife ;  but  they  were  not  bound  to  believe,  every 
 man  for  himfelf,  that  he  ihould  come  into  that  reft,  whe- 
 ther he  followed  the  Lord  according  to  the  covenant  or 
 not. 
 
 This  every  gofpel-hearer  is  bonnd  to  believe,  and  every 
 gofpel-profellTor  profeftes  this  faith,  that  Jefus  the  Son  of 
 God  hath  finilhed  his  work,  and  is  entered  into  his  reft, 
 and  that  all  his  heavenly  nation,  redeemed  by  him  out  of 
 every  kindred,  tongue,  and  people,  and  nation,  without 
 difference,  Ihall  moft  certainly  enter  into  that  reft  with 
 him;  and  that  they  themfelves  muft  enter  into  that  reft, 
 only  according  to  the  tenor  of  the  covenant  made  with  that 
 redeemed  nation ;  but  they  are  not  called  to  believe,  every 
 one  for  himfelf,  that  he  Ihall  certainly,  at  any  rzte,  enter 
 into  that  reft :  for  he  muft  labour  to  enter  into  that  reft, 
 left  he  fall  after  the  example  of  IfracFs  unbelief;  he  muft 
 give  all  diligence  to  make  his  calling  and  election  fure,  in 
 the  method  prefcribed  in  the  new  covenant ;_  even  in  the 
 way  of  keeping  his  commandments,  or  helievuig  in  tbe- 
 name  of  his  Son,  and  loving  one  another,  as  be  gave  us 
 
 *  Gal.  ill.  I  c.  16.  &  17. 
 
 o  E  2  comruandtncni^ 
 
404  The  three  Divine  Rests. 
 
 eommandmenty  fearing,  left  a  promife  being  left  to  the  re« 
 deemed  nation  of  entering  into  his  reft,  any  of  us,  who 
 by  the  gofpel-profeirion  belong  to  that  nation,  Ihould  feeni 
 to  come  Ihort  of  it.  And  thus  it  is  falfe,  that  every  gofpel- 
 profedbr,  let  be  every  one  that  hears  the  gofpel,  is  bound 
 to  believe  for  himfelf,  that  he  fnall  certainly  enter  into 
 that  reft. 
 
 3^/v,  The  Ifraelites  fell  in  the  wildernefs,  by  their  un- 
 belief of  God's  promife  of  reft  to  the  nation,  and  not  by 
 the  unbelief  of  any  abfolute  promife,  that  every  individual 
 of  them  that  came  out  of  Egypt  ihould  enter  into  that  reft. 
 For  as  there  was  never  any  fuch  promife  made,  we  fee  by 
 the  defcription  of  their  unbelief,  it  refped:ed  the  promife 
 to  the  nation.  The  paftage,  to  which  the  apoftle  refers,  is 
 in  the  14th  chapter  of  Numbers,  where  we  find  that  upon 
 hearing  the  report  of  the  men  that  faid,  The  land  eateth 
 tip  the  inhabit  anis  thereof;  and  all  the  people  we  fa-w  in  it^ 
 ivere  men  of  great  ftatiire ;  —  and  we  were  in  our  ovm  fight 
 CIS  gr a f hoppers,  and  fo  were  we  in  their  fight ;  —  and  we 
 he  not  able  to  go  tip  againft  t]?e  people,  for  they  are  flronger 
 than  we  *  :  upon  hearing  this,  they  faid,  Would  God  we 
 had  died  in  the  land  of  Egypt,  or  would  God  we  had  died  in 
 this  wilder nefs.  And  wherefore  hath  the  Lord  brought  us  in- 
 JO  this  land  to  fall  by  the  fvjord,  that  our  wives  and  chil- 
 dren flioitld  be  a  prey  P  were  it  ?iot  better  for  us  to  return 
 into  Egypt  ?  And  they  faid  one  to  another,  Let  us  make  a 
 captain,  and  let  us  return  into  Egypt,  ver.  2.  3.  &  4.  Thus 
 they  profefled  their  unbelief  of  the  promife  of  reft  in  thac 
 land  to  the  nation:  for  they  faid,  "  Y/hy  hath  the  Lord 
 ''  brought  us  into  this  land,  to  fall  by  the  fword,  that  our 
 *^  wives  and  children  ihould  be  a  prey:"  And  thus,  inftead 
 of  fearing  left  they  feould  come  Ihort  of  the  reft  promifed 
 to  the  nation  through  their  unbelief,  they  feared  to  the 
 licight  of  defpair,  that  the  whole  nation  fliould  be  cut  off 
 from  poffeiling  that  land ;  and  their  unbelief,  workipg 
 thus,  led  them  to  turn  av;ay  from  the  promifed  reft,  and 
 from  follo'Aing  the  Lord,  to  return  again  into  Egypt,  from 
 whence  the  Lord  had  brought  them.  And  they  hardened 
 ihemfclves  in  this  unbelief,  againft  the  exhortations  of 
 Jolhua  and  Caleb,  who  v.'ere  perfuading  them,  not  to  fear 
 the  people  of  the  land,  nor  rebel  againft  the  Lord,  but  to 
 conhder  his  goodnefs  and  power  to  perform  his  faithful 
 
 *  Numb.  xili.  30. — 31. 
 
 promife 
 
The  three  Divine  Rests.  405 
 
 promife  even  to  them,  if  they  rebelled  not  agalnft  him: 
 for  they  bade  ftone  them  with  flones  who  thus  exhorted 
 them,  and  diffuaded  them  from  their  unbelief  and  difobe- 
 dience,  ver.  6. — 10. 
 
 This  was  a  lively  emblem  of  total  apoflaf^/  from  the  pro- 
 feflion  of  the  gofpel  through  unbelief,  or  of  departing  from 
 the  living  God  through  an  evil  heart  of  unbelief.  Ahd  fa 
 the  apoftle  fets  it  before  thefe  Hebrev/s,  who  were  in  ha- 
 zard of  falling  away  from  the  gofpel- profeiTion,  and  from 
 the  Chriftian  inftitutions  of  worlliip,  wherein  they  were 
 engaged  in  the  afiembling  of  themielves  together  *,  and 
 from  the  love  and  good  works  required  in  the  new  cove- 
 nant to  affure  them  in  the  hope  of  entering  into  Cbriili's 
 reft  f.  And  fo  they  were  in  hazard  of  returning  back  to 
 Judaifm,  through  the  unbelieving  fear  of  the  much  tribu- 
 lation through  which  it  behoved  them  to  follow  Chrift  unto 
 that  reft.  He  feems  to  refer  to  the  exhortation  of  Jolhua 
 and  Caleb,  when  he  fays  to  the  Hebrews,  ver.  12.  13.  Take 
 heed,  brethrerij  left  there  be  in. any  of  you  an  evil  heart  of  tin- 
 belief y  in  departing  from  the  living  God.  But  exhort  one  ano- 
 ther daily  y  -while  it  is  called,  To-dav;  left-  any  of  you  be  hard' 
 ened  through  the  dec eitf nine fs  of  I'm.  And  thus  he  is  very 
 far  from  perfuadlng  every  one  of  thefe  Hebrews,  who  had 
 been  brought  to  the  confident  profefFion  of  the  faith  of  the 
 gofpel,  being  illuminated  ajid  made  partakers  of  the  gifts 
 of  the  Holy  Ghoft ;  he  is  very  far  from  perfuading  every 
 one  of  them  to  believe  for  himfelf  an  abfdlute  promife, 
 that  he  fnould  certainly  enter  into  Chrift's  reft. 
 
 4^/;/}',  Notwithftanding  the  unbelief  of  thofe  who  fell  in 
 the  wildernefs,  the  Lord  performed  all  the  promife  that  he 
 called  them  to  believe  he  would  certainly  perform.  He 
 brought  the  nation  into  that  reft,  while  they  were  cut  off 
 from  it  Avho  gave  up  with  the  proraifed  reft,  and  with  the 
 covenant,  v/herein  they  had  the  promife  of  that  reft,  through 
 their  unbelief;  fo  the  Lord  in  no  v/ife  failed  of  his  promife, 
 but  they  failed  of  any  part  they  could  claim  in  it,  by  virtue 
 of  the  covenant,  through  their  own  unbelief ;- and  thus 
 ■they  knew  his  breach  -of  promife.  As  ye  have  fpoken  in 
 viine  ears,  fays  he,  fo  will  I  do  nnto  you.  —  Doubtlcfs  ye 
 ficill  not  come  into  the  land  which  I  f ware  to  make  you  dwell 
 •  therein,  fave  Caleb  and  Joftjua.  —  But  your  little  ones, 
 which  ye  faid  ftjould  be  a  prey,  them  will  I  bring  in,  and 
 
 *  Heb.  X.  22.-^26.  t  Heb.  Jc.  23.  24.  Sc  vl.  10.  11. 
 
 they 
 
4o6  The  three  Divine  Rests. 
 
 they  jhall  know  the  land  ivhich  ye  have  defpi/ed,  — .  Aid 
 ye  jliall  know  my  breach  of  pomife,  ver.  28. — 35.  The  a- 
 poftle  points  to  this  when  he  fays,  "  Some  when  they  heard, 
 *^  did  provoke  ;  howbeit  not  all  that  came  out  of  Egypt  by 
 **  Mofcs,"  chap.  iii.  16.  and,  '^  Seeing  therefore  it  remain- 
 *^  efh  that  fome  muft  enter  therein,  and  they  who  were 
 ^'  firft  evangelifed,  entered  not  in  becaufe  of  unbelief," 
 chap.  iv.  6.  His  application  of  this  to  the  Hebrews,  whom 
 he  is  exhorting  to  perfevere  in  the  gofpel-profeflion,  is 
 manifefl. 
 
 Sect]  IV.  Why  the  feventh  day  continued  to  Ifrael,    and 
 why  afterward  fet  afide. 
 
 ■\Tt7  E  need  not  forget  by  this  digreffion,  that  the  law  of 
 ^^  Mofes,  which  injoined  the  feventh  day  as  the  fab- 
 bath,  was  not  only  a  reprefentation  of  the  law  of  works 
 which  Adam  broke,  but  likewile  at  the  fame  time  a  type, 
 figure,  or  pattern  of  the  new  covenant.  And  fo  the  feventh 
 day,  injoined  in  the  law,  was  not  only  a  fign  between  Je- 
 hovah and  Ifrael,  that  he  made  the  world  in  fix  days,  and 
 refted  the  feventh  ;  but  it  was  likewife  appointed  in  that 
 law,  on  account  of  his  working  to  bring  them  out  of  the 
 bondage  of  Egypt  into  reft,  which  was  the  type  of  the 
 work  of  redemption  by  Jefus  Chrift,  and  of  the  reft  into 
 ivhich  he  is  entered.  So  we  find  it  faid  in  the  repetition  of 
 the  law,  in  Deut.  v.  i  <;.  And  remember  that  thou  waft  a  fsr- 
 '\yanl  in  the  land  of  Egypt ,  and  the  Lord  thy  God  -  brought 
 thee  out  thence,  through  a  mighty  hand  and  by  a  ftretcDed 
 out  arm.'  therefore  the  Lord  thy  God  comi7ianded  thee  to 
 keep  i])e  lahbath-day.  And  thus  the  reft  of  the  feventh  day 
 u-as  a  type  of  the  reft  of  Jefus  Chrift  ;  therefore  the  apoftle 
 rlaftes  it  with  the  other  holy-days,  and  the  new  moons,  and 
 the  diftindion  of  meats  appointed  in  the  law  of  Mofes,  and 
 makes  it,  together  with  them,  the  (hadow  of  things  to 
 come,  of  which  fI?adovj  the  things  of  Chrift  are  the  body; 
 and  he  declares  that  iliadow  to  be  done  away  by  the  death 
 of  Chrift,  when  he  fays,  Col.  ii.  14.  16.  17.  Blotting  out 
 the  hand-writing  of  ordinances  that  vjas  agninft  nsy  which 
 was  contrary  to  ns,  and  took  it  cut  qf  the  way,   nailing  it  to 
 
 his  crofs,  Let  no  man  therefore  judge  you  in  meat  or 
 
 in  drink,  cr  in  refped  of  an  holy-day,  or  of  the  new  moon,  or 
 of  the  falhath ;  which  are  a  flmdovj  of  things  to  come  ;  but 
 
 the 
 
The  three  Divine  Rests.  407 
 
 the  body  is  of  Chrift.  Yea  the  apoflle  makes  God's  refling 
 the  feventh  day  from  his  works  of  creation,  a  figure  of  Chrift'g 
 refting  from  his  works,  when  he  fays,  "  For  he  that  hath  en- 
 "  tered  into  his  reft,  he  alfo  hath  ceafed  from  his  own  works, 
 "  as  God  from  his  own."  And  we  need  not  befurprifed  with 
 This,  when  we  find  the  work  of  our  redemption  and  reco- 
 very by  Chrift,  and  the  reftoration  of  all  things  by  him, 
 called  lb  frequently  creation  *,  and  Adam  called  the  figure 
 of  him  ivho  ivas  to  come. 
 
 This  may  ferve  to  let  us  fee,  that  when  man  had  broke 
 the  reft  of  the  feventh  day,  that  fame  day  was  very  proper 
 10  be  continued  as  the  fabbath  among  them  wlio  had  the 
 revelation  of  a  new  reft,  till  the  true  reft  iliould  come.  It 
 may  likewife  ferve  as  a  reafon  for  the  fetting  aftde  of  the  fe- 
 venth day,  and  putting  another  day  in  the  place  of  it,  when 
 that  other  reft  is  come ;  even  the  day  on  which  he  who  is 
 entered  into  his  reft,  refted  from  his  own  works,  even  as 
 God  from  his  works. 
 
 Se<:t.  V.  The  fociety  of  the  three  divine  perfons  pointed  out 
 in  bringing  Ifrael  to  reft.    ^ 
 
 tN  the  works  that  God  wrought  to  give  reft  to  Ifrael,  we 
 -*-  may  again  oblervc  the  fociety  of  the  three  divine  per- 
 fons,  the  Elohim  of  Ifrael,  who  appeared  in  an  extra- 
 ordinary manner  among  them  with  vifible  glory.  The 
 prophet  Ifaiah  mentions  the  fociety  of  the  three  divine  per- 
 Ions  in  the  work  of  caufing  Ifrael  to  reft,  chap.  Ixiii.  9.  The 
 iingel  of  his  prefence  \  faved  them.  Ver.  lo.  But  they  re- 
 ielied,  and  vexed  his  Holy  Spirit.    Ver.  n.  fFhere  is  he 
 
 *  Rom.  V.  14. 
 
 f  Heb.  The  angel  or  meflenger,  his  face.  And  this  is  the  per- 
 fon  of  whom  it  is  faid,  Mai.  iii.  i.  "The  Lord  whom  ye  feek.^ 
 **  (hall  fuddenly  come  to  his  temple  ;  even  the  meflenger  or  angel  ot 
 **  the  covenant,  whom  ye  delight  in."  There  John  Baptlft  is  called 
 God's  meflenger  or  angel  alfo  :  *'  Behold,  I  fend  my  meflenger,  and 
 *«  he  fliall  prepare  the  way  to  my  face."  For  John  vva's  a  man  fent 
 from  God  ;  *'  he  was  not  that  light,  but  was  fent  to  bear  witnefs  of 
 *'  that  light."  There  is  a  reference  to  this  name  (ingel  in  what  the 
 New  Telbment  fpeaks  of  Chrift  as  the  fcnt  of  the  Father ;  and  when 
 the  New  TefKiment  calls  him  //v  brightnefs  of  the  Father  s  glory, 
 and  the  exprefs  image  of  his  perfori,  we  thereby  know  him  to  be  the 
 angel,  his  fnce.  This  diflinguiflieth  him  from  all  other  meifengers, 
 as  he  is  alfo  by  the  errand  on  which  he  was  fent 
 
 that 
 
4o8 
 
 The  three  Divine  Rests. 
 
 that  brought  them  up  out  of  the  fed? Where  is  he  that 
 
 put  his  Holy  Spirit  within  him  P  Ver.  14.  Js  a  beaft  goeth 
 down  i?ito  the  valley ,  the  Spirit  of  the  Lord  caufed  him  to 
 reft  :  fo  didft  thou  lead  thy  people,  to  make  thyfelf  a  glorious 
 name. 
 
 The  Son  of  God  aflerts  his  concurrence  with  the  Father 
 in  his  works,  John  v.  17.  where  he  fays,  71^5'  ^^'iher  work- 
 eth  hitherto,  and  I  tuork ;  fo  we  find  this  divine  per  (on 
 appearing,  in  a  fpecial  manner,  in  the  working  to  bring 
 Ifrael  to  reft,  whereiji  he  demonftrated  himfelf  to  be  the 
 creator  of  the  world,  and  at  the  fame  forefliewed  his  co- 
 ming in  the  flelh,  in  the  fulnefs  of  time,  as  the  fent  of  the 
 Father,,  to  work  the  true  redemption,  and  bring  about  the 
 true  refl.  He  appeared  in  that  typical  work,  working  in 
 the  Father's  name ;  and  his  fpirit  was  with  him.  This  is 
 that  angel  of  the  Lord  that  appeared  to  Mofes  in  a  flame  of 
 fire  in  the  bulli,  and  faid,  ''  I  am  the  God  of  Abraham,  Ifaac, 
 
 *'  and  Jacob. 1  have  feen  the  atRidion  of  my  people 
 
 ^'  which  are  in  Egypt ;  —  and  I  am  come  down  to  deliver 
 *<  them  out  of  the  hand  of  the  Egyptians,  and  to  bring 
 ''  them  up  out  of  that  land  into  a  good  land  flowing  with 
 *^  milk  and  honey  *.''  And  this  is  the  perfon  that  appear- 
 ed to  Jothua  in  human  likenefs,  (forefhewing  his  incarna- 
 tion), as  the  captain  of  the  hoft,  Avhen  he  was  bringing  If- 
 rael into  that  refl,  Jolh.  v.  13.  14.  15.  The  apoftle,  with  a 
 reference  to  that  palFage,  xalls  him  the  Captain  of  the  fat- 
 nation  of  the  many  fons  who  are  brought  to  glory  by  him, 
 Heb.  ii.  10. 
 
 When,  after  the  making  of  the  golden  calf,  the  ^^  Lord 
 <'  faid  to  Mofes,  Depart,  go  up  hence,  thou  and  the  people, 
 <^  —unto  the  land  which  I  fware  to  Abraham,  —  Unto  thy 
 *'  feed  will  I  give  it :  and  I  will  fend  an  angel  before  thee, 
 n  — ,  for  I  will  not  go  up  in  the  midft  of  thee."  And  when 
 all  the  people  mourned  at  thefe  evil  tidings,  Exod.  xxxiii. 
 J. — 6.  Mofes  makes  interceflion  thus,  ver.  12.  13.  *'  Thou 
 <'  fayefl  unto  me,  Bring  up  this  people  ;  and  thou  hrifl  not 
 
 <^  let  me  know  whom  thou  wilt  fend  with  me. Now 
 
 *^  therefore,  I  pray  thee,  if  Lhave  found  grace  in- thy 
 '^  fight,  Ihew  me  now  thy  w^ay,  and  I  Iball  know  thee,  that 
 <'  1  may  find  grace  in  thy  fight."  What  Mofes  here  means 
 hy  God's  vjay,  may  be  underflood  by  what  Wifdom  fays, 
 
 *  Exod.  lii.  2. — 10. 
 
 Prov,- 
 
The  three  Divine  Rests.  409 
 
 • 
 
 Prov.  viii.  22.  '^  The  Lord  pofTefred  me,  the  he;>;innine  *, 
 *'  his  way,  before  his  works  from  thence ;''  and  by  wJiat 
 Jefus  faid  to  his  difciples,  John  xiv.  i. — 6.  where  he  tells 
 them  of  his  going  away  to  prepare  a  place  for  them,  and 
 of  his  coming  again  to  receive  them  unto  himfelf ;  and  lie 
 fays,  /'  Whither  I  go,  ye  know,  and  the  way  ye  know, 
 *'  Thomas  faith  unto  him,  Lord,  we  know  not  whither 
 *'  thou  goeft,  and  how  can  we  know  the  way?  Jefus  faith 
 "  unto  him,  I  am  the  way."  Here  our  Lord,  fpeaking 
 to  his  difciples  of  the  true  reft,  maMifeflly  refers  to  what 
 Mofes  fpeaks  of  the  way  with  refpetft  to  the  typical  reft, 
 and  affirms  kimfelf  to  be  that  way. 
 
 The  w^ords  of  Mofes  plainly  fignify  that,  by  God*s  way, 
 he  means  a  perfon  by  whom  they  Ihould  be  brought  into 
 the  promifed  reft,  and  without  whom  their  going  towards 
 it,  would  be  as  going  without  a  way,  yea,  and  without 
 whom  they  could  neither  know  God  nor  find  grace  in  his 
 fight.  For  he  fays,  "  Thou  haft  not  let  me  know  whom 
 **  thou  wilt  fend  with  me.— — Now  therefore,  I  pray  thee, 
 *^  Ihcw  me  now  thy  way.'^  The  Lord^s  aniwer  to  him, 
 compared  with  John  xiv.  7.  8.  9.  makes  tiiis  ftill  clearer.  Ke 
 lays,  ^*  My  face  ihall  go,  and  I  w^ill  give  thee  reft."  And 
 Mofes  replies,  ''  If  thy  face  be  not  going,  make  us  not  go 
 *^  up  from  hence;  for  wherein  iliall  it  be  known  here,  that 
 ^^  I  and  thy  people  have  found  grace  in  thy  fight?  Is  if 
 *^  not  in  that  thou  goeft  with  us?  ver.  14.  15.  16. 
 
 The  words  of  Jefus,  pointing  to  this  paffage,  lay  it  fully 
 open,  *'  I  am  the  way,  and  tiie  truth,  and  the  life  :  no  man 
 <^  cometh  to  the  Father  but  by  me.  If  ye,  had  known  me, 
 *^  ye  ihould  have  known  my  Father  alfo:  and  from  hence- 
 *^  forth  ye  know  him,  and  have  feen  him.  Philip  laith  un- 
 '^  to  him,  Lord,  Shew  us  the  Father,  and  it  fufficeth  us. 
 
 **  Jefus  faith  unto  him.    Have  I  been  fo  long  time 
 
 *^  with  you,  and  yet  haft  thou  not  known  nie,  Philip?  He 
 *^  that  hath  feen  me,  hath  feen  the  Father;  and  how  fayeft 
 '^  thou.  Shew  us  the  Father?  Beiieveft  thou  not  that  1  am 
 **  in  the  Father,  and  the  Father  in  me  ?"  Thus  he  is  God's 
 face,  by  whom  we  know  God  ;  for  his  glory  (bines  in  the 
 face  of  Jefus  Chrift,  vvho  is  the  brightnefs  of  his  glor>'. 
 This  is  that  divine  perfon  that  appeared  and  ipoke  to  the 
 fathers,  and  to  Moles,  and  the  people  of  IfracJ^  when  he 
 
 *  There  is  no  foundation  in  the  Hebrew  for  /;/  before  ihs  heg'tn^ 
 ning ;  and  there  is  do  nt'ccnitv  for  of  before  h'n  'v.aw 
 
 Vol..  Hi.  '        ^  F  '  brough; 
 
4IO  The  three  Divine  Rests, 
 
 brought  them  out  of  Egypt  into  the  land  of  Canaan,  and 
 ^vho  fettled  there,  and  appeared,  and  fpoke  from  between 
 the  cherubim.  For  they  neither  heard  the  Father's  voice 
 at  any  time,  nor  law  his  (hape,  John  v.  37. 
 
 Thus  we  may  fee,  that  as  this  divine  perfon,  the  Son,  or 
 the  Wifdom  and  the  Word  of  God,  was  the  Father's  way  to 
 reft  in  the  works  of  creation  ;  fo  this  fame  perfon  was  his 
 v;ay  to  refl,  when  he  was  working  to  bring  Ifrael  into  his 
 typical  reft.  And  as  they  adhered  to  him  who  was  going 
 before  them  in  the  wi'dernefs,  and  rcfted  between  the  che- 
 rubim in  the  promifed  land,  in  oppofition  to  the  gods  of 
 the  nations,  they  had  reft  in  that  land  ;  but  in  departing 
 from  him,  they  loft  the  reft,  and  the  way  to  it.  So  like- 
 wife,  with  refped  to  the  true  reft,  he  is  the  Fafher's  way 
 to  his  reil,  and  he  is  our  way  to  that  reft :  for  no  man  co- 
 meth  to  the  Father  but  by  him. 
 
 The   T  H  I  R  D    REST. 
 
 Chap.    I.    Of  the  works  hy  which  that  reft  is  procured. 
 Sect..  I.  Thefe  are  vjorks  fulfilling  the  lavj. 
 
 AS  man's  difobedience  deprived  him  of  reft  with  God, 
 and  brought  the  curfe  upon  him,  there  could  be  no. 
 more  reft  for  him  with  God,  without  the  fulfilling  of  the- 
 broken  law,  which  was  impoffible  for  him.  But  God  reveal- 
 ed his  defign  of  bringing  Tinners  to  reft  with  him  again, 
 through  the  fulfilling  of  the  law  by  the  feed  that  was  pro- 
 mifed ;  and  in  purfuance  of  this  defign,  he  gave  the  law 
 to  the  nation  of  which  that  feed  was  to  come,  faying.  Cur- 
 fed  is  every  one  that  continueth  not  in  all  things  ivrittejt  in 
 the  book  of  the  law  to  do  thc7?i.  Whatever  reft  then  that 
 nation  might  have  in  Canaan's  land,  no  man  of  that  na- 
 tion could  reafonably  expert  true  reft  with  God,  but  by 
 the  fulfilling  of  that  law,  which  the  promifes  gave  them 
 ground  to  expc6l  would  be  done  in  due  time  by  thai  feed 
 of  Abraham  in  whom  all  mitions  of  the  earth  fliould  be 
 blefled.  And  as  we  loft  our  reft,  and  were  condemn- 
 ed to  death  by  the  difobedience  of  Adam,  as  our  head 
 and  repreferitative  before  God,  that  promifed  feed  was  to 
 
 fulfil 
 
The  three  Divine  Rests.  411 
 
 fulfil  the  law  as  a  public  perfon,  a  head  to  thofe  -who 
 ihould  be  received  and  brought  to  reft  ;  otherwife  no  fin- 
 ner  could  look  for  reft  by  his  fulfilling  of  the  law.  This 
 was  pointed  out  to  Ifrael  in  the  facrifices  which  were  of- 
 fered for  a  favour  of  reft  to  the  Lord ;  and  it  is  exprefs- 
 ly  declared  by  the  prophet  Ifaiah^  chap.  xxvi.  12.  Jeho- 
 vahy  thou  wilt  ordain  peace  for  us  ;  for  thou  alfo  hajt  ivrought 
 all  our  vjorks  for  us  *.  Thefe  are  the  works  that  Jefus 
 Chrift  wrought  for  us  or  to  us,  when  he  fulfilled  the  law, 
 and  redeemed  us  from  the  curfe,  being  made  a  curfe  for 
 lis ;  and  when  he  rcconcihed  us  to  God,  being  made  fm 
 for  us,  who  knew  no  fm,  that  we  might  be  made  the 
 nghteoufnefs  of  God  in  him  ;  and  when  he  fuffered  for  fin, 
 the  juft  for  the  unjuft,  to  bring  us  to  God. 
 
 Sect.  II.  Ihe  works  procuring  reft  are  divine  works. 
 
 'TpHE  works  that  give  us  reft  with  God,  muft  be  his 
 -■•  works :  for  his  reft  is  his  ceaftng  from  his  works,  and 
 \ve  reft  with  him.  Thus  it  was  in  the  firft  reft,  thus  it  was 
 alfo  in  the  typical  reft ;  and  fo  it  muft  be  therefore  in  the 
 true,  whereof  both  thefe  were  figures.  But  thofe  works  that 
 were  neceftary  to  bring  fmners  to  reft  with  God,  could  not 
 be  done  by  God  without  his  becoming  man,  and  being  made 
 under  the  law  to  fulfil  it  ;  or  without  his  being  made  of  a 
 woman,  and  taking  on  him  the  feed  of  Abraham,  according 
 to  the  prophecies.  Therefore  that  divine  perion,  who  was 
 the  Father's  way  to  reft  in  the  works  of  creation,  and  wlio 
 was  daily  his  delight,  and  who  appeared  to  Mofes  as  God's 
 way  to  his  reft,  in  his  working  to  bring  Ifrael  into  his  reft, 
 and  as  the  angel  his  face,  in  whom  his  name  is,  did,  in  the 
 fulnefs  of  time  let  in  the  prophecies,  condefcend  to  be  fent 
 forth  from  the  Father,  made  of  a  woman,  made  under  the 
 lawf;  and  though  he  was  in  the  form  of  God,  took  on 
 him  the  form  of  a  fervant,  and  was  iiiade  in  the  likenefs  of 
 man ;  and  being  found  in  falhion  as  a  man,  he  humbled 
 himfelf,  and  became  obedient  to   deaths  even   tlie  death 
 
 *  There  is  no  foundation  in  the  Hebrew  for  the  tranHation  in 
 US)  for  literally  it  is,  to  us  :  and  there  is  no  reafon  why  the  iame 
 tvord  fhould  be  rendered /f'r  zis  in  the  firit  part  of  the  veile,  and  in 
 us  in  the  laft. 
 
 f  Gal.  iv.  4. 
 
 3  F  ^  cf 
 
412  The  three  Divine  Rests. 
 
 of  the  crofs  *.  Thus  he  took  hold  of  the  feed  of  Abra- 
 ham; and  becaufe  the  children  (that  the  Father  had  given 
 him  to  bring  them  to  reft)  were  partakers  of  flelh  and 
 blood,  he  alio  himfelf  likewife  took  part  of  the  fame,  that 
 through  death  he  might  detlroy  him  that  had  the  power  of 
 death,  that  is,  the  devil,  and  deliver  them,  ^vho,  through 
 fear  of  death,  were  all  their  lifetime  fubjed  to  bondage  f. 
 
 Qy  this  taking  part  with  the  children  in  llelh  and  blood, 
 there  was  a  foundation  laid  for  their  union  with  God,  and 
 partaking  with  the  fociety  of  the  divine  Three,  in  the 
 ^vorks  which  he  wrought,  and -in  the  reft  brought  in  by 
 theml.  And  hereby  all  the  works  of  the  man  Chrift  Je- 
 fus,  the  whole  obedience  and  fufferings  in  the  fulfilling  of 
 the  law,  were  his  works,  the  works  of  no  other  perfon  but 
 him,  who  was  from  eternity  with  the  Father,  and  by  whom 
 all  things  were  made,  and  all  thole  mighty  works  Avere 
 wn-ought  in  bringing  lirael  out  of  Egypt  into  the  promifed 
 reft:  for  this  is  he  who  fays,  •T/Wj-  is  my  My  broken  for 
 you,  my  blood  Jhed  for  yon,  and  my  foul  is  exceeding  fir- 
 row  fill  II . 
 
 \\^hile  he  was  doing  the  works  that  he  came  to  finifli  in 
 tlie  human  foul  and  body  which  he  took  to  himfelf,  and 
 was  found  in  'fsifliion  as  a  man,  he  demonftrated  himfelf 
 to  be  that  divine  perfon,  that  Word  or  Son  of  God,  by 
 the  miracles  he  wrought  **,  and  by  his  anfwering  to  the 
 prophecies  of  the  Old  Teftament  concerning  the  Meffiah  ff, 
 who  was  pointed  out  in  thefe,  as  Immanuel,  God  wirli 
 us  tt  ;  as  the  Lord  God,  the  good  Shepherd  i|||  ;  a-s  David's 
 Lord  and  liis  fon -{-.  And  when  he  had  put  this  truth  of, 
 j)is  upon  this  iftlie,  that  he  Ihould  rife  again  from  the  dead 
 tlie  third  day,  according. to  the  fcriptures  -h,  and  the  Jev/s, 
 the  enemies  of  this  truth,  had  condemned  him  as  a  blaf- 
 ].hcmer,  becaufe  he  made  himfelf  the  Son  of  God  ++  ;  his 
 rcuirre'ilion  from  the  dead  did  folemnly  reverfe  their  fen- 
 tence,  and  demonltraied  the  truth  for  which  he  died.  But 
 when  he  died  for  our  fins,  according  to  the  fcriptures,  his 
 rcfurredion  declared  him  efpecially  to  be  the  Son  of  God, 
 
 ■"  Phil.  ii.  6.  7.  8.  t  Hcb.  ii.  %  John  xvli.  $.  20.  21.  22.  23. 
 r.  ;\latth.  xxvi.  26.  28.  38.  **  John  V.  17.  f -j- Matth  xi.  2. — 6. 
 v/ith  If.  XXXV.  4.  5.  6.  1±  If.  vii.  14.  with  Matth.  i.  22.  23. 
 
 i:;l  Jf.  xl.  10.  II.  with  John  x.  .j-  ^^fd.  ex.  i.  wirh  Matth^  xxii. 
 41.— /|6.  -^   A'latth  xxvil.  63.  64.      i  Cor.  xv.  4.  10.  with 
 
 iiof.  vl.  2.  -f^-  John  xix.  7.    Matth.  xxvi.  63. — 66. 
 
The  three  Dlvine  Rests.  413 
 
 as  having  finifhed  the  work  of  fulfilling  the  broken  law, 
 and  fatisfymg  the  offended  divine  Majcfty,  which  none  but 
 a  perfon  of  infinite  worth  could  do.  Thus,  when  he  was 
 delivered  for  our  offences,  and  raifed  again  for  our  jufli- 
 fication,  his  refurredlion  declared  liim,  that  was  made  of 
 the  feed  of  David  according  to  the  ilelh,  to  be  the  Son  of 
 God  with  power  *  ;  and  (hewed  him  to  be  God  over  all, 
 blelled  for  ever  f ,  and  juflified  him  as  God  that  was  mani- 
 fell  in  the  Mht. 
 
 Chap.  II.    Divine  glcry  appearing  in  thefe  works. 
 Sect.  I.  The  glory  of  divine  mercy, 
 
 WE  may  obferve  the  brightefl  difplay  of  the  divine 
 glory  in  the  works  that  he  finifhed  when  he  ful- 
 filled the  law,  fuch  as  was  not  in  the  works  of  the  fix  days, 
 nor  in  any  other  divine  work.  The  works  from  which  Je- 
 fus  Chrift  refted,  declare  him  to  be  indeed  the  face  of  God, 
 the  brightnefs  of  the  Father's  glory,  and  fhew  us  that  his 
 name  is  in  him.  The  glory  of  the  divine  mercy,  love,  and 
 grace  is  fully  manifefled  by  him  who  hath  fmilhed  his  work, 
 and  is  entered  into  his  reft.  This  was  remarkable  in  the 
 proclamation  of  the  Lord\s'name  to  Mofcs,  when  he  pro- 
 niifed  that  his  face  fliould  go  and  give  him  reft  ||,  The 
 Lord  God  merciful  and  gracious,  &c.  For  *'  hereby  pei'ceive 
 **  we  the  love  of  God,  bccaufe  he  laid  down  his  life  for 
 *'  us  **.  God  is  love  :  in  this  was  manifefted  the  love  of 
 <<  God  towards  us ;  becaufe  that  God  fent  his  only  be^-ot- 
 *'  ten  Son  into  the  world,  that  we  might  live  through  him. 
 *^  Herein  is  love  ;  not  that  we  lovtd  God,  but  that  he 
 *^  loved  us,  and  fent  his  Son  to  be  the  propitiation  for  our 
 '^  fins  tt-"  The  fovereignty  and  independency  of  the  di- 
 vine mercy  and  grace  Ihines  awfully  in  the  fubftitution  of 
 the  Son  of  God  in  the  room  of  linners,  to  fulfil  the  law 
 for  them,  and  in  the  choice  of  thofe  finners,  for  whofe 
 ftns  his  foul  was  made  an  oifering,  and  who  are  redeemed 
 by  his  blood  out  of  every  nation.  >  The  riches  of  the  divine 
 
 *  Rom.  I.  3.  4.  f  Rom.  \yi.  5.         j  j  Tim.  :ii.  16. 
 
 jj  Exod.  xxxiv.  6.  7.  t-^   I  John  iii.  16. 
 
 it   I  Jo^n  i'»''  8.  9.  10, 
 
 glory 
 
4H 
 
 The  three  Divine  Rests, 
 
 ^lory  will  be  made  known  on  God's  people,  for  Avborti 
 Chrift  was  fmitten,  even  the  veflels  of  mercy,  whom  he 
 hath  afore  prepared  unto  glory,  according  to  what  he  faid 
 to  Moles  when  he  promifed  to  go  and  give  him  reft ;  **  I 
 **  will  make  all  my  goodnefs  pals  before  thee,  and  I  will 
 "  proclaim  the  name  of  the  Lord  before  thee,  and  will 
 <'  be  gracious  to  whom  I  will  be  gracious,  and  will  ihew 
 "  mercy  on  whom  I  will  ftiew  mercy  *." 
 
 SECTi  II.  Divine  juftice. 
 
 'T^HE  works  that  he  finilhed  who  is  entered  into  his  reft, 
 ^  do  at  the  fame  time  difpjay  the  glory  of  the  divine  ju- 
 ftice, and  his  judgment  againft  fm.  His  vindidlive  juftice, 
 as  it  is  called,  is  nothing  elfe  but  the  infinite  oppofition  of 
 the  divine  nature  (which  is  goodnefs  and  love)  unto  fm, 
 which  is  the  tranfgreffion  of  the  law,  that  requires  con- 
 formity to  the  divine  goodnefs,  or  that  requires  love. 
 This  infinite  oppofition  of  the  divine  goodnefs  unto  wic: 
 kednefs,  is  exprefted  in  his  judgment  againft  fm,  or  in 
 the  curie  of  the  law  ;  and  is  called  his  wrath,  which  he 
 will  ihew  eternally  on  the  veftels  of  Wrath  ;  becaufe  it 
 cannot  be  fully  manifefted  upon  them,  in  any  limited 
 time,  or  any  time  Ihort  of  infinite,  as  it  could  be  in  the 
 deaih  of  that  perfon  of  infinite  dignity  and  worth,  who 
 hiaifelf  bare  his  people^<^  fmson  his  own  body  on  the  tree  f, 
 whom  God  hath  fet  forth  to  be  a  propitation  through  faith 
 in  his  blood,  to  declare  his  juftice,  that  he  might  be  juftj 
 and  the  juftifier  of  him  that  believeth  in  Jefus  J.  Thus 
 .the  pardoning  grace  of  God  could  not  be  manifefted,  with- 
 out the  declaration  of  the  infinite  oppofition  of  God^s 
 goodnefs  to  fin,  or  of  his  juftice.  It  behoved  his  judg- 
 ment againft  fm  to  be  executed  according  to  the  pro- 
 clamation of  his  name  to  Mofes,  "  Keeping  mercy  for 
 ^'  thoufands,  forgiving  iniquity,  and  tranfgremon,  and  fin> 
 *'  II  and  that  will  by  no  means  clear  the  guilty  **/'  And 
 this  could  never  be  but  by  the  fubftitution  of  Jefus  Chrift 
 the  Son  of  God  in  the  room  of  thole  who  were  to  be 
 pardoned,  that  he  might  die  for  them ;  as  is  darkly  and 
 
 *  Exod  xxxiii.  19.  with  Rom.  ix.         -|-   i.  Pet.  ii.  2. 
 
 1  Ko/i).  ill.  24.  25.26.  II  Heb.  and  clearing  v;ill  not  clear, 
 
 **  Exod.  xxxiv.  7. 
 
 in 
 
The  three  Divine  Rests.  415 
 
 in  a  figure  intimated  to  Mofes  in  that  proclamation  of 
 God's  name,  Vifiting  the  iniquity  of  the  fathers  upon  the 
 children.  When  the  the  Jews  afterwards  complained  of 
 this  as  unequal,  faying,  1^ he  fathers  have  eaten  four  grapes, 
 find  the  childrens  teeth  are  fet  on  edge,  the  Lord  lignifies 
 to  them,  thai,  if  they  counted  this  unequal,  every  man 
 fhould  die  for  his  own  fms,  and  live  by  his  own  righteouf- 
 nefs  *.  But  in  that  cafe  not  one  of  them  could  be  faved : 
 for  "  curfed  is  every  one  that  continueth  not  in  all  things 
 **  written  in  thebookof  the  law  to  do  them  ;"  and,  ^' The  man 
 '*  that  doth  thefe  things,  fliall  live  in  them."  But  by  the  ma- 
 king of  that  promifed  feed  under  the  law,  to  redeem  tliem 
 that  were  under  the  law,  God's  pardoning  mercy  and  jufliice 
 are  glorioufly  difplayed  together ;  whereas  all  apprehen^ 
 fions  of  the  goodnefs  of  God,  without  his  juftice  or  infi- 
 nite oppofuion  to  all  fm,  are  of  the  fame  kind  with  that 
 dodrine  which  our  firfl  parents  learned  from  the  ferpent, 
 when  they  were  turned  away  from  beholding  that  goodnels 
 of  God,  with  adoration  and  thankfulnefs.  They  believed 
 the  ferpent,  faying.  Ye  fhall  not  furely  die  f ;  and  fo  do 
 their  poflerity,  (liutting  their  eyes  againft  the  glory  of  the 
 divine  mercy  and  juftice  difplayed  in  Jefus  Chrift  %. 
 
 Sect.  III.  Divine  luifdom. 
 
 'T^HE  glory  of  the  divine  wifdom  (liines  in  the  contri- 
 -*■  vance  of  the  way  of  bringing  fnincrs  to  reft  with  God, 
 by  the  works  that  the  Son  of  God  hath  finilhed.  The  ma- 
 king of  the  oppofuion  of  the  divine  nature  to  fm,  and  all 
 the  divine  glory  to  ihine  brightly  by  the  entrance  of  fm  in- 
 to the  world,  the  difplaying  of  the  brighteft  glory  of  the 
 divine  goodnefs  by  the  mifery  that  follows  fm  ||,  the  par- 
 doning of  fm,  and  juftifying  the  fmner  througn  the  puniib- 
 ing  of  fm,  and  the  full  execution  of  God's  judgment  a- 
 gainftit,  the  magnifying  of  the  law  and  making  it  infinitely 
 honourable,  in  the  falvation  of  the  breakers  of  the  law, 
 and  the  glorifying  of  God  in  giving  eternal  life  to  them 
 that  had  diflionoured  him,  and  come  ihort  of  his  glory':  all 
 ihefe  difplay  the  depth  of  the  riches,  both  of  the  wifdoni 
 and  knowledge  of  God,  to  the  eternal  admiration  of  the 
 
 *  Ezek.  xviii.  f  Gen.  iii.  4.  J  2  Cor.  iv.  3.  4. 
 
 jl  Rom.  ix.  23.  &  xi.  30.—  36. 
 
 redeemed, 
 \ 
 
4i6 
 
 The  three  Divine  Rests, 
 
 redeemed,  and  of  all  the  innumerable  company  of  angels. 
 But  the  pfalmift,  when  celebrating  the  glory  of  the  divine 
 mercy  and  truth,  in  his  fong  for  the  fabbath-day,  fays,  '*  Q 
 *^  Lord,  how  great  are  thy  works!  and  thy  thoughts  are 
 *^  very  deep.  A  brutilh  man  knoweth  not :  neither  doth  a 
 *^  fool  underftand  this  */'  Yet  fuch  brutiih  men  and  fools 
 are  many  of  the  wife  men,  the  fcribes,  and  the  difputers 
 of  this  world,  from  whom  God  hath  hid  thefe  things,  which 
 he  hath  revealed  unto  babes  f . 
 
 Sect.  IV.  Divine  'veracity, 
 
 '"p  H  E  glory  of  God^s  truth  and  faithfulnefs  is  manifefted 
 -■■  in  Jefus  Chrift,  who  hath  finilhed  his  works,  and  is  en- 
 tered into  his  reft.  The  truth  of  the  threatening  of  the 
 law,  "  Curfed  is  every  one  that  continueth  not  in  all 
 **  things,"  is  manifefted  in  his  redeeming  us  from  the 
 curfe  of  the  law,  being  made  a  curfe  for  us ;  and  likewife 
 of  the  promife,  in  giving  us  life  in  him  who  did  thefe 
 things  %.  The  truth  of  God,  in  the  inflitution  of  the 
 figures  and  types  of  the  Old  Teftament,  and  efpecially  the 
 fa'crifice?;,  is  alfo  manifeit  in  the  death  and  refurredion  of 
 Chrift,  delivered  for  our  offences,  and  raifed  again  for  our 
 juftification  ;  as  the  apoftle  iliews  at  large  in  this  epiftle  to 
 the  Hebrews.  In  the  fufferings  of  Chrift  with  the  follow- 
 ing glory,  we  behold  the  truth  and  faithfulnefs  of  God  in 
 all  the  promifes  and  prophecies  of  the  ||  Old  Teftament ; 
 and  therein  we  have  alfo  a  certain  pledge  of  the  fulfilment 
 of  the  prophecies  of  the  New  :  for  in  him  all  the  promifes 
 of  God  are  yea,  and  in  him  amen  **. 
 
 Skct.  V.  Divine  power. 
 
 '\/rOreovcr,  the  glory  of  the  divine  power  and  all-fulB- 
 ■^^  ciency  is  marvelloufly  manifefted  in  Jefus  Chrift,  in 
 the  finilliing  of  his^  works,  and  his  entrance  into  his  reft. 
 The  uniting  of  the  human  nature  with  the  divine,  in  the 
 perfon  of  the  Word  or  Son  of  God,  the  fending  of  him 
 
 *  Pfal.  xcli.  5".  6.  t  Matth.  xi.  25.   I  Cor.  ii.  7.  8.  9.  10. 
 
 X  Gal.  iil.  12.  i;.  14.  II  I  ret.  i.  9.  10.  11.  12. 
 
 **  2  Cor.  i.  iS.  &  20. 
 
 forth, 
 
The  three  DivtNE  Rests 
 
 477 
 
 forth,  made  of  a  woman,  a  virgin,  in  ilic  likcnefs  of  finful 
 ilefli  witliout  fin,  and  fo  made  under  the  law,  is  the  new 
 thing  the  Lord  hath  created  in  the  earth  *,  like  unto  which 
 there  is  nothing  in  the  height  above,  or  in  the  depths 
 below  f .  Therefore,  when  the  angel  came  to  IN.Iary  with 
 the  account  of  it,  he  concludes  his  mefTage  thus :  '^  For 
 *^  with  God  nothing  (hall  be  impoflible  :|:."  The  doing  of 
 the  mipojfihle  of  the  law  ||,  the  upholding  of  the  maa 
 Chrift  Jefus  in  bearing  the  curfe  of  the  law  on  his  foul  **y 
 and  the  deftroying  of  Jiim  through  death  who  had  the 
 power  of  death,  with  the  triumph  over  him  as  the  prince 
 of  this  world,  and  the  deftruftion  of  his  works  by  the 
 crofs  ft,  whereby  the  curfe,  the  ftrength  of  fm,  which  i3 
 the  fling  of  death,  was  done  away;  all  thefe  manifcft  the 
 greatnefs  of  God^s  faving  ftrength  in  a  wonderful  manner  %% 
 to  them  who  believe,  who,  however  it  may  appear  to  o-» 
 thers,  look  on  the  crofs  of  Chrifl  as  the  power  of  God  to 
 falvortion  ||||. 
 
 See  how  the  apoflle  fpeaks  of  the  difplay  of  the  divine 
 power  in  the  raifing  of  Jefus  from  the  death  that  he  un- 
 derwent, to  the  right  hand  of  the  Father,  and  fetting  him 
 over  all  things  to  his  church  his  body,  or  in  bringing  him 
 into  his  reft.  He  fays,  Eph.  i.  i8.  19.  &c.  ^'  The  eyes  of 
 *'  your  underftanding  being  enlightened,  that  ye  may 
 **  know  —  what  is  the  exceeding  greatnefs  of  his  power 
 *'  to  us-ward  who  believe,  according  to  the  working  of 
 **  the  might  of  his  power  which  he  wrought  in  Chrift 
 '<  when  he  raifed  him  from  the  dead,''  &c.  This  work  of 
 divine  power  exceeds  the  work  of  the  fix  days ;  and  the 
 works  of  God  in  bringing  Ifrael  out  of  Egypt  into  his  reft 
 in  Canaan,  with  a  ftrong  hand  and  an  out-ftrctched  arm, 
 •were  no  more  but  a  figure  of  the  working  of  his  power 
 toward  them  that  believe,  as  it  v;rought  in  Jefus  Chrift, 
 when  he  finiihed  his  work  and  entered  into  his  reft.  For 
 this  is  the  exceeding  greatnefs  of  his  power,  and  the  work- 
 ino-  of  the  might  of  his  power:  but  our  underftanding  muft 
 be^nlightencd  to  believe  it,  as  alfo  to  behold  all  the  di- 
 vine glory  difplayed  in  the  works  finiilied  by  Chrift,  and 
 
 *  Jer.  xxxi.  22.  t  If  vii.  11.  14.  t  Luke  i.  30. — 37. 
 
 J!  Rom.  viii.  3.         **  If.  xlli.  I.  &  1.  2.-7. 
 
 ft  Heb.  ii.  14.  !<;.   i  John  Hi.  8.  Col.  ii.  i  5. 
 
 \X  If.  Ixiii.  I.  — 6.  li:l   I  Cor.  i.  23.  24.  Rom.  I.  16. 
 
 Vol.  ITL  3  ^       .  ^* 
 
4i8 
 
 The  three  Divine  Rests. 
 
 in  his  entering  into  his  refl;  otherwife  we  cannot  have  reft 
 tvith  God  in  beholding  his  glory,  manifefted  in  the  face  of 
 jelus  Chriil:.  But  \'o  far  as  our  underftandings  are  truly 
 enlightened  to  behold  the  divine  glory  that  Ihines  in  him^ 
 ^vho  hath  ceafed  from  his  works,  and  entered  into  his  reft, 
 we  ihall  perceive  the  exceeding  greatnefs  of  this  reft,  a- 
 bove  the  two  foregoing,  and  be  brought  into  fellow Ihip 
 wiih  God  in  his  reft. 
 
 Chap.  III.  Of  the  fociety  of  the  three  divine  perfons 
 in  Jefiis  Chnft,  the  works  which  he  Jinijhed^  and  the 
 ■     refl  into  which  he  is  entered, 
 
 THis  was  notified  to  John  Baptift  at  the  baptizing  o£ 
 Jefus,  when  he  was  about  to  be  manifefted  to  Ifrael, 
 and  to  enter  on  his  public  miniftry.  For  then  all  the  three 
 appeared  ftanding  to  their  mutual  engagements  to  one 
 another,  and  as  it  were  ratifying  them.  Jefus  was  baptized 
 profelling  his  engagements  for  his  people  to  fulfil  all 
 righteouinefs ;  and  when  he  was  baptized,  "  Lo,  the  hea- 
 "  vens  were  opened  unto  him,  and  he  faw  the  Spirit  of 
 *'  God  deicending  like  a  dove,  and  lighting  upon  him, 
 *'  and  lo,  a  voice  from  heaven,  faying.  This  is  my  beloved 
 '^  Son,  in  whom  I  am  well  pleafed  *."  John  faw,  and  bare 
 record  that  this  is  the  Son  of  God  f .  Unto  this  pafTage, 
 and  John's  teftimony  upon  it,  Jefus  referred  the  Jews,  when 
 they  ajked  him,  '^  By  what  authority  doft  thou  thefc  things? 
 *'  and  who  gave  thee  this  authority  :|:  V  and  when  they 
 perfecuted  him  for  faying,  *'  that  God  was  his  Father,  ma- 
 .  *'  king  himfelf  ec]ual  with  God,'"'  John  v.  .17.  18.  32. — 38. 
 
 Sect.  I.  The  divine  Three  manlfeft  in  the  incarnation, 
 
 '"p  II  E  fociety  of  the  three  divine  perfons  may  be  viewed, 
 -■•     firft,  in  the  work  of  making  that  divine  perfon  the 
 fon  of  a  woman,  and  making  him  under  the  law. 
 
 His  work  here  was  his  taking  on  him  that  feed  of  David, 
 that  feed  of  Abraham  that  was  conceived  in  the  womb  of 
 the  virgin  Mary,  or  his  taking  hold  of  it.     For  tlius  the 
 
 *  INTatrli.  ili.  13. — 17.         f  Johni.  29. — 34. 
 X  Maith.  xxi.  23. — 27. 
 
 Greek 
 
The  three   Divine  Rests.  419 
 
 Greek  text,  Heb.  ii,  16.  is  heft  rendered,  "  He  taketh  not 
 *'  hold  of  angels,  but  of  the  Teed  of  Abraham  he  taketh 
 *'  hold/'  He  took  hold  of  that  holy  thing,  that  human 
 foul  and  body  in  the  womb  of  the  virgin,  lb  that  it  was  his 
 foul  and  his  body,  his  flelh  and  blood,  as  verily  as  that  of 
 the  children  whom  the  Father  had  given  him,  is  theirs. 
 *'  For  as  the  children  are  partakers  of  fielh  and  blood,  he 
 '^  alfo  himfelf  likewife  took  part  of  the  fame  *."  This  he 
 who  was  in  the  form  of  God,  took  the  form  of  a  fervant, 
 being  made  in  the  likenels  of  man  f .  He  who  was  with 
 the  Father  came  to  be  with  us  J,  came  forth  from  the  Fa- 
 ther, and  came  into  the  world  ||.  This  is  that  which  was 
 forelhewed  to  the  fathers  of  the  Old  Teftament,  in  his 
 appearance  to  them  in  human  likenefs. 
 
 Now,  when  the  Son  of  God  took  hold  of  the  feed  of 
 Abraham,  and  lo  made  that  loul  and  body,  that  holy  thing 
 which  was  born  of  the  virgin,  his  own  foul  and  his  own 
 body,  his  own  lielh  and  blood,  then  that  holy  thing  was 
 the  Son  of  God  **.  And  by  partaking  of  flelh  and  blood 
 with  thofe  who  were  joined  with  him  in  the  promiies,  in 
 oppofition  to  the  feed  of  the  ferpent,  even  thofe  of  all 
 nations  without  difference,  who  were  to  be  hlelfed  in  him 
 according  to  Abraham's  prornife,  he  became  their  brother, 
 and  fo  they  became  the  children  of  God,  being  the  brethren 
 of  his  Son,  who  took  part  with  them  in  flelh  and  blood  f f. 
 This  fielh  and  blood  became  holy  or  feparate  to  God,  in 
 the  mofl  peculiar  and  higheft  manner  wherein,  any  thing- 
 could  poflibly  be  fo,  by  becoming  the  flelh  and  blood  of 
 the  Son  of  God;  and  this  is  the  foundation  of  the  finc^ili- 
 cation  of  all  thofe  with  whom  he  became  partaker  or  ncih 
 and  blood,  by  taking  hold  of  that  feed  of  Abraham.  For 
 thereby  they  are  feparated  unto  God,  as  the  apoltlc  fays. 
 "  For  both  he  that  fan(5lifieth,  and  they  vvho  are  fanftiflcd, 
 '*  are  all  of  one;  for  which  caufe  he  is  not  afliamed  to  c^ll 
 *^  tliem  brethren.''  And  this  flelh  and  blood  became  f:t  to 
 dcil.oy  him  that  had  the  power  of  death,  and  deliver  them. 
 This  feed  of  Abraham  was  able  to  blefs  the  nations  that 
 were  under  the  curfe,  v;hen  he  took  hold  of  it,  and  made 
 it  aduaily  his  own. 
 
 *  Heb.  il.  14.  t  Fhil.ii.  6.  7. 
 
 X  John  i.  1.2.  14.   Matth.  i.  23. 
 
 •jl  John  xvi.  27.  28.  Gal.  iv.  4. 
 
 **  Luke  i.  35.  +t  Pleh.  ii.  10.— 17, 
 
 T   G  2  The 
 
420  The  three  Divine  Rests. 
 
 The  Fatber^s  pait  in  this  work  of  making  his  Son  of  i 
 \voman,  and  under  the  Jaw,  is  expreffed  by  fefjding  hini 
 forth  *,  and  finding  him  into  the  luorld  f.  Jefus  Chrift 
 called  men  to  believe  this  of  him,  and  his  dii'ciples  pro- 
 felFed  this,  that  he  was  fent  of  the  Father  J.  And  in  this  we 
 are  called  efpecially  to  behold  the  Father's  love.  "  God 
 *'  is  love,"  (fays  the  apoflle).  "  In  this  was  manifefted  the 
 *'  love  of  God  toward  us,  becaufe  that  God  fent  his  only 
 <^  begotten  Son  into  the  world,  that  we  might  live  through 
 ^'  him.  Herein  is  love,  not  that  we  loved  God,  but  that 
 ^'  he  loved  us,  and  fent  his  Son  the  propitiation  for  our 
 <*  lins."  Yea,  with  refpei^  to  this,  Jefus  Chrift  is  called  T/;^ 
 Son  of  his  love  ||.  When  the  Father  fent  forth  his  Son  ta- 
 king hold  of  the  feed  of  Abraham,  he  thereby  feparated 
 that  flelli  and  blood  whereof  his  Son  took  hold,  unto  his 
 glory ;  and  fo  the  Father  fancT:ified  that  which  was  born  of 
 the  virgin.  Therefore  the  fruit  of  David's  loins,  whereof 
 the  Son  of  God  took  hold,  is  called  the  Father's  holy  One, 
 where  it  is  faid,  **  Thou  wilt  not  fufier  thy  holy  One  to  fee 
 **  corruption  **.''  Thus  the  Father  fet  apart  that  fruit  of 
 the  virgin's  womb  unto  his  own  glory,  or  fanclified  it  by 
 fending  forth  his  Son  made  of  the  woman.  And  fo  the 
 fanditication  of  ihofe  with  whom  he  fent  his  Son  to  par- 
 take in  fleili  and  blood,  is  owing  unto  him  as  the  Father, 
 as  well  as  unto  the  Son  whom  he  fent. 
 
 This  expreflion,  whereby  the  Father's  part  in  this  work 
 is  pointed  out,  is  taken  from  thofe  palfages  in  the  Old 
 Teftament,  where  the  Son  of  God  is  called  the  a?igel,  or 
 'inejjhiger,  or  the  fent  ff,  appearing  in  human  likenefs,  or 
 oiherwife  forelliewing  his  incarnation,  Ihewing  himfelf  to 
 be  the  Creator  of  the  heavens  and  the  earth,  and  receiving 
 >vorlhip  from  his  people;  as  "when  he  appeared  to  Mofes  in 
 the  bulb,  and  fpake  to  him  in  the  mount  Sinai  %%'  For  as 
 ]m  appearing  in  human  likenefs  forelhewed  his  taking  hold 
 of  the  feed  of  Abraham,  fo  his  appearing  as  the  angel,  that 
 is,  the  meflenger  or  the  fent  of* the  Father,  forelhewed  the 
 
 *  Gal.  \v.  4. 
 
 t  John  iii.  16.  17.  &  x.  p6.   I  John  iv.  8.  9.  10. 
 i  John  xvii.  8.  &   1  John  iv.  14.  15.  jj   Col.  i.   13. 
 
 ^*  Pfal.  Kv'i.  ID.  Acts  ii.  25. — 31.  &  x.  35.  36.  37. 
 ft   Gen.  xlvlii.   16.  Hof.  xii.  4.  10.  wlih  Gen.  xxxii.26. — 50. 
 &  xxii.  II.  75.   Kxud.  x.Mii,  20. — 23. 
 '\\  A&s  vii.  30.  38- 
 
 Faiher's 
 
The  three  Divine  Rests.  421 
 
 Father's  fending  him  forth  in  the  fulnefs  of  time,  made  of 
 a  woman.  And  it  was  no  more  unfuitable  to  become  a 
 meflenger  than  to  become  a  man.  But  his  being  fent  forth 
 made  of  a  woman,  according  to  the  prophecies  and  types  of 
 the  Old  Tellament,  diftingLiillies  him  fufficiently  from  all 
 thole  creatures  that  are  called  angels.  For,  in  being  fent 
 forth,  he  took  not  hold  of  angels,  but  he  took  hold  of  the 
 feed  of  Abraham. 
 
 This  fending  him  forth  from  the  Father  manifefls  him 
 to  be  the  Son  of  God,  who  rejoiced  before  his  Father  in. 
 the  making  of  the  world,  and  was  daily  his  delight.  Ic 
 Ihews  him  to  be  the  face  of  God  *,  or  '*  the  brightnefs  of 
 *'  his  Father's  glory,  and  the  exprefs  image  of  his  perfon, 
 <^  the  heir  of  all  things"  that  the  Father  hath,  who  was 
 fent  to  bring  Ifrael  into  his  reft,  in  whom  God's  name  was, 
 and  who  proved  hrmfelf  to  be  the  only  true  God,  the  ma- 
 ker'of  heaven  and  earth,  and  was'v>.{>r(hipped  by  Ifrael  as 
 God,  even  as  Jehovah,  who  alone  led  tn  .  :•  and  tliere  was 
 no  ftrange  god  with  him,  while  they  were  forbidden  to 
 have  any  other  gods  befide  him,  and  commanded  to  wor- 
 Ihip  the  Lord  their  God,  and  to  ferve  him  only.  Yea  when 
 he  bringeth  the  firft  begotten  into  the  world,  he  faiih.  And 
 let  all  the  angels  of  God  vjorfjip  him.  He  was  fent  forth 
 to  be  the  God  and  King  of  that  church,  where  the  angels 
 are  all  but  miniftering  fpiritSj  ftnt  forth  to  mimfter  unto 
 them  ivho  /hall  be  heirs  of  falvationf.  Titus,  by  his  being 
 fent  forth  from  the  Father,  taking  hold  of  the  feed  of 
 Abraham,  he  is  as  far  diftinguiihed  Trom  thcfe  miniftering 
 fpirits,  as  the  Creator  is  from  the  creature,  as  the  obje^S 
 of  worlliip  is  from  the  worr.:ppers,  and  as  the  God  and 
 the  King  of  the  church  of  the  tirft  born  is  from  the  fervants 
 of  that  church. 
 
 The  part  of  the  Holy  Ghoft,  in  the  work  of  making  the 
 Son  of  God  of  a  woman,  was  the  exertion  of  the  niight  of 
 his  divine  power,  in  the  conception  of  that  feed  in  the 
 womb  of  the  virgin,  making  her  womb  fruitful,  and  ma- 
 king that  feed  of  Abraham  whereof  the  Son  took  hold, 
 perfcdly  pure,  and  free  from  fpot  and  ftain  of  fin,  or  holy, 
 harmleis,  undefiled,  feparate  from  fmner?.  Thus  he  con- 
 curred in  making  that  which  was  born  of  the  vii'gin  holy, 
 
 *  Pcnie],  Gen.  xxxli.  30.  Numb.  xii.  8- 
 t  Heb.  chap.  i.  throuohour,  • 
 
 anrfl 
 
422  The  three  Divine  Rests. 
 
 and  fo  laid  the  foundation  of  his  "work  of  fandificatlon  up- 
 on all  them  with  whom  the  Son  of  God  became  a  par- 
 taker in  fleih  and  blood,  when  he  took  hold  of  the  feed 
 of  Abraham.  And  his  power,  that  wrought  in  the  per- 
 formance of  that  promife  of  the  feed  of  Abraham,  is  the 
 fame  that  works  in  the  regeneration  of  all  the  children  of 
 God.  The  Spirit  of  God  was  at  work  in  the  preparation  of 
 the  typical  tabernacle  of  God  *;  and  when  the  glory  of  the 
 Lord  (the  Schechinah  or  glorious  light,  the  emblem  of  the 
 Son  of  God  that  Ihined  between  the  cherubim  upon  the 
 mercy-feat)  came  to  take  pofleilion  of  it  as  his  own  houfe, 
 then  a  cloud  (wherein  the  adlion  of  the  air,  which  is  the 
 emblem  of  the  Holy  Ghoft,  is  moft  viiible)  covered  f  the 
 tabernacle.  So  it  was  likewife  when  the  glory  of  the  Lord 
 was  taking  pofTeflion  of  his  temple  built  by  Solomon  :];, 
 With  a  manifefl  reference  unto  this,  the  angel  fays  to  Ma- 
 ry, Luke  i.  35.  *'  The  Holy  Ghoft  Ihall  come  upon  thee, 
 *'  and  the  power  of  the  Higheft  (hall  overlhadow  thee ; 
 '*  therefore  alfo  that  holy  thing  which  ihall  be  born  of  thee, 
 *'  iliall  be  called  the  Son  of  God:^  Becaufe  then  the  Word 
 "was  made  flelh,  and  came  to  tabernacle  among  us,  of  whom 
 it  is  faid,  "  V/e  beheld  his  glory,  the  glory  as  of  the  only 
 ^^  begotten  of  the  Father  ||."  And  then  the  brightnefs  of 
 his  Father's  glory,  the  angel  his  face,  the  angel  of  the  co- 
 venant, was  coming  into  the  temple  of  his  body  **.  There- 
 fore the  power  of  the  Highefl  overlhadowed  it,  as  the  cloud 
 covered  the  tabernacle,  fo  as  Mofes  was  not  able  to  enter 
 it ;  and  the  temple,  fo  as  the  priefts  could  not  fland  to  mini- 
 fler,  when  the  glory  of  the  Lord  took  pctTeffion  of  hi^ 
 houfe.  And  as  it  is  faid,  the  priefts  could  not  {land  be- 
 caufe of  the  cloud,  for  the  glory  of  the  Lord  had  filled  the 
 houfe  of  the  Lord  f  f  ;  fo  fays  the  angel  to  Mary,  The  power 
 of  the  Higheft  f})all  ovej'fiadavj  thee ;  therefore  alfo  that 
 holy  thing  bom,  foall  be  called  the  Son  of  God. 
 
 *  Exod.  xxxi.  3.  f  Exod.  xl.  34.  35.  Numb.  ix.  15. 
 
 +   I  Kings  viii.  10.  11.  ||  John  i.  14. 
 
 **  John  ii.  19.  20.  21. 
 
 ft  I  Kings  viii.  25:.  26.  27.  with  2  Chron.  vi.  16.  17.  18.  But 
 will  God  truly  dwell  on  the  earth?  or,  Will  God  truly  inhabit  man  on 
 the  earth? 
 
 Sect. 
 
The  three  Divine  Rests.  423 
 
 Sect.  II.  The  divine  Three  manifeft  in  Chriji's  ivorks^ 
 
 VJIT'E  {lull  next  view  the  fociety  of  the  three  divine  per^ 
 ^^  fons  in  the  works  that  the  Son  of  God  did,  when  he 
 was  fent  forth  made  of  a  woman,  made  under  the  law  to 
 fulfil  it,  and  elpecially  in  the  finilbing  of  thofe  works  in 
 his  death;  for,  being  found  in  fathion  as  a  man,  he  humbled 
 himfelf  and  became  obedient  unto  death. 
 
 The  works  which  Jefus  the  fon  of  Abraham  did  and 
 finilhed  in  his  death,  were  the  works  of  the  Son  of  God, 
 who  himfelf  took  hold  of  the  feed  of  Abraham  ;  fo  that 
 this  ion  of  Abraham  was  no  other  perfon  but  the  Son  of 
 God.  This  made  all  his  works  in  the  fulfilling  of  the  law 
 of  infinite  value,  as  being  the  works  of  a  peribn  of  infinite 
 dignity  and  worth,  *'  who  his  own  felf  bare  our  fins 
 *'  in  his  own  body  on  the  tree  *,'*  and  "  who  purged  our 
 "  fms  by  himfelf  f."  The  blood  of  Chrift,  who  gave 
 himfelf  an  offering  and  a  facrifice  for  them  with  whom 
 he  partook  in  lie(h  and  blood,  is  an  infinite  atonement 
 for  them,  an  infinite  price  paid  for  the  redemption  of 
 thefe  his  brethren,  and  able  to  make  them  perfect  as  per- 
 taining to  the  confcience,  as  they  believe  it  to  be  the  blood 
 of  God  J.  There  is  an  infinite  merit  in  his  obedience  to 
 the  death,  who  was  in  the  form  of  God  :  and  this  is  the 
 merit  of  his  brethren  who  receive  the  adoption  of  fons, 
 through  the  Son  of  God  his  being  made  under  the  law  for 
 them  II,  and  who  are  made  the  righteoufncfs  of  God  in 
 him,  who  knev/  no  fin,  and  was  made  fm  for  them.  There- 
 fore they  worlhip  him,  afcribing  all  worthinefs  unto  him, 
 and  renounce  all  v^orthinefs  but  that  which  is  in  his  blood, 
 
 when  they  fay,  '^  Thou  art  worthy for  thou  waft  llain, 
 
 *^  and  haft  redeemed  us  to  God  by  thy  blood,  out  of  every 
 '^  kindred,  and  tongue,  and  people,  and  nation  **."  As 
 none  can  learn  this  fong  but  they  who  are  redeemed  from 
 the  earth  -ff,  (o  this  only  makes  them  more  valuable  and 
 worthy  than  the  nations  out  of  which  they  are  redeemed, 
 that  God  parchafed  them  with  his  own  blood. 
 
 As  the  infinite  dignity  and  worth  of  the  Godhead  is  fet 
 
 *  I  Pet.  ii.  24.         t  Heb.  i.  3.         t.  A*fls  XX.  28. 
 II  Gal.  iv.  4.  5.         **  P.ev.  V.  8.  9.  ' 
 It  Rev.  xiv.  3. 
 
 .     before 
 
424  The  three   Divine  Rests. 
 
 before  us  in  the  perfon  of  the  Son,  by  the  works  that  he 
 finiflied  in  his  death ;  fo  the  infinite  Majefty  of  the  fame 
 God  is  brought  to  our  view,  in  the  perfon  of  the  Father, 
 by  thofe  works  which  he  gave  his  Son  to  finifh  *',  when  he 
 fent  him  forth  made  of  a  woman-,  made  under  the  law. 
 For  thus  the  Son  became  his  fervant  f ,  and  all  his  works 
 the  works  of  obedience  to  the  Father.  So  lie  gave  himfelf 
 for  his  brethren  an  offering  and  a  facrifice  to  God  the  Fa^ 
 ther  for  a  fweet-fmelling  favour  :}:.  He  offered  up  him- 
 felf to  God  \\.  He  offered  up  prayers  and  fupplications, 
 with  ilrong  crying  and  tears,  unto  him  that  was  able  to  fave 
 him  from  death,  and  was  heard  for  his  fear  or  obedience. 
 **  Though  he  was  the  Son,  yet  learned  he  obedience  by  the 
 *^  things  that  he  fuffered  **."  And  as  it  was  faid  with  re- 
 fped  unto  the  works  of  creation,  that  the  Son  was  daily  the 
 Father's  delight ;  fo  now  when  he  was  working  the  works 
 that  the  Father  gave  him  to  do,  and  doing  his  will  before 
 him,  in  the  form  of  a  fervant,  the  Father  was  infinitely 
 pleafed  in  all  that  he  did,  becaufe  it  was  the  work  of  his 
 **  Son :  This  is  my  beloved  Son  in  whom  I  am  well  pleafed/"' 
 
 Thus  the  Father  was  *'  in  Chrift  reconciling  the  world 
 '^  unto  himfelf,  not  imputing  their  trefpafTes  unto  them  : 
 *'  for  he  hath  made  him  to  be  fm  for  us  who  knew^no  fin, 
 *^  that  we  might  be  made  the  righteoufnefs  of  God  in 
 ^'  him  tf." 
 
 And  the  Holy  Ghoft,  by  whofe  power  Jefus  Chrifl  was 
 conceived  in  the  virgin's  womb,  and  born  of  her  without 
 fpot  of  fin,  abode  upon  that  holy  thing  which  flie  brought 
 forth,  and  whereof  the  Son  of  God  took  hold  ±1.  Even  as 
 the  cloud  abode  upon  the  tabernacle,  fo  did  he  abide  upon 
 the  human  nature  of  the  Son  of  God ;  upon  his  foul  to 
 furniih  andftrengthen  him  there  for  the  whole  of  his  works 
 in  fulfilling  the  law,  and  to  uphold  him  in  fuffering  the 
 curfe  for  his  people.  So  we  find  him  filled  with  the  Holy 
 Ghoft,  and  conducled  by  him  in  his  human  nature,  when 
 he  was  tempted  of  the  devil  ]|'||.    And  as  to  his  offering  up 
 
 •     *  Jolm  xrji.  4. 
 
 t  If.  xlii.  I.  k  lili.  II.  Pfil.  xl.  6.  7.  8.  with  Heb.  x.  $,  6. 
 7.  10. 
 
 X  Eph.  V.  2.  II  Heb.  ix.  14.         **  Heb.  v.  7.  8. 
 
 ft  2  Cor.  V.  19.  20.  21. 
 
 'It  If-  xi-  I.  -.  ^nd  l.\i.  I.  with  Luke  iv.  i8.  and  Ads  x.  38. 
 
 IIJ  Luke  iv.  1.2. 
 
 of 
 
The  three  Divine  Rests.  425 
 
 of  himfelf  to  God  the  Father  without  fpot,  it  is  faid  to  be 
 through  the  eternal  Spirit*.  For  it  was  proper  to  tlie  Ho- 
 ly Ghoft,  by  whofe  power  he  was  conceived  and  born  with- 
 out ipot  of  fin,  to  make  his  obedience  and  Ikcrificc  with- 
 out fpot  or  fault ;  as  it  was  proper  to  the  Son  of  God  him- 
 felf, to  make  his  own  fpotlefs  obedience  and  facritice  of 
 infinite  value  and  worth  before  the  Father,  that  he  might 
 have  pleafure  and  find  a  favour  of  reft  in  it,  who  could 
 not  have  pleafure  or  reft  in  any  other  facrifice,  but  that 
 'which,  by  its  infinite  worthy  was  able  to  declare  his  infi- 
 Dite  juftice  and  hohnefs  in  the  falvation  of  fmners. 
 
 Now,  when  the  fufFerings  of  the  Son  of  God  were  an 
 the  higheft,  and  when  he  was  undergoing  that  death  con- 
 tained in  the  curfe  of  the  law,  as  the  punilhment  of  his  peo- 
 ple's fms,  then  his  foul  was  in  the  higheft  exercife  of  the 
 grace  of  the  Holy  Spirit,  wherewith  he  was  filled  in  a  fuit- 
 ablenefs  to  his  condition  ;  and  his  obedience  kept  pace  witli 
 his  fufferings  in  their  utmoft  ftretch^  through  the  power  of 
 the  Holy  Ghoft.    For  inftance, 
 
 1.  As  he  ftedfaftly  perfevered  in  the  firm  belief  of  the 
 truth  of  the  Father's  word  to  him,  under  the  thickeft  dark^ 
 refs  of  the  hiding  of  his  face  from  him  f ;  fo  ^^^  1^^^^  faft 
 his  own  integrity  and  truth  before  him  f,  and  no  fliadow  of 
 guile  was  found  in  him,  v^^hen  he  found  himfelf  forfakeu 
 for  his  people's  ftraying  from  God.  And  when  all  the  de- 
 ceit of  the  prince  of  darknefs,  and  of  wicked  men,  influen- 
 ced by  him,  was  exerted  againft  him,  then  there  was  no 
 guile  found  in  his  mouth  ||. 
 
 2.  His  humility,  meeknefs,  and  felf-denial  were  moft  re- 
 markable in  the  extremity  of  his  fufferings.  Being  found 
 in  fafhion  as  a  man,  he  humbled  himfelf,  and  became  o- 
 bedient  unto  death,  even  the  death  of  the  crofs.  He  was 
 oppreiTed  and  he  was  afliidled,  yet  he  opened  not  his  mouth  ; 
 lie  was  brought  as  a  lamb  to  the  flaughter,  and  as  a  Iheep 
 before  her  fliearers  is  dumb,  fo  he  opened  not  his  mouth  *  % 
 The  apoftle  points  out  to  us  the  liigheft  inftance  of  felf- 
 denied  obedience,  in  the  account  he  gives  of  Chrift's  ia- 
 crifice,  when  Ipeaking  of  him  as  a  prieft,  and  of  his  offer- 
 ing,  Heb.  v,  7.  S,  where  he  fpeaks  of  his  prayers  in  the 
 garden,  when  his  foul  was  exceeding  forrowful  even  unto 
 
 *  Heb.  ix.  14.  t  J^  ^-  7-— IO-;  '^^^'  ^^''-  throughout, 
 
 t  Piiil.  xviii.  22.  23.  II   I  Pet.  ii.  22.  with  if.  liii.  <;. 
 
 **  If.  liii.  7. 
 
 Vot.  HI.  3  H  death; 
 
426 
 
 The  three  Divine  Rests. 
 
 death  * ;  and  being  in  an  agony,  he  prayed  the  more  ear- 
 neftly ;  and  his  fweat  was  as  it  were  great  drops  of  blood 
 falling  down  to  the  ground  f  :  and  likewife  on  the  crofs, 
 ^'here  he  cried,  with  a  loud  voice,  the  lirft  ^vords  of  the 
 aid  Pfalm,  and  fo  made  that  pfalm  (which  is  a  prayer  for 
 falvation  from  death)  his  own  prayer.  The  apoftlc  takes 
 notice  of  the  extremity  of  his  liifferings,  exprefled  in  the 
 prayers  that  he  ofrered  up  to  the  Father ;  and  he  takes  notice 
 of  the  utmoil  obedience  exprelTed  in  thefe  prayers,  which 
 could  not  have  appeared  as  it  did  but  under  fuch  fufferings. 
 He  fays,  Though  he  were  a  Son,  yet  learned  he  obedience,  by 
 the  things  which  he' fuffered.  He  fulfered  the  death  threat- 
 ened in^the  law,  the  terrible  wrath  of  God  contained  in  the 
 curfe  of  the  law;  and  when  his  foul  was  exceeding  forrow- 
 ful  unto  death;  the  pains  of  hell  got  hold  on  him,  and  he 
 found  trouble  and  forrow.  He  prayed  for  falvation  from 
 liiis  death  ;  and  his  prayer  was,  If  this  cup  may  not  pafs  a- 
 luav  fro7n  me,  except  I  dririk  it,  thy  will  be  done  X, 
 
 Here  was  the  highefl:  inllance  of  felf-denied  fubmiffion 
 and  fubjedion  to  the  will  of  the  Father,  or  the  mod  per- 
 fect obedience  that  could  appear  in  the  world.  The  offer- 
 ing up  of  thsfc  prayers  (wherein  his  greateft  fufferings  and 
 tills  wonderful  obedience  in  them  were  exprefre(^)  was 
 accepted  ;  and  he  was  heard  ;  he  wa;^  faved  from  that 
 death;  the  cup  pafTed  from  him,  when  he  drank  it,  and 
 hecaui'e  he  drank  it  in  felf-demed  obedience  to  the  Father^s 
 Avill.  He  was  heard  i;i  his  prayers  for  falvation  from  death, 
 becaufe  of  his  obedience  in  that  death,  and  becaufe  it  was 
 the  obedience  of  the  Son.  For  it  was  not  poflible  to  fave 
 from  that  deaili  without  the  declaration  of  the  juftice  of 
 God,  which  could  not  be  made  in  falvation  from  death,  but 
 hy  tlic  death  of  tlie  Son  of  God  himfelf,  making  intercef- 
 fjon  for  the  tranTgrellbrs  in  bearing  their  fms  || ;  otherwife 
 tliat  cup  had  palled  from  him  without  his  drinking  it. 
 
 So  here  we  learn  the  impolTibiliiy  of  falvation  from 
 death,  but  by  the  Obedience  of  the  Son  of  God  unto  death  ; 
 and  all  prayers  and  fupplications  for  it  are  utterly  vain, 
 without  him  who  poured  out  his  foul  unto  death,  who  was 
 numbered  with  the  tranlgreirors,  and  who  bare  the  fm  of 
 many,  and  made  intercCiiion  for  the  tranfgreflbrs.     But  the 
 
 '*  "^rp'fh.  yyvi.  ^7    ^8.;  Mark  xlv.  33.  34. 
 f  Luke  xxii.  42.  &  44, 
 
 \  Matih.  xxvi.  39.  &•  42. ;  John  xviii.  n.  {]  If.  ii»".  12. 
 
 father 
 
The  three  Divine  Rests.  427 
 
 leather  was  able  to  fave  him  from  death,  who,  thoup^h  he 
 were  a  Son,  yet  learned  obedience  by  the  things  that  he 
 fuffered ;  and  fo  to  lave  them  lor  whom  he  obeyed  and  llif- 
 fered. 
 
 3.  His  love  appeared  exceedinp;  great  in  his  obedience 
 unto  death  ;  and  love  is  the  fulfilling  of  the  law.  His  love 
 10  his  Father  was  exceeding  fervent,  in  the  agony  of  his 
 foul,  when  he  found  himleU"  foriaken,  and  when  the  wratli 
 due  to  his  brethrens  fins  filled  his  foul ;  and  he  exprelled  his 
 fervent  love  in  his  prayers.  My  God,  &c.  and,  Not  as  I  will, 
 hit  as  thou  vj'ilt;  and.  If  this  cup  may  7iot  ^fnifs  from  me,  ex- 
 cept I  drink  it,  thy  will  be  done.  And  rhefe  fame  prayers 
 which  he  offered  up,  expreffed  h  unlpeakable  love  to  his 
 brethren,  for  whom  he  drank  that  cup,  that  they  might  be 
 faved  with  him  from  that  death.  Yea,  his  love  to  his  enemies 
 wasmoft  manifeft,  when  they  were  doing  their  utmofl  againft 
 him,  Father,  fays  he,  forgive  them,  for  they  know  not  what 
 they  do  *.  And  this  prayer  faved  many  who  were  charge- 
 able with  the  guilt  of  crucifying  him  f,  and  who  did  it 
 through  ignorance  J.  Now,  thefe  three,  truth,  felf-dcnial, 
 and  love,  which  appeared  fo  remarkably  in  the  obedience 
 of  Jefus  Chrifl  unto  the  death,  when,  through  the  eternal 
 Spirit,  he  offered  up  himlelf  without  fpot  to  God,  are  the 
 chief  things  in  the  character  of  Jelus  Chrift,  as  it  is  drawn 
 in  the  gofpel,  for  the  imitation  of  all  them  who  look  for 
 falvation  through  his  obedience  to  the  death.  And  that 
 fame  Spirit  that  wrought  in  him  when  he  was  offering  up 
 himfelf,  works  in  them  that  are  faved  by  him,  to  inHuence 
 them  in  their  obedience  to  him,  efpecially  in  thefe  three, 
 whereby  he  and  his  brethren  are  oppofed  to  the  devil  and 
 his  children,  whole  charader  is  |i  deceit,  pride,  and  enmity. 
 
 Sect.  HI.  The  divine  Three  manifeft  in  Chrifl's  re  fling  from 
 his  works* 
 
 BUT  it  is  time  now  to  confider  the  fociety  of  the  divine 
 perfons  in  jefus  his  reding  from  his  works,  and  entering 
 into  his  reft. 
 
 Jefus  fays  to  the  Jews,  when  fpeaking  of  himfelf  as  that 
 
 *  Luke  xxiii,  34.  \  Adts  ii.  36. — 41. 
 
 X  Ads  xvii.  19.  with   r  Tim.  i.  13.  6c  Heb.  vi.  3. — 6 
 
 1  John  viii.44.  49.  50.;  &  I  John. 
 
 3   H  2  Shepherd 
 
42S 
 
 The  three  Divine  Rests. 
 
 Shepherd  *  of  whom  the  prophets  fpake,  John  x.  "  I  lay 
 *^  down  my  life  for  the  ftieep.  Therefore  doth  my  Father 
 '*  love  me,  becaule  I  lay  down  my  life,  that  I  might  take 
 *'  it  again.  None  taketh  it  from  me  ;  but  I  lay  it  down  of 
 <*  myfelf  :  I  have  power  to  lay  it  down,  and  I  have  power 
 *'  to  take  it  again.  This  commandment  have  I  recei- 
 *'  ved  of  my  Father."  No  mere  creature  has  power  o- 
 ver  his  own  life,  to  difpoie  of  it  at  his  pleafure,  and  none 
 was  capable  to  give  his  life  a  ranfom  for  fmners.  But 
 when  the  Creator  of  all  things^  the  living  One,  became  a 
 mortal  man  f,  he  had  power  to  difpofc  of  that  life  which 
 he  took  to  himfelf,  and  to  give  it  a  ranfom  for  his  fheep, 
 and  to  lay  it  down  as  the  price  of  the  redemption  of  his 
 brethren  from  death,  with  whom  he  took  part  in  that  life; 
 and  when  he  laid  it  down  for  them,  he  had  power  to  take  it 
 again  for  them.  For  the  infinite  dignity  of  his  perfou  gave 
 infinite  merit  to  the  laying  down  of  his  life,  and  made  it 
 a  price  of  infinite  value  for  the  redemption  of  his  iheep : 
 and  by  virtue  of  this  he  rofe  again,  becaufe  it  was  not  pof- 
 fible  that  he  (hould  be  holden  of  death  {,  who,  having 
 power  to  lay  down  his  life,  that  he  might  take  it  again, 
 gave  full  fatisfadion  to  the  law  and  juflice  of  God  .by  his 
 death.  Therefore  the  apoftle  tells  us,  *^  The  Lord  Jelus, 
 '^  that  great  Shepherd  of  the  Iheep,  was  brought  again  from 
 *'  the  dead,  through  the  blood  of  the  everlafting  cove- 
 *'  nant  ||."  The  infinite  merit  of  his  blood  caufed  his  re^ 
 furredion,  and  his  entrance  into  reft  ;  and  fo  he  ceafed  or 
 refted  from  his  own  works,  and  entered  into  his  reft, 
 as  the  apoftle  fays,  (with  reference  to  the  high  prieft's  en^ 
 trance  into  the  holiefl  with  blood),  "  By  his  own  blood 
 **  he  entered  in  once  into  the  holy  place,  having  obtained 
 **  eternal  redemption  **." 
 
 The  glorious  reft  into  which  Jefus  Chrift  is  entered,  is 
 the  reward  of  the  works  that  he  finiflied  in  his  death. 
 Therefore  he  prays  the  Father  thus :  "  I  have  glorified  thee 
 **  on  the  earth  ;  1  have  finiflied  the  work  which  thou  gaveft 
 *'  me  to  do.  And  now,  O  Father,  glorify  me  with  thine  own 
 **  felf,  with  the  glory  which  I  had  with  thee  before  the 
 **  world  was  !  f."  He  was  with  the  Father  before  the  world 
 
 *  Zcch.  xiil.  7.  ;  If.  xl.  10.  11.;  Ezek.  xxxiv.  ;  Micah  ii, 
 12.   13. 
 
 t  Rev.  i.  17.  18.  i  A(51s  ii.  24.  ||  Heb.  xiii.  20. 
 
 **  Hcb.  ix.  12.  ff  John  xvii,  4.  5. 
 
 was. 
 
The  three  Divine  Rests.  429* 
 
 vras,  having  all  that  glory  which  is  now  difplayed  in  the 
 work  which  he  fiiiilhed.  He  was  infinitely  happy  with  the 
 Father  from  eternity  in  the  enjoyment  of  the  fame  infinite 
 perfedions ;  and  to  this  his  glory  and  happincfs  nothing 
 could  be  added,  nor  could  any  thing  be  taken  from  it  by 
 any  work.  But  his  glory  that  he  had  with  the  Father,  was 
 not  difplayed  in  any  work  before  the  world :  yea,  when 
 the  work  of  the  fix  days  was  finiflied,  all  the  works  that 
 "were  very  good,  were  not  capable  to  make  a  complete 
 manifeftation  of  it.  This  could  only  be  done  by  the  work 
 that  the  Father  gave  him  to  finiih,  who  had  that  glory  with 
 him  before  the  world.  And  when  he  took  hold  of  the  hu- 
 man nature,  to  finifh  therein  the  works  which  difplay  that 
 glory  that  he  had  with  the  Father  before  the  world,  he 
 then  prays  the  Father,  that  in  that  fame  nature  where- 
 in he  finiihed  the  work>  he  may  enjoy  that  glory  which 
 is  manifefted  in  the  work  he  did  in  that  nature ;  and  thus 
 he  afks  the  refl  as  the  reward  of  his  working.  In  this  re- 
 ward he  defires  *,  that  thofe  whom  the  Father  had  given 
 him  may  be  all  lliarers  with  him,  an^  fo  have  the  clofeft 
 and  moft  intimate  communion  with  God  ;  much  more  in- 
 timate than  that  which  Adam  loft,  for  they  enter  into  his 
 reft. 
 
 As  the  Son  of  God  had  power  to  take  again  his  life,  and 
 took  it  again,  through  the  infinite  merit  of  his  obedience 
 unto  death  ;  fo  he  fays.  This  commandment  have  I  received 
 of  my  FatJ?c7\  When  he  took  the  form  of  a  fervant,  then, 
 at  the  Father's  commandment,  he  hid  down  his  life;  for 
 he  humbled  himfelf,  and  became  obedient  unto  death, 
 and,  at  the  Father's  commandment,  he  took  it  again.  For, 
 becaufe  he  was  obedient  unto  death,  **  therefore  the  Fa- 
 *'  ther  highly  exalted  him,  and  gave  him  a  name  above 
 ^^  every  name,  that  at  the  name  of  Jefus  every  knee  Ihould 
 *'  bow  f ,  of  things  in  heaven,  and  things  in  earth,  and 
 *'  things  under  the  earth  ;  and  that  every  tongue  (liould 
 •'  confefs,  that  Jefus  Chrift  is  Lord,  to  the  glory  of  God 
 "  the  Father.''  The  Father  found  a  favour  of  reft  in 
 Chrlft's  facrifice  %,  found  a  complete  fatisfadion  to  his 
 juftice,  and  the  law  magnified,  and  made  honourable  by 
 the  death  of  his  Son:  therefore  he  loofed  the  piins  of 
 death  ||,  and  declared  that  he  would  not  call  their  lins  for 
 
 *=  John  xvli.  +  Phil.  il.  6. — U-  Compare  Gen.  xli.  43.  44. 
 
 +  Gen.  viii.  21.  with  Eph.  v.  2.  |1  Adsii.  24. 
 
 whom 
 
430  The  three  Divine  Rests* 
 
 t^'hom  Chrift  died>  to  remembrance  again  by  any  othef  fa* 
 crifice  *. 
 
 Thus  when  the  Son  of  God  ceafed  from  his  works,  at  the 
 Fathers  coinmandment,  he  was  juftified  according  to  the 
 law,  that  faid,  Curfed  is  every  one  that  conti?meth  not  in  all 
 things  written  in  the  book  of  the  law  to  do  them.  And  this 
 his  juftification  is  the  juflification  of  all  his  brethren,  for 
 "whofe  offences  he  was  delivered;  for  he  was  raifed  again 
 for  their  judication  f .  Therefore,  fays  the  apoftle,  *'  Who 
 **  Ihall  lay  any  thing  to  the  charge  of  God's  eled?  It  is 
 "  God  that  juftifieth :  Who  is  he  that  condcmneth  ?  It  is 
 <^  Chrift  that  died,  yea,  rather  that  is  rifen  again,  who  is 
 '*  even  at  the  right  hand  of  God,  who  alfo  maketh  inter- 
 '*  celfion  for  us  J."  And  fo  Chrift's  refurredion  is  tefliiied 
 in  the  gofpel,  that  we  may  partake  of  his  juftification  and 
 falvacion  from  death,  in  believing  the  teftimony,  that  God- 
 faifed  Jefus  Chrift  from  the  dead.  So  the  apoftle  fays, 
 <*  If  thou  flialt  confefs  with  thy  mouth  the  Lord  Jefus,  and 
 *'  ihalt  believe  in  thine  heart,  that  God  hath  raifed  him 
 "  from  the  dead,  thou  (halt  be  faved  :  for  with  the  heart 
 "  man  believeth  unto  righteoufnefs,  and  with  the  mouth 
 **  confelfion  is  made  unto  falvation  ||/' 
 
 The  Father  refted  in  the  work  that  was  finifhed  by  his 
 Son,  as  it  fully  declared  the  glory  of  his  love,  in  its  in- 
 finite oppofition  unto  fm  ;  and  fo  he  refted  in  his  love  **,  and 
 was  well  pleafed  in  the  Son  of  his  love.  This  fatisfadlion 
 in'  the  death  of  his  Son,  was  exprefied  in  his  railing  him 
 from  the  dead,  and  giving  him  glory :  **  For,  therefore,'* 
 fays  Chrift,  ^*  doth  my  Father  love  me,  becaufe  I  lay  down 
 **  my  life,  that  I  may  take  it  again  ff."  So  he  was  railed 
 from  the  dead  by  the  glory  of  the  Father  %%.  For  that  glory 
 was  fully  exprel'fed  in  the  commandment,  to  him  who 
 fiuilhed  his  works,  to  ceaie  from  them,  and  enter  into  his 
 reft. 
 
 The  raifing  of  Chrift  from  the  dead,  which  declared  the 
 Father's  glory,  and  declared  him  to  be  the  Son  of  God  with 
 power,  is  called  begetting  him.  For  thus  fays  the  apoftle, 
 when  bearing  witnefs  of  his  refurredlion,  "  We  declare 
 "  unto  you  glad  tidings,  how  that  the  promife  which  was 
 
 *  rieb.  X.  I.  18.  f  Rom.  iv.  24.  25. 
 
 %  Rom.  viii.  33.  34.  Ii  Rom.  x.  8.  9.  10. 
 
 ** 
 
 Zeph.  iii.    17.  -|--|-   John  x.  17. 
 
 ■l\.  Rom.  vi.  4. 
 
 made 
 
The  three  Divine  Rests.  431 
 
 "  made  nnto  the  fathers,  God  hath  fulfilled  the  fame  unto 
 <«  us  their  children,  in  that  he  hath  railed  up  Jelus  again; 
 "  as  it  is  alfo  written  in  the  fecond  pfalm,  Thou  art  my 
 "  Son,  this  day  have  I  begotten  thee  *."  With  refped  to 
 this,  Jefus  Chrifl  is  called  the  firjt-bcgotten  of  the  dead  f, 
 and  the  firft-born  from  the  dead  %.  On  account  of  this, 
 the  Father  is  called  the  God  and  Father  of  our  Lord  Jefus 
 Chrijt  II ;  and  fo  he  is  the  God  and  Father  of  all  them  **  who 
 partake  with  him  in  his  being  begotten  from  the  dead  • 
 even  his  brethren  among  whom  he  is  the  firll:  tborn,  who 
 were  predeftinated  to  be  conformed  to  him  in  his  fufterings, 
 and  in  the  following  glory  ft-  Therefore  the  apoftlc  lays, 
 Blefed  be  the  God  a?id  Father  of  our  Lord  J  ejus  Chrijt  ^ 
 nvhich,  according  to  his  abundant  mercy,  hath  begotten  us 
 again  unto  a  lively  hope,  by  the  refiirredion  of  Jefus  Chrift 
 from  the  dead,  to  an  inheritance  %%/*  &c.  And  {o  at  the  lame 
 time  of  the  manifeflation  ||||  of  the  ions  of  God,  when  they 
 Ihall  be  raifed  from  the  dead  by  virtue  of  Chrilt's  reiurrec- 
 tion,  they  will  be  the  children  of  God,  being  the  children 
 of  the  refurredion  4-. 
 
 Becauie  of  the  hope  given  us,  in  ilie  raifmg  of  Jefus 
 Chrifl  from  the  dead,  and  giving  him  glory  -+,  the  Father 
 is  ftyled  the  God  of  hope  -m-.  He  is  likewife  called  the  God 
 of  peace,  with  refpeft  to  his  commandment,  that  brought 
 again  the  Lord  Jefus,  that  great  Shepherd  of  the  Ihecp,  from 
 the  dead  =.  For  as  he  was,  in  giving  him  to  the  death, 
 reconciling  thofe  of  all  nations  of  the  world  for  whom  he 
 died,  unto  himfelf  * ;  fo  when  that  reconciliation  was 
 wrought  by  his  death,  he  declared  himfelf  reconciled,  in 
 the  bringing  again  Jefus  Chrift  from  the  dead.  Tliis  is  that 
 peace  which  jefus  gave  his  difciples  when  he  came  again 
 to  them  from^he  dead,  and  fent  them  forth  as  witnelles  of 
 his  refurreftion  f.  This  peace  is  defcribcd,  Eph.  chap.  ii. 
 from  ver.  14.  to  17.  w^here  the  tcftimony  concerning  the 
 refurredion  of  the  Lord  Jefus  is  called  the  preaching  of 
 
 *  AiSts  xili.  32.  33.  Pfal.  ii.  7.  f  Rev.  1.  5. 
 
 1  Col.  i.  18.  !|   I  Pet.  i.  3.  **  John  xx.  17. 
 
 t*-  Rom.  viii.  17.— 29.  it  i  Pet.  i.  3. 
 
 jilj  Rom.  viii.  19.  23.  \-  Luke  xx.  56. 
 
 -t-  1  Pet.  i.  21.  -H-  Rom.  xv.  13. 
 
 ==  Heb.  xiii.  20.  wiih  John  x.  18. 
 
 *  2  Cor.  V.  19.  21.  If.  liii.  5.^6. 
 t  John  XX.  ig.  20.  21. 
 
 peace. 
 
432  The  three  Divine  Rests. 
 
 peace.  For  the  refurredion  of  Chrift,  witnefled  by  the 
 apoftles,  manifefts  this  peace  unto  all  nations  without  dif- 
 ference, and  carries  in  it  God's  folemn  call  to  them  to  be 
 reconciled  to  him  ;  and  they  are  reconciled  to  him  in  be- 
 lieving that  tcflimony  *.  Thus  in  every  nation  he  that 
 feareth  God  and  worketh  righteoufnefs,  is  accepted  with 
 him,  according  to  f  the  ^vord  which  God  fent  to  the  chil- 
 dren of  lirael,  preaching  peace  by  Jefus  Chrill :  he  is  Lord 
 of  all.  The  covenant  of  peace  betwixt  God,  and  his  people 
 of  all  nations  without  difference,  was  ratified  by  the  death 
 of  Chrift,  by  the  blood  of  his  facrifice ;  and  when  this  was 
 done,  the  Father  appeared  as  the  God  of  peace,  in  bringing 
 again  the  Lord  Jefus,  that  great  Shepherd  of  his  llieep,  from 
 the  dead,  by  the  blood  of  the  everlafting  covenant. 
 
 As  Jelus  Chrift  ceafed  from  his  works,  and  entered  into 
 his  reft,  by  the  infinite  merit  of  his  own  works,  and  by  the 
 appointment  of  his  Father,  who  was  refting  infinitely  plea- 
 fed  in  the  works  of  his  Son  ;  fo  this  was  likewife  by  the 
 power  of  the  Holy  Ghoft  J.  It  is  the  part  of  the  Holy 
 Ghoft  to  declare  Jefus  Chrift  to  be  the  Son  of  God  with 
 power :  and  he  did  this  in  his  birth,  and  in  the  days  of  his 
 fielh :  for  Jefus  was  then  anointed  with  the  Holy  Ghoft,  and 
 xviih  power  ||.  But  be  did  it  yet  more  abundantly,  when 
 he  caufed  him  to  reft  from  his  works,  in  his  refurredion, 
 and  in  glorifying  him  at  the  Father's  right  hand  ;  where, 
 when  he  received  of  the  Father  the  promife  of  the  Holy 
 Gholl  **,  he  had  the  highefl  manifeflation  of  his  being  the 
 Son  of  God,  and  was  brought  to  full  reft. 
 
 The  Holy  Ghoft  caufed  the  Son  of  God  to  reft  in  his  hu- 
 man nature,  wherein  he  wrought  his  works.  And  firft,  he 
 quickened  him,  and  reftored  to  him  his  life  that  he  gave 
 for  his  people,  when  he  raifed  him  from  the  dead,  by  the 
 fame  power  whereby  he  aUb  quickens  his  people  from 
 trefpafies  and  fins,  wherein  they  were  dead  ff,  and  whereby 
 he  Ihall  quicken  their  mortal  bodies  at  the  coming  again  of 
 the  Lord  Jefus. 
 
 I'hus  Jefus  Cbrid  ceafed  or  refted  from  that  death  where- 
 
 *  2  Cor.  V.  1 8. — 2i.  wich  Rom.  x.  8. — 17. 
 
 ■\  Ads  X.  35.  36.  40.  41.  42.  43.  for  the  36th  verfe  is  better 
 joined  to  the  35th  by  the  fupplement  according  to,  than  to  the  37th 
 by  the  fupplement,    /  fay . 
 
 X  Rom.  i.  4.  &  viii.  10.  11.  |!  Ads  x.  38. 
 
 **  Ads  ii.  23.  tt  Eph.  ii.  4.  5. 
 
 in 
 
The  three  DivIne  Rests.  433 
 
 in  his  works  were  finifliai,  and  that  ])y  ]m  own  merit,  by 
 his  Father's  appointment,  and  by  the  power  of  the  Holy 
 Ghoft ;  and  thus  the  three  divine  perions  had  fociety  in 
 Jefus  his  ceafing  from  his  works,  when  he  role  Irom  tlie 
 dead.  And  his  people  are  admitted  to  fellowfliip  with  the 
 divine  Three,  by  partaking  with  him,  who  was  delivered 
 for  their  offences,  and  railed  for  their  jiiftificaiion  :  for  he- 
 caufe  he  lives,  they  Ihall  hve  alfo  *;  and  they  are  caufed  to 
 reft  from  death  with  him,  by  the  power  of  the  Spirit  that 
 xaifcd  him  from  the  dead. 
 
 But  then  the  Holy  Ghoft  caufed  Jefus  Chrift  to  reft  fur- 
 ther than  in  his  refurre^ion,  when  he  was  fet  on  the  Fa- 
 ther's right  hand,  as  head  over  all  things  to  his  church,  and 
 as  head  of  his  body  the  church  f.  For  then  he  received 
 from  God  the  Father,  that  promife  of  the  Holy  Ghoft, 
 which  was  the  full  reward  of  his  obedience  to  the  death, 
 and  whereby  he  was  fully  glorified  J.  The  Holy  Ghoft, 
 ^vhich  he  received  from  the  Father,  caufed  his  foul  to  relt, 
 in  the  neareft  and  fuUeft  enjoyment  of  the  divine  glory, 
 manifefted  by  the  works  he  finiilied  in  his  death.  And  as 
 his  foul  had  been  filled  with  a  fenfe  of  the  wrath  due  to  his 
 people's  fins,  when  he  was  in  an  agony,  and  exceeding  for- 
 rowful  even  unto  death  •  fo  now  his  foul  was  filled  beyond 
 meafure  with  a  joyful  fenfe  of  his  Father's  love,  and  of  his 
 delight  in  the  works  that  he  finilhed. 
 
 Thus  he  was  made  moft  blelTed  for  ever,  he  was  made 
 exceeding  glad  with  the  Father's  countenance  ||.  No  fooncr 
 was  Jefus  Cnrift  anointed  with  this  oil  of  gladnefs  above  his 
 fellows,  than  he  llied  forth  a  portion  of  it  upon  the  belie- 
 vers of  his  refurredion,  who  were  alfembled  togetiier,  on 
 the  day  of  Pentecoft,  or  feaft  of  the  firft-fruits,  which  was 
 on  the  morrow  after  the  fabbath,  the  firft  day  of  the 
 week  **.  When  Chrift's  people  firft  partook  with  him  in 
 the  Holy  Ghoft,  who  caufed  him  to  reft,  his  coming  on 
 them  was  accompanied  with  divers  figns,  and  miracles,  and 
 gif[s,  which  are  ceafed,  becaufe  the  ufe  of  them  is  ceafed: 
 fuch  was  the  mighty  rulhing  wind,  with  the  appearance  of 
 fiery  tongues ;  the  gift  of  tongues  for  the  bearing  witnefs 
 of  Chrift's  rcfurredion  to  all  nations  and  languages  by  word 
 
 *  John  xlv.  19.  f  Eph.  i.  19. — 2^. 
 
 ±  A^s  ii.  2:;.  &  iii.  I3.  jj  Pfih  xxi.  4.  5.  6. 
 
 **■  Ads  ciiap.  ii.  with  Lev.  xxlii.  16.  xj. 
 
 Vol.  hi.  '  3  I  o{ 
 
434 
 
 The  three  Divine  Rests. 
 
 of  month  ;  the  power,  liberty  and  boldnefs  of  the  chofen 
 witneiFes  of  Chrifl's  refurredion  in  bearing  witnefs  of  it  *  ; 
 anri  the  divers  figns,  and  miracles,  and  gifts  of  the  Holy 
 G!io(l:,  whereby  God  bare  them  witnefs  that  they  werefent 
 of  him,  and  were  faithful  in  their  teftimony  which  he  fent 
 them  to  give  f.  For  now  their  teftimony  is  completed, 
 and  fully  committed  to  writing  in  the  books  of  the  New 
 Tcftament. 
 
 The>  Holy  Ghofi:  was  given  likewife  for  raifmg  and  main- 
 taining a  profeifion  of  the  faith  of  the  Son  of  God,  delivered 
 for  our  offences,  and  raifed  again  for  our  juftification  t-  So 
 lie  gives  men  boldnefs,  and  freedom,  and  joy  in  the  confef- 
 Tion  of  the  fuff"erings  of  Chrift,  and  the  following  glory  \\, 
 Unto  this  belong  all  the  ordinary  gifts  of  the  Spirit,  that 
 continue  in  the  churches,  and  among  the  people  of  Chrifl:, 
 to  the  end  of  the  world. 
 
 But  this  is  not  the  chief  thing  in  that  promife  of  the 
 Holy  Ghoft  as  a  Comforter,  which  Jefus  Chrift  left  to  all  be- 
 lievers, keeping  his  commandments,  and  fuffering  for  him 
 on  the  earth.  For  many  who  are  enlightened,  and  made 
 partakers  of  the  Holy  Ghoft  in  his  gifts,  do  draw  back  to 
 perdition  **.  But  the  promife  of  the  Holy  Ghoft,  the  Com- 
 forter, to  them  who  believe  to  the  faving  of  the  foul,  and 
 fo  keep  Chrift^s  commandments,  efpecially  that  of  brother- 
 ly love,  abides  with  them,  and  makes  them  know  that 
 Chrift  is  in  his  Father,  and  they  in  him,  and  he  in  them  f f. 
 y''  The  Holy  Ghoft,  the  Comforter,  witnefteth  with  their 
 *^  fpirits,  that  they  are  the  children  of  God,  heirs  of  God, 
 "  and  joint  heirs  with  Chrift;  if  fo  be  they  fufFer  together, 
 <<  that  they  mav  be  alfo  glorified  together."  And  he  is  in 
 them  as  the  Spirit  of  adoption,  whereby  they  cry,  '*  Abba, 
 **  Father;"  and  makes interceflion  in  them  with  unutterable 
 groans,  for  the  day  of  redemption,  the  time  of  the  manifefta- 
 tion  and  glorious  liberty  of  the  children  of  God  J| ;  even 
 as  it  was  laid  of  Chrift  in  the  prophecies,  "  He  Ihall  cry 
 **  unto  me.  Thou  art  my  Father  ||||."    Anu  the  apoftle  tells 
 
 *  A«5is  Iv.  3!.  32.  t  Heb.  ii.  3.  4. 
 
 :j:   I  Cor.  xii.  3.  II  Heb.  iii.  6.  14. 
 
 **  Heb.  iii   vi.  &  x.   Matth.  xiii.  21.  22.  23. 
 
 ft  John  xiv.  15. — 23.  &  XV.  17.  &  i  John  iii.  22.  23.  24. 
 
 '\t  ^<J'"-  ^'i'-  14-  ^7«  23. — 26.  Gal.  iv.  6. 
 
 Ijli  Pfal.  Ixxxix.  26. 
 
 US, 
 
The  three  Divine  Rests.  43^ 
 
 us,  he  is  expedling  till   his  enemies  be  made  his  foot- 
 ftool  *. 
 
 For  when  the  Holy  Ghofl  feals  f  believers  unto  this  day 
 of  redemption,  and  is  in  them  the  earneft  of  the  inheri- 
 tance ti  he  is  but  bringing  into  their  fouls  a  ray  of  that 
 light  of  the  Father's  countenance,  wherewith  the  foul  of 
 Jefus  Chrilt  is  made  exceeding  glad  at  his  right  hand. 
 And,  as  water  is  poured  from  one  veiTel  into  another,  fo  he 
 pours  into  their  fouls,  from  the  foul  of  Jefus  Chrill:,  a  por- 
 tion of  that  glorious  fenfe  of  the  Father's  love,  wherewith 
 his  foul  is  made  unfpeakably  glad.  So  that  they  joy  in  God 
 through  Jelus  Chrift,  by  whom  they  have  received  the 
 atonement,  when  the  love  of  God  is  Died  abroad  in  their 
 hearts  by  the  Holy  Ghofl  ||.  It  is  by  reafon  of  this  hope 
 they  are  not  alhamed  ;  for  it  is  a  portion  of  the  inheritance, 
 or  of  the  reft  into  which  Chrift  is  entered,  and  a  certain 
 pledge  of  the  full  enjoyment ;  it  is  the  firil  fruits  and  the 
 earneft  of  the  inheritance.  This  is  the  higheft  confirma- 
 tion of  their  faith  of  the  refurredtion  of  the  Son  of  God, 
 the  utmoft  evidence  in  them  of  his  being  the  Son  of  God, 
 and  of  their  being  the  children  of  God  through  him,  and 
 the  neareft  communion  they  can  have  with  him  in  his  reft, 
 while  they  are  in  this  world.  And  it  is  a  foretafte  of  what  the 
 fouls  of  them  that  fleep  in  Jefus  enjoy  with  him  in  heaven, 
 where  they  are  with  him,  expecting  the  redemption  of  their 
 bodies,  when  his  enemies  iliall  be  made  his  footftool  **. 
 They  who  profefs  the  faith  of  the  gofpel,  and  reft  content 
 without  partaking  in  the  promife  of  the  Holy  Ghoft,  or 
 are  not  feeking  after  it,  in  the  way  prefcribcd  in  the  New 
 Teftament,  give  no  evidence  of  their  labouring  to  enter 
 into  Chrift's  reft,  but  are  expofing  themfelves  to  fall  in  the 
 wildernefs  by  unbelief. 
 
 The  Holy  Ghoft  cau fed  Jefus  Chrift  to  reft  in  his  body, 
 as  well  as  in  his  foul.  This  doth  not  now  appear  unto  his 
 people,  nor  could  they  bear  it :  lor  the  light  that  fnone  to 
 Paul  from  the  glorified  body  of  Chrift,  ftruck  him  blind  ; 
 his  eyes  could  not  bear  it  ft^  -'^I'd  he  fell  to  the  earth, 
 
 *  Heb.  X.  iq.  f  Eph.  iv.  50. 
 
 -t  2  Cor.  i.  21.  22.  &  Eph.  i.  13.  i.^. 
 Ii  Rom.  V.  5.  II. 
 
 **  2  (3or.  V.  I. — 9.  Phil.  i.  2q.  Rev.  vi.  9.  10.  11. 
 ft  A<5ts  ix.  3.  4.  17.  18.  &:  xxii,  11. 
 
 3  I  2  But 
 
436  The  three  Divine  Rests. 
 
 But  we  are  fure  it'is  fuch  glory,  as  the  exceeding  grcatnefs 
 of  the  might  of  the  power  of  the  Holy  Ghofl  could  work 
 upou  the  body  of  the  Son  of  God,  as  the  reward  of  his 
 fufrerings  and  death ;  and  therefore  it  is  far  beyond  any 
 thing  in  the  firft  creation  :  for  it  is  the  beginning  of  a  new 
 creation. 
 
 Unto  the  glorious  body  of  Jefus  Chrift  the  bodies  of  his 
 people  are  to  be  conformed,  when  he  comes  again  from  hea- 
 ven to  bring  them  into  his  reft.  He  Ihall  change  the  body 
 cf  our  humiliation,  that  it  may  be  falhioned  like  unto  his 
 glorious  body,  according  to  the  working  whereby  he  is 
 •able  even  to  fubdue  all  things  unto  himfelf  *.  And  when 
 he  appears,  we  ihall  be  like  him  ;  for  we  (hall  fee  him  as 
 he  is  |.  Thus,  as  they  have  borne  the  image  of  the  earthly- 
 man,  the  nril  Adam,  who  was  of  the  earth,  earthy  ;  they 
 anufk  hear  the  image  of  the  heavenly  man,  the  fecond 
 Adam,  the  Lord  from  heaven  ±,  with  his  glorified  body> 
 that  the  bodies  of  his  people  may  be  glorified  with  that 
 lame  glory.  Then,  at  laft,  the  whole  creation  will  be 
 changed  as  a  garment,  and  fuited  to  the  glorified  body  of 
 Jefus  Chrilt,  and  the  bodies  of  his  brethren,  as  the  firft  crea- 
 tion was  fuited  to  the  body  of  the  firft  Adam  ;  and  then  the 
 creature  will  reft  from  tlie  bondage  into  which  it  was 
 brought  by  fm,  and  in  its  own  way  partake  of  the  glo- 
 rious liberty  of  the  children  of  God  |{. 
 
 Chap.  IV.  Hczv  ChrijVs  people  obtain  communion  ivith 
 him^  and.  how  his  union  with  them  is  reprefented  in  the 
 fcripture. 
 
 HAving  thus  far  confidered  the  fociety  of  the  three  di- 
 vine pcrlons  in  the  Son  of  God,  the  works  he  finilh- 
 cd,  and  the  red  into  which  he  is  entered,  and  having  {ttw 
 the  fellowlhip  that  Tinners  of  mankind  are  admitted  to  have 
 with  th.era  in  their  partaking  with  Jefus  Ch rift,  who  hath 
 ceafed  from  his  works,  and  is  entered  into  his  reft  ;  let  us 
 
 *  Phil.  iii.  -Q.  21.  f   I  Jchn  Hi.  2. 
 
 1   I  Cor.  XV.  45. — 50. 
 
 }|  Pfal.  cii.  26..  &  civ.  31.  S:  cxlv.  10.   Phil.  ii.  to.  Rev.  v.  13, 
 Rom.  viii.  19.-  23.  &  Rev.  xxi.  5.  <^  2  Ptt.  iii.  12.  13. 
 
 proceed 
 
The  three  Divine  Rests.  437 
 
 proceed  to  obferve  how  they  obtain  communion  with  him, 
 and  how  his  union  with  them  is  fet  forth, in  the  fcrip- 
 
 ture. 
 
 Sect.  I.  Communion  ivith  Chrifl  obtained  by  faith, 
 
 "^rOW  we  partake  with  him  by  faith,  or  by  the  belief  of 
 ^^  the  truth  of  the  promife  of  entering  into  his  reft,  as 
 it  Itands  in  the  new  and  everlafting  covenant,'  which  is  ra- 
 tified by  his  blood,  who  was  brought  again  from  the  dead 
 by  the  blood  of  that  covenant.  The  apofUe  plainly  de- 
 clares, that  they  who  believe  the  gofpel  do  enter  into 
 reft,  and  iliews  that  all  unbelievers,  and  none  but  they, 
 are  excluded  from  this  reft.  We  may  fee  from  what  lias 
 been  obferved,  concerning  the  unbelief  of  the  Ilraelites  in 
 the  wildernefs,  what  it  is  they  are  called  to  believe,  who 
 would  enter  into  that  reft.  For  Ifrael's  gofpel  was  a  type 
 of  ours,  and  their  faith  and  their  unbelief  with  refpecl  to 
 that,  was  an  example  unto  us  of  our  faith  and  unbelief, 
 and  of  the  iftlies  of  them.  And  by  what  has  been  already 
 faid,  we  may  have  fome  view  of  the  import  of  thofe  fhorc 
 and  comprehenftve  accounts  of  what  we  are  called  to  be- 
 lieve, ^'  That  the  Father  fent  the  Son  to  be  the  Saviour 
 *'  of  the  world ;  That  Jefus  is  the  Chrift,  the  Son  of  the 
 ^'  living  God  ;  That  God  raifed  him  from  the  dead ;"  and 
 the  like. 
 
 The  true  belief  of  this  is  the  effedl  of  the  Father's  love, 
 that  fent  his  Son  into  the  world,  and  of  his  commandment 
 that  brought  him  from  the  dead.  It  is  at  the  fame  time  the 
 effe(^  of  the  merit  of  the  blood  of  the  Son  of  God,  through 
 which  he  came  again  from  the  dead  ;  and  likewile  the  ef- 
 fect of  the  working  of  the  might  of  the  power  of  the  Ho- 
 ly Giioft,  which  wrought  in  his  refurredion ;  and  fo  we 
 rife  with  Chrift  through  the  faith  of  the  operation  of  God, 
 who  raifed  him  from  the  dead  '-*. 
 
 For  whatever  they  may  think,  who  find  their  account  in 
 a  national  faith,  and  hold  that  for  the  confclfion  of  the 
 faith  of  Chrift,  which  is  no  way  owing  to  the  evidence  and 
 power  of  the  gofpel,  nor  attended  with  any  of  the  proper 
 outward  fruits  of  the  gofpel  :  yet  ftill  it  muft  l:old  true, 
 **  That  whofoever  believcth,  that  Jefus  is  the  Chrift,  is 
 
 *  Col.  ii.  I  J. 
 
 *^  born 
 
438 
 
 The  three  Divine  Rests. 
 
 "  born  of  God,  lovqth  God,  and  keepcth  bis  command- 
 '*  ments,  and  overcometh  the  world  by  believing  that  Je- 
 **  fus  is  the  Son  of  God  */'  And  as  to  the  confeffion  of 
 this  faith,  it  is  as  true,  *'  That  no  man  can  fay,  that  Jefus 
 "  is  Lord,  but  by  the  Holy  Ghoft-t-."  They  do  indeed 
 diftinguifli  faving  faith  from  their  national  faith,  and 
 (which  is  more)  from  the  faith  of  devils,  by  placing  the 
 nature  of  it  in  fuch  inward  adings  and  difpofitions  of  the 
 heart,  as  are  the  effeds  and  concomitants  of  the  belief  of 
 the  truth  of  the  gofpel,  providing  always  that  thefe  be  at- 
 tended with  fuch  a  fober  life,  as  men  may  eafily  lead  with- 
 out being  influenced  by  the  power  of  the  gofpel.  Yet  it  is 
 manifeft  that  the  apoftle  James  doth  not  diftinguilh  the  faith 
 of  God's  ele6l  from  the  faith  of  devils,  by  placmg  the  nature 
 of  it  in  any  thing  elfe  than  the  belief  of  the  truth  of  the 
 gofpel,  but  by  the  good  works  required  in  the  gofpel,  which 
 are  the  fruits  of  tlie  unfeigned  belief  of  the  golpel,  and 
 whereby  it  manifefts  itfelf  to  be  true  %,  And  he  points  out 
 to  us  fome  of  thefe  works  where  he  fays,  *'  But  be  ye  doers 
 "  of  the  word,  and  not  hearers  only,  deceiving  your  own 
 
 *^  felves. Pure  and  undetiled  religion  before  God  and 
 
 **  the  Father  is  this.  To  vifit  the  fatherlefs  and  the  widows 
 "  in  their  aillidion,  and  to  keep  himfelf  unfpotied  from 
 ''  the  world  |j." 
 
 That  belief  of  the  truth  of  the  gofpel  whereby  we  partake 
 with  Jefus  Chriil,  and  enter  into  his  red,  depends  on  the  te- 
 ftimony  of  the  Three  that  bear  record  in  heaven,  the  Father, 
 the  Woi-d,  and  the  Holy  Ghol't  **.  This  teilimony  is  brought 
 down  to  the  earth  by  the  Holy  Ghofl,  whom  Jefus  Chriffc 
 fent  from  the  Father,  and  under  whofe  guidance  and  by 
 whofe  power  the  apoftles  bare  witnefs  of  the  death  and  re- 
 furreftion  of  the  Lord  Jefus,  and  declared  the  import  of  it 
 m  the  gofpel,  which  they  left  written  to  us  ni  the  New 
 Telliament  ff .  The  faith  whereby  we  enter  into  reft  with 
 Jefus  Clirift,  depends  not  on  the  teftimony  of  man,  leans 
 not  on  the  traditions  of  our  fatliers  as  the  ground  of  it, 
 nor  on  the  imaginations  of  our  own  hearts,  nor  on  the 
 
 *  I  Joljn  V.  I. — 5.       f  I  Cor.  x:i.  3.       i  James  ii.  18.  19.  20. 
 Ij  James  i.  22. — 27.     See  likewiie  iicb.  vi.  9.    10.   11.  and  x. 
 
 **   I  John  V.  5. — 1 1. 
 
 •j-f  John  xv.  26.  27.  and  xvi.  13.  14.  15. ;  Acts  i.  4.  8. ;  Luke 
 xxiv,  46. — 49.;   I  ret.  i.  12.;  2  Pet.  i,  15, 
 
 teflimony 
 
The  three  Divine  Rests.  439 
 
 teftimony  of  any  fpirit,  but  that  which  fpeaks  to  us  in  the 
 holy  fcriptures ;  whoi'e  teftimony  is  the  teftimony  of  the 
 Three  that  bear  record  in  heaven,  who  are  one.  This  te- 
 ftimony fhews  itfelf  to  be  divine,  by  the  divine  glory  flii- 
 ning  in  it  to  them  who  believe,  who,  in  the  keeping  of 
 the  commandments  of  the  gofpel,  and  in  bearing  the  af- 
 llidions  of  the  gofpel,  have  that  teftimony  confirmed  in 
 them  by  the  Spirit  witnefling  with  their  fpirits,  that  they 
 are  children  of  God,  his  heirs,  and  joint  heirs  with  Chrift. 
 We  may  fee  the  reafon  why  the  believers  of  Chrift's 
 refurredion  are  baptized  and  blefled  in  the  name  of  the 
 Father,  and  of  the  Son,  and  of  the  Holy  Ghoft  *  ;  when 
 we  confider,  that  they  believe  Jefus  Chrift  the  Son  of 
 God  rofe  again  through  the  infinite  merit  of  his  own 
 blood,  and  by  the  glory  of  the  Father  fully  manifefted 
 in  his  death,  and  by  the  infinite  power  of  the  Holy  Ghoft ; 
 and  when  we  confider  this  faith,  as  coming  into  their 
 fouls  from  the  good  pleafure  of  the  Father,  who  raifcd 
 him  from  the  dead,  through  his  righteoufnefs  who  arofe 
 by  his  own  blood,  and  by  the  power  of  the  Holy  Ghoft  that 
 "Wrought  in  his  refurredlion ;  and  when  we  confider,  that 
 the  ground  of  this  faith  is  the  teftimony  of  the  Father, 
 the  Word,  and  the  Holy  Ghoft,  and  that  by  this  faith  we 
 partake  with  Chrift,  and  have  fellowfliip  with  the  Father 
 and  the  Son  by  the  Spirit. 
 
 Sect.  II.  Chrift' s  tmion  with  his  people  fet  forth  under  the 
 notion  of  07ie  body,  or  one  new  7nan, 
 
 W 
 
 Hen  the  believers  of  Chrift's  refurretflion  are  waihed 
 with  water  f ,  in  the  name  of  the  divine  Three,  and 
 fo  receive  the  fign  of  their  union  and  communion  with 
 Chrift  in  his  death  and  rcfurredion  if,  and  of  the  fpnin- 
 kling  of  their  hearts  from  an  evil  confcience  ||  by  the  blood 
 of  the  everlafting  covenant  ** ;  then  they  are  faid  to  be 
 baptized  into  one  body  ff,  whereof  the  man  Chrift  Jefus, 
 who  is  the  Son  of  God,  is  the  head,  and  the  Holy  Ghoft  is 
 
 *  Matih.  xxviii.  19. ;  2  Cor.  xiii.  14.  with  Nam.  xxii.  27. 
 
 t  Mark  vii.  4.;  Tit.  iii.  5.  6.;  Heb.  x.  22. 
 
 1  Rom.  vi.  3. — II.;  Col.  ii.  12. 
 
 {|  Heb.  X.  22.;  I  Pet.  iii.  21. 
 
 **  Heb.  ix.  19.  23.  Sc  xii.  24.  ft  I  Cor.  xii.  12.  13. 
 
 the 
 
440  The  three  Divine  Rests. 
 
 the  Spirit,  and  tli€  Father  of  Jefus  is  the  Father  *.  This 
 one  body,  whereof  Chrill  is  the  head,  and  which  is  all  a- 
 nimaied  by  his  Spirit,  is  from  him  called  Chrifl  f ,  and  the 
 Son  J.  For,  by  its  union  with  the  head,  the  Son,  and  re- 
 lation unto  him,  it  is  united  with  and  related  to  the  Fa- 
 ther, who  is  above  it  all  as  the  Father,  through  it  all  by 
 his  Son,  and  in  all  the  members  of  it  by  his  Spirit ;  and 
 this  one  new  man  is  the  whole  feed  of  the  woman,  dil- 
 tinguilhed  from  and  oppofed  unto  the  feed  of  the  ferpent, 
 in  the  firfl:  promife. 
 
 The  way  of  fpeaking  concerning  the  general  alTembly 
 and  church  of  the  firfl-born  as  one  body,  one  new  man, 
 thus  united  with  the  divine  Three,  feems  to  be  taken  from 
 that  ancient  figure  or  hieroglyphic,  the  cherubim,  which 
 appeared  to  Adam,  after  he  heard  the  firfl  promife,  and 
 after  he  was  driven  out  from  the  garden,  and  from  the 
 tree  of  life,  and  was  afterwards  fet  up  in  the  tabernacle 
 and  temple.  The  only  diftind  particular  defcription  we 
 have  of  the  cherubim,  is  that  which  is  given  by  the  pro- 
 phet Ezekiel,  who  faw  them  in  a  vifion,  in  the  firfl  and 
 and  tenth  chapters  of  his  book.  Unto  his  defcription  of 
 them  there  is  a  reference  in  the  fourth  and  fifth  chap- 
 ters of  the  book  of  the  Revelation,  when  John  is  defcri- 
 bing  the  vifion  he  had  of  a  temple,  and  of  the  glory  of  the 
 Lord.  Now,  in  the  defcription  Ezekiel  gives  of  a  cherub, 
 (for  they  all  had  one  appearance),  we  find  it  is  exprefsly 
 faid,  This  was  its  appear a?2ce,  it  had  the  likenefs  of  a  mail  ||. 
 A  cherub  was  the  appearance  of  the  body  of  a  man  with 
 a  man's  face**. 
 
 Therefore,  when  John  brings  in  the  cherubim  faying  to 
 the  Lamb,  Thou  haft  redeemed  us  to  God  by  thy  bloody  out  of 
 eijery  kiJidred^  &c.  f  f  we  cannot  take  this  appearance  of  a 
 man  for  any  thing  elfe  but  a  hieroglyphic  of  the  church, 
 which  is  fo  frequently  fet  forth  in  the  New  Teftament, 
 under  the  notion  of  a  man,  and  the  body  of  a  man.  Up- 
 on this  appearance  of  a  man  there  was  tlie  face  of  a  lion, 
 joined  to  the  face  of  the  man  .1:+.  John  points  out  to  us  the 
 intent  of  the  face  of  the  lion,  when  he  fpcaks  of  the  Lion 
 
 *  Eph.  i\r.  3.  4.  5.  6.  13.  15.  16. 
 
 f    I  Cor.  xii.  12.  1   I  Cor.  xv.  28. 
 
 li  Ezek.  i.  5.  and  x.  20.  **  Ezek.  i.  10. 
 
 ft  Rev.  iv.  6.  7.  and  v.  8.  9.  It  Ezek.  i.  10, 
 
 of 
 
The  three  Divine  Rests.  441 
 
 of  the  tribe  of  Judali,  the  root  of  David  *  ;  which  can  be  no 
 other  but  the  Son  of  God,  ^vho^e  emblem  is  light,  whereof 
 the  lion  was  the  hieroglyphic,  as  we  noticed  before  ;  and 
 the  cherub  was  likewiie  full  of  eyes  f,  denoting  light. 
 
 This  leads  us  to  confider  the  meaning  of  the  other  two 
 faces.  The  ox  or  calf  lending  forth  horns,  was,  as  we  no- 
 ticed before,  the  hieroglyphic  of  fire,  fending  forth  rays  of 
 light,  which  is  the  emblem  of  the  Father  of  lights  X-  F-  r 
 both  the  Old  Teftament  and  the  New  fet  him  fortli  under 
 the  notion  of  fire,  a  confuming  fire  || ;  and  the  cherubim 
 had  the  face  of  an  ox,  and  their  feet  like  the  feet  of  an 
 ox  or  calf**,  fparkling  like  the  colour  of  burnilhed  brafs. 
 We  likewife  obferved  before,  that  the  eagle  was  the  hiero- 
 glyphic of  air  or  wind,  which  is  the  emblem  of  the  Holy 
 Ghofl,  Now,  the  cherubim  had  the  face  of  an  eagle  with 
 wings  ft ;  and  it  is  remarkable,  that  the  appearance  of  the 
 living  creature,  the  cherub,  was  with  air  or  wind,  which 
 is  called  the  fpirit  of  the  living  creature  it,  and  with  tire 
 and  light. 
 
 The  prophet  defcribes  their  appearance  thus:  "Behold, 
 *^  a  whirlwind  came  out  of  the  north,  a  great  cloud  and  a 
 *'  fire  infolding  itfelf,  and  a  brightnefs  about  it ;  alfo,  out 
 **  of  the  midil  thereof  the  likenefs  of  four  living  crea- 
 '^  tures  II ||.  As  for  the  likenefs  of  the  living  creatures, 
 **  their  appearaiice  like  Imniirig  coals  of  fire  |,  like  the  ap~ 
 ^*  pear  mice  of  lainps.  It  Tjent  up  and  down  among  the  li- 
 **  ving  creatures,  and  the  fire  vjas  bright ,  and  out  of  the 
 ^*  fire  went  out  lightning,  and  the  living  creatures  ran  and 
 **  returned  as  the  appearance  of  a  flafii  of  lightning  -h,  and 
 "  whither  the  fpirit  or  the  wind  was  to  go,  they  vjcnt  -h-.'* 
 There  feems  to  be  a  reference  to  what  Ezekiel  fays  of  the~ 
 noife  of  the  wings  of  the  cherubim,  chap.  i.  ver.  24.  in  the 
 14th  chapter  of  the  Revelation,  ver.  2.  3.  and  chap.  xix. 
 ver.  6.  when  John  is  fpeaking  of  the  worfliip  of  the  church. 
 For  the  church  cannot  worihip  God^  but  as  it  is  quickened 
 
 *  Rev.  V.  5.  t  Ezek.  x.  12.  Rev.  Iv.  (u  8. 
 
 :|:  James  i.  17.  Pfal.  cxlviii.  14.  Luke  i.  69.  Pfal.  cxxxii.  17. 
 Ji  Deut.  iv.  24,  &  ix.  3.  Heb.  xii.  29. 
 
 **  Ezek.  i.  7.  10.  ft  Ezek.  i.  10.  11.  Rev.  iv.  7.  8. 
 
 aX  Ezek.  i.  20-  21.  jiij  To.  ver.  4'.  5. 
 
 i  They  are  called  fcraphim.  If.  chap.  vi.  from  their  fiery  ap- 
 pearance. 
 
 -H  lb.  ver.  13,  14.  Malth.  xxlv.  27 ^  -h-  ver.  12. 
 
 Vol.  Hi,  3  ^"^  ^7 
 
442         The  Three  Divine  Rests. 
 
 by  the  Spirit,  and  by  virtue  of  its  union  with  the  divine 
 Three.  The  appearance  of  the  glory  of  the  Lord^  which 
 Ezekiel  faw  about  the  cherubim,  was  the  likenels,  as  the 
 appearance  of  a  man  upon  a  throne,  with  lire  and  light  *. 
 John  law  the  fame  f ;  and  this  was  a  reprefentation  of  the 
 perfon  of  Jefus.  Chrift,  who  is  the  image  of  the  inviilble 
 God,  the  objedl  ot  worlhip. 
 
 Adam  faw  the  vifion  of  the  cherubim,  after  he  heard  the 
 promife  of  the  feed  of  the  woman  J.  What  could  be  more 
 proper  to  reprefent  the  feed  of  the  woman  to  him  than  the 
 appearance  or  likenefs  of  a  man  ?  When  he  heard  of  the 
 diftinclion  between  the  two  feeds,  he  gave  up  the  feed  of  the 
 ferpent  for  dead,  and  called  his  wife  ||  the  mother  of  all 
 Iroing,  and  fo  profeiTed  his  faith  in  the  promife  concerning 
 the  feed  of  the  woman.  And  the  cherub  is  called  the  li- 
 ving creature.  It  appears  alive  out  of  the  midfl  of  the  iire, 
 the  confuming  fire  of  the  divine  juftice,  where  the  feed  of 
 the  ferpent  cannot  live ;  and  the  cherub  appears  armed 
 with  that  flame  as  a  fword  to  deflroy  the  ferpent  and  his 
 feed  **  from  the  way  of  the  tree  of  life,  and  to  keep  poffef- 
 fion  of  the  tree  of  life,  and  defend  it  againft  them.  Adam 
 heard  of  a  contention  between  the  feed  of  the  woman  and 
 the  feed  of  the  ferpent ;  and  now  he  faw  the  likenefs  of  the 
 iced  of  the  woman  as  cojitending  f  f,  in  pofTefiion  of  the  tree 
 of  life  again,  and  fully  able  to  keep  pofleflion  of  it  againfk 
 the  ferpent  and  all  his  feed ;  and  this  ferved  exceedingly  to 
 comfort  him  when  he  was  for  his  fm  driven  out  of  the  gar- 
 den, and  from  the  tree  of  life. 
 
 In  the  28th  chapter  of  Ezekiel  from  the  nth  to  the  19th 
 verfe,  the  king  of  Tyre  is  called  a  chentb,  a  corrupted  che- 
 rub, through  pride  and  through  merchandife.  But  a  care- 
 ful obfervcr  of  the  references  to  this  paflage,  in  the  book 
 of  the  Revelation,  fpeaking  of  Antichrift,  or  the  corrupted 
 spoflate  church,  may  fee,  that  the  king  of  Tyre  ftands 
 there  as  a  type  of  Antichrifi:,  whom  the  New  Teftament 
 tails  a'man,  a  man  of  fin,  even  as  the  true  church  is  call- 
 ed one  new  man  in  Chrift  Jefus.  And  the  things  that  are 
 faid  of  the  king  of  Tyre  apply  far  better  to  Antichrifi,  a 
 
 *  Ezek.  i.  27.  28,  t  Rev.  iv.  23. 
 
 X  Gen.  ill.  15.  24.  ([  Gen.  iii.  20. 
 
 ^     **  Pfal.  cxHx.  26.  7. 
 
 t  f  CHERUB  may  be  <Icrived  from  RUB,  to  coniemi,  and  CHE, 
 die  panicle  (Jenoiing  likenefs . 
 
 church 
 
The  three  Divine  Rests.  44^ 
 
 church  well  formed  at  firfl,  bur  falling  i^way  from  the  pri- 
 mitive purity,  and  corrupted  through  pride  and  traffic  with 
 the  kings  of  the  earth,  and  fo  caft  out  as  profane,  and  at 
 lad:  utterly  deflroyed.  It  is  true,  this  cannot  be  the  cafe 
 of  the  church  of  the  firft-born,  which  can  never  fall  away  *, 
 but  of  a  vifible  church  it  may.  And  as  a  vifible  church  gets 
 ihe  name  church  from  the  true  church  whereof  it  is  the  lign, 
 (in  like  manner  as  the  bread  and  wine  in  the  Lord's  jup- 
 per  get  the  name  of  Chrift's  body  and  his  blood,  whereof 
 they  are  the  ligns),  fo  may  a  vifible  church,  that  comes  to- 
 gether to  the  Lord's  fupper,  be  called  a  cherub,  from  rhe 
 true  cherub  whereof  it  is  the  fign  and  reprefentation  f .  And 
 this  we  may  fay,  that  a  cherub  always  fignih'es  a  church  ; 
 and  if  there  were  any  creatures  about  the  throne  of  God  in 
 the  higher  heavens  made  in  the  figure  of  the  church,  as 
 Adam  was  the  figure  of  him  that  was  to  come  ;  this  would 
 do  fomething  to  fatisfy  them  who  cannot  get  clear  of  the 
 thought  that  the  cherubim  or  feraphim  were  a  kind  of  an- 
 gels.   But  there  is  not  enough  of  evidence  for  it. 
 
 This  fubjedl  lliall  divert  us  no  longer  than  we  have  ob- 
 ferved  thefe  words  fpoken  to  the  king  of  Tyre  as  a  cherub, 
 ^hou  fealeft  UP  the  fum  full  of  vji/dojJi  and  perfeCt  in  beau- 
 ty %.  This  holds  true  in  the  church,  as  it  flands  united 
 with  the  divine  Three,  efpecially  when  it  comes  to  a  per- 
 fect man  in  Chrift  Jefus,  to  the  meafure  of  the  llaturc  ot 
 the  fulnefs  of  Chrift,  when  all  Chrifl's  members  ihall  be 
 perfected  in  one,  and  perfectly  fubjecled  to  the  Father,  and 
 brought  to  full  reil  with  God,  who  will  be  all  in  all :  for 
 then  will  it  appear  full  of  wifdom,  and  perfect  in  beauty. 
 And  even  now  unto  the  angels,  is  known  by  the  churcii 
 the  manifold  wifdom  of  God  ||.  The  fum  of  this  wifdom 
 and  perfedion  of  beauty  was  fealed  up  in  the  hieroglyphic, 
 the  cherubim,  before  the  ufe  of  letters;  and  after  the  reve- 
 lation of  God's  counfel  began  to  be  written  in  letters  at 
 Mount  Sinai,  this  hieroglyphic  (which  had  been  fpoiled  and 
 perverted  to  idolatry  by  the  Heathen)  was  continued  in  the 
 tabernacle  and  in  the  temple  till  the  Babylonilh  captivity,  • 
 when,  left  the  knowledge  of  it  iliould  be  loft,  Ezekiel  faw 
 it  in  a  vifion,  and  defcribed  it  particularly.  And  indeed 
 the  fum  of  the  revelation  of  the  wifdom  of  God  in  the 
 fcriptures  was  fealed  up  in  this  fame  figure. 
 
 *   I  John  ii,  18.  19.  t  I  Cor.  x.  i6.  17.  and  xli.  12.  27. 
 
 ±  Eezek.  xxviii.  12.  |i  Eph.  iii,   10. 
 
 3  K  2  There 
 
444  '^^^  ^^^^^  Divine  Rests. 
 
 There  were  other  figures  of  the  church  in  the  temple, 
 as  the  candled ick,  the  palm-tree,  the  governors  of  the 
 twenty-four  courfes  of  the  priefts,  and  likewife  of  the 
 fingers,  the  governors  of  the  fandluary ;  and  the  temple 
 itfelf  was  a  type  of  the  church.  But  the  defign  of  the  che- 
 rubim was  to  reprefent  the  church  in  its  union  with  the 
 Father,  Son,  and  Ploly  Gholt,  through  Chrift  Jefus  its 
 head ;  and  perhaps  the  two  fet  in  the  holieft  of  ail,  look  ng 
 to  the  propitiation,  might  fignify  the  Old-teftament  church 
 and  the  New,  with  their  relpedts  to  the  true  propitiation. 
 And  fo  much  for  the  Cherubim. 
 
 C  H  A  p.  V.    Of  the  day  of  refl,  * 
 
 LE  T  us  come  now,  at  laft,  to  confider  the  day  of  red:; 
 even  that  day  that  remains  to  the  people  of  God,  on 
 account  of  his  refting  from  his  works,  who  is  entered  into 
 his  reil:,  even  as  God  relied  the  feventh  day  from  all  his 
 works. 
 
 Sect.  I.  The  apoflle^s  train  of  reafoning  about  days  of  teft 
 confidered, 
 
 'npHis  palfage  has  been  much  darkened,  by  the  tranflation, 
 -*•  to  the  people,  who  are  ready  to  take  Jefus  in  the  8th 
 verfe,  for  Jefus  Chrift,  and  to  underfland  the  word  reft,  in 
 the  9th  verfe,  in  the  fame  fenfc  wherein  it  ftands  in  the 
 context ;  whereas  the  original  word,  which  is  rendered 
 reft  here,  is  vaftiy  different  from  that  which  is  trantlated 
 reft  throughout  the  palTage :  for  it  is  nothing  elfe  but  the 
 ?Iebrew  word  for  the  celebration  of  the  day  of  reft,  or  for 
 reding  on  the  fabbath-day,  exprelfed  in  the  Greek  manner, 
 even  as  Jofliua  is  called  Jefus.  It  is  true  there  is  feme  a- 
 mcnds  made  for  this,  by  placing  Jojl^iia,  and  the  keeping  of 
 a  fabbath,  on  the  margin  ;  but  every  body  that  reads  the 
 text,  or  liears  it  read,  does  not  confider  that ;  and  the  text 
 is  more  regarded  than  the  margin.  And  therefore  it  liad 
 been  far  better,  for  them  for  whom  the  New  Teftament 
 was  tranflated  into  Engliih,  that  tlie  \n or d  fabbatifni  hzd  been 
 retained  in  the  tranflation,  than  that  the  word  reft  Ihouid 
 lland  for  it :  for  they  would  far  more  readily  perceive,  thas 
 
 the 
 
The  three  Divine  Rests.  44^ 
 
 the   keeping  of  a  fabbath-day  was  intended  by  that  word, 
 than  by  the  word  refl. 
 
 When  we  confider  the  conncdion  of  this  9th  verfe  with 
 what  goes  before,  and  likewii'e  with  the  following  verfe, 
 we  may  underftand  that  the   apoftle  plainly  intends  the 
 Chriftian  day  of  refl.    Thcfe  words,  There  remaineth  there- 
 fore a  fabbatifm  to  the  people  of  God,  are  manifeftly  the 
 apoftle's  inference  from  what  he  was  jufl:  before  faying,  of 
 the  Holy  Ghoft's  fetting  fome  other  day  than  the  feventh 
 day,  when  he  fpeaks  in  the  95th  Pfalm  of  another  reft  to 
 be  entered  into,  than  the  reft  from  the  works  of  creation, 
 or  the  reft  in  the  land  of  Canaan  from  God's  works  in 
 Egypt  and  the  wildernefs,  both  which  had  been  entered 
 into  a  long  time  before.     And  as  he  infers  from  the  Holy 
 Ghoft's  fpeaking  again  of  entering  into  his  reft,  fo  long  a 
 time  after  the  fecond  reft  was  entered  into,  that  there  is  a 
 promife  left  us  of  entering  into  his  reft,  which  we  now  en- 
 ter into  by  faith ;  fo  he  infers  from  his  fetting  fome  other 
 day  than  the  feventh  which  was  long  before  fer,  that  there 
 is  a  fabbatifm y  or  the  keeping  of  a  day  of  reft,  left  to  the 
 people  of  God.  And  fo  when  he  fhews  us,  that  the  Holy  Ghoft 
 fpeaking  in  David,  concerning  entering  into  his  reft,  in- 
 tended that  reft  into  which  the  voice  of  God  in  the  gofpel 
 now  calls  us  to  enter,  he  at  the  fame  time  declares,  that, 
 by  faying.  To-day,  he  is  pointing  out  and  fixing  a  day  for 
 that  reft.     And  the  apoftle  exprefsly  diftingailhes  this  cer- 
 tain day  from  the  feventh,  which  belonged  to  God's  firlt 
 reft,  and  likewife  to  the  reft  into  which  Joftiua  led  the 
 people  of  Ifrael:  for  he  fays,  "  He  fpakein  a  certain  place 
 **  of  the  feventh  day  on  this  wife.  And  God  did  reft  the 
 
 **  feventh  day  from  all  his  works. Again,  he  limiteth  a 
 
 ^*  certain  day,  faying  in  David, To-day,  after  {o  long  a  time ; 
 
 *^  as  it  is  faid.  To-day,  if  ye  will  hear  his  voice. For 
 
 ''  if  Jofliua  had  given  them  reft,  then  would  he  not  after- 
 *'  ward  have  fpoken  of  another  day.  There  remaineth 
 ''  tl>erefore  a  fabbatifm  to  the  people  of  God." 
 
 From  thefe  words  of  the  apoftle  we  may  plainly  fee,  ift. 
 That  the  fabbatifm  left  to  the  people  of  God  is  another  day 
 than  the  feventh  day.  2^/y,That  the  keeping  of  the  fevencli- 
 day  fabbath  is  done  away  and  removed  *;  and  the  keeping 
 of  this  other  day  as  the  fabbath  is  left,  and  remains  to  us,  in 
 place  of  the  reft  into  which  Jofhua  led  the  people  of  LVael, 
 
 *  Compare  Col.  ii.  i6.  17. 
 
 which 
 
446 
 
 The  three  Divine  Rests, 
 
 which  U  now  no  more.  3^/;',  That  this  other  day  of  which 
 the  Holy  Ghofl  Ipeaks,  is  a  day  in  the  proper  fenle  ;  and  not 
 in  the  lenfe  in  which  it  is  fometimes  taken,  to  fignify  a  no- 
 table feafon  and  time  for  foine  great  work,  however  long 
 that  time  be:  for  this  muft  be  fuch  another  day  as  the 
 feventh ;  as  the  apollle  fays,  *'  For  he  fpake  in  a  certain 
 *'  place  of  the  feventh  on  this  wife,  And  God  did  reft  the 
 
 *'  fevendi  day Again,  he  limiteth  a  certain  day,  fay- 
 
 *'  ing  in   David,    To-day.  For  if  Jofliua  had  given 
 
 "  them  reft,  then  would  he  not  afterward  have  fpoken  of 
 "  another  day."  4^/'/y,  That  this  other  day,  which  remains 
 when  the  fabbatifm  of  the  feventh  is  removed,  is  a  day  fet 
 apart,  from  our  own  works  which  are  lawfully  done  on  any 
 other  day,  unto  him  who  hath  refted  from  his  works,  and 
 is  entered  into  his  reft  :  for  it  is  a  fabbatifm.  And  if  the 
 people  of  God  do  not  obferve  it  as  a  day  fet  apart  to  him 
 who  hath  ceafed  from  his  works,  by  ceafmg  from  their 
 works,  which  they  do  on  any  other  day,  then  they  do  not 
 fabbatize  at  all ;  and  that  certain  day  that  is  limited  with 
 refpcd  to  his  reft,  can  be  no  more  a  day  of  reft  to  them 
 than  any  other  day ;  becaufe  in  any  other  fenfe  wherein 
 they  may  be  faid  to  reft,  they  ought  to  reft  every  day  : 
 but  there  remaineth  another  day  than  the  feventh,  limited, 
 fet,   or  appointed,  a  fabbatifm  to  the  people  of  God. 
 
 By  the  connection  of  the  9th  verfe  with  the  following, 
 we  fee  the  reft  for  which  this  fabbatifm  is  appointed  to  the 
 people  of  Gocl,  and  to  which  this  other  certain  day  belongs. 
 The  loth  verfe  informs  us,  that  this  day  is  fet  apart  to  him, 
 who  hath  ceafed  from  his  own  works,  and  entered  into  his 
 reft,  that  is,  the  Lord  Jefus  Chrift  ;  for  it  gives  the  reafon 
 why  this  fabbatifm  is  left  to  the  people  of  God.  But  we 
 are  efpecially  to  notice  here,  that  the  apoftle  is  telling  us 
 what  that  certain  day  of  reft  is,  of  which  the  Holy  Ghoft  fpake, 
 when  he  limited  a  certain  day,  faying  in  David,  To-day  :  for 
 here  he  thews  us,  it  is  that  day  on  which  the  Lord  Jefus  Chrift 
 ('.vith  whom  we  are  partakers  in  the  reft,  if  we  believe  *) 
 ceafed  or  refted  from  his  own  works.  This  is  manifeft  from 
 his  words ;  "  For  he  fpake  of  the  feventh  on  this  wife, 
 "  And  God  did  reft  the  feventh  day  from  all  his  works. 
 
 ''  Again,  he  .limiteth  a  certain  day, another  day. 
 
 **  There  remaincrli  therefore  a  fabbatifm  to  the  people  of 
 *'  God.     For  he  that  is  entered  into  his  reft,  he  alfo  hath 
 
 *  Heb.  iii.  14.  15.  &  iv.  10.  ii. 
 
 "  ceafed 
 
The  three  Divine  Rests, 
 
 447 
 
 ^'  ceafed  from  his  own  works,  as  God  from  his.''  Is  it 
 4iot  evident  from  thefe  words,  that  this  other  day  is  that 
 'fame  day  on  which  he  who  is  entered  into  his  reft,  ceafed 
 or  refted  from  his  works,  even  as  the  feventh  day  was 
 that  day  on  which  God  ceafed  or  refted  from  liis  works  ? 
 Now,  we  know  that  the  day  on  which  the  Lord  Jefiis  ceafed 
 from  his  works,  and  refted  from  that  death  wherein  liis 
 ■works  were  fmilhed,  is  the  firft  day  of  the  week,  the  morrow 
 after  the  feventh  day  of  the  week,  which  was  the  Jewifli 
 fabbath  *. 
 
 Sect  II.  l^be  Chriftian  fahhath  ^prefigured  in  the  law  of 
 
 Mofes, 
 
 T  T  is  obfervablc,  that  the  day  on  which  Jefus  arofe  from 
 -*•  the  dead,  was  the  morrow  after  the  great  fabbath  of  the 
 paflbver  f,  from  which  the  children  of  Ifrael  were  appoint- 
 ed to  count  feven  fabbaths,  and  number  titty  days,  to  the 
 morrow  after  the  feventh  fabbath  y  and  that  morrow  after 
 the  feventh  fabbath  was  the  feaft  of  firft-fruits,  even  the 
 day  of  Pentecoft  %,  Now,  we  find  that  on  the  morrow  after 
 the  fabbath,  from  which  fifty  days  were  numbered  to  tlie 
 day  of  Pentecoft,  th-e  iheaf  of  the- firft-fruits  v;as  waved  be- 
 fore the  Lord  to  be  accepted  for  the  children  of  Ifrael ; 
 and  they  were  to  eat  nothing  of  that  harveft  till  thefe 
 firft-fruits  of  the  harveft  were  brought  before  the  Lord,  and 
 accepted  for  them  ||. 
 
 The  apoftie  refers  to  this  pafTage  in  the  law  of  Mofes, 
 where  he  fay,  '^  But  now  is  Chrift  rilen  from  the  dead,  and 
 
 *^  become  the  firft-fruits  of  them  that  flept. But  every 
 
 *'  man  in  his  own  order,  Chriit  the  firft-fruits,  afterward 
 *'  they  that  are  Chrift's  at  his  coming  **/'  And  in  that 
 felf-fame  morrow  after  the  fabbath,  whereon  that  Iheaf  of 
 the  firft-fruits  of  the  harveft  was  brought  before  the  Lord, 
 and  accepted  for  the  children  of  Ifrael,  Jefus  Chrift  the 
 firft-fruits  of  them  that  ilept,  role  from  the  dead,  for  the 
 juftification  of  all  his  people. 
 
 *  Miitth.  xxvili.  I.  Mark  xv.  42.  &  xvi.  i.  2.  9.  Luke  xxili.  54. 
 56.  &  xxiv.  1.6.  7.  John  xx.  i.  19. 
 
 f  John  xix.  ;i.  %  Lev,  xxiii.  4. — 17.  Ads  i.  3.  4.  5, 
 
 II  Lev.  ii.  3»  10.  11.  14.  15. 
 **  J  Cor,  XV.  ^o.  23 » 
 
 Again, 
 
448 
 
 The  three  Divine  Rests, 
 
 Again,  on  the  morrow  after  the  feventh  fabbath  was  the 
 feaft  of  the  firfl-fruits,  an  holy  convocation,  and  it  was  a 
 ftatute  for  ever  in  all  their  dwellings,  throughout  their 
 generations,  that  they  fhould  do  no  fervile  work  on  that 
 day,  but  rejoice  before  the  Lord,  with  their  children  and 
 lervants,  and  with  the  Levites,  and  with  the  ftranger,  the 
 fatherlefs,  and  the  widows,  that  were  among  them,  in  the 
 place  which  the  Lord  chofe  to  place  his  name  there  *. 
 With  refped  to  thefe  firft-fruits,  the  apoflle  calls  the  Holy 
 Ghoft  as  given  to  believers  the  firft-fruits,  where  he  fays, 
 *'  Ourfelves  alio  which  have  the  firft-fruits  of  the  Spirit, 
 *'  even  we  ourfelves,  groan  within  ourfelves,  waiting  for 
 *'  the  adoption,  the  redemption  of  our  body  f ."  And 
 it  is  remarkable,  that,  as  Chrift  our  pafTover  was  facri- 
 ficed  for  us  at  the  fcaft  of  the  Paflbver,  and  was  brought 
 from  the  dead,  as  the  firft-fruits  of  them  that  flept,  on  that 
 morrow  after  the  fabbath  Vv'hereon  the  Iheaf  of  the  firft- 
 fruits  of  the  harvcft  was  brought  before  the  Lord ;  fo  the 
 firft-fruits  of  the  Spirit  came  on  the  day  of  Pentecoft  t,  the 
 very  day  of  the  feaft  of  the  firft-fruits,  the  morrow  after 
 the  feventh  fabbath. 
 
 Thus,  whether  we  inquire  for  the  day  whereon  Chrift 
 ceafed  from  his  works  in  his  refurredion  from  the  dead,  or 
 the  day  when  he  was  by  the  right  hand  of  God  exalted,  and 
 received  of  the  Father  the  promife  of  the  Holy  Ghoft,  and 
 (lied  that  forth  on  the  believers  of  his  refurredion  ||,  ma- 
 nifefting  thereby  that  he  was  fully  entered  into  his  reft,  ftilt 
 it  is  the  morrow  after  the  feventh  day,  the  firft  day  of  the 
 week.  The  firft  day  of  the  week  then  is  the  day  of  reft 
 that  is  left  to  the  people  of  God  ;  for,  on  that  day,  he  that 
 is  entered  into  his  reft,  he  alfo  hath  ceafed  from  his  own 
 works,  as  God  did  from  his  on  the  feventh  day. 
 
 This  firft  day  of  the  week,  on  which  the  Lord  Jefus  reft- 
 cd  from  his  works,  is  called  the  Lord^s  day,  by  John  in  the 
 bookjof  the  Revelation  **,  where  he  tells  us,  for  the  honour 
 of  that  day,  that  he  was  in  the  fpirit  of  prophecy,  and  faw 
 the  viilons  of  that  book,  which  he  alfo  wrote  on  that  day  : 
 for  he  wrote  the  things  as  he  faw  and  heard  f  f .  This  wa? 
 wheiT  he  could  not  ailemble  with  the  difciples,  being  con- 
 fined to  the  ide  Patmos;  but  he  is  ordered  to  fend  the  book 
 
 *  r.ev.  xxl)l.  15. — 21.  Deut.  xvi.  9,  — 12. 
 
 f  Ror«:i.  viii.  23.  t-  ^'^^  i^'  '• — 4- 
 
 II  Aclsii.  23.       **  Rev.  i.  10.       ff  Rev.  i.  11.  16.  &  x.  4. 
 
 to 
 
The  three  Divine  Rests. 
 
 449 
 
 to  the  churches  *.  And  it  was  the  pra6lice  of  the  difciples 
 in  the  churches  to  afTemble  for  worfliip  on  that  day  f ,  from 
 rhe  time  that  Jefus  (hewed  himfelf  alive  unto  them,  when 
 alfembled  together  in  the  evening  of  that  fame  day  whcre^ 
 on  he  arofe  :}:. 
 
 On  the  day  of  Pentecofl:,  which  was  the  firfl  day  of  tlie 
 \veek,  the  apoftles,  and  they  that  were  with  them,  even  ail 
 the  hundred  and  twenty,  were  all  with  one  accord  in  one. 
 place  II,  in  the  morning  of  that  day  **,  when  the  Holy 
 Ghoft  came  upon  them.  And  then  the  truth  of  the  joyful 
 feaft  of  the  firll-fruits  took  place  :  for  in  luch  an  alicmbly 
 of  the  believers  of  the  Lord's  refurredion,  and  no  where 
 elfe  on  the  earth,  hath  the  Lord  placed  his  name ;  feeing 
 there  is  the  reprefentation  of  the  true  Ifrael,  all  partaking 
 of  their  one  altar,  jefus  Chrift  f  f  ;  and  fuch  aiiemhling 
 together  is  connected  with  our  drawing  near  to  God  in  the 
 heavenly  fanduary  Xt-  The  truth  of  the  feaft  of  firft-fruits 
 was  kept  firft  on  earth,  in  the  aflembly  of  believers  of  rhe 
 Lord's  refurredion,  who  then  began  to  rejoice  befbre  the 
 Lord,  on  account  that  Jefus  was  entered  into  his  reft,  and 
 that  pofteffion  was  now  taken  of  that  good  land,  when  they 
 ihared  in  the  firft-fruits  of  it ;  and  their  joy  in  the  Holy 
 Ghoft  enlarged  their  hearts  towards  others  that  they  might 
 have  fellowlhip  with  them  ||||;  yea,  and  loofcd  them  io 
 from  a  reft  in  th.is  world,  that  they  abounded  in  extraor- 
 dinary liberal  diftributions  of  their  fubftance  to  the  needy-}-. 
 And  from  thenceforth  the  difciples  in  the  churches  exerted 
 themfelves  in  this  joyful  liberality  -j-,  efpecially  on  this 
 firft  day  of  the  week,  as  we  find  the  apoftle  calling  them 
 to  it,  when  he  is  requiring  a  contribution  for  tlie  poor 
 faints  at  Jerufalem  ++. 
 
 *  Rev.  i.  1 1.  &  xxii.  i6. 
 
 f  Acfts  XX.  7.  compared  with   i  Cor.  xi.  28.  A<5ls  xx.  22. 
 %  Lukexxiv.  i.  13.  53.  36.  &  John  xx.  19.  26. 
 I)  A<51:s  ii.  i.  with  i.  14.  15.  **  AtTts  ii.  15. 
 
 tf  I  Cor,  X.  15.  16.  17.  iS.  with  Exod.  xx.  24.  Dcut.  xli. 
 13.  14. 
 
 Xt  Heb.  X.  19. —  2 J.  Lev.  xxvi.  2. 
 
 [ill  A(5ts  ii.  38.  39.  -I-  Ads  ii.  4;.  46. 
 
 H-  2  Cor.  viii..^ .  2.  3.  4.  -^   I  Cor,  xvi.  12. 
 
 Vol.  UL  3  L  SecT. 
 
450  The  three  Divine  Rests. 
 
 Sect    III.  The  day  of  reft  left  to  the  people  of  God, 
 
 'Tp  H  E  pofitive  inditution  of  a  day  of  refl,  or  a  fabbatifin, 
 ^  was  never  given  but  to  the  people  of  God.  For  Adam 
 Vv'as  in  friendlhip  with  God,  and  admitted  to  reft  with  him 
 in  his  reft  from  his  works,  when  the  feventh  day  was  firft 
 inftituied  as  the  day  of  reft ;  and  when  he  loft  reft  witii 
 God,  and  was  feparated  from  him  by  ftn,  h.e  had  no  more 
 liope  of  reft  (and  therefore  no  ufe  for  that  day  of  reft) 
 but  through  the  promifed  feed,  Chrift.  And  God  gave  not 
 the  fabbath-day  to  the  nations,  that  were  without  Chrift, 
 being  aliens  from  the  commonwealth  of  Ifrael,  and  ftran- 
 gers  from  the  covenants,  havint^  no  hope  in  the  promife, 
 and  without  God  in  the  world  ;  but  he  gave  it  to  his  own 
 ]]ation,  of  which  that  promifed  feed  was  to  fpring,  his  na- 
 tion that  fprang  from  Abraham,  Ifaac,  and  Jacob,  by  vir- 
 tue of  his  promife  to  them,  that  he  would  make  their  feed 
 a  nation,  and  give  them  the  land  of  Canaan  ;  the  nation 
 ^vbich'he  fet  apart  to  himfelf,  as  a  type  of  his  true  hea- 
 venly nation,  the  general  aflembly  and  church  of  the  firft- 
 born.  To  that  nation  he  gave  the  fabbath-day  as  a  {\gn. 
 bt:tween  him  and  them,  that  he,  their  God,  was  the  creator 
 of  the  heavens  and  the  earth,  in  oppoftcion  to  the  gods 
 of  the  nations ;  and  that-  he  made  them  to  reft  with  bim 
 from  tlie  bondage  of  Egypt  from  which  he  was  their  re- 
 deemer. 
 
 When  the  feed,  Chrift,  came  of  that  nation,  he  abolifii- 
 ed  tlie  diftinction  of  the  nations  by  h.is  death,  difannuliing 
 the  covenai?it  that  was  made  with  the  nation  of  Ifrael  *,  and 
 confirm.ing  the  new  covenant  f  with  the  heavenly  nation  :{:, 
 which  he  redeemed  by  his  own  blood  out  of  every  kindred, 
 and  longue,  and  people,  and  nation ||;  and  then  he  gave  com- 
 midion  to  his  apofties,  to  teach  all  nations,  baptizing  them 
 ill  t!ie  name  of  the  Father,  Son,  and  Holy  Ghoft  **,  or  to 
 make  dil'ciples  of  all  nations,  by  teaching  and  baptizing 
 the  difciplcs.  This  commiffion  they  executed,  by  teftifying 
 
 * 
 
 Eph.  ii.  II. —  19.  -j-  Heb.  Miii.  20.  and  viii.  oc  ix. 
 
 X   I  Pet.  ii.  9,  10.  II  Rev.  v.  9.  10. 
 
 **  Mutih.  xxviii.  19.  Marl:  xvi.  15.  16.  Luke  xxiv.  47.  A<5ls 
 i.  8. 
 
 the 
 
The  three  Divine  Rests.  451 
 
 the  refurredion  of  the  Lord  Jefus,  and  declaring  fully 
 the  import  of  it  amon^  the  nations ;  to  the  Jews  firft  *, 
 and  then  to  all  the  nations  without  difference  of  Jew  or 
 Gentile,  and  baptizing  the  difciples  f ,  (with  their  infants  $), 
 or  the  helievers  of  the  refurredion,  in  the  name  of  the 
 Lord.  For  when  God  vifited  the  nations  by  their  miniftry, 
 he  did  not  take  any  whole  nation,  or  any  nation  in  the  ca- 
 pacity of  a  nation,  as  a  people  for  his  name.  But  he  vifited 
 the  nations,  to  take  out  of  them  a  people  for  his  name  \\.  And 
 thus  he  appeared  in  the  performance  of  that  promifc  to 
 Abraham,  In  thy  feed  /ball  all  nations  of  the  earth  he  bleffcd. 
 The  apoftle  is  here  fpeaking  to  the  people  whom  God 
 took  out  of  the  Jewifli  nation  for  his  name,  and  puts  them 
 in  mind  of  the  beginning  of  their  confidence  in  the  joyful 
 profeflion  of  the  faith  and  hope  of  the  gofpel  **,  which  he 
 calls  them  to  hold  faft,  lell  they  (hould  fall  after  th.e  ex- 
 ample of  IlraePs  unbelief  ff.  lie  calls  them  not  to  caffc 
 away  the  confidence  they  had  profefled  in  their  enduring  a 
 great  fight  of  afflictions,  partly  whilft  they  were  made  a 
 gazing-ltock,  both  by  reproaches  and  atflidions,  and  partly 
 whilft  they  became  companions  of  them  that  were  {o 
 ufed  XX ;  ani^  he  exhorts  them  to  give  all  diligence  in  their 
 former  work  and  labour  of  love,  Ihewed  to'vard  his  name, 
 in  miniftering  to  the  faints,  that  they  might  have  the  full 
 afiiirance  of  hope  ||||.  He  fpeaks  to  them  as  in  church-or- 
 der, allembling  themfelves  together;  calling  them  ro  pcr- 
 fevere  in  it,  confidering  one  another  lo  provoke  unto 
 love  and  good  works  4,  looking  diligently  left  any  man 
 fail  of  the  grace  of  God  -f-;  and  obeying  and  fuhmittirg 
 themfelves  to  tlieir  leaders  or  guides,  that  watched  for  their 
 fouls,  as  thole  that  (hould  give  an  account 
 
 -f-i-. 
 
 *  A^s  li.  38.  39.  40.  ^  iii.  25.  26.  f  Acts  x. 
 
 :j:  The  infants  of  the  believers  of  Chrift's  rcfurrcction  mufl:  either 
 be  reckoned  with  their  believing  parents,  and  fo  be  baptized  v/irii 
 them,  according  to  Mark  xvi.  i6.  or  with  them  that  believe  nor,  and 
 fo  be  damned,  and  fo  the  children  of  believers  in  infancy  nmft  per 
 rifli  ;  contrary  to  the  plain  revelation  of  t!ie  grace  of  our  Lord  to- 
 ward infants. 
 
 II   Ads  XV.  7.  I  A.  15.  17. 
 
 **  Hcb.  iii.  6.  1  ?.  14.  tt  Heb.  iv.  14. 
 
 +t  Heb.  X.  pT.  — 35.  ill!  Heb.  vi.  0.  10.  11. 
 
 4-  Heb.  X.  2::;.  24.  25.  -f-    ?Ieb.  xiii.  17. 
 
 'f-i-    Heb.  xiii.  i  7. 
 
 3  L  2  TI-.9 
 
452  The  three  Divine  Rests. 
 
 The  title  of  the  people  of  God  is  ftill  proper  to  fuch  a 
 people  as  this,  who  by  the  power  of  the  gofpel,  and  the  in- 
 lluence  of  the  word  of  the  apoflles,  on  their  fouls,  were  en^ 
 gao;cd  in  that  profeflion,  whereof  the  apoftle  doubl:s  not  to 
 call  Jefus  Chrift  the  Apoftle  and  High  Prieft,  when  he  ad- 
 itredes  himfelf  thus  to  them,  as  he  is  about  to  fpeakof  the 
 Chriltia^n  reft,  and  day  of  reft,  "  Holy  brethren,  parta- 
 *'  kers  of  the  heavenly  calling,  confider  the  Apoftle  and 
 *'  High  Prieft  of  our  profeffion,  Chrift  Jefus  *."  Unto  fuch 
 •?.  people  whom  God  thus  takes  out  of  any  nation  for  his 
 3iame,.  the  fabbatifm  is  left  and  remaineth,  now  when  the 
 feventh-day  fabbath,  that  God  gave  to  the  nation  of  Ifrael, 
 is  removed. 
 
 Such  are  the  people  of  whom  the  apoftle  makes  the 
 people  of  Ifrael  the  example  f ,  in  this  pafiage.  But  fuch 
 lire  not  the  nations  of  this  world,  as  they  have  been  broughn 
 under  the  Chriftian  name,  by  fecular  power  concurring 
 with  the  clergy,  and  giving  them  dominion  over  the  world. 
 Thefe  are  the  peoples,  multitudes,  nations,  and  tongues, 
 the  many  waters  where  fitteth  the  whore  J,  or  the  falfe 
 church,  that  committeth  fornication  with  the  kings  of  the 
 earth  ||.  For  her  ch'ildren  were  not  begot  by  the  power  of 
 the  word  and  Spirit  of  Jefus  Chrift,  whereby  God  takes  out  of 
 The -nations  a  people  for  his  name;  but  by  the  power  of  the 
 kings  of  ihc  earth  that  commit  fornication  with  her.  This 
 is  tliat  Antichrift,  that  man  of  fm,  whofe  coming  was  after 
 Tiie  working  of  Satan,  the  prince  of  this  world,  with  all 
 puwer,  and  figns,  and  lying  wonders,  and  with  all  deceive- 
 ableneis  of  unrighteoufnefs  in  them  that  periih ;  becaufe 
 thty  received  not  the  love  of  the  truth,  that  they  might  be 
 favcd  **.  And  thefe  are  the  nations  that  tread  under  fooi^' 
 the  outer  court  of  the  Lord's  houfe,  while  it  is  left  out  and 
 v.oi  ineafurcd  f  f  :  the  ftrangers  that  have  been  brought  in- 
 to, the  fancluary  of  the  Lord's  houfe,  contrary  to  the  law  of 
 the  lioufe,  to  pollute  it  Ji.  Thefe  are  the  nations  that 
 worihip  the  beaft,  or  the  clergy  to  whom  the  prince  of  this 
 world  haih  given  power  to  reign  ||y  in  the  broken  Roman 
 
 ^  Hcb.  iji,  r.  |  Heb.  ill.  6. — 19.  &  iv.  i,  2.  11. 
 
 .1   Kev.  xvii.  ?.  15.  jj  Rev.  xvii.  2.  (X:  xviii.  3. 
 
 **   2  ThefT.  ii.  8. — 11.  ft  Rev.  xi.  i.  2. 
 
 X\    K.zek.  xiiv.   5.-9.  &  xliii.  7. — 12.  &  xxxiv, 
 ijj  iMduh.  iv.  8.  9.  10.  Rev.  xiii.  4. 
 
 empire, 
 
The  three  Divine  Rests.  453 
 
 empire,  by  the  power  of  the  kingdoms  that  arofe  in  it,  which 
 ^ave  their  power  to  the  clergy  *.  Thefe  are  oppofed  to 
 the  nations  of  them  that  are  favcd  f,  and  to  all  tlie  follow- 
 ers of  the  Lamb  that  keep  the  commandments  of  God, 
 and  the  faith  of  Jefus,  and  are  conformed  to  him  in  pa- 
 tience, not  loving  their  lives  unto  the  death  f. 
 
 For  this  is  one  remarkable  difference  between  Chrift  and 
 Antichrift.  Chrift  takes  a  people  out  of  the  nations,  and 
 brings  them  in  fubjedion  to  him  by  the  power  of  his  own 
 Avord  and  Spirit,  according  to  his  commifnon  to  his  mini- 
 llers,    "  Go  icach  all  nations,    and    lo  I  am   with  you, 
 
 **  teaching  them   to  obferve  all  things  whatfoever 
 
 ^'  I  have  commanded  you.'*  But  antichrill  takes  whole 
 nations  unto  his  name,  as  he  fits  in  the  temple  of  God, 
 Ihewing  himfelf  that  he  is  God,  and  brings  them  in  fubjec- 
 rion  to  himfelf  by  the  power  of  the  kings  of  the  earth,  who 
 give  him  their  flrength;  and  the  prince  uf  this  world,  Satan, 
 ^vorks  to  his  purpole,  with  figns,  and  lying  wonders,  and 
 ^vith  all  deceiveablenefs  of  unrighteoufnefs. 
 
 The  baptizing  of  the  nations,  thus  brought  under  a 
 form  oi  Chriftianity,  fitted  to  them  who  deny  the  power 
 of  it  II,  was  a  horrible  proftitution  and  profanation  of  the 
 ChrifHan  profeffion  and  baptifm,  and  of  all  the  ordinances 
 of  the  Chriftian  worihip,  and  of  the  privileges  of  the 
 Chriitian  brotherhood,  to  which  worldly  men,  utter  ftran- 
 ^ers  to  the  power  of  the  word  of  God,  were  thus  introdu- 
 ced. And  it  was  a  great  profanation  of  the  fabbatifm  of 
 the  people  of  God,  to  oblige  the  nations  to  keep  the  firft 
 day  of  the  week  as  Chriftians,  who  could  not  therein  (hew 
 regard  and  fubjedion  to  the  authority  and  power  of  the 
 Lord  Jefus,  but  unto  that  authority  and  power  that  con- 
 drained  them  to  kee|)  it,  which  alfo  appointed  and  obliged 
 them  to  keep  many  other  holy-days  without  any  warrant 
 in  the  New  Teftament.  Chrift  gave  commifTion  to  make 
 difciples  by  the  gofpel,  and  to  teach  them  to  obferve  all 
 things  whatfoever  he  commanded  the  apoilles;  but  he  gave 
 no  commifTion  to  procure  an  obfervance  of  the  tilings  which 
 he  commanded,  by  virtue  of  any  other  authority  or  power, 
 but  that  of  his  word ;  and  all  force  or  compulfion  is  in- 
 
 *  Rev.  xiii.  i. — lo.  &xvii.  12.  13. 
 t  Rev.  xxi.  24. — 27.  &  vii.  9.  13.  14.  15. 
 :j:  Rev.  xiii,  10.  &  xiv.  9. — 12.  U  xii.  ;i.  17. 
 Ij  2  Tim.  iii.  5. 
 
 coufiftent 
 
454 
 
 The  three   Divine  Rests 
 
 confiftent  with  the  nature  of  the  obedience  he  requires, 
 and  with  the  profeiGion  of  fubjedlion  to  him  in  doing  the 
 things  that  he  fays. 
 
 Chap.  VI.  How  the  Chriftian  fabhath  is  profaned^ 
 evinced  from  the  defign  of  its  inftitution^  and  the  pri- 
 miiive  way  of  keeping  it. 
 
 TH  E  profanation  of  the  Chriftian  fabhatifm,  by  the 
 antichriftian  power,  obliging  the  nations  to  keep  it, 
 may  appear  to  them  who  confider  the  import  of  keeping 
 the  firfl  day  of  the  week  as  a  fabbath,  as  it  is  left  to  the 
 people  of  God  in  the  New  Teftament.  And  this  is  what  we 
 are  now  to  confider. 
 
 Sect.  I.  The  Chriftian  fabbath  left  for  a  fign,  that  all  works 
 requijiie  to  jufiification  are  already  finified. 
 
 'T^  KE  fabbatifm  left  to  the  people  of  God  in  the  New 
 
 ^  Teflament  is  a  fign  between  the  Lord  and  them,  that 
 he  hath  ceafed  from  his  own  works,  and  is  entered  into  his 
 refi:.  This  is  manifefl  from  the  apoftle^s  words  on  the  hib- 
 je6l.  And  therefore  their  reding  from  their  o'vn  works 
 on  that  day,  is  a  folemn  profelfion  of  the  faith  of  his 
 having  ceafed  from  his  works  who  is  entered  into  his  reft, 
 and  of  the  belief  of  that  promife  with  which  this  fabbatifm 
 is  left  to  the  people  of  God. 
 
 The  profeinon  of  this  faith,  in  reding  from  our  works 
 (that  may  be  done  on  other  days)  upon  the  firll  day  of  tlie 
 week,  fiands  in  oppofition  to  all  ways  of  going  about  to  e- 
 ftablith  a  righteoufnefs  of  our  ovvn :  for  it  is  the  profeiFion 
 of  the  belief  of  the  promife  of  entering  into  his  reft,  who 
 hath  refted  from  his  own  works.  And  therefore  we  find 
 the  apoftle  oppoftng  the  belief  and  confeiTion  of  Chrift's 
 refurrcc^ion  unto  felf-righteoufnefs,  where  he  lays  *,  "They 
 **  being  ignorant  of  God's  righteoufnefs,  and  going  about 
 *'  to  eftabliih  their  own  righteoufnefs,  have  not  fubniiired 
 ''  thcmfelves  unto  the  righteoufnefs  of  God.  For  Clirifi:  is 
 ^'  the  end  of  the  law  for  righteoufnefs  to  every  one  that 
 
 *  Rom.  X.  3. — 10. 
 
 "  believe th. 
 
The  three  Divine  Rests.  455 
 
 "  believeth.  ForMofes  dercribeth  the  righreoufnefs  which 
 *^  is  of  the  law,  That  the  man  which  doth  thefe  things  Ihall 
 "  live  by  them.  But  the  righteoufnefs  which  is  of  faith 
 <*  faith,  —  The  word  is  nigh  thee,  in  thy  mouth,  and  in 
 *'  thine  heart .  that  is  the  word  of  faith  which  we  preach, 
 *<  That  if  ihou  Ihalt  confefs  with  thy  mouth  the  Lord  Je. 
 *'  fus,  and  tbalt  beheve  in  thine  heart,  that  God  hath  rai- 
 '*  fed  him  from  the  dead,  thou  ibalt  be  faved.  For  with  the 
 *'  heart  man  believeth  unto  righteoufnefs,  and  with  the 
 *'  mouth  confeiTion  is  made  unto  falvation." 
 
 Whofoever  therefore  is  ignorant  of  the  way  of  falvation 
 through  Chrift's  righteoufnefs,  and  goes  about  to  eflabliih 
 a  righteoufnefs  of  his  own,  is  not  believing  that  Chrift 
 came  down  from  heaven  to  fulfil  the  righteoufnefs  of  the 
 law  for  his  people,  is  not  really  perfuaded  that  God  raifed 
 him  from  the  dead  for  their  juflification,  and  gave  him  the 
 life  promifed  in  the  law  to  him  that  fliould  do  thefe 
 things  *.  Whofoever  they  be  then  that  fhew  a  confidence 
 in  their  own  merit,  or  manifefl  a  defire  to  eflabliih  a  righ- 
 teoulhefs  of  their  own,  in  any  fliape,  are  aclting  as  incon- 
 iiflently  with  the  faith  of  Chrifl's  refurredion,  and  fhew  as 
 much  difregard  to  the  fabbatifm  of  the  people  of  God,  as  if 
 they  laboured  in  their  ordinary  employments  on  that  day. 
 They  therefore  who  are  openly  felf- righteous,  are  open  pro« 
 faners  of  the  Chriftian  fabbath.  But  the  antichriliian  na- 
 tions, that  were  never  illuminated  by  the  word  of  faith 
 that  the  apoftles  preached,  keep  the  firfl  day  of  the  week, 
 as  they  fpeak  of  Chrifl's  merit,  and  of  his  reiurredion.  Yer, 
 according  to  the  fcripcure-connedion  of  things,  the  fabba- 
 tifm lefc  unto  the  people  of  God,  is  a  notable  mean  of  their 
 perfeverance  in  the  faith  of  Chrifl's  refurretSlion,  and  of 
 keeping  them  from  forgetting  the  righteoufnefs  of  Chrift. 
 And  if  they  confider  what  they  are  doing,  when  refting  from 
 their  ordinary  works  on  the  firfh  day  of  the  week,  and  what 
 this  their  practice  is  declaring,  they  cannot  but  lind  them- 
 felves  feverely  rebuked  by  it,  and  convinced  of  hypocrify, 
 fo  far  as  they  indulge  themfelves  in  unbelief,  and  felf-righ- 
 teouineis  wliich  neceilariiy  attends  it. 
 
 *  Rom.  X.  6.  7. 
 
 Sect. 
 
4s6 
 
 The  three  Divine  Rests 
 
 Sect.  IT.  The  keeping  of  the  Chriflian  fahhath  imports  a 
 profejfion  of  faith  in  the  promife  of  the  heavenly  inheri" 
 taiKe, 
 
 A  S  the  profefTion  of  the  faith  in  the  fabbatifm  (lands 
 "^^  in  oppofition  to  the  feeking  of  reft  through  our  own 
 righteoufnefs,  (which  is  oppofice  both  to  the  light  of  na- 
 ture, that  fliews  us  death,  the  judgment  of  God  againft  all 
 fin  *,  and  to  the  light  of  the  gofpel,  that  thews  us  life  from 
 the  dead  in  Jefus  Chrift) ;  fo  it  ftands  likewife  in  oppofition 
 to  our  feeking  a  reft  in  this  world.  For  it  is  a  profeffion 
 of  the  belief  of  the  promife  of  the  new  covenant,  of  enter- 
 ing into  his  reft,  who  hath  ceafed  from  his  own  works,  and 
 is  entered  into  his  reft  on  the  right  hand  of  God  in  the 
 heavens. 
 
 The  reft  that  was  promifed  to  the  nation  of  Ifrael,  ^vas 
 on  this  earth  in  the  land  of  Canaan,  and  the  Lord  brought 
 the  nation  into  that  earthly  reft,  after  the  generation  thac 
 provoked  him  by  their  unbelief,  had  fallen  in  the  wilder- 
 nefs.  But  now  that  reft  is  removed,  to  give  place  to  the 
 heavenly  reft  whereof  it  was  the  type  ;  and  the  promife 
 that  is  left  and  remains  to  the  people  of  God,  is  the  prc^- 
 niife  of  entering  into  the  heavenly  reft,  or  the  reft  of  the 
 "World  to  come,  with  Chrift  who  is  entered  into  his  reft. 
 The  fabbatifm  that  is  left  then,  is  no  fign  to  us  of  any 
 worldly  reft  like  that  whereof  the  feventh  day  was  a  fign 
 to  Ifrael,  as  it  belonged  to  the  promife  of  reft  in  the  land 
 of  Canaan;  hut  it  is  a  fign,  betwixt  the  Lord  and  his  peo- 
 ple, of  that  reft  into  which  Chrift  has  entered,  and  of  en- 
 tering into  which  they  have  the  promife  left  them. 
 
 Now,  this  is  a  remarkable  difference  betwixt  the  fabba- 
 tifm of  the  feventh  day,  and  of  the  firft  day  of  the  week, 
 that  the  reft  of  the  one  was  always  earthly,  even  from  its 
 firft  inrtitution  to  Adam,  till  it  was  done  away  in  Chrifl  ; 
 and  the  rcli  of  the  other  is  not  earthly,  but  heavenly.  The 
 earthly  bleflings  that  Adam  enjoyed  in  paradife,  while  he 
 refled  with  God,  are  not  in  the  })romife  left  to  the  people 
 of  God  ;  nor  yet  the  temporal  bleilings,  in  the  earclily 
 places  of  Canaan,  into  which  Ifrael  entered ;  but  all  fpi- 
 ritual  bJcfTings  in  iicavenly  places  in  Chrift  Jefus  f  ;  an  inhc- 
 
 *  Rom.  I.   32.  t  Eph.  i.  3. 
 
 ritance 
 
The  three   Divine  Rests.  457 
 
 ritance  incorruptible,  undefiled,  and  tliat  fadeth  not  away, 
 referved  in  heaven  for  them,  who-are  kept  by  the  power 
 of  God  through  faith  to  falvation  *.  The  promife  left  to 
 the  people  of  God,  is  a  promife  of  entering  into  his  reft, 
 through  much  tribulation  f  in  this  world,  in  conformity 
 to  him  who  tirO:  futfcrcd  unto  death,  and  then  entered  in- 
 to his  glory,  when  he  rofe  again  from  the  dead,  and  a- 
 Icended  into  heaven  X- 
 
 If  we  really  believe  the  promife,  and  be  not  under  the 
 ftrong  delufion  that  has  come  on  the  profeflbrs  of  Chriflia- 
 nity,  becaufe  they  receive  not  the  love  of  the  truth,  that 
 they  might  believe  this  lie,  that  they  might  feek  reft  in  this 
 world,  and  ftudy  to  enter  into  Chrift^s  reft  alfo;  or  that  the 
 fervice  of  God  and  Mammon  ||,  the  friendihip  of  God  and  of 
 this  world  **,  are  not  inconfiftent ;  or  that  we  may  love  the 
 world,  and  the  things  of  the  world,  and  yet  have  the  love 
 of  the  Father  in  us  f  f  :  if,  I  fay,  we  be  not  under  this  ftron^ 
 antichriftian  delufion,  but  really  believe  the  promife  of  reit 
 with  Chrift,  who  died  and  rofe  again,  as  it  ftands  in  the 
 New  Teftament,  then  this  faith  will  necelTarily  produce 
 that  defire  in  us,  which  is  exprelFed  by  the  apoftle,  when  he 
 Jays,  "  That  I  may  know  him,  and  the  power  of  his  re- 
 "  furre(5lion,  and  the  fellowflnp  of  his  fufterings,  being 
 *'  made  conformable  unto  his  death,  if  by  any  means  I 
 "  might  attain  unto  the  refurredion  of  the  dead  t;):/' 
 
 The  fabbatifm,  as  it  is  left  to  the  people  of  God,  with 
 the  promife  of  entering  into  his  reft  who  hath  ceafcd  from 
 liis  works,  is  a  folemn  profelTion  of  this,  and  of  our  com- 
 pliance with  that  exhortation,  **  If  ye  then  be  rifen  with 
 **  Chrift,  feek  thofe  things  which  are  above,  where  Chrift 
 "  fitteth  on  the  right  hand  of  God.  Sec  your  aftedion  on 
 *l,things  above,  ^lot  on  things  on  the  earth;  for  ye  are 
 "  dead,  and  your  life  is  hid  wiiiV  Chrift  in  God.  When 
 **  Chrift,  who  is  our  life,  ihall  appear,  then  fnall  v.  2  alio 
 ^*  appear  with  him  in  gloiy.  Mortify  therefore  your  mem* 
 *'  hers  which  are  upon  the  earth  1|!|,"  &-c. 
 
 The  fabbatifm  of  the  people  of  God  is  a  profelTion  of 
 denying  ourfelves  to  a  life  or  a  reft  in  this  prefent  evil 
 
 *  I  Pet.  i.  3.  4.  5.  6.  f.  t  A(51s  xlv.  22. 
 
 :j:  Luke  xxiv.  26.  Rom.  vili.  17.  18.  2  Tim.  li.  11.  12., 
 
 jl  Matth.  VI.  24.  **  James  Iv.  4. 
 
 ft   I  John  ii.  15.  17.  18.  It  ^bii.  lii.  S.— 21.^ 
 
 fill  Col.  iii.  i._6. 
 
 Vol.  III.  3  M  world. 
 
458  The  three  Divine  Rests. 
 
 world,  from  which  Chrifl:  redeemed  his  people  by  his 
 death  *,  and  of  taking  up  our  crofs,  and  following  him  f 
 unto  that  reft  into  which  he  is  entered.  The  people  of 
 God  profefs  not  to  feek  thofe  things  that  the  nations  feek, 
 but  to  feek  firfl  the  kingdom  God  and  his  righteoufnefs, 
 believing  the  word  of  God,  that  the  things  that  pertain  to 
 tliis  life  will  be  given,  as  far  as  they  can  be  added  unto 
 our  attaining  that  kingdom  |.  They  profefs  not  to  live  in 
 the  world  any  way  independently  of  the  word  of  God,  nor 
 by  diiTcmhling,  denying,  or  forbearing  to  pradife,  any  one 
 word  of  God,  but  by  every  word  of  God  ||.  And  this  re- 
 nunciation of  a  worldly  reft,  for  that  into  which  Chrift  en- 
 tered, which  is  the  necelFary  fruit  and  evidence  of  the  faith 
 of  that  promife,  did  from  the  beginning  fhew  itfelf  two 
 ways  in  the  pradice  of  the  people  of  God. 
 
 1.  It  appeared  in  their  bearing  the  reproach  of  Chrift, 
 and  talcing  joyfully  the  fpoiling  of  their  goods,  being  fup- 
 ported  and  encouraged  only  with  the  profpe6l  of  entering 
 into  the  heavenly  reft  into  which  Chrift  is  entered  **. 
 And  the  apoftle  calls  them  to  fliew  it  further,  when  he  ex- 
 horts them,  '*  to  run  the  race  fet  before  us  with  patience, 
 '*  looking  to  Jefus,  who,  for  the  joy  fet  before  him,  en- 
 *'  dured  the  crofs,  defpifmg  the  iliame ;''  and  tells  them, 
 *'  Ye  have  not  yet  refifted  unto  blood,  ftriving  againit 
 ''  fin  ft." 
 
 2.  This  renunciation  of  a  reft  in  this  world,  for  liis  reft 
 •who  hath  ceafed  from  his  works,  and  is  entered  into  his  reft, 
 evidenced  itfelf  in  their  work  and  labour  of  love,  in  mi^ 
 niftering  to  the  faints,  wherein  the  apoftle  calls  them  to 
 Ihew  the  lame  diligence  to  the  full  affurance  of  hope  to  the 
 end  t:|:.  The  people  of  God  ftudied  to  keep  themfelves  un- 
 fpotted  from  the  world,  in  doing  good  to  all  men,  efpe- 
 cially  the  houlehold  of  faith,  with  that  wherewith  other 
 men  fed  eitlier  the  luft  of  the  eye,  the  luft  of  the  iielh,  or 
 the  pride  of  life ;  and  they  laid  not  up  for  themfelves  trea- 
 fures  of  thofe  things  on  earth,  which  the  moth  and  ruft 
 might  there  corrupt,  or  thieves  ftcal,  but  they  laid  them 
 up  in  heaven  by  giving  them  in  alms|ji|;  knowing,  that 
 Avhere  their  treaiure  was,  there  their  licarts  would  be  al- 
 
 *  Tial.  i.  4.  f  Matlu  xvi.  21. — 26.  :|:  lb.  vi.  3. — 34. 
 
 11   lb.  iv.  4.  **  Hcb.  X.  32.  33.  34. 
 
 if  Heb.  xii.  i. — 4.  j.l  lb.  vi.  10.  11.  1 2. 
 
 |[1|  Matth.  vi,  19.  :o.  with  Luke  xii.  21.  33.  ^4. 
 
The  three  Divine  Rests.  459 
 
 fo*;  and  fo  even  in  their  poverty  they  were  richly  libe- 
 ral, doing  alms  to  their  power,  and  beyond  their  power 
 rhey  were  willing  f .  Thus  the  belief  of  Chrifl's  refurrec- 
 tion,  and  of  the  promile  left  of  entering  into  his  reft, 
 turned  the  hearts  of  the  people  of  God  from  feeking  a  reft: 
 in  this  world,  to  feek  reft  with  Jefus  Chrift,  and  to  mani- 
 feft  this  in  their  practice. 
 
 The  fabbatifm,  as  it  is  left  to  the  people  of  God,  is  a 
 profefTion  of  this.  But  it  can  have  no  luch  meaning  to  the 
 nations  of  this  world,  who  have  been  brought  into  the  outer 
 court  of  the  Lord's  houfe,  to  tread  it  under  fout.  For  as 
 it  is  a  thing  inconfiftent,  for  a  nation  of  this  world,  as 
 iuch,  to  confefs  itfelf  a  ilranger  and  pilgrim  on  the  earth, 
 in  the  hope  of  the  promife  of  eternal  reft  with  Chrift  ; 
 fo  the  people  of  the  nations,  who  are  obferving  the  firlt 
 day  of  the  week,  only  by  virtue  of  the  authoi-ity  and 
 power  of  the  nation  obliging  them  to  it,  and  the  force  of 
 cuftiom  in  the  place  of  the  world  where  they  live,  would 
 reckoQ  it  very  ridiculous  to  affix  any  iuch  meaning  to  their 
 fabbath-keeping,  even  as  they  do  not  iind  themfclves  any 
 wav  inhibited  from  purfuing  a  reft  in  this  world,  or  from 
 walking  according  to  the  courfe  of  it,  by  their  renoun- 
 cing of  this  world  at  their  baptifm.  For  they  cannot  ima- 
 gine that  the  Chriftiian  world  is  renounced,  in  that  bap- 
 tifm wherewith  the  Chriftiian  nations  are  baptized. 
 
 Sect.  III.  The  Cbriftian  fabbath  a  mean  of  perfcve ranee  and 
 guard  againjl  apoftafy. 
 
 H 
 
 Owever,  the  fabbatifm  as  it  is  left  to  the  people  of  God, 
 with  the  promife  of  entering  into  Chrift's  reft,  is  a 
 mean  of  their  arifing  and  departing  from  this  Vv'orld  a? 
 tlieir  reft;,  unto  that  reft  into  which  Chrift  is  entered,  and 
 ferves  to  convince  them  of  hypocriiy,  fo  far  as  they  in- 
 dulge rhemfelves  in  the  love  of  this  world,  and  ilie  tilings 
 thereof,  and  in  feeking  reil  here  through  unbelief.  When 
 the  multitude  that  followed  Chrift,  propoftng  fome  world- 
 ly advantage  by  him,  went  back  from  him,  as  they  found 
 him  fpeaking  of  nothing  but  eternal  life  through  his  death, 
 l.e  propofed  this  quefbion  to  the  twelve,  IViU  ye  alfo  go  a- 
 ■iihiy  P    And  when  they  profeffed  to  cleave  to  him   for  that 
 
 *  ?.Iatlh.  vi.  21.  t    2  Cor.  viil,  I.  2.  3.  4 
 
 3  M  2  eternal 
 
460 
 
 The  three  Divine  Rests. 
 
 eternal  life,  which  was  only  to  be  found  in  his  words,  he 
 jays  to  them.  Have  not  I  chofen  you  tivelve,  mid  one  of  you 
 is' a  devil  *  ?  that  is,  one  of  you  whom  I  have  chofen  to 
 he  with  me  in  my  miniftry  on  the  earth,  and  to  preach 
 to  the  nation  of  the  Jews,  that  the  kingdom  of  heaven  is 
 at  hand,  yet  fhands  better  affcded,  at  the  botom  of  his 
 heart,  to  this  prefent  life,  and  his  intereft  in  this  prefent 
 ■world,  than  to  that  eternal  life  which  is  in  my  words,  and 
 for  which  you  now  profefs  to  cleave  to  me  when  others  are 
 gone  away ;  and  that  regard  to  this  life,  more  than  to  the 
 ^vords  of  eternal  life,  fecretly  foftered  in  his  foul,  under 
 the  good  profefTion  he  now  makes,  is  a  principle  of  difaf- 
 feclion  and  hatred  againft  me,  which  will  at  laft  appear, 
 ■^vhen  he  is  no  more  able  to  reconcile  it  to  himfelf  with  the 
 hope  of  eternal  life. 
 
 Thus  there  are  many,  on  whom  the  gofpel  has  influence 
 to  bring  them  to  a  joyful  confident  profeflion  of  the  faith 
 aitiong  the  people  of  God,  who,  when  tribulation  or  perfe- 
 cution  aril'eth  becaufe  of  the  word,  and  they  come  to  be 
 touched  with  it,  in  the  moft  tender  part  where  they  ftand 
 bed  affe^ied  to  this  prefent  w'orld,  come  at  lafl  to  be  of- 
 fended at  the  word  they  once  received  with  joy  f .  And  o- 
 ihers  there  are,  who,  though  perfecution  becaufe  of  the 
 ^vord  do  not  preis  them  fo  hard,  yet  have  the  word  choked 
 in  them  by  the  cares,  riches,  and  pleafures  of  life  J.  AU 
 this  is  owing  to  the  want  of  the  true  and  firm  belief  of  the 
 truth  and  excellency  of  the  promife  of  entering  into  his 
 red,  or  of  that  faith  wliich  is  the  evidence  of  things  not 
 ieen,  the  confidence  of  things  hoped  for  ||. 
 
 The  apoflle  calls  that  principle  of  difaffedion  of  which 
 we  have  been  i'peaking,  an  evil  heart  of  unbelief,  that 
 may  lurk  under  a  confident  profefHon  of  the  goipel  of 
 ChVift,  in  tlieni  that  have  been  illuminated -[..  In  oppofition 
 to  this,  he  points  out  to  them  the  promile  of  the  refl  of 
 Jefus  Cb.rifl,  and  the  fabbaiifm  left  to  the  people  of  God, 
 and  calls  them  to  fear  left  they  come  fliort  of  that  reft 
 through  unbelttf.  As  the  fibbatifm,  then,  is  a  fign  heiweca 
 the  Lord  and  us,  with  reiped  to  his  reft,  and  the  promife  of 
 entering  into  it,  in  oppofition  to  a  reft  in  this  world,  and  is, 
 ■  on  our  part,  a  folcmn  profeiTion  of  that  faith,  which  is  the 
 
 *  John  vi.  66. — 71.  t  Mattli.  xill.  20.  21. 
 
 ■4.  lb.  xiii.  22.  l.uke  vlH.  14.  [|  Htb.  x.  39.  &  xi.  i. 
 
 4  lb.  iii.  12.  13.  14,  &vi.  4   5.  6. 
 
 Yi<^ory 
 
The  three  Divine  Rests.  461 
 
 vidlory  over  the  world,  and  is  the  confidence  *  of  things 
 hoped  for  ;  fo,  in  our  keeping  of  this  fabbath-day,  we 
 ought  to  be  taking  heed,  left  there  be  in  any  of  us  an  evil 
 heart  of  unbelief  in  departing  from  the  living  God,  to  feek 
 refl  in  this  world. 
 
 Chap.  VII,  ^e  Chriftian  faith  and  Icve  profejfed  in 
 cbferving  the  injlitutions  for  which  the  firft  believers 
 ajjembled  on  the  firft  day  of  the  week. 
 
 Sect.  I.    The  faith  profejfed, 
 
 TH  E  faith  of  Chrifl's  having  ceafed  from  his  works 
 and  entered  into  his  reft,  2(^6.  of  the  promife  of  en- 
 tering into  his  reft,  is  likewife  pTofeiled  by  the  people  of 
 God,  in  the  aftembling  of  themjelves  together  f ,  on  the 
 day  of  reft,  to  obferve  the  inftitutions  of  ihe  Chriftian 
 worlhip,  wherein  they  give  unto  God  the  glory  of  his  per- 
 fedions,  diiplayed  by  the  works  from  which  he  ceafed, 
 who  is  entered  into  his  reft,  refting  joyfully  with  him  in 
 that  difplay  of  his  glory,  and  having  accefs  unto  the  Fa- 
 ther through  Chrift  by  one  Spirit  ij:.  The  people  of  God 
 continued  aftembling  themfelvcs  together,  efpecially  on  the 
 firft  day  of  the  week  1|,  from  the  time  of  the  dov;n-pour- 
 ing  of  the  Holy  Ghoft;.and  we  are  told^  they  continued 
 fledfaftly  in  thele  ordinances  **. 
 
 In  the  apoftles  doChine,  or  in  the  teaching  of  the  apo- 
 ftles,  who  then  taught  by  word  of  mouth  the  gofpel,  which 
 they  afterward  wrote  us.  We  now  have  it  in  the  New 
 Teftament,  that  it  might  be  read  in  the  churches  ff,  asMo- 
 fes  was  read  in  the  fynagogues  every  fabbath-day  XX^  toge- 
 ther with  the  fcriptures  of  "the  Old  Teftament  jlH,  which  are 
 more  fure,  or  more  confirmed  to  us  by  the  things  written 
 to  us  in  the  New  Teftament,  the  only  true  explication  of 
 the  Old  4.     The  people  of  God  manifefted  their  ftedfaft 
 
 *  Tranflated  confidence,  2  Cor.  ix.  4.  ^  Heb.  iii.  14. 
 
 f  Heb.  X.  23.  24.  25.  X  Eph-  ii-  18.  Heb.  x.  22.  25. 
 
 II  A<5ls  XX.  6.  7.  **  lb.  ii.  42. 
 
 •j-f  Col.  iv.  16.    I  ThefT.  V.  27.   2Pet.  i.  12. — 15. 
 
 X-X  A<5lsxv.  20.  21.  23.  iill  I  Tim.  iv.  13. 
 
 4-  2  Pet.  i.  19.  20.  21. 
 
 continuance 
 
462 
 
 The  three  Divine  Rests. 
 
 continuance  in  the  faith  of  Chrift's  having  ceafed  from  his 
 -works,  and  entered  into  his  reft,  and  of  the  promife  left  them 
 of  entering  into  his  reft,  (which  the  apoftles  were  fent  to 
 teftifyand  declare),  by  their  continuing  ftedfaftly  in  the 
 dodlrine  of  the  apoftles,  or  perfevering  in  attendance  to 
 their  teaching,  in  the  alTembling  of  themfelves  tooether. 
 And  now,  when  we  can  only  hear  the  apoftles  teach  in  their 
 writings  *,  wherein  their  whole  dodrine  is  contained,  we 
 profefs  the  fame  thing,  in  our  continuing  ftedfaftly  in  at- 
 tending to  their  teaching  in  their  writings,  in  the  aflem- 
 bling  of  ourfelves  together. 
 
 Before  elders  or  deacons  were  ordained,  the  apoftles 
 aded  the  part  of  elders,  preftdents,  or  biihops  f,  in  the 
 church  that  was  in  Jerufalem,  as  they  were  alfo  the  firft 
 deacons  of  the  church  :j:.  And  befide  the  gift  of  apo- 
 ftles, prophets,  and  evangelifts,  who  were  employed  in  gi- 
 ving out  the  New-teftament  revelation,  which  we  have 
 now  complete  in  their  writings  ||,  Chrift  hath  given  paftors 
 and  teachers  **,  and  fet  them  in  the  churches  of  his  peo- 
 ple ft,  as  prefidents,  to  inftru6l,  exhort,  and  guide  them 
 by  the  word  of  the  apoftles,  feeding  them  with  knowledge 
 and  underftanding  in  the  whole  counfel  of  God  that  was 
 declared  by  the  apoftles  Jt,  and  telling  them  the  fame 
 things  that  are  written,  but  more  largely,  by  mouth  1|||.  There- 
 fore the  apoftle  bids  thefe  Hebrews  obey  their  guides  I,  and 
 fuffer  the  word  of  exhortation,  becaufe  he  had  written  to 
 them  m  few  words  -+.  The  ftedfaft  continuance  of  the  peo- 
 ple of  God,  in  the  aftembling  of  themfelves  together,  in  at- 
 tending to  the  exercife  of  this  gift,  as  it  lies  in  a  fubordi- 
 nation  to  that  of  the  apoftles,  and  fo  far  as  thefe  paftors  and 
 teachers  teach  no  other  things,  but  the  fame  more  largely  that 
 are  written  by  the  apoftles ;  this  is  likewife  a  profelTion  of 
 their  perfeverance  in  the  faith  of  the  word  of  the  gofpe), 
 that  was  wimefled  and  declared  by  the  apofiles.  Moreover, 
 the  people  of  God,  among  whom  thefe  paftors  and  teachers 
 are  leaders,  preiidents,  and  examples  ++,  are  called  to  ex- 
 
 *  Luke  xvi.  29.  31.  R^v.  x.  2.  8.  9.  10.  1 1. 
 
 f  Ac^s  i.  20.   25.  &  vi.  3.  4.     1  Pet.  v.  i.      2  John  ver.  i.  & 
 3  John  ver.  i. 
 4:  Av.n:s  u.  1,2.  II  Rev.  xxil.  18.  19.  **  Eph.  iv.  u. 
 
 tt   I  Tim.  i.  17.  t.:|:   I  ThefT.  v.  12. 
 
 lill  Ads  XX.  17.  20. — 32  I  Heb.  xiii.  17. 
 
 -h  lb.  xiii.  22.  ++1  Pet.  v.  3. 
 
 hort 
 
The  three  Divine  Rests.  463 
 
 hort  one  anotlier,  by  the  word  of  the  gofpcl  dwelling  in 
 them,  in  the  afTembling  of  themfelves  together  *  ;  and 
 therefore  their  ftedfaft  continuance  in  attending  to  this 
 alfo,  is  a  profeffioii  of  their  perfeverance  in  the  faiih  of 
 the  gofpel,  or  the  promife  of  entering  into  his  rell,  who 
 hath  ceafed  from  his  works,  and  is  entered  into  his  reft. 
 
 Nowj  our  continuing  ftedfaftly  in  all  this,  in  the  afTem- 
 bling of  ourfelvcs  together,  efpecially  on  the  firft  dav  of  the 
 week,  is  our  continuing  fledfaftly  in  the  apoftles  dodrine ; 
 and  it  is  not  only  the  profellion  of  our  faith,  but  at  the 
 fame  time  a  notable  mean  of  divine  appointment  for  our 
 perfeverance  in  the  faith  of  the  gofpel,  or  in  hearing  of 
 his  voice,  and  for  prefeving  us  from  being  hardened  through 
 the  deceitfulnefs  of  fin.  This  is  likewife  a  notable  mean 
 of  bringing  unbelievers  alfo  to  hear  Chrift's  voice,  who 
 may  come  f  into  the  alfembly  of  the  people  of  God,  while 
 they  are  continuing  fts^dfaftly  in  the  apoflles  doctrine. 
 
 And  in  the  feUoivjl^ip  J  ;  or  in  contributing  of  their 
 worldly  fubftance,  for  the  relief  of  the  needy  brethren, 
 and  for  all  the  neceliities  of  the  church.  For  in  this  fenfe 
 the  word  is  ufed  frequently  in  the  New  Teftament  ||,  and 
 is  called  communicating  as  to  giving  and  receiving  **.  It 
 can  indeed  fignify  nothing  elle,  in  this  text,  as  it  ftands 
 diftinguilhed  from  the  dodlrine,  the  breaking  of  bread,  and 
 the  prayers.  For  this  fellowlhip  the  deacons  were  at  firfl 
 ordained,  and  iheir  work  is  called  the  miniftry  of  tables, 
 in  diltindion  from  the  miniftry  of  the  word  ff  :  and  thou^-h 
 there  was  fomething  extraordinary  in  the  fellowdiip  or  com- 
 munication of  the  church  in  Jerufalem,  which  was  not  fol- 
 lowed by  the  reft  of  the  churches ;  yet  they  had  their  dea- 
 cons tt)  ^vhofe  bulinels  it  was  to  receive  and  diftribute  the 
 fellowlhip.  This  fellowlhip  wherein  the  people  of  God  con- 
 tinue ftedfaftly,  in  the  alFemhling  of  themfelves  together, 
 is  a  profelfion  of  their  fuhje^lion  to  the  gofpel  of  Chrift, 
 which  declares  the  grace  of  the  Lord  Jefus  in  making  him- 
 felf  poor  for  them,  though  he  was  rich,  that  they  throu'i;h 
 his  poverty  might  be  rich,  and  calls  them  off  from  a  rdl 
 
 *  I  ThefF.  V.  12.  13.  14.  f  I  Cor.  xlv.  23.  24.  25. 
 
 X  Adts  ii.  42. 
 
 ll  Rom.  XV.  26.  2  Cor.  viii.  4.  9.  13.  Heb.  xiii.  16.  Look  tl.c 
 Greek  texts. 
 
 **  Phil.  iv.  15.  with  Rom.  xii.  13.  Gal.  vi.  6. 
 
 ft  Ads  vi.  I.  2.  5.  XX  Phil.  i.  I.   I  Tim.  iii. 
 
 in 
 
46+ 
 
 The  three  Divine  Rests. 
 
 in  this  world,  unto  the  reft  into  which  he  is  entered.  The 
 apoftle  calls  thefe  Hebrews  to  perfevere  in  this,  when  he 
 bids  them  not  forget  the  well-doing  and  the  fellowlliip  ;  be- 
 caufe  with  fuch  I'acrifices  God  is  well  pleafed  *. 
 
 And  in  the  breaking  of  bread,  or  the  Lord's  fupper  f,  which 
 they  obferved  in  remembrance  of  him  J,  who  was  now 
 abfcnt  from  them,  having  entered  into  his  reft.  For  as  of- 
 ten as  they  did  eat  this  bread  and  drink  this  cup,  they  Ihew- 
 cd  the  Lord's  death  in  regard  to  his  fecond  coming  ||.  And 
 fo  their  perlevering  in  this  ordinance,  in  the  aftembling  of 
 themfelves  together,  was  a  folemn  profefRon  of  their  faith 
 of  the  promife  of  entering  into  his  reft,  who  is  entered  in^ 
 to  his  reft,  having  ceafed  from  his  works.  This  ordinance 
 is  not  occafional,  but  continual  and  ftanding,  in  the  conftant 
 aftcmblies  of  the  people  of  God,  on  the  firft  day  of  the 
 iveek.  For  they  continued  ftedfaftly  in  it,  as  well  as  in  the 
 doftrine,  the  fellowihip,  and  the  prayers ;  and  {o  there  is 
 no  good  reafon  can  be  given  for  continuing  ftedfaftly  in 
 thofe,  and  not  in  this. 
 
 And  in  the  prayers.  They  had  been  engaged  in  this  be- 
 fore the  down-pouring  of  the  Spirit ;  for  from  the  time  of 
 our  Lord's  afcenfion,  they  were  continuing  with  one  accord 
 in  prayer  and  fupplication  **.  And  when  they  fet  about  the 
 other  ordinances  along  with  the  new  converts,  who  were 
 added  to  them  on  the  day  of  Pentecoft,  they  who  were 
 added  to  them  lliewed  their  perfeverance  in  the  faith  of 
 the  gofpel,  by  continuing  ftedfaftly  with  them  in  the  pray- 
 ers. Every  thing  that  a  church  does,  muft  be  done  in  the 
 name  of  the  Lord  Jefus,  calling  on  his  name,  giving  thanks 
 to  God  and  the  Father  by  him  f  f  ;  and  fo  the  ordinances 
 are  gone  about  with  prayer  and  praiftng  of  God.  Thus  we 
 fmd  prayer  required  in  the  occafional  ordinance  of  the  di- 
 fcipline  14-  And  in  the  Lord's  iupper  there  is  prayer  in  the 
 blelling  of  the  bread  and  of  the  cup,  and  likewife  the  fing- 
 ing  of  an  hymn  |||1.  But  here  we  have  the  prayers  as  a  dif- 
 tinol  ordinance,  wherein  the  believers  of  the  Lord's  refur* 
 region  were  engaged,  and  wherein  they  continued  ftedfaft- 
 ly, as  well  as  in  thofe  other  ordinances,  after  they  took 
 
 *  Heb.  xlii.  i6.  f  A6ts  xx.  7.   i  Cor.  x.  16;  &  xi.  2^. 
 
 %   I  Cor.  xi.  24.  25.  II    I  Cor.  xi.  26. 
 
 **  Ads  i.  14.  +t  Col.  iii.  17. 
 
 :|:f  Matth.  xviii.  18.  19.   i  Cor.  v.  4.  5.  Ai51s  xlii.  3, 
 
 jjil  Matth.  xxvi.  26.  27.  30. 
 
 place. 
 
The  three  Divine  Rests.  465 
 
 place.  Now,  in  this  ordinance  the  people  of  God  were 
 folemnly  doing  that  which  the  aportle  calls  them  to  in  the 
 14th,  15th,  and  i6th  verfcs  ot  this  4th  chapter  to  the 
 Hebrews. 
 
 The  prayers  of  all  faints  are  for  his  coming  again,  who 
 is  entered  into  his  reft,  to  gather  all  his  people  into  full 
 reft  with  him  according  to  his  promife  *,  and  for  bringing 
 all-  the  eled  to  the  knowledge  of  the  truth,  and  to  repent- 
 ance, by  the  gofpel,  from  among  all  forts  of  men  in  all 
 ages  and  generations  while  the  world  llands  f .  The  grow- 
 ing of  the  whole  body  of  Chritl:,  animated  by  his  Spirit, 
 unto  the  ftature  of  a  perfefl  man,  with  every  thing  that 
 happens  in  the  world,  with  reference  unto  the  cliurcli, 
 (howfoever  terrible  it  be),  making  way  for  Chrift's  coming, 
 comes  all  in  anfwer  to  the  prayers  of  all  faints. 
 
 Sect.  II.  Brotherly  love ,  infeparatiofifromtheivorld,  ex* 
 prejfed  in  the  Chriftian  injtitutiouj . 
 
 'T^  H  E  union  of  the  people  of  God  with  Chrift  and  with 
 ^  one  another  in  him,  which  is  by  faith  in  him,  who 
 hath  ceafed  from  his  works,  and  is  entered  into  his  reft, 
 and  their  communion  together  as  thus  united,  is  Ihewed 
 forth  in  their  aflembling  together  with  one  accord,  as  one 
 body,  on  the  day  of  reft ;  and  that  fpecial  fruit  of  the  faith 
 of  the  gofpel,  brotherly  love,  or  their  love  to  one  another 
 as  the  brethren  of  the  Lord  Jelus,  for  whom  he  died,  is 
 exprelTed  in  the  aflembling  of  themfelves  together,  to  ob- 
 ferve  the  inftitutions  of  the  gofpel- woriliip  X- 
 
 This  is  efpecially  manifeft  in  the  Lord's  fupper,  of  which 
 the  apoflle  fpeaks  in  this  manner :  "  I  fpeak  as  to  wife  men, 
 *'  judge  ye  what  I  fay.  The  cup  of  bleffing,  which  we 
 "  blefs,  is  it  not  the  communion  of  the  blood  of  Chrift? 
 *'  The  bread  which  we  break,  is  it  not  the  communion  of 
 **  the  body  of  Chrift  ?  For  we  being  many,  are  one  bread, 
 *'  and  one  body  :  for  we  are  all  partakers  of  that  one 
 ''  bread.  Behold  Ifrael  after  the  Helh  :  are  not  they  which 
 *<  eat  of  the  facritices,  partakers  of  the  altar  1|  ?"   And  he 
 
 *  John.  xir.  r.  2.  3.  Rev.  xxli.  2C.  &  vlil.  3.  4. 
 
 •f   I  Tim.  ii.  i.  4.   2  Pet,  iii.  9. 
 
 X  Heb.  X.  23,  24.  25,  II   I  Cor.  x.  15. — 18. 
 
 Vol.  TIL  q  N  tells 
 
466 
 
 The  three  Divine  Rests 
 
 tells  the  Corinthians,  that  while  there  were  fchifms  or  di* 
 viiions  among  them,  and  they  were  not  .allembling  co^^e- 
 ther.in  brotherly  love,  they  could  not  eat  the  Lord's  (up- 
 per *.  Now,  from  this  paitage,  compared  with  A6ls  xx.  7- 
 where  we  are  told,  **  the  difciples  came  together  on  the 
 ''  firll  day  of  the  week  to  break  bread,"  it  appears  that  the 
 Lord*s  fupper  was  the  ordinance  that  was  chiefly  intended 
 in  their  coming  together  on  the  firfl  day  of  the  week. 
 
 This  is  the  clearelt  text  thofe  have  to  bring  for  the  ob- 
 fervation  of  the  iirft  day  of  the  week,  in  ailembling  on  than 
 day  for  worlliip,  who  fee  no  other  inftitution  of  that  day 
 as  the  fahbatli,  but  tJie  recorded  practice  of  the  firfl  Chri- 
 ftians.  Yet  it  cannot  be  their  pradice,  as  recorded  in  this 
 text,,  that  obliges  them  to  come  together  for  worihip  every 
 firft  day  of  the  week  ;  for,  if  that  were  the  cafe,  they  would 
 find  themfelves  obliged  by  it  to  come  together  to  break 
 bread.  Hence  it  is  manifeft,  that  their  obferving  of  this 
 xlay,  and  not  the  feventh,  as  a  fabbath,  is  more  owing  to  the 
 traditions  of  their  fathers,  the  power  of  cuftom,  and  the 
 authority  of  the  laws,  than  to  any  word  of  God.  No  good 
 reafon  can  be  brought,  from  the  word  of  God,  for  con- 
 ftraining  the  nations  to  keep  the  firft  day  of  the  week,  and 
 iiot  obliging  them,  at  the  fame  time,  to  afTemble  on  than 
 day  for  the  breaking  of  bread.  For,  it  muft  be  owned, 
 the  command  of  God  is  full  as  clear  and  peremptory  for 
 the  Lord's  fupper,  as  for  the  firfl  day  of  the  week.  The 
 notion  of  a  fabbath  in  general,  as  moral,  abflrad  from  the 
 feventh  or  the  firfl  day  of  the  week,  cannot  make  the  firfl 
 day  moral  in  diflin6lion  from  the  feventh  ;  neither  will  the 
 diftini^ion  of  moral  and  pofitive,  that  ferves  a  great  many 
 turns,  be  of  any  ufe  in  this  cafe.  For  by  the  fame  power 
 Avhereby  the  nation  of  Ifrael  was  reftrained  from  fervile 
 work  on  the  labbath-day,  they  were  aHo  obliged  to  keep 
 the  paflbver  f ,  which  was  but  a  pofitive  inftitution. 
 
 The  firll:  Chriftians  continued  fledfaftly  in  afTembling 
 themfelves  together,  in  the  churches,  on  the  firft  day  of  the 
 week,  for  the  Lord's  fupper,  while  the  difciplinc  continued 
 in  its  vigour,  and  while  men  became  Chriftians  only  by  the 
 influence  of  the  gofpel ;  yea,  they  even  took  the  Lord's 
 fupper  oftener  than  once  a-week.  But  when  the  nations 
 of  this  world  were  brought  in  by  worldly  motives,  and  were 
 obliged  to  folemnize  Sunday,  and  to  abftain  from  all  man- 
 
 *  I  Cor.  xi.  17. — 20.  t  Numb,  ix,  13, 
 
 ner 
 
The  three  Divine  Rests.  467 
 
 ner  of  fervile  work,  not  ib  much  from  a  principle  of  reli- 
 gion, as  from  the  authority  of  the  laws,  then  the  Chrillian 
 difcipline  inftituted,  Matth.  xviii.  and  i  Cor.  v.  that  had  al- 
 ways attended  the  Lord's  fupper,  mufl:  have  been  exceed- 
 ingly ilackened  in  its  exercife.  For  how  could  it  be  other- 
 wife,  when  Chriftianity  (as  it  is  called)  became  the  com- 
 mon, and  almofl  general  religion  in  the  Roman  empire? 
 For  then  multitudes  were  only  Chriftians  in  name,  leading 
 a  life  almoft  Heathenilh ;  and  the  leaders  of  the  Chriftian 
 people  were  going  before  them,  as  examples  in  the  ftrife, 
 who  iliould  be  greateft  in  this  world  ;  even  making  ufe 
 of  the  pretext  of  religion  to  fatisfy  their  ambition  and  re- 
 venge. 
 
 Then  it  was  that  the  diftinc^ion  betwixt  Chiiftians  and 
 faints  began  to  take  place  ;  and  now  they  began  to  pre- 
 fcribe  maxims  and  particular  rules  for  a  more  pcrfed  life, 
 than  that  of  common  believers;  and  a  more  regular  life 
 was  deemed  necelfary  for  the  Lord's  fupper.  Now,  when  the 
 ancient  Chriftian  difcipline,  that  was  appointed  for  keeping 
 brotherly  love  in  its  purity  among  the  people  of  God,  was 
 thus  overthrown,  the  primitive  fledfafl:  continuance  of  the 
 people  of  God,  in  the  breaking  of  bread,  failed  with  it. 
 And  the  very  dread  of  the  Lord's  fupper,  throughout  the 
 Antichriflian  world,  that  makes  the  people  iiy  from  it  or 
 come  to  it  as  feldom  as  they  well  can,  and  with  as  much 
 extraordinary  preparation,  as  their  dread  can  influence 
 them  to  about  that  time,  may  tell  us  plainly  the  great  cor- 
 ruption that  has  come  upon  the  Chrillian  profeiTion,  and 
 how  much  things  are  changed  from  the  primitive  inflitu- 
 tion,  if  we  would  but  allow  ourfelves  to  think  on  ir. 
 
 In  the  Roman  church,  it  is  true,  the  priefts  that  fay  mafs 
 mull  take  it  often,  if  that  could  be  called  the  Lord's  fupper ; 
 but  all  the  people -are  not  obliged  to  it,  fave  once  a  year, 
 bv  the  appointment  of  that  church  ;  and  this  is  one  inftance 
 of  the  times  and  laws  being  changed  by  Antichrift  *.  In 
 the  nations  which  have  feparatcd  from  the  Roman  church, 
 there  have  been  laws  requiring  partaking  of  the  Lord's  lup- 
 pcr,  in  their  own  form  of  it,  as  a  teft  of  the  people's  fepa- 
 rarion  from  the  communion  of  the  Roman  church,  by  wliicii 
 the  fed  by  law  eitabliihed,  has  been  able  alio  to  dilli-eri 
 diflenting  Protectants,  whofe  love  to  their  intereft  in  this 
 
 *  Dan.  vii.  25,  Prov.  xxiv.  21. 
 
 2^2  .  world 
 
468 
 
 The  three  Divine  Rests. 
 
 world  has  not  been  able  to  overcome  their  fear  with  refped 
 to  the  Lord's  llipper. 
 
 Now,  certainly  obedience  to  laws,  requiring  abftinence 
 from  fervile  work  on  a  certain  day  of  the  week  upon  poli- 
 tical confiderations,  (fuch  as  the  right  meafure  of  time,  and 
 the  dependence  of  the  national  religion  on  the  ftate),  and 
 requiring  the  eating  of  bread  and  drinking  of  wine,  in  fuch 
 a  form,  as  a  teft  of  attachment  to  a  government,  can  ne- 
 ver be  called  obedience  to  Chrifl's  inititution  of  his  fab- 
 batifm.  His  fupper  can  only  be  obferved  by  that  fame 
 kind  of  people  to  whom  he  left  the  fabbatifm,  and  whom 
 lie  commanded  to  go  alx>ut  his  fupper,  in  remembrance  of 
 his  dying  love,  and  in  love  one  to  another,  even  as  he  lo- 
 ved them.  For  only  fuch  people  as  arc  made  difciples  of 
 Chrift  by  his  word,  and  are  defcribed  in  the  New  Tefta- 
 raent,  are  capable  to  iliew  forth  Chriil's  body  *,  the  church 
 that  was  reconciled  to  God  in  him  by  his  death,  or  to  pro- 
 feis  the  Chriilian  brotherly  love  to  one  another,  in  their 
 coming  together  to  eat  of  that  bread  and  drink  of  that 
 cup. 
 
 That  common  opinion  in  the  Antichriilian  world,  that 
 thofe  who  go  to  the  Lord^s  fupper  ought  not  to  be  living  at 
 variance,  was  occalioned  at  firft  by  the  primitive  profeMon 
 of  broiherly  love  in  that  ordinance  ;  but  they  carry  it  no 
 jurther  than  general  frienddiip  and  good  neighbourhood 
 in  the  world;  which  comes  fometimes  to  be  exprefsiy  plead- 
 ed in  oppofiiion  to  the  profelTion  of  obedience  to  the  Lord's 
 i^ew  commandment  of  love  among  his  difciples,  which 
 makes  them  hated  in  this  world  f,  as  the  brotherly  di- 
 icipline  is  likewife  very  hateful  to  the  nations,  that  worfliip 
 the  bead:,  and  are  angry  at  the  lead  appearance  of  the 
 kingdom  of  Chrift,  or  of  fubje&on  to  the  Lamb  that  was 
 {liin.  But  as  tlie  Lord's  fupper  was  trodden  under  foot  of 
 the  nations,  and  defiled,  when  the  inftituted  difcipline  was 
 overthrown,  fo  it  can  never  be  reflored  to  its  firil  purity, 
 till  tlie  dirci[)lir]e  be  revived  in  its  power. 
 
 The  people  of  God,  in  relling  from  their  own  works  on 
 the  firft  day  of  the  week,  and  afiembling  themiclves  togc- 
 ther  to  obf'erve  the  inftitutions  of  worlhip,  and  efpccially 
 the  Lord's  fupper^  made  a  mofl  folemn  profcirion  of  the 
 
 *    I  Cor.  xl.  i8.  20.  27.  28.  29.  with  chap.  x.  ly.Sc  xii.  12. 
 +    John  XV.    17.  iS,   19.     1  John  iii.    Ij,    12.  13.  &  chap,  ii, 
 
 unity 
 
The  three  Divine  Rests  469 
 
 unity  of  the  faith  of  tlie  Son  of  God,  wherein  all  the  mem- 
 bers of  his  body  are  growing  up  unto  the  meafure  of  the 
 ilature  of  the  fulnefs  of  Chrift,  and  of  piie  one  hope  of 
 their  calling  to  enter  into  his  reft,  in  oppofition  to  felf- 
 righteoufnels,  and  to  a  reft  in  this  world,  and  of  that  love 
 wherein  the  body  of  Chrift  is  edified  ;  and  the  fabbatifni 
 is  the  mean  of  divine  appointment  alfo  for  conforming  his 
 people  to  what  they  profelTed  in  it.  If  we  be  conformed 
 to  this  profeffion,  we  are  indeed  the  people  of  God,  and 
 are  keeping  the  fabbath  in  good  earneft,  and  have  a  part 
 in  the  great  and  precious  promifes  made  to  the  keeping  of 
 it  *.  But  fo  far  as  it  is  otherwile,  we  are  fo  far  polluting 
 the  fabbath,  and  profaning  it,  though  our  zeal  for  the  fab- 
 bath-day  ihould  run  fo  high  as  did  the  zeal  of  the  Phariiees, 
 to  kill  men  for  not  keeping  it  according  to  the  tradition 
 of  our  fathers. 
 
 Sect.  III.  Of  the  kve-feafls  anciently  ohferved  on  the  firfl 
 day  of  the  week. 
 
 B 
 
 Efide  the  profcffion  of  brotherly  love,  among  the  people 
 of  God,  in  the  ordinances  of  worlliip,  and  efpetially 
 in  the  Lord's  fupper,  on  the  firft  day  of  the  week,  they 
 like  wife  ihewed  their  love  one  to  another  in  their  own 
 iupper,  that  fame  night  wherein  they  came  together  to  eat 
 the  Lord's  fupper.  This  is  the  agap^,  or  the  feafts  of  chari- 
 ty t,  which  were  common  meals,  wherein  the  poor  and 
 rich  did  eat  and  drink  together,  intended  for  tlie  refrelh- 
 inent  of  the  poor,  and  cultivating  brotherly  love  among 
 the  believers  of  Chrift's  refufredtion,  converling  familiarly 
 together  of  the  things  concerning  him,  at  thele  entertain- 
 ments. This  practice  took  its  beginning  from  that  night, 
 wherein  the  Lord  came  to  his  difciples  from  the  dead,  and 
 fanisfied  them  of  the  truth  of  his  refurredlion,  while  h« 
 cat  familiarly  with  them  J  ;  and  from  thenceforth  it  con- 
 tinued among  them  ||,  as  long  as  the  profefiion  of"  brother- 
 ly love  remained  in  the  churches.     When  divillons  prevail- 
 
 *  If.  Ivili,  13.  14.  &  chap.  Ivi.  i. — 8. 
 •f  2  Pet.  il.  13.  Jude  ver.  12. 
 
 i  Mark  xvi.   14.     Luke  xxiv.   41.  42.  43.  &  30.  31.     Adsi 
 X.  41. 
 
 ji  Adlsii.  46.  &  XX.  II. 
 
 ed 
 
470 
 
 The  three  Divine  Resets. 
 
 ed  in  the  church  of  Corinth,  they  were  guilty  of  a  very 
 great  abufe,  both  of  the  Lord's  fupper,  and  this  their  own 
 fupper  *  ;  and  that  in  two  refpeds. 
 
 1.  They  brought  their  own  fupper  into  the  church-af- 
 fembly,  and  confounded  it  with  the  Lord's  fupper  ;  fo  that 
 they  fcarce  made  a  diftindlion  betwixt  this  fupper  and  that 
 common  meal,  their  own  fupper.  In  oppofition  to  this,  the 
 apoflle  injoins  them  to  take  their  own  fupper  at  home,  or 
 in  their  own  houfes  f,  and  not  in  the  aflembly  for  the 
 Lord's  fupper.  For  when  they  confounded  his  fupper  with 
 their  own,  the  hungry  being  tempted  to  fatisfy  their  hun- 
 ger with  it,  and  others  indifpofmg  thcmfelves  for  it  by  a 
 full  meal  in  their  own  fupper,  which  they  took  at  the  fame 
 time,  they  were  not  looking  on  it  as  the  remembrance  of 
 his  death,  and  (o  were  guilty  of  the  body  and  blood  of  the 
 Lord  t- 
 
 2.  Their  divifions,  and  want  of  brotherly  love,  appeared 
 in  their  own  fupper.  For,  as  they  who  had  houfes  for  en- 
 tertainment, and  plenty  of  meat  and  drink,  defpifed  the 
 church  of  God,  taking  their  own  fupper  in  the  ailembly 
 for  the  Lord's  fupper ;  fo  they  fhamed  the  poor  who  had  not, 
 and  who  were' hungry  while  they  had  fuch  plenty  as  might 
 have  refre(hed  their  poor  brethren  with  them.  While  they 
 were  thus  divided,  and  without  the  exerciie  of  brotherly 
 love,  they  could  not  difcern  the  Lord's  body,  the  church, 
 in  their  joint  partaking  of  the  Lord's  fupper,  and  fo  eat 
 and  drank  judgment  to  themfelves,  in  eating  of  that  bread 
 and  drinking  of  that  cup  ||,  without  examining  themfelves 
 of  their  brotherly  love  ;  which  if  they  had  been  doing  in 
 the  leaft,  they  could  not  have  been  fo  divided  from  iheir 
 poor  brethren  in  their  own  fupper.  In  oppofition  to  this, 
 the  apoftle  requires,  that  the  hungry  cat  their  own  fupper, 
 which  he  calls  them  to  take  at  home,  or  in  the  houfe,  in 
 oppofition  to  the  alTemhly  for  the  Lord's  fupper  |.  And 
 thus,  if  by  our  own  fupper,  in  that  paiTage,  the  apoftle  be 
 intending  the  feafts  of  chanty,  he  is  fo  far  fmni  laying 
 them  afide,  that  he  is  injoining  the  right  ufc  of  them.  Ac- 
 cordingly fuch  feafls  continued  among  the  people  of  God, 
 agreeably  lo  this  regulation  laid  down  by  the  apoflle,  till 
 
 ^    I  Cor.  3(1.  20.  21. 
 
 f   I  Cor.  xi.  22.  compared  with  Ads  il.  46. 
 I   I  Cor.  xi.  27.  {|   I  Cor.  xi.  28.  29, 
 
 '54. 
 
 the 
 
The  three  Divine  Rests.  471 
 
 the  fourth  century,  when  the  profeflion  of  brotherly  love 
 was  deflroyed  in  the  churches,  by  the  incrodudion  of  the 
 world  into  them. 
 
 Some  would  plead  from  the  account  wc  have  of  the  cor- 
 ruptions of  the  church  in  Corinth,  againft  what  has  been 
 faid  concerning  the  people  of  God  to  whom  the  fabbatifm 
 is  left,  and  for  the  treading  of  the  outer  court  of  the  Lord's 
 houfe  under  foot  of  the  nations.  Bur  they  are  not  obfer- 
 ving,  that  the  Corinthians  became  Chriflians,  and  were 
 brought  into  church-order,  only  by  the  power  of  the  go^ 
 ipel,  and  its  influence  on  their  minds  *  ;  and  that  their  di- 
 vilions,  with  the  flacknefs  of  their  difcipline,  and  this  abufe 
 of  the  Lord's  fupper,  and  the  feafts  of  chanty,  could  not 
 pre  Tent  ly  unchurch  them,  unlefs  they  perfilTied  in  thefe 
 things  againfl  the  apoftle's  admonition,  which  the  fecond 
 epiftle  thews  us  they  did  not  f . 
 
 If  then  we  would  be  indeed  followers  of  the  firfl  Chrifli- 
 ans,  we  muft  follow  them  in  their  reformation,  according 
 to  the  word  of  the  apoftles,  and  not  in  the  things  from 
 \vhich  they  were  reformed  by  that  word.  The  apoftle,  it  is 
 true,  calls  them  carnal,  on  account  of  their  divifions,  from 
 which  this  abufe  of  the  Lord's  fupper  flowed  ;  but  ftill  he 
 fpeaks  to  them  as  unto  babes  in  Chrift  ±,  as  believers  made 
 fo  by  the  power  of  the  Lord  in  the  miniftry  of  the  gofpel  |J. 
 And  as  this  abufe  of  the  Lord's  fupper  was  a  grievous  fm, 
 that  real  believers  might  fall  into,  fo  the  apoftle,  when 
 rebuking  them  for  it,  in  hope  of  their  reformation,  does 
 not  fo  much  as  fuppofe  them  to  be  unbelievers;  nor  doth 
 he  indeed,  in  this  paflage,  fo  much  as  once  fuppofe  the 
 cafe  of  an  unbeliever  partaking  of  the  Lord's  fupper:  for 
 he  gives  this  account  of  the  judgment  of  the  Lord  againft 
 ihem  that  eat  and  drank  unworthily,  **  But  when  we  are 
 *^  judged^  we  are  chaftened  of  the  Lord,  that  we  fliould 
 **  not  be  condemned  with  the  world  **." 
 
 But  it  is  now  time  to  bring  thefe  mifcellaneous  reflexions 
 to  a  clofe.  We  have  feen,  that,  when  man's  flril:  relt  with 
 God  was  broken  by  the  entrance  of  fm,  and  when  Ifrael's 
 reft  with  God,  in  the  promifed  land,  is  done  away  together 
 with  the  feventh  day,  there  remaineth,  and  is  left  to  the 
 
 *   I  Cor.  iii.  6.  9. 
 
 f  2Cor.ii.  I. — il.&vll.  6. — 16. 
 
 X  I  Cor.  iii.  i.  \\  2  Cor.  iii.  5.  6.  9. 
 
 **  I  Cor.  xi.  32. 
 
 people 
 
47^  The  three  Divine  Rests. 
 
 people  of  God,  a  promife  in  the  New  Teftament,  of  etr- 
 tering  into  the  reft  of  the  Lord  Jefus  Chrift ;  and  that  the 
 firft  day  of  the  week,  on  which  the  Son  of  God  ceafcd  from 
 his  works,  and  entered  into  his  reft,  as  God  refted  from  his 
 "works  on  the  feventh  day,  is  left  in  the  New  Teftament,  to- 
 gether with  that  promife,  to  the  people  of  God,  to  be  ob- 
 ferved  by  them  as  a  fabbath,  or  a  day  of  reft.  We  have 
 faid  fomething  of  him  who  is  entered  into  his  reft,  of  the 
 works  he  finilhed,  and  of  his  ceafmg  from  them.  We  have 
 confidered  his  reft,  as  a  divine  reft,  and  the  entrance  we 
 have  into  his  reft,  by  faith.  We  have  given  fome  account 
 of  the  people  of  God,  to  whom  this  fabbatifm  is  left,  and 
 of  whom  the  people  of  Ifrael  were  the  type  and  example. 
 We  have  obferved  their  pradice,  in  the  keeping  of  this  day 
 of  reft  that  is  left  to  them,  from  the  beginning,  as  far  as 
 the  New  Teftament  points  it  out  to  us,  and  likewife  the 
 import  of  their  keeping  their  own  fabbath-day.  What  re- 
 mains then,  but  that  we  Ihould  keep  this  day  of  reft,  ftudy« 
 ing  to  enter  into  that  reft,  left  any  man  fall  after  the  ex» 
 ample  of  IfraePs  unbelief  ? 
 
 Pre. 
 
473 
 
 Predestination  Impugned  and  Defend- 
 ed, in  two  Letters,  the  .  firft  impugning, 
 the  fecond  defending  that  dodtrine. 
 
 L     E     T    E     R        I. 
 
 [From  the  Weekly  Mifcellany^  April  I4.  1739,  ^^  reprinted  in  the 
 Scots  Magazine  for  April  that  year.] 
 
 A  Difcourfe  on  Predeftination,  which  is  dill  pro- 
 fefledly  maintained  by  I'everal  of  our  DifTenters, 
 and  likely  to  fpread  at  prefent  amongft  the  igno- 
 rant people  of  the  church  of  England  by  the 
 means  of  fome  enthufiafts  lately  rifen  up  in  this 
 kingdom. 
 
 Mr  Hooker, 
 
 nr 
 
 1 
 
 H£  dodrine  o{  ahfohite  predeftinationj  and  irrefpec^ 
 tive  reprubation,  is  an  obje(5tion  to  God's  impartia- 
 lity. That  God  ihould,  as  fome  afTert,  out  of  man- 
 kind, fallen  and  beheld  in  an  equal  degree  of  demerit, 
 gwt  his  Son  to  die  for  the  redemption  of  fome  of  them, 
 and  thofe  a  fmall  part,  and  leave  the  reft  without  a  Re- 
 deemer; that,  antecedent  and  without  any  refped  to  whac 
 they  can,  or  Ihall  do,  he  has  determined  fome  of  them  to 
 be  eternally  happy,  and  fome  to  be  as  eternally  wretched  ; 
 that  accordingly  he  gives  fo  much  grace  to  the  former,  that 
 th&y  cannot  mifs  of  heaven,  and  fo  little  to  the  latter,  that 
 they  cannot  poffihly  artain  it  :  this  is  a  fcheme  of  dod.rine 
 entirely  irreconcileable  with  the  divine  impartiality;  but 
 then  it  h  alfo  irreconcileable  with  reafon,  our  natural  no- 
 tions of  God,  plain  pafTages  of  Icripture,  and  is  only  fup- 
 portcd  by  broken  fragments  and  texts  of  the  Bible  confidcr- 
 ed  by  themfelves,  without  regard  to  their  context  and 
 true  meaning,  mifiinderllood  and  raifapplied,  and  therefore 
 cannot  be  true* 
 Vol.  III.  3,0  Our 
 
474        Predestination  Impugned. 
 
 Our  natural  Dotions  of  the  Deity  are  thofe  of  a  wife^ 
 good/ and  juH:  being;  the  maker,  the  preferver  of  men; 
 \vho  Ihews  his  good  v/iU  to  all  his  creatures,  and  delights 
 in  communicating  exiltence,  and  the  benefits  of  it  !  Now^ 
 Reafon  lays,  fuch  a  being  cannot  be  fanciful,  cannot  be 
 ]iard,  cannot  be  injurious.  He  who  made  all  men,  cannoc 
 but  love  all  men,  fo  long  as  they  endeavour  alike  to  pleafe 
 and  obey  him.  God  is  a  fovereign,  but  not  an  earthly  one, 
 luiTounded  with  prejudice,  ignorance,  error,  humour,  or 
 Aveaknef?.  \ye  blels  his  almighty  power,  becaufe  it  de- 
 lights riot  in  doing  mifchief,  becaufe  it  is  fweetened  with 
 mercy,  regulated  by  juftice,  direded  by  wifdom.  Caa  fuch 
 a  being  fnew  unequal  favour,  or  unequal  feverity,  to  ob- 
 ject that  are  alike?  Can  he  love  a  man  for' doing  what 
 he  could  not  help  doing,  or  hate  a  man  for  doing  what  he 
 could  not  but  do  ?  Is  it  the  part  of  wifdom.,  is  it  the  part  of 
 equity,  to  make  a  difference  in  creatures,  alike  the  objecis 
 of  his  wrath  or  mercy?  Is  it  goodnefs,  is  it  juftice,  to  bring 
 a^'perfon  iato  being  without  his  confent,  without  allowing 
 him  a  pofiibility  of  making  himfelf  eafy,  without  a  polnbili- 
 ty  of  avoiding  wretchednefs,  and  that  for  ever?  How  could 
 a  creature  deferve  to  be  put  into  fuch  circumftances,  be- 
 fore he  exifted  ?  How  then  could  God  place  him  in  them, 
 when  he  did  not  deferve  it,  unlefs  he  delights  in  Ihewing 
 liis  power,  at  the  expenfe  of  all  his  other  perfections?  This 
 is  the  idea  of  a  fovereign  tyrant,  not  of  a  wife,  a  good,  a 
 juft,  a  perfecl  God.  But  perhaps  it  will  be  faid,  *<  Thefc 
 <*  are  depths  too  great  for  fhallov/  reafon  to  fathom  :  JVho 
 *^  art  thou  that  replieji  againjl  God  P  Search  the  fcriptures, 
 **  and  fee  what  revelation  has  difcovcred  in  this  matter." 
 Let  us  fearch  them,  then. 
 
 Here  we  find  God  reprefented  as  a  mafter;  but  not  an 
 liard  one,  galberw<r  where  he  has  not  flrowed^  or  reaPW<r 
 v:hi're  he  has  ?iot /own  ;  but  requiring  of  every  man,  and 
 acccptbig  every  tnan,  according  to  ivhat  he  has,  and  not  ac- 
 cording  to  ivhat  he  has  not.  We  behold  him  as  a  Sovereign, 
 different  in  his  adminiftrations,  but  always  jufl  and  good  ; 
 putting  mankind  under  various  difpenfations,  the  Jew  un- 
 lier  a  law,  the  Gentile  under  nature  ;  but  then  taking  ac- 
 count and  judging  them  accordingly,  the  Jew  by  l/is'law, 
 the  other  without  it.  We  fee  him  figured  out  as  a  Father, 
 tender,  companionate,  declaring  he  delights  not  in  the  deatii 
 of  him  that  dies,  fetting  life  and  death  bt?fore  men,  court- 
 ing them  to  the  one,  deterring  them  from  the  other,  and 
 
Predestination  Impugned.         475 
 
 weeping  over  thofe  who  would  not  he  pcrfuaded  to  be 
 happy.  The  facred  page  fets  before  us  God  To  full  of  love 
 and  mercy  to  mankind,  that  he  fent  his  only  begotten  Son, 
 to  the  intent,  that  ivhofoever  believeth  i?i  him  Pwiild  not 
 ferijhy  hut  have  everlaft'm^  life.  Does  the  fcripture  confine 
 the  benefit  of  this  Redeemer  to  a  few  ?  No,  but  quite  o- 
 therwife  fays,  that  he  died  for  all ;  that  God  laid  on  him 
 the  iniquity  of  us  alL  The  apoftle  to  the  Romans  puts  this 
 beyond  difpute,  where  he  teache?,  that  as  the  gift  of  God 
 in  Chrill  in  fome  things  exceeded  the  offence  of  Adam, 
 lb  in  nothing  it  fell  ihort  of  it :  And  therefore,  as  this 
 hvoughi  judgment  &n  all  men,  fo  ihe  free  (rift  of  life  through 
 Chrift  came  upon  all  men :  for  as  in  Adar}i  all  die,  fo  in 
 Chrijt  p?all  all  he  made  alive.  As  therefore,  if  man  had  kept 
 his  integrity,  every  one  would  have  had  it  in  his  power  to 
 pleafe  God  ;  fo  by  the  gift  of  Chrift  every  one  muft  have 
 it  too  :  fmce  the  confequcnces  of  redemption  extended 
 full  as  wide,  as  thofe  of  Adam's  tranfgreiTion  ;  that  is, 
 to  all  men.  Thefe  are  plain  padages  of  holy  fcripture, 
 which  reprefent  to  us  an  imiverfal  God  and  Father  of 
 all,  an  univerfal  Redeemer  of  mankind,  the  offers  of 
 life  and  death  made  to  every  one  of  them  ;  and,  confe- 
 quently,  a  poiTibility  of  attaining  the  one,  and  efcaping 
 the  other  in  every  one  ;  unlefs  we  can  fufpeft  God  of 
 pradiiing  the  greateft  mockery  and  derifion  to  his  crea- 
 tures, as  well  as  injuftice. 
 
 I  proceed  to  examine  the  pafTages  brought  in  fupport 
 of  the  contrary  opinion,  and  (liew  the  mifinterpretation 
 and  wrong  application  of  them.  And,  previous  to  this,  I 
 mufl  lay  dovx'n  a  rule  or  two  neceflary  to  be  obferved  in 
 explaining  palfages  of  fcripture,  if  we  have  nor  a  defire 
 to  be  deceived.  One  is,  to  confider  the  occaiion,  con^ 
 nedion,  and  drift  of  the  place  in  queftion,  and  give  it 
 the  meaning  proper  to  the  argument  the  writer  is  enga- 
 ged in.  Another  is,  to  refolve"  difficult  and  doubtful  texts 
 by  plain  and  certain  ones.  If  in  thefe  lights  we  examine 
 the  29th  and  :jcth  verfes  of  the  8rh  chapter  to  tlie  Romans, 
 we  lliali  find  fcripture  confiifcent  with  itfelf  and  reafon,  in 
 this  point,  as  well  as  in  all  others.  The  apoftle,  in  thia 
 chapter,  as  almoft  all  through  the  epiftie,  fets  himfelf  ta 
 prove,  that  the  diflindion.  of  Jew  and  Gentile  was  now 
 ccafed;  tliat  other  nations  had  an  equal  (hare  in  the  Mef- 
 iiah,  with  the  Jewiih  ;  that,  in  order  to  have  the  benefit  of 
 Chri.%  faith  was  neccllary,  and  obedience  to  the  new  co- 
 i  0  %  venani  j 
 
47^        Predestinatioit  Impugned. 
 
 venant ;  but  not  circumcifion  or  other  legal  performances, 
 as  the  Jews  contended  ;  who  would  allow  the  oifers  of  the 
 gofpel  to  be  made  to  none  till  they  became  Jews ;   and 
 ihofe  who  would  not  comply  with  them  in  this  matter, 
 they  perfecuted  and  afHi<51:ed  ;  and  the  Gentile  Chriftians  by 
 this  means  were  diflreffed  and  contumelioufly  uied,  even 
 to  death.    To  convince  the  Jews  of  their  error,  and  beat 
 them  out  of  that  fond  conceit,  that  they  were  the  only 
 people  of  God  ;  and  to  comfort  the  fuffering  Gentiles,  he 
 tells  them,  that  God  had  attefted  his  acceptance  of  the 
 Gentile  converts  by  the  gifts  of  his  Spirit  to  them  :  For  as 
 many  as  are  led  by  the  Spirit  of  God,  are  the  fons  of  God :  — 
 and  if  fons,  then  heirs  of  God,  and  joint  heirs  with  Chrijl ;  if 
 fo  be  that  ive  fuffer  ivith  him,  that  ive  may  be  alfo  glorified 
 together^    The  way  to  this  glory  is  this  prefent  flate  of  fuf- 
 fering :    "  1  reckon  the  fufferings  of  this  prefent  time  are 
 '^^  not  worthy  to  be  compared  with  the  glory  which  Ihall  be 
 <^  revealed  in  us.''    We  ihall  be  delivered  in  God's  good 
 time,  and  ihall  be  comforted  above  our  affliction.    We  hope 
 for  this  deliverance,  and  pray  for  it.     But,  in  this  cafe,  as 
 in  all  others,  **  the  Spirit  helpeth  our  infirmities:  for  we 
 ^'  know  not  what  we  ihould  pray  for  as  we  ought,  but  the 
 *'  Spirit  maketh  intercelTion  for  the  faints,  according  to  the 
 *'  will  of  God  ;"  who  knows  better  than  we  ourfelves,  what 
 is  good  for  us,  and  therefore  has  fent  you  thefe  prefent  af- 
 iliftions,  to  make  you  more  glorious  and  more  happy  by 
 your  behaviour  under  them.     For  we  know  that  all  things 
 work  together  for  good,  to  them  that  love  God,  to  them  who 
 are  the  called  according  to  his  purpofe  ;  that  is,  wbom  he  has 
 called  to  this  ftate  of  alHii^ion  and  fuffering  for  the  fake  of 
 the  gofpel,  according  to  his  defign  of  putting  thofe  into  the 
 pod  of  danger,  who,  he  forefaw,  \vould  be  able  to  ftand  it : 
 and  whom  he  did  thus  foreknow,  he  alfo  did  predeftinate  to 
 he  conformed  to  the  image  of  his  Son,  viz.  in  fuffering  for 
 him  and  like  him,  that  he  might  he  the  firft-born  among  ma^ 
 ny  brethren,  the  captain  of  falvation  made  perfeti  through 
 fu^eriyig.     Moreover,  whom  he  did  predeftinate  for  this  pur- 
 pofe oif  fuffering  for  the  gofpel  at  that  time,  thevi  he  alfo 
 called  to  it  ;  and  whom  he  called,  them  he  alfo,  upon  their 
 good  behaviour  under  a{lli(rtion5,  juftified  ;    that  is,  acquit- 
 ted, received  into  favour;  and  whom  he  thui  juftified  and 
 approved,  them  he  alfo  glorified ;  that  is,  rewarded  with  the 
 triumphs  of  his  grace  in  this  life,  and,  if  they  pcrfevere 
 in  duty,  will  give  them  glory  in  the' other.    Here  is  an  ac- 
 count 
 
.  Predestination   Impugned.         477 
 
 tount  of  fome  who  were  forefecn  lit  for  fuffering  for  religion, 
 who  therefore  were  deftined  for  that  office,  called  to  it,  ac- 
 quitted for  their  good  behaviour  in  it,  and  rewarded  for  it. 
 Not  a  fyllabie  appears,  that  can  give  the  leafl  fupport  to 
 the  dodrine  of  an  abfolute  determination  of  any  man  to 
 happinefs  or  mifery,  without  his  having  the  power  to  ob- 
 tain the  one,  or  avoid  the  other.  It  is  the  condition  of  all 
 mankind,  to  be  called  to  fome  fort  of  duty  and  ilation  in 
 life.  Whom  God  forefees  fit  for  one,  according  to  his 
 purpofe  of  governing  and  conducting  the  affairs  of  the 
 world,  he  predefines  and  calls  to  it,  and  acquits  and  re- 
 wards them  for  behaving  well  in  it.  An  eye,  tinged  with 
 the  rigid  predeflinarian  tenets,  can  read  the  whole  fcheme 
 in  every  word  of  this  paragraph,  and  dream  of  fecret  pur- 
 pofes,  hidden  wills,  inward  efficacious  calls  ;  and  what 
 not?  but  an  unprejudiced  reader  will  fee  nothing  of  all 
 this,  nor  will  fuffer  a  meaning  to  be  drawn  out  of  it,  in- 
 conllftent  with  the  apoflle*s  declaration  in  the  verfe  almofl 
 immediately  following,  that  God  [pared  not  his  ovjn  Son, 
 but  delivered  him  up  for  us  all ;  therefore  not  for  a  few  on- 
 ly, whom  he  predeftinated,  happen  what  will,  to  eternal 
 life. 
 
 Having  done  with  this  chapter,  proceed  we  to  the  next, 
 the  9th  to  the  Romans,  which  has  been  thought  to  contain 
 many  pafTages  in  favour  of  the  dodrine  1  am  overthrow- 
 ing :  but,  upon  examination,  we  Ihall  find  they  are  jufl  as 
 little  to  the  purpofe,  as  that  I  have  already  explained.  The 
 apoftle  begins  the  chapter  with  good  wiihes  and  hearty  de- 
 fires  for  his  countrymen  the  Jews,  and  mentions  fome  of 
 their  privileges,  the  adoption,  the  glory  of  God  in  their  tem- 
 ple, the  covenants y  the  law,  the  fervice  of  God j  the  prnnnfes  • 
 ivhofe  are  the  fathers,  and  of  'whom,  as  concernin*r  the  fief?, 
 Chrift  came.  But  he  bids  them  not  be  vain  of  all  this,  or 
 trull  in  it:  for  the  promife,  as  far  as  it  was  a  promife  of 
 falvation  and  eternal  life,  was  not  to  all  Abraham's  {tc^i, 
 or  indeed  to  any  barely  for  defcending  from  him  ;  but  to 
 ihe  ktd.  of  his  faith,  thofe  that  were  like  him  in  good- 
 nefs,  whether  Jew  or  Gentile.  For  fo  he  exprefsly  lays, 
 *^  They  which  are  the  children  of  the  flelh,  thefe  are  not 
 *'  the  children  of  God  :  but  the  children  of  promife  are 
 <*  counted  for  the  k€(\:*  Then  he  proceeds  to  inilrucTt 
 them,  not  to  think  it  h.ird,  that  God  now  for  their  iiiis  re- 
 jeCled  the  Jews  from  being  his  people,  and  chofe  other  na- 
 tions in  their  (lead,  to  the  like  honour :  for  to  railc  or  de- 
 
 prels 
 
47S         Predestination  Impugned. 
 
 prefs  a  people,  outwardly  to  favour  and  profper  the  inha- 
 bitants of  one  country,  and  not  thofe  of  another,  was  the 
 undoubted  prerogative  of  the  great  Sovereign  of  the  world, 
 without  any  injury,  and  therefore  without  any  ground  of 
 complaint  to  any  man,  beheld  in  the  whole  of  his  exiftence. 
 Thus  he  once  feleded  the  Jewiih  people  under  one  cove- 
 nant, and  now  he  chufes  others,  with  whom  to  place  his 
 name,  and  to  whom  to  reveal  himfelf ;  not  determining 
 one  to  damnation,  or  the  other  to  falvation  upon  any  o- 
 ther  terms,  than  thofe  of  having,  or  wanting  faith  and  obe- 
 dience. If  God  was  at  liberty  to  adopt  the  Jewiih  nation, 
 why  is  he  not  at  liberty  now  to  adopt  another  to  like  or 
 greater  privileges  ?  For  confider,  fays  the  apoflle,  "  wjien 
 *'  Rebecca  had  conceived  by  one,  even  by  our  father  Ifaac, 
 ^'  (the  children  being  not  y  t  born,  neither  having  done 
 *'  any  good  or  evil,  that  the  purpofe  of  God  according  to 
 '^  election  might  fhand,  not  of  works,  but  of  him  that  call- 
 <*  eth),  it  was  faid  unto  her,  The  elder  Ihall  ferve  the 
 '*  younger;  as  it  is  written,  Jacob  have  I  loved,  but  Efau 
 ^^  have  I  hated."  In  this  paflage  two  things  are  certain  : 
 Firft,  that  by  Jacob  and  El'au  we  cannot  underil:and  their 
 perfons,  but  the  nations  defcended  from  them ;  fecondly, 
 that  loved  and  hated,  here,  does  not  mean  the  one  to  be 
 faved,  and  the  other  damned  ;  but  one  to  be  outwardly  fa- 
 voured in  this  life,  and  the  other  not  fo  ;  that  is,  that  one 
 iliould  command,  and  the  other  obey  him.  The  reafon  for 
 the  firft  obfervation  is  plain  :  bccaufe  what  was  faid  of 
 them,  was  not  true  of  them  in  their  own  perfons ;  for  Efau 
 never  ferved  Jacob,  that  w^e  read  of :  bui  it  was  true  of  the 
 nations  defcended  from  them  ;  for  the  pofterity  of  Efau  did 
 ferve  the  pofterity  of  Jacob,  till  at  the  time  foretold  he 
 (liook  his  yoke  from  him  :  agreeably  to  what  the  Lord  faid 
 to  Rebecca,  inquiring  why  the  children  flruggled  within 
 her,  ^'  Two  nations  are  in  thy  womb,  and  two  manner 
 "  of  people  fliall  be  feparaced  from  thy  bowels :  and  the 
 *'  one  people  (hall  be  (Ironger  than  the  other  people  ;  and 
 '^  the  elder  lb  all  ferve  the  younger." 
 
 Since  then  it  is  certain,  we  are  to  underdand  by  Jacob 
 and  Efau,  in  this  place,  not  their  fmgle  perfons,  but  the 
 naiions  fprung  from  them  ;  it  is  alfo  equally  certain,  that 
 the  words  loved  and  /mtedy  here,  do  not  imply  the  one  to 
 be  eternally  laved,  or  the  other  eternally  damned ;  but  on- 
 ly, that  the  one  ihould  bear  rule,  and  be  more  favoured 
 tiian  the  other,  in  the  prcfent  life.     For,  fmce  by  Efau  we 
 
 mufl 
 
Predestination    Impugned.       479 
 
 ^uft  mean  ihe  Edomites  fpriing  from  him,  will  any  one  in 
 his  wits  fay,  that  all  the  Edomites  were  damned  ?  and,  fince 
 by  Jacob  is  meant  the  Jews  derived  from  him,  a  man  muft 
 l->e  "flill  as  much  out  of  his  wits  to  alTert,  that  all  the  Jews 
 were  eternally  faved.  And  yet  both  thef'e  aflertions  mull  be 
 maintained  by  him,  wlio  interprets  loved  and  hated  in  this 
 text,  as  relating  to  the  future  dates  of  heaven  and  hell. 
 Since,  then,  the  fcnfe  I  have  given  to  Jacob  being  loved 
 and  Efau  hated,  can  be  the  only  true  one,  the  meaning  of 
 this  often  objeded  paiTagc  is  no  more  than  this.  That  when 
 Rebecca  was  with  child  of  twins,  Efau  and  Jacob,  before 
 The  children  were  born,  or  had  done  good  or  evil,  God  faid 
 to  her,  '^  The  defcendents  of  Jacob  Ihall  bear  rule,  and  be 
 **  more  honoured  in  this  life,  than  the  defcendents  of 
 ^'  Efau.'*  And  this  he  told  her  before  they  were  born,  that 
 God's  raifmg  the  JewiHi  nation  to  greatnefs,  and  depreffing 
 the  Edomites,  might  appear  to  be  by  virtue  of  his  prero- 
 gative ;  and  that  his  purpofe  of  eleding  this  people  to  ex- 
 ecute his  defigns,  and  not  the  other,  might  (land;  not  of 
 works,  for  one  people  was  not  better  than  the  other  ;  but 
 of  God,  who  was  pleafed,  for  his  own  fecret  reafons,  to 
 call  the  one  his  people,  and  not  the  other.  For  in  fuch 
 caies,  of  bellowing  outward  favours  and  revelations  of  him- 
 felf,  God  is  accountable  to  none;  but  vjill  have  mercy  on 
 ivhojn  he  vjill  have  mercy y  and  ivill  have  conipafion  on  vjhom 
 he  will  have  compaffion,  as  he  told  Mofes  v;ith  xtfytfi  to  his 
 choice  of  the  Jewilh  people.  So,  then,  it  was  not  Efau's 
 running  and  crying  for  the  blefliug,  which  could  entail  it  on 
 hio  pofterity  :  for  God  was  pleafed  antecedently  to  Ihew 
 mercy  on  the  defcendents  of  Jacob,  and  raifc  them  above 
 the  other  ;  which  he  might  do,  for  wife  reafons,  which 
 we  have  no  right  to  inquire  into. 
 
 The  apoftle  goes  on  to  tell  the  Jews,  that  hardnefs  of 
 lieart  had  happened  to  them  for  their  fins  and  unbelief: 
 that  this  alfo  was  the  undoubted  privilege  of  God,  to  re- 
 move the  light  from  thofe  who  (hut  their  eyes,  and  harden 
 them  who  went  on  to  harden  themfelves :  that  in  this  cafe, 
 as  he  vjill  Lnrje  mercy  on  whom  he  will  have  mercy  y  lo  whom 
 he  will,  he  hardeneth.  When  men  have  fmned  themfelves 
 out  of  God's  favour,  and  made  themfelves  ripe  lor  judg- 
 ment and  punilhment,  God  will  in  anger  fometimes  defer 
 the  execiuion,  fuffering  them  in  the  mean  time  to  go  on 
 in  wickednei's,  that  his  juflicc  on  impenitent  Tinners  may 
 more  f:gnally  appear.     Thus  he  did  to  Pharaoh  and  his 
 
 nation  : 
 
480      Predestination   Impugned. 
 
 nation  :  he  had  hardened  his  heart  againfl:  many  meffages 
 and  many  plagues,  till  at  laft  he  made  himfelf  ripe  for  de- 
 ftni6lion.  But  God  was  then  pleafed  to  keep  him  a  litde 
 longer  alive,  that  his  punidiment  might  be  more  evident  in 
 the  deftruftion  of  him  and  his  people  in  the  Red  fea.  "  I 
 **  had  determined"  (fays  God)  "  to  deftroy  thee  and  thy 
 *'  people  with  the  pellilence ;  for  ye  had  deferved,  and  I 
 *'  had  refolved  your  death  ;  but  /  ra'tfed  thee  up  from  that 
 *'  bed  of  ficknefs  for  this  very  purpofey  that  I  might  Pkvj 
 «  my  pov}er  in  thee,  arid  that  my  name  might  be  declared 
 *'  throughout  all  the  earth,^*  This  the  apoftle  intimates  to 
 be  the  cafe  of  the  Jews,  who  had  fmned  themfelves  out  of 
 God's  favour,  and  deferved  his  anger  long  before  he  poured 
 it  on  them  ;  but  he  endured  them  ivith  much  lortg- puffer ing, 
 the  velvets  of  wrath  fitted  for  deftru^io7i,  that  he  might 
 make  his  power  more  clearly  difcerned,  and  might  take 
 that  opportunity  of  making  known  the  riches  of  his  glory  on 
 the  vejjels  of  mercy y  which  he  had  afore  prepared  to  glory ^ 
 even  the  Gentiles,  whom  he  called  to  be  his  church  and 
 people.  The  murmuring  Jews  reply,  *^  If  this  be  the  cafe, 
 *'  if  we  are  cad  off  from  being  God's  people,  becaufe  he 
 <'  hardens  us ;  why  doth  he  yet  find  fault  P  for  who  hath  re- 
 <'  fifted  his  lui///"  The  apoftle  anfwers  fuch  a  bold  queftion- 
 ing  of  the  ways  of  Providence  in  the  difpofal  of  its  favours 
 in  this  life,  in  its  chufing  this,  and  rejeding  that  people, 
 -with  great  indignation,  and  a  pafTage  out  of  one  of  their 
 prophets,  Nay  but,  0  7}ian,  who  art  thou  that  replieft  againft 
 GodF  /J?all  the  thing  formed  fay  to  him  that  formed  it,  JVhy 
 haft  thou  made  me  thus  ?  hath  not  the  potter  power  over  the 
 clay,  of  the  fame  lump  to  make  one  veffel  imto  honour,  and 
 another  imto  difhonour  ?  That  is,  Haih  not  God  power  to 
 raife  one  nation  to  the  honour  of  being  called  his  people, 
 and  rejcdt  another  from  being  fo,  when  they  grow  unwor- 
 thy that  name?  That  this  is  the  meaning  of  the  paffagc; 
 and  that  by  vcjfel  we  are  to  underftand,  not  a  fingle  perfon, 
 but  a  nation  ;  and  by  hoitour  and  diflmnour,  outward  privi- 
 leges and  advantages  in  this  world  ;  is  plain  from  Jer.  xviii. 
 whence  this  allulion  of  the  potter  is  taken.  For  thus  it 
 ftauds  there  :  The  prophet  went  by  God's  order  to  the  pot- 
 tci-'s  houic,  who  wrought  a  work  on  the  wheels,  and  the 
 veflel  that  he  made  of  clay,  was  marred  in  the  hand  of  the 
 jiotter,  fo  lie  made  it  again  another  veifel  as  feemed  good 
 ro  him.  Then  the  word  of  the  Lord  came  to  the  prophet, 
 faying,  0  hoiife  of  Ifrael,  cannot  I  do  with  you  as  this  pot^ 
 
 ter  P 
 
Predestination    Impugned.        481 
 
 ter  P  faith  the  Lord.  Behold,  as  the  clay  is  in  the  potter^i 
 i^jandj  fo  are  ye  in  mine  hand,  0  hoiife  of  Jfrael.  What 
 follows  there,  confirms  this  explication,  where  God  fays, 
 ^*  At  what  inftant  1  Ihall  fpeak  concerninf^  a  nation,  to  pull 
 '^  it  down,  if  it  turn  and  repent,  I  alib  will  change  my  pur- 
 ^'  pole  ,:  and  wh-en  I  ipeak  of  buildino;  a  nation,  if  it  do 
 ^^  evil,  I  will  not  benefit  them  "  The  full  import  of  the 
 palfage,  then,  is  no  more  than  this:  That  mankind  are  in 
 the  hand  of  God,  as  the  lump  of  clay  in  the  potter's ;  as  he 
 can  fram€  out  of  that  a  vefTel  of  more  or  lei"?  honourable 
 life,  fo  can  God  out  of  mankind  make  nations  with  more 
 or  lefs  privileges :  and  as,  when  the  veiTel  defigned  for  ho- 
 nour becomes  marred  in  the  turning,  the  potter  can  apply 
 it  to  another  form  ;  fo,  when  a  nation,  favoured  and  privi- 
 leged, has  rendered  itfelf  unworthy  iuch  honour,  God  can 
 iiiipofe  it  in  a  lefs  advantageous  manner. 
 
 Tliefe  are  the  principal  fcriptures  brought  to  prove,  that 
 God,  with  refped:  to  another  life,  has  had  no  regard  to 
 what  men  could  do,  or  have  done ;  but  has  chofen  Tome 
 men  to  be  happy  for  ever,  antecedent  to  their  birth,  and 
 reprobated  iomc  to  be  milerable  for  ever,  and  that  before 
 they  were  lx)rn ;  fo  that  it  never  was  in  the  power  of  the 
 one  to  be  faved,  or  the  other  to  be  damned.  But  thefe  texts 
 appear  to  have  no  fuch  meaning  ;  and  therefore  this  doc- 
 trine is  not  founded  in,  but  is  contrary  to  plain  pafiages  of 
 icripture,  as  well  as  reafon :.  and,  confequently  is  riot  true; 
 and,  therefore,  cannot  be  made  an  objection  to  the  divine 
 impartiality ;  winch.  I  have  been  contending  for.  —  YciirSy 
 &c. 
 
 Vol.  IIL  q  P  LET- 
 
48:^ 
 
 LETT    E    R        11. 
 
 AddreiTed   to   the   Author  of  the   preceding  Difi 
 
 courfe. 
 
 [From  the  Scots  Magazine y^  November  1739.] 
 S  I  R,  Edinburgh y  June  33.  1739^. 
 
 »  H  E  complairit  in  the  title  of  your  difcourfe  furprifeci 
 i  me  a  little,  when  I  refiedled,  that  the  predeJlhiatmT^^ 
 ^vhich  is  ftill  maintained  by  fever al  DijfsnterSy  A7id  likely  ta 
 Jpread  among  the  ignorant  of  the  church  of  England  by  means 
 "of  fome  lately  rifen  enthufiafts,  iiiiift  be  much  the  fame  tha; 
 is  profefTed  in  the  articles  of  the  church,  and  fubicrrbed 
 by  her  clergy.  This  Ihould  be  the  doctrine  of  the  church,^ 
 if  llie  have  any  doctrine ;  and  can  it  be,  that  no  body  in 
 the  church  holds  it,  but  thofe  lately  rifen  enthufiafts,  and 
 the  ignorant  people  that  hearken  to  them  ? 
 
 One  who  views  this  doctrine  in  the  light  wherein  yoq 
 reprefent  it,  with  the  cbarafter  it  gives  of  the  Deity,  would 
 
 impartiality  J  vjith  reafon,  our  natural  notions  of  God,  and 
 'vcltb  plain  p^^jpig^s  of  fcriplure ;  a  fchemc  that  fets  forth 
 God  as  delighting  in  fieiuing  his  povjer^  at  the  expetife  of 
 all  his  other  perfedions,  and  as  a  Jhvereign  tyrant,  —  pract 
 iifng  the  greateji  mockery  and  derijion  to  his  creatures,  as 
 ivcll  as  inj  lift  ice. 
 
 I:  is  hard  to  believe,  that  men  of  integrity  or  common 
 T.oiieily  would,  upon  any  confideration,  kibfcribe  fuch  a 
 horrible  ichcme,  or  fubmit  to  it,  even  as  a  condition  of 
 ecclefuilic  peace.  Certainly  tlieCe  ibbfcrihers,  many  of 
 them  wife  and  good  men,  muft  have  feen  this  do6lrine  in  a 
 more  favourable  light,  and  looked  on  it  as  far  more  tole- 
 rable than  you  would  have  it  appear ;  or  I  cannot  fay  what 
 ihould  be  thought  of  tiiem. 
 
 Noi  will  the  learned  clergy  of  England  altogether  ap- 
 prove: 
 
J^REbfeSTINATiON     DeFENDEI).         4S3 
 
 froVe  of  your  high  allurancc,  in  determining  a  queflion  in 
 point  of  rtafon,  that  has  excrciled  the  wits  of  the  greatcft 
 ilifputers  of  the  world,  ancient  and  modern,  Heathen  and 
 Chriflian.  The  ancient  philofophers,  who  proftflcd  to  fol- 
 low reafon  as  their  guide,  were  divided  upon  ihc  queftioa 
 about  liberty  and  necelTuy ;  and  lo  are  thofe  men  who 
 would  now  appear  entirely  devoted  to  tlieir  natural  notions 
 of  God,  againft  revelation  ;  and  the  Chriflian  philofophers, 
 both  Popilh  and  Protcftant,  differ  upon  it  in  like  manner. 
 And  would  you  clafs  all  the  great  reafoncrs  on  the  fide  of 
 necelTity  with  your  late  cnthuhalU  and  ignorants  ?  Or  are 
 you  confident  you  have  done  enough  to  make  all  their  rea- 
 soning appear  entirely  inconiiftent  with  reafon  and  our  na- 
 tural notions  of  God  ? 
 
 Your  great  confidence  feems  founded  on  a  fuppofitioii 
 \vhich  could  not  well  be  made,  at  this  time  of  day,  by  a 
 fkilful  writer  on  your  lubjtd.  You  feem  10  fuppofe,  that 
 your  arguments,  which,  to  give  them  the  more  force,  you 
 put  in  the  form  of  queftions,  cannot  be  turned  back  upon 
 yourfelf  by  your  own  fcheme,  which  ftill  includes  the  Cre- 
 ator and  his  prcfcience  and  providence.  That  does  not 
 indeed  make  neceflity,  but  it  certainly  fuppofes  and  takc.^ 
 it  in.  If  you  had  but  thought  of  a  polTibility  of  retorting 
 your  qucftions,  about  bringijig  fuch  perions  into  hitig,  and 
 their  defer  ving  tv  be  put  into  fuch  cit  ami  fiances  before  they 
 exifi-edf  &c.  you  would  have  put  ihcm  with  a  little  more 
 caution  and  referve,  and  made  your  inferences  touching 
 rhe  divine  chara<5ler  in  iotter  and  more  decent  expreflions.  I 
 might  here  recommend  you  to  Bayle,  not  to  teach  you 
 fcepticifm,  but  a  little  more  modcfty,  as  very  becoming 
 upon  a  fubjetSl  that  has  hitherto  defied  human  reafon  to  fa- 
 thom it. 
 
 Allow  me,  after  this  friendly  admonition,  to  obferve^ 
 mi\\  the  like  freedom,  your  way  of  fearching  the  fcrip- 
 tures,  to  fee  what  revelation  has  difcovered  in  this  mat- 
 ter. 
 
 The  rules  you  lay  down,  as  necelTary  to  be  obfervcd  by 
 them  who  would  not  be  deceived,  are,  i.  To  confider  the 
 occafion^  connexion,  and  drift  of  ihe  place  in  quejhon,  and 
 give  it  the  meaning  proper  to  the  writers  argument,  2.  To 
 'refolve  difficult  and  doubtful  texts  by  plain  and  certain 
 ones. 
 
 Very  good  rules!  but  I  am  afraid,  the  fecond  efpecially,. 
 will  be  of  little  ufe  betwixt  you  and  a  rigid  predeflinaiian. 
 
 ^  F  2  ^OT 
 
484       Predestination    Defendeix. 
 
 Tor  a  text  that  is  plain  and  certain  to  him,  becaufe  he 
 •thinks  it  plain  on  his  fide  of  the  queftion,  may  be  difficult 
 •and  dark  to  you,  as  requiring  ibme  art  to  make  the  word* 
 of  it  ply  to  yonr  fcheme;  and  therefore  you  would  explain 
 it  by  texts,  plain  and  certain  to  you,  for  the  fame  reafon 
 for  which  they  will  be  difficult  and  dark  to  him;  whofe  eye, 
 you  will  fay,  is  thigcd  with  bis  rigid  pj-edejlmarian  tenets  ; 
 •as  he,  on  the  other  hand,  will  not  fail  to  tell  you,  that 
 your  eye  is  tinged  with  a  vain  conceit  of  your  own  fuffi- 
 ciency,  and  with  the  pride  of  your  knowledge  and  merits 
 'from  which,  till  you  be  converted,  and  made  as  a  little 
 child,  you  iball  never  truly  know  the  gofpel  of  the  grace 
 of  God.  However  this  debate  end  benvixt  you  and  him, 
 I  may  venture  to  fay,  that  few  of  us  look  into  the  fcriptures 
 with  untinged  eyes ;  and  till  they  be  cleared,  rules  for  fee- 
 ing will  be  ufelefs ;  but  then,  needlefs. 
 
 Now,  let  us  fee  hov/  you  obferve  your  own  rules.  You 
 begin  with  the  character  of  God,  which  you  give,  not  from 
 that  remarkable  panage  of  the  Old  Teftament  where  he 
 Iiimfelf  gives  it  to  Mofes,  w'hich  is  pointed  to  by  Paul, 
 Rom.  chap.  ix.  nor  from  any  paffage  of  the  New  Teil:a- 
 ment  that  ferves  exprefsly  to  declare  or  explain  that  name 
 'of  God,  but  from  broken  fragments  of  a  parable  and  of  a 
 pLifi'age  about  acceptable  alms :  and,  after  a  ilight  touch  on 
 the  topic  of  the  fan^lions  of  the  divine  law,  and  Jefus's 
 ^veeping  over  Jerufalem  that  was  to  be  deftroyed  according 
 to  the  old  prophecies,  you  put  the  charaflerof  God  as  (land- 
 ing in  the  relation  of  a  God  and  Father  to  all  of  mankind 
 ■'.vithoLit  any  difference,  upon  the  unconfmednefs  of  the  be- 
 nefit of  the  Redeemer;  which  you  prove  by  thefe  expref- 
 lions.  He  died  for  all,  and,  God  laid  on  him  the  iniquity  of 
 Us  all:  though  you  cannot  be  ignorant  how  the  predcllina- 
 vians  v.-ould  ihew,  from  the .  coi3ne6tian  and  drift  of  thefe 
 nnd  other  fuch  texts,  that  they  cannot  be  taken  to  mean  all 
 ot  mankind,  but  of  the  eled  and  the  church  of  every  na- 
 tion of  the  world  and  fort  of  men  without  difference.  And 
 if  they  could  perceive  any  difficulty  or  doubtfulnefs  in  fucli 
 texts,  they  would,  according  to  your  rule,  refolve  them  by 
 texts  that  fpeak  plainly  and  certainly  of  a  diffincfion  made 
 by  ChriR's  death,  according  to  the  divine  purpofe  about  it 
 intimated  beforehand  in  the  prophecies,  and  of  the  re- 
 tlemption  of  a  peculiar  people  out  of  every  nation,  for 
 ■whom  Chrill  prays,  as  he  does  not  for  the  w:orld  :  and  they 
 ^'ill  [>e  fiire  to  tell  yoii,  if  your  eye  were  not  deeply  tinged, 
 
 you 
 
Predestination    Defended.       485 
 
 you  could  not  but  fee  this  diflindion  carried  from  the  third 
 chapter  of  Genefis  throughout  the  fcripture  to  the  end  of 
 the  Revelation,  and  behold  a  beautiful  confiflency  betwixt 
 the  univerfal  exprcfllons  and  the  particular. 
 ■  But  you  are  pofitive,  "  the  apoflle  to  the  Romans  puts 
 ^'  this  beyond  dilpute,  where  he  teaches,  that  as  the  gift: 
 ^<  of  God  in  ChriO:  in  fome  things  exceeded  the  offence 
 *'  of  Adam,  fo  in  nothing  it  fell  Ihort  of  it :  and  therefore, 
 "  as  this  brought  judgment  on  all  7nen,  fo  the  free  gift  of 
 "  life  through  Chrift  came  upon  all  7nen  .*  for,  as  in  Adam 
 *'  all  die,  fo  in  Chrift  fiall  all  be  made  alive.  As  therefore, 
 *'  if  man'had  kept  his  integrity,  every  one  would  have  had 
 *'  it  in  his  power  to  pleafe  God;  fo,  by  the  gift  of  Chrift, 
 *'  every  one  muft  have  it  too  :  fmce  the  confequences  of 
 ''  redemption  extended  full  as  wide  as  thofe  of  Adam's 
 *'  tranfgreffion,  i.  e.  to  all  men." 
 
 This  will  put  the  predeftinarians  in  mind  of  your  com- 
 plaint againfl  them  ior  Jiipporting  their  dodrine  by  broken 
 fragments  and  texts  of  the  Bible  confidered  by  thenifelves, 
 'V'jithont  regard  to  their  context  and  true  meaning ;  and  tliey 
 will  be  ready  here  to  turn  it  againft  yourfelf.  They  wifl 
 alledge  you  give  an  idea  of  the  confequences  of  Adam's 
 tranfgreilion,  and  of  redemption,  that  could  not  come  ori- 
 ginally from  the  apoftle's  words,  or  the  drift  of  the  place. 
 Whatever  difpute  may  be  about  thefe  confequences,  one 
 thing  is  plain  and  certain  in  the  text,  that  death  is  the  con- 
 fequence  of  Adam's  tranfgreilion^  and  eternal  life  the  con- 
 fcquence  of  redemption.  And  the  words  of  i  Cor.  chap. 
 ^v.  that  you  join  to  the  words  of  this  text,  ferve  to  lee 
 us  fee,  that  it  is  life  from  the  dead.  But  that  whole  chap- 
 ter to  the  Corinthians  fpeaks  of  no  other  refurredion  but: 
 that  of  the  juft,  and  plainly  reftrit^s  the  ally  who  are  to  be 
 made  alive  in  Chrijt  as  they  died  in  Adam,  to  them  that  are 
 Chrift^Sy  who,  as  they  have  borne  the  image  of  the  earthly 
 man,  fmll  alfo  bear  the  image  of  the  heavenly.  Now,  if 
 death  be  the  confequence  of  Adam's  offence,  and  eternal 
 life  from  the  dead  the  confequence  of  redemption;  then, 
 by  your  arguirJent,  the  refurrcftion  unto  life  eternal  through 
 Chrift,  muft  come  upon  all  them  upon  whom  deatii  palled 
 through  Adam.  The  confequence  of  the  offence  was  not 
 a  mere  poffihility  of  dying,  but  certain^  and  unavoidable 
 deati],  even  on  them  that  had  not  fnmcd  after  the  jiinUltude 
 cf  Adam^s  tranfgrejjion  ;  and  if  the  gift  of  righteou fnefs  by 
 tefus  Chrift  bring  no  more  but  a  polfibility  of  attaiiiing  life 
 
 from 
 
4«6 
 
 Predestination  Defendeij'. 
 
 from  the  dead,  this  will  be  bne  thing  very  remarkable 
 wherein  the  gift  of  Chrift  falls  pmt  of  the  offence  of  k* 
 dam  ;  and  yet  the  apoftle  is  declaring  how  much  more  effii 
 cacious  it  is  to  thofe  to  whom  it  extends,  in  thefe  fam^ 
 "words  from  which  you  draw  your  argument,  **  If  by  one 
 *^  man's  oifence,'*  or  one  offence,  "  death  reigned  by  one^ 
 "  much  more  rhcy  which  receive  abundance  of  grace,  and  of 
 *'  the  gift  of  righteoulner?,  lliall  reign  in  life  by  one  Jefus 
 "  Chrift."  What  does  he  mean  by  this  limitation,  "  they 
 *^  which  receive  tlie  abundance  of  grace,  and  of  the  gift 
 **  of  righteournefs,"  while  he  is  fuewing  how  far  the  gift 
 exceeds  the  offence  ?  He  delights  to  fpeak  univerfally,  ia 
 oppoiition  to  the  Jewiih  limitation  ;  but  he  always  takes 
 care  to  debar  your  univerfality,  equally  oppofite  to  th6 
 freedom  and  abundance  of  the  gift  with  the  Jewiih  reftric- ' 
 tion. 
 
 Having  finifned  your  fcripture-proofs  with  a  reproach  on 
 the  divine  charader,  if  it  iliould  not  anfwer  to  this  your 
 draught,  you  next  come  to  anfwer  objedions  from  two 
 paiTages  of  fcripture. 
 
 The  firfi.  is  Rom.  viii.  29.  30.  where  you  make  the  word 
 foreknow  your  key  to  open  the  whole,  taking  this  foreknow^ 
 ledge  10  fignify  no  more  but  bare  fore/laht ;  without  no- 
 ticing how  the  predeftinaVians  compare  this  text  with  i  Pet. 
 i.  20.  where  this  word  is  taken  to  [io:^mfy  foreordaining,  as 
 importing  more  than  fpeculation.  Then,  for  forekmuuing 
 themy  you  ipui,  forefeeing  their  fitnefs for  fuffering.  But  the 
 text  fays,  he  did  foreknow  ihein,  even  as  it  fays,  he  did 
 predejiinate  thent  conformed  to  the  image  of  his  Son,  and 
 called  themy  anti  juftified  themy  and  glorified  them.  The 
 prededinarians,  you  know,  obferving  the  common  ufe  of 
 the  word  knowledge  and  of  foreknowledge  in  fcripture,  take 
 Qo^^i  foreknowledge  to  be  the  counf4  of  his  willy  according 
 to  which  he  worketh  ally  Eph.  i.  1 1.  and  they  take  it  for  his 
 gracious  .eye  and  preventing  regard  to  them,  who  did  not 
 tirft  chufe  or  love  him  independently  of  his  purpofe,  but 
 he  them.  And  v.-hen  he  predeflinated  them  conformed 
 to  his  Son  in  the  fbate  of  fuffering,  this  conformity  to 
 which  they  are  predeliinated,  muft  take  in  likenefs  to  him 
 in  the  dii'polition  and  fitnefs  for  futfenng,  and  in  their  bei- 
 haviour  under  it  :  and  further,  tb.ey  infifl  upon  it,  that  thofe 
 who  are  foreknown  and  predeflinated  to  this  {late>  are^  ac- 
 cordii'g  to  the  text,  moii  certainly  glorified  without  ex- 
 ception or  relcrve.  Now,  it  was  your  bufinefs  to  make- 
 all 
 
PredEuStxnation  D£fe-nd£D,        487 
 
 jiU  this  appear  falfe,  .otherwife  xhan  by  telling  them  of  their 
 Ringed  eyes. 
 
 Your  i'enfe  of  the  paflage  comes  to  this :  "  Here  is  an 
 <'  account  of  fome  who  were  forefeen  lit  for  fuffering  for 
 ^<  religion,  who  therefore  were  deflined  for  thai  Qffice> 
 <*  called  to  it,  acquitted  for  their  good  behaviour  in  it, 
 ^^  and  rewarded  for  it,  i.  e.  with  the  triumphs  of  grace  in 
 *<  this  life,  and,  if  they  perfevercd  in  duty,  with  glory  in 
 *<  the  other." 
 
 Thus  you,  T.  afcribe  their  being  deflined  to  the  office  of 
 fuffering  for  Chrift,  and  like  him,  unto  their  ability  and 
 iitnefs  for  this,  foreseen.  But  1  am  afraid  it  will  take  great 
 itretching  to  reconcile  this  to  the  putting  of  Paul  hunfeii' 
 :n  the  poll  of  greaieft  danger^  or  to  his  ways  of  fpeaking 
 upon  his  own  cafe,  or  even  to  thefe  wor(is  of  his  to  fuffer- 
 ing  Chriftians,  Unto  you  it  is  given  in  tht^  behalf  of  Chriji, 
 not  only  to  believe  on  him,  but  nlfo  to  fiifftr  jor  bis  fake, 
 1.  You  afcribe  their  being  juftified,  to  their  good  behar 
 viour  in  their  fuffering  Aate  ;  and  take  110  noiice  how  the 
 apollle  in  the  context  alcribes  it  to  Chrid's  death,  rcfur- 
 rcdion,  and  intercelTion.  If  you  mean  the  lame  thing  with 
 him  in  this  epiftle  on  juftitication,  I  dare  fay  your  choice 
 of  words  to  exprefs  it  is  vaflly  different.  3.  You  feem  to 
 make  the  perfeverance  of  the  juiliiied  eleff  uncertain,  and 
 loofe  the  conne(^ion  betwixt  juliification  and  the  reward  ; 
 againft  an  exprefs  affirmation  in  the  text,  and  againlt  the' 
 apoftle's  aflertions  in  the  following  words,  to  the  end  of 
 the  chapter.  He  makes  the  vidory  certain  through  him 
 that  loved  them,  and  fpeaks  the  certainty  of  their  perfeve- 
 rance in  his  love  in  the  ftrongeft  terms  im^i.';inable,  an4 
 that  by  way  of  inference  from  God's  forhmving  them. 
 
 However  your  manner  of  exprefiion  may  differ  from 
 Paul's,  as  one  of  our  countrymen  faid^^^J^  differed  only  in 
 words  from  his  minifter,  when  being  alked,  What  is  fm  ?  he 
 anfwered.  Saving  grace  ;  your  fenfc  is  the  fam.e^  by  the 
 following  words,  God  fpared  7iU  his  oivn  Son,  kit  delivered 
 him  lip  Jor  lis  ail ;  which  you  would  have  to  be  all  of  man- 
 kind ;  without  any  regard  to  the  whole  context,  which, 
 too  plainly  for  you,  fixes  this  all  to  God's  clc(fl  and  the 
 predefiinated.  And  the  all  things  that  God  gives  with  his 
 Son,  mufl:  be  thole  great  things  of  which  the  apoflle  had 
 been  fpeaking,  as  free  and  unmerited  by  us  as  the  gift  of 
 {lis  Son. 
 
 A^  (0  Rom^  -chap.  ifc.  you  flrft  notice,  ih^^t  the  apofllc 
 
 lets 
 
488 
 
 PREDESTINATION    DEFENDED. 
 
 fets  himfelf  againft  the  boafting  of  the  Jews,  by  fliewing 
 them,  that  "  the  proniife,  as  far  as  it  was  a  promife  of  fal- 
 *'  vation  and  eternal  life,  was  only  to  the  feed  of  Abra- 
 *'  ham's  faith, — whether  Jew  or  Gentile. ''  Then  you 
 allow  fovereignty,  as  the  prerogative  of  God,  in  bellowing 
 temporal  privileges,  and  preferring  one  people  or  nation 
 TO  another.  But  here  you  lofe  fight  of  your  lirfl  purpofe, 
 touching  the  promife  to  the  true  Ifrael,  as  it  is  a  promife 
 of  eternal  life.  And  when  you  fpeak  of  fovereignty  with 
 refpect  to  nations  and  bodies  of  men,  I  cannot  fee  how  the 
 whole  of  any  one  man's  exiftence  comes  in  as  a  falvo :  for 
 i  fuppofe  your  veilels,  the  nations,  exift  only  in  this  prefent 
 world  ;  and  I  hope  you  are  not  faying,  that  God  is  the  great 
 Sovereign  of  this  world  only,  and  not  of  the  next  world. 
 
 However,  you  allow  as  much  fovereignty  as  any  pre- 
 deftinarian  can  defire,  in  the  choice  (Ihall  I  fay  ?)  of  the 
 typical  Ifrael.  But  then,  far  afide  from  this  purpofe,  you 
 talk  of  hardening,  as  the  puniiliment  of  fin,  without  the 
 leaft  occafion  for  it  in  your. text ;  yea,  by  this  you  cut  off 
 all  occafion  for  that  objeftion,  which  comes  immediately  a- 
 eainft  it,  JVhy  doth  he  yet  find  fault  P  for  who  hath  rejifted 
 his  ivillF  which  it  behoved  you  to  repel  by  fovereignty  ;  yet 
 ftill  holding  by  your  forefaid  diftinclion,  and  laying  the 
 whole  ftrefs  of  your  defence  on  the  fenfe  of  the  word  vef- 
 fds\  which  you  mull:  have  to  fignify,  not  fmgle  perfons, 
 (as  Paul,  or  a?  thofe  mentioned  2  Tim.  ii.  20.  21.),  but  na^ 
 tions  ;  and  you  will  have  honour  and  dijhonoiir,  only  to  re- 
 fpe<5l  outward,  i.  e.  national  privileges  and  advantages  in  this 
 world.  And  even  here  again,  your  bias  carries  you  from 
 the  point  of  fovereignty,  and  fways  you  to  prove,  by  the 
 text  in  Jeremiah,  merit  or  demerit,  as  to  the  difpolal  of 
 HJTions  Vith  refpect  to  national  honour  or  dilhonour. 
 
 But,  unhappily  for  you,  the  ver5^  nelct  words  of  the  a- 
 poRle  determine  mofl  plainly  and  certainly  the  fenfe  of  the 
 word  vejfi'ls.  His  words  are,  —  "The  veflels  of  mercy, 
 *<  wliiclib.e  hath  afore  prepared  unto  glory;  even  us  whom 
 *'  he  hath  called,  not  of  the  Jews  only,  but  alfoof  the 
 '♦  nation^?,;  a«^  l^e  faith  'al-fo  ill  Ofee,''  ^V.  Were  thele 
 ^'(■'Xeh  'hations !  And  wh^t  \\^er6  'th"eir  national  privilege?  ? 
 Or  does  n'otjl'.e  apoIHe  look  "upon  thefe  (the  fmdl  rem-* 
 ^nnt  of  the^^J^wi'ih  nation,  together  with  them  of  every 
 ^ther--'na't?o'!i'  w1io  .'believed  o!i  Chrill:  for  righrcoufncfs)  ijs 
 ihe  feed  of  Abraham's  faith,  unto  whom  the  promife  was^  as 
 S  i3"l"pfoiliiie*<5f  f^CUio!fiu:l*'c'.cr1ial  iif^"?  A  nil  docs  he 
 -  '  not 
 
Predestination  Defended.        '489 
 
 not  fhew,  that  thcfe  ^vere  pointed  out  beforehand  in  the 
 prophecies  as  the  people  of  Cod,  whom  he  would  fave  by 
 the  faith  of  Chrift  ;  while  the  bulk  of  the  Jcwifh  people 
 were  cut  off  from  that  falvation,  and  fell  Ihort  of  the  right 
 to  eternal  life,  through  their  tumbling  at  Chrift,  who  was 
 before  'appointed  as  a  {tumbling- llone  and  rock  of  offence 
 to  them  ? 
 
 You  w^ould  vindicate  God,  by  denying  this  fact,  plainly 
 enough  afierted  by  Paul  ;  who,  at  the  lame  time^  rejeQ;s. 
 with  the  greatcft  indignation  the  inferences  from  it  that 
 you  allow,  and  juRilies  God.  And  by  comparing  what 
 he  fays  for  him,  Rom.  ix.  20.— 23.  and  xi.  33. — 36.  wirli 
 your  vindication,  it  may  appear  which  of  you  have  moll 
 iludied  the  glory  and  honour  of  the  Deity, 
 
 /  aniy  kc. 
 
 Vol.  III.  3  Q^  Remarks 
 
49© 
 
 Remarks  on  Dr  Benson's  Doflrine  of  Pre- 
 destination reviewed. 
 
 [Never  before  printed.]  » 
 
 [Dr  Benfon  fays,  "  That  Beverovicias  a  learned  phyfician  would 
 «*  not  pradtife  phyfic  till  he  fnould  know  whether  the  end  of  mens 
 "  lives  was  unalterably  fixed.'*     This  introduces  the  remarks. 
 
 BEverovicius  might  have  pradlifeii- the  art  of  phyfic, 
 though  lie  had  been  fatisfied  that  the  end  of  mens 
 lives  was  unalterably  fixed.  He  could  not  propofe 
 hy  that  art  to  make  their  lives  without  end.  And  fuppo- 
 iing  the  lime  of  the  end  unalterably  fixed  and  determined, 
 he  could  not  know  but  the  recovery  of  patients  by  his  prac- 
 tice was  as  unalterably  determined  as  the  continuance  of  their 
 jives  to  their  fixed  ends.  For  did  that  learned  phyfician 
 fuppofe,  in  the  queftion  about  which  he  wanted  fatisfac- 
 tion,  that  the  end  of  mens  lives  might  be  fixed  without 
 fixing  the  means  whereby  they  Ihould  be  continued  to  that 
 end,  and  without  determining  the  means  of  bringing  thetn 
 to  that  fame  end  ?  The  pradice  of  phyfic  has,  in  fad,  fer- 
 •ved  to  both  thefe  purpofes  ;  and  men  have  been  as  effec- 
 tually both  cured  and  killed  by  pradifers  who  have  held 
 the  fide  of  necefiity  in  this  queftion,  as  by  thofe  who  take 
 the  fide  of  liberty.  We  Ihall  charitably  fay  for  both  fides. 
 That  their  great  defign  and  chief  ftudy  in  pradiiing  that 
 honourable  and  profitable  art  is  the  recovery  of  the  Tick. 
 And,  with  refpeft  to  that,  this  fame  learned  dodor  could 
 2iot  polfibly  know  but  his  pradice  might  be  the  fame 
 thing  to  the  recovery  of  his  patients  ordained  to  recover, 
 as  the  failors  abiding  with  Paul  in  the  ihip,  was  to  the  fa- 
 T/ing  of  all  the  lives  in  that  Ihip.  And  his  pradice  might 
 have  the  fame  fort  of  certain  conncdion  with  the  recovery 
 of  a  patient  ordained  to  longer  life,  that  Paul's  keeping 
 under  his  bo.ly  and  bringing  it  into  fubjedion  had  with  his 
 jiot  being  a  reprobate  in  the  judgment.  It  was  unalterably 
 fixed,  that  there  Ihould  be  no  lofs  of  life,  but  of  the  tlfip  ; 
 but  this  was  in  certain  connedion  with  the  failors  abiding 
 ju  the  ihip,  which  wa?  as  unaltercihly  determined.  And  it 
 was  in  like  manner  fixed,  that  Paul,  whom  nothing  pre- 
 ftnt  or  to  conie  could  feparaie  from  God^s  love  in  Chrift 
 
 Jefus, 
 
Remarks  on  Dr  Benson,  &c.         491 
 
 Jefus,  lliould  not  be  a  reprobate  in  the  judgment ;  but  this 
 ".vas  in  firm  connexion  with  his  keeping  under  his  body, 
 which  was  as  unalterably  fixed  as  the  other.  As  therefore 
 k  might  have  been  laid  to  Beverovicius,  very  agreeably  to 
 the  fixed  fide  of  the  queftion,  that  if  he  did  not  pradlife  the 
 arc  of  phytic,  Tome  mens  lives  would  be  Ihortcned  ;  he  might 
 have  fet  hiinlelf  to  pravflife  that  art,  without  being  iacisticd 
 on  the  other  fide  of  the  queftion.  But  the  cafe  of  a  man 
 induced  to  praclife  that  arc  by  hc'iug  fatisfied  in  this  quellion, 
 may  be  looked  on  as  fomewhat  extraordinary. 
 
 And  much  like  this  was  the  cale  of  that  learned  divine 
 Dr  Benfon.  He  alfo  wanted  to  be  fatistied,  whether  the  ac- 
 tions of  men  and  their  final  ftate  were  unalterably  fixed. 
 And  this  he  wanted  on  a  twofold  account.  The  firll:  is,  to 
 regulate  his  own  adions,  if  free,  and  prepare  liimlelf  for 
 happinefs,  if  decreed  conditionally;  or,  if  othcrwile,  to 
 acquiefce  in  what  was  not  to  be  refilled  or  avoided. 
 
 But,  though  his  a<5lions  were  as  unalterably  fixed  as  their 
 connexion  with  his  final  ftate  ;  this  could  make  no  difference 
 as  to  his  regulating  his  adions,  unlefs  he  were  alfo  fatislied 
 to  what  adions  he  was  unalterably  determined  ;  which  he 
 could  never  be,  on  that  fuppolition,  till  the  actions  were 
 done.  And  fo  it  was  the  fame  thing  to  his  regulating  his 
 adions,  whether  thefe  actions  and  his  final  flate  had  been 
 unalterably  fixed  by  his  creator  or  not.  He  lays,  on  the  other 
 hand,  if  they  ihould  be  fo  fixed,  he  wanted  to  acquiefce,  as 
 as  much  pofTible,  in  what  could  not  be  reiifled.  And  this  ftill 
 fuppofes  him  to  know  what  is  abfolutely  decreed  concerning* 
 his  adions  and  final  (late  ;  or,  wherein  would  he  acquiefce.' 
 Yea,  he  proposes  a  liberty  of  acquiefcing,  where  he  fuppofes 
 rot  liberty.  For  how  could  he  in  that  cafe  acquiefce,  except 
 it  were  determined,  that  he  ihould  certainly  do  fo?  We  fee 
 men  full  as  careful  about  working  out  their  own  falvation, 
 who  are  perfuaded,  it  is  God  that  worketh  in  us  both  to  will 
 and  to  do  of  his  good  pleafure,  as  Dr  Benfon  can  be,  who 
 is  farisfied,  his  will  is  free  from  any  neceflity  arifing  from 
 a  divine  decree  about  his  aftions.  However  free  he  thought 
 himfelf,  in  feeking  to  be  fatislied  about  this  quellion,  the 
 true  confequence  of  it  is,  in  fad,  his  being  a  profeffed  ad- 
 verfary  to  abfolute  predeftination,  as  we  fee  he  is  in  liis  re- 
 view. And  whether  he  by  this  is  prepared  for  happinefs  or 
 mifery,  before  his  lawgiver  and  judge  ;  a  predeflinarian  will 
 fay,  he  has  been  appoi.ited  to  it  by  his  Creator  and  Sove- 
 reign Lord. 
 
 *    3  Q.^  ^a 
 
492',  Remarks  on  Dr  Benson's 
 
 In  the  next  place,  he  wanted  to  be  fatisfied,  by  this  in- 
 quiry, if  his  undertaking  the  care  of  fouls  would  be  to  any 
 purpofe ;  feeing  it  could  anfwer  no  end  to  perfuade  fucli 
 as  have  no  power^  nor  could  do  any  thing  but  what  they 
 did,  as  chained  down  to  one  courle  ot  adion  by  an  irre- 
 verfible  decree  ;  in  which  cafe,  arguments  and  motives, 
 (jrc.  could  avail  nothing. 
 
 It  feetns  then  he  fet  himfelf  to  tlie  facred  work  of  the 
 jniniftry,  knowing  this,  that  thofe  of  whole  fouls  he  un- 
 dertook the  care,  had  power  to  love  the  Lord  their  God 
 with  all  their  heart,  foul,  and  mind,  and  their  neighbour 
 as  themfelves,  and  lb  to  live.  For,  if  he  knew  they  had- 
 not  power  to  do  this,  he  could  not  propofe  to  perfuade 
 them  to  it.  He  could  not  in  this  cafe  fay  to  bis  hearers 
 as  the  Lord  faid  to  the  Jewilh  lawyer,  inquiring  how  he 
 Ihould  regulate  his  adions  to  prepare  himfelf  for  happineis, 
 *'  This  do,  and  thou  ihalt  live."  For  he  concluded,  this  could 
 anfwer  no  end,  if  th-ey  had  not  power.  And  furely  he 
 could  not  propofe  to  fet  afide  this  condition  of  life,  and 
 teach  his  people  to  prepare  themfelves  for  happinefs  without 
 regard  to  it. 
 
 But  even  in  perfuading  men  to  prepare  themfelves  for 
 happinefs  in  his  own  Way,  he-  concluded  it  would  be  to  no 
 purpofe,  if  they  could  not  do  any  thing  but  what  they  did, 
 as  chained  down  to  one  courfe  of  adion  by  an  irreverfibld 
 decree. 
 
 Yet  fuppofmg^  men  chained  down  to  one  courfe  of  ac- 
 tion, if  perfuafion,  with  arguments  and  motives,  be  a  link 
 of  that  chain  ;  it  mud,  in  that  cafe,  be  to  very  certain 
 purpofe.  For  would  Dr  Benfon's  perfuafiojis  be  to  no 
 pnrpofc,  would  they  anfwer  no  end,  if  they  were  irrefifli- 
 bly  decreed  as  the  means  to  the  end  of  bringing  fome 
 men  into  a  courfe  of  good  adlions,  and  fixing  tliem  in  that 
 tourfe?  And  a?  he  could  not  know  but  this  miglit  be  the 
 cafe, che  might  even  have  fet  himfelf  to  the  work  of  the 
 minlllry  U|)on  this  fame  fuppofition,  as  many  fuccefsful  mi- 
 nillers  had  done  before  him.  He  might  have  encouraged 
 iiimfelf  as  the  Lord  did,  when  he  faid.  All  that  the  Fa^ 
 ther  hnth  given  to  mc,  p.'all  come  ii?2lo  me.  He  might  have 
 let  himfelf  to  that  work  in  the  view  exprefled  by  Paul  in 
 ihefe  words,  Jt^ho  then  is  Paid,  and  "j: ho  is  /ipollos,  but  mi-- 
 '{lifters  hv  whom  ye  believedy  even  as  the  Lord  gave  to  every 
 wan P ■  i  have  plant ei!,.  Apollos  vjutered;  but  God  gave  the 
 incrcafc.  And  2  Tim.  ii.  25. 
 --  ••  The 
 
Doftrine  of  Predestination.        49;^ 
 
 The  Doctor  makes  the  queflion,  about  which  he  wanted 
 to  be  fatisfied,  the  lame  with  this,  Whether  the  Icripture- 
 texts,  fpeaking  of  this  fubjed,  be  to  be  underftood  literal- 
 ly or  figuratively  ?  If  underltood  literally,  he  cannot  tlien- 
 endeavour  to  regulate  his  own  adions,  nor  can  he  under- 
 take the  care  of  fouls;  but  if  figuratively,  then  he  mav  lee 
 himfelf,  to  prepare  for  happinels,  and  periuade  others  to 
 do  fo  with  hope  of  fuccefs. 
 
 Here  we  have  a  tacit  acknowledgment,  that  the  letter  of 
 the  Icripture-texts  on  this  fubjed  is  againfl  him.     But  by 
 liis  (fudy  for  fatisfadion  on  thi?  queflion,   he  has  found  out 
 the  fenl'e  of  thole  texts  which  Ipeak  figuratively,  to  be  on- 
 ly for  conditional  decrees.    And  this  is  to  be  made  out  of  a 
 long  dircourl'e,  that  takes  up  the  greatefl  part  of  liis  review, 
 lerving  to  inifriitfl  us  in  this  point,  that  when  God  conde- 
 fcends  to  our  capacity,  fpeaking  of  himfelf  to  us  after  the 
 manner  of  men,  we  are  not  for  this  to  think  of  any  imper- 
 fe(ftion  in  him.  And  fo,  when  his  foreknowledge,  and  decrees, 
 and  his  counlel,  and  purpofe,  are  fpoken  of  and  reprelent- 
 ed  as  recorded  in  a  book,  we  are  by  no  means  to  afcribe 
 the  deieds  and  imperfections  of  mens  confukations  and  re- 
 folutions  unto  the  all-perfe6l  Deity.    So  likewife  fays  every 
 predeftinarian.    And  they  that  contend  for  abfolute  decrees 
 think  this  makes  for  their  purpofe.     But  what  inuft  he  the 
 Doctor's  inference  from  all  his  difcourfe  on  this  fubjciR:.^ 
 Why,  this  muft  be  inferred  from  it,  or  nothing  to  his  poinr, 
 That  God^s  decrees,  concerning  the  anions  of  men,  and 
 their  final  ftace,  cannot  be  ablolute,  but  muH:  be  only  con- 
 ditional.    Yet  it  will  take  a  much  longer  difcourfe  than  all 
 the  reviev;  to  make  out  this  inference,  or  even  to  ihew,  that 
 the  letter  of  the  fcripture,   that  fpeak?  of  God^s  decrees 
 as  if  they  were  abfolute,  yet  means,  when  figuratively  un- 
 derftood, that  they  are  not  abfolute,  but  conditional. 
 
 He  would  next  make  fomewhat  to  his  purpofe  out  of  this, 
 that  the  phrafes  of  the  New  Teflament  on  this  lubjcd  are 
 borrowed  from  the  Old,  fpeaking  of  the  Jews  as  chofen 
 and  feparatc<i  to  God,  from  the  re]e£led  Gentiles  who  fer- 
 ved  idols,  and  calling  them  the  Ions  of  God,  &c.  ;  and 
 thefe  phrafes  are  applied  to  the  church  of  the  New  Tefta- 
 nifnr,  coniilling  of  as  many  Jews,  and  alfo  Gentiles,  as 
 believed  in  Chrilb,  diftinguilhcd  from  the  unbelievers. 
 
 This  might  lay  fomething,  if  he  could  make  it  appear, 
 that  the  efedion  of  the  Old  Tellament,  the  figure  of  that 
 of  the  New,  was  conditional.    But  where,  fiiall  we  fii*d  evi- 
 dence 
 
494  Remarks  on  Dr  Benson's 
 
 dence  for  this  ?  Shall  we  begirt  at  Abraham,  and  fay,  that  he 
 was  chofen,  and  called  from  among-  the  fervers  of  other 
 gods,  becaufe  he  was  not  ferving  thefe  gods  ?  We  cannoc 
 fay  this  without  esprefsly  contradiding  Jo(hua,  chap.  xxi\r. 
 2.  Shall  we  next  fay,  that  the  election  of  Jacob  to  be  heir 
 of  the  land  of  promlfe,  and  the  rejedlion  of  Efau  from 
 that,  before  they  were  born  or  had  done  good  or  evil,  was 
 only  conditional  ?  And  what  then  was  the  condition  ?  And 
 then  let  Moles  tell  us  what  was  the  condition  of  the  elec- 
 tion of  Jacob's  fan-lily,  from  among  all  the  families  of  the 
 earth,  to  be  God's  holy  nation  and  peculiar  people  ;  let 
 him  teli  for  what  excellency  in  them  God  loved  them  be- 
 yond other  people,  Deut.  vii.  6.  7.  8.  &  ix.  4.  5.  6. 
 
 If  then  we  mull  underftand  the  New  Teftament  fpeaks 
 of  the  elecTcion  oF  the  true  Ifrael  by  what  the  Old  faid  of 
 the  eledion  of  Ifrael  after  the  ilelh;  that  eledion  is  clearly 
 not  at  all  conditional.  And  this  is  all  the  light  he  has 
 brought  ns  to  let  us  fee,  that  the  fcriptures,  figuratively 
 tinderftood,  fpeak  only  of  conditional  decrees. 
 
 He  allows  that  abfolute  decrees  are  very  agreeable  in 
 fome  cafes  to  the  divine  perfe«51;ion  :  for  he  fays,  concerning 
 the  inanimate  parts  of  the  creation,  his  decrees  are  ablo- 
 lute.  And  he  owns,  they  are  fo  abfolute,  that  we  cannor 
 aflign  any  condition  as  to  the  circumftances  of  our  life,  the 
 cjnilitution  of  our  body,  and  peculiar  turn  of  mind.  And 
 yet  it  is  undeniable,  that,  by  that  fame  conftitution  of  bo- 
 dy, and  peculiar  turn  of  mind,  together  with  the  circum- 
 ftances  we  are  placed  in,  we  are  chained  down  to  a  courfe 
 of  actions  that  have  a  connedlion  with  our  final  ftate. 
 
 But  he  ftill  contends,  that  God's  decrees  are  not  abfolute 
 -with  refped  to  intelligent  agents,  by  this  reafon,  that  ic 
 would  deftroy  their  conftitution,  and  treat  them  like  (locks 
 or  llones,  that  have  nounderftanding  or  agency  at  all,  —  a 
 thing  which  infinite  wildom  can  never  do. 
 
 This  is  imc  reafoning!  If  God  ihould  determine  an  in- 
 telligent agent  to  act  according  to  that  undeiftanding,  this 
 would  make  him  without  nnderilandirg  and  adion  as  a 
 flone.  TJius  if  God,  as  governor  and  judge,  punilbed  the 
 Jews  by  hardening  ihem  in  unbelief,  fo  that  they  could 
 iiot  believe,  or  if  he  fent  ifrong  delulion  on  the  profefTors 
 of  Chridianity,  that  they  might  believe  a  lie,  and  be  damn- 
 ed, becauie  they  received  not  the  love  of  the  truth;  then 
 he  deluded  them,  he  hardened  them,  in  that  cafe,  into 
 ilockfi  and  (tones,  that  they  might  have  no  underdanding 
 
 nor 
 
Dodtrine  of  Predestination.       495 
 
 nor  agency  at  all :  and  thefe  hardened  Jews,  thefe  Anti- 
 chriftian  apoftates,  under  the  energy  of  error  lent  on  them, 
 could  then  no  more  do  any  fault,  than  flocks  or  ftones, 
 that  have  no  underftandingor  agency  at  all.  And  ihe  fame 
 thing  may  be  faid  of  the  angels  that  fell,  delivered  into 
 chains  of  darknefs  to  be  refcrved  unto  judgment. 
 
 Yea,  on  the  other  hand,  God  himfelf,  for  whom  it  is 
 impolTihle  to  do  evil,  being  neccilarily  good  by  his  infinite 
 perfedion  ;  Jelas  Chriil,  who  was  ordained  before  the  world 
 to  be  without  ipot,  and  fo  could  not  fm ;  the  elcdl  angels, 
 who  cannot  fall ;  the  children  of  God,  who  cannot  fm  unto 
 death ;  and  the  faints  in  heaven,  who  cannot  fin  at  all,  be- 
 ing all,  one  way  or  other,  necelTuated  to  good,  and  chain- 
 ed up  from  evil,  are  no  more  intelligent  agents  than  flocks 
 or  flones ! 
 
 By  thefe  means  he  arrives  at  his  conclufion,  with  the  help 
 of  a  diftindion,  giving  us  a  twofold  view  of  God.  He  fays, 
 what  the  moft  rigid  predeftinarian  will  heartily  allow,  '*  That 
 *'  God  may  be  confidered  in  two  different  views,  viz.  a 
 ^'  Creator,  original  Proprietor,  and  Lord  of  all ;  or  as  their 
 '*  moral  Governor  and  Judge."  In  the  lirft  of  thefe  views, 
 he  allows  God,  as  Sovereign  Lord  and  original  Proprietor 
 of  all,  to  appoint  our  conliiruiion  of  body  and  peculiar 
 turn  of  mind,  with  the  circumftances  of  our  life,  with  per- 
 fect wifdom,  but  by  rules  that  lie  quite  out  of  our  figh^ 
 or  by  no  m^ethods  of  proceeding  that  we  are  acquainted 
 with.  This  is  the  fame  thing  that  the  predellinarians  mean 
 by  abfolute  decrees :  and  in  this  firft  view,  and  this  view 
 only,  they  alcribe  to  the  all-perfed  Deity  fuch  decrees  con- 
 cerning the  actions  and  final  flate  of  men. 
 
 In  the  fecond  of  thefe  views,  when  we  confider  God  as 
 our  governor  and  judge,  ail  his  decrees  are  conditional ; 
 being  the  fame  with  his  clearly  revealed  and  perfedly 
 yjeW  known  laws,  and  his  juft  judgment  according  to  them. 
 And  in  this  view  of  God  none  of  the  predeftinarians  ever 
 iaw  abfolute  decrees  concerning  the  s^lions  and  final  ftate 
 of  men.  But  they  confider,  that  it  is  the  fame  God,  who 
 is  both  Sovereign  Lord  and  Judge,  and  that  he  Ihews  him- 
 •4elf  in  both  views  in  his  fupernatural  work  of  redemption, 
 as  well  as  in  his  work  of  creation  and  natural  providence. 
 And  they  will  afiirm  with  this  dodor,  that  all  clecPiion  and 
 j-eprobation  of  God,  as  governor  and  judge,  mull  be  con- 
 ditional, or  that  all  conditional  eledion  and  reprobation 
 Kiuil  be  afcfibe.4  10  hin;  as  governor  and  judge.     Nor  will 
 
 they 
 
496  Remarks  on  Dr  Benson*s 
 
 •they  differ  from  him  in  this,  that  all  eleflion  and  reproba- 
 tion, by  methods  of  proceeding  that  lie  quite  out  of  our 
 /ighr,  i.  e.  all  abfolute  election  and  reprobation,  muft  be 
 aicribed  to  him  as  Sovereign  Lord  and  Proprietor  of 
 ail.   . 
 
 Wherein  then  lies  the  difference?  Even  in  this,  That 
 Doftor  Benfon  will  not  have  any  decree,  fixing  the  adions 
 and  final  (late  of  men,  afcribed  to  God  as  Sovereign  Lord. 
 J^nd  if  the  letter  of  the  fcripture  feem  to  afcribe  fuch  de- 
 crees to  him  in  that  view,  it  mufh  not  be  literally  under- 
 ttood,  but  figuratively:  for  when  the  texts  are  figuratively 
 underflood,  they  will  be  found  to  afcribe  them  only  to 
 God  as  Governor  and  Judge :  and  fo  thefe  decrees  are  all 
 condiiional. 
 
 He  has  prepared  an  examination  of  the  texts  relating- to 
 this  fubjed,  and  in  the  meantime,  he  has  given  us  a  fample 
 of  this  method  of  underftanding  them,  in  a  text  or  two, 
 whereby  we  may  judge  what  we  are  to  expefl  from  that  ex- 
 amination. The  firll:  is  Rom.  ix.  15.  16.  where,  anfwering 
 an  objedion  againfh  the  determination  of  the  Sovereign 
 Lord  God,  with  reiped  to  Jacob  and  Efau,  the  apoftle  fays, 
 <*  For  he  faith  to  Mofes,  I  will  have  mercy  on  whom  I  will 
 *'  have  mercy,  and  I  will  have  compafTion  on  whom  I  will 
 ^'  have  compalTion  ;  fo  then,  it  is  not  of  him  that  willeth, 
 **  nor  of  him  that  runneth,  but  of  God  having  mercy." 
 ''rhis  text,  according  to  his  method,  is  to  be  underftood  in 
 *^  this  manner,  *'  He  will  Ihew  mercy,  as  he  has  affured  us, 
 ^^  to  none  but  the  penitent,  and  harden  none  but  fuch  as 
 '^  remain  impenitent  and  incorrigible,  after  fufficient  means 
 *^  have  been  tried  upon  them  ;  and  fuch  indeed  he  leaves 
 *'  to  themfelves,  as  parents  abandon  hopelefs  and  incor- 
 *'  rigible  children.  And  if  any  man  Ihould  afk,  why  he 
 '^  will  not  fave  the  wicked,  and  harden  the  pious  and 
 **  well  difpofed?  might  he  not  juflly  anfwer,  I  will  fhew 
 '^  mercy  to  whom  I  will  Ihew  mercy,  and  whom  I  fee 
 *'  proper,  I  will   harden   or  punifn?" 
 
 This  is  one  inllance  of  underftanding  the  texts  relating 
 to  this  fubjecl,  figuratively,  and  not  literally.    And  here  is 
 
 the  other,  Rom.  ix.  21, '*  Hath  not  the  potter  power 
 
 '^  over  the  clay,  of  the  fame  lump,  to  make  one  veffel  un- 
 *'  to  honour,  and  another  unto  difhonour?"  The  Doctor 
 fcts  afide  the  letter  of  this  text,  and  underftands  it  figura- 
 tively, thus,  '^  He  knows  bed  how  to  manage  the  crea- 
 
 *^  tion,  with  every  individual  of  it, much  better  than 
 
 ''  the 
 
Doftrine  of  Predestination.        497 
 
 "  the  mod  fkilful  potter  to  mold  his  different  lumps  of 
 <'  clay.*' 
 
 Ill  a  lately  publlQied  note  on  Rom.  chap.  ix.  *  it  has  been 
 ohfervcd,  how  the  apoflile  demonftrarcs  the  divine  fove- 
 reignty  from  his  having  mercy  on  whom  he  will,  as  he 
 faid   to  Mofes. 
 
 But  Dr  Benfon  points  out  to  iis  a  God,  that  has  no  mer- 
 cy to  fliew  hut  to  the  penitent,  the  pio'is,  and  welldirpofed. 
 And  upon  this  it  niay  be  inquired,  Who  was  tliat  God, 
 which  gave  repentance  to  the  Jews,  that  turned  to  ChriO, 
 after  they  had  been  guilty,  with  tlie  reft  of  the  nation,  of 
 crucifying  him?  Becaufe,  the  apoftle  fays,  Jefus  was  exalted 
 by  God's  right  hand  to  give  them  repentance  as  well  as  re- 
 milTion.  Or  what  was  (3od  iliewing,  if  it  was  not  mercy, 
 in  granting  to  the  Gentiles  repentance  unto  life,  when  his 
 hand  was  with  them  that  preached  the  gofpel  to  them, 
 and  many  of  them  believed,  and  turned  to  the  Lord,  and 
 ■when  as  many  as  were  ordained  to  eternal  life  believed? 
 Or  what  was  it  but  divine  mercy  that  diftinguiflied  Paul 
 from  his  brethren  the  Jews,  with  whom  he  was  blafphe 
 ming,  and  perfecuting  Chrifl  in  ignorance  and  unbelief? 
 If  God  Ihewed  mercy,  in  giving  his  Son  to  die  for  the  un- 
 godly, to  reconcile  enemies  to  him  by  his  blood,  and  to  re- 
 deem thereby  to  him  out  of  every  kindred,  tongue,  and 
 people,  a"nd  nation  without  difference,  if  he  friews  mercy 
 in  raifing  them  up  with  Chrid:  from  trefpafles  and  iins, 
 through  faith  of  his  operation  ;  then  let  it  be  told  what  w:i;> 
 the  condition  of  his  fliewing  all  this  mercy  >  And  what  iliall 
 be  faid  of  the  account  that  is  given  of  God's  p.irdoning  mer- 
 cy, when  he  is  reprefented  as  a  creditor  frankly  for<iivirg 
 two  debtors,  who  had  nothing  to  pay,  the  one  owing  but 
 fifty  pence,  and  the  other  five  hundred  ? 
 
 But  the  Dodor  has  no  notion  of  this  mercy,  nor  of  the 
 God  that  thews  mercy  at  this  rate.  He  acknowledges  no 
 mercy  iliewed  by  God,  but  the  refpetfl  manifcRed  in  judg- 
 ment to  the  penitent,  the  pious,  and  well-difpofed  beyond 
 the  wdcked  and  impenitent.  And  perhaps,  he  acknow- 
 ledges  not  that  God,  before  whom  there  is  no  (landing  in 
 judgment  without  a  perfe<5t  righteoufnefs.  But  if  God  deal 
 better  with  one  than  another  in  the  view  of  his  being  bet- 
 ter, we  may  call  this  equity  and  jufticc ;  but  it  cannot  be 
 
 *  See  vol.  2.  p.  46. 
 
 VoL.IIL  3  ^  ^ called 
 
49^        Remarks  on  Dr  Benson,  &c. 
 
 called  mercy,  without  confounding  the  fenfe  and  ufe  of 
 'words,  and  the  nature  of  things. 
 
 If  rewarding  him  that  is  fit  to  be  rewarded,  or  more  fit 
 than  he  that  is  fit  for  punilhment,  be  mercy  ;  then  what  fhall 
 "we  call  judgment  in  diflinclion  from  mercy? 
 
 The  objed  of  mercy  is  the  worthlefs  and  the  miferable. 
 And  this  mercy  cannot  be  feen  in  God,  viewed  only  as  a 
 lawgiver  and  j'ldge.  It  is  only  to  be  feen  in  the  view  of 
 him  as  Sovereign  Lord.  We  muft  therefore  either  think 
 of  God  as  juft  without  mercy,  or  we  muft  even  fubmic 
 TO  unconditional  mercy,  proceeding  in  the  way  of  abfolute 
 decrees. 
 
 Befides  the  texts  that  are  to  be  underfcood' figuratively, 
 as  fpeaking  literally  for  abfolute  decrees,  the  Do(ftor  has 
 found  a  text  that  fpeaks  to  him  literally  againfh  fuch  de- 
 crees. And  this  is  that  fmgle  text  that  was  cited  againfb 
 abfolute  predefti nation  and  grace,  in  a  marginal  note,  by 
 the  author  of  the  difcourfe  on  the  convevfion  and  apoftle- 
 Ihip  of  St  Paul,  which  was  already  confidered  in  the  con- 
 clufion  of  the  printed  note  on  Rom.  chap.  ix.  *  And  be- 
 fide  the  hint  already  given  in  the  beginning  of  thefe  re- 
 marks, I  fiiall  now  only  anfwef  the  deviliih  inference  he 
 would  make  from  this  text,  in  the  fame  way  that  Jefus 
 anfwered  Satan,  when  he  brought  fcriptare  to  him.  Dr 
 Benfon  would  infer,  that  God's  ele6l  may  become  repro- 
 bates, from  what  is  written,  i  Cor.  ix.  27.  '^  But  .1  keepun- 
 *^  der  my  body,  and  bring  it  into  fubjedion :  left  that  by 
 *'  any  means,  when  I  have  preached  to  others,  I  myfelf 
 ^'  fhould  be  a  cafliaway  or  reprobate.''  And  I  anfwer  him, 
 it  is  written  again,   i  John  ii.  19.  *'  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  manifeft,  that  they 
 '^  were  not  all  of  us,'* 
 
 *  Vol.  2.  p.  55- 
 
 Of 
 
 it 
 
499 
 
 Of    Mr    Hutchinson's     Philosophy 
 and    Divinity. 
 
 An  extract  of  a  letter,  dated  March  8.  1759. 
 
 £Firft  publiihed  in  the  Edinburgh  Magazine,  March  1759.} 
 
 ******  You  are  not  fo  clear  about  the  law  of  na- 
 ture, but  that  you  may  be  apt  to  fte  fome  force  in  fuch 
 reaibning!  yea  it  feems  no  maierial  point  to  you,  wliether 
 there  be  any  law  of  nature  or  not  1  As  by  this  I  am  made  to 
 underfland  plainly  enough,  how  you  are  difpoted  toward 
 the  Hutchinfonian  herefy  ;  I  think  I  muft  be  as  plain  with 
 you,  and  let  you  know,  as  well  as  I  can,  how  I  have  been, 
 and  ftill  am  minded  about  it. 
 
 When  I  firfl  confidered  Hutchinfon's  fyftem  of  what  is 
 called  natural  philofophy,  and  his  imagination  of  the  mo- 
 tion of  the  heavenly  matter  in  the  actions  of  fxre,  light,  and 
 air  ;  I  thought  here  is  a  new  world-maker,  and  a  quite  new 
 fcheme  of  the  workman ihip  of  God,  offering  to  fucceed 
 the  Newtonian,  that  had  fet  aiide  and  fuccecded  former 
 fchemes.  But  whereas  there  had  been  fome  difficulty  in 
 reconciling  thofe  other  fclicmes  to  the  plain  language  of 
 the  Bible,  held  facred  in  Chriifendom,  and  they  had  reft- 
 ed  in  this,  that  the  Bible  was  never  defigned  to  teach 
 mankind  philofophy  ;  but  fpake  to  all  men  of  the  works  of 
 creation  according  to  the  appearance  they  made  to  them 
 all :  this  new  fcheme  of  thefe  works  pretended,  with  the 
 utmoft  confidence,  to  come  with  no  icfs  authority,  than 
 that  of  exprefs  revelation  ;  and  Mofes,  the  facred  writer, 
 was  in  the  boldeft  manner  appealed  to  for  the  truth  and 
 certainty  of  it. 
 
 The  queftion  then  was,  liow  is  this  to  be  fcen  in  Mofes, 
 W'hich  never  man  faw  in  him  before?  And  for  this,  it  was 
 faid,  that,  by  a  due  conflrudlion  of  the  language  whci-eiii 
 lie  wrote,  it  would  mofc  evidently  appear,  though  it  was 
 not  fo  manifefl  in  any  trandation.  And  to  pave  tlie  wav  to 
 the  right  underftanding  of  that  language,  the  LXX.  verfion 
 and  Chaldee  paraphrafe,  v»'ith  helps  taken  from  the  Arabic 
 
 3   11  2    •  dialca. 
 
5CO  Of  Mr  Hutchinson's 
 
 (lialedl,  were  all  fo  condemned,  as  nothing  brought  from 
 thefe  could  be  admitted,  as  any  objedion  againft  the  fenfe 
 Hutcbinfon  thought  fit  to  give  any  Hebrew  word  ;  though 
 without  thefe,  or  Tome  of  them,  it  had  not  been  poiTible  at 
 ihi^  time  of  day  to  undcrftand  one  line  of  Hebrew. 
 
 The  next  thing  was  to  fee,  if  this  new  fyflem  could  ap- 
 pear from  this  new  conllrudion  of  the  Hebrew,  fo  that  it 
 might  be  faid  to  be  revealed  in  the  Hebrew  Bible.  As  I 
 attended  to  this,  I  found  Hebrew  words  adapted  to  that  new 
 fyrtem,  even  as  CKperlments  had  been  adapted  to  different 
 and  oppofite  hypothefes  and  fyftems  of  philofophy  before  ; 
 but  I  could  fee  no  fnch  thing  as  any  exprefs  revelation  of 
 that  fcheme  of  God's  workmanlhip.  I  could  not  find  any 
 thing  faid  by  Mofes,  like  the  fame  matter  of  the  heavens 
 going  into  the  a£lion  of  iii'e  in  the  orb  of  the  fun,  pro- 
 ceeding from  thence  in  the  at^ion  of  light  to  the  bound  of 
 tlie  world ;  and,  becaufe  there  is  no  void  in  this  whole 
 matter  that  fills  the  world,  returning  to  that  orb  again  in 
 the  adion  of  air.  Nor  could  I  find  it  any  where  faid  in 
 Hebrew  words,  that  this  is  the  made  emblem  of  the  Trini- 
 ty. Nor  could  it  appear  to  me  any  where  faid  by  Mofes, 
 that  this  fame  matter,  in  the  adion  of  fire,  light,  and  air, 
 was  the  EloL'tm  worfhipped  by  the  oldefl:  idolaters,  in  place 
 of  the  invifibte  ELohim  reprefented  thereby. 
 
 Then  obferving  what  fort  of  divinity  was  to  come  out  of 
 this  new  manner  of  explaining  the  Hebrew,  I  found  that 
 as  there  was  a  labour  to  adapt  feveral  words  very  fancifully 
 10  the  philofophy,  ^o  was  there  to  adapt  the  words  of  He- 
 brew to  this  divinity,  not  altogether  fo  new,  but  as  little 
 founded  in  the  Bible,  viz,  A  Trinity,  wherein  one  God- 
 head is  fitly  reprefented  in  a  mafs  of  matter,  and  three  di- 
 vine perfons  fitly  exhibited  to  the  view  of  mankind  in  three 
 different  modifications  of  that  fame  matter.  ■ — —  A  Chrilt 
 compounded  of  two  perfons,  the  one  divine,  and  the  other 
 human  ;  the  divine  leaving  the  human  to  fuffer,  and  fo  to 
 
 make  tiie  atonement  by  himfelf. An  atonement,  even 
 
 a  conditional,  univerfal  redemption  ;  —  with  the  power 
 of  man's  will,  independent  of  the  divine  decree,  to  fulfil 
 
 the  condition!  A  Chriflian  world,    or   Chriflendoirr, 
 
 pot  Antichrillian  !  no,  not  the  Roman  church  ;  but  fuch 
 as  the  Mahometan  world,  the  Deiffs,  Arians,  Socinians, 
 f^iakers,  and  the  low  church  of  England;  agi^inft  whom 
 a  fpirit  of  perfecaiion,  as  violent  as  ever  was  in  the  Roman 
 
 church. 
 
Philosophy    and    Divinity.     501 
 
 church,  is  manifeft  in  the  declaration  of  this  whole  doc- 
 trine. 
 
 V/hile  I  perceived  this  Hutchinfon  fettin^  up  for  an 
 infallible  interpreter  of  the  Hebrew  language,  fo  that  to 
 deny  his  tranilations,  was  much  the  fame  as  10  deny  revela- 
 tion, as  well  as  to  caft  off  common  fenfc  ;  it  was  very  odd 
 to  me  to  fee  him  playing  in  the  mofl  childilh  manner  with 
 Hebrew  words.  Hoadly,  now  Bilhop  of  Winchefter,  bein^ 
 the  chief  of  the  low  church,  and  fo  the  main  objcd  of  his 
 fpite,  had  liis  name  turned  into  Hebrew  letters,  which 
 founded  Hodli;  and  this  is  a  word  of  the  Bible,  lignifying 
 a  naiigrhiy  ox  vain  perforiy  or  fome  fuch  epithet  of  reproach. 
 And  thus  Hoadly  is  confuted  and  condemned  by  revelation! 
 even  as  it  is  pointed  againfl  the  Qtiakers  by  one  of  his  di- 
 fciples,  calling  them  Zamziimmmi.  But  his  account  of 
 Bcrith  and  of  Cherubim,  on  which  he  lays  fo  very  much 
 flreis,  and  which  is  a  good  fample  of  his  manner  of  explain- 
 ing the  Hebrew,  appeared  to  me  fo  contrary  to  all  the  light 
 I  could  have  from  the  New  Teftament  as  well  as  the  Old, 
 for  underftanding  thefe  words,  that  I  thought  it  behoved 
 me  to  be  firfl;  out  of  my  fenfes  before  I  could  affirm  Hutchin- 
 ion's  fenfe  of  Hebrew  words  to  be  revelation. 
 
 You  may  judge  then  how  it  would  go  down  with  me,  to 
 hear  it  maintained  with  great  confidence,  that  there  is  no 
 knowledge  of  the  eternal  power  and  Godhead,  no  fenfe  of 
 the  being  of  God,  nor  of  his  judgment  in  man,  without  this 
 fame  revelation,  viz,  the  philofophy  and  divinity  which 
 Hutchinfon  has  been  adapting  to  the  words  of  the  Hebrew 
 Bible.  And  you  are  apt  to  fee  the  force  of  reafonings  for 
 this;  as  for  example  :  i.  Becaufe  they  who  had  no  view  of 
 this  revelation,  could  not  fee  the  power  of  God  to  faivc- 
 tion  ;  they  could  have  no  fenfe  of  eternal  power  by  the 
 things  that  are  made,  nor  any  dread  of  dcitruc^lion  from 
 that  power.  And  becaufe  they  could  not  fee  one  God  in 
 three  perfons  rnanifeded  to  them  in  the  fame  matter,  mo- 
 ving in  three  powers,  they  could  not  perceive  any  thing 
 of  Godhead,  nor  know  of  God  at  all  by  his  works.  And 
 becauie  they  knew  not  the  diftinguilhing  character  of  the 
 true  God  amidll  fo  many  idols  and  vain  imaginations  dark- 
 ening their  fooliih  hearts ;  there  was  no  fuch  thing  as  any 
 notice  of  God  from  his  works  in  their  confcience.  2.  Bc- 
 Ciiufe  there  are  no  innate  ideas,  as  Locke  faith  ;  therefore 
 tiiere  is  no  inftint^t  in  man,  diftinguilhing  him  from  the 
 brutes,  whereby  he  can  perceive  God  in  his  work.^  of  crea- 
 tion, 
 
502  Of    Mr   HUTCHINS0N*S 
 
 tion,  or  be  fenfible  of  bis  judgment  and  dread  his  diC- 
 pleafure.  And  becaufe,  as  Locke  alfo  faith,  all  our  ideas 
 come  by  our  fenfes,  all  our  knowledge  by  refle6t:ion  on  our 
 fenfations;  and  it  is  alfo  manifeft,  that  God  teaches  us  in 
 the  fcripcure  by  emblems,  metaphors,  parables,  allegories, 
 types,  and  hieroglyphics ;  therefore  there  can  be  no  know* 
 ledge  of  the  Deity,  without  the  emblem  of  divine  works, 
 imagined  by  Hutchinfon  and  defcribed  in  his  Hebrew. 
 3.  Becaufe  Deifts,  and  Quakers  who  have  the  fame  mean- 
 ing with  them,  hold  the  light  of  nature  fufiicient  to  guide 
 man  to  happinefs  without  any  revelation,  and  fo  it  is  need 
 lefs  to  fpeak  of  revelation  to  them ;  the  only  way  of  con- 
 futing and  confounding  thefe  bafe  pretenders  to  reafon  and 
 light  within,  is  to  deny  the  light  of  nature  altogether  : 
 and  therefore,  whofoever  maintains  that  light,  however  he 
 fhew  the  infufHciency  of  it,  gives  up  the  caufe  of  revela- 
 tion to  thefe  intidels,  and  lupports  them  againft  God  and 
 his  word. 
 
 And  you  are  apt  to  fee  force  in  fuch  rcafoning!  As  you 
 Tvoiild  dip  a  little  in  philofophy,  I  dare  fay  you  are  thus  apt 
 to  make  a  curious  philofopher.  1  would  have  you  next 
 confider,  if  you  be  apt  to  fee  the  force  of  the  philofopher's 
 eflay  to  iliew,  that  matter  has  the  power  of  motion  ;  or  if 
 vou  be  apt  to  fee  the  force  of  what  Locke  fays  for  the  pof- 
 fibility  of  matter's  thinking,  or  to  be,  with  him,  not  clear 
 to  deny  it:  ^nd  with  this  aptnefs,  you  will  be  very  fit  to 
 fvmpathize  with  the  poor  Gentiles,  who  had  no  other 
 Elohini  but  Hutch infon's  machine. 
 
 The  wifdom  of  the  fcribe  was  critical  ftjll  in  the  letter 
 of  the  Old  Teftament,  and  the  wifdom  of  the  Greek  was 
 v;hat  we  call  philofophy.  The  world  by  this  wifdom  knew 
 not  God,  and  remained  ignorant  of  his  charader  after  all 
 their  labour  in  tliat  wifdom.  Yea  it  was  not  by  that  wif- 
 dom that  what  is  known  of  God  by  his  works,  Avas  mani- 
 fell:  in  their  confciences:  for  it  ferved  to  darken  their  hearts 
 as  to  that.  And  Ihall  we  now  fay,  tlrj-t  without  a  way  of  ex- 
 plainin'^  the  Hebrew,  now  found  out  to  countenance  a  new 
 fcheme  of  philofophv,  we  can  have  no  knowledge  of  God, 
 nor  know  that  there  is  a  God  at  all  ? 
 
 The  Son  of  God  tame  to  nianifeft  his  Father's  name, 
 "ivhom  he  faid  the  world  knew  not ;  and  he  did  this  ac- 
 cording to  the  Old  Telbment.  And  while  he  and  his  a- 
 pofcles  referred  always  to  that,  and  fpake  of  it  as  the  let- 
 ter, in  a  parable,  whereof  what  thev  declared  was  the  fpi- 
 
 lit. 
 
Philosophy  and  Divinity. 
 
 503 
 
 Tit,  and  likcwife  the  truth  of  the  prophetic  types  and  fi- 
 gures ;  did  they  ever  meddle  with  the  explication  of  He- 
 brew words  to  make  out  the  truth  of  any  thing  they  faid 
 from  the  import  of  the  roots  of  that  language  ?  Or  in  all 
 the  contention  they  had  with  the  Jews  about  the  interpre- 
 tation and  fenfe  of  the  Old  Teftament,  did  they  once 
 blame  them  for  a  wrong  tranflation  of  any  word  ?  They 
 made  the  Trinity  known  ;  hut  tiiis  to  he  underftood  only 
 in  Chrift.  We  have  not  from  them  the  Icaft  hint  of  a 
 Trinity  vifible  in  the  heavens,  reprcfenting  the  invifible. 
 71iey  made  no  ufe  of  Hutchinfon^s  revelation,  in  making 
 God  the  Saviour  known,  or  (hewing  his  chara(!ler  to  the 
 'world  that  knew  it  not  :  but  in  declaring  it  to  the  Gen- 
 tiles, that  knew  the  lead  of  it,  they  always  fuppofcd  them 
 knowing  there  was  a  God,  to  whom  they  were  accountable 
 (Afts  xiv.  15.  16.  17.  and  chap.  xvii.  24.  28.).  For  they 
 applied  themfelves  to  nian^s  confcience,  his  proper  inftind, 
 wliere  this  is  manifefl  ;  and  they  convinced  all  men  of  Hn, 
 from  the  knowledge  of  God  and  his  law  in  their  confcien- 
 ces,  as  you  may  Tee  Paul  doing,  when  you  read  Rom.  i. 
 19.  20.  32.  and  chap.  ii.  14.  15.  The  minner  of  the 
 llutchinfonians  treating  thefe  and  other  fcriptures  obje(5l- 
 ed  to  their  icheme,  is  a  too  manifeft  evidence,  that  they 
 have  no  ear  to  give  to  any  revelation  but  that  of  Hutchin- 
 fon,  and  that  their  faith  is  nothing  elfe  but  the  belief  of 
 that  which  is  as  foreign  to  the  light  of  nature,  and  to  the 
 fuperadded  light  that  Ihines  into  mens  hearts  from  the  tice 
 of  Chrifl,  by  the  Old  and  New  Teilanient;  revelation,  as 
 darknels  is  to  the  light. 
 
 What  is  known  of  God,  in  every  man  that  holds  the 
 truth  in  unrighteoulnefs,  is  mAnifcft  in  them  all  ;  for  God 
 hath  (hewed  it  to  them  by  his  works ;  not. by  any  fyRem  of 
 phiioiophy,  far  lefs  by  Hurchinfon's  imagination  of  God's 
 works,  or  his  fancies  about  his  words;  but  by  fuch  an  ap- 
 pearance as  his  works  make  to  the  confcience  of  every  man 
 that  is  capable  of  fin  ;  by  which  they  all  nnucrlland  his  e- 
 ternal  power  and  Godhead.  Ev('n  the  pliilolbphers  had 
 this  light  which  cannot  be  utieily  cxtingniliicd  from  the 
 heart  of  man,  however  darkened.  They  knew  God  and 
 acknowledged  not  only  eternal  power,  but  alfo  wifdom 
 and  gQodik'fs,  as  elleniial  to  the  T\Liker  of  the  world, 
 though  fciupling  by  their  realbnings  on  his  goodnefs,  they 
 were  not  thankful,  fo  held  the  truth  in  uin-ighteoufncfs, 
 And  as  the  Creator  could  not  be  beheld  in  his  works  with- 
 
 out 
 
504  Of  Mr  Hutchinson's 
 
 out  fovereignty,  we  fee  Nebuchadnezzar  having  a  very 
 lively  lenfe  of  tiiis  when  recovered  from  his  brutality,  and' 
 brought  to  think,  as  a  man,  of  the  divine  providence  a- 
 bout  him,  Dan.  iv.  •25.  Eternal  and  fovereign  power,  wif- 
 dom,  and  goodnefs,  is  the  eternal  power  and  Godhead, 
 which  is  manifeft  in  all  men,  and  Ihewed  to  them  by  the 
 things  that  are  made.  And  this  was  the  only  Trinity 
 fpoke  of  among  the  Gentiles  :  for  they  turned  thefe  di- 
 vine attributes  into  perfons,  and  fpake  fo  of  divine  good- 
 nefs, wifdom,  and  power,  that  the  fathers  imagined  them 
 to  be  fpeaking  of  the  Chriflian  Trinity,  which  is  only  to 
 be  feen  in  Chrift  :  for  thus  they  underftood  Plato  fpeaking 
 of  the  Logos  and  his  Father,  and  the  foul  of  the  world. 
 If  Hutchinibn  had  taken  this  Trinity,  he  might  hcive  found 
 full  as  much  ground  for  it  in  the  icripture,  applying  his 
 fire,  light,  and  air  to  it,  as  for  his  Trinity  appearing  to  him 
 jn  the  motion  of  the  heavens,  which  he  imagines,  and  much 
 more  ground  of  evidence  for  its  being  known  among  the 
 Heathen. 
 
 As  to  the  fcripture,  i.  With  refped  to  goodnefs,  it  tells 
 ViS,  God  is  love,  manifell:ed  in  giving  his  Son  to  be  a  propi- 
 tiation for  our  fins.  And  the  emblem  of  this  divine  love  is 
 twQ.  Love  jtrong  as  death,  jealoiify  cruel  as  the  grave,  the 
 coals  thereof  coals  of  fire,  the  flame  ofjah.  2.  Wifdom  is 
 a  fcriptural  name  of  the  Son  of  his  love,  called  alio  the 
 Logos,  which  the  fathers  thought  the  fame  with  Plato^s  Lo- 
 s^of;  a-nd  light  is  the  fcriptural  emblem  o(  him.  3.  Power. 
 The  fcripture  calls  the  Holy  GhoO:  the  power  of  the  HightH: ; 
 and  his  cm/nlem  is  the  force  of  the  action  of  air.  And  he 
 is  named  Kiiach  and  Pnemna,  even  as  air,  breath,  or  wind 
 is.  And  as  to  any  thing  like  a  Trinity  known  among  the 
 Heathen,  bclldcs  the  fovereign  goodnefs,  and  wifdom,  and 
 power  eternal,  underltood  by  the  things  made  as  they  ap- 
 peared to  every  man,  wliich  they  imagined  as  three  per- 
 fons, there  is  no  fuch  thing  to  be  heard  of  from  among 
 them. 
 
 After  it  has  been  fo  long  doubted,  if  there  be  fuch  a 
 thing  as  one  of  mankind  incapable  of  tlie  fenfe  ol  a  Deity, 
 and  the  dread  of  his  judgment,  are  you  ready  to  hearken 
 ro  tliem  that  would  perfuade  you,  all  mankind  are  really 
 fuch,  but  tljey  alone  who  have  the  fenfe  to  perceive  and 
 acknowledge  llutchinfon^s  —  whirligig  ?  —  /  am^  Sec, 
 
 P.  S. 
 
Philosophy  and  Divinity,         505 
 
 P,  S,  I  thought  you  very  far  gone  in  the  Hutchinfonian 
 way,  when  I  found  you  adhering  to  it,  even  on  that  fide 
 from  which  the  late  Lord  Prefident  Forbes  declined  ;  who 
 was  the  only  man  that  could  make  Hutchinfon  intelligible 
 by  our  common  capacities,  and  whom  Hutchinfon  owned  as 
 his  friend,  though  differing  from  him  about  the  light  of  na- 
 ture and  confcience.  In  this  difference  the  Prelident  had 
 the  experience  of  all  mankind  on  his  fide  ;  as  is  now  ac- 
 knowledged even  by  the  AtheilHcal  philofophers  of  this 
 day,  as  you  may  fee  by  fome  of  their  late  eilnys  and  difler- 
 tations.  They  have  left  the  old  Atheiflical  cant  about  the 
 prejudices  of  education,  ftill  infilled  on  by  Hutchinfonians. 
 For  after  they  have  divefled  themfelves  of  all  thole  preju- 
 dices, they  find  by  the  hiftory  of  mankind,  and  by  expe- 
 rience, that  the  dread  of  an  invifible  power,  from  a  con- 
 Icioufnefs  of  inward  diforder,  is  deep  laid  in  human  nature. 
 As  to  fpeculation,  afide  from  experience,  I  think  I  mind 
 of  fome  common  place  in  our  fchool -divinity,  againil  the 
 Socinians  denying  the  light  of  nature  in  the  confciences  of 
 men.  And  what  is  faid  again  ft  innate  ideas  by  Locke, 
 who  believed  the  Hottentots  had  no  fenfe  of  a  Deity,  and 
 was  reckoned  a  Socinian,  might  be  pled  in  behalf  of  the  So- 
 cinians on  that  queflion,  even  as  fome  of  your  Hutchinlo- 
 nian  writers  now  plead  it.  I  have  alfo  heard  fome  Quakers 
 talking  to  this  purpofe.  That  man  by  the  fall  utterly  loft 
 all  knowledge  of  God,  who  was  pleaied  to  recover  him  by 
 infplring  mankind  with  his  Spirit,  or  light  within,  the  true 
 light  that  lighteth  every  man  coming  into  the  world,  even 
 that  fame  light  that  convinces  men  of  lin.  But  this  is  on^ 
 ly  a  round-about  way  of  letting  forth  the  undeniable  facH:, 
 even  the  experience  all  mankind  have  of  the  light  of  na- 
 ture and  confcience,  while,  from  its  exiftence,  they  would 
 infer  the  fulHciency  of  it  to  more  than  making  fmners  in- 
 excufeable.  And  the  Hutchinfonian  writer  you  have  been 
 reading,  feeing  the  force  of  this  inference,  makes  himfelf 
 ridiculous,  as  they  are,  by  his  denying  the  exiftence  of  na^ 
 cure's  light ;  why? — becaufe  their  wild  confequence  from  it 
 is  to  him  undeniable. 
 
 I  have  of  late  often  wondered  how  it  came,  that  fome  fol^ 
 lowers  of  Hutchinfon  were  ready  to  allow  that  he  might  be 
 wrong  in  more  points  than  one ;  and  yet  were  i'o  ze^loufly 
 adhering  to  this  that  Prcfidcnt  Forbes  could  not  hold,  as  if 
 it  were  a  moft  fundamental  point.  For  though  you  think 
 it  not  mateiial,  it  appears  now  a  moft  material  point  10 
 
 Vol.  111.  *  3  i>  them. 
 
5o6  Of  Mr  Hutchinson's,  &c. 
 
 them.  But  my  wonder  ceafed,  when  I  confidered,  that  no- 
 thing can  ferve  more  eife(5lually  to  evade  the  force  and 
 blunt  the  edge  of  the  convklion  of  fm,  which  we  labour  by 
 any  means  to  avoid.  And  fo,  whatever  they  let  go,  this 
 mud  be  held  fad  as  their  (hield  till  they  can  find  a  better. 
 This  therefore  is  moft  material  to  them.  And  it  muft  alfa 
 be  material  to  all  who  regard  the  gofpel,  and  the  truth  as 
 it  is  in  Jefus ;  becaufe  it  would  iliut  the  only  door  by  which 
 that  truth  can  enter  the  heart  of  man  How  vain  is  the 
 pretence  to  fupport  revelation  by  overthrowing  confcience 
 and  the  light  of  nature ! 
 
 You  tell  me,  you  thought  you  underftood  nature  and 
 confcience  in  fome  of  the  lights  wherein  they  were  fet  by 
 Hutchinfonians,  better  than  you  did  fome  other  ways  of 
 fpeaking  on  tbefe  points  that  you  had  heard.  I  know  not 
 "what  ways  of  fpeaking  you  have  heard,  and  did  not  under- 
 iland  concerning  nature  and  confcience  :  but  what  has  been 
 ]ong  ago  learned  from  Paul's  words  on  that  matter  (Rom. 
 i.  19.  20.  21.  23.  32.  and  ii.  14.  15.),  and  which  you  have 
 often  heard,  appears  to  me  abundantly  plain  and  agreeable 
 to  experience.  Now,  I  cannot  conceive  what  light  nature 
 and  confcience  could  be  fet  in  to  your  underlfanding  by 
 ihofe  who  deny  them  altogether,  and  fo  fet  them  quite 
 out  of  all  lights.  But  if  you  mean  the  lights  they  fet 
 PauTs  words  in,  which  you  underflood  better  than  by  the 
 light  others  fet  them  in  ;  then  I  muft  think  you  underftand 
 well  that  Paul  fays,  The  eternal  power  and  Godhead  of  the 
 Creator  could  not  be  fcen  from  the  creation  !  And  you 
 likewife  underhand,  that  Paul's  Gentiles,  who,  not  having 
 the  law,  were  a  law  to  them.felves,  were  only  the  Chrifti.iu 
 Gentiles  I  If  this  be  the  cafe,  I  fee  not  how  I  can  offer 
 any  fcripture  to  your  underftanding,  as  finding  you  inca- 
 pable to  view  it  in  any  light  wherein  I  am  capable  to  fee 
 it.  For  if  you  cannot  take  it,  Ipeuking  your  own  expe- 
 rience,   how   ihall  you  take   it  fpeaking   of  fupernaturai 
 
 tJirgs  > 
 
 J  he  End  of  the  Third  Volume. 
 
A  Lift  of  Books  printed  for  Alexander  Donaldson, 
 Edinburgh^  and  fold  by  liiui,  and  by  other  bookfellcrs 
 in  town  and  country. 
 
 1.  The  origin  of  laws,  arts,  and  fclences,  and  their  progrefs  a- 
 mong  the  mo(t  ancient  nations.  Tranflated  from  the  French  of  the 
 Preiident  de  Goguet.  3  vols  8vo.  Illuftrated  with  cuts  and  chronolo- 
 gical tables.     Price  15  s.  Hitched. 
 
 2.  The  private  life  of  the  Romans.  Tranflated  from  the  French 
 of  M.  D'Arnay,  Profeflbr  of  the  Belles  Lettres,  &c.  at  Laufanne 
 in  Switzerland.     Price  3  s.  bound. 
 
 3.  The  Spedator,  a  new  edition,  8  vols,  with  frontifpieces.  Price 
 16  s.  bound. 
 
 4.  A  fupplement  to  Spottifwood's  flyles,  edit.  2.  Price  4  s. 
 bound. 
 
 5.  Willifon's  facramental  meditations.     Price  i  s.  6  d.  bound. 
 
 6.  Dr  Watts  on  death  and  heaven.     Price  i  s.  bound. 
 
 7.  The  nature  and  tendency  of  the  ecclefiaiHcal  conftitution  in 
 Scotland.  A  fermon  preached  before  the  fynod  of  Perth  and  Stir- 
 ling, April  16.  1760,  by  John  Bonar,  A.  M.  one  of  the  minillers  of 
 Perth.     Price  6  d. 
 
 8.  A  new  Englifli  didionary,  containing  an  explication  of  mot^ 
 words  in  the  Englifh  language,  Svo.     Price  3  s.  bound. 
 
 9.  Keill's  anatomy,  a  bcw  edition.    Price  2  s.  6  d.  bound. 
 
 10.  Douglas  on  the  mulcles.     Price  3  s.  bound. 
 
 IVhri.'  alfo  7nay  he  had  the  follonxibig  fchool-books. 
 Printed  for  A.  Donaldson. 
 
 1.  C.  Suetonii  TranquilH  XII.  Crefires,  ex  optima  atone  accura- 
 tiflinia  Francifci  Oudendorpii  editione  fidcliter  expreiri,  12 mo.  Price 
 2  s.  6  d.  bound. 
 
 2.  Corni'lius  Nepos's  lives  of  the  excellent  commanders,  with  an 
 Englifh  literal  tranflation,  and  notes  explanatoiy  and  geographical. 
 By  Robert  Arrol.  8vo.  3  s.  bound 
 
 3.  Virgilii  opera,  ad  optimas  editioncs  cafligata.    i  s.  4  d.  bound, 
 
 4.  Horarii  opera,    i  s.  bound. 
 
 5.  (Cicero  de  ofhciis.  2  s.  bound. 
 
 6.  Tcientii  com(Edix,  apud  Ruddimannum.  i  s.  2  d.  bound. 
 
 7.  Corneiii  Nepotis  vitx'  excellentium  imperatorum.    i  s.  bound. 
 
 8.  Kutropii  Romanic  hilloiice  breviarium.  8  d.  bound. 
 
 9.  Homeri  Ilias,  Gr.  Lat.  apud  RuJdimanuni,  2  vols.  4  s.  bound. 
 
 10.  Les  avantures  de  Tt-lemaque,  avec  figures,.   2  s.  bound. 
 
 11.  Les  avanturcs  de  Gil  ulis,  2  vols.    6  s.  bouud. 
 
 The 
 
The  following   Booh   are   alfo  jufl  puhliJJjed, 
 Printed  for   A.  Donaldson. 
 
 1 .  The  Frederlclan  Code  ;  or,  A  body  of  law  for  the  dominions 
 of  the  King  of  Prullia.  Founded  on  reafon,  and  the  conftitutions 
 of  the  country.     Tranflated  from  the  French,  2  vols  8vo.     Price 
 
 I2  s.  bound, 
 
 2.  Titus  Livius's  Roman  hlftory,  from  the  building  of  the  city  ; 
 with  notes  hifbrical  and  geographical,  8  vols  i2mo.  Price  16  s. 
 ftitched  in  blue  paper.  The  firft  volume  was  publifhed  on  Saturday 
 the  ill  of  Auguft,  the  fecond  on  the  firft  Saturday  of  September,  the 
 third  on  the  firft  of  October,  the  fourth  on  the  firft  of  November ; 
 and  a  volume  will  be  publilhed  the  firft  Saturday  of  every  fubfequent 
 month,  till  the  whole  is  finiflied. 
 
 3.  A  tranflation  of  Sueton's  Twelve  Csefars,  in  which  due  regard 
 is  had  to  the  propriety  of  the  Englilh  tongue.    Price  2  s.  6  d, 
 
 4.  Titi  Livii  Patavini  hiftoriarum  ab  urbe  condita  libri  quinque 
 priores.     In  ufum  fcholarum.     Price  2  s.  6  d. 
 
 5.  C,  Plinii  Caecilii  Secundi  Epiftolarum  libri  decern,  ex  recenfione 
 Gottlieb  Cortii  et  Pauli  Dan.  Longolii  ;  nee  non  ejufdem  Panegyricus 
 Nervae  Trajano  Augufto  didtus,  ex  recenfione  Joannis  Arntzenii. 
 Price  3  s. 
 
 .V.  B.  At  the  (hop  of  the  faid  A.  Donaldson,  may  be  had  all 
 other  kinds  of  books,  at  the  moft  reafonable  rates.  Good  allowance 
 will  be  made  to  thofe  who  purchafe  quantities  at  once. 
 
 Alexander  Donaldson  and  John  Reid,  at  their 
 priiiiing-houfe  in  the  CajUebill,  Edinburgh^  perform  all 
 kinds  of  printing-work  in  the  neateft  manner,  and  at 
 •':e  moll  reafonable  prices.  An  elegant  fpecimen  of 
 Tj-.cir  types  may  be  fcen  at  Mr  Donaldfon^^  ftiop,  and  at 
 J  lie  printing-houfc. 
 
THE 
 
 WORK 
 
 O    F 
 
 Mr     JOHN     GLAS< 
 
 Ih    FOUR    VOLUMES. 
 
 VOLUME       IV. 
 
 E    D    I    N    B    U    R    G    tt: 
 
 Printed  for  Alexander  Donaldson. 
 
 Sold  at  Lextfin,  bjr  J.  Richardsqh  and  E.  Diit-t, 
 
 M  D  C  C  L  X  I, 
 
THE 
 
 CONTENTS 
 
 1.  A  treattfe  on  the  LortPs  fupper^  I — 191 
 
 2.  A  dijfertation  on  infant-baptifm^  1 92 — 210 
 
 3.  The  fabbatlfm  of  the  people  of  God :  or,  The  fir Jl  day  of 
 the  week  Jhewed  to  he  the  Chrifiian  day  of  rcji  from 
 Heh.  iv.  211—224 
 
 4.  A  view  of  the  new  cojiununmi- office,  printed  at  Lojidon 
 
 in  1718,  225—248 
 
 5.  ^ome  thoughts  occafioncd  by  reading  Mr  fohnfons  Un- 
 bloody facrifice  and  altar  unveil'd.  In  two  let- 
 ters,    249—289 
 
 A  view  of  the  herefy  of  Aerius  :  confifting  of  the  following 
 articles:  290—357 
 
 I .  That  a  pre/by ter  differs  not  in  order  and  degree  f-orn  a 
 hijhop,  303 
 
 II.  That  there  is  no  Pafch  remaining  to  be  obfcrvcd  or  ce- 
 lebrated among  Chrijiians,  324 
 
 III.  That  fa  ft  s  ought  not  to  he  prefixed  to  certain  and  ft  at  ed 
 annual  days,  333 
 
 IV.  That  prayers  are  not  to  be  poured  out  and  ?nade  for 
 
 the  dead,  .  337 
 
 6.  A  letter  to  Air  Randie,  cccafioned  by  a  letter  lately  pu- 
 hH/hcd  concerning  frequent  coniniunicaiir.g         —       358 — 370 
 
iv      The    C   O   N  T   E   N   T   S. 
 
 7.  A  letter  on  the  fcripture-diJiinSllon  between  the  law  and  the 
 promlfe,  -371—379 
 
 8.  The  fcheme  of  jujiification  by  faith  agreeable  to  common 
 fenfe,  — -  380— 404 
 
 9.  Remarks  upon  the  preceding  fcheme  ;  fetting  forth  the  con- 
 trary fcheme^  — U-.  404—428 
 
 10.  Anfwen  to  two  obje^ions  made  to  the  remarksy      428—432 
 
 THE 
 
THE 
 
 WORK        S 
 
 O    F 
 
 Mr     J  O  H  N      G  L  A  S. 
 
 A  Treatise  on  the  Lord's  Supper. 
 
 J'he  end  of  the  commandment  is  charity,  out  of  a  pure 
 heart,  and  of  a  good  confcience^  and  of  faith  unfeigned, 
 I  Tim.  i.  5. 
 
 [Flrft  publifued  in  the  year  17^1 3.] 
 
 The      preface. 
 
 TH  E  following  trcatife  goes  all  on  this  fuppofition, 
 That^the  icriptures  of  the  Old  Teftament,  as  Chrift 
 and  his  apollles  received  them  from  the  Jews  and  gave 
 them  to  Chridians,  with  the  fcriptures  of  the  New  Tella- 
 )nent,  as  we  iiave  them  handed  down  to  us,  contain  the 
 complete  revelation  of  the  whole  counfcl  of  God,  and  are 
 the  perieet  rule  of  the  Chriftian  religion  ;  which  is  flill  ta 
 l^e  found  pure  and  entire  in  them  ;  io  th.at  every  falfe  glofs 
 can  he  refuted  by  thefe  fame  fcriptures,  in  like  manner  as 
 Jcf'js  Chritl"anfwered  the  devil,  //  is  vjritt^n  again. 
 
 And  there-is  nothing  neceilary  for  tlie  continuanco 
 o^  the  Chriftian  religion  in  the  worlds  till  Ciirid  return 
 
 Vol.  l\\  '     A  from 
 
2  A  Treatise  on  Pref. 
 
 from  heaven,  hefide  this  perfect  revelation,  preferved  in 
 the  fcriptures  by  a  fpecial  providence,  and  the  divine  con- 
 curroice  therewith. 
 
 This  revelation  has  been  preferved  in  the  Chriftian 
 vorl/1,  in  the  fame  way  that  the  Old-teftament  fcripture 
 'n-as  preferved  among  the  Jews  to  the  time  of  Chrifl  and 
 liis  apoiDcs,  who  conftantly  appealed  to  it,  againil:  the 
 lewith  tradition  and  falfe  glodes,  juil  as  the  Jews  had  it, 
 onlv  in  copies,  or  even  in  the  Chaldee  paraphrafe  and 
 Greek  verfion. 
 
 And  by  the  divine  concurrence  with  this  perfe(5l  revela- 
 tion, I  cannot  mean  ihofe  extraordinary  alliflances  that  the 
 •apofties,  prophets,  and  infpired  men  had  in  giving  out  the 
 oracles  of  God,  and  piiblilhing  the  revelation,  till  it  was 
 perfeded,  and  fully  committed  to  writing ;  for  then  it  be- 
 hoved thofe  afTilhnces  to  be  withdrawn,   as  the  fcaffoldin^ 
 is  taken  away  from  a  building  when  it  is  finilhed,  and  the 
 Itocks  fall  off  when  a  ihip  is  lanched  ;    fo  that  their  con- 
 tinuance would  be  an  evidence,  that  the  revelation  is  not 
 yet  perfedled ;    as  the  apoftle  fays,  "  Charily  never  faiU 
 **  eth  :  but  whether  prophecies,  they  Ihall  fail ;  whether 
 *'  tongues,  they  fhall  ceafe ;  whether  knowledge,  it  ihall 
 *•'  vanilh  away.     For  we  know  in  PART,  and  we  prophefy 
 ''  in  PAR1\    But  when  tliat  which  is  PERPTCT  is  come, 
 "  tJien  that  which  is  in  PART  Ihall  be  done  away.'*     Our 
 advantage,  beyond  them  who  lived  in  the  time  of  infpi- 
 ration,  and  faw  the  figns,  is,  that  we  have  a  perfe6i:  reve- 
 jaiion,  the  full  fuin  ot  all  the  knowledge  that  came  by  in- 
 fpiration  :    and  if  we  believe,   and  receive  it  in  that  love 
 of  ilie  truth,  or  charity,  wherein  we   are  but  growing  up 
 in  this  world,  as  little  children,  by  means  of  this  revela- 
 lior. ;  we  have  then  nothing  to  look  for  but  that  perfe(^ 
 Itate  of  charity  in  the  world  to  come,  where  we  Ihall  no 
 more  fee  through  a  glafs  darkly,  as  now,  by  the  faith  of  a 
 revelation,  taking  tellimony  for  what  we  fee  not,  hut  face 
 10  face.     When  the  gift  of  tongues  ceafed,  revelation  was 
 perfected  :  and  that  gift  ceafed  with  the  apod les.    All  after 
 iigns  and  wonders  mull-  belong  to  what  the  apoftle  fpeaks 
 o\  when  he  fays,  —  <*  for  except  there  come  a  filling  a^ 
 **  way  firll:,  and  that  man  of  (in  be  revealed.  —  For  the 
 **  mydery  of  iniquity  doth  already  work.  —  And  then  ihall 
 **   that  wicked  be  revealed, — whole  coming  is  after  the 
 *'  working  of  Satan,  with  all  power,  and  figns  and  won- 
 '•   (Ifis  of  a  lie,  and  with  all  dccciveablenets  of  unrigh- 
 
 <^  tcouihefs 
 
Pref.  the  Lord's  Supper.  3 
 
 *'  teoufnefs  in  them  that  periQi ;  becaufe  they  received 
 <*  not  the  Jove  of  the  truth,  that  they  might  be  faved  : 
 "  and  for  this  caufe  God  Ihall  fend  them  ilrong  delufion, 
 «  that  they  (hould  believe  a  lie." 
 
 But,  by  the  divine  concurrence  with  the  fcriptures,  I 
 mean,  the  influence  of  the  Spirit  of  Chrill  that  is  necef- 
 fary  to  beget  and  nourilh  faith,  hope^  charity y  thefe  three, 
 which  ftill  abide,  and  fo  to  make  Chriftians  in  all  ages  by 
 means  of  thefe  fcriptures  that  were  given  by  his  infpira- 
 tion  ;  and  likewife  his  aiTiflances  that  are  necelfary  to  the 
 calling  ofjefus,  Lord,  or  confeffing  his  name  in  the  world 
 according  to  thefe  fcriptures,  and  to  qualify  men  in  all 
 ages,  according  to  the  charat^er  that  ftands  in  the  fcrip- 
 tures, for  all  the  offices  that  Chrift  has  appointed  to  be  ex- 
 crcifed  among  Chriflians  to  the  end  of  the  world. 
 
 This  is  the  work  of  the  Holy  Ghoft,  as  he  is  given  ta 
 abide  with  Chrift's  people  on  the  earth,  while  faith,  hope, 
 and  charity  abide  ;  i,  e.  till  Chrift  come  again  :  and  in  all 
 this  work,  he  adds  nothing  to  the  perfed  revelation  in  the 
 Icriptures,  whifpers  nothing  befide  what  he  fpeaks  in  his 
 infpired  fcriptures,  and  propofes  no  other  evidence  of  the 
 truth  but  what  is  already  propofed  by  him  in  thefe  fcrip- 
 tures ;  but  he  makes  men  attentive  to  it,  and  fo  difpofes 
 their  minds  and  hearts  as  they  may  view  it  in  that  point  of 
 light  wherein  God  appears  teftifying  :  and  the  excellent 
 beauty  and  glory  of  that  which  he  teflifies,  Ihews  itfelf  fo 
 as  to  make  the  lirmeft  imprelTion  of  truth  upon  the  mind, 
 and  inflame  the  heart  with  the  love  of  it.  When  the  go- 
 fj.iel  comes  to  us  in  this  manner,  or  not  in  word  only,  but  in 
 ■pov)er,  and  in  the  Holy  Ghoft,  and  hi  much  ajfurance,  fo 
 that 'we  receive  it  -with  joy  in  the  Holy  Ghofl  ;  we  have  then 
 no  occafion  for  tradition,  no  need  of  faith  in  human  tefti- 
 mony,  nor  any  manner  of  ufe  for  that  cold  afTcnt  that  the 
 mind  is  forced  into  to  ihun  a  contradiclion,  which  is  the 
 afient  that  belongs  to  the  conclufions  of  the  arguments  of 
 the  difputers  of  this  world.  Yea,  by  this  we  are  w^ll  for- 
 tilled  and  fecured  against  ail  perveile  glofles,  that  either 
 tradition,  or  the  wifdom  of  the  critic  and  of  the  philoib- 
 pher,  or  any  falfe  fpirit,  C2.\\  furnilh  out  in  oppolition  to 
 the  truth  which  God  hath  caught  us  by  the  fcriptures :  for 
 we  knovj  the  truth ^  and  that  710  lie  is  of  the  truth.  And, 
 being  thus  in  poUelTion  of  the  revealed  truth,  having  this 
 key  of  the  knowledge  of  the  fcriptures,  we  may  learch 
 them  daily,  ftudyijig  to  grow  in  grace,  and  in  the  knoiv- 
 
 A  z  ledge 
 
4  A  Treatise  on  Pref*. 
 
 fed^e  of  our  Lord  and  Saviour  Jefus  Cbrlfl ;  leaving  the 
 critics  and  pliilolbphers  to  their  doabtful  minds  and  cold 
 hearts,  the  (laves  of  church-authority  to  their  blind  zeal, 
 and  all  cntJiudarts  to  their  own  fancy,  or  the  whifpers  of 
 ibme  fpirit  fLi<!;2;e fling  things  to  thcni  befides  the  fcrjpture, 
 to  make  them  wife  above  what  is  written. 
 
 It  is  impoliible  to  make  a  Chriftian  without  the  Spirit  of 
 Chrift,  or  to  make  thofe  no  Chriftians  whom  he  endues 
 Avith  faith,  hope,  and  charity  ;  and  even  fo  it  is  impoffiblc 
 to  qualify  a  man  for  any  fpiritual  office  among  Chriflians 
 U'hom  he  has  not  qualified,  or  to  make  one  unfit  for  any 
 fuch  office  whom  h  ^  fits  for  it,  and  fo  calls  to  it :  and  fo 
 the  continuance  of  Chriflians,  and  their  proper  officers  in 
 the  world,  depends  wholly  on  fcripture-revehrion,  prefer- 
 ve'd  by  the  fpecial  providence  of  God,  and  on  the  divine 
 concurrence  therewith,  by  thofe  gifts  and  graces  that  ferve 
 for  maintaining  the  being  and  true  profeffion  of  Chrifliani- 
 ty  in  the  world. 
 
 We  fee  it  has  not  been  in  the  power  of  that  apoftate 
 church  of  Rome  itfelf,  to  corrupt  the  fcriptures ;  which  to 
 this  day  are  fuincient,  even  as  they  (land  in  her  own  La- 
 tin tranflation,  to  deted  and  condemn  all  her  errors.  And 
 God  has  not  given  any  right  to  that,  or  any  other  fociety 
 of  men  called  Chriflian,  to  hinder  Chriflians  from  obler- 
 ving  all  things  whatfoever  Chrifl  commanded  his  apoftles 
 to  teach  them  to  obferve,  fo  as  to  make  it  unlawful  for 
 any  of  them,  at  any  time,  to  become  followers  of  the  firfl 
 Chriflians,  and  fucceed  them  diredly  in  their  whole  prac- 
 tice of  Chriilianity  recorded  in  the  fcriptures :  nor  has  he 
 given  any  fet  of  men  a  right  to  make  bilhops,  or.prefby- 
 icrs,  and  deacons,  who  have  not  the  fCripture-charafler^ 
 or  to  hinder  them  who  have  it  from  fucceeding  at  any 
 time  to  the  firil  bilhops  and  deacons  whom  the  apoftles 
 placed  in  the  churches  by  that  charadcr.  Indeed  men 
 jiave  allumt'd  this  right  to  themfelves,  and  have  made" 
 Chriflians  in  great  number:-?,  without  faith,  hope,  and  cha- 
 rity, and  cluirch-officers  in  plenty  without  the  fcripture- 
 ^charader;  while  many  who  liave  that  chara6ier  lland  in 
 the  flate  of  laics,"  and  many  true  Chriflians  arc  placed 
 lo  the  fame  account  with  inlidels  :  but  certarinly,  though 
 the  fcripture  be  fulfilled  in  this,  the  author  of  fcripturc- 
 ' revelation  gave  them  not  this  power  and  authority. 
 
 There  is  no  fncccllion  of  prieils,  or  facrificers  for  fin^ 
 and  iLtcrccPtbrs'with  God  by  wJiat  they  offer,  in  the  church 
 -     '  of 
 
?ref.  the  Lord's  Supper-  f 
 
 of  the  New  Teftament :  the  only  proper  priefl  there  hath 
 no  fuccellbr  ;  but,  becaufe  he  contimteth  ever,  bath  an  im- 
 changeable  priefthood.  And  whereas  the  continuance  of 
 Ibch  officers  as  God  appointed  in  the  church  of  the  Old 
 Teftaroent  was  by  generation,  the  continuance  of  the,  very 
 different,  church-officers  inftiruted  in  the  New  Tcitament, 
 is  by  a  charader  very  clearly  and  plainly  laid  down  there  t 
 even  as  the  continuance  of  the  church  oi  Ifrael  after  the 
 flefl;,  was  by  fie Jldy  generation  downward  from  the  tvjelve. 
 patriarchs;  and  the  continuance  of  the  church  of  Ifrael 
 after  the  fpirit  in  all  ages,  downward  from  the  tvjelvs 
 apojtles,  to  Chrift's  fecond  coming,  is  by  regeneration 
 through  the  incorruptible  feed  of  the  word  which  they  preach- 
 ed, and  which  remains  in  their  writings.  And,  if  we  have 
 thefe  fcriptnres,  we  certainly  have  the  apoftles  to  all  the 
 purpofes  for  which  they  were  given  to  the  church;  even 
 as  the  Jevjs  had  Mofes  and  the  prophets  in  the  time  of  our 
 Lord  :  and  having  them  thus  at  hand,  fpeaking  to  us  in 
 the  fcriptures  with  great  plainjtefs,  and,  by  martifejtathm  of 
 the  truth,  commending  themfelves  to  every  man's  confcience  > 
 ■\vhy  Ihould  we  go  far  about  to  feek  them  in  the  traditions 
 of  many  dark  ages,  and  to  trace  them  by  long  genealogies 
 and  fuccelTions  of  impofers  of  hands^  who  could  never,  by 
 that  ceremony,  make  one  member  of  the  church,  or  one 
 Chrillian  biihop? 
 
 It  is  true,  the  apoflles  laid  on  hands ;  but  it  is  as  true, 
 that  this  was  to  convey  fome  of  thofe  extraordinary  e,if'-S 
 which  belonged  to  the  imperfect  (late  of  revelation,  \nd 
 which  all  ceafed  with  the  gift  of  tongues.  We  iliay  eaiily 
 fee  miracles  wrought,  and  miraculous  gifts,  as  that  of 
 tongues,  beftowed  by  the  laying  on  of  the  apoftles  hands, 
 and  the  hands  of  the  prefoyt^ry  ;  i.  e.  the  elders  or  bilhops 
 of  a  church  ;  who  alfo  healed  the  lick  by  praying  over 
 them,  anointing  them  with  oil  in  the  name  of  the  Lord  : 
 but  it  will  be  hard  to  find  the  ordination  of  any  mere  biihop 
 or  prePjytcr,  by  impofition  of  hands,  any  where  in  the 
 New  Teihmenr.  It  may  indeed  be  alledged,  that  the  lay- 
 ing  on  of  hands,  with  prayer,  is  a  fcriptural  ufage  in  tliQ 
 cale  of  bleffihg  and  of  devoting,  or  fetting  things  or  per- 
 fons  apart  to  any  fervice  or  work  of  God  to  which  he  ap- 
 points or  calls  them  ;  and  can  therefjre  be  ufed  after  reve- 
 lation is  perfected,  and  after  the  extraordinary  gifis  and 
 llgns  are  ceal'ed,  either  in  the  admilfion  of  church-members 
 or  church-omcers :  but  it  is  wholly  without  foundation  in 
 
 fcripture, 
 
6  A  Treatise   oil  Pref. 
 
 fcripture,  to  make  the  being  of  church-members  and  of 
 their  officers,  or  of  a  Chriflian  church,  to  depend  on  fucli 
 a  mere  declarative  ceremony.  All  that  can  be  faid  of  any 
 I'uch  ulage  is,  that  it  ought  not  to  be  ncgletn:ed  where  in 
 can  be  done ;  as  we  ought  to  pray  ftanding,  or  kneeling, 
 or  proflrate  on  the  ground,  and  lifting  up  our  hands  :  but 
 it  would  be  odd  to  fay,  that  a  Chrillian  cannot,  and  mud 
 not  pray  at  all,  when  he  is  not  able  to  put  himieif  in  fuch 
 pollures. 
 
 If  faith,  hope,  and  charity,  ceafed  with  the  apoftles, 
 then  ChrilVianity  ceafed,  and  fcripture-revelation  is  vain: 
 but  Chrift  has  been  believed  on  in  the  world  in  all  ages  lince 
 his  afccnfion ;  there  have  been  always,  and  ftill  are,  men 
 in  the  world  taught  of  God  to  believe  on  Chrift  through  the 
 word  of  his  apoftles,  and  calling  Jefus  Lord  by  the  Holy 
 Ghoft ;  and  fo  have  there  always  been  fome  of  thefe  Chri- 
 ilians  having  that  very  character  which  ftands  in  the  fcrip- 
 ture for  biihops  and  deacons  in  all  ages  to  the  end  of  the 
 world.  Thefe  are  the  proper  members  and  officers  for  a 
 Chriftian  vifible  church  ;  and  they  are  intitled  by  the  fcrip- 
 ture, which  makes  it  their  duty,  to  aOTemble  themfelves  to- 
 gether in  the  name  of  Chrift,  in  any  time  or  place,  to  do 
 every  thing  that  the  members  or  officers  of  the  firft  churches 
 did  under  the  direction  of  the  apoftles;  and  efpecially  to 
 eat  the  Lord's  fupper,  which  w^as  the  chief  end  of  their 
 aflembling  together  in  this  manner  from  the  beginning. 
 
 If  they  have  been  fcattered,  and  not  walking  in  this  or- 
 der for  many  ages,  wherein  they  were  unknown  to  one 
 another  and  to  tlie  world,  as  the  I'even  thoufand  men,  who 
 did  not  bow  the  knee  to  Baal,  were  unknown  to  Elijah  ; 
 even  in  this  the  prophecy  of  fcripture  has  been  fulfilled, 
 which  lignities,  that  the  church  would  be,  as  Elijah,  hid  in 
 the  wildeniefs  ;  and  the  outer  court  of  the  temple  given  to 
 the  nations y  wjio  would  tread  the  holy  city  under  foot y  as  in 
 the  time  of  Antiochus  Epiphanes,  forty-two  months,  or  one 
 thoufand  two  hundred  and  fixty  prophetic  days;  i.  e.  each 
 day  for  a  year.  But  as  thefe  evil  days  are  now  in  all  ap- 
 pearance at  an  end,  and  God  is  fcattering  the  power  that 
 has  long  fcattered  his  people  ;  it  is  time  to  cleanfe  the 
 fanftuary,  it  is  time  for  the  captives  to  return,  and  build 
 the  houieof  the  Lord  of  liofts,  feparating  themfelves,  from 
 all  ftrangers,  to  the  law  of  their  God  :  and  they  need  not 
 be  in  any  thing  terrified  by  their  adverlaries,  or  any  way 
 dif-ouraged  by  their  own  weaknefs ;  for  the  ivord  of  the 
 
 Lord 
 
Chap.  I.         the  Lord's  Supper.  7 
 
 Lord  of  hofts,  the  word  of  the  everloft'wg  coveriant,   and 
 his  Spirit,  remaineth  atnong  them. 
 
 He  that  hath  not  an  ear  to  hear  this,  needs  not  give  him* 
 felf  the  trouble  to  fludy  the  following  treatife. 
 
 The     treatise, 
 
 CHAP.     I. 
 
 The  names  of  this  ordinance. 
 
 Sect.  I.     The  Lord^s /upper. 
 
 THE  apoftle  Paul,  writing  of  this  ordinance  to  the 
 Corinthians,  calls  it  the  Lord^s /upper  in  diftindion 
 from  their  own  lupper,  which  tJ^ey  confounded 
 with  it,  I  Cor.  xi.  20.  21.  even  as  the  day  iliat  is  fcparated 
 to  the  Lord  for  the  remembrance  of  his  rcfurredion  from 
 the  dead,  is  called  the  Lord''s  day.  Rev.  i.  lo. 
 
 As  this  ordinance  was  iirfh  inPiituted  at  Ibpper-time,  in 
 the  evening,  when  the  paifovcr  was  eaten  ;  it  appears  from 
 this  name,  that  this  is  the  proper  time  for  it:  for  we  do 
 not  eat  a  fupper  in  the  morning,  or  at  mid-cay.  Paul's  dif- 
 courfe  to  the  Corinthians  of  the  Lord's  fupper,  and  their 
 own  fupper,  Ihews  plainly  it  was  then  the  pradice  to  eat: 
 the  Loid's  lupper  in  the  evening,  about  fupper- tjme.  And 
 the  difciples  in  Troas  feem  to  have  been  afembled  in  the 
 evening  to  the  breaking  of  that  bread:  for  Paul's  preach- 
 ing to  ihem,  in  that  allembly,  where  they  had  lights,  con- 
 tinued till  midnight,  Adsxx.  6.  7.  8. 
 
 It  is  true,  an  hundred  years  after  the  time  of  the  a- 
 polfles,  Tertullian  informs  us,  that  they  fometimcs  took 
 the  Lord^s  iupper  in  their  affemblies  before  day-light ;  but 
 he  fays  of  that  and  feveral  oilier  pretty  odd  ufages,  v;hich 
 had  taken  place  in  his  time,  that  we  Ihall  find  no  fcripture- 
 rule  for   them*.     And  J uitin  Martyr,  who  wrote  almoil 
 
 fifty 
 
 "^  EuchariflljE  facran\entum,  et  in  tempore  vii5lns  et  omnibus  manda- 
 tum  a  Domino,  etiam  antclucanis  ccetibus,  ncc  cle  aliorum  manu 
 quaai  pixfidcntuim  fumiinus.  —  Harum  et  aliarum  cjulmodi  difcipli- 
 
 narum. 
 
g  A  Treatise  on  Chap.  I", 
 
 fifty  years  before  him,  places  the  Lord's  fupper  in  the  con- 
 clulion  of  their  aifembly  from  town  and  country  for  wor« 
 ihip,  on  the  firfl:  day  of  the  week,  after  the  reading,  the 
 preaching,  and  the  prayers  *. 
 
 And  truly,  when  feveral  circumilances  have  been  joined 
 to  this  facred  adion,  and  religioufly  obferved,  without  any 
 foundation  in  fcripture;  it  feems  very  unreafonable  to  neg. 
 Je»5l  this  fcriptaral  circumflance  that  Is  imported  in  the 
 very  name  of  the  adion. 
 
 Sect.  II.     The  breaking  of  bread. 
 
 THE  Lord's  fupper  is  called  the  breaking  of  bread,  kdi'^ 
 ii.  42.  and  we  are  told,  A6tsxx.  7.  that,  upon  the  fir Ji- 
 dav  of  the  roeek,  the  difciples  came  together  to  break  bread. 
 Iii  both  thefe  texts,  that  ancient  Synac  verlion  has  it,  the 
 breaking  of  the  eucharift. 
 
 This  name  is  taken  from  a  very  fignificant  part  of  the 
 a(^ion  in  the  Lord's  fupper,  to  which  the  apofbie  refers, 
 ^vhen  he  fays,  i  Cor.  x.  16.  The  bread  that  'ine  break,  is  it 
 not  the  communicn  of  the  body  of  Chrift  P  And  he  tells  u,>, 
 that  the  Lord,  when  he  infticmed  this  ordinance,  brake' the 
 bread,  and  faid,  This  is  my  body,  which  is  broken  for  you  ;. 
 this  do  to  mv  remembrance,  i  Cor.  xi.  23,  24.  There  was 
 breaking  of  bread  in  common  eating ;  but,  in  the  eating 
 of  the  Lord's  fupper,  it  ftauds.for  the  breaking  of  his  body 
 for  us,  that  we  might  jointly  partake  in  him.  T\v.z  break- 
 ing of  the  bread,  therefore,  that  we  may  all  partake  of 
 that  one  bread,  is  to  be  carefully  obferved :  for,  without 
 thi%  the  ordinance  is  not  entire. 
 
 Breaking  of  bread  is  likewife  ufed  in  fcripture  to  fignify 
 a  common  meal,  as  in  A<^s  ii.  46.  and  Ad:s  xx.  11.    Both 
 
 narum,  fi  legem  expoftules  fcripturarum,  nullam  invehles.  Tertul. 
 d^  coro?ia  mi  litis. 
 
 fl  TX  c-vyye^oif.ii'^uru  rav  rT^o(pr,roJV  uvxyivaxrKiTxi  f^i^^tg  iyy/t'^ii.  E/Jat, 
 TraycTfltcts'/Jf   t«   «vcty<v<ya-;coi'T-r?,    0  'prfioi^'cog,   oix  Xcy}^   r-.-v  vaSta-ixv  t^  ct£«- 
 
 tv^r,;^  u^Tog  Trparpt^ircci,  y^  oivag,  y^  voa.o.  Ka;  0  ?n>6i?-&}g  i''X^'^  oaoiu^ 
 r^  tV'/etot7iy^',y   cirri  duvut^tg  a.vT(d  ecycc7riju.7rUy   K^  0  Xccog  l7riv(t>V]Utt  Myojv  rn 
 
 yniTxi.      J'tfi.  Martyr.  apoL  2,  ^roj^.  jinem. 
 
 thefe 
 
5e(5l.  II.  the  Lord's  Supper.  g 
 
 thcfc  texts  feein  to  point  at  the  fcafts  of  charity  mentioned 
 by  Jude,  ver.  12.  and  Peter,  2  epift.  ii.  13.  wliich  Paul 
 commands  the  Corinthians  to  diflinguifii  carefully  from  the 
 Lord's  flipper.  And  he  calls  thefe  Agapa?,  or  love-feafl-s, 
 the'w  ovjii  Jupper,  which  they  ought  not  to  eat  in  their  af- 
 lembling  to  the  Lord's  fupper  in  the  church,  but  at  home, 
 nor  afide  from  tlie  poor  brethren,  who  Ihould  eat  with  them, 
 in  their  own  fupper  at  home,  in  that  night  wherein  they 
 come  together  to  the  Lord's  fupper.  And  this  is  agreeable 
 to  Ads  ii.  42.  46. 
 
 This  practice  of  fupping  together  on.the  evening  of  that 
 day  whereon  oar  Lord  rofe  from  the  dead,  took  its  rife 
 fiom  his  being  known  to  his  difciides  in  the  breaking  of 
 bread,  and  from  their  being  iirfl  adlired  of  tlie  truth  of  his 
 refurre<.^ion,  while  he  was  eating  and  drinking  with  thejn, 
 in  that  night ;  Mark  xvi.  14.  Luke  xxiv.  30.  31.  35.  41.  42. 
 43.  A(5ls  X.  41.  The  breaking  of  bread,  Luke  xxiv.  35.  i-i 
 only  common  eating:  for  the  two  difciples  knev/  not  thar 
 it  was  Jefus  who  converfed  witJi  them,  till  he  bleifed  and 
 brake  bread,  and  gave  them  ;  and  fo  could  be  thinking  of 
 nothing  elfe  but  a  common  refrelhment  fet  before  them. 
 And  blefling  and  breaking  was  ufed  by  him,  in  giving  a 
 refreihing  meal  to  the  multitude,  Aidtth.  xiv.  19.  Mark  vi. 
 41 .     See  likewife  Ads  xxvii.  35. 
 
 Thefe  /^gnpcv,  or  feafhs  of  charity,  that  had  their  begin- 
 ning in  Uie  evening  of  that  fame  day  on  which  the  Lord 
 arofe,  were  not  laid  afide  by.  Paul  writing  to  tlie  Corin- 
 thians, but  injoined  to  be  obferved  in  a  right  manner,  and 
 x\\Q  abufes  of  them  arc  corrected  ;  and  from  thenceforth  they 
 continued  in  pradice  while  the  {Primitive  profeffion  of  bro- 
 therly love  remained  among  the  ancient  Chriflians,  who 
 have  left  us  particular  accounts  of  them,  and  of  their  man- 
 ner of  going  about  them  *. 
 
 Sect,. 
 
 *  Ccena  noflra  de  nomine  rationem  fuarn  oflendit  :  vocatiir  cnini 
 tcyuTs-Yi,  Jd  quod  dile^iio  penes  Grreccs  efl.  Quantifcunquc  fiimpti- 
 bus  conftet,  hicrini  eit  pietatis  nomine  facere  fiimprum,  fiquidcn 
 inopes  quoque  refiigerio  ilb  juvamns  ;  non  qua  penes  vos  parailti  af- 
 fec'tant  ad  gloriani  famiiiandas  libertatis  fub  andoramento  ventris  inrer 
 conrumelias  faginandi,  fed  qua  penes  Deupa  major  eii  conremplatio 
 niediocrium.  Si  honefla  eft  caufa  convivii,  reliquum  ordinem  di- 
 fciplIncK  seftimate  quid  fit  de  religionis  officio.  Nihil  viliraris,  nihil 
 immodeflins  admittirur.  Non  pn'us  difcnmbitur  quamorario  ad  Deuni 
 p!;ygui'let(ir.     Editur  quanluni  efmierrtes  capiunt  ;  bibitur  quanuini 
 
 Vol.  iV,  B  pudicis 
 
lO 
 
 A  Treatise  on  Chap.  I, 
 
 Sect.  III.  Ths  communion  of  the  body  and  blood  ofChrift. 
 
 '"pHE  Lord's  flipper  ha?i  been  alfo  called  the  communion  ; 
 ^  bun  tins  word,  by  itfelf,  is  not  a  fcriptural  name  of 
 this  ordinance:  it  rather  iio;miies  the  charitable  contribution 
 of  our  worldly  fubftance  for  the  outward  neccflities  of  the 
 church,  and  of  the  poor,  which  is  called  the  fellow Jliip  or 
 communion  *  of  the  niiuilrerin^  to  the  faints,  2  Cor.  viii.  4. 
 Thus  we  read  of  f  communicating  to  the  neceffities  of  the 
 faints y  Rom.xii.  13.  and  of  cofjimunicnting  as  to  giving 
 and  receiving,  Phil.  iv.  15.  16.  And  fo  we  hnd  communion 
 by  itfelf  ftanding  as  the  name  for  this,  Rom.  xv.  26.  and 
 Heb- xiii.  16.  yea  it  is  called  by  this  name  where  it  is 
 <liifinguiihed  from  the  Lord's  fupper  in-ihe  account  we  have 
 of  the  feverai  ordinances  of  worlhip  that  were  obferved  by 
 the  firll:  Chriftian  church  in  Jeru'alein,  A6ls  ii.42.  '^  And 
 *'  tliey  continued  ftedfaftly  in  the  dodrine  of  the  apoflles, 
 '•'  and  in  the  fellowlhip,  or  comnnmion,  and  in  the  break- 
 '•  ing  of  bread,  and  in  the  prayers  J. 
 
 The  deacons  were  at  firft  appointed  for  this,  to  receive 
 and  to  dillrihute  it  according  to  all  the  neceiRties  of  the 
 churcli ;  and  this  ordinance  of  the  fellowlhip  or  commu- 
 jiion  continued  in  the  churches  as  long  as  the  tables  of  the 
 Lord,  of  the  elders,  and  of  the  poor,  were  all  fuftained  by 
 it,  as  far  as  the  ability  of  the  difciples  reached,  while  the 
 
 pudicis  efl  utile  :  ita  faturartur,  ut  c]ui  meminerlnt  etlam  per  no(51cra 
 ;tdorancr.m  Deum  fihi  efTe  :  ira  fabulrinrur,  ut  qui  fciant  Dominum  au- 
 dire.  i'oli  aquam  manualcm  et  lamina,  ut  quifque  de  fcripturis 
 fan^'tis,  vel  de  proprio  ingenio  potefl,  provocatur  in  medium  Dea 
 canere  :  hinc  probatur  quomodo  biberit.  TEque  oratlo  convivium 
 dirimit.  Inde  difceditur  ;  non  in  catervas  cxfionura,  neque  in  claiTes 
 difcurrationum,  nee  in  eruptiones  lafciviarnm,  fed  ad  eandeni  curain 
 iDodefbiE  et  pudicitice,  ut  qui  non  tarn  coenani  ccenaverint,  quam  di- 
 fciplinam.      JcrtiU.  Jpcl.  cap,  39. 
 
 Convivia  non  tantum  pudica  colimus,  fed  fobria  ;  ncc  enim  indul- 
 gemus  epulis,  aur  convivium  mero  ducimus,  fed  gravitate  hilaritateni 
 tcmperamus.     Alhnit.  Felix. 
 
 K&iv&'viu.  f   Koivavyvrsc. 
 
 1^  TV)  kXckt^i  Ti*  uora,  y^  tuk;  7r^oo-:vx^ig.  Our  tranilation  has  it  as  if 
 it  Were  the  covimunioji  of  the  apofles,  and  tlie  Syriac  makes  it  co7n' 
 jnunion  in  pruyer,  and  in  breaking  of  the  eucharif ;  but  both  dif- 
 agnccably  to  the  Creek  text. 
 
 gofpel 
 
Sedt.  III.         the  Lord's  Supper.  n 
 
 gofpel  made  them  fruiiful  in  this  profeflion  of  fubjedion 
 umo  it  ro  the  glory  of  God. 
 
 The  anciencs  called  ih\s  facrifice,  and  they  offered  it  or- 
 dinarily before  the  Lord's  fupper,  becaufe  the  bread  and 
 "wine  for  his  fupper  were  taken  out  of  it  *  :  and  they  feein 
 to  have  taken  this  name  to  it  from  Heb.  xiii.  i6.  where  ic 
 is  faid,  Of  the  well  doing  and  comniunion  be  7iot  wimlndjul -, 
 for  ivith  fuel)  facrifice s  God  is  vjell  pleafedf. 
 
 But  when  this  word  coniuiunion  is  applied  to  the  Lord*s 
 fupper,  it  is  not,  by  itfeif,  the  name  of  that  ordinance: 
 for  the  cup  that  we  blefs,  and  the  bread  we  break,  where- 
 of we  all  partake  as  one  body,  is  called  the  conmmnion  of 
 the  bloody  and  of  the  body  ofChrifi,  i  Cor.  x.  i6.  17.  in  the 
 very  fame  manner  wherein  the  bread  is  called  his  body, 
 and  the  cup  his  bloud.  And  therefore  the  Lord's  fupper 
 may  get  the  name  of  his  body  and  blood,  for  the  fame  verv 
 reafon  for  which  it  may  be  called  by  the  name  of  the  6-0?;^- 
 murdon  of  his  body  and  blood. 
 
 That  cup  of  bleffing,  and  that  one  broken  bread,  where- 
 of we  jointly  partake,  is  called  the  conmiunion  of  the  blood 
 and  body  of  Chriji,  with  an  cxprefs  reference  to  Ifrael  after 
 the  flelh  all  partaking  of  the  one  altar,  as  they  feaded  on 
 the  facrifices  which  were  offered  at  that  altar;  and  like- 
 Avife  in  oppofition  to  the  communion  of  demiOns,  which 
 was  in  partaking  with  the  Gentiles  by  eating  of  the  iacrihces 
 which  they  offered  to  thefe  demons,   i  Cor.  x.  18, — 21. 
 
 From  this  it^  may  appear,  that,  as  the  action  in  the 
 Lord's  fupper  lignifies  a  feaft  upon  his  facrifice,  it  repre- 
 fents  the  communion  that  the  church,  which  is  reconciled 
 to  God  in  one  body  by  his  death,  has  in  him  as  the  facri- 
 fice of  their  peace  with  God,  and  with  one  another,  Eph, 
 ii.  14.  15.  16.  whereon  they  feall  together. 
 
 *  Ez  qucE  matrc-^a  in  ecclefia  Chrifli  locuples  et  dives  es — nee  ope- 
 rare  in  ccclclia  potes  :  egentem  enim  et  pauperem  non  vident  ocuii 
 tui,  fuperfufi  nigroris  lenebris  et  nocfte  contecfli.  Locuples  et  dives 
 es,  et  dominicum  celebrare  tt  credis,  quae  corbanam  omnino  non  le- 
 fpicis,  qux  in  dominicum  iine  facrif do  venis,  quae  pattern  de  facri- 
 fcio  quod  pauper  ohtultt  fumis.  Cypr.  de  opere  C"  eleernofynis.  And 
 Judin  Maftyr,  when  fpeaking  of  the  Lord's  fupper,  m  the  end  of 
 his  fecond  apology,  fpeaks  thus  of  the  communion,  e«  ey^ro^ii^vrg-  ^s  ^ 
 
 B  z  Therefore 
 
12  A  Treatise  on  Chap.  L 
 
 Therefore  the  communion,  or  joint  partaking,  of  the 
 bread  and  of  the  wine  by  ChrilPs  difciples  as  one  body, 
 luuft-be  moft  carefully  obferved,  as  that  which  is  of  very 
 great  fignificancy  in  this  ordinance,  and  without  which  it 
 is  no  more  entire  than  it  would  be  without  the  bread  or 
 ihc  cup. 
 
 However  little  this  may  be  attended  to  now,  it  was  of 
 great  conlidcration  among  the  firfl  Chriftians  as  far  down 
 as  the  lime  of  Cyprian*.  And  Paul  tells  the  Corinihians, 
 they  could  not  eat  the  Lord's  fupper,  coming  together 
 with  divifions  among  them,  but  did  eat  and  drink  of  it 
 unworthily,  not  difcerning  the  Lord's  body,  i  Cor.  xi.  i8. 
 19.  20.  21.  28.  29. 
 
 Sect.  IV.  The  ciichanft,  ivxx^t^ix, 
 
 '"p  H  E  name  encharift  is  frequent  in  the  writings  of  the 
 '*■  ancienis,  w^ho  feem  to  have  taken  it  from  the  thankf- 
 giving  at  the  taking  of  the  bread  and  of  the  cup,  whicji 
 was  very  folemn  among  them,  as  Juflin  Martyr  informs 
 us  f . 
 
 *  Quo  et  ipfo  facramento  populus  noder  oflendltur  adunatus  ;  nt, 
 qucmadmoduni  grana  imika  in  unum  colleda,  et  commolita,  et  coni- 
 iTiixta,  panem  unum  faciunt,  fic  in  Chrifto,  qui  eft  panis  coeleftis, 
 unum  fdamus  efTe  corpus,  cui  conjunflus  (it  nofter  numerus  et  adu- 
 natus. Cypr.  epij},  63.  ad  Csecilium,  de  facramento  Dominici  ca- 
 licis. 
 
 Toj  y^  Kece.u.uro^,   y^  arc;  y^cc^uv,   utvov  y^  boiocv  rco   Trxrg^i   rojv    cAav,    di^ 
 
 ^li-iciv   vTsr'iO   Tit  x.ctryi^uo(B'iit   rarojy  ttx^  avr^  iTri  tvo'Kv   ^omrut'    »  irvv- 
 
 y.iyutv  Auy,v.  ro  ct  uti/i*  rn  E'o^<z<S'«  (pot'/),  re  yzvotro  crr,uxi\'ii.  Ev^ce- 
 ^i^YiT-xvro';  &i  ra  TTfioi^-^jrag,  y^  i7ryv<Pr,y,r,7u.\roq  Trxvroi  ra  Aass,  o^  kkXh- 
 f^t'/oi  TTcto  viiAiV  GtstKovoi  ModTtv  ixxTi^  tcliv  TTcc^ovrav  jLtzraXciZuv  uTo  ra 
 fvy^x^^LTift-yv'T/ii  otPTH  jO  ctva,  'i^  vixroi,  >^  rag  a  Trx^ycnv  xTrotfi^firt. 
 Kxt  x)  r^a^yj  xvrr,  KX>.ZiryA  -ttx^  ti«iy  ivy^xei^tx.  J^{/'^-  M'^l't.  cipol.  2. 
 Soms  would  infer  from  JufKm's  words,  that  both  the  elements 
 were  confecrated  at  once  by  one  prayer  in  his  time,  15ut  this  can- 
 not appear  by  any  other  arguriient,  than  fuch  as  witl  prove,  that  they 
 did  not  firft  eat  the  brea«t  and  then  drink  of  the  cup,  but  both  to- 
 g'wtii'vT ;  and  he  mentions  prayers  and  tiiank-fgivings  in  ilic  plural. 
 
 Though 
 
Se(ft.  IV.         the  LoRD*s  Supper.  15 
 
 Though  tlie  fcripture  makes  not  ufe  of  this  name,  yet 
 that  from  which  it  is  taken  is  very  exprefs  in  the  inftitu- 
 tion  of  this  ordinance.  And  it  is  called  bleffingy  as  well  as 
 thankfgiving ;  both  to  the  fame  fenfe  :  for,  where  Mat- 
 thew and  Mark  have  bleffing  at  the  taking  of  the  bread, 
 (Matth.  xxvi.  26.  Mark  xiv.  22.  *),  Luke  and  Paul  have 
 thmikfghmg,  (Luke  xxii.  19.  i  Cor.  xi.  24.  f).  And  where- 
 as the  evangelifts  ufe  the  word  thank/giving  with  refpe^l  to 
 the  cnp,  Paul  calls  it  bleffing,  when  he  fays,  The  cup  of 
 bleffimg  vjhich  we  blefs,  i  Cor.  x.  i6.  Though  it  do  not  fo 
 manifely  appear  from  the  original  text  in  the  evangelifts, 
 that  the  bread  or  the  cup  is  faid  to  be  bleifed  ;  yet  in  this 
 text  the  cup  is  exprefsly  faid  to  be  bleffed. 
 
 The  Lord  himfelf  blefied  or  gave  thanks  at  the  inflitu- 
 tion  of  his  fupper;  but  it  appears  that  this  was  obfcrved 
 by  the  dilciples  afterward  as  a  notable  part  of  the  adion, 
 according  to  his  command.  Do  this.  And  it  was  the  joint 
 adiion  of  the  whole  partakers  of  that  bread  and  cup  :  for 
 Paul,  when  fpeaking  of  the  cup  of  bleffing,  plainly  fignifies, 
 -  that  the  blefling  of  that  cup  is  the  joint  deed  of  them  than 
 partake  of  it  together.  And  Juftin  Martyr,  giving  account 
 of  the  manner  wherein  Chriflians  in  his  time  went  about 
 the  eucharifl,  informs  us,  that,  when  the  prefickmt  of  the 
 brethren  prayed  and  gave  thanks,  the  whole  people  chear- 
 fully  concurred,  faying,  Anen,     See  i  Cor.  xiv.  16. 
 
 It  is  clear  enough  in  the  account  the  fcripture  gives  us 
 of  the  inilitution  of  this  ordinance,  that  there  was  a  blef- 
 fing or  thankfgiving,  iirfl  at  the  taking  of  the  bread,  and 
 then  likcwife  another  at  the  raking  of  the  cup.  The  evan- 
 gelifts Matthew  and  Mark  are  both  very  exprefs  upon  this, 
 Matth.  xxvi.  26.  27.  Mark  xiv.  22.  23.  and  Paul  takes  par- 
 ticular notice  of  the  bleffing  of  the  cup,  i  Cor.  x,  16. 
 
 Luke  obferves  not  the  fame  order  with  the  other  t\yti 
 evangelills  in  fpeaking  of  the  thankfgiving  with  refpecl  to 
 the  cup ;  but  he  fays  the  fame  thing  with  them.  And 
 thougji  he  mentions  the  giving  of  thanks  at  taking  the  cup 
 before  he  fpeaks  of  the  bread  ;  yet  he  fays  enough  to  let 
 us  know,  that  the  bread  was  firft,  when  he  mentions  that 
 cup  again  after  the  bread,  and  tells  the  import  of  it  at  the 
 fecond  mentioning,  which  he  had  not  done  the  firfl  time. 
 See  Luke  xxii.  17. — 20. 
 
 Some  have  thought,  it  is  not  the  cup  of  the  Lord's  fup- 
 
 per 
 
J4.  A  Treatise  on  Chap.  I. 
 
 per  that  is  mentioned  by  Luke  before  the  bread,  but  fome 
 cup  which,  it  is  laid,  the  Jews  ufed  to  take  in  the  condu- 
 fion  of  the  pafchal  fupper.  Yet  it  is  manifeft,  he  fays  the 
 fame  very  thin^  of  this  cup,  that  Matthew  and  Mark  fay  of 
 the  cup  in  the  Lord's  fupper ;  and  when  he  comes  to  fpeak 
 of  the  cup  alter  the  bread,  he  fays  the  fame  thing  there 
 alfo  with  the  other  two  evangelifts,  but  mentions  not  what 
 he  had  faid  of  the  cup  before,  and  only  tells  what  had 
 been  omitted  in  the  firlf  fpeaking  of  it  :  lb  that,  if  we  put 
 together  what  he  fays  firft  and  laft,  we  have  the  whole 
 faid  of  the  cup  by  Luke  that  the  other  evangelifts  fay  of 
 it.  Coifipare  Luke  xxii.  17.  18.  20.  with  Matth.  xxvi.  27. 
 28.  29.  and  Mark  xiv.  23.  24.  25. 
 
 And  if  it  feem  (Irange  that  this  cup  fiiould  be  mention- 
 ed before  the  bread,  we  may  fee  Paul  alfo  doing  the  fame, 
 when  fpeaking  of  the  communion  that  Chriflians  have  in 
 the  Lord's  fupper,   i  Cor.  x.  16. 
 
 But  though  we  Ihould  fuppofe  that  the  cup,  mentioned 
 by  Luke  before  the  bread,  is  not  the  cup  of  the  Lord's 
 lupper,  it  will  dill  appear,  from  the  words  of  Luke  and 
 Paul,  compared  with  thofe  of  Matthew  and  Mark,  that 
 there  was  a  blelfmg  or  thankfgiving  at  the  taking  of  the 
 cup,  as  well  as  at  the  taking  of  the  bread  :  for,  when 
 they  fay,  likewi/ey  or,  in  like  niamier  alfo  the  cup  *,  we 
 mud  underftand,  that  he  bleiled  or  gave  thanks,  even  as 
 at  the  taking  of  the  bread;  elpecially  when  two  evange- 
 liits  tellify  exprefsly  that  he  did  fo. 
 
 Sect.  V.  Sacrame^it, 
 
 'T^Hough  we  need  not  be  very  careful  about  the  names 
 •  men  have  given  to  this  ordinance  which  are  not  to  be 
 found  in  the  fcripture,  yet  we  cannot  pafs  the  famous  word 
 facranieiit  without  taking  fome  notice  of  it ;  bccaufe  it  lias 
 been,  and  lUll  is  much  ufcd  in  Ipeaking  of  the  Lord's  fup- 
 per. 
 
 The  Latin  fathers  ufed  the  word  facrmnent  +,  and  ap- 
 plied it  to  the  cafes  wherein  the  Greeks  ufed  the  word 
 ?m'Jicfy  1. 
 
 And  It  is  very  obfervable,  that  we  find  fdcrameia  in  the 
 
 *  €iTuvrui  K;  TO  TTOT/i^ioD.  -f  Sacramcntum. 
 
 old 
 
Seft.  V.  the  Lord's  Supper.  i^ 
 
 old  Latin  Bible  placed  for  myfteryy  in  thefe  two  texts  from 
 Tvhich  we  learn  whan  was  the  primitive  fcripture-fenfe  of 
 the  word  niyft.cry :  Rev.  i.  20.  "  The  myftery  of  the  feven 
 *'  ftars  which  thou  faweft  in  my  right  hand,  and  the  i'tven 
 "  golden  candk-lVicks :  The  feven  ftars  are  the  angels  of 
 *'  the  feven  churches;  and  the  feven  candlefticks   which 
 '*  thou  faweft,  are  the  i'eveii  churches;'-  and  Rev.  xvii.  7. 
 *'  I  will  tell  thee  the  myftery  of  the  woman,  and  of  the 
 *'  beaft  that  carrieth   lier   having    feven    heads    and  ten 
 *'  horns."    From  thefe  text?;  it  is  manifeft,  the  fcripture 
 ufes  the  word  niyflery  to  fignify  the  hidden  fenfe  or  meaning 
 of  a  figure.     And  perhaps  it  will  not  be  eafy  to  ihcw,  that 
 this  word  is  ufed  in  any  other  fenfe  in  the  New  Teflament  : 
 for,  when  our  Lord  fpeaks  of  knowing  the  myfteries  of  the 
 kingdom  of  heaven,  he  plainly  intends  the  fenfes  or  mean- 
 ings of  the  parables  which  he  fpake  concerning  that  king- 
 dom, which  were  hid  under  thefe  parables  from  the  multi- 
 tude, and  which  he  made  known  to  his  difciples ;  and,  when 
 the  gofpel  is  called  myftery ^  and  the  revelation  of  myftery f 
 it  is  thereby  pointed  out  as  the  meaning  and  intent  of  the 
 Old-teftamenc  types  and  figures,  which  lay  hid  under  thefe 
 prophetical  figures  till  Jellis  Chrift  and  his  apoftles  laid  it 
 open.     And,  feeing  the  word  facrament  is  the   fame  with 
 myftery  in  the  tranllation  of  the  Bible  that  is  authorifed  by 
 the  Roman  church,  the  ancient  application  of  this  word  to 
 the  Lord's  fupper,  may  let  them  of  that  church  fee,  that 
 there  muft  be  a  figure  in  that  ordinance,  and  a  fenfe  of  that 
 figure  t  ;  which  deftroys  their  tranfubftantiation  ;  for  that 
 lland>  upon  the  taking  away  of  all  figure  from  the  words 
 of  the  inftitution,  fo  that  the  bread  means   not,  but  is, 
 Chrift's  body:  whereas,    while  it  is  called  z  facrament,  we 
 may  fay,  <^  The  facrament  of  the  bread  and  of  the  wine ; 
 *'  the   bread  is  the  body  of  Chrift,   and  the  wine  is  his 
 *«  blood  ;-'  even  as  the  fcripture  fays.  The  facrament  of  the 
 feven  (golden  candlcfticks ;  —  the  feven  cmidlefticks  —  are 
 the  feven  churches.     And  again,  The  facranum  of  the  vjo- 
 
 t  Tertullian,  in  his  4th  book  aoainfl  Marclon,  proves  that  Chrift 
 had  a  real  body  from  this,  that  he  made  the  bread  the  figure  of  it  ; 
 and  he  has  thefe  remarkable  words  :  Accspt)wi  panern,  et  d'lftrihu- 
 tum  dijcipuiiSy  corpus  fuum  ilhivi  fcity  Hoc  eft  corpus  mcuin,  di- 
 cendo  ;  id  eft,  fgura  corporis  rnei.  And,  book  5.  he  fays,  Proinde, 
 panis  et  callcis  facraviento  jam  in  evangelio,  prohavlmus  ccrporis 
 et  fniguinis  Domlfiiit  veriiatejUi  adicrfjs  pha7iuf?na  I^Jarcioriis, 
 
 many 
 
i6  A  Treatise  on  Chap.  I. 
 
 man,  and  of  the  heafly  —  having  the  feven  heads  and  the 
 ten  horns ;  —  the  feven  heads  are  feven  mountains y  —  and 
 they  are  feven  kings  ;  —  and  the  ten  horns ,  which  thou  fnu- 
 eft,  are  ten  kings  ;  —  the  waters  which  thou  favjeft  —  are 
 peoples;  — •  and  the  woman  —  is  that  great  city  which  reign- 
 i'th  over  the  kings  of  the  earthy  Rev.  xvii.  ^ 
 
 The  dilciples  were  well  accuftomed  to  this  way  of  fpeak- 
 ing,  in  hearing  the  Lord  explain  his  parables,  and  make 
 known  to  them  the  myfteries  of  the  kingdom  of  heaven  ; 
 for  he  declares  to  them  the  parable  of  the  tares  in  thi? 
 manner  :  *^  He  that  foweth  the  ^ood  feed,  is  the  Son  of 
 **  man  :  the  field  is  the  world.  The  good  feed,  rhefe  are 
 *'  the  children  of  the  kingdom.  The  tares,  are  the  children 
 <*  of  the  wicked  one.  The  enemy  that  fowed  them  is  the 
 *^  devil.  The  harveft  is  the  end  of  the  world.  The  reap- 
 *^  ers  are  the  angels/'  Matth.  xiii.  37.  38.  39.  It  could 
 not  therefore  be  any  ftrange  thing  to  the  difciples,  to  fee 
 their  mafher  iniVituting  an  outward  adion  of  worihip,  and 
 declaring  to  them  the  meaning  of  it  in  this  his  ufual  man- 
 ner :  at  leaft  we  may  reckon  it  was  eafier  for  them  to  un- 
 dcrfland  him  thus,  than  ro  conceive,  tliat  the  bread  and 
 ■wine  he  gave  them  to  eat  and  drink  before  he  fulTercd,  was 
 no  more  bread  and  wine  after  he  blclTed  it,  but  his  very 
 broken  body  and  his  flied  blood;  or  to  conceive,  that,  when 
 they  fliould  be  eating  this  bread  and  drinking  this  cup  to 
 his  remem.brance,  in  his  abfence,  till  his  return  from  hea- 
 ven, they  would  not  then  be  eating  bread  and  drinking 
 wine,  but  that  fame  very  body  and  blood  which  they  would 
 be  remembering  as  abfent. 
 
 And  here  we  may  notice  a  difference  betwixt  the  infti- 
 lutions  of  the  Old  Telkment  and  thofe  of  the  New.  While 
 the  children  of  Ifrael  were  obferving  the  inftitured  wor- 
 ihip, they  could  not  ftedfaflily  look  unto  the  end  of  it ;  but 
 the  full  fenfe  and  meaning,  the  end  and  defign  of  the 
 New-tediament  inftitutions,  is  clearly  declared,  it  is  true, 
 the  reafon  of  the  inftitution  of  the  pailbver,  and  the  fenfe 
 of  it,  was  told  the  Ifraelitcs  when  it  \^s  inftituted  :  but  that 
 fenfe  had  again  a  further  meaning,  even  Chrifl:,  our  pailb- 
 ver, and  the  redemption  of  the  true  Ifrael  by  his  blood  ; 
 wiiich  lay  not  fo  open  to  the  Ifraelites,  as  the  import  of  the 
 inilitu.tion  of  the  Lord's  fupper  lies  to  Chrift's  dilciples.  As 
 the  New  Tedament  explains  the  typical  inftitutions  of  the 
 Old  more  clearly  than  the  Ifraelites  could  underiland  them; 
 io  its  in{|:itutions  are  clear  and  plain,  and  eafy  to  be  under- 
 
 ftood, 
 
Se^fl.  I.  the  Lord's  Supper.  "Ty 
 
 flood,  by  the  plain  declaration  it  makes  of  the  defign  and 
 import  of  them. 
 
 As  the  Lord's  fupper  was  inilituted  in  the  concliirioii  of 
 the  pafchal  fupper,  it  was  very  proper  for  the  Ix)rd  to  fpeak 
 of  his  fupper  in  the  ftyle  that  had  been  always  ufed  with 
 refpecl  to  the  lamb  which  they  had  been  eating;  and  it 
 was  very  natural  for  the  difciples  fo  to  underftand  what  he 
 faid  of  that  bread  and  cup,  whereof  he  now  called  them 
 to  eat.  They  eat  the  lamb,  or  kid  of  the  goats,  in  remem- 
 brance of  the  Lord's  palling  over  the  houfes  of  the  Ifraelites, 
 and  not  touching  them,  when  he  palled  through  the  land 
 of  Egypt  to  deftroy  the  firil-born ;  and  fo  it  was  called  the 
 Lord's  pajprver.  Now,  as  that  lamb  was  the  Lord's  pa ifo^' 
 ver,  and  the  eating  of  it  was  the  eating  of  the  pallbver, 
 even  fo  is  that  bread  Chrifl's  body  broken  for  us,  and  that 
 cup  the  new  teftam.ent  in  his  blood  :  and  it  could  not  but 
 be  as  far  from  the  thoughts  of  the  difciples,  that  the  bread 
 Chrid:  gave  them  to  eat,  was  no  more  bread,  but  his  very 
 broken  body,  as  that  the  lamb  they  had  been  eating,  wa<; 
 not  lamb,  but  the  Lord's  very  paffiug  over  the  houfes  of  the 
 Ifraelites  in  Egypt. 
 
 And  thus  we  may  fee,  that,  in  the  ancient  fenfe  of  the 
 word  fdcrament,  which  is  the  fame  with  myftery,  and  in 
 the  fcripture-feufe  of  luvftery,  the  Lord's  fupper  is  indeed  a 
 facrament  and  a  myftery,  which  they  who  believe  tranfub- 
 flantiation  cannot  know. 
 
 CHAR       IL 
 
 "The  hordes  fupfer  the  remembrance  of  hhn. 
 
 Sect.  L    The  per  [on  to  ivhofi  remembrance  vje   eat  this 
 flipper. 
 
 Wlien  the  Lord  Jefus  Ch rift  fays.  This  is  my  body  nvA 
 my  bloody  Do  this  to  7uy  remembrancej  he  poinis 
 out  himfelf  to  be  conlidered  by  us,  and  leads  us  to  think  of 
 liiai  whofe  body  and  blood  this  is.  He  fpeaks  to  his  difci- 
 ples, in  the  inflitution  of  this  ordinance,  as  to  thofe  who 
 had  been  intruded  to  know  who  he  was;  and  it  fcrves  to 
 Vol.  IV.  C  keep 
 
iS  A  Treatise  on  Chap.  II. 
 
 keep  them  in  mind  of  uhat  they  had  been  taught  to  know 
 of  hini. 
 
 And  indeed  this  is  the  n;reat  thing  that  his  difciples  were 
 inftrucled  in  before  his  death  and  refurredlion.  They  re- 
 mained much  in  the  dark  about  the  nature  of  the  kingdom 
 of  heaven,  which  was  then  declared  to  be  at  hand,  and 
 about  his  dying,  and  rifing  again;  but  they  had  a  true 
 knowledge  and'belief  concerning  his  perfon.  He  himfelf 
 acknowledged  this  to  them,  when  Peier  confefTed  him  to 
 be  tl)e  Chriji  the  Sg77  of  the  living  God :  for  he  faid  upon  it, 
 Blelfed  art  thou  ;  —  for  flcfn  and  blood  hath  7iot  revealed  it 
 unto  thee,  but  my  Father  -which  is  in  heaven^  Matth.  xvi. 
 16.  17.  And,  whatever  they  were  ignorant  of  while  Jefus 
 '^vas  with  them,  they  tell  us,  thev  knew  who  he  was :  for 
 tiiey  fay,  'The  I  Ford  ivas  made  fle/h,  and  dive  It  among  lu^ 
 and  ive  beheld  Ins  glory ,  the  glory  as  of  the  only  begotten  of 
 the  Father,  John  i.  14. 
 
 Jolm  Baptid  bare  witnefs  of  him  ;  and  declared,  that  the 
 end  of  his  miniilry,  as  he  came  baptizing  vjith  water,  was, 
 that  he  fhould  be  made  manifefi  to  Ifrael,  who,  though  hs 
 cavie  after  him,  luas  before  him,  John  i.  30.  -?  \.  For,  when 
 Jefus  came  to  he  baptized,  profeuing  to  fulfil  all  righteouf- 
 7icfs  in  name  of  his  people,  as  being  made  imd-^r  the  lata 
 for  them,  he  heard  the  voice  from  heaven,  faying,  Thij  is 
 my  beloved  Son,  in  -whom  I  am  well  pleafed  ;  and  law  the 
 Holy  Ghoft  deicending  on  him  under  the  likenefs,  or  em- 
 blem, of  a  dove,  Matth.  iii.  15.  16.  17.  And  he  fay?,  **  I 
 *^  knew,  him  not ;  but  he  tliat  fent  me  to  baptise  with  wa- 
 "  ter,  the  fame  faid  unto  me,  Upon  whom  thou  ihalt  fee 
 *'  the  Spirit  defcending,  and  remaining  on  hira,  the  fame 
 <*  is  he  which  bapii^eth  with  the  Holy  Ghoft.  And  1  fav;. 
 "  and  bare  record,  that  this  is  the  Son  of  God,'*  John  i. 
 31. — 34.  Therefore  Jefus  appealed  to  the  bapiifm  of  John, 
 and  to  his  telfimony,  againll  the  unbelieving  Jews,  John 
 -v.  3-^.  24'  35-  Matth.  xxi.  23.-27.  And  fuch  as  knew  on- 
 ly the  bapiifm  of  John,  are  faid  to  be  inlhii^ed  in  the 
 nvay  of  the  Lord,  and  called  difciples,  even  before  they 
 knew  the  hS.  of  the  refurreflion,  and  of  ChrilVs  having 
 ac'laally  baptized  with  the  Holy  Ghoil,  Ads  xviii.  25.  and 
 xix.  I.  2.  3. 
 
 It  is  remnvkablc,  that  the  truth  which  John  teftitied 
 concerning  Jefus,  was  carried  in  the  very  fcripture  of  the 
 Old  Teft anient  where  he    faid   liis    mifiion  was  foretold, 
 
 lohn 
 
Seft.  I.  the  Lord's  Supper.  19 
 
 John  i.  23.  with  If.  xl.  3.  The  voice  cf  one  crying  in  the 
 ivildernefs,  Prepare  ye  the  way  oj  Jehovah,  make  j]roi^ht 
 in  the  defert  a  highway  for  our  God.  And  in  that  lame  pal- 
 fage,  ver.  5.  10.  11.  it  is  laid,  The  glory  of  Jehovah  fudl  be 
 revealed,  —  behold,  the  Lord  Jehovah  vjiil  come,  —  he  jhall 
 feed  his  flock  Like  a  jhepherd.  With  a  plain  reference  to  tliis, 
 Jefus  called  himfelf  the  good  S>hepherd^  John  x.  lo.  ii. 
 I  am  come  that  they  might  have  life  ;  —  I  a?n  the  good  Shep- 
 herd: and  his  flock  is  called  the  church  of  God,  which  be 
 hath  pur  chafed  with  his  own  blood,  Ads  xx.  28. 
 
 It  is  likewifc  obfervable,  that  John  Baptift,  when  he 
 hare  record  that  Jefus  was  the  Son  of  God,  laid  tjie  fame 
 thing  of  him  that  we  now  declare  in  the  Lord's  kipper, 
 though  it  could  not  then  be  fo  well  underftood,  John  i. 
 20.  36.  Behold  the  Lamb  of  God,  which  taketh  away  the  Jin 
 (jf  the  world.  And  indeed,  if  we  know  the  judgment  of 
 God,  and  the  infinite  oppoiltion  of  his  good  nature  to  all 
 fin  ;  it  will  be  impofTible  for  us  truly  to  believe  this  that  b 
 declared  in  the  Lord's  fupper,  without  believing  him,  that 
 rakes  away  fin  by  the  facritice  of  himfelf,  to  be  an  infinitely 
 great  perfon,  a  perfon  truly  and  properly  divine.  John 
 points  out  the  dignity  of  this  perfon,  when  he  declares  hirri 
 to  be  the  Lamb  of  God.  He  fays  to  the  Pharifees,  John  i. 
 26.  27.  29.  30.  *'  There  flandeth  one  among  you,  whom 
 *^  ye  know  not ;  he  it  is,  who  coming  after  me,  is  pre- 
 **  ferred  before  me,  whole  flioes  latchet  I  am  not  worthy 
 **  to  unloole.  —  Behold  the  Lamb  of  God,  which  takecii 
 *^  away  the  fm  of  the  world.  This  is  he  of  whom  I  laid, 
 *-^  After  me  cometh  a  man,  which  is  preferred  before  me  : 
 •*  for  he  was  before  me." 
 
 Now,  by  John's  baptifm,  he  was  manifefled  to  be  ano- 
 ther than  the  Father,  who  called  him  his  Son  ;  and  ano- 
 ther than  the-  Holy  Ghofl,  who  dei'cendcd  on  him  ;  but  the 
 Amc  God  with  them,  as  Jefus  fays,  I  arid  my  Father  are 
 one,  John  x.  30. — 33.  For  John  Baptiil  plainly  points  him 
 out  as  God,  and  fignities  that  he  was  made  to  know  him  as 
 kich  by  the  Father's  teflimony,  and  by  the  Holy  Ghofl's 
 defcendihg  on  him,  while  lie  himfelf  was  undertaking  a 
 work,  which  no  mere  creature  was  capable  for,  even  the 
 work  of  fultilling  all  righteoufnefs  in  the  fread  of  fmners, 
 and  of  taking  away  the  fin  of  the  world  by  the  facririce  of 
 himfelf.  And,  from  what  John  fays,  it  is  manifell:,  thst 
 tills  name,  the  Son  of  God,  whereby  he  is  diitingiiillied 
 iiovd  the  Father  J  imports  his  Godhead,    and  liiai,   feeing 
 
 *C  2  iheie 
 
20  A  Treatise  on  Chap.  IL 
 
 there  can  be  no  God  but  one,  he  is  of  the  very  fame  na- 
 ture with  the  Father. 
 
 jclLis,  coming  after  John,    pointed   out  himfelf  as  the 
 Son  ot  God,  by  the  prophecies  of  the  Old  Teftament  con- 
 cerning the  Chrift,  which  he  applied  to  himfelf;  by  the 
 works  which  he  did  work,  even  as  the  Father ;  and  by  rhe 
 teilimony  of  John,  who  had  been  fent  before  to  manifeft 
 liini.     And,  upon  this,  the  Jews,  who  believed   him  not 
 to  be  the  Chrift,  charged  him  with  the  crime  of  blafphemy, 
 for  callin'^  himielf  the   Son  of  God  as  he  did,  and  ai  lalk 
 condemned  him  to  death  for  it  as  a  blafphemer.     And  the 
 blafphemy,    as  they  held  it,   was,  that  he,  being  a  man, 
 <iiade  himfelf  God,  John  x.  33.    When  he  vindicated- him- 
 felf from  the  charge  of  breaking  the  day    of  God's  rell 
 fron^   his  works,  by  faying,  My  Father,  worketh  hitherto y 
 and  I  vjorkf  they  underftood  that  he  was  calling  God  his 
 Father,  in  fuch  a  way  as  to  make  himfelf  equal  with  him  : 
 and  therefore  they  lough t  to  kill  him,  becaiife  he  faid  that 
 God  was  his  Father y  making  himfelf  equal  with  God,  John 
 V.  17.  18.  And  they  took  up  ftonesto  call  at  liim,  when  he 
 faid,  Verily,  -verily,  I  fay  imto  you,  Before-  Abraham  was, 
 I  am,  John  viii.  58,  59.  with  Exod.  iii.  14.  15.   The  Jews 
 were  ofended  with  a  man  of  his  condition,  for  applying 
 the  prophecies  concerning  the  Melliah  to  himfelf,  and  be- 
 caufe,  when  he  did  fo,  he  carried  the  fenfe  of  the  prophe- 
 cies concernin:;  the  Meffiah  fo  high  as  to  make  him  God, 
 as  he  did  by  his  dodrine  and  miracles,    Matth.  xi.  3. — 6. 
 with  If.  x>ixv.  4. — 6.  and  John  x.  37.  38.  and  pariicularlj 
 v.'hcn  he  ihewed  thcmi,  from  Plal.  ex.  that  it  behoved  the 
 Mcliiah,  the  fon  of  David,  to  be  David's  Lord,  Matth.  xxiii/ 
 41. — 45.     They  took  up  the  Icope  of  his  do(^nne  in  that 
 ouelfion  they  put  to  him.  Art  thou  the  Chrijl,  the  Son  of  the; 
 htef^dP  and  when  he  faid,  I  am,  they  all  condemned  hiia 
 10  be  guilty  of  death,  as  a  blafphemer,  who,   by  this  his 
 dov5t;ine,  made  himfelf  God,  to  the  great  reproach  of  the 
 jyciiy,  for  whofe  honour,  as  thus  attacked,  they  pretend- 
 ed the  greatcrt:  zeal  in  their  feutence,  Mark  xiv.  6i.. —  64. 
 His  diiciples,  who  faw  him  to  be  a  man. of  a  mean  con- 
 dition, as  well  as  the  Jews,  but  believed  him  to  he  tiie 
 Chrill-,  the  Son  of  God,  did  not  ditfcr  from  thefe  unbelie- 
 vers as  to   what   was  the  drift  and  icopc  of  his   dod:rine. 
 They  did  not  doubt  that  he  called  himfelf  the  C'hrilt  plain- 
 ly enough,  (though  the  Jews  wanted  him  to  be  a^ore  plain 
 on  this  point,  John  x.  24.J ;  nor  did  they  queilion  but  he. 
 
Sedt.  I.  the  Lord's  Supper.  21 
 
 called  himfelf  the  Son  of  God,  in  the  very  fenfe  which  the 
 Jews  reckoned  blafphemy.  But  they  differed  from  the  un- 
 believers, (even  thofe  who  thought  highly  of  him  as  a  great 
 prophet  and  a  holy  man,  extraordinarily  aififted  of  God, 
 Maith.  xvi.  13. — 15.  John  ix.  30.— 33.  35-  36.),  in  know- 
 ing and  believing  him  to  be  the  promii'ed  Chrift,  notwith- 
 ftanding  the  meannefs  of  his  condition,  and  to  be  the  Son 
 of  God,  in  that  fame  fenfe  which  the  Jews  called  blafphe- 
 my,  though  he  was  a  man. 
 
 They  knew  to  diftinguilh  this  perfonfrom  the  Father,  and 
 from  the  Spirit  of  God,  under  the  name  of  the  Son  of  God, 
 :\nd  the  IVord ;  but,  as  they  were  taught  to  acknowledge 
 but  one  God,  they  refpedled  him  as  the  fame  God  with 
 the  Father;  and  freely  afcribed  to  him  the  properties  which 
 the  Old  Teftament  appropriated  to  the  only  God,  John  xvi. 
 30.  with  Jer.  xvii.  9.  10.  and  John  ii.  25. 
 
 They  owned  and  believed  that  tlie  JVord,  who  was  made 
 flefi,  and  whofe  glory  they  beheldy  was  before  the  world, 
 or  from  eternity,  with  the  Fatlier,  while  there  was  yet 
 nothing  beiide  God,  and  that  he  ivas  God,  John  i.  i. 
 2..  14. 
 
 Though  they  heard  from  the  Old  Teftament,  that  none 
 was  employed  in  the  creation  of  the  world  bot  the  living 
 and  true  Elohinij  Jehovah,  diftinguilhed  from  all  falfe  gods 
 by  that  work  of  creation.  If.  xliv.  24. ;  yet  they  acknow- 
 ledged tliat  all  things  were  made  by  the  Word  or  Son  of 
 God,  who,  in  the  fulnefs  of  time,  was  made  flefh,  and  thac 
 ivithoiit  him  ivas  not  any  thing  made  that  ivas  made,  John  i. 
 
 3.  Prov.  viii. 
 
 And  though  they  were  taught  from  the  Old  Teftament, 
 to  worlhip  only  Jehovah,  the  Elohim  of  llVael,  and  to 
 hearken  to  no  prophet  calling  them  by  figns  or  wonders  to 
 the  woriliip  of  any  other  God,  Matth.  iv.  9.  10.  Deut.  vi. 
 
 4.  5.  13.  14.  and  chap.  xiii.  i.  2.  3.;  yet  it  is  manifeft,  thac 
 the  belief  of  his  being  the  Son  of  God,  as  lie  declared 
 himfelf  to  be,  had  this  effect  upon  them,  to  engage  them 
 to  worlhip  him,  and  he  received  it  from  them.  Thus,  when 
 he  Ihewed  himfelf  by  walking  on  the  fea,  and  calming  the 
 ftorm,  then  they  that  were  in  t/?efiij),  came  and  worjhippcd 
 him,  fayingy  Of  a  truth  thoii  art  the  Son  of  God,  Mattli.  :^iv. 
 33.;  and,  when  the  man  whom  he  had  cured  of  his  hlind- 
 neis,  had  fuffered  cafting  out  for  his  fake,  and,  after  that, 
 w;is  made  to  know  him  as  the  Son  of  God,  then  he  Jlddy 
 Lo;:i,  I  /'eli'^ve ;  and  he  worfhipped  him,  John  ix.  35. — 38. 
 
 And 
 
22  A   Treatise    on         Chap.  II. 
 
 And  in  lWs  they  aded  agreeably  to  the  prophecies  of  the 
 Old  leflamenc  concerning  the  MefTiah,  which  fet  liim  forth 
 as  the  creator  of  che  world,  and  the  objedt  of  that  worlhip 
 from  men  and  angels  which  is  appropriated  to  the  true  God, 
 Heb.  i  6.  10.  II.  12.  with  Fl'al.  xcvii.  7.  &  cii.  25.  26.  27. 
 
 The  Lord's  fupper  is  the  moft  folemn  outward  a(flion  of 
 religious  worlhip  inftituied  in  the  New  Teftament ;  and 
 the  profaning  of  it,  or  making  it  common,  is  declared  by 
 the  apoftle  to  be  a  fin  moil:  hainous,  for  this  reafon,  be- 
 caufe  this  bread  and  cup  is  the  bread  and  cup  of  the  Lord, 
 and  the  Lord's  death  is  (lievjed  in  this  adion,  i  Cor.  xi. 
 The  Lord  Jefus  appointed  this  adion  of  religious  worlliip 
 to  be  done  to  him,  when  he  faid,  Do  this  to  my  remem- 
 brance. And  they  who  truly  obferve  this  ordinance,  as 
 knowing  what  they  are  doing,  are  folemnly  acknowledging 
 Jefus  Chrift  to  he  truly  and  properly  God,  by  doing  an 
 adion  of  religious  worlhip  in  honour  to  him  :  and  therefore 
 they  who  do  not  believe  liim  10  be  the  true  God,  whatever 
 high  thoughts  they  may  pretend  to  entertain  of  him  other- 
 wiie,  cannot  eat  the  Lord's  fupper;  for  how  can  they  with- 
 out idolatry  perform  a  folemn  act  of  worfliip  to  him,  whom 
 they  do  not  believe  to  be  the  only  true  God?  When  Mofes, 
 the  mediator  of  the  firft  covenant,  died,  care  was  taken 
 by  the  Lord  himfelf  to  cut  off  from  the  Ifraelites  all  occa- 
 fion  of  paying  religious  homage  to  his  perfon  in  the  re- 
 membrance of  him;  and  io  the  very  place  of  his  burial 
 was  hid  from  them.  But  when  the  Mediator  of  the  new 
 covenant  dies,  the  molt  eminent  New-teihment  inftitu- 
 tion  is  appointed  to  be  done  to  his  remembrance;  even  as 
 likewife  in  baptifm  he  is  woriliipped  with  the  Father  and 
 tlie  Holy  Gholl;  and  in  the  obfervation  of  the  Ciiriftian 
 diy  of  reft,  he  is  acknowledged  as  the  Lord  of  the  fabhath  \ 
 and  Ijis  people  are  diilinguilhed  by  the  title  of  callers  on  his 
 9:a',}ie,   i  Cor.  i.  2. 
 
 Sect.  IL  JFe  do  this  to  remejnbcr  him  as  he  came  to  he  with 
 lis  by  partaking  ivith  us  in  fiejh  and  blood. 
 
 lX7lJen  the  Lord  fays,  This  is  in\  body  and  my  biood,  he 
 calls  us  to  remember  that  he  took  part  with  us  in 
 ficlh  and  blood,  as  fays  the  apoftle,  Hcb.  ii.  14.  15.  16. 
 *'  Foralmuch  then  as  the  children  were  partakers  of  Helh 
 *•'  and  blood,  he   alio  liimfelf  lik^v.-ife  took  pirt  of  the 
 
 *'  fame  ; 
 
Seft.  11.         the  Lord's  Supper. 
 
 23 
 
 '^  fame;  that  through  death  he  might  deftroyhim  that  had 
 "  the  power  of  death,  tliat  is,  the  devil,  and  deliver  them 
 '^  who,  through  fear  of  death,  were  all  their  lifetime  fiib- 
 *^  je<5l  to  hoiuiage :  for  verily  he  tnketh  not  hold  *  of  an- 
 '^  gel?,  but  of  the  feed  of  Abraham  he  taketh  hold/'  ffe 
 took  hold  of  that  which  was  conceived  in  the  womb  of  the 
 Virgin  Mary,  that  holy  thin^,  that  human  foul  and  body 
 free  from  iin,  ii^hkh  was  born  of  her  ;  i'o  that  it  was  his 
 own  body  and  his  own  foul,  Matth.  xxvi.  38.  wliich  after- 
 ivard  grew  in  wifdom,  Luke  ii.  52.  And  fo  the  Son  of  God 
 became  the  feed  of  the  ivoniari^  and  he  who  was  before  Ab- 
 raham, became  his  feed  to  blefs  all  nations,  and  David's 
 Lord  became  his  fon. 
 
 The  evangclifc  John  gives  us  the  hiftory  of  this  living 
 one  before  he  became  mortal,  from  the  beginning  of  the 
 firll  chapter  of  his  gofpel. 
 
 He  firft  points  iiim  out  as  without  beginning,  and  fets 
 him  forth  as  the  Eternal,  when  he  fays,  "  In  the  begin- 
 **  ning  was  the  Word,  and  the  Word  was  with  God,  and 
 **  the  Word  was  God."  Compare  Rev.  i.  17.  18.  and  Ifaiah 
 xliv.  6. 
 
 He  next  informs  us,  that  all  things  which  had  a  begin- 
 ning, had  it  from  him,  by  whom  they  were  all  made  in 
 that  beginning;  as  he  fays,  <*  All  things  were  m2de  by 
 *'  him,  and  without  him  was  not  any  thing  made  that  was 
 *^  made."     Compare  Col.  i.  16.  17.  Heb.  i.  10.  u.  12. 
 
 He  likewife  lets  him  forth  as  having  been,  in  that  be- 
 ginning, the  living  God,  the  fountain  of  all  the  life  that 
 is  in  the  world,  and  the  fource  of  that  light  in  man  which 
 differences  him  from  the  brute  liviiig  creatures ;  even  the 
 knowledge  of  God  as  manifeiled  by  the  things  that  arc 
 made,  and  the  knowledge  of  the  law  of  God  and  his 
 judgment  again  ft  J  in,  Horn.  i.  18.  —  21.32.  and  chap.  ii. 
 12. — 15.  This  light  remains  in  man  after  the  entrance  of 
 darknefs  and  fin;  for  without  it  he  could  not  be  convinced 
 of  fin  ;  though  yet  he  be  not  governed  by  it  in  his  practice, 
 but  by  the  oppofite  prevailing  darknefs  or  error.  Therefore 
 the  evangelift  fiiys,  '*  In  him  was  life,  and  the  life  was  the 
 ^'  light  of  men:  and  the  light  Ihineth  in  darknef>,  and 
 '^  the  darknefs  comprehended  it  not." 
 
 And  fo  he  dillinguilhes  that  Word,  in  whom  is  the  life 
 that  is  the  light  of  men,  as  a  pcrfon,  from  John  Baptift, 
 
 and 
 
24  A  Treatise  on    '         Chap.  II. 
 
 and  Co  from  all  other  perforis  that  were  fent  of  God  to  in- 
 {Irud  mankind,  as  the  only  lit  perfon  to  enlighten  Tinners 
 with  faving  li^ht,  or  to  give  them  the  light  of  eternal  life; 
 becaufe  it  is  he  that  enhghtens  all  men  with  the  light  of 
 nature  as  they  come  inro  the  world.  And  John  Baptift, 
 or  any  other  fent  from  God  to  inflrucT:  finners,  came  only 
 to  bear  witncfs  of  liim,  who  is  the  true  light ;  therefore 
 lie  fays,  "  There  was  a  man  fent  from  God,  whofe  name 
 *'  was  John.  The  fame  came  for  a  witnefs,  to  bc?ir  wit- 
 *'  nefs  of  the  light,  that  all  men  through  him  might  he- 
 '*  lieve.  He  was  not  that  light,  but  was  fent  to  bear  wit- 
 *'  nefs  of  that  light.  That  was  the  true  light,  which  light- 
 *'  cth  every  man  coming  into  the  world." 
 
 The  cva^igelifl  proceeds  in  the  hi  dory  of  him  before  he 
 became  man,  and  tells  us,  that  after  the  darkneiscame  in- 
 to the  foul  of  man,  (which  comprehends  not  the  light  that 
 ihines  in  midll:  of  it),  he  appeared  in  the  world,  and  yet 
 was  not  acknowledged  as  the  maker  of  the  world  ;  and  thus 
 he  points  to  the  feveral  appearances  of  the  Son  of  God  in 
 the  world  ?Siev  the  fall,  from  Adam,  downward  till  the 
 Lations  went  wholly  into  idolatry,  or  the  worlhip  of  the 
 creature  more  than  the  Creator,  blelled  forever:  for  he 
 fays,  He  was  in  the  vjorld^  and  the  world  was  made  by  hi?]?, 
 and  the  world  kuevj  hinvnot. 
 
 Then  he  fpeaks  of  liis  feparating  Abraham  and  his  feed, 
 and  of  his  making  the  covenant  with  the  nation  of  Ilrael, 
 of  whom  he  was  to  come  according  to  the  fleih  ;  who, 
 though  they  were  his  own  people  in  covenant  with  him, 
 did  n<H  receive  him  :  and  yet  fome  who  believed  the  pro- 
 mife  of  him  to  come,  as  Abraham,  Ifaac,  and  Jacob,  did 
 icceivc  him  ;  but  th/is  was  not  owing  to  their  fleihly  birth, 
 nor  came  it  of  their  wiij,  but  of  God,  who  regenerated^ 
 ihem  -,  and  thefe  got  a  right  and  title  from  him  to  become 
 members  of  the  general  allembly  and  church  of  the  firft- 
 born,  when  it  ihould  be  erected  in  the  fulnels  of  time. 
 And  {'o  ]]C  fays,  *^^  lie  came  to  his  own,  and  his  own  re- 
 **  ceived  him  not.  But  as  many  as  received  him,  to  then 
 *'  gave  he  right  to  become  the  Ions  of  God;  to  them  that 
 *'  believe  on  ins  name  ;  which  were  born,  not  of  bloods, 
 "  nor  of  the  will  of  the  f^eih,  nor  of  the  will  of  man, 
 "  but  of  God." 
 
 All  this  had  been  before  he  became  man  ;  and  after  this 
 the  cvai'.gcliil  comes  to  that  mofl;  remarkable    period,  and 
 tcllo  US;  tliar  the  eternal  AVord  was  made  the  ion  of  Abra- 
 ham, 
 
Se<5t.  II.         the  Lord's  Supper.  25 
 
 ham,  and  made  under  the  law  of  Mofes;  and  thai  he  dwelt 
 among  his  people,  as  the  glory  of  the  Lord  dwelt  in  the 
 tabernacle  among  the  Ifraelices:  and  he  teftifies,  that  he 
 and  the  reft  of  the  difciples  beheld  his  glory,  as  the  only 
 perfect  produd  of  the  Father's  love  to  ns,  the  only  perfect 
 image  of  the  invifible  Father,  and  the  only  proper  heir 
 of  all  that  the  Father  hath,  as  Ifaac  the  only  begotten  of 
 Abraham  :  and  they  faw  the  fulnefs  of  ail  the  grace  and 
 truth,  that  was  in  the  proclamation  of  the  name  of  the 
 Lord  to  Mofes,  and  in  the  promiibs  of  the  Old  Teftament, 
 fet  before  them  in  him.  Wherefore  he  fays,  **  The  Word 
 **  was  made  iielh,  and  tabernacled  among  us;  and  we  be- 
 '^  held  his  glory,  the  glory  as  of  the  only  begotten  of 
 '*  the  Fatlier,  full  of  grace  and  truth." 
 
 Now,  when  we  remember  him  who  fays,  I'his  is  my  body, 
 and  my  blood,  we  call  to  mind  how  he  ivas  made  flejJj,  or 
 wade  of  a  ivomnii,  made  under  the  law.  We  conlider  the 
 -^vork  of  the  Holy  Ghoft  in  making  the  womb  of  the  virgin 
 fruitful,  and  in  making  that  fruit  of  her  womb,  or  that 
 ^vhich  was  born  of  her,  holy  and  pure  from  all  fpot  or 
 ftain  of  fin,  Luke  i.  35.  Thus  it  was  fitted  for  facisfying 
 the  law  ;  and  this  is  the  original  of  the  fandlification  of  the 
 whole  feed  of  the  woman,  with  whom  the  Son  of  God 
 took  part  in  flefli  and  blood,  Heb,  ii.  11.  14. 
 
 We  like  wife  think  of  the  Yuhcf^  fending  forth  his  Son, 
 made  of  a  woman,  made  under  the  law  ;  on  the  account 
 of  which  he  is  called  the  Angel,  or  Mejfenger,  of  the  cove- 
 nant, Mai.  iii.  i.  and  appeared  of  old  as  an  angel,  the 
 angel,  God^s  face.  If.  Ixiii.  9.  the  a?2gel  in  ivhom  is  God^s 
 name,  Exod.  xxiii.  20.  21.  For  though  he  was  *' in  the 
 *'  form  of  God,  he  emptied  himfelf,  taking  on  the  form 
 *^  of  a  fervant,  being  made  in  the  likenefs  of  men,"  Phil. 
 ii.  6.  7.  In  xXm  fending  forth  of  the  Son,  the  Father's  love 
 is  manifefted,  as  therein  laying  the  foundation  of  our  re- 
 lation to  him  as  his  children,  Gal.  iv.  4.  5.  6.  and  likewife 
 as  providing  a  fit  facrifice  for  the  declaration  of  his  juftics 
 in  our  falv?.tion,  and  a  fit  mediator  by  whom  we  might  be 
 reconciled  and  united  to  him  in  the  nearell  manner; 
 
 And  we  confider  the  Son  himfelf  com'mg  forth  from  the 
 Father  *  who  fent  him,  and  taking  hold  of  that  feed  of  Ab- 
 raham which  was  conceived  in  Mary's  womb  by  the  power 
 
 *'  The  difciples  believed  that  he  came  forth  from  God,  by  being 
 aiTured  of  his  ooinifcience,  John  xvi.  30.  31.  and  xvii.  8. 
 
 Vol.  IV.  D  of 
 
26  A  Treatise  on  Chap.  II. 
 
 of  the  Holy  Ghofl:,  which,  as  the  Son  of  God  was  making 
 it  his  own,  overihadowed  her,  even  as  the  cloud  did  the 
 tabernacle  while  the  glory  of  the  Lord  took  poireffion  of  it ; 
 and  while  the  Holy  Ghoil  *,  the  power  of  the  Higheft, 
 thus  overihadowed  her,  the  Son  of  the  Highefl  took  fuch 
 hold  of  that  human  foul  and  body  which  was  born  of  her, 
 and  made  it  I'o  his  own,  that  it  is  called  the  Son  of  God^ 
 l.uke.  i.  3  s-  And  all  that  was  done  and  fuffered  by  that  hu- 
 man foul  and  body  in  obedience  to  the  law,  was  the  obe- 
 'dience  and  fuffering  of  no  other  perfon  but  the  Son  of 
 God,  inho  took  the  form  of  a  fervanty  being  9nade  in  the 
 iikejiefs  of  men,  for  this  very  end,  that  he  might  humble 
 himfelfy  be  coining  obedient  to  the  death,  Phil.  ii.  7.  8. 
 
 And  thus  the  Son  of  God  came  forth  from  the  Father, 
 {iiid  came  into  the  world,  John  xvi.  28.  and  his  name  is  /w- 
 mamiel,  God  with  us,  Matth.  i.  22.  23.  This  is  the  living 
 •tread  that  came  doiun  from  heaven,  the  true  manna ;  for 
 '•ivhofo  eateth  his  flef),  and  drinketh  his  blood,  hath  eternal 
 life,  John  vi. 
 
 Sect.  HI.  JVe  eat  the  Lord's  flipper  to  his  remembrance  as 
 he  vjas  ivith  us  in  the  days  of  his  flefh* 
 
 'npHE  hiftory  of  the  Lord's  life  in  the  world  is  written  by 
 -*■     the  four  evangelifts  to  keep  it  in  remembrance  :  and 
 the  inflitution  of  the  fupper  ferves  to  bring  it  to  the  minds 
 ot  his  difciples  as  often  as  they  eat  that  fupper. 
 
 Thefe  words,  l^his  is  my  body  broken  and  my  blood  [bed, 
 ferve  to  bring  to  our  remembrance  his  humble  condition 
 in  the  world,  which  ended  in  the  breaking  of  his  body  and 
 the  Ihedding  of  his  blood  ;  and  fo  we  call  to  mind  his  po- 
 verty in  the  world,  where  he  had  not  where  to  lay  his  head, 
 Matth.  viii.  19.  20.  his  Ihame  and  di (grace  among  men,  as 
 a  worm,  and  no  man,  and  defpifed  of  the  people,  Pfal. 
 xxii.  6.  his  pain  and  trouble  of  foul  and  body,  as  a  man  of 
 J'orrows  and  acquainted  with  grief,  If.  liii.  3.  The  remem- 
 brance of  this  is  of  great  ufe  to  ChriiVs  difciples :  for,  as 
 in  this  they  fee  the  punilhment  of  their  covetoufnefs,  am- 
 
 *  "XxUfoi,  Luke  ii.  14.  anAvers  to  yeljonin,  Dan.  vll.  and  de- 
 rotes  the  divine  pcrfons,  the  Son  of  the  Higheft,  and  the  power  of 
 .the  Higlieft  being  with  him,  v^^-iToh  as  partaking  with  him  in  th;: 
 higlicd:  nature, 
 
 bition. 
 
Seft.  IIL         the  Lord's  Supper.  if 
 
 bition,  and  fenfuality,  it  ferves  to  reconcile  them  to  the  low- 
 ed condition  wherein  they  can  be  in  the  world,  and  to  com- 
 fort them,  and  keep  ihem  from  being  iveary  and  faun  m 
 their  minds,  Heb.  xii.  2.  3.  under  the  afflidlions  of  this  life  ; 
 and  it  teaches  them  todeny  themfelves,  take  up  their  crof^;, 
 and  follow  him. 
 
 The  innocence  and  hoHnefs  of  his  life  is  alfo  plainly  in- 
 finuated  to  us  in  thefe  words,  T^his  is  my  body  BKOKEjV 
 FOR  YOUy  as  they  fignify,  that  he  was  cut  off,  but  not  for 
 himfelf,  Dan.  ix.  26.  hemg  Jiric ken  for  the  triinfgrefjions  of 
 God's  people,  l{,  liii.  8.  He  fuffered  death,  the  ivages  of 
 fin,  not  for  any  fm  or  fault  of  his  own,  but  for  us,  as  the 
 apoftle  fays,  I'Pet.  ii.  22.  24.  "  Who  did  no  fm,  neither 
 *^  was  guile  found  in  his  mouth; — who  his  own  felf  bare 
 *^  our  fins  in  his  own  body  on  the  tree." 
 
 The  remembrance  of  him  in  the  holinefs  of  his  life, 
 ■when  he  dwelt  among  us,  ferves  to  poflefs  us  with  a  true 
 notion  of  a  holy  life,  in  oppofition  to  the  great  miflakes  a- 
 bout  this  that  have  always  prevailed  in  the  world,  and  to 
 keep  us  from  being  milled  by  falfe  examples.  We  have 
 a  notable  inftance  of  a  wrong  notion  of  holinefs,  and  of 
 the  evil  of  following  the  example  of  that  falfe  holinefs  of 
 life,  in  the  cafe  of  the  Pharifees  among  the  Jews,  who 
 were  in  the  highefl  elleem  among  the  people  for  a  godly 
 life,  while  the  holy  One  of  God  pafled  far  a  deceiijer,2.x\6.  a 
 Samaritan,  or  malignant,  and  one  that  had  a  devil ;  yea, 
 for  a  gluttonous  man  ^  and  a  vjine-bibher,  a  friend  of  publicans 
 and  (inner s,  John  viii.  48.  Matth.  xxvi.  63.  Matth.  xi.  19. 
 And  indeed  his  charac^r  was  the  reverfe  of  the  charadler 
 of  thofe  men  who  were  moil;  applauded  in  the  world  for 
 godlinefs  in  the  day  wherein  he  lived. 
 
 His  life  was  a  life  of  felf-denial.  He  received  not  lio- 
 nour  from  men,  John  v.  41.  He  honoured  his  Father, 
 and  fought  not  his  own  glory,  John  viii.  49.  50.  '^  Being 
 "  iound  in  fafnion  as  a  man,  he  humbled  himfclf,  and  be- 
 *'  came  obedient  unto  death,  the  death  of  the  crols,"  Phil, 
 ii.  8.  But  they  received  honour  one  of  another,  and  fought 
 not  the  honour  that  cometh  from  God  only,  John  v.  44. 
 They  fought  to  be  ieen  of  men,  that  they  might  have  glo- 
 ry of  them  ;  and  this  glory  was  their  reward,  Matth.  vi. 
 They  made  clean  ilie  outfide  in  things  that  had  the  great- 
 eH:  Ihew  before  the  people,  and  exerted  themfelves  in  thofe 
 things  that  drew  efteem  and  applaufe  to  them  from  tl  e 
 mukitude  ;  and  their  profeillon  and  prai'^ice  in  religion  wlis 
 D  2  inliuenced 
 
28  A  Treatise  on  Chap.  11. 
 
 influenced  by  the  hope  of  this  their  reward,  and  the  fear 
 of  lofing  it  :  7hey  feared  the  people,  Mark  xi.  32. 
 
 Truth,  fmcerity,  and  unaffedled  fimphcity,  was  his  cha- 
 racfter  ;  in  his  mouth  was  found  no  guile  :  but  hypocrify, 
 diflimulation,  craft,  and  guile,  was  fo  much  their  true  cha- 
 r.^rtcr,  that  they  are  fet  up  in  the  gofpel  as  the  examples' 
 of  it ;  and  conftancly  ddigned  hypocrites  by  our  Lord,  who 
 warns  his  followers  to  beware  of  their  leaven,  inhich  is 
 hypocrify,  Luke  xii.  i.  They  covered  their  covetoufnefs 
 with  a  Ihew  of  alms,  and  the  pretext  of  long  prayers, 
 Matth.  xxiii.  14.  They  covered  their  pafling  over  judg^ 
 ment,  mercy,  and  the  love  of  God,  with  their  ftriftnefs  in 
 paying  tytlies,  M.itth.  xxiii.  2^.  25.  They  covered  the  do- 
 minion of  the  luft  of  the  flelh  in  themfelves,  with  the 
 difdain  they  Ibewed  againlt  open  harlots,  and  furious  zeal 
 to  have  the  law  executed  on  the  adulterefs,  John  viii.  3. 
 to  9.  And,  as  they  fought  not  the  honour  that  comes  from 
 God  only,  but  received  honour  one  of  another,  they  were 
 well  verted,  in  ail  the  arts  whereby  they  fludied  to  raife 
 and  keep  up  their  credit  and  religious  name  among  the 
 people. 
 
 He  was  meek  and  patient  of  injuries,  returning  good 
 for  evil,  and  forgiving  his  enemies ;  praying  for  forgive- 
 nefs  to  them  when  ading  mod:  wickedly  againfl  God  and 
 againft  him  :  but  they  were  full  of  bitter  perfecuting  zeal, 
 which  made  them  the  dread  of  their  enemies,  and  feared- by 
 the  people.  And  they  arc  fet  up  in  the  gofpel  as  examples 
 of  the  fpirit  of  perfecution,  for  which  they  are  called  a  ge- 
 neration of  vipers y  Matth.  xxiii.  33.  and  the  children  of 
 J  heir  father  the  devil,  -who  was  a  7nurderer  f  am  the  begin-^ 
 ning,  John.  viii.  44. 
 
 His  gentle  condefcending  behaviour,  as  he  was  eafily 
 accelfible  to  them  that  were  accounted, the  meaneft  and 
 tiie  bafeH:,  yea  and  the  greateR-  finners  among  men,  was 
 the  reverie  of  their  liaughty  folemnity,  forbidding  air,  and 
 flarclied  behaviour,  whereby  tlicy  demanded  reverence 
 from  the  multitude;  while  they  repro.iched  him  with  the 
 barcnefs  of  his  company,  and  reviled  him  as  a  friend  of  pu- 
 blicans and  fmners.  He  was  poor  in  fpirit,  not  minding: 
 high  thing",^  hut  c9ndefcending  to  men  of  low  eftate;  and 
 v/as  well  luited  in  his  difpoliLion  to  the  lowed  and  mofl 
 conremptihie  comiition  in  the  world:  but  they  ailcfted  a 
 peculiar  (lately  gravity  and  folemnity  in  their  whole  de- 
 poitinciit,  and  in  their  very  garb;  they  '*  loved  to  go  in 
 
 *'  long 
 
Sea.  IV:         the  Lord's  Supper.  29 
 
 <^  long  cloathing,"  and  they  affedled  "  falutations  in  the 
 "  market-places,  and  the  chief  feats  in  the  iynagogueS;^ 
 '<  and  the  uppermoft  rooms  at  fcafts ;  and  they  loved  to 
 "  be  called  of  men,  Rabbi,  llabbi,"  Mark  xii.  38.  39. 
 Matth.  xxiii.  6.  7. 
 
 His  life  was  a  life  of  obedience  to  his  Father,  and  fub- 
 million  to  his  will.  He  did  always  the  things  that  pleafed 
 him,  according  to  his  will  written  in  his  word  ;  and,  as 
 that  law  was  in  his  heart,  his  life  was  regulated  only  by 
 that  ;  while  they  found  fault  with  him  as  not  regarding  the 
 traditions  of  the  ciders :  for  their  life  was  not  regulated  by 
 the  word  of  God,  (whatever  zeal  they  pretended  for  it), 
 was  not  a  life  of  fubje»5tion  and  obedience  to  the  will  of 
 God,  but  was  regulated  by  tradition,  cuflom,  and  the  e- 
 fteem  of  men.  And  their  rehgion  was  well  fuired  to  their 
 worldly  intereft :  but  his  holinefs  lliined  mod  brightly  in 
 the  extremity  cf  his  fufferings,  when,  though  he  -were  the 
 Son,  yet  learned  he  obedience  by  the  things  which  hefuffered, 
 Heb.'  V.  8.  as  he  faid  in  his  mod  fervent  prayer  to  his  Fa- 
 ther, If  this  cup  may  not  pafs  from  me,  except  I  drink  it, 
 thy  'will  be  done,  Matth.  xxvi.  42.  and.  Not  my  ivill,  but 
 thine  be  dojje,  Luke  xxii.  42.  Here  was  unparallelied  felf- 
 denied  obedience,  which  could  never  have  taken  place  but 
 on  occaiion  of  what  he  fuffered.  Tiiis  put  the  crown  upon 
 the  whole  obedience  of  his  life.  And  we  remember  this 
 when  we  eat  of  that  bread  and  drink  of  that  cup  ;  and  fo 
 confider  his  body  broken  and  his  blood  fned,  not  for  hini- 
 felf,  but  for  us. 
 
 Sect.  IV.    JVe  efpecially  remember  his  love ;  andfirft,  his 
 love  to  all  his  people  for  whom  he  died. 
 
 VT/Hen  the  Lord  fays,  *'  This  is  my  body  which  is  gi- 
 ^     *'  ven   for  you,"  or,  "  which  is   broken   for  you, 
 *'  This  do  to  my  remembrance,''  he  calls  us  efpecially  to 
 rememembcr  him  in  his  love  to  us. 
 
 The  gofpel  is  the  brighteft  difcovery  of  God  ;  and  it  de- 
 clares him  to  be  love,  i  John  iv.  3.  9.  His  wrath  is  no- 
 thing elfe,  in  hirn,  but  the  infinite  oppofition  of  his  love 
 unro  all  fm,  as  it  is  againd  his  law,  that  requires  love, 
 and  is  the  rule  of  our  ccHiformiry  to  him  in  love.  And  this 
 is  what  the  fcriptu-re  teaches  us  under  the  notion  o{  jealoit- 
 fy,  Exod.  XX.  5.  and  xxxiv.  i4.  Deut.  iv.  24.  Nahum  i.  2. 
 
 The. 
 
JO  A  Treatise  on  Chap.  IT, 
 
 The  gofpel  reveals  falvation  from  Cm  and  death,  proceed- 
 ing from  the  love  of  God  as  it  is  infinitely  oppofite  to 
 fin  ;  and  no  other  difcovery  of  God  does  this  but  the  go- 
 fpel, that  manifefts  him  as  a  juft  God  and  a  Saviour,  in 
 oppofition  to  all  idols  or  falfe  gods,  and  declares  the  name 
 of  the  righteous  Father  whom  the  world  knew  not,  John 
 xvii.  25.  26.  If.  xlv.  20.  21.  22.  Rom.  iii.  24.  25.  26. 
 It  iliews  us  the  divine  love  in  the  perfon  of  the  Father,  by 
 his  fending  forth  his  Son,  and  giving  him  to  the  death 
 that  we  might  live  through  him,  giving  him  to  be  the 
 propitiation  for  our  fms,  i  John  iv.  8.  9.  10.  And  it  points 
 out  the  divine  love  in  the  perfon  of  the  Son,  by  his  co- 
 ming down  from  heaven,  in  his  taking  part  with  us  of  fle(h 
 and  blood,  which  he  gave  for  the  life  of  the  world,  John 
 vi.  51.  53.  54.  And  hereby  perceive  we  the  love  of  God ^ 
 becaufe  he  laid  down  his  life  for  us,  i  John  iii.  16.  And 
 the  fame  divine  love  appears  to  us  in  the  perfon  of  the  Ho- 
 ly Ghoft,  by  his  work  upon  the  human  nature  of  the  Son 
 of  God,  preparing  him  in  that  nature  which  he  took  to 
 himfelf,  and  furniPxiing  him  in  it  with  all  the  grace  that 
 was  necelTary  for  his  fulfilling  of  the  broken  law  :  for  the 
 Son  of  God  offered  up  himfelf  to  the  Father,  ivithoiit  fpot ^ 
 through  the  eternal  Spirit,  Heb.  ix.  14. 
 
 Now,  in  the  human  nature  of  the  Son  of  God,  thus  fur- 
 niraed  with  the  grace  of  the  Holy  Gholl:,  we  find  the  near- 
 ell  imitacion  of  the  divine  love;  and  his  obedience  to  the 
 death  is  the  moft  perfed  conformity  to  that  love,  far  ex- 
 celling any  imitation  of  it  that  had  ever  been  among  the 
 creatures.  His  difciples  are  called  to  coniider  this  his  love 
 ro  them,  as  that  wherein  they  are  efpecially  to  imitate 
 him,  through  the  grace  of  his  Spirit,  according  to  his  new 
 commandment,  John  xiii.  34.  *^  A  new  commandment  I 
 **  give  unto  you,  That  ye  love  one  another ;  as  I  have 
 "  loved  you,  that  ye  alfo  love  one  another."  We  can 
 only  be  conformable  to  the  divine  love  in  the  perfon  of 
 the  Son,  by  an  imitation  of  that  love  wherewith  he  loved 
 M^  in  the  human  nature  while  he  was  with  us;  and  we  are 
 called  to  remember  this,  as  well  as  his  divine  love,  in  eat- 
 ing his  fupper. 
 
 flere  we  may  confider  his  love  to  his  own  that  were  gi- 
 ven him  by  the  Father,  and  with  whom  he  partook  in 
 Hefli  and  blood  to  die  for  them,  who  did  not  yet  believe 
 on  him,  as  well  as  his  love  to  his  difciples  who  heard  the 
 word  of  God  and  kept  it  :    for,  when  he  is  praying  to  ■ 
 
 the 
 
Seft.  IV,         the  Lord's  Supper.  31 
 
 the  Father  concerning  the  apoftles,  John  xvii.  he  fays,  ver. 
 20.  '21.  *^  Neither  pray  1  for  thefe  alone,  but  for  them  alio 
 *"'  which  (hall  believe  on  me  through  their  word,  that  they 
 *'  all  may  be  one." 
 
 Though  they  did  not  yet  believe  on  him  through  the  word 
 of  his  apoftles,  yet  he  looked  on  them  as  his  own  brethren, 
 with  whom  he  was  partaker  in  tielh  and  blood,  according  to 
 the  firft  promife  and  the  promife  to  Abraham,  and  as  his  own 
 ihcep,  given  him  by  the  Father,  to  be  faved  by  his  laying 
 down  his  life  for  them,  and  taking  it  again.  Therefore  he 
 fays,  ]ohn  x.  16.  Other  jJyeep  1  have,  njuhich  are  not  of  this 
 fold,  (i.  e.  the  church  of  the  Jews)  ;  them  alfo  I  mitft  bring, 
 and  they  flmll  hear  my  voice  ;  and  there  fhall  he  one  fold^ 
 and  one  fhepherd.  He  points  out  his  love  to  all  thefe  his 
 ilieep,  in  his  laying  down  his  life  for  them,  when  he  fays, 
 /  am  the  good  Shepherd ;  the  good  fliepherd  giveth  his  life 
 for  the  f})eep,  John  x.  1 1 .  This  grand  proof  of  his  good- 
 nefs  was  not  beftowed  upon  his  people  of  the  Jewilli  na- 
 tion  only  ;  but  he  died  to  gather  together  in  one  the  chil- 
 dren of  God  that  were  fcattered  abroad  among  all  nations, 
 without  difference,  John  xi.  52.  For  he  fays.  If  I  be  lift- 
 ed lip  from  the  earthy  I  luill  draw  all  men  unto  me,  John 
 xii.  32. 
 
 And  indeed,  when  we  confider  him  as  that  feed  of  Abra- 
 ham, the  reft  of  the  nations  had  as  good  a  title  to  his  love 
 as  the  Jews,  by  the  promife,  which  laid,  In  thy  feed  /hall 
 all  nations  of  the  earth  be  bleffed.  Gen.  xxii.  18.  with  Gal.  iii. 
 1 6.  For  though  by  that  promife  it  behoved  him  to  be  of  the 
 feed  of  Abraham  according  to  the  iieih ;  yet,  by  that  fame 
 promife,  with  that  concerning  the  feed  of  the  woman,  he 
 became  equally  related  to  thofe  of  every  nation  who  Ihould 
 be  blefled  in  him  by  his  taking  hold  of  the  feed  of  Abra- 
 ham. And  though  his  miniftry  in  the  days  of  his  fle(h  was 
 limited  to  the  loft  iheep  of  the  houfe  of  Ifrael,  as  he  was 
 a  *'  minifter  of  the  circumcifion,  to  confirm  the  promifes 
 ''  made  unto  the  fathers,'^  Rom.  xv.  8.  yet  he  was  then 
 fuliilling  the  law  of  Mofes,  that  he  might  abolilh  that  pe- 
 culiar covenant  with  the  Jews,  which  was  like  a  wall  of 
 partition  betwixt  them  and  the  nations ;  and  that  he  miglit 
 confirm  the  new  covenant  by  his  death,  where  he  Hands 
 as  the  end  of  the  law  for  righteoufnefs  to  every  one  that 
 helieveth,  without  difference.  See  Eph.  ii.  14.  15.  16. 
 Thus  all  that  he  iiid  and  fuffered,  in  the  days  of  his  fielh, 
 was  in  love  to  his  people  of  all  nations,  without  xliiTerence. 
 
 Ai^d 
 
52  A  Treatise  on  Chap.  11. 
 
 And  the  inflitution  of  the  fupper  puts  us  in  mind,  that  he 
 fulfilled  the  law  of  Mofes,  or  the  Jewifti  covenant,  to  abo- 
 ]ilh  it,  and  eftabliih  the  new  covenant  with  all  his  people 
 for  whom  he  died  ;  as  he  fays,  **  This  is  the  new  covenant 
 "  in  my  blood/*  and,  '*  This  is  my  blood  of  the  new  co- 
 *^  vcnant,  which  is  ftied  for  many  for  the  remiffion  of 
 *'  Cms :"  and  therefore  the  apoftle  fays,  2  Cor.  v.  16. 
 '**'  Wherefore  henceforth  know  we  no  man  after  the  tlefli," 
 (i.  e.  after  the  old  Jewiili  covenant,  diftinguilhed  from  the 
 new  covenant  as  fielli  from  fpirit,  Gal.  iii»  3.)  ;  '^  yea, 
 '*  though  we  have  known  Chrift  after  the  iiefh,  yet  no\Y> 
 y  henceforth  know  we  him  no  more.^  We  know  hini 
 not  now  as  a  minifter  of  the  circumrijion,  (o  as  to  follow 
 him  in  the  obfervation  of  the  Jewilli  covenant ;  but  as  the 
 Mediator  of  the  nev.-  covenant,  which  he  eftabliihed  when 
 lie  abolilhed'  the  old  in  his  death,  that  the  Gentiles  might 
 glorify  God  for  his  mercy y  Rom.  xv.  8.  9. 
 
 The  apoftle  cxpreflTes  his  imitation  of  this  love  of  Chrifl, 
 when  he  fays,  ^^  Therefore  I  endure  all  things  for  the  e- 
 "  left's  fakes,  that  they  may  alfo  obtain  the  falvation  which 
 *'  is  in  Chrill:  Jefus,  with  eternal  glory,'*  2  Tim.  ii.  10.  And 
 on  this  footing  he  exhorts  Chriftians  to  pray  for  all  meriy 
 and  even  for  ihem  of  the  higheft  rank,  who  feemed  to  lie 
 at  the  greateft  diftance  from  the  knowledge  of  the  truth ; 
 becaufe  God  would  have  all  forts  of  men  to  he  faved,  and 
 to  come  unto  the  knowledge  of  the  truth,  i  Tim.  ii.  i.  2. 
 
 Jefus  Chrift  made  no  difference  of  nation  or  fort  of  men, 
 when  he  prayed  the  Father,  not  for  the  world,  but  for  them 
 that  he  had  given  him  out  of  the  world,  John  xvii.  6.  9. 
 20.  And  fo  the  love  he  exprelTed  to  them  in  his  death, 
 had  no  refped  to  any  nation  or  fort  of  men  beyond  ano- 
 ther ;  for  he  redeemed  them  to  God  by  his  blood  out  of 
 every  kindred,  tongue,  and  people,  and  nation,  Rev,  v.  9. 
 The  love  wherewith  the  Son  of  God  loved  his  people  in  his 
 human  nature,  was  a  lively  imitation  of  the  divine  eleft- 
 ing  love  :  and  we  again  imitate  him  in  this  by  the  love 
 tkat  the  gofpel  requires  of  us  towards  all  men  ;  for  that 
 love  or  good-will  to  men  which  is  required  in  the  gofpel, 
 mufl  be  according  to  the  declaration  the  gofpel  makes 
 of  the  divine  good-will  toward  men.  Now,  as  the  good- 
 nefs  and  long-futfering  of  God  toward  the  wicked  world  is 
 for  the  fake  of  his  eleft,  whom  he  deiigns  to  bring  to  re- 
 pentance, 2  Pet.  ill.  9.  iMatth.  V.  45.  fo  mufl  our  goodnefs 
 .  .    .  toward 
 
Sed.  IVo         the  Lord's  Supper.  33 
 
 toward  all  men  be  for  the  clef's  fake  (whom  we  cannot 
 didinguilh),  if  it  he  the  true  proper  Chriltian  henevolence, 
 Avhich  is  an  imitation  of  the  love  of  Jefus  Chrift.  And 
 thus  the  benevolence  of  the  gofpel  is  oF  a  (]uite  dirYe- 
 rent  natnre  from  the  love  of  our  fpecies,  or  the  humam 
 kind,  the  love  of  our  natural  relations  and  our  friendu,  and 
 the  love  of  our  country  or  nation.  It  is  the  grace  of  God 
 fuperadded  by  the  gofpel  to  natur$.l  affection,  and  has  no 
 peculiar  refpeft  to  any  one  nation  or  fort  of  men  beyond 
 another;  but  relpeAs  all  men,  without  difference,  for  the 
 fake  of  the  unknown  ele(5i:,  who  arc  of  all  nations  and  forts 
 of  men. 
 
 As  God  commendeth  his  love  to  us,  in  that,  "while  we 
 Were  yet  fmners,  ungodly,  and  enemies,  Chiift  died  for 
 us,  Rom.  V.  6. — 10. ;  fo  the  iove  that  aded  in  the  human 
 foul  of  the  Son  of  God,  V;"hen  he  "was  dying  for  us,  was 
 love  to  his  enemies:  foV,  when  they  were  afting  with  the 
 greateft  fpite  againft  liim,  in  putting'  him  to  death,  his 
 prayer  to  the  Father  was,  Father,  forgive  them  ;  for  they 
 know  not  what  they  do,  Luke  xxiii.  34.  But  we  mud  ob- 
 ferve,  this  his  prayer  to  his  Father,  who  heard  him  always, 
 was  for  his  own  among  thofe  who  had  hand  in  his  death ; 
 for  it  xvas  heard,  and  anfwered  on  the  day  of  Pentecoft, 
 and  afterward,  when  thoufands  of  the  Jews,  who  w^ere 
 <:harged  with  the  guilt  of  his  death,  were  converted  by  the 
 gofpel,  and  obtained  the  forgiveneis  of  this  fm.  The  en- 
 mity and  fpite  fiiewed  in  putting  Chrifl  to  death  was  fuch, 
 that,  if  they  had  beeii  enlightened,  as  Judas  was,  they 
 could  have  claimed  no  benefit  by  this  prayer,  as  being 
 guilty  of  the  fm  unto  death,  the  unpardonable  fin,  which, 
 as  it  excludes  men  from  the  forgivenefs  of  the  gofpel,  fets 
 them  beyond  the  line  of  the  gofpel-bcnevolence.  The 
 Lord  faid.  Forgive  them  ;  for  they  know  7iot  what  they  do. 
 And  from  this  it  is  manifeft,  that,  if  any  of  them,  who 
 aded  fpitefully  againil  him  in  putting  him  to  death,  had 
 been  enlightened,  and  convinced  that  he  was  the  Son  of 
 God,  they  would  in  that  cafe  have  had  no  portion  in  this 
 his  prayer  for  forgivenefs.  Therefore  Paul,  who  had  been  ^ 
 M  a  blafphemer,  and  a  perfecutor,  and  injurious,  fays,  i  Tim.  I 
 /  i.  13.  ^^  But  I  obtained  mercy,  becaufe  I  did  it  ignorant-  I 
 /  *'  ly,  in  unbelief;"  plainly  fignifying,  that,  if  he  had  done  ^ 
 V  as  he  did  after  his  being  enlightened,  he  had  finned  unta 
 death,  and.  not  obtained  mercy.  And  fo  John  lays  to 
 Chrifiians,  *'  There  is  a  fm  unto  deail)  ;  I  do  not  fay  that 
 Vol.  IV.  '    E  *'  one 
 
-1^  A  Treatise    on         Chap*  II* 
 
 *'  one  Hiall  pray  for  it,"  i  John  v.  i6.  Yea,  Paul  feems  to 
 pray  againft  fuch  a  linner,  when  he  fays,  2  Tim.  i v.  14. 
 The  Lord  reward  b'un  according  to  his  deeds.  For  thele 
 arc  the  only  fmners,  and  enemies  of  the  gofpe),  to  ^vhorn 
 no  Ihare  of  the  Chnllian  benevolence  belongs ;  becaufe  (if 
 it  be  not  that  perhaps  the  children  that  fpring  of  them  may 
 be  eled)  we  can  pretend  no  more  good- will  to  them  for  the 
 ele6t'3  fakes,  than  we  can  to  devils.  Yet  the  gofpel  binds 
 up  our  hands  from  taking  vengeance  on  them  :  they  fall 
 into  the  hands  of  the  living  God,  who  fays,  /  ivill  recom- 
 pciifc,  Heb.  X,  30.  31. 
 
 Stephen,  the  firit  martyr,  imitated  his  Lord  in  his  dying- 
 love,  when  he  prayed  at  his  death,  Lord,  lay  not  thirjin  to 
 their  charge  ;  and  be  was  fo  far  heard  in  the  converfion  of 
 Saul,  who' had  hand  in  murdering  him,  but  did  it  ignorant- 
 ]y,  and  in  unbelief,   kds  vii.  58.  60. 
 ''  When  we  remember  the  love  of  Jefus  in  giving  \m  body 
 to  be  broken,  and  his  blood  to  be  Ihed,  and  in  praying  i'oY 
 them  who  perfecuted  him  to  the  death,  that  they  might  be 
 javed  from  the  death  they  deferved,  and  have  eternal  life  ; 
 "we  can  look  on  ourfelves  as  no  more  deferving  of  his  dying 
 love,  than  even  thofe  who  were  charged  with  the  guilt  of 
 taking,  and  by  wicked  hands  crucifying  and  flaying  him  : 
 for  we  are  all  naturally  alienated,  and  enemies  in  our  minds 
 by  wicked  works;  fo  that,  if  we  had  been  placed  in  the 
 jame  crrcumftances,  and  under  the  fame   temptations  in 
 This  our  ftatc  of  alienation  and  enmity,  we  had  ac^ed  the,, 
 fame  part  as  the  Jews  did  in  crucifying  him*     And  ifAve  he  a 
 now  reconciled,  this  is  owing  to  his  death,  that  reconciled  / 
 God  10  us  liis  enemies,  and  reconciles  us  to  God  ;  as  the 
 apoftle  fays  to  the  Gentiles,  Col.  i.  20.  21.  22.  ^—  "  Having 
 *^  made  peace  by  the  blood  of  his  crofs  —  You  that  were 
 "  fometime  alienated,  and  enemies  in  your  mind  by  wic- 
 '*'ked  works;  yet  now  hath  he  reconciled,  in  the  body  of 
 *'  his  jlelh,  through  death.''     Yea,  if  we  obfervc  the  oppo-- 
 ficion  that  flill  works  in  our  hearts  againfl  the  revelation 
 of  Cod's  grace  in  Chrirt  by  the  gofpe),  Rom.  vii.  21.  22. 
 23.  Gal.  v.  17.  we  may  eafily  perceive  what  we  have  been, 
 and  whpt  we  would  flill  be  without  that  reconciling  grac« 
 of  the  Lord  JcIlil^      The  confideration   of  this  ferves  to 
 humble  lis,  commends  the  love  o{  the  Lord  Jehis  to  us 
 fKCTcdingly,  inflames  us  with   love  to  him,  and  indigna- 
 ron   at   our  natural  enmity,   and   melts  us   into  humble 
 ihankhiliiciii  to  him  for  his  nurvellous  ill-deferved  love. 
 
 And . 
 
Seft.  V.         the  Lord's  Supper.  35 
 
 And  at  the  fame  time  it  teaches  us  to  be  *'  gentle,  (hewing 
 *'  all  mec'knels  uiito  all  men  :  bccauie  we  ourfelves  alio 
 "  were  Ibmetimcs  foolilh,  difobedient,  deceived,  ferving 
 *^  divers  lufls  and  plealiires,  living  in  malice  and  envy, 
 '^  hateful,  and  hating  one  another.  But  after  that  the 
 ''  kindnels  and  love  of  God  our  Saviour  tov.ard  man  ap- 
 *^  peared,  not  hy  works  of  rightcoufnefs  that  wc  have 
 ^'  done,  but  according  to  his  mercy  he  faved  us,"  Tit.  iii. 
 2.-6. 
 
 Sect.  V.  His  love  to  his  difciples  who  heard  the  ivord  of 
 God  and  kept  it, 
 
 npHE  love  of  the  Lord  Jefus  to  all  the  elec%  in  dying 
 -*■  for  them  to  reconcile  them  to  God,  w-as  wonderful 
 good-will  and  amazing  bounty  toward  them ;  but  when  we 
 confider  his  love  to  any  of  them  that  are  reconciled  by  his 
 grace,  and  brought  to  repentance  and  the  knowledge  of 
 the  truth,  then  it  imports  complacence,  and  the  peculiar 
 dehght  he  takes  in  them  ;  as  he  is  brought  in  faying  to  his 
 Father,  in  the.i6th  pfalm,  which  is  ofcener  than  once  ap- 
 phed  to  him  in  the  New  Teflament,  **  Thou  art  my  Lord  : 
 "  my  goodnefs  extendeth  not  to  thee  ;  but  to  the  faints 
 '<  that  are  in  the  earth,  and  to  the  excellent  in  whom  is 
 *^  all  my  delight."  With  refped  to  this  love  efpecially,  it 
 ^is  faid  of  him,  John  xiii.  i.  **  Having  loved  his  own  that 
 •[*<  were  in  the  world,  he  loved  them  unto  the  end." 
 ^  Now,  becaufe  this  his  love  to  his  difciples  while  he  was 
 with  them  in  the  world,  is  fet  before  them  as  the  pattern 
 of  that  love  which  he  requires  of  them  toward  one  ano- 
 ther in  his  new  commandment ;  we  may  confider,  in  the 
 firfl  place,  how  he  defcribes  thofe  whom  he  thus  loved,  and 
 wdiom  he  calls  us  to  love  with  this  peculiar  love ;  and  then 
 we  may  take  notice  how  he  expreiled  this  love  to  them, 
 efpecially  at  his  death. 
 
 He  defcribes  them  thus  to  the  Jews,  Matth.  xii.  46. — 50. 
 f^  He  flretched  forth  his  hand  toward  his  difciples,  and 
 '^  faid,  Behold  my  mother  and  my  brethren  :  for  whofo. 
 <'  ever  ihall  do  the  will  of  my  Father  Vvhich  is  in  heaven, 
 <^  the  fame  is  my  brother,  and  fifl:er,  and  mother;'^  or, 
 as  it  is,  Luke  viii.  20.  21,  "  My  motlicr  and  my  brcihreu 
 *^  are  thofe  which  hear  the  word  of  God,  and  do  it."  Tho'e 
 •are  nearer  and  dearer  to  him  than  any  could  be  by  the 
 
 Y^  %  ncaicfb 
 
36  A  Treatise  on  Chap.  11. 
 
 ncarell  flcQily  relation  to  him.  Again,  Jol^n  x.  27.  where 
 he  calls  them  his  iheep,  he  gives  this  delcription  of  them, 
 M]/  f})sep  hear  my  voice,  —  ami  they  folloiv  me. 
 
 And  to  his  dilciples  themfelves,  when  calling  them  to. 
 love  one  another,  and  promifmg  them  the  Comforter,  he 
 points  them  out  in  this  manner,  as  fitted  to  receive  that 
 promife,  and  as  proper  objects  of  brotherly  love,  John  xiv. 
 21.— 24.  *'■  He  that  hath  my  commandments,  and  kecpeth 
 '^  them,  he  it  is  that  loveth  me  :  and  he  that  loveth  me, 
 ^'  fnall  be  loved  of  my  Father,  and  I  will  love  him,  and 
 *^  will  manifeft  myfelf  to  him."  And  when  they  fay,  '^  How 
 ''  is  it  that  thou  wilt  manifeft  thyfelf  to  us,  and  not  unto 
 ''  the  world  r'^  he  anfwers,  "  If  a  man  love  me,  he  will 
 *^  keep  my  words ;  and  my  Father  will  love  him,  and  we 
 '^  will  come  unto  him,  and  make  our  abode  with  him.  He 
 '^  that  loveth  me  not,  keepeth  not  my  fayings :  and  the 
 *^  word  which  you  hear,  is  not  mine,  but  the  Fathers 
 **  which  fent  me.''  And,  John  xv.  13.  14.  17.  18.  19. 
 *'  Greater  love  hath  no  man  than  this,  that  a  man  lay 
 "  down  his  life  for  his  friends.  Ye  are  my  friends,  if  ye 
 '<  do  whatfoever  I  command  you.  —  Thefe  things  I  com- 
 *^  mand  you,  that  ye  love  one  another.  If  the  world  hate 
 **  you,  ye  know  that  it  hated  me  before  you.  If  ye  were 
 "  of  the  world,  the  world  would  love  his  own;  butbecaufe 
 '^  ye  are  not  of  the  world,  but  I  have  chofen  you  out  of 
 <*  the  world,  therefore  the  world  hateth  you.'' 
 
 And  he  fets  them  before  his  Father,  and  commends  them 
 to  him  in  his  prayer  for  them,  in  this  manner,  John  xviio 
 '*  1  have  manifefted  thy  name  unto  the  men  which  thou 
 '^  gaveft  me  out  of  the  world :  thine  they  were,  and  thou 
 
 *'  gaveft  them  me ;  and  they  have  kept  thy  word. I 
 
 '*  have  given  unto  them  the  words  which  thou  gaveft  me  ; 
 *'  and  t);ey  have  received  them,  and  have  known  furely 
 "  that  1  came  out  from  thee,  and  they  have  believed  that 
 
 */  thou  didll:  fend  me. I  have  given  them  thy  word  ; 
 
 '<  and  the  world  hath  hated  them,  becaufe  they  are  not  of 
 "  the  world,  even  as  I  am  not  of  the  world." 
 
 And  he  gives  this  account  of  them  as  his  fubjeds  to 
 Pilate  ill  diiHnd:ion  from  the  world,  John  xviii.  36.  37. 
 *'  My  kingdom  is  not  of  this  world  :  if  my  kingdom  were 
 *'  of  this  world,  then  would  my  fervants  fight,  that  I  fliotiW 
 "  not  be  delivered  to  the  Jews;  but  now  is  my  kingdom 
 
 "  not  from  hence For  thris  caafe  came  'l  into  the 
 
 *^  world, 
 
Seft.  V.  the  Lord's  Supper.  37- 
 
 *'  world,  that  I  fiioukl  bear  witnefs  unto  the  truth.  -Every 
 <*  one  that  is  of  the  truth,  heareth  my  voice." 
 
 From  all  this  we  may  eafily  lee,   that  he  defcribes  them 
 by  his  word,  which  they  kaow  by  his  teachiijg,  and  believe 
 and  obey;  and  he  calls  it  his  Father's  word,  who  gave  them 
 to  him.     And  thus  his  love  to  the:Ti,  as  diftinguflhed  from 
 the  world  by  his  Father's  word,  which  he  gave  them,  and 
 they  receL\^ed,  was  indeed   love   to  his  FatJier  manifelled 
 among  men  by  that'word.     Therefore  we  find  the  apoflle    "^ 
 John,  in  his  tirft  epiftle,  which  treats  of  this'  peculiar  love     / 
 /  among  the  Chriftian  brotherhood,  making  it  the  fame  with     * 
 /    love  to  God,  chap.  iii.  17.  and  chap.  iv.  20.  21.  and  chap.    \  ■ 
 I     V.  I.  2.  And  2  John,  ver.  i.  2.  he  tells  us,  that  they  ivbo  t 
 j     have  known  the  truth ,  love  one  another  fo^-  the  t rut h\f  fake,  ' 
 \    ijohich,  fays  he,  dwelleth  in  us,  and  fIniU  be  luito  us  for' 
 X^ever. 
 
 It  is  true,  there  are  fome,  as  Judas,  who  have  been  fome 
 way  enlightened  in  the  knowledge  of  the  truth,  and  pro- 
 fcfs  to  believe  and  obey  it,  who  yet  fall  away  to  the  world 
 at  lad,  and  go  back  frojii  the  profeflion  of  the  truth  unto 
 perdition;  but  as  to  fuch,  John  fays,  i  epifl.  ii.  19.  20.  2f. 
 *'  They  went  out  from  us,  but  they  were  not  of  us  :  for  if 
 ^'  they  had  been  of  us,  they  would  no  doubt  have  conti- 
 "-  nued  with  us ;  but"  they  went  out,  "  that  they  might 
 <*  be  made  manifeft,  that  they  were  not  all  of  us.  But  ye 
 .  *^  have  an  undion  from  the  holy  One,  and  ye  know  all 
 "  things.  I  have  not  written  unto  you  becaufe  ye  know 
 *^  not  the  truth,  but  becaufe  ye  know  it,  and  that  no  lie 
 *^  is  of  the  truth.''  They  -went  out  from  the  profeilion  of 
 the  truth,  as  it  unites  God's  eled,  and  fandifies  them,  and 
 feparates  them  from  the  world  ;  fo  that  it  was  manifeft 
 they  were  never  of  them  ;  and  this  could  not  have  been 
 manifeft  but  by  this  their  going  out.  Therefore  Jefus  faid 
 to  fome  who  profeiled  to  believe  on  him,  Jolin  viii.  31.  32. 
 '^  If  ye  continue  in  my  word,  ye  are  my  diiciples  indeed  ; 
 '^  and  ye  (hall  know  the  truth,  and  the  truth  lliall  make 
 <^  you  free  :"  And  again  to  his  difciples,  John  xv.  6.  7.  8. 
 '^  If  a  man  abide  not  in  me,  he  is  caft  forth  as  a  branch, 
 *'  and  is  withered  ;  and  men  gather  then],  and  call  them 
 '^  into  the  lire,  and  they  are  burned.  If  ye  abide  in  me, 
 '•  and  my  words  abide  in  you,  ye  Ihall  alk  what  ye  will, 
 "  and  it  iliall  be  done  unto  you.  Herein  u  my  Father 
 "  glorified,  that  ye  bear  much  fruit,  lo  Hull  ve  be  mv  di- 
 '.'  Iciples." 
 
 So 
 
38  A  Treatise  on  Chap.  II. 
 
 So  far  then  as  any  continue  in  the  confeffion  of  the  x\'ord 
 of  the  truth  of  the  gofpel,  as  it  is  the  word  of  God,  and 
 -as  it  fandifies  us,  diftinguifues  us  from  the  world,  and  ex- 
 ]^ofes  us  to  that  fame  hatred  that  the  world  Ihewed  to  Jefus 
 Chrift  ;  fo  far  they  are  the  proper  objeds  of  that  love  which 
 lie  requires  toward  (he  known  eled  in  his  new  command- 
 ment to  liis  difciples,  John  xiii.  34.  35.  "  A  new  command- 
 *^  ment  I  give  unto  you,  That  ye  love  one  another ;  as  I 
 *^  have  loved  you,  that  ye  alfo  love  one  another :"  and 
 John  XV.  12.  13.  14.  *^  This  is  my  commandment,  That  ye 
 *'  love  one  another,  as  I  have  loved  you.  Greater  love 
 *^  hath  no  man  than  this,  that  a  man  lay  down  his  life  for 
 '^  his  friends.  Ye  are  my  friends,  if  ye  do  whatfoever  I 
 *^  command  you." 
 
 As  by  this  he  would  have  it  known  in  our  confcience, 
 and  evidenced  to  others,  that  we  are  thofe  for  whom  he  laid 
 down  his  life,  fo  he  would  have  us  confider  the  example  of 
 tliis,  viz.  his  dying  love,  as  refpefting  fuch,  his  friends: 
 for  when  he  expreiled  his  unparallellable  good-will  to  all 
 his  elec^,  in  dying  for  them  to  reconcile  them  to  God  from, 
 a  ftate  of  enmity,  the  defign  of  it  was,  to  make  them  fuch 
 friends  as  he  defcribes. 
 
 Therefore  his  death  declared  in  the  flrongefl  manner  \ 
 
 /how  very  lovely  fuch  friends  are  to  him;  and  it  muit  be     I 
 
 /  looked  on  as  the  great  proof  of  the  delight  he  takes  in     I 
 
 j    them  beyond  the  reft  of  the  world,  that  lies  dill  in  wicked-     j 
 
 •  nefs.     And  fo  we  fee  his  dying  love  fet  before  us  in  this     j 
 
 •  view,  as  the  pattern  and  motive  of  our  love  to  the  brethren,    f 
 
 I      by  the  apoftle  John,  when  he  fays,  ^'  Hereby  perceive  we 
 *'  the  love  of  God,  becaufe  lie  laid  down  his  life  for  us  ; 
 I     *'  and  we  ought  to  lay  down  our  lives  for  the  brethren,^ 
 \     J  John  iii.  16. 
 
 \  Thus  I  lie  Lord  Jefus  loved  his  friends  that  were  in  the 
 ^ world  unto  the  end  :  for  he  expreiled  his  love  to  them  in 
 his  death.  And  in  the  inilitution  of  liis  fupper,  which  is 
 for  fuch  friends  as  thofe  to  wjiom  lie  firft  gave  it,  he  calls 
 rhem  to  remember  how  he  loved  them  to  tlie  death;  that 
 10  they  may  learn  to  love  one  another  to  the  end,  as  he 
 loved  them,  and  to  become  more  and  more  the  objcds  of 
 that  love  wliich  he  flicws  to  his  friends  who  do  whatfoever 
 ]ie  commands;  and  this  by  abiding  in  him,  without  whom 
 they  can  do  nothing,  and  by  having  his  words  abiding  in 
 ijiem. 
 Now,  the  Lord  loved  iliefc  his  own  that  were  in  the 
 
 v;orld;i^ 
 
r 
 
 / 
 
 Sed.  V.  the  Lord's  Supper.  39 
 
 world,  and  exprefled  his  love  to  them  while  he  was  with 
 them,  by  making  them  his  intimate  companions,  to  whom 
 he  made  known  all  his  mind,  John  xv.  15.  Mark  iv.  34. 
 And  as  he  loved  them  for  the  lake  of  the  truth,  his  Father's 
 word,  which  they  believed,  he  hid  nothing  of  that  truth 
 from  them.  Yea  he  failfjd  not  to  inculcate  that  part  of  it 
 ■upon  them,  which  wa?  mofl  uncafy  to  them,  and  which, 
 through  the  prejudices  of  their  education,  they  were  molt 
 unwilling  to  hear  ;  as  that  of  his  death  and  refurredion, 
 and  their  conformity  to  him  therein,  Matth.  xvi.  36.  17. 
 21.-28.  >i 
 
 f  While  he  juftified  them  from  the  fpiteful  accufations  V 
 /  of  the  Pharifees,  and  commended  them  to^  his  Father  in 
 his  prayer  for  them,  he  was  far  from  fuffering  fm  *  upon 
 them,  or  from  letting  their  real  faults  go  unreproved,  as 
 often  as  they  appeared.  We  fee  from  the  goipel-hiftory 
 how  he  checked  their  inclination  to  a  worldly  kingdom^ 
 and  averfion  to  the  bearing  of  the  crofs,  even  while  they 
 were  Ihewing  great  concern  for  his  honour,  Matth.  xvi.  22. 
 23.;  and  how  he  rebuked  their  pride,  and  love  of  pre* 
 eminence,  Matth.  xviii.  1.2.  3.  Mark  ix.  33. — 37.  and  x, 
 ^2. — 45. ;  and  the  appearances  of  the  fpirit  of  perfecution 
 in  them,  even  under  a  Hiew  of  great  zeal  for  him,  and  a 
 pretence  of  following  an  Old-teflament  example,  Mark  ix. 
 38.-42.  and  Luke  ix.  54.  $^.  ^().  For  it  was  not  confiflenn 
 with  his  love  to  them  for  the  truth's  fake,  to  indulge  or 
 iuffer  them  in  any  difpofition  oppohte  to  that  truth. 
 
 He  was  very  humble  and  condefcending  in  his  love  to 
 his  own  that  were  in  the  world  :  for  he  was  among  thenx 
 as  he  that  ferveth,  Luke  xxii.  27.  We  have  a  remarkable 
 iailanceof  his  condefcending  to  the  meanefl;  fervices  abouc 
 them,  in  his  waihing  their  feet,  which  he  fets  before  then> 
 as  an  example  of  ferving  one  another  in  love,  John  xiii. 
 I. — 17.  "  Having  loved  his  own  which  were  in  the  world, 
 "  he  loved  them  unto  the  end.  —  He  rifeth  from' fupper, 
 *^  and  laidaiide  \m  garments,  and  took  a  towel,  and  gird- 
 *^  ed  himfelf.  After  that,  he  poured  water  into  a  bafon, 
 ''  and  began  to  walk  the  difciples  feer,  and  to  wipe  them 
 *'  with  the  towel  wherewith  liC  was  girded.  —  So  after  he 
 *^  had  walhed  their  ^cci,  and  had  taken  his  garments,  and 
 *^  was  fet  down  again,  he  faid  unto  them,  Know  ye  wjiac 
 '*  I  have  done  unto  vou  ?  ve  call  me  Mailer  and  Lord:  and 
 
 *  Lev.  xix.  17, 
 
 « 
 
 ye 
 
4.0  A  Treatise  on  Chap.  IL 
 
 '«  ye  fay  well ;  for  fo  I  am.  If  I  then  your  Lord  and  Ma- 
 "  fter  have  walhed  your  feet,  ye  alfo  ought  to  waih  one 
 <«  another's  feet :  for  I  have  given  you  an  example,  that 
 "  ye  flioiild  do  as  I  have  done  to  you.  Verily,  verily  I  fay 
 *'  unto  you,  The  fervant  is  not  greater  than  his  lord,  neither 
 *'  he  that  is  fent,  greater  than  he  that  fent  him.  If  ye 
 <^  know  thefe  things,  happy  are  ye  if  ye  do  them.''  And 
 it  appears,  that  the  tirft  Chriftians  pradifed  after  this  ex- 
 ample,  by  what  Paul  fays  of  the  qualifications  of  the  mini- 
 ftering  widow  or  diaconefs,  i  Tim.  v.  lo.  **  If  ilie  have 
 "  lodged  ftrangers,  if  the"  have  walhed  the  faints  feet,  if 
 *'  llie  have  relieved  the  alHidled,  if  the  have  diligently  fol- 
 *^  lowed  every  good  work. 
 
 The  kifs  of  charity,  five  times  exprefsly  injoined  in  thd 
 apoftles  writings,  Rom.  xvi.  i6.  i  Cor.  xvi.  20.  2  Cor.  xiii. 
 12.  I  Their.  V.  26.  I  Pet.  v.  14.  was  another  fuch  exprelTion 
 of  brotherly  love  among  the  iirft  Chriftians,  wherein  they 
 followed  the  example  of  their  Lord  and  Mafter,  who  con- 
 defcended  to  allow  his  difciples  this  familiarity  and  free- 
 dom with  him  in  fainting  him  :  and  JudaSj  who  made  this 
 falutation  the  (ign  to  thofe  whom  he  guided  to  apprehend 
 him,  profaned  and  abufed  it  in  a  molt  horrible  manner, 
 Matth.  xxvi.  48.  49.  50.  Luke  xxii.  47.  48.  Notwithftand- 
 ing  this  great  abuie,  it  was  ftill  pradifed  by  the  iirft  Chri- 
 ftians,  as  long  as  brotherly  love  was  regularly  pradifed: 
 and  Paul  injoins  it  to  the  Corinthians,  even  after  he  had 
 been  complaining  of  lafcivioufnefs  among  them.  See  2  Cor. 
 xii.  21.  with  chap.  xiii.  12.  Nor  was  it  laid  afide  till  the 
 great  apoftafy  from  the  primitive  profeifion  of  the  faith  and 
 love  that  is  in  Chriit,  took  place,  and  the  church  of  Chrift 
 Avas  confounded  with  the  world  by  Antichrift.  But,  as 
 charity  never faileth,  i  Cor.  xiii.  8.  lb  neither  Ihould  any  of 
 the  duties  or  expreifions  of  it  be  allowed  to  fail. 
 
 When  the  Lord  was  wafiiing  the  difciples  feet,  Peter  re- 
 fufed  to  take  that  fervice  from  him,  as  a  thing  utterly  be- 
 low his  Lord  and  Alafter,  and  altogether  unworthy  of  him  • 
 but,  however  humble  and  zealous  for  his  Lord's  honour 
 he  appeared  in  this,  yet  he  feemed  the  lame  way  dilpofcd 
 here  as  when  lie  laid  concerning  the  crofs.  Far  be  this  f ran i 
 thee,  Lord;  this  fl).ill  not  be  unto  thee.  His  Lord  faiislicd 
 him,  by  iignifying  to  him,  that,  if  he  did  not  condefcend 
 yet  much  farther  in  his  love  to  ierve  him,  by  waihing  him 
 from  his  fins  in  his  own  blood,  he  could  have  no  part  with 
 him.     Sec  John  xiii.  8.     And   here  we  may  obierve  what/ 
 
 fad*' 
 
Sedt.  V.  the  Lord's  Supper,  41 
 
 /fad  work  Chrift's  difciplc?  would  make  with  the  honour  oftt 
 their  Lord  and  Mafter,  and  their  own  falvation,  if  left  to'j 
 J  the  diredion  of  their  own  wifdom  as  to  how  he  Ihould  be| 
 '  honoured*  They  never  really  honour  him,  but  as  tlie^y* 
 ^     keep  clofe  by  the  diredtion  of  his  own  word.  "^ 
 
 The  Lord  exprefTed  his  love  to  his  own  toward  the  end, 
 ly  his  moft  comfortable  words  to  them  againfl  the  grief 
 they  were  in  for  his  being  to  go  from  them ;  which  words 
 ferve  exceedingly  to  the  comfort  of  his  true  dilciplcs,  a> 
 gainft  all  grief  in  all  ages  till  he  come  again,  as  well  as  his 
 moll  loving  prayer  for  them  which  he  put  up  to  the  Father 
 in  their  prefence,  John  xiv.  xv.  xvi.  and  xvii. 
 
 In  the  extremity  of  his  fufferings,  he  did  not  negletSl 
 them,  but  fhewed  the  greateft  care  and  concern  for  them, 
 even  at  the  time  of  his  agony  in  the  garden,  Matth.  xxvi. 
 36. — 46.  Lukexxii.  39. — 46.  And  when  he  was  betrayed 
 by  Judas,  and  furrendering  himfelf  to  thofe  that  appre- 
 hended him,  he  faid.  If  ye  feek  me,  let  thefe  go  their  ivay, 
 John  xviii.  8.  He  ihewed  much  love  particularly  to  Peter, 
 in  checking  his  felf-conlidence,  warning  him  of  his  great 
 danger,  and  telling  him,  I  have  prayed  for  thee,  that  thy 
 faith  fail  not,  Luke  xxii.  31. — 34.  But  the  look  he  gave 
 him  when  he  had  denied  him,  imported  more  love  to  him 
 than  he,  or  the  temptation  he  was  then  under,  could  with- 
 lland.  When  Jefus  was  (landing  as.  a  criminal  before  the 
 Jewiih  rulers,  to  be  condemned  to  death  by  them,  and 
 when  Peter  had  denied  him,  it  is  faid,  **  The  Lord  turned, 
 *^  and  looked  upon  Peter;  and  Peter  remembered  the  word 
 "  of  the  Lord,  how  he  had  faid  unto  him,  Before  the  cock 
 **  crow,  thou  ihalt  deny  me  thrice.  And  Peter  went  out, 
 "  and  Vv'cpt  betterly,'^  Luke  xxii.6i.  62. 
 
 Now,  when  we  confiderthe  love  of  the  Lord  Jefus  to  all 
 jiis  })eople,  in  giving  his  body  to  be  broken  and  his  blood  to 
 be  Ihed  for  them,  as  it  is  bioaght  to  our  remembrance  by 
 his  fupper,  it  cannot  but  appear  as  unmerited  by  us  as  it  is 
 great ;  nor  can  we  forget  thefe  three  properties  of  it. 
 r  I.  It  was  true  ami  unfeigned.     He  did  not  love  in  wordl 
 /and  in  tongue^  but  in  deed  and  in  truth,  and  without  guile,  / 
 '  in  the  fight  of  his  Father ;  and  the  deed  demonilrates  the' 
 i  truth  of  his  love  to  us :  He  laid  down  his  life  for  us.       _  * 
 2.  It  was  fclf  denied.    Though  he  was  in   the  form  of 
 God,  he  did  not  infill  upon  his  equality  with  the  Father, 
 but  took  the  form  of  a  fervant,  being  made  in  the  likenefs 
 of  men  ;  and,  beicg  found  in  falhion  as  a  man,  he  hum- 
 
 VOL.IV,  F  bkd 
 
42  A  Treatise  on  Chap.  IL 
 
 Med  himfelf,  and  became  obedient  to  death,  even  tho 
 death  of  the  crofs.  He  faid  to  his  Father,  "  Not  my  wii]^ 
 *'  but  thine  be  done  ;'^  and,  with  refpedl  to  lis,  he  came  not 
 to  be  lerved,  but  to  lerve,  and  to  give  his  life  a  ranfom  for 
 many,  Matth.  xx.  27.  28.     His  body  vjas  broken  for  us. 
 
 3.  It  was  pure.  AVhen  he  loved  us  finners  \'o  fervently 
 as  to  bear  our  fins  in  his  own  body  on  the  tree,  it  was  with 
 a  pure  heart,  a  heart  inflamed  with  zeal  for  the  glory  of 
 offended  juftice  and  the  honour  of  the  broken  law,  and  a- 
 gainil  all  fiii :  for  he  died  to  redeem  us  from  all  iniquity,, 
 and  to  purify  unto  himfelf  a  peculiar  people,  zealous  of 
 good  works.  Tit.  ii.  14.  *'  He  bare  our  fins  in  his  owa 
 *'  body  on  the  tree,  that  we  being  dead  to  iin,  lliouid 
 *'  live  unto  righteoufnefs,''  i  Pet.  ii.  24. 
 
 As  ihefe  diSinguilhing  properties  of  the  love  of  Jefus"^ 
 ought  to  be  in  our  view  when  we  remember  his  death  in    I 
 his  fupper,  {o  mult  they  be  always  before  us,  to  diredl  and  1 
 to  move  us  in  our  whole  obedience  to  bis  new  command-/ 
 inent*  ^^ 
 
 Sect.  VI.  'This  rememhrtince  of  him  imports  his  having  gone 
 from  lis,  flud  that  he  is  not  bodily  -prefent  with  us,  as  ha- 
 ling  gone  to  the  Father, 
 
 W 
 
 Hen  we  do  this  to  his  remembrance,  whofe  body  was 
 broken  for  us,  we  hereby  declare  that  he  hath  gone 
 away  from  us,  and  that  we  have  him  not  bodily  prefenr: 
 for  wc  do  not  remember  that  which  is  prefent  ;  it  is  pail 
 and  abfent  that  we  call  to  mind  or  keep  in  remembrance. 
 The  Lord  was  bodily  prefent  with  his  difciples  when  he  in- 
 flituted  this  ordinance,  and  he  appointed  them,  when  he 
 li'ould  be  taken  from  them,  to  eat  that  bread,  and  drink 
 that  cup^  to  the  remembrance  of  him  in  the  breaking  of 
 his  body  and  the  ihcdding  of  his  blood  for  them.  His  broken 
 body,  therefore,  and  hi?  thed  blood,  is  not  prefent  with  Uo 
 in  the  eating  of  that  bread,  and  drinking  of  that  cup; 
 leeing  we  eat  and  drink  to  the  remembrance  of  that  broken 
 body  and  Ihed  blood  :  for  thofe  men  plainly  make  void 
 •hrifl's  command  to  all  his  difciples  by  their  tradition,  who 
 would  have  remembrance  to  be  ill e  memorial  of  ficrificey 
 the  fame  which  they  fay  Chrift  maile  in  the  eucharilt  before 
 jiis  liibltantial  body  and  blood  was  broken  and  Ihed,  com- 
 manding an  order  of  mortal  priells  to  do  or  make  it  after 
 
 hiiu 
 
Se6l.  VI.         the  Lord's  Supper.  4^ 
 
 3?im  as  fucceeding  him  in  his  Melchifedecian  prieflhood  ( 
 The  moil:  profane  and  fabulous  of  all  profane  old  wives 
 fables. 
 
 As,  in  the  Lor^^s  fupper,  we  remember  that  he  came 
 forth  from  the  Fatiier,  and  came  into  the  world  ;  lb  tliis 
 remembrance  im}.x)rts,  that  he  has  left  the  world,  and  is 
 gone  to  the  Father,  John  xvi.  28.  Now,  he  left  the  world, 
 and  went  to  the  Fattier,  when  he  died,  and  rofe  ao;ain,  and 
 afcended  to  the  Father's  rio;ht  hand  in  the  liighelfl  heaven, 
 A6lsii.  29. — 36.  which  mull  contain  him  till  the  times  of 
 reUitution  of  all  things,  Ads  iii.  21. 
 
 He  left  the  world  to  go  to  the  Father  wlien  he  died  ; 
 and  he  calls  the  time  of  his  life  in  this  world  among  hh 
 difciples,  the  time  of  his  being  with  them,  as  he  fays, 
 Thefe  are  the  Wards  ivhich  I  /pake  unto  you,  while  I  ivas 
 )et  luiih  yoUy  Luke  xxiv.  44,  When  we  eat  that  bread  and 
 drink  that  cup,  we  remember  that  his  body  was  broken,  ' 
 tiud  his  blood  A^.ed  an-d  fevered  from  liis  body,  or  that  he 
 truly  died,  and  fo  left  the  world. 
 
 And  he  w^ent  to  the  Father  when  he  was  raifed  again  from 
 the  dead,  and  was  taken  up  into  heaven,  and  fat  on  the 
 Fathers  right  hand,  after  he  had  iirft  fatisfied  his  apoflles 
 of  the  truth  of  his  refurrefiion  by  ■numy  irifallihle  proofs  ^ 
 fis  he  afterward  gave  abundant  evidence  of  his  being  by 
 ihe  right  hand  of  God  exalted,  when  he  fent  the  promile 
 of  the  Holy  Ghoft  upon  them,  Adsi.  and  ii.  And  from 
 thenceforth  the  difciples  continued  fie dfajHy  in  the  breaking 
 of  bread.  Ads  ii.  42, 
 
 By  .his  rifing  again  from  the  dead,  and  afcending  to  the 
 Father's  right  hand,  the  truth  of  his  whole  doctrine  con- 
 cerning himfelf  as  the  Son  of  God,  and  the  ChriH:  the 
 King  of  IlVael,  was  confirmed  :  for  he  put  the  truth  of  ic 
 upon  this  ilfue  before  he  died,  John  ii.  18.- — 22,  Alatth. 
 Kxvii.  63.  and  this  was  the  mod  folemn  declaration  that 
 could  be  given  of  the  Father's  judgment  for  him,  in  op- 
 pofition  to  the  judgment  that  the  jews  and  Pilate  gave  a- 
 gainft  him,  as  a  blafphemer  and  a  criminal;  becaufe  he 
 called  himfelf  the  Son  of  God,  and  the  King  of  IfracK 
 Their  fentence  was  folemnly  reverfed,  when  he  was  railed 
 again  from  the  death  to  which  they  condemned  him,  and 
 exalted  at  the  Father's  right  hand  ;  and  lo  he  was  declared 
 in  the  mod:  powerful  manner  to  be  the  Son  of  God,  and  the 
 Chri-il  the  King  of  Ifrael,  Acls  ii.  23.  24.  36.  and  iii.  13. 
 ..14.  15.     Therefore  we  Wr)^  his  diCciple  Thoma?;  v/hen  he; 
 
 Y  2  ii;f 
 
44  A  Treatise  on  Chap.  II. 
 
 faw  him  alive  fi'om  the  dead,  profelTing  his  faith  in  him, 
 in  thefe  words,  My  Lord,  and  my  God,  John  xx.  2^.  29. 
 
 And  by  his  refurrei^lion  and  exaltation,  the  Father  mani- 
 fefted  in  the  llrongeil  manner,  how  acceptable  his  obe- 
 dience unto  death  for  his  people  is  unto  him,  If.  liii.  10. 
 11.12.  Phil.  ii.  8.  9.  Ac^siv.  II.  12.  and  v.  30.  31.  and  x. 
 40.42.43.  and  xiii.  :55 — 39.  The  apoftle  exprefles  the 
 Itrent^fh  of  the  Chriftian  confidence  of  acceptance  with 
 God  through  this,  when  lie  fays,  "  What  (hall  we  then 
 *'  fav  to  tliefe  things?  If  God  be  for  us,  who  can  be  againft 
 **"  u?  ?  He  that  fpared  not  his  own  Son,  but  delivered  h/m 
 '^  up  for  us  all,  how  ihall  he  not  with  him  alfo  freely  give 
 *'  us  all  things?  Who  Ihall  lay  any  thing  to  the  charge  of 
 ''  Cod-s  elecl?  It  is  God  that  juftifieth :  who  is  he  that. 
 '•'  condemneth?  It  is  Chrift  that  died,  yea  rather  that  is 
 *'  rifen  again,  who  is  even  at  the  right  hand  of  God,  who 
 *'  aiiomaketh  interccfiion  for  us,''  Rom.viii.  31. — 34. 
 
 The  difciples  were  much  troubled  at  the  thoughts  of  his 
 going  away  from  them.  But  he  tells  them,  *'  If  ye  loved 
 *'  me,  ye  would  rejoice,  becaufe  I  faid,  I  go  unto  the  Fa- 
 *'  ther  :  for  my  Father  is  greater  than  I,"  John  xiv.  28.  It 
 is  the  matter  of  the  greatefi:  joy  to  them  that  love  him, 
 that  he  who  was  in  the  form  of  God,  condefcended  to  be- 
 come lefs  than  the  Father,  in  taking  on  the  form  of  a  fer- 
 vant,  that  he  might  fultil  the  law  in  our  nam.e  by  his  obe- 
 dience unto  death,  and  receive  from  the  Father  the  reward 
 of  this  hisfervice  for  us:  for,  if  he  had  not  condefcended 
 thus  to  fcrve  the  Father  for  us,  and  to  be  rewarded  by  him 
 for  us,  we  had  been  left  for  ever  under  our  fin,  and  the 
 death  that  is  due  to  it.  But  we  rejoice  in  the  remembrance 
 of  the  Son  of  God,  who  came  forth  from  the  Father,  and 
 came  into  the  world,  and  has  again  left  the  world,  and  is 
 gone  to  the  Father.  And,  while  we  remember  with  fym- 
 parhy  his  humilii^tion  and  extreme  fufferings  in  foul  and 
 l)ody  for  our  fins  when  he  was  with  us,  and  ate  grieved  for 
 the  fins  that  caufcd  this,  we  alfo  have  a  joyful  fympathy 
 with  him  in  his  exaltation,  and  in  that  glorious  reit  he  is 
 entered  into  for  us,  and  in  the  light  of  his  Father^s  coun- 
 tenance that  has  made  him  exceeding  glad  now  when  he  is 
 gone  from  us  to  the  Father.  Thus,  when  we  confider  the 
 Son  of  God  as  he  was  with  us,  or  in  that  refpc(^  wherein  we 
 had  him  prcfent  with  us,  it  was  lb  far  from  being  matter  of 
 giief  that,  he  went  from  us  to  the  Father,  that  it  is  the 
 ground  of  the  greateit  joy  :  for  in  that  refpec^  the  Father  is 
 
 greater 
 
Seft.  VL         the  Lord's  Supper,  45 
 
 greater  than  he,  as  being  his  rewarder  for  the  fervicehe  did 
 for  m  at  his  commandment. 
 
 As  we  rejoice  in  his  taking  again  his  life,  which  he  laid 
 down,  and  in  his  fitting  on  the  right  hand  of  the  Father, 
 at  his  comnlandment ;  we  at  the  fame  time  adore  the  in- 
 finite dignity  and  worth  of  his  divine  perlon,  tlirough 
 which  he  was  able  to  fatisfy  offended  juilice  and  the  broken 
 law,  and  fo  merited  to  go  to  die  Father,  as  he  did ;  for  he 
 was  brought  again  from  the  (lead  by  the  blood  of  the  everlaft- 
 ing  covenant,  Heb.xiii.  20.  ;  and  by  his  own  blood  he  eriter- 
 ed  in  once  into  the  holy  -place ^  having  obtained  eterjial  re- 
 demption  for  usj  Heh.  ix.  12.:  and  ibcrefore  we  find  the 
 company  ot  the  rcdeem.ed,  and  the  innumerable  company 
 of  angels  worlbipping  him,  as  appearing  in  midfl  of  the 
 throne,  alive  from  the  dead,  and  afcribing  worthinefs  un- 
 to him,  faying,  Worthy  is  the  Lamb  thai  luas  JIain,  Rev. 
 V.  8. — 12.  And  when  we  thus  worlhip  him  who  was  de- 
 clared 10  be  the  Son  of  God  by  the  reiurrccVioa  from  the 
 dead,  we  adore  the  divine  Majefty  in  the  perron  of  the  Fa- 
 ther, and  all  his  glory  as  it  appears  to  us  in  h.is  command- 
 ment to  the^Son  to  lay  doivn  his  life,  and  to  take  it  again." 
 for  he  was  raifed  up  from  the  dead  by  the  glory  of  the  Fa- 
 ther, John  X.  18.  Rom.  vi.  ^:  i  Pet.  i.  21. :  as  we  alfo  ad- 
 ore the  glory  of  the  divine  power  and  almightinefs  in  the 
 perfon  of  the  Holy  Ghoft,  as  it  appears  in  his  Vv^ork  of  rai- 
 ling him  from  the  dead,  and  glorifying  him  at  the  Father's 
 right  hand,  Roni.  viii.  1 1.  Eph.i.  19.  20. 
 
 As  we  acknowledge  Jefus  Chrift  to  be  God,  by  remem- 
 bering him  as  gone  from  us  to  the  Father,  {o  we  ac- 
 knowledge him  hereby  as  the  Ghrill,  the  King  of  Ilrael, 
 ■who  died  and  I'ofe  again,  that  he  might  be  Lord  both  of 
 the  dead  and  the  living,  Rom.  xiv.  8.  9.  When  we,  do  this 
 to  his  remembrance,  we  profefs  fubjecflion  to  his  authority 
 as  our  Lord  in  this  his  conimandmcnt.  Do  this :  for.  as 
 there  is  no  proper  reafon  for  our  doing  it,  but  his  command  ; 
 fo,  if  we  do  it  not  for  this  reafon,  we  are  not  obferving  it 
 as  his  ordinance.  Now,  we  cannot  pretend  toprofei's  fub- 
 je^tion  to  him  as  our  Lord  in  obeying  this  command,  if  at 
 the  fame  time  we  be  living  in  the  neglecl  of  any  one  of  the 
 lead  of  his  commandments  known  to  us :  and  therefore  we 
 are  convinced  of  hypocrify  by  our  doing  this,  if  we  be  not 
 fiudying  to  obferve  all  things  whatfocver  he  haih  command- 
 ed ;  yea,  if  we  be  not  denying  ourfelves  in  the  obedience  of 
 
 his 
 
^6  A  Treatise  on    *         Chap.  11. 
 
 his  command?,  we  but  in  vain  pretend  to  do  this  to  his  re- 
 membrance, who  denied  himfelf  to  the  death  for  us. 
 
 And  by  this  remembrance  of  him,  we  acknowledge  him 
 to  be  the  Chrift,  even  that  prophet  of  whom  Mofes  fpake, 
 laying,  *'  A  prophet  (ball  the  Lord  your  God  rail'e  up  unto 
 ^*  you,  of  your  brethren,  Hke  unto  me  ;  him  Ihall  ye  hear  in 
 <^  all  things  whatfoever  he  Ihall  fay  unto  you.  And  it  (hall 
 "  come  to  pafs,  that  every  foul  which  will  not  hear  that: 
 *'  prophet,  fliall  be  deftroyed  from  among  the  people," 
 A<5ls  iii.  2  2.  23.  Deut.  xviii.  15. — 19.  His  whole  do(4rine 
 h  confirmed  by  his  dying  and  rifmg  again,  and  fo  going 
 from  us  to  the  Father ;  and  in  our  doing  this  to  his  remem- 
 brance, wo  fet  to  our  feal  to  the  truth  of  all  his  doctrine, 
 thus  profefiing  to  believe  the  truth  of  it.  And  whereas  we 
 have  no  ground  for  the  relation  betwixt  the  fign  and  the 
 thing  fignified  in  this  facrament,  but  only  his  word,  fay- 
 ing, This  is  my  body,  and,  This  is  my  blood  of  the  new  co- 
 venant ;  we  folemniy  profefs  the  belief  of  this  his  word,  as 
 oft  as  we  eat  that  bread,  and  diink  that  cup  ;  and  without 
 this  faith  in  him,  we  cannot  truly  eat  his  fupper.  Now,  if 
 we  receive  hi?  teHimony  here,  or  take  his  word  for  this, 
 how  can  we  diftelieve  him  in  any  other  thing  he  fays  to  us? 
 Therefore  we  are  afling  hypocritically,  as  often  as  we 
 pretend  to  believe  this  in  eating  his  fupper,  if  we  be  not 
 believing  him  in  all  things  whatfoever  he  fays  unto  us,  or 
 in  all  that  is  written  in  the  New  Teftament,  as  well  as  in 
 this.  Jefus  Chrift  appears  in  this  ordinance  as  the  prophet 
 and  readier  of  his  difciple^,  inftruding  them  by  the  infti- 
 tiited  llgns  in  the  knowledge  of  the  truth  of  the  whole  go- 
 fpel ;  and  the  relation  betwixt  the  figns  and  things  fignified, 
 depending  on  his  word,  is  laid  as  the  foundation  of  the 
 whole  inlirnction  he  gives  his  difeiples  in  this  ordinance  ; 
 and  therefore,  without  believing  him  in  this,  they  cannot 
 be  indritAed  by  him  as  his  difciples,  nor  learn  of  him  the 
 glorious  things  imported  in  the  outward  aftion  that  tliey 
 arc  obferving. 
 
 )>ur,  by  remembrir.g  him  as  gone  from  us  to  the  Father, 
 n'e  efpecially  acknowledge  him.  as  our  pried,  or  facrificer, 
 and  intercefibr  for  us  with  the  Father  by  facrifice;  for  the 
 ('hrill  is  he  lo  whom  the  Father  hath  fworn,  Thou  art  a 
 fyricji  for  ever  after  the  order  of  Melchifedeck,  Pfal.  ex.  4. 
 Jieb.  V.  and  vii.  We  acknowledge  him  in  this  ordinance  cs 
 l-aving  giveii  hiiV.fcLf  for  u.:,  an  offering  and  a  facrifice  t<9 
 Godf'jra  fxeet-fmeliing  fa-cQUVy  £ph.  v.  2.  and  as  having, 
 
 7l0t 
 
Seft.  VII.         the  Lord's  Supper.  47 
 
 not  by  the  blood  of  goats  mid  calves,  but  by  his  own  blood, 
 entered  in  once  into  the  holy  place,  having  obtained  eternat 
 redemption  for  lis,  Heb.  ix.  11.  12.  Bat  of  this  we  may  lee 
 more  afterwards,  when  we  come  to  fpeak  of  the  declara- 
 tion of  Chrift's  death  as  a  facrifice  in  his  fupper,  which  re- 
 prefents  a  feaft  upon  his  facrifice.  Only  here  we  may  take 
 notice,  that  only  they  can  truly  and  unfeignedly  eat  the 
 Lord's  fupper,  who  are  coming  to  God  no  other  way  but  by 
 him,  by  his  priellhood,  his  facrifice  and  interceflion.  All 
 confidence  in  our  merits  and  all  feeking  to  eftabhili  a  righ- 
 teoufnefs  of  our  own,  muft  be  far  from  us  in  the  Lord's 
 fupper ;  and  they  cannot  eat  it,  who  have  no  confidence  to 
 put  in  the  facrifice  and  intcrcelfion  of  Jefus  Chrift. 
 
 Sect.  VIL  This  remembrance  of  him  is  to  be  continued  du* 
 ring  his  abfence^  and  till  he  come  again, 
 
 VirHen  the  difciples  were  troubled  at  his  faying,  that  he 
 ^^  was  to  go  from  them,  he  comforted  them  by  thefe 
 words,  In  fny  Father'' s  houfe  are  many  manfiofis .-  —  /  go 
 to  prepare  a  place  for  yoii^  And  if  I  go  and  prepare- a  placs 
 for  you,  I  will  come  again,  and  receive  you  unto  myfelf,  that 
 ujhere^  I  am,  ye  may  be  alfo,  John  xiv.  2.  3,  And  the 
 apofllc  tells  us,  As  often  as  ye  eat  this  bread,  and  drink  this 
 cup,  ye  do  jhevj  the  Lord's  death  till  he  come,  1  Cor.  xf.  26. 
 which  is  his  illuflraiion  of  the  words  that  he  declares  the 
 Lord  fpake  at  the  inftitution  of  his  fupper,  faying,  concern- 
 ing the  bread,  ''Ihis  do  ye  to  my  remembrance,  ver.  24.  and 
 concerning  the  cup,  This  do  ye,  as  oft  as  ye  drink,  to  my 
 remembrance,  ver.  25. 
 
 There  will  be  no  occafion  for  this  remembrance  of  him 
 when  he  comes  again  :  for  then  he  will  be  bodily  prefeiiC 
 with  us,  as  he  fays.  If  I  go,  *—  I  will  come  again,  and  re- 
 ceive  you  to  myfelf  that  where  I  am,  ye  may  be  alfo  :  but, 
 until  that  be,  we  mull:  keep  him  in  remembrance,  by  de- 
 clanng  his  death  in  this  ordinance,  which  is  a  moil  notable 
 mean,  whereby  the  Holy  Ghoft  fupplies  the  want  of  the 
 Lord's  bodily  prefence  among  his  difciples,  till  he  come 
 again;  for  he  fignified  to  them,  when  inltituting  it,  that  he 
 ivould  hold  communion  with  them  in  his  fupper  in  a  more 
 excellent  manner,  through  the  Holy  Ghoil,  that  was  to  be 
 given  them  when  the  New-teftament  church  Ihould  be  e- 
 rcvied,  than  he  was  now  doing  when  bodily  prefent.     fie 
 
 laid. 
 
^"i  A  Treatise  on  Chap.  lis 
 
 faid,  /  vjill  not  drink  hencefnrth  uf  this  fruit  of  the  vine^ 
 until  that  day  ivhen  I  drink  it  new  with  you  in  my  Father"* s 
 kingdom,  Matth.  xxvi.  29. 
 ^  When  we  confider  that  the  New  Teftament  manifeftly   \ 
 /declares,  that  the  true  difciples  of  ChriH:  mull  continue  in    'I 
 '    a  ftate  of  conformity  to  him  in  his  humiliation  till  he  come    f 
 again,  Mattli.  xvi.   21.-^27.  Ads  xiv.  22.   2  Tim.  iii.  12.     ' 
 2  T'lefT.  i.  5.  6.  7.   I  Pet.  iv.  13.    Rev.  vi.  n.  &-c.  we  may 
 iee  a  lufficient   reafon  for  their  keeping  him  in  remenij^. 
 ^     brance,  by  continuing  to  (hew,  or  declare,  his  death  till 
 he  come.   The  dilciples  of  Chrid  continued  ftedfijUy  in  the 
 breaking  of  bread,  while  the  true  profefKon  of  the  faith  of 
 ChriiVs  fufferings  and  the  following  glory,  i  Pet.  i.  10.  n. 
 12.  and  of  the  necelfary  connexion  betwixt  fellowlhip  with 
 him  and  conformity  to  him  in  his  fufferings,  and  fellowihip 
 with  him  in  his  glory,  2Tim.ii.  10.  11.  12.  13.  Rom.  viii. 
 16.  17.  29.  Phil.  iii.  10.  II.  15.  remained  in  the  churches : 
 but,  when  they  began  to  fwerve  from  this,  and  to  think  of 
 a  worldly  kingdom  to  Chrift,  and  to  adapt  Chriftianity  to 
 the  kingdoms  of  this  world,  and  to  their  inrerells  in  this 
 life,  the  remembrance  of  his  death  in  his  fupper  became  Icfs 
 frequent,  and  fucceeded  in  the  place  of  the  pompous  fo- 
 lemnities  of  the  worlhip  that  had  been  in  the  nations  of 
 this  world  before.    They  could  not  then  £nd  fuch  neceffity 
 for  this  remembrance  of  his  death,  nor  fuch  benefit  by  it> 
 as  thofe  who  came  after  Chrill  taking  up  their  crofs  and 
 ioUowing  himj  nor  could  the  remembrance  of  his  death  in 
 the  fupper  be  the  fame,  as  it  was  among  the  followers  of 
 the  Lamb  that  was  (lain. 
 
 •They  who  would  continue  in  the  confelnon  of  the  truth 
 cf  the  gofpel,  as  it  diftinguilhes  Chrifl's  difciples  from  the 
 worldj  and  expofes  them  to  the  fame  hatred  that  the  world 
 ftjcwed  to  Jefus  Chriil,  will  ealily  fee  the  neceffity  and  ufc- 
 fulnefs  of  continuing  lledfaflly  in  this  remembrance  of  him> 
 by  Ihewing  his  death  till  he  come.    They  will  find  it  necef- 
 fary  and  ufeful  to  fupport  them  in  holding  fafl  the  confef- 
 fion  of  the  faith  and  hope  that  is  in  Chrifi:,    againfl:  the 
 temptations  of  this  world  they  are  continually  expofcd  to, 
 and  a<rainiT:  the  inclination  toward  the  courfe  of  this  world 
 that  flill  remains  in  them.    They  will  tind  it  of  great  fig-  ^, 
 iiiticancy  as  a  mean  to  cherilh  in  their  fouls  the  defirc  of   '/ 
 ^    knowing   him,   and  the  fellow f}ip  of  his  fufferings,   being   \ 
 ^     made  conformable  to  his  death,  if  by  any  means  they  7nay  at-  J 
 \    tain  unto  the  rcfurrcCfion  of  the  dead,  PhiL  iii.  10.  11.  15./ 
 \  Eutj/ 
 
Secft.  VII.         the  Lord's  Supper.  49 
 
 f  But,  as  for  them  who  would  be  Chriflians  without  taking  up  \ 
 /   their  crofs,  and  confefs  Chrift  in  a  confidcncy  with  their  / 
 I    interefus  in  tliis  life,  this  ordinance  was  never  appointed  for  / 
 j    them  ;  and  the  lefs  frequent  it  be,  the  better  it  fuits  theij/ 
 \    purpofc.  "^ 
 
 ^       When  the  Lotd  fays,  This  do  ye,  as  oft  as  ye  drinli  it,  he 
 plainly  fignifies  his  will,  that  they  (hquld  be  frequent  in  the 
 ohfcrvation  of  this  ordinance,  and  warrants  them  to  ^o  a- 
 bout  it  as  often  as  it  is  in  their  power.  Accordingly,  we  fee 
 the  firft  Chriftian  church  continuing  ftedfafhly  in  this,  as 
 well  as  in  the  other  ordinances  for  which  they  conftantly 
 affembled  thernfelves  together,  Ads  ii.  42.    And,  for  the 
 /  fpace  of  two  hundred  years  after  the  death  of  the  apoltles, 
 while  the  profelTion  of  Chriftianicy  was  conneded  with  the 
 crofs,  and  the  inltituted  difcipline  remained  in  any  vigour, 
 i      we  are  informed  by  fuch  as  have  looked  moft  narrowly  into 
 '       the  records  of  thofe  times,  that  "  the  believers  received  the 
 '^  euchariftvery  often,  and  commonly  as  often  as  they  met 
 **  together;  but  they  were  perfuaded,  that,  in  order  to  re- 
 '       *^  ceive  it  worthily,  and  in  a  profitable  manner,  it  wis  ne-| 
 I       **  cefiary  to  live  holily,  and  according  to  the  maxims  0I 
 I      **  the  gofpel  */'    The  apoflle  plainly  fignifies  to  the  Co- 
 V    rinthians,  that  the  end  of  their  affemhling  thernfelves  to- 
 gether for  ordinary,  was  to  eat  the  Lord's  fupper,  when  he 
 tells  them,  that  their  ailembling  was  not  fuited  unto  this 
 great  end,  by  reafon  of  the  evils  he  complains  of  among 
 ihem,  as  he  fays.  When  ye  come  together  therefore  mto  one 
 place,  it  is  not  to  eat  the  Loid^s  fupper,   i   Cor.  xi.  i8.  20. 
 24.    And,  though  he  finds  great  fault  with  their  manner  of 
 going  about  it,  yet  he  is  far  from  bidding  them  difcontinue 
 it,  or  defer  the  obfervation  of  it,  till  fuch  time  as  he  was 
 to  come  to  them  and  fet  in  order  other  things;  but  he  calls 
 them  forthwith  to  reform,  and  ib  go  on  in  the  eating  of  the 
 Lord's  fupper:  for  he  fays,  IVherejore,  my  brethren^  ivhen  ve 
 come  together  to  eat,  tarry  one  for  another .-  and  if  any  man 
 hunger,  let  him  eat  at  home  ;  that  ye  come  not  together  unto 
 condemnation.  And  the  rcji  -will  I  fet  in  order  ivhen  I  come, 
 I  Cor.  xi.  33.  34. 
 Chrid's  difciples  have  always  obferved  the  firfl  day  of  the 
 
 *   Dupins   Ccmp:nd.    'vol.  2.  /.  73.  —  Ey;^a^<ri<e,    »jj    *i\vi.  xXXm 
 ^a}Kiv.  Juji.  Mart.  apoL  2.  at  the  end. 
 
 Vol.  IV.  G  week, 
 
ro  .    A  Treatise  on  Chap.  IL 
 
 •week,  on  which  tlie  Lord  Jefus  refled  from  his  own  works, 
 as  the  fabbatifm  that  remains  to  the  people  of  God,  after 
 the  feventh-day  fabbath,  with  the  reft  for  which  it  was  ap- 
 pointed, is  no  more,  Heb.  iv.  3.-10.  And  their  alTembling 
 themfelvcs  to^eiher  for  worlhip  on  that  day,  was  fo  deep 
 jaid  in  the  primitive  profeffion  of  Chriftianity,  that  wheil 
 "the  world  put  on  the  Chriftian  name,  and  a  form  of  Chri- 
 ftianity, they  got  a  form  of  aflembling  for  worfliip  on  the 
 firft  day  of  the  week,  which  continues  to  this  day  in  all  the 
 jiations  called  Chriftian.     Now,  if  we  would  feek  the  fcrip- 
 /ture-warrant  for  the  afTembling  of  ourfelves  together  on  that 
 /  day,  which  is  the  fabbatifm  of  the  people  of  Gad,  that  fo 
 i  we  may  do  it  in  obedience  10  the  \vord  of  God,  and  not  as 
 ;   a  tradition  of  our  fathers,  or  a  commandment  of  men  ;  we 
 ■;  Hiall  find  it  only  in  thefe  words,  ^?id  Upon  the  flrfl  day  of 
 \    the  week,  ivhen  the  difiiples  came  together  to  break  bread, 
 '    Paul  preached  unto  the^n,  ready  to  depart  oil  the  morroiv, 
 AS,?  XX.  7.  But,  unlels  we  (hall  deny,  that  this  text  binds 
 ChriiVs  difciples  to  afiemble  for  worlhip  every  firft  day  of  the 
 week,  we  mud  acknowledge,  that  it  obliges  them  to  come 
 too-cthef  every  firft  day  of  the  week  to  break  bread.     And 
 how  then  can  we  pretend  fubjedion  to  the  authority  of  the 
 fcripturc  in  our  coming  together  to  worihip  on  that  day, 
 while  we  are  negledling  that  very  ordinance  of  worlhip  to  , 
 which    that   fame   authority    calls    us   together   on    thaj;/ 
 .    day  *  ?       , 
 
 ^  As  our  fabbatizing,  or  refiing  from  our  own  works,  on 
 the  tlrfl  day  of  the  week,  is  a  hgn  of  the  truth  of  the  pro- 
 mife  of  entering  iilro  his  reft  who  hath  relied  from  his  own 
 works  on  that  day^  and  is  entered  into  his  reft  ;  and  as 
 our  aftembling  together  on  that  day  is  a  fign  arid  pledge  of 
 our  gathering  together  unto  him  at  his  coming  again  to 
 bring  lis  into  his  reft,  through  his  works  that  he  iinilhed  in 
 Ills  death,  2Thcft'.  i.  7.  and  ii.  i.  there  can  be  no  ordinance 
 of  worlhip  obferved  in  our  aiTembling  together,  more  proper, 
 more  fuitable  to  the  deftgn  of  that  day,  than  that  wherein 
 we  declare  or  Ihew  his  death  till  he  come.  And,  if  we 
 jiretend  our  unfimefs  to  excufe  us  from  coming  to  the 
 Lord's  fupper,  that  fame  excufe  will  ferve  as  well  for  our 
 not  cealing  from  our  own  works,  nor  allembling  with  the 
 
 *  Kt  fane  h.rc  conriietiido  qux  femcl  quotannis  communicare  jiv 
 kt,  certhlirmini  ed  uiuboli  inventura.  Calvin,  ifrjt.  lib.  4.  cap.  17^ 
 Jdt,  46. 
 
 peopie 
 
Sei£l.  VII.         the  Lord's  Supper 
 
 51 
 
 people  of  God  on  the  Lord*s  day;  for  the  profeiHon  is  as 
 great  in  the  one  as  in  the  other.  The  keeping  of  the 
 Lord's  day  is  a  folemn  profelTion  of  the  faith,  love,  and 
 hope  that  is  in  Chrill,  as  well  as  the  eating  of  the  Lord's 
 fuppcr.  In  ceafin<^  from  our  own  works  on  the  firft  day  of 
 the  week,  we  confefs  the  faith  of  Jelus  Chrill:  the  Son  of 
 God,  his  having  ceafed  from  his  own  works,  and  entered, 
 into  his  reft;  we  declare  our  faith  and  hope  of  the  promife 
 that  is  left  us  in  the  New  Teftainent,  of  entering  into  his 
 reft ;  and  that  we  reft  in  the  works  of  Jefus  Chrift,  through 
 which  he  entered  into  his  reft,  and  ceafe  from  going  about 
 to  eftablifti  a  rightcoufncfs  of  our  own;  and  that  we  ceale 
 from  feeking  a  worldly  reft,  and  are  ftudying  to  enter  into 
 his  heavenly  reft ;  and  our  aifembling  with  the  people  of 
 God  on  the  firft  day  of  the  week,  is  not  only  a  confefTion 
 of  the  faith  of  his  refiirredion,  who  Ihewed  himfelf  alive 
 to  his  aftembled  difciples  on  that  day,  John  xx.  19.  20. 
 but  likewife  of  our  love  to  the  difciples,  and  of  our  hope 
 of  being  gathered  together  with  them  unto  him  at  his  ap- 
 pearing, Heb.  X.  2-^.  24.  25.  Now,  he  that  is  fitted  unco 
 this  profeffion,  which  is  plainly  imported  in  the  keeping  of 
 the  labbatifm  of  the  people  of  God,  cannot  be  faid  to  be 
 unlit  for  eating  the  Lord's  fupper. 
 
 But  we  muft  look  on  our  obfervation  of  the  inftirurions 
 of  worfiiip,  not  only  as  a  profelTion  on  our  parr,  but  like- 
 ^vife  as  the  mean  of  divine  appointment  ibr  inftru(5ling  us, 
 and  for  influencing  us  to  that  which  is  profefted.  if  the 
 pfalmiil  had  confidered  his  going  into  the  fanc^uary  only 
 as  a  profelTion,  when  he  was  labouring  under  a  tempta- 
 tion to  Atheilm  which  he  was  not  able  to  overcome,  he 
 had  never  entered  the  fandluary,  among  the  worihippers 
 of  God,  till  he  got  clear  of  the  temptation;  yet  he  was 
 not  cleared  of  the  temptation  till  he  went  into  the  fandua- 
 ry,  Pi'al.  Ixxiii.  16.  17.  And  thus,  while  he  could  make  no 
 profelfion  in  going  to  the  fanduary,  he  found  it  the  mean 
 of  influencing  him  to  that  which  was  there  profefted  ; 
 therefore  he  concludes.  It  is  good  for  me  to  draw  ?iear  to 
 God,  ver.  28.  And  the  apoftle,  when  calling  the  waver- 
 ing Hebrews  to  draw  near,  and  to  hold  faft  the  profelfion 
 of  their  faith  or  hope,  charges  them  not  to  forlake  the 
 a-IIembling  of  themfelves  together. 
 
 If  we  plead  our  unfitnefs  at  any  time  to  excufe  us  from 
 
 continuing  in  coming  together  on    the  firft  day  of  the 
 
 week  to  break  bread,  this  very  excufe  imports,  that  it  is  a 
 
 G  2  fcufe 
 
^2  A  Treatise  on         Chap.  III. 
 
 i'enfc  of  our  being  fitted  for  it  that  gives  us  confidence  to 
 draw  near  to  God  in  thiit  ordinance  when  we  come  to  it  ; 
 and  that  we  are  then  coming  before  him,  not  as  the  pu- 
 blic.m,  but  as  the  Pharilce,  Luke  xviii.  9. — 14.  than  which 
 nothing  can  be  more  unfuitable  to  the  defign  of  theLord^s 
 jupper,  w'nere  we  remember  the  breaking  of  the  Lord's 
 body  and  the  (bedding  of  his  blood  as  the  only  ground  of 
 o'jr  confidence  of  acce[)tance  with  God. 
 
 It  is  the  prieflhood^  and  facrifice,  and  intercefiion  of  Je- 
 fus  Chrift  that  encourages  his  people  to  hold  fall  their 
 profeliion,  Heb.  iv.  14.  15.  16.  and  x.  19. — -23.  And,  when 
 they  are  in  fear,  on  the  one  hand,  of  the  danger  of  eating 
 and'  drinking  unworthily  in  their  coming  together  to  the 
 Lord's  fupper,  and,  on  the  other  hand,  of  the  danger  of 
 departing  from  tiie  living  God  in  forfaking  the  afTembling 
 of  themlelves  together  -,  they  Ihould  be  moved  to  continue 
 fledfaftly  in  their  profeffion,  by  the  confideration  of  the 
 high  pried  of  that  profeffion,  and  of  his  blood,  that  fpeak- 
 er'h  better  things  than  that  of  Abel,  lieb.  iii.  i.  12.  and 
 xii.  24. 
 
 CHAP.       in. 
 
 T'be  Lord's  fupper  Jhezvs  bis  death  as  the  true  facrifice. 
 
 S  E  c  T .  1 .    7  he  truth  of  this  illiiftrated, 
 
 T Hough  the  light  of  nature  could  not  teach  finners  to 
 draw  near  to  God,  and  feek  his  favour  by  jacrifice  ; 
 yet  it  i?  manifell:,  that  all  nations,  in  all  times,  worlhip- 
 ped  in  this  manner:  and  this,  as  a  late  author  *  has  obfer- 
 ferved,  is  tlie  (Irongeft  prefumption  that  the  worihip  by 
 facrifice  flowed  originally  from  a  revelation,  pointing  out 
 reconciliation  with  the  oifended  Deity  by  the  execution  of 
 the  divine  judgment  againft  fm,  which  is  death,  upon  a 
 fpotleis  fubltitiite  ;  and  fnewing  purifici^tion  from  fm,  by 
 the  Ihedding  of  the  blood  of  fuch  a  fubllitute.  And  it  is 
 mofl  probable,  that  the  pradice  of  iacrificing  ihe  firft- 
 born  among  the  Gentiles,  putting  their  children  to  cruel 
 deaths,  \vas  a  mifapplication  of  the  revelation  that  the  fuh- 
 ftitutc,    by  whole  death  the  Deity  lliould  be   reconciled^ 
 
 *  Thoughts  concerning  religion. 
 
 was 
 
Se£t.  I.         the  Lord's  Supper 
 
 13 
 
 'was  to  be  the  firll-born  of  a  woman,  Gen.  iii.  15.  Exod. 
 xiii.  2.  Numb.  iii.  13.  Luke  ii.  23.  Exod.  xi.  5. 
 
 When  the  pofterity  of  Noah,  who  learned  from  him 
 to  worlhip  God  by  lacrifice,  Gen.  viii.  20.  21.  fell  into  i- 
 dolatry,  and  loft  the  true  knowledge  of  the  defign  of  the 
 facrifices,  God  took  care  to  prelerve  the  knovdedge  of  the 
 revelation,  in  the  inftitutions  of  the  worlhip  by  facrjfice  a- 
 mong  the  children  of  llrael,  the  nation  of  which  the  true 
 facriiice  was  to  come,  and  in  the  writings  of  the  Old  Tefta- 
 ment,  committed  to  them.  And  whereas  they,  as  well  as 
 the  reft  of  the  nations,  were  ready  to  reft  in  the  emblems 
 of  the  true  facrifice,  and  to  lofe  the  view  of  the  great  end 
 of  tliem,  Cjod  took  care  to  ihew  them,  that  thele  facrifices 
 they  offered  continually,  could  not  take  away  fin  :  For  it 
 could  not  be  underftood  how  he  declared  himielf  the  God 
 of  a  finful  nation,  in  giving  them  a  law  wherein  he  pro- 
 niifed  life  only  to  him  that  Ihould  fulfii  it,  and  declared 
 every  one  accuried  that  continued  not  in  all  things  writ- 
 ten in  the  book  of  the  law  to  do  them  ;  if  he  Juui  not 
 deligned  that  this  law  fliould  be  fulfilled  by  that  (eed  pro- 
 miled  to  Abraham,  and  in  the  loins  of  thx  people  of  that 
 nation,  for  Avhofe  fake  God  was  the  God  of  the  people  thus 
 related  unto  that  i'ecd.  And  thus  they  were  taught,  that 
 the  bleffcdnefs  piomiled  by  that  iecd,  could  not  come  but 
 by  the  execution  of  the  curfe  upon  him  wljo  Ihould  be 
 fpotlels  in  a  perfcc!^  obedience  to  the  law,  Rom.  x.  4.  Gal. 
 iii.  9. — 14, 
 
 In  the  inftitution  of  facrifices,  God  appointed  emblems 
 of  the  defilement  of  the  confcience  by  lln,  whereby  fin- 
 ners  are  leparated  from  God,  iuch  as  the  defilement  by  the 
 dead ;  and,  when  he  called  the  purification  by  facrifice 
 from  that  defilement,  a  pwification  for  fiuj  Numb.  xix.  9. 
 he  plainly  intmiated,  that  thefe  facrifices,  and  the  purifi- 
 cations by  them,  were  but  emblems  of  the  true  facrifice, 
 and  of  the  purification  of  the  confcience  thereby  from  the 
 true  defilement  by  fin,  that  docs  indeed  feparaie  (inners 
 from  real  intimacy  with  God.  Thus  the  apoltle  lays  of  the 
 lacrifice  for  purification  of  the  defilement  by  the  dt^d,  and 
 I'fkewife  of  the  facrifices  of  atonement  for  the  uncleannefs 
 of  Ifrael,  and  their  tranfgreirions  in  all  their  fms,  and  for 
 the  tabernacle  remaining  among  them  in  midft  of  their 
 uncleannefs.  Lev.  xvi.  16.  that  ihcy  fundi fied  to  the  jra- 
 rlfying  of  the  fief),  Heb.  ix.  13.  but  could  not  mahe  them 
 jpeifed  as  pertainwg  to  the  gonfcience,  ver.  9.     And  \\t  lets 
 
 forth 
 
^4  A  Treatise  on         Chap.  III. 
 
 forth  the  true  facrifice,  as  typified  by  them,  when  he  fays, 
 ^  For,  if  the  blood  of  bulls  and  of  goats,  and  the  aihes  of 
 **  an  heifer  fprinkling  the  unclean,  fandifieth  to  the  pu- 
 *'  rifying  of  the  flelh  ;  how  much  more  fhall  the  blood  of 
 '*  Chrift,  who,  through  the  eternal  Spirit,  offered  himfelf 
 '*  without  fpot,''  or  fault,  '*  to  God,  purge  yonr  confcience 
 ^'  from  dead  works  to  ferve  the  living  God,"  ver.  13. 
 14.  In  the  emblematical  purification  and  atonement,  God 
 (hewed  the  method  of  the  true,  by  transferring  the  guilt 
 and  punilhment  of  fm  upon  the  true  facrifice;  for  we  fee 
 the  defilement  by  the  dead  transferred  on  the  heifer, 
 whereby  they  were  cleanfed  from  that  uncleannefs.  Numb. 
 xix.  7.  8.  10.  21.  and  the  fcape-goat  bare  upon  him  all  the 
 iniquities  of  Ifrael,  that  were  put  upon  his  head  by  Aaron'* 
 laying  his  hands  upon  his  head,  and  confeffing  over  him 
 all  their  iniquities.  Lev.  xvi.  21.  22.  From  which  we 
 may  fee,  that  the  common  pradice,  of  laying  the  hand  on 
 the  head  of  the  facrifices,  was  the  fign  of  the  transferring 
 of  the  guilt  upon  the  facrifice.  Thus  it  was  appointed  to 
 him  that  offered  a  burnt  facrifice.  Lev.  i.  4.  "  He  Ihall  put 
 *'  his  hand  upon  the  head  of  the  burnt-offering  ;  and  it 
 '*  fhall  be  accepted  for  him,  to  make  atonement  for  him.'* 
 See,  concerning  other  facrifices.  Lev.  iii.  2.  8.  13.  and  iv. 
 4.  15.  24.  29.  33.  and  v.  5.  6.  Exod.  xxix,  10.  15.  19. 
 And  this  pointed  to  him  on  whom  the  iniquity  of  all  God's 
 people  was  laid,  who  bare  our  fins  on  his  own  body  on  the 
 tree  ;  who,  knowing  no  fm,  was  made  fm  for  us,  that  we 
 might  be  made  the  righteoufnefs  of  God  in  him  ;  who 
 hath  redeemed  us  from  the  curfe  of  the  law,  being  made 
 a  curfe  for  us ;  and  who  fuffered  for  fms,  the  jufl  tor  the 
 iinjufl:,  that  he  might  bring  us  to  God,  If.  liii.  6.  i  Fet.  ii. 
 14..  1  Cor.  v.  21,  Gal.  iii.  13.  i  Pet.  iii.  18.  And  fo  we 
 fnd  him,  in  the  inftitution  of  his  fupper,  pointing  out  him- 
 felf to  us  as  the  true  facrifice  of  atonement,  when  he  fays, 
 "•  This  i",  my  body,  which  is  given"  and  '*  broken  for  yon;" 
 and,  *'  Tliis  is  my  blood  which  is  fhed  for  many  for  the 
 **  rcmifEon  of  fins." 
 
 Wiien  God  inftituted  the  facrifices  that  were  offered  to 
 him  for  a  favour  of  rell,  and  the  Ifraelites  were  ready  to 
 look  on  tiiem  as  a  fatisfadion  for  their  fins,  that  he  was 
 pleafed  to  accept  of;  he  took  care  to  Ihew  them,  that  he 
 ciid  not  truly  red:  in  thefe  facrifices,  Rom.  x.  5.  Gal.  iii. 
 10.  Pfal.  1.  8. — 13.  Pfal.  xl.  6.  ;  and  that  therefore  they 
 were  no  more  but  emblems  of  the  true  facrifice  of  that 
 
 pro  mi  fed 
 
Secft.  L        the  Lord's  Supper.  J5 
 
 promiled  feed  which  lliould  be  offered  unto  hrm  foV  a  fa- 
 .Vour  of  reif,  Eph.  v.  2. ;  by  the  offering  of  which,  thefe 
 emblems  or  types  (hould  be  laid  afide,  ib  as  no  more  to 
 be  lawfully  offered,  If.  Ixvi.  i.  ^  .3.  and  Pfal.  1.  and  li.  16. 
 17.  And  that  obedience  and  contrition  of  heart  where- 
 with he  declared  he  would  be  pleafed,  when  he  faid  he 
 would  not  reft  in  the  typical  facrifices,  is  to  be  found  tru- 
 ly and  properly  in  him  only,  "  who  in  the  days  of  his  fle(h> 
 **  when  he  had  offered  up  prayers  and  fupplications,  with 
 "  ftrong  crying  and  tears,  unto  him  that  was  able  to  fave 
 *'  him  from  death,  and  was  heard  for  his  piety,  though 
 *^  he  were  a  Son,  yet  learned  obedience  by  the  things 
 ''  which  be  fuffered/^  Heb.  v.  7.  8.  The  apoftle  Ihews  us 
 the  mind  of  God  plainly  on  this  head  in  his  explication 
 of  a  paffage  in  the  40th  pfalm,  Heb.  x.  4. — 10.  His  words 
 are  :  ''  For  it  is  not  poffible  that  the  blood  of  bulls  and 
 **  of  goats  (hould  take  away  fins  :  wherefore,  when  he 
 *'  cometh  into  the  world,  he  faith,  Sacrifice  and  offering 
 *'  thou  wouldft  not,  but  a  body  haft  thou  prepared  me ;  in 
 '^  burnt-offerings  and  facrifices  for  fin,  thou  haft  had  no 
 *'  pleafure*  Then  faid  I,  Lo,  I  come  (in  the  volume  of 
 **  the  book  it  is  written  of  me)  to  do  thy  will^  O  God. 
 *^  Above,  when  he  faid.  Sacrifice,  and  offering;,  and  burnt- 
 *'  offerings,  and  offering  for  fin,  thou  wouldft  not,  ner- 
 *^  ther  hadft  pleafure  therein,  (which  are  offered  by  the 
 *'  law) ;  then  faid  he,  Lo,  I  come  to  do  thy  will,  O  God. 
 *'  He  taketh  away  the  firft,  that  he  may  eitabhih  the  fc- 
 **  cond.  By  the  which  will  we  are  fanc^ified,  through  the 
 **  offering  of  the  body  of  Jefus  Chrift  once  for  all." 
 
 Further,  when  God  appointed  the  fame  facrifices  to  be  re- 
 peated daily,  and  year  by  year  continually,  and  {o  called 
 fin  again  to  remembrance,  he  thereby  intimated,  that  his 
 judgment  againll  fiii  was  not  truly  executed  in  thefe  facri- 
 fices, nor  his  juftice  indeed  fatistied  by  them ;  and  that 
 they  were  only  figures  of  a  true  facrifice  to  come  :  therefore 
 he  promifed,  that  the  time  Ihould  come  when  he  would  not 
 call  fm  to  remembrance  again  by  another  facrifice,  Jer. 
 xxxi.  34.  The  apoftle  infifts  on  this,  when,  pointing  out 
 Jefiis  Chrift  as  the  true  prieft  and  facrifice,  he  fays,  Heb. 
 X.  I. — 4.  '■'■  For  the  law  having  a  ihadow  of  good  tilings  to 
 **^  come,  not  the  very  image  of  the  things,  can  never  with 
 "  thole  facrinces,  which  they  offered  year  by  year  con- 
 *'  tinually,  make  the  comers  thereunto  perfeft.  For  then 
 '^  would  they  not  have  ceafed  to  be  o.ffcred.^  becaufe  that 
 
 "  the 
 
•5<  A  Treatise  on         Chap.  III. 
 
 *'  the  Tvorfhippers  once  purged,  Ihonld  have  had  no  more 
 *'  confciencc  of  fins.     But  in  thofe  there  is  a  remembrance 
 
 "  a^aiii  of  lins  every  year."     And  again,  ver.  ii. 18. 
 
 he  laith,  *'  And  every  priefl  ilandcth  daily  miniftering  and 
 *'  oftering  oftentimes  the  fame  facrifices,  which  can  never 
 '*  take  ou^Tv  Tins;  but  he,  having  offered  one  facrificc  for 
 "  fills,  for  ever  fat  down  on  the  right  hand  of  God. —  For 
 *•  by  one  offering  he  hath  perfedled  for  ever  them  that  arc 
 *'  fan(f^if!ed.  And  even  the  Holy  Ghofl  witnelFeth  to  us, — 
 '*  Their  lins  and  iniquities  will  1  remember  no  more.  Now, 
 *'  where  remiffion  of  thefe  is,  there  is  no  more  offering 
 *^  for  fin." 
 
 In  the   New  Teflament  we  are  called  to  draw  near  to 
 'God  by  the   facrifice  of  Jefus  Chrifl,  who  did  not  *'  offer 
 *^  himfelf  often,  but  now  once  in   the  end  of  the  world 
 "  hath  appeared  to  put  away  fm  by  the  facrifice  of  himfelf,' 
 Keb.  ix.  25.  26.  and  x.  12.  14.  19.  22.     And  we  are  called 
 j  priefls  ;  and  our  prayers,  alms,  patient  fuffering  for  Chrift, 
 I    praifes  and  thankfgivings  to  God  by  him,  are  called  y^^ri- 
 !   ficcs  on  account  of  their  near  refpcS  and  conformity  to  the 
 facrifice  of  Jefus  Chrifh,  from  which  thefe  things  all  How,, 
 and  through  which  only  they  are  acceptable  to  God,   i  Pej/ 
 »,  ii.  5.  Heb.  xiii.  15.  16.  Phil.  ii.  17.  and  iv.  18.  Rom.  xii.  i. 
 ,  A'Ve  are  not  called  priejis^  as  offering  any  facrifice  of  ours 
 'for  fm;  but  on  account  of  our  near  union  and  communion 
 with  our  elder  brother  the  High  Priefh,  in  drawing  near 
 to  God  by  the  blood  of  his  facrifice   for  fm  that  was  once 
 offered:  and  the  fpiritual  facrifices,  which  we  offer  up  ac- 
 ceptable to  God  by  him,  are  not  facriiices  for  fm,  but  ap- 
 plications for  mercy  and  grace  through  his  facrifice  unto 
 (^od,  who  is  thereby  reconciled  ;  and  they  are  thankfgivings 
 and   prailes  to  him  as  manifefted  in  reconciling  us  unto 
 him!elf,  by  the  facrifice  of  Chrift.   Thefore,  when  God  fays, 
 in  the  5cth  pfalm,  that  he  took  not  pleafure  in  the  typical 
 facrifices,  he  fpeaks  thus:  *'  I  will  take  no  bullock  out  of 
 '*  thy  houfe,  nor  iie-goats  out  of  thy  folds.  — Will  I  eat  tlie 
 *'  fieih  of  bulls,  or  drink  the  blood  of  goats?   Offer  unto 
 *'  God  thankfgiving,    and  pay  thy   vows   unto  the  Mof^ 
 **  Fligh.     And  call  on  me  in  the  day  of  trouble  ;  I  will 
 y  deliver  thee,  and  thou  Ihalt  glorify  me."     And  when  we 
 Vail  on  God  in  our  trouble,  wlio  heard  Jefus  Chrid,  and 
 I  delivered  him  through  the  blood  of  his  own  facrifice  ;  and 
 J  gloiify  him  in  our   bodies  and  fnirits,  which  are  not  our 
 J  own,  but  bought  wicli  the  precious   blood  of  Chrift,  who  / 
 V  glorifies,/ 
 
Sea.  I.  the  Lord's  Supper.  s7 
 
 /glorifies  the  Father  by  his  own  facri£ce^  whereby  he  has  ^^ 
 
 '  entered  into  the  holy  place  ;  then  we  are  a  holy  priefthood,  j 
 
 oiTering  up  fpiritual  facrifices  acceptable  to  God  through/ 
 
 him.     And  thus  the  facrifice  of  Jefus  Chrift  is  the  onl/ 
 
 true  facrifice,  with  reference  unto  which,  every  other  thinj 
 
 that  the  fcripture  C2\\%  facrifice,  gets  that  name. 
 
 Since  this  one  offering  for  fin  has  been  made,  there  is 
 no  more  any  fuch  offering  in  the  New  Teftament,  or  co- 
 venant; wherein  God  declares  himfelf  fully  pleafed  with 
 this,  and  fays,  that  he  will  remember  our  lins  and  iniqui- 
 ties no  more.     Therefore  there  is  no  offering  made  by  fire, 
 nor  any  Ihedding  of  blood,  in  the  inftitutions  of  the  New- 
 leftament  woriliip :  but,  on  the  contrary,  thefe  inftitutions 
 plainly  import  the  fufficiency  of  Chrift^s  facrifice  already 
 offered ;  fo  that  we  cannot  draw  near  to  God  in  them, 
 without  fome  afTurance  in  the  faith  of  this,  that  God  refls 
 in  the  facrifice  of  Chriff  once  offered,  fo  as  never  more 
 to  require  any  other  offering  for  fins.    The  wafhing  of  our  i 
 /  bodies  with  water  in  baptifm,  imports  our  purification  from 
 /  Ihe  defilement  of  fm,  through  the  facrifice  of  Chrift  once 
 oflered  ;  or,  as  the  apoflle  calls  it,  the  fprinkling  of  our 
 hearts  from  an  evil  confcience  by  the  blood  of  Chrift.  For 
 this  is  his  inference  from  what  he  had  faid  of  his  facrifice 
 once  offered  as  the  end  of  all  offerings  for  fm:    "  Having 
 *'  therefore,  brethren,  boldnefs  to  enter  into   the  holieft 
 *<  of  all  by  the  blood  of  Jefus,  —  let  us  draw  near  with  a 
 I     **  true  heart,  in  tull  afTurance  of  faith,  having  our  hearts 
 \     **  fprinkled  from  an  evil  confcience,  and  our  bodies  walli- 
 ;     *<  ed  with  pure  water,'*  Heb.  x.  19.22.  and  xii.  24.   i  Pet/ 
 \    iii.  18.  21.  Rom.  viii.  34.  ' 
 
 ^  And  the  Lord's  fopper  plainly  declares  the  facrifice  of 
 Chrift  already  offered  as  the  end  of  all  the  offerings  for  fm, 
 as  he  fays,  in  the  inftitution  of  it,  fhis  is  my  blood  of  the 
 new  teftamenty  which  is  /bed  for  many  for  the  remiffion  of 
 fins:  for  thus  he  evidently  lets  forth  himfelf  in  his  death  as 
 the  facrifice  for  fins.  And  he  calls  his  blood,  that  is  ilied 
 for  the  remiffion  of  fins,  the  blood  of  the  7ievj  tejlamerit, 
 >  or  covenant -y  that  is,  the  covenant  wherein  God  fays,  Their 
 fins  and  their  iniquities  will  I  remember  no  more.  From 
 which  the  apoftle  makes  inference  thus:  Now,  where  re* 
 mifilon  of  thefe  is,  there  is  no  more  offering  for  fin. 
 
 The  fame  thing  is  manifeft  from  what  Paul  fays  of  the 
 
 .  Lord's  fupper,  in  his  difcourfe  to  the  Corinthians  againil 
 
 idolatry,  in  eating  of  the  things  facrified  to  idols^   i  Cor. 
 
 Vol.  IV.  H  x. 
 
j8  A  Tkeatise  on  Chap.  IIL 
 
 ^;,  7.  j^. — 21.  where  he  fets  the  body  and  blood  of  Jefus 
 Chrill:  ao;ainll:  the  lacrifices  of  the  Heathen  ;  which  had  been 
 indeed,  in  their  firft  original,  emblems  of  the  true  facrifice 
 wherein  Cod  was  worthipped  ;  but  were  now  horribly  pro- 
 faned, and  applied  to  idols.  And  from  this  oppofition  of 
 fhe  body  and  blood  of  Chrift,  whereof  true  Chriilians  par- 
 take, unto  the  facrifices  whereof  the  Heathen,  and  they 
 who  did  eat  with  them  of  thefe,  did  partake,  it  is  mofc 
 evident,  that  they  who  eat  the  Lord's  fupper,  mufh  look  on 
 Chrili's  body  and  blood  as  a  facriiice.  And  this  appears  fur- 
 ther, from  tiie  reference  the  apoftle  makes,  at  the  fame 
 lime,  to  the  facrifices  whereof  lirael  after  the  flefli  did  eat, 
 which  werjc  offered  at  the  altar  whereof  they  partook  in 
 eating  of  thefe  facrifices :  for  by  this  he  would  have  us  look 
 on  the  broken  body  and  Ihed  blood  of  Chrift,  as  the  true 
 facrifice  whereof  Ifrael  after  the  Spirit  partakes,  the  an- 
 titype of  the  facrifices  whereof  lirael  after  the  fielh  did 
 cat. 
 
 And  when  the  apoftle  refers  to  Ifrael  after  the  fieili  their 
 eating  of  the  facrifices  that  were  firft  offered  at  the  altar,. 
 and  like  wife  oppofes  the  partaking  of  the  body  and  blood 
 of  Chrill  unto  the  partaking  of  the  facrifices  offered  to 
 idols,  he  plainly  fets  forth  the  partaking  of  the  bread  and 
 cup  in  the  Lord's  fupper  as  a  reprefentation  of  a  feafl  upon 
 his  facrifice.  I  fay  a  reprefentation;  becaufe  the  partaking 
 of  the  bread  and  cup  can  be  no  otherwnfe  called  the  parta- 
 king of  his  body  and  blood,  than  as  that  bread  is  called  his 
 body  and  that  cup  his  blood.  Now,  feeing;  the  Lord's  fuu- 
 }>er  is  thus  a  feall  upon  his  facrifice,  it  plainly  fignifies  and 
 declares,  that  his  facrifice  is  already  offered  and  accepted, 
 as  the  truth  and  the  end  of  the  typical  facrifices  whereof 
 Ifrael  after  the  fieOi  did  eat  when  they  feafled  on  them. 
 
 The  eating  of  the  facrifices,  when  they  were  offered, 
 was  a  part  of  the  worlhip  by  facrifice,  as  the  apoflle  plainly 
 intimates,  ver.  7.  where  he  fays,  "  Neither  be  ye  idolaters, 
 ''  as  were  fome  of  'Jiem  ;  as  it  is  written,  The  people  fat 
 *'  down  to  cat  and  drink,  and  rofe  up  to  play  :"  and,  as 
 both  Jews  aiid  Gentiles  worlliipped  by  facrifice  in  their  eat- 
 ing of  the  lacrifices,  fo  do  Chriftians  worlhip  by  the  true 
 fjcrilicc  in  their  feading  on  his  body  and  blood,  fpecially 
 in  his  fupper,  which  is  cxprefsly  inliituted  as  the  lign  and 
 ijicaii  of  that  feafl. 
 
 And,  feeing  the  Lord's  fupper  (liews  his  death  as  the  true 
 facriiice,  by  rcprcfenting  our  fcad  upon  his  facriiice  ;  it 
 
 follows. 
 
Sedl.  I.  '  the  Lord's  Supper.  59 
 
 follows,  that  there  is  no  offering  of  his  facrifice  intended 
 to  be  made  in  tlie'iupper,  and  that  there  is  no  repeiiiion  of 
 his  offering  defigned  in  the  inftitution  of  that  ordinance  ; 
 but  an  acknowledgment  and  declaration  of  his  having  al- 
 ready offered  np  liimfelf  in  that  one  offering,  whereby  he 
 hath  for  ever  perfeded  them  that  are  fan6tified. 
 
 Neither  is  there  any  foundation  in  this  paflage  for  tliac 
 great,  though  very  old,  miflake,  of  applying  the  notion 
 of  an  altar  to  the  table  on  which  rhe  bread  and  wine  were 
 fet  in  the  Lord's  fupper :  for,  though  they  who  did  eat  of 
 the  facrificcs  were  partakers  of  the  altar,  yet  they  did  nor 
 eat  of  them  upon  the  altar;  but  they  were  brouglit  fioni  . 
 the  altar  to  the  tables  whereon  they  ate  of  them  before 
 the  Lord  in  the  place  which  he  chofe.  And,  from  the  op- 
 pofition  betwixt  the  Lord's  table  and  the  table  of  devils,  it 
 is  manifeft,  that  we  are  nor  to  confider  the  Lord's  table  as 
 the  altar,  but  as  rhe  table  where  the  facrifice  is  eaten  which 
 had  been  liril;  offered  at  the  altar.  Yet  neither  is  there  any 
 ground  given  here,  for  the  making  of  any  religions  cere- 
 mony about  the  table* whereon  the  bread  and  wine  is  fet  to 
 be  eaten  :  for,  as  the  eating  of  the  bread  and  wine  is  bun 
 the  lign  of  feafting  on  Chriil's  facrifice,  there  was  no  par- 
 ticular rule  in  the  Old  Teftament  about  the  tables  on  which 
 riie  facrifices  were  fet  to  be  eaten  ;  but  only  that  they  were 
 to  be  eaten  before  the  Lord  in  the  place  which  he  Ihoulcf 
 chufe  to  put  his  name  tnere.  And  the  apoftle  here  puts 
 table  for  that  which  is  eaten,  by  a  very  ordinary  manner  of 
 fpeaking;  for,  whetlier  Chriflians  ufed  a  table  or  not  when 
 eating  of  the  idolatrous  facrifices,  they  were  guilty  of  all 
 the  evil  that  he  points  out  in  thefe  words,  '*  Ye  cannoc 
 <«  drink  the  cup  of  the  Lord  and  the  cup  of  devils;  ye 
 '^  cannot  be  partakers  of  the  Lord's  table  and  of  the  table 
 *^  of  devils,"  ver.  21. 
 
 The  Lord  Chrift  himfelf,  of  whom  we  partake  in  fc  a  fl- 
 ing on  his  body  and  blood,  feems  rather  to  be  pointed  out 
 Jiere  by  the  apoftle,  as  the  truth  of  that  emblem,  the  altar, 
 whereof  liraei  after  the  fleib  partook  in  eating  the  facri- 
 fices. • 
 
 Some  would  have  the  crofs  to  be  confidcred  as  the  altar, 
 "with  refpecl  to  Chrilli's  facrifice:  but  what  our  Lord  fays  to 
 them  who  taught,  *'  Whofoever  ihall  fwear  by  the  altar, 
 **  it  is  nothing;  but  whofoever  fweareth  by  the  gift  that 
 ''■  is  upon  it,  he  is  guilty,"  may  be  very  well  applied  to 
 this  imagination*  He  fays,  ^*  Ye  fools  and  blind;  for  whe- 
 
 H  2  ''  ther 
 
6o  A  Treatise  on  Chap.  III. 
 
 *'  ther  is  grMter,  the  gift,  or  the  aUar  that  fan^lifieth  the 
 <'  gift?'*  Match,  xxiii.  18.  19.  Becaufe,  if  we  ftiould  fup- 
 pofe  the  crofs  to  be  the  altar,  the  gift  would  be  much  greater 
 than  the  altar.  And,  when  we  confider  the  holinefs  and 
 di8;nity  afcribed  to  the  typical  altar  in  the  law  of  Mofes, 
 and  that  it  was  laid  as  the  foundation  of  the  whole  typical 
 worlhip,  fo  that,  where-ever  it  (hould  be  placed,  there  God 
 re-orded  his  name,  Exod.  xx.  24.  we  mufl:  think  of  fome- 
 thin.p;  greater  intended  by  it  than  the  tree  on  which  Chrift 
 fuffered,  as  the  antitype  muft  be  of  greater  dignity  than 
 the  type  :  for,  whatever  the  New  Teftament  afcribes  to 
 the  crofs,  pointing  out  thereby  the  fufferings  and  death  of 
 Chrill,  is  to  be  underftood  of  his  death,  and  not  merely 
 of  the  tree  on  which  he  fuifered.  But,  when  we  think 
 what  ihould  be  the  altar  that  fandified  the  gift  of  Chrift's 
 body  and  blood,  the  infinite  dignity  of  the  divine  nature 
 in  his  perfon  mufl:  be  that  which  offers  itfelf  firfl  to  our 
 view,  as  feparating  the  gift,  and  giving  it  dignity  by  its 
 union  with  it  in  his  perfon.  Thus,  as  Chrift  himfelf  is  the 
 antitype  of  the  facrifices,  and  of  the  prieft,  and  of  the 
 propitiation  or  throne  of  grace  ;  fo  is  he  likewife  of  the 
 altar  that  fanc^ified  the  facrifices.  And  this  is  fignified  by 
 thf^  apol^le,  as  we  may  eafily  fee,  if  we  notice  the  con- 
 nedion  betwixt  the  loth  and  15th  verfes  of  the  13th  chapter 
 of  the  Hebrews :  he  fays,  ver.  10.  "  We  have  an  altar,, 
 '^  whereof  they  have  no  right  to  eat  which  ferve  the  ta- 
 '*  bcrnacle;''  and  ver.  15.  "  By  him  therefore  let  us  offer 
 **'  the  facrifice  of  praife  to  God  continually." 
 
 In  the  Lord's  fupper  we  declare  Chrill:  both  our  facriiice 
 and  altar,  as  his  divine  perfon  is  fet  forth  fandifying  the 
 gi'.t  of  jiis  body  and  blood,  when  he  fays.  This  is  my  body 
 and  my  blood.  And  this  we  do  in  the  Lord^s  fupper,  as  we 
 t'.ierein  reprefent  a  feaft  on  that  gift  that  was  fanditied  by 
 that  altar ;  fo  partaking  of  that  true  altar.  And  thus  we 
 confider  not  the  table,  nor  the  tree,  as  our  altar  ;  but  the 
 Lord  himfelf,  to  wnom  we  pay  divine  honour  when  we  cat 
 of  his  facriiice. 
 
 Yet,  when  we  view  him  in  his  death  as  thcF  facrifice,  we 
 do  not  negled  the  tree,  when  we  confider  the  remarkable 
 reference  the  apoflie  ni^ikcs  to  the  law  of  Mofcs  concerning 
 it,  in  fettin^  forth  Chrift  as  bearing  the  curfe  for  us  in  his 
 death,  Gal.  ill,  13,  with  Deut.  xxi,  22.  23.  Why  he  that 
 was  hanged  on  a  tree  for  a  crime  that  deierved  death,  was 
 declared  to  be  accurfed,  rather  than  another  criminal  that 
 
 was 
 
Se<a.  11.         the  Lord's  Supper.  6i 
 
 was  juflly  put  to  death  in  another  manner,  no  other  reafon 
 can  be  given,  but  that,  as  the  curfe  came  firft  into  the  world 
 by  the  eating  of  the  forbidden  tree,  fo  deliverance  from 
 it  Ihould  come  by  him  that  was  to  bear  it  hanging  on  a  tree. 
 And  fo  that  appointment  in  the  law  of  Moles,  with  refpetfl  to 
 hanging  on  a  tree,  feems  intended  to  call  to  remembrance 
 the  w^ay  how  fm  and  the  curfe  entered  into  the  world ; 
 but  efpecialiy  to  foreihew  Chrifl's  bearing  the  curfe  for  us 
 on  the  tree,  and  to  point  him  out  as  being  made  a  curfe 
 in  his  being  hanged  on  a  tree.  Therefore  the  apoftle  fays, 
 **  Chrift  hath  redeemed  us  from  the  curfe  of  the  law, 
 *^  being  made  a  curfe  for  us ;  for  it  is  written,  Curfed  is  e- 
 *'  very  one  that  hangeth  on  a  tree."  And  another  apoftle 
 feems  to  point  to  the  fame  thing,  when  he  fays,  He  bare 
 our  fins  in  bis  o'um  body  on  the  tree,  i  Pet.  ii.  24.  And  thus, 
 when  we  think  of  the  manner  of  Chrift's  death,  in  re- 
 membering him  as  our  facrifice,  we  are  led  to  conlider, 
 how  we  became  Tinners  and  accurfed,  as  we  fee  how  we  are 
 delivered  from  fm  and  the  curfe,  Rom.  v.  12. 
 
 Sect.  II.  A  defcription  of  Chriji^s  facrifice, 
 
 TN  the  epiflle  to  the  Hebrews,  where  Chrifl  is  fet  forth 
 ^  as  the  true  hi^h  prieft,  we  have  this  defcription  of  the 
 nature  of  the  office  of  the  pried  laid  down  as  the  founda- 
 tion of  the  application  of  it  unto  him,  viz.  ''  Every  high 
 *'  pried  taken  from  among  men,  is  ordained  for  men  in 
 **  things  pertaining  to  God,  that  he  may  offer  both  gifts 
 *'  and  lacrifices  for  fms,*'  Heb.  v.  i.  And  again,  viii.  3. 
 ^'  Every  high  prieit  is  ordained  to  offer  gifts  and  facrifices ; 
 **  wherefore  it  is  of  neceffity,  that  this  man  have  fome- 
 *'  what  alio  to  offer.'* 
 
 In  the  5th  chapter,  the  application  olthe  offering  of  gifts 
 fljid  facrifices  for  fins,  is  made  unto  Chrift,  in  theie  Words, 
 ver.  7.  8.  '^  Who,  in  the  days  of  his  fleih,  when  he  had 
 "  offered  up  prayers  and  fuppli  cations,  with  ftrong  crying 
 *'  and  tears,  unto  him  that  was  able  to  fave  him  from 
 ^'  death,  and  was  heard,  in  that  he  feared,  [or,  for  his 
 *'  piety  *),  though  he  were  a  Son,  yet  learned  he  obe- 
 *'  dience  by  the  things  which  he  fuffered.'* 
 
 Here,  the  time  when  this  offering  was  made,  is  exprefsly 
 
 *  Atto  tjjj  ivhoe,%uci<;.     This  Is  defcribed  in  the  following  words. 
 
 declared 
 
6i  A   Treatise   on         Chap.  III. 
 
 declared  to  he  in  the  days  ef  his  fle^j,  i.  e.  while,  being 
 viade  of  a  vjomaiiy  made  under  the  laiv,  he  was  fubjeft  un- 
 to that  law  of  Mofes ;  which  is  called  the  fie P?,  Gal.  iii.  3. 
 And  we  mufl  take  the  flep)  in  the  fame  fenfe,  i  Pet.  iii. 
 18.  where  he  is  faid  to  have  hetn  put  to  death  in  the  fie fh'. 
 And  fo  likewife  mull  it  be  taken,  2  Cor.  v.  16.  where  the 
 apoftle  fays,  JVherefore  henceforth  know  we  no  man  after 
 the  flefJ) .'  yea,  though  we  have  known  Chrijl  after  the  flef), 
 \etnovj  henceforth  know  we  him  no  more.  After  he  died 
 and  rofe  again,  he  was  no  more  in  that  fhate  which  is  ex- 
 preffcd  by  the  fief}?,  and  the  days  of  his  flefn  :  and  fo  the 
 offering  of  which  the  apoftle  here  fpeaks,  was  made  before 
 he  entered  into  heaven  itfelf,  the  true  holy  of  holies,  to 
 appear  in  the  prefence  of  God  for  us. 
 
 The  propiiecy  of  the  Old  Teftament  which  feems  to  bp_ 
 referred  to  here  by  the  apoftle,  is  in  the  53d  chapter  of 
 Ifaiah,  where  tiie  prophet  fays,  ver.  12. — ^*  He  hath  pour- 
 **  ed  out  his  foul  unto  death ;  and  he  was  numbered  with 
 ''  the  tranfgrelFors,  and  he  bare  the  fm  of  many,  and  made 
 *^  inrerceffion  for  the  tranfgreflbrs." 
 
 •And  the  notable  fad,  to  which  he  points  in  thefe  w^ords, 
 is  declared  by  the  evan^elill?,  in  their  narration  of  the 
 })rayeis  that  Clirill  made  to  the  Father,  in  the  extremity 
 of  his  fulferings,  in  the  garden  and  upon  the  crofs,  Matth. 
 xxvi.  36. — 44.  and  xxvii.  46.  Mark  xiv.  32. — 39.  and  xv. 
 ^4.  Luke  xxii.  41.-44.  and  xxiii.  46.  When  the  apoftle 
 fpeaks  of  his  Jirong  crying,  he  feems  to  point  at  his  cryino; 
 with  a  load  voice  on  the  croi's  the  tirft  words  of  the  22d 
 pfalm,  whereby  he  made  that  pfalm  his  own  prayer ;  and  in 
 this  fame  epiftle  (chap.  ii.  ver.  10.  11.  12.)  the  words  of  the 
 22d  vcrfc  of  that  pfalm  are  declared  to  be  his,  in  this  man- 
 -\CY  :  *•  For  it  became  him,  for  whom  are  all  things,  and  by 
 ''  whom  are  all  things,  in  bringing  many  fons  unto  g;o- 
 *^  rv,  to  make  the  captain  of  their  falvation  peifec!!:  through 
 *'  fiifferings.  For  both  he  that  fandifietb,  and  they  who 
 *'  are  fanditicd,  are  all  of  one  :  for  which  caufe  he  is  not 
 *'  aihamcd  to  call  them  brethren,  faying,  I  will  declare  thy 
 *'  name  unto  my  brethren,  in  the  midfl  of  the  church  will 
 *'  I  fing  praife  unto  thee.''  And  from  that  fame  paliage  it 
 3.>  manifeft,  that  lie  was  fullering  for  his  brethren,  with 
 whom  he  became  partaker  in  ilelli  and  blood,  when  he 
 put  up  that  prayer,  and  that  he  offered  it  up  for  their  fal- 
 vation from  death  in  union  with  himfelf.  Now,  in  that 
 prayer  he  lets  before  the  Father  the  greatnels  of  his  fuf- 
 
 feringj 
 
Seft.  II.  the  Lord's  Supper.  63 
 
 ferings  for  his  brethren,  as  when  he  fays,  ''  I  am  poured 
 *^  out  like  water,  and  all  my  bones  are  out  of  joint :  my 
 *'  heart  is  like  wax,  it  is  melted  in  the  midft  of  my  bowels. 
 "  My  flrengih  is  dried  up  like  a  potdierd  ;  and  my  tongue 
 "  cleaverh  to  my  jaws ;  and  thou  haft  brought  me  into  the 
 "  duft  of  death."  And  he  fets  forth  the  manner  of  his 
 death  in  thefe  words :  **  For  dogs  have  compaflTed  me ;  the 
 *'  aflembly  of  the  wicked  have  inclofed  me  :  they  pierced 
 *^  my  hands  and  my  feet.''  And  he  prays  for  help  and 
 deliverance  from  death  for  himfelf  and  his  brethren,  and, 
 in  the  hope  of  being  heard,  vows  praifes  to  the  Father  in 
 the  midft  of  the  faved  church  of  his  brethren,  in  thefe 
 words  :  *'  Be  not  far  from  me,  for  trouble  is  near ;  for 
 *'  there  is  none  to  help. — But  be  not  thou  far  from  me, 
 **  O  Lord ;  O  my  ftrength,  hafte  thee  to  help  me.  De- 
 "  liver  my  foul  from  the  fword,  my  darling,  or,  my  only 
 *'  one,  from  the  power  of  the  dog..  Save  me  from  the 
 *^  lion's  mouth ;  for  thou  haft  heard  me  from  the  horns 
 *'  of  the  unicorns.  I  will  declare  thy  name  unto  my  bre- 
 *^  thren  ;  in  the  midft  of  the  congregation  will  I  praife 
 *'  thee.  —  My  praife  lliall  be  of  thee  in  the  great  congre- 
 *^  gation  ;  I  will  pay  my  vows  before  them  tliat  fear  him." 
 And  what  the  apoftle  fays  of  his  being  heard,  is  defcribed 
 in  thefe  words  of  that  pfalm,  "  Ye  that  fear  the  Lord, 
 *^  praife  him  ;  all  ye  feed  of  Jacob,  glorify  him  ;  and  fear 
 ^^  him,  all  ye  (eed  of  Ifrael.  For  he  hath  not  defpifed  nor 
 *^  abhorred  the  afilicT:ion  of  the  afflided  ;  neither  hath  he 
 *'  hid  his  face  from  him  ;  but  when  he  cried  unto  him,  he 
 *'  heard.''  All  that  feed  of  Ifrael  have  their  part  in  the 
 hearing  of  his  cry ;  their  eternal  falvation  is  in  it :  for, 
 ^vhcn  he  was  heard,  he  was  the  author  of  eternal  falvation 
 to  all  them  that  obey  hiin,  Heb.  v.  9. 
 
 But  the  apoftle  likewife  points  plainly  to  the  notable 
 prayer  in  the  garden,  in  this  defcription  of  our  High  Prieft's 
 facritice  for  fins  in  the  days  of  his  llelli :  and  therefore  we 
 ilnift  confide r  his  praying  in  the  garden,  as  it  is  narrated 
 by  the  evangelifts. 
 
 Matthew  tells  us,  (xxvi.  39.)  *^  He  fell  on  his  face,  and 
 *'  prayed,  faying,  O  my  Father,  if  it  be  pollible,  let  this 
 ''  cup  pafs  from  me  :  neverthelefs,  not  as  I  will,  but  as 
 '^  thou  wilt."  And  Mark  (xiv.  36.)  has  it  thus .-  ''  Abba, 
 *^  Father,  all  things  are  poffible  unto  thee  ;  take  away 
 '^  this  cup  from  mc  ;  neverthelefs,  not  what  I  will,  but 
 *'  what  thou  wilt."    And  Luke  exprefles  the  fame  thing,  in 
 
 thefe 
 
64  A  Treatise  on  Chap.  III. 
 
 thefe  words,  (xxii.  42.)  ''  Father,  if  thou  be  ^villing,  re- 
 *'  move  this  cup  from  me  :  neverthelefs,  not  my  will,  but 
 "  thine  be  done/'  And  Matthew  repeats  it,  when  he  tells 
 of  his  praying  the  fecond  time,  Matth.  xxvi.  42.  in  this 
 manner  :  **  O  my  Father,  if  this  cup  may  not  pafs  away 
 **  from  me,  except  I  drink  it,  thy  will  be  done.*'  It  is 
 not  to  be  fuppofed,  that  the  evangelifls  tell  every  expref- 
 fion  that  our  Lord  ufed  in  his  earneH:  prayers  when  he  was 
 in  his  agony;  but  only  the  moft  remarkable,  and  the  fub- 
 ftance  of  them :  for  they  ufe  not  all  the  very  fame  expref- 
 fions ;  and  Matthew  exprelTes  it  the  fecond  time  differently 
 from  the  iirfl,  while  Mark  calls  it  the  fame  *. 
 
 As  they  inform  us  of  the  condition  he  was  in  when  he 
 prayed  thus,  they  fhew  us  what  that  cup  was,  which  he 
 prayed  might  pafs  from  him.  They  fay,  *'  He  began  to 
 '<  be  forrowful,  lor,  to  be  fore  amazed],  and  to  be  very 
 **  heavy,  and  faith,  My  foul  is  exceeding  forrowful  unto 
 **  death.  And  being  in  an  agony,  he  prayed  more  ear- 
 **  neftly  :  and  his  fweat  was  as  it  were  great  drops  of 
 "  blood  falling  down  to  the  ground.**  From  this  we  may 
 fee,  that  the  cup,  whereof  he  was  thus  beginning  to  drink, 
 is  the  death  due  by  the  law  of  God  to  the  fins  of  the 
 tranfgrefTors,  with  whom  he  was  numbered,  and  whofe 
 fms  he  bare,  when  he  poured  out  his  foul  unto  death, 
 and  made  intercelTion  for  them.  He  had  tafted  of  this 
 cup  before,  when,  foretelling  his  death  for  the  falvation 
 of  hi3  people,  he  faid,  (John  xii.  23.  24.  27.  28),  *'  Now 
 <*  is  my  foul  troubled ;  and  what  Ihall  I  fay  >  Father,  fave 
 *'  me  from  this  hour:  but  for  this  caufe  came  I  unto  this 
 *'  hour.  Father,  glorify  thy  name.''  And  when  the  apo- 
 *'  ftle  fays,  he  *'  offered  up  prayers  and  fupplieations  to 
 *'  him  that  was  able  to  fave  him  from  death;'*  he  is  gi- 
 ving the  fenfe  of  thefe  words,  "  Father,  if  it  be  pofiible, 
 **  let  this  cup  pafs  from  me." 
 
 It  is  manifeft,  from  thefe  prayers  and  fupplieations  of  Je- 
 fus  Chrift,  that  there  was  the  greatcft  reludance  and  a* 
 verfion  in  his  foul  from  that  cup  of  the  wrath  of  God,  or 
 that  curled  death  due  to  fin,  of  which  he  was  beginning  to 
 drink.  And  it  could  not  be  otherwife  :  for  the  more  ho- 
 ly and  innocent  a  foul  is,  the  more  fervently  will  it  love 
 the  divine  favour,  and  the  light  of  his  countenance ;  and 
 
 *  Mark  xiv.  39.  tov  uvroi  \cycv  uTrm,  which  Is  not  rightly  tranf- 
 Uted,  the  fame  lucrd*^ 
 
 according 
 
Seft.  11.  the  Lord's  Supper.  65 
 
 according  to  the  greatnefs  of  that  love  to  tlic  light  of  his 
 countenance,  lb  muft  the  averfation  from  his  wrath  be  great. 
 Therefore  it  was  a  llrong  expreifion  of  his  great  love  to 
 the  hght  of  his  Father's  countenance,  when  he  expreflfed 
 his  great  averfion  from  the  oppofite  death,  in  thefe  words: 
 If  it  be  poffiblcy  let  this  cup  pifs  from  me  ;  and,  Father ^ 
 fdve  me  from  this  hour.  So  that  this  belongs  to  the  piety 
 for  which  the  apoflle  fays  he  was  heard. 
 
 And  if  there  had  not  been  the  greateft  averfion  in  his 
 pious  foul  from  the  drinking  of  that  cup  that  the  Faiher 
 gave  him  to  drink,  he  could  not  have  been  fo  great  a 
 futferer  as  he  was  in  drinking  it ;  nor  could  he  have  liad  ' 
 occafion  for  that  wonderful  fubmillion  and  i"ubje6lion  to  the 
 v;ill  of  his  Father,  in  drinking  it,  which  lie  exprelFed  to 
 the  Father  in  thefe  words :  Not  my  will,  hut  thine  be  done. 
 For  this  is  that  obedience  which  tlie  apollle  fays  he  learned 
 from  the  things  which  he  fnffered. 
 
 He  prays  to  be  faved  Irom  drinking  of  tills  cup,  only 
 upon  this  exprefs  con<lition,  If  it  could  be  conliRent  with 
 the  Fathei-^s  will,  and  if  ii  could  poflibly  be  in  a  confiftjiilcy 
 with  his  glory  in  the  falvation  of  his  people,  for  whotti  he 
 was  to  drink  that  cup.  And  fo  he  fays.  If  thou  be  vjilling, 
 and.  If  it  be  poffible,  and,  Father ,  five  ine  from  this  hoUr  r 
 hut  for  this  caufe  came  I  unto  this  hour.  Father,  glorify  thy 
 name.  He  would  not  be  faved  from  drinking  of  tlie  cup, 
 or  from  that  hour,  if  it  was  not  conllftent  wich  his  Father's 
 glory  in  his  people's  falvation  from  death.  And  fo  he  ex- 
 prelfed,  in  this  prayer,  the  great  love  that  was  in  his  foul 
 to  God,  and  to  his  people  ;  in  that  he  would  rather  drink 
 the  cup  from  which  he  had  the  greateft  averfion,  than  that 
 the  Father  fhould  not  be  glorified  in  th.e  falvation  of  his 
 people.  Thus  w^e  fee  the  perfection  of  that  love  that  was 
 required  in  the  law,  prelcnted  to  the  Father  in  the  prayers 
 and  fupphcations  that  our  High  Prieil  offered  in  the  days 
 ofhisflelh.  And  this  love,  which  was  truly  the  fulfilling 
 of  the  law,  was  obedience,  as  it  carried  in  it  the  greateft 
 fubmillion  to  the  divine  will.  This  higheft  inftance  of  the 
 fiibjcdion  of  his  will  to  the  will  of  the  Father,  occafioned 
 by  the  height  of  his  fufferings,  was  the  higheft  inflance 
 of  obedience  that  ever  was  in  the  world,  and  to  which 
 there  is  no  parallel  in  the  creation  of  God ;  efpecially  if  w^e 
 confider  the  infinite  dignity  of  the  peribn  thus  obeying  : 
 For  though  he  were  the  Son,  yet  learned  he  obedience  by  the 
 things  which  he  fnffered. 
 
 Vol.  IV.  I  As 
 
66  A  Treatise  on         Chap.  IIL 
 
 As  the  conncftion  betwixt  fin  and  death  was  pohited  out 
 in  the  typical  iacritices,  upon  which  the  emblematical  un- 
 cleanncis  was  transferred ;  fo  this  connexion  is  moffc  mani- 
 fcilly  declared  in  this  offering  of  Jeruj>  Chrift :  for  if,  in 
 any  caic,  fin  and  death  could  have  been  feparated,  or  if  it 
 liad  been  any  way  poliihle  for  lin  to  pafs  withou-t  being  pu- 
 iiilhed  with  the  wratli  of  Cod  ;  it  mull  have  been  when  the 
 Son  of  God  himfelf,  Handing  for  his  finful  people,  was 
 crying  to  his  Father  with  tears  to  he  faved  from  fuffering 
 jiis  wrath  due  to  their  fms.  But  even  in  this  cafe  it  was 
 impodiblc;  it  was  not  the  will  of  his  Father  that  the  cup 
 Ihould  pals  from  him,  except  he  drank  it.  He  could  not 
 be  faved  from  that  hour ;  becaule,  for  this  caufe,  came 
 he  unto  that  hour.  From  this  it  appears  evidently,  that  in 
 no  other  cafe  can  fni  pafs  unpunillied,  by  the  mod  peni- 
 tent prayers  and  fupplications.  And  this  is  the  cleared 
 demonftrarion  of  the  falfehood  oi  that  do^^ri-ne  which  the 
 father  of  lies  taught  our  firft  parents,  and  which  is  fo 
 much  believed  among  men,  viz.  Ye  fiall  not  Jurely  die  ; 
 though  even  the  liglit  of  nature  Ibews  the  judgment  of 
 God  againCt  fm,  Rom.i.  32. ;  for  as  God  is  infinitely  and 
 unchangeably  good,  he  mud  be  infinitely  and  unchange- 
 ably oppofite  to  all  fin,  or  to  every  difconformity  to  his 
 .3avv'  of  love  :  and  it  was  impoilible  that  the  divine  goodnefs 
 could  appear  in  favlng  finners,  without  this  its  oppofition 
 .'to  fin,  which  is  indeed  his  wrath;,  or^  as  men  have  called 
 it,  his  vindictive  juflice.  And  this  is  clearly  declared  in  je- 
 i'js  Chrifl,  who7}i  God  hath  J  a  forth  to  be  a  propitiation,  t& 
 declare  his  juftice  ;  that  he  might  he  juji,  and  tije  jufiifier  of 
 him  that  beUeveth  in  hiniy   Rom.  iii.  25.  26. 
 
 Now,  thougli  Jefus  Chrid  would  not  be  faved  from 
 drinking  that  cup,  if  it  was  net  his  Father's  will  ;  yet  he 
 dill  infids  for  falvation  from  it,  when  he  drank  it  in  obe- 
 dience to  him ;  for  he  prayed  thus  :  0  my  Father,  if  this 
 cup  may  not  pafs  away  from  me,  except  I  drink  it,  thy  luill 
 he  do}ie.  Jn  this  prayer  he  offers  to  the  Father  his  iuffer- 
 ings,  in  the  drinking  of  that  cup,  and.  his  fubraiilion  and 
 fubjeLS:ion  to  his  will  therein  ;  and  he  fets  himfeif,  in  the 
 tilings  he  fuffered,  and  in  this  his  obedience,  before  his  Fa- 
 ther as  h.is  Son  ;  and  thus  he  cried  lor  falvation  from  that 
 death,  to  wliicli  he  gave  himfelf  for  his  people,  unto  the 
 Father  v;]io  was  able  to  fave  him,  his  Son,  from  this  death, 
 vi/hen  he  thus  fullered  it.    And  the  apollle  tells  us,  he  was 
 
 heard, 
 
Sea.  II.  the  Lord's  Supper.  67 
 
 heard,  when  he  tluis  cried  for  falvation  from  death,  i.  e. 
 h^  was  laved  from  dcatli.  And  this  was  for  the  piety  that 
 was  expreflcd  in  the  prayers  and  fiipplications  that  he  oi- 
 fered  up.  This  reafon,  for  which  lie  was  lieard,  is  more 
 fully  declared  in  the  following  words,  viz.  Though  he  ivere 
 the  Son  *,  yet  learned  he  obedience  by  the  things  which  he 
 fnffered. 
 
 I.  In  the  prayers  and  rupphcations  which  be  offered  ii]), 
 he  prefented  to  the  Father  the  things  which  he  Jiijfered' 
 even  the  pains  of  that  death  which  was  due  to  the  llns  of 
 liis  people.  The  forrows  of  that  death  f  ^vere  expreiTed  rtt 
 theJiro?tg  crying  ami  tears;  which,  at  the  fame  time,  (li6w- 
 ed  forth  his  moll  fervent  love  to  the  Father's  countenance, 
 that  was  hid  from  him  when  he  died,  bearing  the  iniquity 
 of  a  people  that  had  gone  aftray  from  God. 
 
 1  But  th^n  he  alio  prefented  to  the  Father  the  per- 
 fedion  of  his  obedience,  which  was  occafioiied  by  the  things 
 that  he  fnffered,  and  which  could  not  be  aded  as  it  wa?, 
 hut  in  the  extremity  of  the  forrows  of  that  death  ;  and  io 
 the  apoftle  fays,  he  learned  it  from  the  things  that  he  fnf- 
 fered, lie  poured  out  his  font  nnto  death,  in  faying  to  tlie 
 Father,  If  this  cup  may  not  pafs  from  me,  except  I  drink 
 it,  thy  will  be  done.  And  for  this  perfeftion  of  his  obe- 
 eience  in  the  extremity  of  the  forrows  of  death,  he  was 
 heard  :  for,  when  he  had  thus  offered  up  himfelf  withouc 
 fpot,  the  Father  raifed  hini  np,  having  loofcd  the  pains  of 
 death :  becaiife  it  was  not  pofiblc  thai  he  fould  be  holden  of 
 it,  Acls  ii.  24.     For, 
 
 3.  In  thole  prayers  and  fupplicadons  v^'hich  he  olfered 
 lip  to  his  Father,  he  fet  himfelf  before  him  as  the  Son, 
 faying,  0  my  Father,  and  calling  on  him  as  able  to  fave 
 HIM  from  death.  If  that  death,  wherein  the  infinite  op- 
 pofition  of  the  divine  goodnels.  unto  all  fm  is  exprelled, 
 had  been  iniiidled  on  any  perfon  of  finite  dignity,  it  was 
 impoifible  that  the  pains  of  it  could  have-been  loofcd  ;  and 
 fo  fucli  a  perfon  muft  have  been  holden  0/ z>  eternally  : 
 becanie  otlierwife  the  oppohtion  of  the  divine  goodnels  to 
 iui  could  not  be  infinitely  declared.  But  this  was  infi- 
 n-lcely  exprelFed  in  the  death  of  that  perfon  of  infinite  dig- 
 nity and  worth,  the  Son  of  God,  wiio  add  relied  his  Fa- 
 ther in  his  death   as  able  to  {'i\c  hi?n  from  it ;    for  the 
 
 f  Pful.  cxvi.  3.  and  Pfal.  IxxxvUl. 
 
 I  2  Father, 
 
68  A  Treatise  on         Chap.  III. 
 
 F^uher,  finding  the  infinite  oppofiiion  of  his  goodnefs  to 
 all  Im  inlinitely  declared  in  his  death,  luofed  the  pains  of 
 death,  and  railed  him  up  to  a  life  fuitable  to  the  infinite 
 merit  of  his  obedience  to  the  death,  Pfal.  xxi.  4.  5.  6. 
 And  this  deliverance  from  death,  this  glorious  life  that 
 is  given  to  him  as  the  anfwer  of  the  prayers  which  he 
 ofTered  up,  is  indeed  the  falvation  of  all  his  people  :  for 
 they  are  laved,  in  partaking  \m\\  him,  as  heirs  of  Gody 
 ^id  joint  heirs  with  Chriji,  Rom.  viii.  17.  Gal.  iv.  4.-— 7. 
 Jieb.  ii.  10.  And  thus,  in  his  being  heard,  he  becarne  the 
 ^thor  of  eternal  falvation  to  all  them  that  obey  him. 
 
 And  this  is  the  apoflle's  account  of  the  facriiice  of  Chrift 
 cur  High  Prielt,  when  he  gave  his  body  to  be  broken  for 
 lis,  and  his  blood  to  be  (lied  for  ns  for  the  remiflion  of  fins. 
 And  we  learn  from  it  ^vhat  to  think  of  thofe  queftions 
 moved  among  the  metaphyiical  dotTtors,  viz.  Whether 
 virididive  juftice  be  eflential  to  God  ?  and.  Whether  we  be 
 jullified  by  Chrift's  adive  and  pofive  obedience,  or  only  by 
 his  paflve  ?  as  they  fpeak. 
 
 The  apoflle  feenis,  not  only  to  afcribe  the  falvation  of 
 his  people  from  fin  and  death  to  this  offering  and  facriSce  of 
 Jefus  Chrift,  but  likewife  his  own  confecration  as  the  High 
 Prieft  of  the  New-tefiament  church,  that  he  might  enter 
 into  the  moft  holy  place  of  that  church  to  appear  there  ini 
 the  prefence  of  God  for  them,  as  a  priejt  for  ever  after  the 
 order  of  MelchifedeL  And  this  may  appear  if  we  confider, 
 that  he  calls  his  being  heard  and  faved  from  death,  by  the 
 name  of  being  7nade  perfed,  ver.  9.  where  the  word  is  the 
 fame  that  is  rendered  conjecrated,  chap,  vii.  28.  where  it  is 
 faid,  '^  For  the  law  maketh  men  high  priefts  which  have 
 "  infirmity  ;  but  the  ^void  of  the  oath  which  wasfince  the 
 ''  law,  maketh  the  Son,  who  is  CONSECRATED  *  for 
 *'  evermore.''  It  was  then,  when  the  Father  heard  him, 
 and  faved  him  frpm  death,  that  he  glorified  him  to  be 
 the  High  Priefl  C|^  the  New-teftament  church,  faying  to 
 liim.  Thou  a/ 1  my  Son,  to-day  have  I  begotten  thee -f  :  for, 
 when  the  commatuhyLent  concerning  the  Aaronical  prieft- 
 liood  was  difiinnullcd  by  his  death,  and  he  was  exalted  at 
 the  Father's  right  hand,  then  he  fware  unto  him.  Thou  art 
 
 *  This  word  is  uf  d  in  tlic  .9^///^^^/;;/ to  fignify  the  confccrar 
 tion  of  Aaron  and  his  Tons,  Exod.  xxix. 
 
 f  Compare  Ikb.  v.  5,  with  Ads  xiii.  33. 
 
Seft.  II.         the  Lord's  Supper.  65 
 
 a  prieft  for  ever  after  the  order  of  Mekhizedek,  Heb.  vii. 
 17.  18.   Pfal.  ex.  1.4. 
 
 As  Jcius  Chrift  was  confecrated  by  his  death  to  enter  into 
 the  hoiieft  of  all  as  the  High  Prieft  of  the  New-teftament 
 church,  fo  all  his  breihreii  were,  by  the  fame  facrifice, 
 confecrated  as  a  holy  prieflhood  to  offer  up  fpiritiiaL  facrificcs 
 acceptable  lo  God  through  him,  as  we  may  fee  from  Heb.  x. 
 14.  19.  Rev.  i.  5.  6. 
 
 When  Jefus  Chrift  was  thus  confecrated  (or,  as  it  is  ex- 
 prelTed  in  the  Hebrew,  had  his  hand  filledj  by  his  own  fa- 
 crifice, he  brought  his  otFering  into  the  moil:  holy  place; 
 not  that  on  earth  made  with  hands,  where  only  the  high 
 pried  of  Aaron's  order  entered  once  a-year,  but  heaven  ic- 
 felf,  the  fan(5luary  of  the  New-tellament  church,  where- 
 of he  is  the  High  Prieft  confecrated  for  evermore.  With 
 refped  to  this  bringing  of  his  offering  into  the  true  holy 
 of  holies,  the  apoltle  fays,  Heb.  viii.  i.  2.  3.  4.  5.  *^  We 
 *^  have  fuch  an  high  prieft,  who  is  let  on  the  right  hand  of 
 *'  the  throne  of  the  Majefty  in  the  heavens ;  a  minider 
 *'  of  the  fanduary,  and  of  the  true  tabernacle  which  the 
 ^'  Lord  pitched,  and  not  man.  For  every  high  pried  is 
 *'  ordained  to  offer  gifts  and  facrifices:  wherefore  it  is  of 
 *'  neceffity  that  this  man  have  fom.ewhat  alio  to  offer.  For 
 *'  if  he  were  on  earth,  he  Ihould  not  be  a  pried,  leeing  that 
 '^  there  are  priefts  that  offer  gifts  according  to  the  law  : 
 "  which  ferve  unto  the  example  and  ihadow  of  heavenly 
 '*  things."  And,  ver.  6.  *'  But  now  hath  he  obtained  a  more 
 '^  excellent  minidry,  by  how  much  alfo  he  is  the  mediator 
 ^^  of  a  better  covenant."  And  he  defcribes  his  bringing  of 
 his  offering  into  the  true  fanc^uary  of  the  true  church  of 
 the  new  covenant,  as  the  antitype  of  the  high  pricds  of 
 Aaron's  order  their  coming  with  their  typical  offerings  year- 
 ly into  the  typical  fan(5luary,  Heb.  ix  i.  '*  Then  verily  the 
 '^  fird  covenant  had  alfo  ordinances  of  divine  fervice  and  1 
 ''  worldly  fanduary."  Ver.  6.  "  Now,  when  thefe  things 
 "  were  thus  ordained,  the  prieds  went  always  into  thetird 
 ^^  tabernacle,  accomplilhing  the  fervice  of  God  :''  ver.  7. 
 '*  But  into  the  fecond  went  the  high  pried  alone  once  e- 
 *'  very  year,  not  without  blood,  wiiich  he  OFFERED  for 
 ''  himfeir  and  for  the  errors  of  the  people  :"  ver.  8.  ''  The 
 **  Holy  Gholt  this  Ugnifying,  that  the  way  into  the  holied 
 '^  of  all  was  not  yet  made  mani fed,  while  as  the  fird  ta- 
 **  bernacle  was  yet  danding  ;"  Ver.  9.  **  Which  was  a  figure 
 **  for  the  time  then  prefenC'  —  ver.  11,^*  But  Cijrid  being 
 
 "  come 
 
70  A  Treatise  on  Chap.  IIL 
 
 *^  come  an  high  pried  of  good  things  to  come,  by  a  greater 
 **  and  more  perfcd  tabernacle,  not  made  with  hands,  that 
 *'  is  to  fay,  not  of  this  building;"  ver.  12.  ^^  Neither  by 
 *^  the  blood  of  goats  and  calves,  but  by  his  own  blood,  he 
 **  entered  in  once  into  the  holy  place,  having  obtained  e- 
 ^^  ternal  rodemption  for  us."  Ver.  24.  "  For  Chrift  is  not 
 **  entered  into  the  holy  places  made  with  hands,  ivhich  are 
 *^  the  figures  of  the  true ;  but  into  heaven  itfelf,  now  to 
 *'  appear  in  the  prefence  ot  God  for  us:"  ver.  25.  "  Nor 
 ''  yet  that  he  ihould  offer  himfelf  often,  as  the  high  prieft 
 *'  entereth  into  the  holy  place  every  year  with  blood  of  o- 
 '^  thcrs."  Ver.  26.  ''  For  then  muft  he  often  have  fuffered 
 "  fmce  the  foundation  of  the  world ;  but  now  once  in 
 *'  the  end  of  the  word,  hath  he  appeared  to  put  away  fin 
 '*  by  the  facrifice  of  himfelf."  And  chap.  x.  11.  12.  '*  And 
 *'  every  prieft  STANDETH  daily  miniftering,  and  ofter- 
 *'  ing  oftentimes  the  fame  facrifices,  which  can  never 
 "  take  away  fms  :  but  this  man,  after  he  had  offered  one 
 *^  facrifice  for.'  iins,  for  ever  SAT  DOV/N  on  the  right 
 *^  hand  of  God,"  The  inference  from  the  whole  is,  ver. 
 19.  20.  21.  22.  -  Having  therefore,  brethren,  boldnefs 
 *'  to  enter  into  the  holieft  by  the  blood  of  Jefus,  by  a 
 *'  11CIV  and  Living  way  which  he  hath  confecrared  for  us, 
 **  through  the  vail,  that  is  to  fay,  his  flelh;  and  having  an 
 
 *'  high  prieff  over  the  honfe  of  God  :  let  us  draw  near 
 
 And  thus  we  are  calle^l  to  draw  near,  in  the  affembling  of 
 ourfelves  together  and  eating  the  Lord's  fupper. 
 
 Sect.  III.  A  defcription  of  the  feafl  on  his  facrifice,  or  of 
 eating  his  facrifice. 
 
 V\/'E  have  feen  that  the  Lord's  fupper  fuews  a  feaft  up- 
 ^^  on  \m  facrilice,  which  was  prengured  byjifrael  after 
 the  flelh  partaking  of  the  altar,  in  their  eating  and  drink- 
 ing belore  the  Lord  of  the  facrifices  that  weVe  offered  at 
 the  altar.  Neitiier  priefts  nor  people  ate  of  every  facri- 
 fice whereof  Chrift  is  declared  to  be  the  antitype  in  the 
 New  Teflament:  for  thofe  fin-offerings  whofe  blood  was 
 brought  into  the  holy  place  to  reconcile  withal,  were  not 
 eaten,  but  burnt  in  ihe  fire,  Lev.  vi.  30.  and  x.  18.  and 
 xvi.  27.  Numb.  xix.  4.  5.  with  Heb.xiii.  11. 12.  And  the 
 l:r{l  fort  of  facrifices,  the  burnt-offerings  that  were  conti^ 
 nually  offered  for  a  fweet  favour,  or  iavour  of  reft,  unto 
 
 the 
 
Sed.  III.         the  Lord's  Supi^er.  71 
 
 the  Lord,  were  wholly  burnt  upon  the  altar ;  but  the  meat 
 and  drink  offerings,  that  belonged  to  thele  burnt-offerings, 
 Exod.  xxix.  40,  41.  Lev.  xxiii.  18.  Numb,  xxviii.  and  xxix, 
 were  the  priefl's,  who  did  cat  the  meat-otlering  after  the 
 Lord's  part  of  it  was  burnt  upon  the  altar  as  an  oflcring 
 made  by  fire  or  a  fweet  favour  unto  the  Lord,  Lev.  ii.  9. 
 10.  and  vii.  8.  9.  10.  All  Ifrael  did  eat  of  the  facrilices  of 
 the  peace-offerings,  after  the  Lord's  part,  which  was  called 
 the  foody  or  bread,  of  the  offerhig  nude  by  fire  Unto  the 
 Lord,  Ley.  iii.  II.  was  burnt  on  the  altar,  and  a^cer  the 
 pricft  got  the  wave-breaff  and  the  heave  fhoulder.  Lev.  x; 
 14.  And,  with  the  fiefli  of  the  peace-offering?,  the  people 
 did  alio  eat  of  the  meat-offerings  (Lev.  vii^ir.  12.)  and 
 drink-offerings  that  were  facrificed  with  thein ;  as  when 
 David  olfered  burnt-offerings  and  peace-offerings,  at  the 
 bringing  of  the  ark  to  the  city  of  David,  it  is  faid,  "  he 
 '*  dealt  to  every  one  of  lirael,  both  man  and  woman,  to 
 *'  every  one  a  loaf  of  bread,  and  a  good  piece  of  flelh, 
 *'  and  a  flagon  of  wine,"  i  Chron.  xvi.  i.  2.  3.  And  at  the 
 offerings  for  the  fervice  of  the  houfe  of  God,  when  they 
 lacrificed  ^"  burnt- offerings  —  with  their  drink-offerings, 
 *'  and  facrilices  in  abundance,  they  did  eat  and  drink  before 
 *'  the  Lord  on  that  day  with  great  gladnefs,"  i  Chron. 
 xxix.  21.22.  And  when  the  fdcrifices  were  offered,  by 
 whole  blood  the  covenant  was  confirmed,  the  elders  of  If- 
 rael did  eat  and  drink  before  the  Lord,  Exod.  xxiv.  5.  to 
 11. 
 
 As  the  burnt-offering  was  to  be  cut  into  his  pieces,  Lev. 
 i.  1.6.  12.  {o  it  was  appointed  that  the  meat-offering  in  a 
 pan  lliould  be  parted  in  pieces,  Lev.ii.6.  And  our  Lord 
 feems  to  refer  to  this  facrifice,  when  he  fays,  in  the  inftitu- 
 tion  of  his  fupper.  This  is  my  hody,  luhich  is  broken  for  you  .• 
 even  as  we  may  perceive  a  reference  to  the  pourinp^oiit 
 (Numb,  xxviii.  7.  Exod.  xxx.  9.)  of  the  drink  offering  to 
 the  Lord,  in  his  faying.  This  is  my  blood,  which  is  fl^ed  for 
 you.  The  meat  and  drink  offerings  were  facrifices  typifying 
 the  facrifice  of  Chrilf,  as  well  as  the  reH:  of  the  facrifices  i 
 and  the  didindion  betwixt  the  meat-offering  and  the  of. 
 fering  of  the  firlf-fruits,  which  typified  the  firfl  fruits  of  the 
 Spirit,  Rom.  viii.  23.  with  Ads  ii.  is  very  remarkable.  Lev. 
 ii.9.  10.  12.  '^  And  the  prieff  fhall  take  from  the  meat-of- 
 '*  fering  a  memorial  thereof,  and  fhall  burn  it  upon  the 
 '^  altar:  an  offering  made  by  fire  of  a  fweet  favour  unto 
 *'  the  Lord,     And  that  which  is  left  of  the  meat-offering. 
 
72  A  Treatise  on         Chap.  IIL 
 
 <*  (liall  be  Aaroit's  and  his  Tons :  a  thing  moft  holy  of  the 
 
 «  often n;^s  of  the  Lord  made  by   fire. As  for  the  ob- 
 
 *'  latioii  of  the  firR-fruits,  ye  lliail  offer  them  unto  the 
 **  Lord;  buc  they  ihali  not  be  huvni  {or  afc end)  on  the  al- 
 <<  tar  for  a  fweet  favour."  Whaievei"  excellency  there  be 
 in  the  firfu  fruits  of  the  Spirit,  yet  the  fatisfadion  to  God's 
 juftice  is  only  in  the  iiicnfice  of  Jefus  Chriil,  the  antitype 
 of  the  oiTerinj!;s  oX  the  Lord  made  by  fi]-e  for  a  I'weet  favour, 
 or  favour  of.  reft,  to  him  *. 
 
 The  'Gentiles,  as  would  feem  from  Pfal.  xvi.  4.  poured 
 out  drink-ojTerings  of  blood  to  their  idols,  and  did  not  ab- 
 {iuii  from  blood,  as  rhc  Lord  hath  commanded  his  people 
 10  do,  ^iOt  only  in  the  Old  Teil:ament,  Gen.  ix.  3.  4.  Lev* 
 xvii,  ,0.  II.  12.  13.  14.  but  iikewiie  in  the  New,  even 
 ihcr^^  where  we  are  loofed  from  the  yoke  of  Mofes's  law, 
 Ads  XV.  19.  20.  28.  29.  and  xxi.  25.  But  the  drink-offer- 
 i.r^^  tha:  Ifrael  poured  our  to  their  God  were  of  wine, 
 v.hereof  they  parrook  wirh  him.  And  the  pouring  out  of 
 vvine  as  a  drink-offerino;  to  him  was  a  type  of  the  ihedding 
 if  the  b.ood  of  Chrilt  for  the  remifiion  of  fms  ;  u'hich 
 oiood  is  fii;;nified,  as  tN?  true  drink-oiTeri ng  poured  our  to 
 the  Lord,  by  the  cup  or  the  wine  whereof  we  partake  in 
 the  Lord's  fupper.  Ti^at  cup  is  not  changed  into  his  blood, 
 that  we  may  drink  h  in  a  bodily  way  ;  tor  that  were  unlaw- 
 ful, as  being  cxpreisly  forbidden  by  the  Lord  in  the  New 
 Teftamenr,  which  is  fealed  by  his  blood  :  but  it  muft  be  a 
 fpiritual  drinking  of  his  blood  that  is  intended  in  his  fup- 
 per;.  which  fpintual  drinking  is  the  truth  and  the  antitype 
 of  IfraePs  drinking  of  the  Lord's  drink-offerings  of  wine. 
 *  The  eating  of  the  bread  and  drinking  of  the  wine  in 
 thiC  Lord's  fupper,  is  not  the  antitype  of  IfraePs  parta- 
 king with  the  altar,  or  with  the  Lord,  in  their  eating  of  the 
 facritices  and  drinking  of  his  drink-offerings:  nor  is  it 
 any  way  a  continuation  of  the  meat  and  drink  offerings. 
 The  body  and  blood  of  the  Lord,  iti'elf,  is  the^  only  ia- 
 critice  whereof  we  eat  and  drink,  and  wherein  we  have 
 communion  with  God  in  the  fupper.  There  is  no  part  of 
 the  bread  and  wine  offered  to  the  Lord  by  fire,  or  poured 
 out  to  him,  that  v/e  may  partake  with  him  in  eating  and 
 drinking  the  rcil :  fo  that  our  communion  with  God  in  the 
 
 *  We  may  fee,  by  comparing  Heb.  x.  5.  wltli  Pfal.  xl.  6.  that 
 ChiKl:  is  the  antitype  of  the  meat-offering,  the  minhah,  as  well  as 
 of  the  red  of  the  facrificcs* 
 
 fupper 
 
Seft.  III.        the  Lord's  Supper.  75 
 
 flipper  does  not  lie  in  eating  the  bread  and  drinking  the 
 wine,  as  Ifrael  partook  with  him  in  eating  of  his  facrifi- 
 ces  of  (lain  hearts  and  his  meat-offerings,  and  in  drinking 
 of  his  drink-offerings;  hut  it  lies  in  our  fpiritual  eating 
 of  his  body  and  drinking  of  his  blood  facrificed  to  God  for 
 a  favour  of  relf,  and  held  forth  to  us  under  the  figns  of 
 bread  and  wine,  that  we  may  take  our  part. 
 
 Now,  that  we  may  underfland  this  Ipiritual  eating  and 
 drinking  of  the  Lord's  body  and  blood,  which  is  the  truth 
 and  the  antitype  of  the  eating  of  the  typical  facrifices  - 
 we  muft  firR  confider  the  meaning  and  intent  of  the  Lord's 
 eating  and  drinking  of  the  facriiiccs  and  of  the  meat  and 
 drink  offerings,  Pfal.  1.  12.  13.  If.  xliii.  24.:  as  when  it 
 is  laid  of  the  oiferings  made  by  fire  on  the  altar,  that 
 they  were  of  a  Jkveet  favrdir  unto  the  Lord ;  and  con- 
 cerning that  part  of  the  peace-offerings  that  wns  confu- 
 med  by  the  lire  on  the  altar,  that  it  was  the  food,  or 
 bread,  of  the  offering  made  by  fire  unto  the  Lord:  and 
 with  reipect  to  the  drink-oJferings,  which  were  of  wine, 
 it  is  faid  of  the  wine,  that  ic  cheereth  God,  Judg.  ix.  13.  ; 
 for  the  drink-offering  of  vnne  is  alio  faid  to  be  made  by  fire 
 of  a  fiveet  favour  unto  the  Lord,  Numb.  xv.  10.  This 
 way  of  {peaking  concerning  the  emblematical  facrifices^ 
 is  applied  to  the  true  facrifice  wherein  it  is  verified,  Eph.  v. 
 2.  Chriji —  hiith  given  himfelf  for  us,  an  offering  and  a  fa- 
 crifice  to  God  for  a  fweet-fnieUing  favour  *. 
 
 This  way  of  fpeaking  concerning  the  typical  facrifices, 
 which  is  verified  in  the  true,  is  intended  to  express  to  u^ 
 the  fatisfadion  that  God  finds  to  his  ottcnded  juilice  ii\ 
 the  death  of  Chrift,  and  the  delight  he  takes  in  tJie  de- 
 claration of  his  name,  or  of  his  glory,  that  is  made  in  the 
 reconciling  of  finners  to  himfelf  in  him,  whom  he  hath 
 made  fin  for  them,  that  they  might  be  made  th>e  rightcoul- 
 nefj  of  God  in  him.  This  fatisfac4ion  and  delight  that  the 
 Father  takes  in  the  facrifice  of  Jefus  Chrift  is  declared  bv 
 the  prophet  Efaias,  when  he  fays.  Behold  friine  eUti  in 
 ivhom  my  foul  delightetfi,  If.  xlii.  i.  and  in  the  go; pel 
 where  he  telfifies  of  him,  This  is  my  beloved  Son,  in  ^v/^oia 
 I  ajn  well  pleafcd,  Matth.  iii.  17.  and  xvii.  5. 
 
 There  can  be  no  addition  made,  by  any  work,  to  the 
 delight  tliat  he  has  in  his  own  infinite  perleciion,  v;ho  is 
 
 *  E<?  oa;(.t.v\v  ivc-ma^.      This  fiands   In  the  Septua^qint  for  t'ne  He-> 
 
 brew    REAM    NIHO.M-I, 
 
 Vol.  1V».  K  without 
 
y^  A  Treatise  on         Chap.  III. 
 
 ^v■uhout  variablenefs  or  findozn  of  turning,  James  i.  17. 
 The  divine  Three  were  infinitely  happy  before  the  world, 
 in  the  enjoyment  of  tlie  fame  boundlefs  felf-fiifficiency, 
 and  had  moll  perfeiH;  bleflednefs  in  the  full  poileflion  of  the 
 fame  eternal  glory,  before  any  creature  could  be  happy 
 in  any  manifeftation  of  that  glory.  And,  when  there  was 
 a  manifeftation  of  this  glory  in  the  creation,  (the  work  of 
 thefc  Three,  Gen.  i.  26.  and  iii.  ii.  Pfal.  xxxiii.  6.  Prov. 
 viii.  22. — ;^i.  John  i.  i.  2.  3.  Col.  i.  16.  i  John  v.  7.}, 
 there  could  be  nothing  added  to  the  divine  bleifednefs,  and 
 nothing  taken  from  ir,  by  any  thing  that  could  come  to 
 pafs  in  the  world,  or  by  the  happinefs  or  mifery  of  the 
 creatures,  whofe  happinefs  lies  in  delighting  in  the  divine 
 glory  as  it  is  manifelkd  to  them. 
 
 Man  law  the  eternal  power  and  wifdom  of  the  Creator, 
 nnd  the  glory  of  divine  goodncfs,  jpecially  exprelTed  to 
 him  in  the  things  that  were  made;  and  the  law  written  on 
 lus  heart,  requiring  love,  ihewed  him  the  divine  nature, 
 that  is  love  ;  which  was  alfo  further  declared  to  him,  with 
 the  delight  that  God  takes  in  his  own  goodnefs,  by  the 
 promife  of  lil^  tliat  he  gave  to  his  obedience  ;  while,  at 
 t!ie  fame  time,  the  intinite  oppofition  of  the  divine  good- 
 nefs unto  fin  (or  his  jealoufy,  his  holinefs  and  juftice, 
 wliercin  he  delights,  Jer.  ix.  24.)  was  declared  in  the 
 tiircatening  of  death,  wherewith  he  threatened  difobedience 
 to  the  trying  command, Gen.  ii.  9.  16.  ly.  thougli  this  t'outd 
 liot  appear  in  any  work  before  fin  entered  into  the  world. 
 
 Tlie  fin  of  man,  though  infinitely  oppofite  to  the  di- 
 vine glory,  could  give  no  difturbance  to  God,  who  is  in- 
 variably bleflcd  in  the  enjoyment  of  his  own  eternal  op- 
 .  pofition  to  it,  which  is  exprelled  in  the  curfe,  and  wh.ich 
 began  to  appear  in  the  world  when  fin  appeared  ;  bur,  on 
 the  contrary,  it  made  way  for  the  manifelfation  of  the 
 ^lory  of  the  divine  mercy  and  pardoning  grace  to  finners. 
 Together  with  the  glory  of  his  holinefs  and  juftice,  which 
 is  made  by  the  facrifice  of  Jefus  Chrift,  whereby  the  eter- 
 nal delight  that  Coil  takes  in  his  own  mercy  and  juftice,  is 
 brooght  within  our  view,  that  we  may  be  bleiled  with  him 
 in  the  enjoyment  of  this  his  glory,  brought  near  to  us  in 
 it)i^  facrJhce. 
 
 This  was  Ihcwcd  in  th.e  emblem  of  feafting  with  God  in 
 cuiing  and  drinking  of  the  typical  liici'ificcs,  that  were  of- 
 fered to  him  for  a  fweet  favour.  And  the  comnuinion 
 i!;ai  Jcliib  Chiiit,   the  true  prielt,  has  in  his  human  nature 
 
 with 
 
Sed:.  III.       the  Lord's  Supper.  75 
 
 with  the  Father,  in  the  enjoyment  of  tl)e  glory  that  he  J>ad 
 ivith  him  before  the  vjorld  luas,  arid  thut  is  now  manifefted 
 by  his  lacrificc,  John  xvii.  4.5.  was  pointed  out  by  the  typi- 
 cal priefts  their  partaking  with  God  in  living  on  the  facriiices 
 liiat  they  ollered  unto  him.  In  tins  enjoyment  all  his 
 brethren  partake  with  him,  while  they  delight  in  the  glo- 
 ry  of  the  divine  jullice  and  mercy,  as  difplayed  in  his  fa- 
 crifice  ;  and  this  is  the  meaning  of  the  priefts  and  all  the 
 people  of  Ifrael  partaking  with  the  high  pricfl:,  and  lb  with 
 God,  in  the  typical  lacrifices. 
 
 This  true  eating  of  the  true  facrifice  fuppofes  a  convic- 
 tion  of  fin  in  us  linners,  and  an  appreheniion  of  the  im- 
 pollibility  of  loofmg  the  connedlion  betwixt  fin  and  that 
 death  that  is  contained  in  the  curfe  of  tlie  law  :  for  how 
 can  a  fmner  that  fees  not  the  evil  of  fin,  nor  fears  tlie 
 wrath  that  is  due  to  it,  find  any  fatisfacT;ion,  or  take  any 
 delight  in  the  dilcovery  of  the  divine  jullice  and  mercy  in 
 the  falvation  from  fin  and  death  by  the  f'acrifice  of  Chrifl  ? 
 
 Nor  can  this  enjoyment  b-  without  the  faith  or  belief  of 
 what  the  gofpel  declares  concerning  the  divine  fatisfiftion 
 and  delight  in  Chrift's  facritice,  expreiled  in  the  raifing  of 
 him  from  the  dead,  and  giving  him  glory,  and  in  the  re- 
 membering of  iniquity  no  moie.  Our  Lord  plainly  figni- 
 fies,  that  the  eating  of  his  flefh  and  drinking  his  blood  is 
 by  faith,  when  he  is  pointing  out  himfelf  as  the  truth  of 
 tlie  bread  from  heaven,  whereon  the  liraelites  lived  in  the 
 wildernefs,  John  vi.  where  he  fays  to  the  multitude  that 
 was  following  him  for  the  loaves,  ver.  27.  Labour  not  for 
 the  meat  ivhich  periJJ^eth,  but  for  that  meat  which  endu^ 
 reth  unto  everlafting  Ife,  which  the  Son  of  man  fialt  give 
 iinto  yQ:L  And  when  they,  upon  this,  aik  him,  ver.  28. 
 IVhat  Jhall  vie  do  that  we  might  work  the  vjorks  of  God  ? 
 as  thinking  that  they  might  live  eternally  by  their  working 
 the  works  of  God,  if  they  fhould  be  directed  and  helped  to 
 work  them  ;  according  to  that,  He  that  doth  thefe  things^ 
 fjall  live  in  them ;  he  anfwers  them,  ver.  29.  i'his  is  )hc' 
 work  of  God,  that  ye  believe  on  him  whom  he  hath  /hit.  Bnt 
 tliey,  fiill  minding  their  belly,  and  temporal  life  more 
 than  eternal,  required  a  fign,  that  they  might  believe, 
 fuch  as  was  wrought  when  their  fathers  were  fed  with 
 manna  in  the  wildernefs,  ver.  30.  31.  *'  What  iign  ihewefl 
 "■'  thou  then,  that  we  may  believe  thee?  what  dod:  thou 
 *^  work  ^  Our  fathers  did  eat  manna  in  the  defert ;  as  it 
 '^  is  written,   He  gave  them  bread  from  heaven  to  eat.** 
 
 K  2  AiiJ 
 
76  A  Treatise  on         Chap.  III. 
 
 And  he  anfwers  them,  ver.  32.  3;:?.  35.  "  Mofes  ^ave  you 
 *'  not  that  bread  fwvn  heaven;  but  my  Father  giveth  you 
 *^  the  true  bread  from  heaven.  For  the  bread  of  God  is 
 '*  he  which  cometh  down  from  heaven,  and  giveth  life 
 **  unio  the  world. —  Lam  the  bread  of  life:  he  that  co- 
 '^  meth  to  me,  lliall  never  hunger ;  and  he  that  believeth 
 *^  on  mc,  Shall  never  third."  Ver.  36.  "But  I  faid  to  you, 
 *'  that  ye  alio  have  {^ccn  me,  and  believe  not."  Compare 
 Pfal.  Ixxviii.  22.  23.  24. 
 
 His  doclrinc,  or  his  word,  that  we  believe,  and  that  was  ' 
 confirmed  by  his  death,  may  be  fet  forth  under  the  no- 
 tion of  food  for  our  fouls  ;  but  his  dodrine  here,  that  we 
 muft  feed  upon  by  faith,  is  concerning  himfelf,  the  Son 
 of  God,  who  came  down  from  heaven,  in  becoming  the 
 Son  of  man,  to  give  his  fiefli  and  blood  for  the  life  of  the 
 world ;  as  he  fays  further,  ver.  47.  "  Verily,  verily  I  fay 
 <'  unto  you,  He  that  believeth  on  me,  hath  everiafting 
 "  life."  Ver.  48.  "  lam  that  bread  of  life."  Ver.  50.  "This 
 ''  is  the  bread  which  cometh  Jownfrom  heaven,  that  a  man 
 "  may  eat  thereof,  and  not  die."  Ver.  51.  "  1  am  the  living 
 "  bread,  which  came  down  from  heaven :  if  any  man  eat 
 *'  of  this  bread,  he  lliall  live  for  ever:  and  the  bread  that 
 "  1  will  give,  is  my  Hefli,  which  I  will  give  for  the  life  of 
 '^  the  world." — Ver.  53.  "Verily,  verily  I  fay  unto  you,Ex- 
 "  ccpt  ye  eat  the  ilelh  of  the  Son  of  man,  and  drink  his 
 "  blood,  yc  have  no  life  in  you."  His  do<5lrine  feeds 
 them  that  believe,  as  it  fets  forth  him  the  Son  of  God, 
 becoming  tlie  Son  of  man,  and  giving  himfelf  to  the 
 death,  that  we  might  live  through  him  ;  or  giving  his  bo- 
 4iy  to  be  broken  for  us,  and  his  blood  to  be  Ihed  for  the 
 remilRon  of  our  fins.  And  this  is  the  great  lubjedl  of  his 
 word,  as  it  is  dilVmguirned  from  all  other  doctrine,  Rom.  i. 
 16.  ij.  I  Cor.  i.  20.  —  24.  and  ii.  2.  Gal.  i.  8.  and  ii.  f. 
 'i,  ;  and  the  faith  of  his  word,  in  them  who  live  eternally 
 ly  if,  is  the  faith  of  the  Son  of  God,  faith  in  his  hluody  and 
 I'elievifig  on  him  that  raifed  up  Jefus  our  Lord  from  the 
 dead  J  v)ho  vj  as  delivered  for  our  offences,  ajid  was  raifed  a^ain 
 for  our  jujlificatw}',  Gal.  ii.  20.  FvOin.  iii.  25.  26.  and  iv. 
 "24.  25. 
 
 Our  Lord  is  not  fpeaking  in  this  paflage  concerning  the 
 ordinance  of  his  fuppcr  ;  for  many  eat  of  that  bread  and 
 drink  of  that  cup  who  do  not  live  for  ever  by  eating  the 
 ilelh  and  drinking  the  blood  of  the  Son  of  man,  Luke  xiii. 
 26.  27.     Fjut:  he  fays,  ver.  54.  JVhofo  eateth  my  flejk,  and 
 
 drinketh 
 
Seft.  III.       the  Lord's  Supper.  ^7 
 
 drhiketh  niv  blood,  hath  eternal  life.  And  many  eat  his  fledi 
 and  drink  his  blood  by  faith,  as  it  is  let  forch  in  the  word 
 of  the  truth  of  the  gofpel,  who  arc  not  eating  that  bread 
 and  drinking  that  cup  in  the  Lord's  fupper :  lor  the  Lord 
 is  not  damning  all  the  believers  of  his  word,  all  that  call 
 on  his  name  for  falvation,  who  have  not  accefs  to  the  or- 
 dinance of  his  fupper  according  to  his  inftitution,  when  he 
 fays,  Except  ye  eat  the  ftefJ}  of  the  Son  of  man,  and  drink 
 his  blood,  ye  have  not  life  in  you.  Yet  this,  eating  his  iielh 
 and  drinking  his  blood,  is  the  very  thing  fignified  in  the 
 eating  that  bread  and  drinking  that  cup  of  the  Lord  in  his 
 fupper  ;  which  is  alfo  a  notable  mean  of  his  appointment 
 for  the  eating  of  his  fleih,  and  drinking  his  blood  unto 
 life  eternal. 
 
 We  cannot  difcern  the  thing  fignified  in  the  Lord's  fup- 
 per without  his  dodrine,  and  without  faith  in  his  word  ; 
 and  the  things  that  his  words  declare  concerning  him,  are 
 ^fet  forth  to  his  difciples  in  this  figurative  -A^^ion  or  figu 
 which  he  commands  them  to  obferve ;  but  both  this  fign, 
 atid  the  word,  which  makes  us  underfland  it,  fo  as  to 
 difcern  the  thing  fignified,  feed  our  fouls,  only  as  they  fee 
 forth  Chriil  the  Son  of  God,  made  of  a  woman,  made  under 
 the  law,  to  redeem  fmners,  by  giving  his  body  to  be  broken 
 for  them,  and  his  blood  to  be  ibed  tor  them,  for  the  remif- 
 fion  of  fins.  This  therefore  is  the  food  of  our  fouls,  the 
 true  manna  which  came  down  from  heaven,  that  we  might 
 live  thereby,  and  the  true  facrifice  of  which  we  eat  and. 
 drink  before  the  Lord,  and  whereupon  we  feaft  with  him: 
 for  our  Lord  not  only  fets  forth  himfelf  in  this  paifage,  as 
 the  truth  of  the  manna,  in  his  coming  down  from  hea- 
 ven, that  v;e  might  live  through  him  ;  but  he  alfo  feems 
 to  refer  to  the  facrifices :  for,  when  he  fay?,  ver.  27.  The 
 vteat  which  tl>e  Son  ofmanflmllgive  unto  you  ;  for  him  hath 
 God  the  Father  fe ale d^  he  points  to  the  fealing  of  the  high 
 pried:,  Exod.  xxviii.  36.  and  xxxix.  14.  30.  and  fo  points 
 out  the  meat  he  gives  as  a  facrifice  ;  which  he  doth  more 
 plainly  afterward,  when  he  fays,  The  bread  that  I  'will 
 give,  is  my  flejh,  which  I  will  g^ivefor  the  life  of  the  world ; 
 and,  JVhoJo  eateth  my  flejh,  and  drinketh  my  blood:  even 
 as  the  apoltle  (i  Cor.  x.)  points  out  the  thing  lignified  in 
 the  Loid's  fupper,  as  prefigured  both  by  the  Ifraelites  their 
 eating  the  manna,  and  drinking  the  water  of  the  rock, 
 (ver.  3.  4.},  and  by  their  eating  of  the  facrifices,  ver.  16. 
 17.  iS. 
 
 The 
 
y8  A  Treatise  on        Ghap.  III. 
 
 The  fcaflinn;  on  the  hcni^ce^,  and  the  fatisfyinc^  of  the 
 huno;er  and  thirfl  of  the  liraeliies,  and  making  them  live 
 by  the  manna,  and  the  water  of  the  fmitten  rock,  was 
 the  emblem  of  that  enjoyment  which  they  only  know, 
 who,  being;  in  pain  and  trouble  through  the  fear  of  that 
 jull:  death  due  to  their  lins  againH:  the  iniinitely  holy  God, 
 are  fatistied  in  believing  the  fatisfaclion  that  he  has  found 
 to  his  jurtice  in  the  broken  body  and  llied  blood  of  the 
 Son  of  God,  and  are  delighted  in  beholding  the  glory  of 
 God,  as  it  is  difplayed  in  reconciling  the  world  to  himfelf, 
 by  the  death  of  Chrilt,  not  imputing  their  trefpalfes  unto 
 them.  As  there  is  no  afliidion  or  death  like  that  which  a 
 fenfe  of  the  divine  wrath  due  to  fin  can  give,  (for  a  ma72^s 
 fpirit  I'jill  fiiftain  his  infirmity  ;  hut  a  ivounded  fpirit  vjho 
 can  bear  P  Prov.  xviii.  14.);  lb  there  is  no  enjoyment,  no 
 life,  like  that  which  is  through  the  divine  favour,  Pfal. 
 XXX.  5.  and  iv.  6.  j.-,  which  can  be  enjoyed  by  iinners 
 only  through  the  breaking  of  the  body,  and  lliedding  of 
 the  blood  of  the  Lord  Jefus  Chrifl,  Prov.  viii.  34.  35.  36. 
 Pfal.  xxxii.  I.  2.  Rom.  iv.  5.  6.  7.  8.  Therefore  he  fays, 
 ver.  ^^.  My  fleJJ)  is  meat  indeed,  and  my  blood  is  drink  in- 
 •deed.  It  is  the  truth  of  the  facrifices,  and  of  the  meat 
 and  drink  offerings,  wherein  we  have  followfhip  with  God ; 
 as  far  excelling  that  which  the  Ifraelites  had,  as  the  fub- 
 flance  does  the  Ihadow.  The  temporal  life  that  Ifrael 
 had  by  the  manna,  came  foon  to  an  end  ;  many  of  them 
 fell  in  the  wildernefs :  and  the  enjoyment  of  feafting  be- 
 fore the  Lord  on  the  facritices,  was  but  temporary,  and 
 vanitbing  with  this  prefent  mortal  life  ;  that  is,  even  a  va- 
 pour that  appeareth  for  a  little  time,  and  thenvanifljcth 
 away,  Jarncs  iv.  14.  But  the  enjoyment  we  have  in  be- 
 lieving on  the  Son  of  God,  who  came  dovm  from  heaven 
 in  becoming  the  Son  of  man,  and  gave  his  flefl?  and  blood 
 a  (aciifice  for  the  life  of  the  world,  is  the  beginning  of  e- 
 ternal  life  and  happinefs  in  our  fouls  ;  and  through  union 
 with  him,  in  living  thus  on  him  the  true  bread  of  life,  by 
 f^iiih,  our  bodies  fliail  be  raifed  up  to  an  immortal  life  by 
 virtue  of  his  death  at  the  lafh  day.  And  fo  he  fays,  ver. 
 54.  *'  Whofo  eateth  my  lierti,  and  drinketh  my  blood,  hath 
 *'  eternal  life,  and  I  will  raife  him  up  at  the  lad  day." 
 Ver.  ^6.  **  He  that  eateth  my  flcih,  and  drinketh  ray 
 *'  blood,  dwelleth  in  me,  and  I  in  him;'*  (even  as  he  is 
 united  with  meat  and  drink,  who  lives  by  it).  Ver.  ^8. 
 ''  This  is  that  bread  which  came  down  fromlieavcn  :     not 
 
 "  as 
 
Sefl:.  III.  the  Lord*s  Supper.  79 
 
 "  as  your  fathers  did  eat  manna,  and  are  dead:    he  that 
 **  catcth  of  this  bread,  lliall  live  for  ever." 
 
 Our  Lord  (ets  forth  the  communion  they  have  with  God, 
 who  live  by  this  eating  of  him  tlie  true  bread,  when  he  fays, 
 ver.  K^y,  "  As  the  living  Father  hath  fent  me,  and  1  live  by 
 "  the  Father;  fo  he  that  careth  me,  even  he  Ihall  live  by 
 *^  me.''  The  Father's  life  is  his  infinite  happinefsor  bleiFed- 
 nefs  in  the  enjoyment  of  his  glory,  that  is  now  manifefted 
 in  the  ^^  fendin^^of  his  Son  into  the  world,  that  we  might 
 *'  live  through  him,  the  propitiation  for  our  fms/'  And 
 the  Son,  (who  lived  with  the  Father  that  fame  life  before 
 the  world  was),  when  he  became  the  Son  of  man,  and  gave 
 himfelf  to  the  death  for  his  people,  as  a  facrifice,  whereby 
 the  divine  glory  is  manifcded,  was  admitted  in  his  hu-man 
 nature  to  communion  with  the  Father  in  the  divine  life, 
 as  far  as  that  nature  could  polfibly  be  made  capable  of  it ; 
 and  fo  he  was  raifed  from  the  dead  by  the  glory  of  the  Fa- 
 ther,  that  was  manifefted  by  his  death,  and  made  moft 
 bleiled  for  ever  with  his  countenance.  In  this  enjoyment 
 of  the  glory  of  God  manifefted  by  his  death,  they  who  be- 
 lieve on  him-  Ihare  with  him,  and  fo  they  live  by  him.  And 
 this  is  the  fame  thing  that  was  reprefentcd  by  the  prieft's 
 living  on  the  facrii-lces  that  were  offered  to  Cod  for  a  fweet 
 favour,  and  by  the  people's  partaking  with  the  pried,  and 
 fo  with  God,  in  the  facrifices  whereof  they  did  eat.  The 
 higheft  degree  of  this  communion  with  God  tliat  we  attain 
 to  in  this  world,  is,  when  in  the  way  of  believing  on  Chrift 
 for  righteoufnefs,  and  loving  one  another,  as  he  gave  us 
 commandment,  and  fuffering  for  his  name's  f>ike,  we  are 
 made  10  know  by  his  Spirit,  that  his  body  was  broken  for  ns, 
 '^\\^  his  blood  (bed  for  us ;  and  to  knovj  that  he  is  in  the  Fa- 
 thcr^  and  I'je  in  him,  and  he  in  us,  John  xiv.  15. — 20.  :  for 
 then  we  joy  in  God,  through  J  ejus  Chrift,  by  vjhoni  v:e  have 
 noiv  received  the  aionement,  Kom.  v.  5.  6.  11.  The  Lord's 
 fupper  was  appointed  as  a  mean  to  afliire  Chrifl's  difciples 
 of  this,  and  (o  to  afford  them  a  joyful  feafl  on  his  facri- 
 lice  :  for  the  Lord  fpeaks  thus  to  them  in  the  words  of  the 
 inilitution,  This  is  my  body,  ivhich  is  broken  for  yoiL  Bat 
 of  this  more  is  to  be  laid  ai"terwards. 
 
 As  the  eating  of  the  Lord's  facrihces  was  the  ncarcH;  ap- 
 proach that  Lrael  after  tlie  fledi  made  to  him  in  the  typical 
 worlhip,  none  of  them  durft  eat  of  the  facritices  with  the 
 typical  unclcannefs  upon  them,  Lev.  vii.  20.  And  this  point- 
 ed out  the  true  puritv  and  holinefs  that  is  in  the  eating  of 
 
 the 
 
So  A  Treatise  on  Chap.  III. 
 
 the  true  facrlfice,  whereby  alfo  our  confciences  are  purged 
 from  dead  works  to  ferve  the  living  God  :  for  how  can  a 
 man  delight  in  the  declaration  of  the  infinite  oppolition  of 
 God's  goodnefs  to  all  fin  in  the  death  of  Chrift,  without  an 
 averfion  from  all  fin  ?  Or  how  can  one  rejoice  in  the  hope 
 of  eternal  life  through  the  obedience  of  Chrifl  unto  the 
 death,  and  delight  in  the  glory  of  God  therein  manifefted, 
 without  being  io  far  conformed  to  that  obedience  and  that 
 glory,  as  he  rejoices  and  delights  in  it? 
 
 And  the  eating  of  the  facrifices  was  the  higheft  ad  of  the 
 typical  worfhip  that  the  people  of  Ifrael  were  admitted  to  • 
 even  as,  in  the  facrifices,  the  name  of  God,  that  was  pro- 
 claimed to  Mofes,  Exod.  xxxiv.  5.  6.  7.  was  typically  de- 
 clared and  recorded  in  the  mod  remarkable  manner.  And 
 however  their  minds  were  employed  in  eating  of  the  facri- 
 fices, yet  the  adrion  they  did  was  a  folemn  acknowledgmenc 
 of  the  glory  of  the  divine  mercy  and  juffcice  that  was  typi- 
 cally thewed  in  the  facrifices  whereof  they  were  eating. 
 But  God  is  truly  worlhipped  in  the  eating  of  the  facrince  of 
 Chrifl:  by  faith  ;  as  was  foretold  in  the  2 2d  pfalm,  that  gives 
 an  account  of  his  facrifice  ;  where  it  is  faid,  ver.-  26.  *'  The 
 *^  meek  (liall  enr,  and  be  fatisfied:  they  Ihall  praife  the 
 *^  Lord  that  feek  him  ;  your  heart  fliall  live  for  ever."  Ver« 
 27.  *^  All  ends  of  the  world  fiiail  remember  and  turn  unto 
 ''  the  Lord  ;  and  all  the  kindreds  of  the  nations  lliall  wor- 
 *'  ihip  before  thee.'' 
 
 Sect.  IV.  The  Lord^s /upper  p)e'vjs  his  death  as  the  true  fiU 
 crifice  of  the  pajTwoer, 
 
 'npHE  apoftle  fets  forth  Chrift's  death  as  the  truth  of  the 
 ^  iacri being  of  the  palTover,  and  ourfeaflmg  on  his  facri- 
 fice as  the  truth  of  that  teaff,  when  he  fays,  i  Cor.  v.  7.  8. 
 *•'  Purge  out  therefore  the  old  leaven,  that  ye  may  be  a  new 
 "  ]un)p,  as  ye  are  unleavened.  For  even  Chrifl  our  paiT- 
 *'  over  is  lacrificed  for  us.  Therefore  let  us  keep  the 
 '^  feart  ;  not  with  old  leaven,  neither  with  the  leaven  of 
 "  malice  and  wickcdnefs ;  but  with  the  unleavened  bread 
 ''  of  rinceriiy  and  truth."  Even  as  our  Lord  had  iignified 
 to  his  difciples,  as  he  was  eating  his  lall:  pafTover,  that  it  was, 
 about  to  \it  fulfilled  in  the  New-teilament  church,  when  ho 
 faid,  Luke  xxii.  15.  16.  ''  With  dellre  I  have  defired  to  eat 
 "•  this  pailbver  with  you  before  Ifuifer:  for  I  fay  unto  you, 
 
 *^  I 
 
Sedt.  lY.  the  Lord's  Supper.  8r 
 
 *^  I  will  not  any  more  eat  thereof,  until  it  be  fulfilled  in  the 
 *'  kingdom  of  God."  And  ib,  in  his  fupper,  which  he  inilitu- 
 led  in  the  conclufion  of  that  pafchal  iupper,  he  points  forth 
 himfelf  in  his  death,  as  the  antitype  of  that  facrifice,  and 
 the  feaft  on  him  our  paifover,  as  the  antitype  of  that  feall. 
 
 Now,  the  palTover  was  firft  flain  or  facriHced  in  the  even- 
 ing of  that  night  that  was  fo  memorable  for  the  bringing 
 of  Ifrael  out  of  the  land  of  Egypt,  Exod.  xii.  6.  31.  42. ; 
 wherein  the  Lord  palTed  through  Egypt  to  fmiie  tlie  Egyp- 
 tians, and  delfroy  all  their  firll-born  ;  but  paifed  over  the 
 houfes  of  the  liVaelites,  who,  by  his  appointment,  had  their 
 doors  fprinkled  with  the  blood  of  the  (lain  lamb,  or  kid  of 
 the  goats,  and  did  not  fuffer  the  dellroyer  to  come  in  unto 
 their  houfes  to  fmite  them;  fo  that,  under  the  protedion 
 of  this  blood,  they  remained  lafe  in  their  houfes,  and  did 
 eat  the  facrifice,  in  a  readinefs  to  go  forth  haftily  from  the 
 bondage  of  Egypt,  and  take  their  journey  toward  the  pro- 
 mifed  land,  Exod.xii.  6. — 13.  21. — 27. 
 
 This  was  a  terrible  judgment  on  the  Egyptian  nation,  e- 
 fpecially  as  it  confounded  them  with  a  diiappointment  of  all 
 the  hopes  they  might  have  had  through  their  tirfl-born, 
 Micah  vi.  6.  7.  And  the  true  reafon  of  the  difference  that 
 the  Lord  had  before  faid  (Exod.  xi.  4. —  7.)  he  would  put  be- 
 tvjeen  the  Egyptians  and  Ifrael,  was,  that  the  true  firft-horn, 
 that  feed  promifed  to  Abraham,  Ifaac,  and  Jacob,  in  whom 
 all  nations  Ihouldbe  blefled,  was  in  the  loins  of  the  children 
 of  Ifrael.  When  the  Lord  put  this  difference  between  rheni 
 and  the  Egyptians,  he  gave  them,  in  the  inftitution  of  the 
 pafTover,  an  emblem  or  type  of  the  great  falvation,  by  the 
 iacriiice  of  that  promifed  feed,  that  hrfl-born,  and  of  the 
 difference  that  he  was  to  put  thereby  between  the  reft  of 
 mankind,  and  the  chofen  people  of  every  nation  with  whom 
 he  was  to  partake  of  flelh  and  blood,  and  who  were  to  be 
 bleffed  in  him  according  to  the  promile.  Gen.  iii.  1 5.  and  xxii. 
 iZ>  Heb.  ii,  10. — 18.  Luke  xii.  49.  50.  51.  52.  £^3.  i  Cor.  v. 
 
 As  the  reafon  of  this  difference  that  the  Lord  put  be- 
 tween the  Egyptians  and  Ifrael,  continued  after  this  de- 
 liverance, and  remained  to  diftinguilh  them  from  all  other 
 nations  as  the  peculiar  people  of  God,  until  that  promifed 
 feed* came,  and  the  blefiing  of  Abraham  came  on  the  na- 
 tions through  his  being  made  a  curfe  for  them  ;  the  lacri- 
 fice  of  the  paifover  was  continued,  not  only  as  a  memorial 
 of  that  great  temporal  deliverance  in  Egypt,  but  as  a  figure 
 and  type  of  Chrift  our  pallover,  who  Is  now  facriliced  for 
 
 Vol.  IV,  L  our 
 
82  A  Treatise  on  Chap.  III. 
 
 our  eternal  falvation,  whereof  that  temporal  falvation  was 
 a  notable  type. 
 
 Thus  rhe  fcalt  of  the  firft-fruits  was  continued,  not  only 
 as  a  memorial  of  the  performance  of  the  promife  of  the 
 inheritance  in  Canaan^s  land,  Deut.  xxvi.  3. ;  but  efpecially 
 is  a  type  of  the  fiifl-fruits  of  the  Spirit,  the  firfl-fruits  of 
 the  heavenly  inheritance,  whereof  that  earthly  inheritance 
 was  the  type.  And  the  feafl  of  tabernacles  was  at  once  a 
 jncmorial  of  the  Lord's  making  the  children  of  Ifrael  to 
 dwell  in  booths^  when  he  brought  them  out  of  the  land  of 
 i^iiypf,  Lev.  xxiii.  34.  39. — 43. ;  and  a  prefiguration  of  the 
 'Word's  being  made  fle'b,  and  tabernacling  with  us,  John 
 i.  14.  Zech.  xiv.  16.  18.  19.  Chrifl  the  true  paiFover  was 
 ilain  or  facrificed  at  the  time  of  the  feaft  of  the  paObver. 
 And  the  firft-fruits  of  the  Spirit  came  on  the  day  of  Pente- 
 cofl:,  the  feaft  of  the  firft- fruits,  Afts  ii.  i. — 4.  Rom.viii, 
 23.  And  if  it  were  needful  to  inquire  after  the  day  of  our 
 Lord*s  nativity,  which  is  not  pointed  out  to  us  in  the  New 
 Tellament,  we  might  in  that  cafe  confider,  if  it  would  not 
 be  more  proper  to  feek  for  it  at  the  time  of  the  feaft  of 
 tabernacles,  than  to  take  up  with  the  day  which  tradition 
 lias  given  us  as  the  day  of  our  Lord's  nativity.  But  there 
 is  nooccafion  for  any  fuch  inquiry;  feeing  Chriftians  have 
 a  day  fet  to  them  weekly,  whereon  they  Iblemnly  remember 
 him,  as  he  is  the  /irjl-hr7i  from  the  dead,  and  therein  ac- 
 knowledge with  thankfulnefs  his  incarnatmn,  life,  and  deaib, 
 and  all  his  mercies,  which  are  fure  and  eternal  by  his  re- 
 iurreelion  from  the  dead.  And  if  belide  this  the  Lord  had 
 •allowed  any  day  to  be  annually  obferved  to  his  honour, 
 there  had  been  peculiar  obfervances  appointed  for  fuch  a 
 <lay,  to  diftinguilh  it  from  the  ordinary  weekly  day,  as  in 
 the  annual  fealls  of  the  Old  Tcftament ;  but  no  fuch  thing 
 is  done.  And  whatever  is  beyond  his  appointment  in  his 
 worlhip,  is  done  in  vain. 
 
 When  the  apodle  calls  u?  to  keep  the  true  feafl  of  the 
 pallover,  he  points  out  Chrift  as  put  to  death  in  our  ftead, 
 as  a  facrifice  ;  even  as  the  facrifice  of  the  palTover  was 
 killed  for  the  Ifraelites,  whofe  firfh-born  were  laved  from 
 the  dcflrudtion  of  Egypt  by  the  killing  of  the  lamb  in 
 ihcir  place,  and  hy  the  Iprinkling  of  the  blood  ot  the.facri- 
 iice.  And  thus  are  Chrift's  people  faved  from  the  eternal 
 deltruiHiion  that  is  coming  on  the  world,  byChriil:  their 
 pafTovcr  facrificed  for  them.  And  as  the  Ifraelites  were 
 I'loiLctcd  and  differenced  from  thofe  who  were  to  be  de- 
 
 ihojcd 
 
Seft.  IV!         the  Lord's  Supper.  83 
 
 {Iroyed,  by  the  fprinkling  of  the  blood  of  the  facrifice  ; 
 even  i'o  are  ChiKFs  people  proteded  from  eternal  death, 
 and  differenced  from  them  that  perilh  in  having  their  heart c 
 fprinkled  frojii  an  evil  cojifcience.  And  having  come  to  the 
 true  blood  of  fpi inkling  by  faith  in  that  blood,  they  know 
 Tvhat  it  is  to  keep  the  feall:  whereof  the  feaft  of  the  palTo- 
 ver  was  an  emblem. 
 
 It  is  faid  of  Moles,  Heb.  xi.  28.  Through  faith  he  hpt 
 the  paJJ over y  and  the  fprinkling  of  blood,  leji  he  that  dejh  oy- 
 ed  the  firft'born  fl)oiild  touch  them.  Doubtlefs,  Mofes  was  a 
 believer  on  Chrift  to  come,  refpec^ting  the  eternal  falva- 
 tion  by  him  through  the  emblem  of  that  temporal  deliver- 
 ance ;  for  the  apollle  fays  as  much  of  him  in  this  padage  : 
 but  the  faith  or  belief  of  God's  word,  withrefpe6t  to  ihat 
 temporal  deliverance  that  appeared  in  the  keeping  of  thti 
 pallbver,  and  the  fpiinkling  of  blood,  was  a  lively  figure 
 of  that  true  faith  of  God's  word  concerning  the  eternal  fal- 
 vation  by  the  true  facrifice,  which  is  exercifed  in  the  keep- 
 ing of  the  feafl:  of  the  true  pallbver. 
 
 They  who  kept  the  pafTover  and  the  fprinkling  of  blood, 
 left  the  deilroyer  of  the  firft-born  Ihould  touch  tliem,  mu^l 
 have  been  perfuaded  of  the  truth  of  God's  word  con- 
 cerning the  dellroyer's  pafling  through  the  land  to  kill  all 
 the  firit-born,  fo  as  to  be  moved  with  the  fear  of  that  ter- 
 rible defi:ru<f]:ion  :  and  none  keep  the  true  pallbver,  but 
 they  who  are  moved  with  the  fear  of  the  wrath  to  come 
 on  the  world,  as  it  is  revealed  in  the  word  of  God.  And 
 as  the  Ifraelites  were  believing  the  word  of  God,  that  the 
 blood  of  the  facrifice,  killed  indead  of  the  inft-born,  i'prin- 
 kled  on  their  doors,  would  effectually  lave  ihem  from  tlie 
 deftroyer  of  the  firft-born,  fo  that  he  could  not  touch 
 iliem  ;  even  {o  they  who  kept  the  ti-ue  paiFover,  believe 
 the  word  of  God,  that  the  blood  of  Chrift,  the  Son  of 
 God,  is  fullicient  to  fave  them  from  the  everlafting  deftruc- 
 tion  that  is  coming  on  the  world,  fo  that  it  cannot  touch 
 them  whole  hearts  are  fprinkled  from  an  evil  confcience 
 by  this  blood.  And  as  the  Ifraelites,  who  ate  the  pallb- 
 ver in  hafte,  with  their  loins  girded,  their  Ihoes  on  their 
 feet,  and  their  flalf  in  their  hand,  in  a  readinelsto  go  fortl^ 
 to  the  land  of  promife,  did  believe  the  word  of  God  con- 
 cerning their  going  forth  from  the  bondage  of  Egypt  unto 
 that  land  ;  fo  they  who  keep  the  true  pallbver,  are  belie- 
 ving the  word  of  God  concerning  their  going  forth  froni 
 the  bondage  of  i^ia  and  Satan,  and  from  a  reft  in  tliis  prc- 
 
 L  2  lent 
 
84  A  Treatise  on  Chap,  IIL 
 
 fent  evil  world,  to  follow  the  captain  of  their  falvation  un- 
 to the  glorious  heavenly  reft  promifed  in  the  gofpel. 
 
 When  the  apoftle  makes  our  feafting  on  Chrift  facri- 
 ficed  for  us  the  antitype  of  the  feaft  of  the  paflbver,  he 
 takes  notice,  tiiat  the  paflbver  was  kept  with  unleavened- 
 bread.  Even  the  hrft  day  they  were  to  put  away  leaven 
 out  of  their  houfcs :  "  For  whofoever  eateth  leavened  bread 
 *^  from  the  firft  day  until  the  feventh  day,  that  foul  Ihall 
 ''  be  cut  off  from  Ifrael,"  Exod.  xii.  15.  18.  19.  20.  34* 
 And  lie  makes  this  ufe  of  it,  when  finding  fault  with  the 
 church  in  Corinth,  for  being  piaffed  up,  and  not  rather 
 fnoiirmng,  that  the  fornicator,  who  had  his  father^s  wife, 
 might  be  taken  avjay  from  among  them :  Kmvj  ye  not,  fays 
 he,  that  a  little  leaven  leaveneth  the  whole  lump  P  Purge 
 cut  therefore  the  old  leaven,  that  ye  may  he  a  hew  lump,  as 
 ye  are  unle averted.  For  evc7i  Cbrift  our  pajfover  is  facrificed 
 for  us.  J  her  ef ore  let  us  keep  the  jeajt ;  not  with  old  leaven, 
 neither  with  the  leaven  of  malice  and  wickednejs,  but  vjith 
 the  unleavened  bread  ofjincentv  and  truth.  It  is  impoiTible, 
 in  the  nature  of  the  thing,  for  any  one  to  enjoy  the  difco- 
 very  of  the  divine  grace  and  truth  that  is  made  in  the  fa- 
 crifice  of  Chrift,  without  being  thereby  purged  from  ma- 
 ]ice  and  tiie  corruption  of  deceitful  lufts  ;  and,  fo  far  as  we 
 partake  in  that  enjoyment,  we  will  certainly  be  conformed 
 to  that  divine  love,  or  grace  and  truth.  And  they  who 
 profefs  to  keep  this  feaft,  in  the  obfervation  of  thofe  ordi- 
 nances which  are  inftituted  as  means  of  it,  eipecially  the 
 Lord's  fupper,  that  Ihcws  it  forth,  muft  put  av;ay  from  a. 
 mong  themlelves  every  perfon  that  i^  found  to  be  living  in 
 "^vickednefs,  as  leaven  that  would  leaven  the  whole  lump, 
 Hcb.  xii.  15.  that  fo  they  may  be  as  an  unleavened  lump, 
 and  keep  the  feaft  with  the  unleavened  bread  of  fincerity 
 and  truth.  And  fo  the  apoftle  tells  them,  in  the  follow-, 
 ing  vcrfcs,  what  fott  of  pcrions  ought  to  be  put  away  from 
 among  them,  that  the  difference  the  Lord  puts  between  his 
 people  and  the  reft  of  the  world  by  the  true  pailbver,  may 
 be  manifeft,   i  Cor.  v.  9. — 13. 
 
 oLCT.  V,    7he  Lm-d^s  flipper  f}iews  his  death  as  the  truth  of 
 the  Jacrifices  whereby  the  fi'jl  covenant  vjas  confirmed. 
 
 "11/  Hen  o'lr  Lord  fays.  This  is  my  blood  of  the  new  tefta- 
 ^^    vient,  or  covenant,  he  points  to  the  words  of  Moles 
 
Sedl.  V.         the  Lord'^  Supper.  85 
 
 at  the  dedication  of  the  covenant  by  the  hlood  of  the  fa- 
 crifices,  Exod.  xxiv.  8.  Behold  the  blood  of  the  covenant 
 ivhich  the  Lord  hath  made  with  you ;  or,  as  we  have  it 
 from  the  apoflle,  Heb.  ix.  20.  This  is  the  blood  of  the  te- 
 Jiament  which  God  hath  ifijoined  unto  you  *. 
 
 Mofes  was  fprinkling  the  blood  of  the  facrifices  when 
 he  faid,  "  Behold  the  blood  of  the  covenant  f  and  the 
 apoflle  gives  tliis  account  of  it,  ^*  Neither  the  firft  was  de- 
 "  dicated  without  blood.  For,  when  Mofes  had  fpoken 
 **  every  precept  to  all  the  people  according  to  the  law, 
 *'  he  took  the  blood  of  calves  and  of  goats,  with  water, 
 *'  and  fcarlet  wool,  and  hyflbp,  and  fprinkled  both  the 
 *'  book  and  all  the  people,  faying.  This  is  the  blood  of 
 **  the  teftament'^  (it  Ihould  be  covenant)  ''  which  God 
 *'  hath  injoined  unto  you,"  Heb.  ix.  18.  19.  20.  and  he 
 plainly  points  to  this  when  he  fays,  ''  Ye  are  come  —  to 
 "  Jefus  the  Mediator  of  the  new  covenant,  and  to  the 
 *'  blood  of  fprinkling,"  Heb.  xii.  22.  24. 
 
 The  evangeliil  John  (liews  us  that  which  anfwers  to  Mo- 
 fes's  fprinkling  with  blood  and  water  at  the  ratification  of 
 the  covenant,  when  he  narrates  this  circumftance  of  Chrifl*s 
 death  as  a  thing  of  the  greateft  importance  :  ''  Bat  when 
 *'  they  came  to  Jefus,  and  faw  that  he  was  dead  already^ 
 *'  they  brake  not  his  ]ei:;s.  But  one  of  the  foldiers  with  .a 
 "  fpear  pierced  his  fide,  and  forthwith  came  there  one 
 *^  blood  and  water.     And  he  that  faw  it,  bare  record,  and 
 
 *  The  word  ^lahy-n  is  rendered  covenajit  and  tefiametit  Indiffe- 
 rently in  our  tranflation  ;  which  fometimes  gives  us  covenant,  where 
 the  notion  of  a  teflament  is  exprcfsly  ufed,  as  Gal.  iii.  i^.  17.  And, 
 the  Mediator  cf  the  new  iejiament,  Heb.  ix.  15.  is  not  fo  proper 
 as  the  Mediator  of  the  ne-iv  covenant^  though  the  apoflle,  imniediare- 
 ly  after,  makes  ufc  of  the  notion  of  a  tefbment,  fpcaking  of  the  hi' 
 heritance,  and  the  death  of  the  teftator,  which  is  proper  to  a  tefla- 
 nent,  as  a  mediator  is  to  a  covenant  of  peace  :  fo  that  he  applies  both 
 notions  to  the  fubje<5l.  b,ia^Ay-A  'S  ufed  for  berith  by  the  Septua- 
 gint,  and  by  the  apoQle,  Heb.  ix.  20.  tj^to  to  uiua  t,;j  "^luhy-'fi^  i 
 Kxod.  xxiv.  8.  fiehfew,  hinneh  dam  >^ABBF.R^TH;  Septuagint, 
 i^^  TO  utu.a.  rnc,  \a^YiKV[c; :  fo  that  no  difference  betwixt  the  old  and 
 the  new  can  be  fought  in  the  name  ;  for  the;^  go  both  under  tho 
 fame  name  of  berith,  and  of  \ci%Kn'  ^ee  Heb.  viii.  8.  9.  with 
 Jer.  xxxi.  31.  32.  And  this  name  feives  both  the  notion  of  a  tefla- 
 ment,  ufed  where  the  inheritance  and  death  of  the  tellator  is  fpoke 
 of  ;  and  the  notion  of  a  covenant,  which  is  ufed  wlren  the  mediator 
 is  mentioned,  and  the  dedication  by  the  blood  of  a  facrilice. 
 
 «'  hi. 
 
S6  A  Treatise   on         Chap.  III. 
 
 *'  his  record  is  true  :  and  he  knoweth  that  he  faith  true, 
 *'  that  ye  might  believe,"  John  xix.  33.  34.  35.  As  the  not 
 breaking  of  his  bones  pointed  out  his  death  to  be  the  truth 
 of  theYacrifice  of  the  palTover,  John  xix.  36.  with  Exod. 
 xii.  46.  and  Pial.  xxxiv.  20.;  fo  the  blood  and  vjater,  that 
 came  from  his  pierced  fide,  and  fprinkled  his  dead  body, 
 Hianifefted  his  death  to  be  the  truth  of  the  facrifices  that 
 confirmed  the  firfl  covenant.  And,  in  looking  on  him  who 
 Tjas  pierced,  John  xix.  37.  we  fee  the  firft  covenant  fulfil- 
 led and  abolithed  in  his  death,  and  we  behold  the  new 
 covenant  thereby  eftabliihed  with  him,  and  all  his  people 
 in  him  their  head,  and  made  offeree  to  give  him  eternal 
 life  from  the  dead.  And  fo  he  arofe  from  the  dead 
 through  the  infinite  merit  of  his  obedience  to  the  death, 
 or  through  the  atoning  virtue  of  his  facrifi'ce,  whereof  the 
 Hood  that  came  from  his  pierced  fide  was  the  fign  ;  for  the 
 fitonement  is  by  bloody  Lev.  xvii.  11,  Thus  he  was  brought 
 ^igainjrom  the  dead  —  in  the  blood  of  the  everlajiing  cove- 
 nant *.  And  the  %vater  is  the  fign  of  the  quickening  effi- 
 cacy of  the  Holy  Ghofl  whereby  he  was  railed  ;  for  this  is 
 that  living  ivp.ter  that  fprings  up  to  everlajiing  life,  John 
 iv.  10.  14.  and  vii.  38.  39.  Through  this  fame  blood  and 
 lUiiter  of  the  new  covenant  all  his  people  Ihall  have  that 
 eternal  life  which  is  in  him. 
 
 When  Jefus  Chrifl  came  as  a  minifier  of  the  circimtcifion, 
 Rom.  XV.  8.  having  been  made  under  the  lavj  (Gal.  iv.  4.) 
 of  Moles,  to  fulfil  all  the  righteoiifnefs  theieof  for  his 
 people,  he  came  in  water  at  the  baptifm  of  John,  when 
 the  Holy  Ghoil  dcfcended  and  abode  upon  him,  Matth. 
 iji.  13. — 17.  John  i.  31.— 34.  But  when  he  came  in  the 
 new  covenant,  the  apoflle  John  tells  us,  he  came  —  not 
 in  water  only\  but  in  water  mid  blood  ■\.  This  is  that  bap- 
 tifm of  which  he  lays,  /  have  a  baptifm  to  be  baptized 
 %)ith,  and  hew  am  I  Jtraitened  till  it  be  acconiplif:)td  f 
 Luke  xii.  50.  And  being  thus  baptized,  he  came  again 
 from  the  dead,  in  the  water  that  came  out  of  his  pier- 
 ced lide,  importing  the  life-giving  elfitacy  of  the  Spirit 
 of  the  new  covenant,  which  ihewed  itfelf  in  quickening 
 ind  making  him  eternally  alive  from  the  dead.  And 
 fills  could  not  not  be  without  the  blood  that  came  with  it 
 
 *   Heb.  xiii.  20.   ?v  cetntxrt  ^(tx^/jKTi;  etimiH. 
 
 ■("  I  John  V.  6.  Oft  *v  T».  f5i»T<  f^ovov,  xxx'  tv  r/v  v^an  >^  ru  at- 
 y.n  I  i. 
 
 out 
 
Seft.  V.         the  Lord's  Supper.  87 
 
 out  of  that  pierced  fide,  importing  the  infinite  atoning, 
 meriting  virtue  of  the  facrifice  of  himfelf,  which  confirmed 
 the  covenant  of  eternal  life,  and  manifefted  itfelf  in  his 
 refurredion,  when  he  was  broup;ht  again  from  the  dead 
 in  the  blood  of  the  everlafting  covenant. 
 
 Sacrifices  were  ufed  in  the  making  of  covenants  among 
 men,  as  wc  fee  from  Gen.  xxxi.  44.  54.  :  and,  as  to  God's 
 covenant  with  his  people,  he  fays,  Gather  ye  to  me  my  faints^ 
 making  my  covenant  upon  facrifice  *.  Tlie  word  uled  in 
 the  Hebrew  for  making  f  a  covenant,  imports  the  cutting 
 off  a  facritice,  as  it  is  explained,  Jer.  xxxiv.  i8.  "  — which 
 "  have  not  performed  the  words  of  the  covenant  whicli 
 **  they  had  made  |  before  me,  when  they  cut  the  calf 
 *'  II  in  twain,  and  palled  between  the  parts  thereof."  Thus, 
 when  the  Lord  pafTed  between  the  pans  of  the  facrifices 
 that  Abraham  divided,  under  the  emblem  of  a  **  fmoking 
 **  furnace  and  a  burning  lamp,"  it  is  faid,  '*  In  that  fame 
 '*  day  the  Lord  made  a  covenant  **  with  Abram.'' 
 
 At  the  making  of  the  covenant  betwixt  Laban  and  Ja- 
 cob, by  facrifice,  we  fee  they  did  eat  together  ;  as  it  is 
 iaid,  "  And  they  did  eat  there  upon  the  heap.  —  And  La- 
 *^  ban  faid.  This  heap  is  a  witnefs  between  me  and  thee 
 **  this  day. —-The  God  of  Abraham,  and  the  God  of  Na- 
 *'  hor,  the  God  of  their  father,  judge  betwixt  us.  And 
 *'  Jacob  fware  by  the  fear  of  his  father  Ifaac.  Then  Ja- 
 ''  cob  offered  facrifice  upon  the  mount,  and  called  his  bre- 
 *'  thren  to  eat  bread:  and  they  did  eat  bread,  and  tarried 
 "  all  night  in  the  mount,"  Gen.  xxxi.  44.  —  54.  And  whea 
 the  covenant  betwixt  the  Lord  and  the  nation  of  Ifrael 
 was  ratified  by  facrifice,  the  elders  of  Ifrael  did  eat  and 
 drink  before  the  Lord,  Exod.  xxiv.  5.  11.:  for  thus  k 
 feems  they  exprefled  their  fatisfadion  in  the  covenant  made 
 by  facrifice. 
 
 The  new  covenant,  whereof  Jefus  is  mediator,  is  made, 
 ratified,  dedicated,  eftablilhcd  or  confirmed,  by  the  facri- 
 fice of  his  own  body  broken  for  his  people,  and  his  own 
 blood  (lied  for  the  remiflion  of  their  fins.  And  fo  we  find 
 the  word  ufcd  for  making  of  covenants  applied  to  his 
 death,  Dan.  ix.  26.  Ayid after  Jixty -two  weeks JJiall Mejjiah  be 
 
 *    Pfal.  1.   5.    CORETHE    BERITHI    YALE    ZABAH, 
 f    CARATH.  \    CARETHU. 
 
 li     HAYEGEL    ASHER    CARETHU. 
 
 **  Gen.  XV.  17.  18.  carath  berith. 
 
 an 
 
88  A  Treatise  on        Chap.IIL 
 
 cut  off*,  but  not  for  hinifdf.  And  all  his  people,  who 
 have  come  to  the  blood  of  fprinkling,  ftand  to  the  cove* 
 nant,  and  have  full  fatisfadlion  in  it,  as  they  eat  of  his  fa- 
 critice,  whereby  the  covenant  was  made  lure. 
 
 The  Lord's  1  upper  is  not  properly  the  confirmation  or 
 ratification  of  the  new  covenant,  but  it  (hews  the  Lord's 
 deatii  as  the  facrifice  by  which  it  is  already  ratified  and 
 confirmed;  and  it  is  at  the  fame  time  a  reprefentation  and 
 a  mean  of  our  eating  of  his  facrifice,  by  which  this  covt- 
 iiant  was  made.  And  fo  the  Lord's  fupper  is  a  folemn 
 profelTion  of  our  faith  of  the  new  covenant,  and  of  our 
 fatisfac^ion  with  it  in  all  its  parts,  as  confirmed  by  the  fa- 
 crifice of  Chrift.  We  come  not  to  the  Lord's  fupper  to 
 confirm  the  new  covenant,  as  if  it  were  not  fufficiently 
 confirmed  already  by  the  death  of  Chrift ;  far  lefs  to  fcal 
 any  other  covenant  of  our  own  making :  for,  in  coming 
 there,  we  acknowledge  the  new  covenant  already  confirm- 
 ed by  Jefus  Chrift  the  mediator,  as  it  lies  entire  and  un- 
 alterable in  the  fcripture,  or  book  of  the  covenant ;  and 
 we  declare  our  full  fatisfa61ion  in  it,  as  confirmed,  to  3II 
 intent?,  both  on  God's  part  and  ours,  by  the  Mediator  in 
 the  facrifice  of  himfelf,  according  to  his  word  in  the  in- 
 ftitution.  This  is  the  nenv  covenant  in  my  blood. 
 
 Here  we  might  confider  this  new  covenant  as  diftinA 
 from  the  old,  and  how  it  is  in  his  blood  ;  but,  becaufe  this 
 is  fo  exprcfsly  fet  before  us  in  the  words  of  ihe  inftitu- 
 tion,  that  it  requires  a  large  and  particular  conlideration, 
 we  ihall  refer  it  to  a  chapter  by  itfelf. 
 
 Sect.  VI.  The  Lord^s  fupper  fiews  his  death  as  the  truth 
 of  the  fieri  fees  of  peace,  or  peace-offerings, 
 
 'T^HE  facrifices  wherein  not  the  priefts  only,  hut  all  the 
 -■•  people  of  Ifrael  partook  with  the  altar  in  eating  of  them, 
 were  the  peace-offerings.  Thefe  were  called  PEJCE-f, 
 even  as  the  fm-offerings  went  by  the  name  of  S I N  t, 
 and  the  trepafs -offering]  by  the  name  of  TRESPASS  or 
 GUILT  \\.     And  fo  it  is  applied  to  the  xleath  of  Chrift  by 
 
 *    JICCARETH   MASHIAH. 
 
 f  SHELEM,  Amos  V.  22.  andsHELAMiM,  Exod.  XX.  24.   Lev. 
 vii.  14.  53.  2  Chron.  xxix.  35. 
 
 "^    HATTATH.  (|    ASHAM. 
 
 the 
 
Se6b.  VI.       the  Lord's  Supper.  89 
 
 the  prophet  Ifaiah,  liii.  \o.  If  he  phill  niahc  his  foul  fin, 
 or  guilt  *,  he  fl?all  fie  his  feed.  And  thus  the  apoftlc  fays, 
 He  hath  made  him  S I N'  for  lis,  who  knew  no  Jm,  that  ivc 
 might  be  made  the  righteoiifnefs  of  God  in  hiniy  2  Cor.  v. 
 21.  f.  e.  He  hath  made  him,  who  knew  no  fin,  to  be  s. 
 lin- offering  for  113  -]-*. 
 
 In  like  manner  lie  calls  Chrifl:  our  pence,  Eph.  ii.  14. 
 and  he  explains  it  thus  in  the  following  verfcs,  ^'  Who 
 *'  hath  made  both  one,  and  hath  broken  down  the  middle 
 '^  wall  of  partition  between  us;    having  abolilhed  in  his 
 
 fieih  the  enmity,  the  law  of  commandments  in  ordinan- 
 «'  ces,  for  to  make   in  himfelf,   of  twain,  one  new  man, 
 
 •making  peace  ;  and  that  he  might  reconcile  both  unrn 
 
 God  in  one  body  oy   the  crofs,  having  (lain  the  enmity 
 
 thereby :  and  came,  and  preached  peace  to  you  whicii 
 *^  were  afar  olf,  and  to  them  that  were  nigh  " 
 
 As  the  peace-offerings  had  their  name  from  the  fjeace  a- 
 mong  all  parties  that  was  exprefTed  in  their  partaking  of 
 them,  fo  we  fee  that  one  body,  reconciled  to  God  by  Chrill: 
 their  peace,  reprefented  in  the  Lord's  fupper  as  all  partaking; 
 together  of  his  body  and  blood:  and  this  with  a  manifelb 
 reference  to  Ifrael  after  the  llelh  partakin<i;  of  the  altar  in 
 eating  of  the  laciifices;  /\  ^.  the  peace-offerings:  for  the 
 apoftle  fays,  "  For  we  being  many  are  one  bread,  one  bo- 
 ''  dv  :  for  we  are  all  partakers  of  that  one  brea.i.  Behold 
 ''  Ifrael  after  the  flelh  :  are  not  they  which  eat  of  the  fa- 
 ^-   crifices,  partakers  of  the  altar?"   i  Cor.  x.  t6.  17.  18. 
 
 The  oppofition  that  the  apoftle  ilares  betwixt  this  and 
 the  eating  of  things  facriiiced  to  devils,  i  Cor.^x.  19.  20, 
 21.  may  refer  to  a  paflage  in  Leviticus  concerning  peace- 
 offerings,  chap.  xvii.  5.  6.  7. —  *^  to  the  end  that  the  chil- 
 ''  dren'of  Ifrael  may  bring  their  facrifices  which  they  of- 
 "  fer  in  the  open  field,  even  that  they  may  bring  -them 
 ^^  unto  the  Lord,  unto  the  door  of  the  tabernacle  of  the 
 *'  congregation,  unto  the  prieil,  and  facriiice  them  facjifices 
 *'  of  peace  %  unto  the  Lord:     And  the  pried  ihall  fpfinklc 
 
 *  IM  TA8HIM  ASHAM  NAPMSHO. 
 
 t  The  Sepmagint  ufes  ttipi  ciy.^.^r lac  f^r  hattath,  the /.vz-o/r-r- 
 iug,  Lev.  ui.  57.  :  and  the  apoiile  applies  this  7r<.ri  aua^Tixg  to  Jc- 
 ius  Chrin:,  Rom^.  viii.  3.  where  our  tranfhtois  have  lendeiedit,  FOR 
 SLV:  but  It  nionld  h^  ^  fin- offer hig,  qx  facr'ifce  f>r  fn,  as  ihey 
 jjive  rendered  it,  H^^b.  x.  6.  8. 
 
 I    VEZABRHU    ZIEHE    SUtLAMIM. 
 
 YoL.IV,  M  ^  "  the 
 
<50  A  Treatise  on         Chap.  III. 
 
 "  the  blood  upon  the  altar  of  the  Lord,  at  the  door  of  the 
 *^  tabernacle  of  the  congregation,  and  burn  the  fat  for  a 
 *^  fweet  favour  unto  the  Lord.  J^nd  they  fiiall  no  more  of- 
 *^  fer  their  facrifices  unto  devils,  after  whom  they  have  gone 
 **  a- whoring." 
 
 T\\c  peace-offerings,  however  diflinguilhed  from  the  fa- 
 crifices that  were  not  eaten,  or  whereof  the  prieftsonly  did 
 cat,  were  yet  atoning  facrifices  as  well  as  they  :  for  the 
 oiterer  laid  his  hand  upon  the  head  of  it,  which,  as  has 
 been  before  noticed,  was  a  fign  of  the  transferring  of 
 ^Tuilt  upon  the  facrifice  :  and  the  blood  was  fprinkled  by 
 flie  prieft  upon  the  altar  round  about  ;  which  is  explained 
 by  the  Lord  him felf  in  the  reafon  he  gives  for  the  pro- 
 Libition  of  blood-eating,  with  refpe6t  to  the  peace-offer- 
 ings. He  fays,  *^  I  have  given  it  to  you  upon  the  al- 
 *^  tar  to  make  an  atonement  for  your  fouls  :  for  it  is  the 
 **  blood  that  maketh  an  atonement  for  the  foul,'' Lev.  xvii. 
 II.  with  iii.  17.  and  vii.  23. — 26.  And  it  is  likewife  ob- 
 lervable  to  this  purpoie,  that  the  expreffion  whereby  the  fa- 
 tisfadion  of  the  divine  jufbice  by  facrifice  is  emblematical- 
 Jy  fet  forth,  is  rather  ilronger  in  the  cafe  of  the  facrifices  of 
 peace  :  for,  whereas  it  is  faid  of  the  other  firings,  that  they 
 Avere  for  a  fweet  favour  unto  the  Lord,  the  firing  of  the 
 peace-offering  is  called  the  food  of  the  offering  made  by  fire 
 zintG  the  Lordy  and  the  food  of  the  offering  made  by  fire 
 for  a  fvjeet  favour,  Lev.  iii.  11.  16.  And  thus  the  peace- 
 offerings  as  well  as  the  reft  of  the  facrifices,  prefigured 
 Chrilt,  in  his  giving  hinifelf  for  us,  an  offering  and  a  fa- 
 crifice to  God  for  a  fiveet-fmelling  favour,  Eph.  v.  2. 
 
 If  the  peace-offerings  were  for,  confeffion  or  praife*, 
 ihen  it  is  by  the  facrifice  of  Chrill  that  God  is  truly  glori- 
 ii<;d.  and  his  name  fully  declared.  He  glorified  the  Father 
 on  the  earth  by  finiibing  the  work  he  gave  him  to  do  ; 
 and  by  thi.^  he  alio  glorifies  liim  in  heaven  in  midft  of  the 
 general  allembly  and  clturch  of  the  firft-born.  The  22d 
 rfalm,  applied  to  Chrift's  death  by^himlelf  on  the  crofs, 
 Ipeaks  thus  of  the  glorifying  of  God  by  his  facrifice  :  ''  I 
 "  will  declare  thy  name  unto  my  breth.ren  ;  in  the  midll 
 *'  of  the  congregation  will  I  praife  thee.  Ye  that  fear 
 *'  the  Lord,  praife  liim  ;  all  ye  leed  of  Jacob,  glorify  him. 
 *^  — jMy  praife  lliall  be  of  thee  in  the  great  congrcga- 
 *'  tion  :  I  will  pay  my  vows  before   them  that  fear  him.'' 
 
 '     Lev.  vii.    1::.     VAL    TOPAH. 
 
 As 
 
Sedt.  VI.         the  Lord's  Supper.  51 
 
 As  this  pafTige  is  cxprcfsly  applied  to  Chriit  hy  the  apoftle, 
 Heb.  ii.  it  refers  manifeftly  to  the  peace-offerings  whereof 
 all  Ifrael  did  eat,  and  whereby  they  prai fed  the  Lord  ;  as 
 ive  may  fee  from  thefe  words,  The  ineek  fl)aU  eai  and  be  fa- 
 tisfied :  they  fJjaU  praife  the  Lord  that  feek  him  ;  your  heart 
 jhall  live  for  ever,  Pfal.  xxii.  22. — 26.  All  the  confcl- 
 iions,  praiies,  and  thankfgivings  of  the  people  of  God,  are 
 acceptable  to  God  only  through  his  facrifice,  as  they  have 
 the  name  of  facrifices  from  his  facrifice,  whereof  they  eaty 
 and  iDorjhipy  Pfal.  xxii.  29.  And  this  is  fhewed  forth  in 
 the  eucharirt. 
 
 If  the  peace-offerings  were  vows,  or  voluntary  offerings. 
 Lev.  vii.  16.  we  find  Jefus  Chrift  faying,  *'  I  lay  down  my 
 **  life,  that  I  might  take  it  again.    No  man  t:^kcth  it  from 
 ^'  me,  but  I  lay  it  down  of  myfelf :  I  have  power  to  lay  it 
 ^^  down,  and  I  have  power  to  take  it  again,''  John  x.  17, 
 18.  And  he  fays,  upon  his  being  heard  andfaved  from  death, 
 when  he  had  offered  up  prayei's  and  fupplicaiions  with  flrong 
 crying  and  tears,  I  'will  pay  my  vows  before  them  that  fear 
 him,  Pfal.  xxii.  24.  25.     His  people  -a-VQ  free-will  ojf'eriNfyj'--^ ; 
 they  cleave  unto  the  Lord  with  purpofe   of  heart,  A»Ss  xi. 
 2^.  ;  they  give  themfelves  to  the  Lord  in  the  good  works 
 Avhich  they  do,  2  Cor.  viii.  5. ;  and  they  prefent  their  bodies 
 a  living  facrifice,  holy,  acceptable  2 into  God,  Rom.  xii.  i.   But 
 in  all  this  their  conformity  to  his  facrifice  in  obedience  and 
 differing,  they  are  devoted  unto  God  by  his  atoning  x'acri- 
 fice  of  peace,  and  are  acceptable  to  God  only  through  that, 
 I  Pet.  ii.  5.  and  Heb.  xiii.  15.  16.    And  in  eating  the  Lord's 
 fupper,   which  Ihews  their  eating  of  his  facrifice  of  peace, 
 they  declare   themfelves  devoted  to  conformity  to  his  obe- 
 dience and  fuffering,  that  has  reconciled  them  to  God,  and 
 makes  all  their  vows  acceptable  unto  iiim  :    for  though  the 
 vows  of  the  Old  Teftament  have  their  end  in  Chrlil,  and 
 will-worfliip  has  no  place  in   ihe  New-teftam.ent  church; 
 yet  their  free  and  unconllrained  obedience,  wherein  they 
 are  conformed   to  Jefus  Chrifl,   has  \o  far  the  nature  of  a 
 vow,  as  it  is  voluntary,  and  carries  in  it  a  free  and  th'^nkful 
 acknowledgment  of  the  deliverance  they  have  from  trouble 
 and  from  bondage,  through  fear  of  death,  by  the  peace- 
 offering  of  Jefus  Cfirifl. 
 
 There  is   no  trouble  or  difquiet  like  that  whi'jh  arifes 
 from  a  fenfe  of  the  divine  uifpleafure  o::  wrath  agaiuil  fin  ; 
 
 *    rfdi.  ex.   3.     YAMMECHA   NEDABOTH. 
 
 lA  '^  and 
 
g^  A  Treatise  on         Chap.  Ill* 
 
 and  iherc  was  no  way  for  our  deliverance  from  this  trouble 
 Init  by  Jefus  Chrifh  his  takin^^  it  upon  himfclf  for  us,  and 
 nnderoQin''-  the  forrows  of  death,  to  manifeH:  the  divine 
 diipleafure'^againn:  our  fins,  that  fo  we  might  have  peace. 
 •  The  cbailifcnisnt  of  our  peace  vjas  upon  him,  If.  liii.  5.  For, 
 jn  his  deatii,  God  was  reconciling  thcvjorld  unto  himfelf,  not 
 imputui^  their  trefpaffcs  unto  theniy  2  Cor.  v.  19.  but  unto 
 hini.  And  ib  he  is  our  peace-oHering,  who  hath  reconciled 
 us  both  lews  and  Gentiles  of  every  nation  of  the  world,  un- 
 to God  in  one  body.  The  covenant  confirmed  by  this  fa- 
 crifice,  is  a  covenant  of  peace,  If.  liv.  10.  Ezek.  xxxiv.  25. 
 And  this  peace  is  the  legacy  that  he  has  left  us  in  the  new 
 teftament,  as  it  is  made  of  force  by  his  death  ;  even  that 
 peace  that  he  inlmrits,  at  the  Father^s  right  hand,  in  the. 
 name  of  his  people,  as  the  reward  of  his  obedience^  which 
 lie,  being  the  Son,  learned  from  the  things  that  he  fuffer- 
 cd.  When  he  was  about  to  leave  his  difciples,  and  go  to 
 the  Father  to  enjoy  this  peace  as  t-ie  fruit  of  his  forrovf 
 and  death,  he  comforted  them  with  this  legacy,  fliewing 
 them  his  will  that  they  ihould  iharewirh  him  in  this  peace: 
 **  Peace  1  leave  with  you,**  fays  he,  "  my  peace  I  give  un- 
 <^  to  you:  not  as  the  world  giveth,  give  I  unto  you. 
 *^  Let  not  your  heait  be  troubled,  neither  let  it  he  a- 
 <'  fraid,"  John  xiv.  27.  This  peace  is  preached  to  us  in 
 the  gofpel,  Eph.  ii.  17.  and  the  Holy  Gboft  the  Comforter 
 makes  believers  fenfible  of  it,  Eph.  ii.  17.  18.  and  John 
 xiv.  26.  27.  And  it  is  oppofed  toilrife  and  divifion  among 
 ihem,  Roni.  xvi.  17. — 20.  2  Cor.  xiii.  jr.  Col.  iii.  15.; 
 ?md  to  all  anxiety  and  care  about  our  life  in  this  world, 
 Piiilip.  iv.  6.  7, ;  and  is  tlie  great  comfort  againlt  all  the 
 atlii(51:ions  thatChrill's  people  are  called  to  undergo  for  his 
 namt/s  fak-;  in  this  world,  John  xvi.  33.:  for  the  ienfe  that 
 the  HolyGhoft  gives  them  of  their  reconciliation  with  God, 
 through  the  facrilice  of  JcOjs  Chriil,  is  the  tirfl  fruit  and 
 carnci'l:  of  the  heavenly  happincfs;  and  if  God  be  for  its, 
 who  can  be  againit  us  P  Rom.  viii.  31.  With  re!pe<^  to 
 this.  Cod  is  Itylcd  the  Gcd  of  pence,  Heb.  xiii.  20.  And 
 rl:ey  wlio  arc  called  to  the  ©fljoyn-sent  of  this  peace,  or  to 
 tesrt  on  the  iacriiicc  of  peace,  have  fellowihip  therein  with 
 ihc  (jod  of  peace,  and  with  one  another,  as  reconciled  to 
 him  in  one  body;  all  partaking  with  him  in  the  lacrifice 
 of  peace.  Ami  this  is  declared  in  the  Lord's  ibpper,  which 
 repreit'iits  a  f.^ail:  on  his  facrilxe  as  tliat  \yhich  reconciled 
 'i-.  10  Co  J. 
 
 C  11  A  P. 
 
Sefl:,  I.  the  Lord's  Supper.  9J 
 
 CHAP.    IV. 
 
 Of  the  7tew  teftament  or  covenant  in  CbrijVs  hlood  de- 
 clared in  his  fupper. 
 
 Sect.  I.  This  covenant  is  called  nevj,  in  refpe^i  of  the  co- 
 venant with  Ifrael  at  Sinai,  which  was  but  temporal, 
 
 THE  Lord  points  out  his  death  as  the  end  of  the  old 
 teftament  or  covenant,  and  the  confirmation  of  the 
 new,  when  he  lays  in  the  Inftitution  of  his  fupper,  This  is 
 the  new  tejiament,  or  covenant,  in  my  hlood.  For,  as  the 
 apoftle  fays  on  Jer.  xxxi.  31.  *'  In  that  he  faith,  A  new 
 «*  covenant y  he  hath  made  the  firft  old.  Now,  that  which 
 *^  decayeth  and  waxeth  old,  is  ready  to  vanilh  away.''  And 
 the  covenant,  in  refpeft  of  which  this  is  new,  is  exprefsly 
 declared  by  the  apoftle  to  be  that  which  w^as  made  with  the 
 children  of  Ifrael  when  they  were  brought  out  of  Egypt: 
 for  his  words  are  :  *<  But  now  hath  he  obtained  a  more  ex-' 
 **  ccllent  miniftry,  by  how  much  alfo  he  is  the  mediator 
 "  of  a  better  covenant,  which  was  eftablilhed  upon  better 
 •'  promifes.  For  if  that  firft  had  been  fauklels,  then  ihould' 
 **  no  place  have  been  fought  for  the  fecond.  For,  iinding 
 **  fault  with  them,  he  faith,  Behold,  the  days  come  (faith 
 *'  the  Lord)  when  I  will  make  a  new  covenant  with  the 
 **  hourc  of  ifrael,  and  with  the  houfe  of  Judaii;  not  ac* 
 **  cording  to  the  covenant  that  I  made  with  their  fathers 
 *'  in  the'^day  when  I  took  them  by  the  hand  to  lead  tiiem 
 *'  out  of  the  laud  of  Egypt.''     See  Heb.  viii.  6. — 13. 
 
 That  firft  covenant  was  made  with  the  houfe  of  Jacob^ 
 t!ie  nation  that  came  out  of  tlie  loins  of  Abraham  by  vir- 
 tue of  the  promife  made  to  him,  even  the  nation  of  which, 
 (is  cojicerning  the  fle/h,  Chriji  came,  Rom.  ix.  3.  4.  5. ;  aiid 
 therefore  they  are  called  the  fathers  of  the  people,  with 
 whom  this  new  covenant  is  made,  who  are  Chrift's  feed, 
 L''.  liii.  10.  who  came  of  that  nation.  And  that  nation  was 
 alfo  the  example  and  type,  or  figure,  of  the  people  of  the 
 new  covenant  ;  who  are  therefore  called  after  tliem,  the 
 hou^e  of  Ifrael  and  the  houfe  of  Judah,  of  which  tribe 
 the  Lord  fprang. 
 
 Now,  in  making  tliat  firft  covenant  with  the  old  Krael, 
 GoJ  gave  them  tlie  law  that  was  to  be   fulfiHtd  at  laft  by 
 
 Chrift, 
 
94  -A  Treatise  on  Chap.  IV. 
 
 ChriiT:,  that  promifed  feed,  then  in  their  loins;  upon  the 
 fulfilment  of  which  by  him,  God  was  to  become  the  God 
 of  all  the  nations  of  the  earth;  according  to  that  notable 
 promifc,  Gen.xxii.  i8.  '^  In  thy  feed  Ihall  all  the  nations 
 **  of  the  earth  he  bleffed.  For  Chrift  is  the  end  of  the  law 
 *'  for  ritfhteoiifners/'  not  to  the  Jews  only,  nor  to  that,  or 
 any  other  whole  nation  ;  but  to  every  one  that  believetb,  of 
 every  nation  without  difference,  Rotn.  x.  4.  9. — 13.  And 
 this  is  the  nen'  covenant  whereby  God  (lands  related  to  all 
 them  whom  he  juflines  by  faith,  Gentiles  as  well  as  Jews, 
 Rom.  iii.  28.  29.  30.  This  is  the  fecond  covenant,  which 
 could  not  take  place  or  be  made  till  the  law  was  fulfilled  in 
 the  death  of  Chrift,  and  till  the  peculiar  relation  betwixt 
 God  and  that  nation,  of  which  the  fulfiller  of  the  law  was 
 to  come,  in  difl:in6lion  from  the  reft  of  the  nations,  was 
 dilFoIved  by  his  obedience  to  the  death. 
 
 Tlie  firft  covenant  which  was  made  with  Ifrael  according 
 tothefielli,  was  in  itfelf  but  temporal:  for  it  was  not  pol- 
 fible  for  a  people  to  enjoy  eternal  life,  or  fuffer  eternal^ 
 death,  in  the  capacity  of  an  earthly  nation,  as  that  people ' 
 %vas  taken  into  covenant  with  God.  And  fo  we  fee,  from 
 Lev.  xxvi.  and  Deut.  xxviii.  and  xxx.  that  the  bleflings  and 
 curfes  of  that  covenant  were  but  temporal,  as  they  applied 
 to  that  nation.  It  can  neither  be  faid,  that  all  thefe  had 
 eternal  life,  who  enjoyed  the  life  promifed  in  the  land  of 
 Canaan  ;  nor  that  all  thofe  were  deprived  of  life  eternal, 
 who  were  debarred  from  entering  into  the  promifed  land, 
 as  Mofes.  And  as  this  eovenant  was  peculiar  to  that  nation, 
 and  made  with  it  only  for  the  fake  of  Chrift,  the  promifed 
 feed,  who  was  to  come  of  ^t,  and  redeem  a  people  out  of 
 every  nation  by  his  blood  ;  it  tehoved  it  to  vanilh  away  when 
 the  end  of  it  was  reached  in  his  death,  find  to  give  place 
 to  the  new  covenant,  whereby  linners  of  every  nation, 
 without  difference,  are  eternally  blclfed  in  him. 
 
 But  feeing  it  is  only  by  this  new  covenant  that  (inners 
 can  have  eternal  life,  and  it  could  not  be  made  til!  the  firft 
 was  madd  old  ;  it  may  be  inquired,  how  could  they  who 
 lived  before  the  making  of  this  covenant,  from  Adam  down- 
 ward, have  eternal  life?  and  the  anfweris.  Even  as  they 
 had  it  by  the  bhmd  of  Chrift,  (Rom.  iii.  25.  Heb.  ix.  15.), 
 fct  forth  to  them  in  the  promifes  and  types  of  it  before  his 
 blood  was  ihed ;  fo  had  they  it  by  the  new  covenant  in  his 
 blood,  as  that  covenant  was  fet  forth  in  the  promifes  and 
 types  of  it  before  it  was  made.     It  was  in  the  counfel  and 
 
 purpofe 
 
Seft.  II.         the  Lord's  Supper.  9^ 
 
 purpofe  of  the  divine  Three  before  the  world,  and  it  was 
 fet  forth  beforehand  in  the  promifes^  and  preli<:!;urations 
 of  it,  even  before  the  law  of  Mofes;  but  it  was  not  made 
 till  the  firft  covenant  was  done  away  in  the  death  of  Chrift, 
 to  give  place  to  it.  The  new  teftament  was  not  in  force 
 till  the  teftator  died,  Heb,  ix.  16.  17.  x^nd  the  new  cove- 
 nant was  not  made  while  God  was  yet  calling  iniquity  to 
 remembrance  by  the  appointment  of  facrifices  and  offerings 
 for  fin :  but  when  the  facrifice  of  Chriil  was  offered,  God 
 remembered  iniquity  no  more;  and  then  was  the  new  co- 
 venant eflablilhed  lor  ever,  as  he  faid  by  the  prophet  Jere- 
 miah, **  Behold,  the  days  come  when  1  will  make  a  new 
 *'  covenant.  —  P'or  this  is  the  covenant  that  I  will  make,  — 
 *'  after  ihofe  days:  —  Their  fins  and  tlieir  iniquities  will 
 ^^  I  remember  no  more,''  Heb.  viii.  8.  10.  12.  and  x.  3.  4. 
 17.  18.  with  Jer.  xxxi.  _:^i.  32.  33.  34.  Now,  when  this 
 was  done,  then  the  Gentiles  became  feUoiv-heirs,  and  of  the 
 fame  /;^v-with  Abraham,  Ifaac,  and  Jacob,  and  all  that  be- 
 lieved in  the  promiled  iced  before  lie  came,  and  were  pa?  m 
 takers  with  them  of  his  promife  in  Chrift  by  the  gofpel^ 
 (Eph.  ii.  II.  12. 13. — 19.  and  iii.  6.),  or  by  the  new  cove- 
 nant. 
 
 Sect.  IT.  The  old  temporal  covenant  reprefented  that  which 
 is  called  the  covenant  of  works,  and  at  the  fame  time 
 prefigured  the  tievj  covena?/tj  though  it  ivas  neither, 
 
 'npHough  the  covenant  that  God  made  with  the  nation  of 
 ^  Ifrael  at  Sinai,  was  in  itielf  but  temporal,  yet  it  was  a 
 lively  rcprefentation  of  that  eternal  law  of  life  and  death, 
 which  ufes  to  be  called  the  covenant  of  vjorks.  And  it  was 
 no  le's  a  glorious  type  and  figure  of  the  everlafting  cove- 
 nant of  grace,  even  the  new  covenant  in  Chrift's  blood. 
 And,  in  this  view,  that  temporal  covenant  was  called  e- 
 verlafiingy  as  was  Aaron's  priefthood;  that  which  is  laid  of 
 the  type  being  verified  in  the  antitype. 
 
 It  was  not  that  very  thing  which  we  have  been  taught  to 
 call  the  covenant  of  vjorks :  for  how  can  we  think  that  God 
 declared  himfelf  the  God  of  a  finful  nation,  in  a  covenant, 
 that  curfed  every  one  infinitely  who  did  not  perfcdlly  fulfil 
 the  law? 
 
 Yet  it  was  fuch  a  reprefentaiion  of  that  law  of  eternal 
 life  and  death^  that  Jelus  Chrift  fuliilled  that  law,  and  ful^ 
 
 fered 
 
g6  A  Treatise  on  Chap.  IV, 
 
 •feted  the  curfe  of  it  for  finners  of  all  nations,  in  fulfilling 
 the  law  of  Mofes,  and  bearing  the  curfe  of  it,  Gal.  iii.  lo. 
 I  2.  13.  14.  and  iv.4.  5.  Rom.  y.  12. — 21.  and  ii.  14.  15. : 
 lor,  under  the  temporal  death  there  threatened,  God  in- 
 tended the  death  contained  in  the  curfe  of  the  eternal  law, 
 which  Chrid:  Ihould  fuffer  when  be  was  to  redeem  his  people 
 of  the  Gentiles  as  well  as  Jews  from  that  curfe,  being  made 
 a  curfe  for  liiem  ;  and, -under  the  temporal  life  promifed 
 to  the  national  obedience,  God  intended  that  eternal  life 
 ^hich  he  was  to  a;ive  to  him  who  (hould  perform  a  perfect 
 olvedience;  and  this  was  only  Jefus  Chrift,  the  end  of  the  law 
 forrighteoufnefs  to  every  one  that  believeth,  Rom.  x.  4.  5. 
 Therefore,  when  the  Jews  applied  their  law  to  eternal  life, 
 the  apo'illes  ihewed  them  the  impofTibility  of  having  any 
 hope  by  it  in  that  view,  but  only  in  Chrift,  the  end  of  the 
 lawy  who  wa?  promifed  to  their  fathers,  before  the  lau',  to 
 blefs  a  people  of  all  nations  through  his  being  made  a  curfe 
 for  them  ;  as  we  may  fee  from  the  epiftlcs  to  thj  Romans 
 €nd  Gahtians. 
 
 And  thus,  when  we  confider  the  curfe  and  the  death  due 
 to  the  rebellious  fubjecls  of  that  kingdop  of  God,  as  lb nd- 
 ing  for  the  curfe  and  the  death  of  the  eternal  law  due  to  e- 
 very  fm  ;  and  when  we  view  the  hfe  promifed  to  tlie  na- 
 tional obedience,  as  {landing  for  eternal  life,  promifed  to 
 perfe^  obedience  :  we  may  then  eafily  perceive  the  reafoii 
 xvhy  God  entered  into  fuch  a  covenant  with  the  nation  of 
 Ifrael,  that  was  not  capable  to  ftand  as  a  party  with  him  in 
 a  covenant  that  had  fuch  a  meaning,  nor  to  do  their  pare 
 of  it.  Yea  there  can  no  other  good  reafon  be  afBgned  for 
 it  but  this,  That  God  faw  the  promifed  feed  in  their  loins, 
 who  was  in  due  time  to  obey  his  voke  indeed^  arid  keep  his 
 tovenant.  It  was  he  only  that  could  make  good  the  words 
 of  that  people,  which  Mofes  returned  to  God,  when  he 
 Aood  between  the  Lord  and  them,  faying,  All  that  the 
 Lord  bnth  fpoken  ive  luill  do,  Exod,  xix.  7.  8.  Deut.  v.  27. 
 Jofh.  xxiv.  18.19.  And,  without  that  promifed  feed,  there 
 was  no  party  there  capable  to  ftand  before  the  holy  and  the 
 jealous  God,  who  will  not  let  any  fin  go  unpunilhed,  or  fuf- 
 Hcient  to  enter  with  him  into  a  covenant  that  meant  h.is 
 curfe  to  every  finner,  and  life  only  to  perfe»5l:  obedience. 
 Confider  Gal.  iii.  .20. 
 
 By  this  alfo  we  may  fee  how  the  law  is  eflablithed  m 
 Chrift,  the  end  of  it ;  as  the  apoflle  fays,  "  Do  wc  iheri 
 ^'  make  void  ihc  law  through  faith  .^    Far  be  it ;  yea,  we 
 
 ''  tilabUiix 
 
Secft.  II.         the  Lord's  Supper*  p^ 
 
 "  eftablifh  the  law,"  Rom.  iii.  31.  The  new  covenant 
 gives  us  not  eternal  life  without  a  perfed  obedience  ;  not* 
 does  it  fave  us  from  the  curfe  but  through  the  execution 
 of  that  curie.  And  the  executing  of  the  law  upon  the  pro- 
 mifed  feed  as  a  reprefentative,  agreeably  to  our  being  con- 
 demned in  Adam  as  our  head^  Rom.  v.  12.  was  very  fiily 
 pointed  out  in  that  conftitution  of  the  tirft  covenant,  which 
 was  expreflTed  in  thele  remarkable  words  of  the  law,  Vi^ 
 Jiting  the  iniquity  of  the  fathers  upon  the  children^  Exod.  xx. 
 5.  Deut.  V.  9.  Jer.  xxxii.  18.  with  Exod.  xxxiv.  7.  and 
 Zzek.  xviii.  19.  20.  25.  29.  30. 
 
 Neither  was  that  firfl  covenant  the  covenant  of  grace; 
 for,  as  that  nation  to  which  God  faid,  /  am  the  Lord  thy 
 Godf  which  have  brought  thee  out  of  the  land  of  Egypt y  had 
 only  a  flefhiy  relation  to  Chrifl,  God  was  not  eternally  re- 
 lated to  them,  as  he  is  to  all  thofe  to  whom  he  is  a  Gcd  in 
 the  covenant  of  grace,  Heb.  viii.  8.  9.  Doubrlefs  there 
 were  fome  among  them  who  believed  on  Chrift  to  come, 
 as  did  Abraham,  Ifaac,  and  Jacob,  to  whom  God  flood  re- 
 lated after  they  were  dead  to  give  them  life  from  the 
 dead,  Matth.  xxii.  31.  32.:  but  this  was  not  by  virtue  of 
 the  covenant  wherein  God  declared  himfelf  the  God  of 
 tl)e  whole  nation  that  he  brought  from  Egypt,  but  by  vir- 
 tue of  the  promife  of  bleffing  all  nations  in  the  feed  Chrifl ; 
 and  this  that  they  believed  was  the  promife  of  a  new  cove- 
 nant, that  could  not  be  performed  while  the  peculiar  rela- 
 tion betwixt  God  and  that  nation,  of  which  that  feed  was 
 10  come,  was  (landing  in  full  force.  Nor  did  any  of  that  na- 
 tion believe  in  Chrifl:  to  come,  and  (land  eternally  related 
 to  God  as  they  were  his  children  born  unto  him  by  that 
 covenant  of  Sinai,  Ezek.xvi.  20.  61.  62.  Gal.  iv.  24.  25.  or 
 as  they  fprang  from  Abraham  by  virtue  of  the  promife  con- 
 cerning them  as  the  fiethly  feed,  John  viii.  33. — 37.  and 
 iii.  5.  6. ;  but  only  as  they  were  born  again  by  virtue  of 
 the  promife  concerning  the  fpiritual  feed,  upon  which  the 
 new  covenant  is  now  eilablilhed,  John  i.  i  [.  12.  13. 
 
 Yet  the  covenant  that  God  made  with  Ifrae),  when  he 
 took  them  by  the  hand  to  bring  them  out  of  the  land  of 
 ^-gyp^  was  a  lively  type  bf  the  new  covenant,  which,  in 
 diftiui^iion  from  that  type  or  figure,  is  called  the  truth-,  e- 
 ven  as  it  is  alio  called  grace,  in  dillinction  from  it,  as 
 the  law  of  works,  and  the  miniflration  of  condemnation 
 and  death  :  for  P-be  lavj  luas  given  by  Mofes,  but  grace  and 
 truth  came  by  Jefus  Chrljlj  John  i,  17.     Ani  tliis  fccond  i3 
 
 Vol,  IV,    ,  N  the 
 
9?  A  Treatise  on  Chap.  IV, 
 
 the  truth  of  the  firfl,  both  under  the  notion  of  a  teftament 
 and  of  a  covenant. 
 
 Sect.  III.  It  prefigured  the  neiv  as  a  teftament y  and  as  a 
 covenant, 
 
 'X'Hat  firfl  was  ^  tedament  of  a  temporal  inheritance, 
 ^  Avhereof  Chriil,  the  feed  of  Abraham,  in  the  loins  of 
 Ifrael  according  lo  the  ilelh,  was  the  heir,  and  that  whole 
 nation  joint  heirs  with  him.  "  By  this  firft  teftament  he 
 received  the  promife  of  the  temporal  earthly  inheritance  : 
 for  to  Abraham  and  his  feed ^  Gal.  iii.  i6.  17.  Gen.  xxii. 
 17.  18.  (ivhich  is  Cbrift),  vjere  the  promifes  made  ;  not  on- 
 ly the  promife  of  the  eternal  inheritance,  but  alio  that  of 
 the  temporal.  And  the  nation  of  Ifrael,  Abraham's  feed, 
 inherited  it,  not  through  their  fulfilling  the  law  of  works, 
 but  through  their  relation  to  Chrift,  that  notable  feed  who 
 was  to  fulfil  that  law,  and  to  whom  the  promife  of  the  in- 
 lieritance  was  before  made,  Gal.  iii.  18.;  and  who  was 
 row  receiving  it,  when  the  law  was  given  that  he  was  in 
 due  time  to  fulfil;  even  as  fie  was  afterward  to  receive  the 
 promife  of  the  eternal  inheritance,  when  he  hud  fulfilled 
 that  law. 
 
 The  people  of  Ifrael  were  related  to  the  Son  of  God, 
 through  their  being  born  by  virtue  of  that  fame  word  and 
 promile  of  God  of  which  he  at  laft  fprang  according  to 
 the  fleib  ;  and  {o  they  were  the  children  of  God  accor  ling  to 
 the  flefh;  for  it  was  only  through  him,  to  whom  they  were 
 thus  related,  that  they  could  be  called  God's  FIRST- 
 B  0 KN,  Exod.  iv.  22.  23.  And  {o  they  were  a  fit  type 
 of  the  children  of  God  according  to  the  Spirit,  who  re- 
 ceive the  promife  of  the  eternal  inheritance  in  the  new  te- 
 flament,  as  joint  heirs  with  Chrift ;  even  as  they  received 
 the  promife  of  the  temporal  inheritance  in  the  old  te- 
 llament,  as  joint  heirs  with  him. 
 
 The  promife  of  entering  into  Chrift's  heavenly  reft, 
 that  is  left  to  the  heavenly  nation  in  the  new  teftament, 
 is  the  antitype  of  the  promife  of  entering  into  his  earthly 
 reft,  that  was  given  to  the  earthly  nation  in  the  firft  tefta- 
 ment :  and  they  of  that  nation  who  fell  in  the  wildernefs, 
 and  entered  not  into  the  inheritance,  becaufe  of  their  un- 
 belief of  the  promife  as  it  was  given  to  the  nation  n  that 
 firft  teftament,  were  examples  of  apdftafy  from  the  pro- 
 
 feffion 
 
Seft.  III.         the  Lord's  Supper.  99 
 
 feffion  of  the  faith  of  the  promife  that  is  left  to  Chrift's 
 people  in  the  new  teftament ;  as  we  may  fee  from  the  3d 
 and  4th  chapters  of  the  epiflle  to  the  Hebrews. 
 
 But  the  apoftle  infifls  moft  exprefsly  on  the  notion  of  a 
 tcftament,  Heb.  ix.  15.  16.  17.  where  he  fays,  —  "  that  by 
 *'  means  of  death,  for  the  redemption  of  tranfgreffions 
 *'  that  were  under  the  firll  teflament,  they  which  are  call- 
 "  ed  might  receive  the  promife  of  the  eternal  inheritance. 
 "  For  where  a  teftament  is,  there  mufl  alfo  of  neccifuy  be 
 *'  the  death  of  the  teftator.  For  a  teflament  is  of  forte 
 •^  after  men  are  dead  :  otherwife  it  is  of  no  ilrength  at  all 
 *^  whilft  the  teftator  liveth." 
 
 It  is  certain  Jefas  Chrift  is  the  heir  in  the  new  tefta- 
 ment, in  whofe  right  all  believers,  all  that  are  called,  re- 
 ceive the  inheritance  with  him,  John  viii.  36.  Gal.  iv.  3. 
 to  7.  And  the  true  reafon  why  the  covenant  is  called  a 
 teftament  is,  becaufe  the  eternal  life  therein  promifed,  is 
 the  reward  of  that  obedience  which  he,  being  the  Son^  gave 
 unto  the  law  in  the  place  of  all  his  people,  with  whom  he 
 became  partaker  in  fleih  and  blood. 
 
 Bat,  as  he  thus  reprefents  his  people,  the  apoftle  fets. 
 him  forth  likewiie  as  the  Father^s  reprefentative,  in  ma- 
 king the  teftament  of  force  by  his  death  :  and  fo  he  calls' 
 him  the  teftator,  by  whofe  death  the  teftament  is  of  force  ; 
 even  as  we  find  the  New-teftament  church  c^Wed  bis  feecl. 
 If.  liii.  10.  II.  the  fruit  of  the  travel  of  his  foul  in  his 
 death  ;  and  he  is  called  the  everlafang  Father,  or  Father 
 of  the  age  to  come,  If.  ix.  6. 
 
 When  God  promifed  the  inheritance  to  Abraham  and 
 his  feed,  he  confirmed  the  promife  by  his  oath,  Heb.  vi. 
 13. — 18.  with  Gen.  xxii.  16.  17.  18.:  for,  ihouo-h  his  word 
 needed  no  confirmation,  our  faith  needed  it;  and  he,  in  his 
 infinite  condefcenfion  to  our  weaknefs,  confirmed  it  by  his 
 oath  :  but  it  was  not, yet  of  force  to  give  the  feed  pofTeffioii 
 of  the  inheritance  till  it  was  confirmed  by  death.  And 
 though  God  gave  Abraham  a  type  of  this  confirmation  of 
 the  teftament  at  that  time,  Heb.  xi.  17.  19.  with  Gen. 
 xxii.  9. — 14. ;  yet  it  was  not  truly  made  of  force  by  death 
 liU  Chrift  died.  It  was  in  the  view  of  this  death  that  God 
 promiled  the  inheritance,  and  gave  his  oath  to  Ihew  the 
 immutability  of  his  counfel  ;  and  when  this  death  was 
 brought  in,  then  the  promife  took  effedl  as  a  confirmed 
 teftament. 
 
 Thus  all  depended  02 -this  death  :    for  indeed  i:  was  ini- 
 
 N  2  polHbie, 
 
loo  '      A  Treatise  on         Chap.  IV. 
 
 poffihle,  that  fmners  could  have  the  inheritance  of  God  as 
 his  children,  without  the  declaration  of  his  juftice  and  dif- 
 pleafure  a^^ainfl  fin,  in  the  death  of  his  Son  Jefus  Chrift. 
 And,  as  he  was  rubllituted  in  the  room  of  fmners  in -his 
 death,  for  the  redemption  of  tranfgreflons,  he  at  the  fame 
 time  alio  reprefented  the  Father,  who  fet  him.  jorth^o  be 
 the  propitiation,  —  to  declare  his  juftice ;  that  he  might  be 
 jiijf,  and'the  jujtifier  of  him  which  belie^jeth  in  Jefus,  Rom. 
 iii.  24.  25.  26.  So  Chrift  hath  made  the  teftament  fare  to 
 VIS  in  the  Father's  name,  by  that  fame  death  whereby  he 
 expiated  our  fms  :  therefore  the  apollle  calls  him  the 
 Surety,  where  he  is  fpeaking  of  his  priefthood,  Heb.  vii. 
 10.  21.  22. 
 
 It  is  true,  on  God's  part  there  was  no  furety  needed  ; 
 but  he  condefcends  to  our  weaknefs  in  this  as  in  the  cafe 
 of  his  oath.  And  as,  in  the  matter  of  the  oath,  he  could 
 not  fwear  by  any  below  him,  and  there  was  none  above 
 to  fwear  by,  and  therefore  he  /ware  by  hitrifelf,  Heb  vi. 
 13.  14.  16.  17.;  thus  making  the  thing  fworn  as  fure  to 
 ns  as  his  very  being ;  fo  none  but  he,  who  is  a  perfon  e- 
 qual  with  the  Father  in  the  fame  Godhead,  could  repre- 
 fent  him  in  the  making  his  teftament  of  force  by  death,  and 
 he  his  furety  in  it.  This  divine  perfon,  as  infinitely  di- 
 ftant  from  us  as  the  Father,  approached  us  in  being  made 
 of  a  woman,  made  under  the  law  ;  and  in  the  Father's 
 name  (for  he  came  in  his  name)  made  the  teflament  ef- 
 fectual to  us  by  his  death.  And  thus  he  is  the  tcftator  of 
 the  teftamcnt  in  the  Father's  name,  as  well  as  the  heir  in 
 name  of  all  his  brethren. 
 
 Now,  here  is  great  ground  of  comfort  to  believers  a- 
 gainfl  all  their  fears  of  being  excluded  the  inheritance,  a- 
 rifing  from  a  fenfe  of  their  own  gciiltinefs,  that  the  tefta- 
 mcnt ftands  in  full  force  by  Chriit's  death,  which  has  fully 
 expiated  guilt,  and  fully  declared  the  juftice  of  God  in  the 
 punifhiuent  of  lln  for  the  juftification  of  the  finner;  and 
 that,  by  ihe  leftament  thus  conlirmed,  he  is  brought  a- 
 gain  from  the  dead  as  the  firft-born  among  many  brethren, 
 and  put  in  poftefTion  of  that  inheritance  eternal  in  the  hea- 
 vens, as  the^heir  of  it,  in  the  name  of  all  his  brethren  ;  to 
 whom^  he  alfo,  in  his  Faiher^s  name,  freely  gives  a  joint 
 hcirlhip  and  pofTelTicn  with  him  in  that  inheritance,  in  the 
 method  declared  by  hirafelf,  as  it  is  found  wriiccn  in  the 
 book  of  the  New  Teftamcnt. 
 
 As  the  apofllc  (peaks  of  the  death  of  the  teftator,  and  of 
 
 the 
 
Seft.  III.         the  Lord's  Supper.  ioi 
 
 the  inheritance  of  children,  he  warrants  us  ro  take  up  this' 
 great  matter  under  the  notion  of  a  tejtanie?2i  .•  but  when 
 we  think  of  Jefus  Chrilt  as  he  (lands  in  it  for  us  to  tlie  Fa- 
 ther, and  for  the  Father  to  us ;  and  when  we  confider  his 
 death,  that  confirmed  the  teftament,  as  a  facrifire.-  this 
 prefents  the  fame  thing  to  our  view  under  the  notion  of  a 
 covenant y  a  covenant  of  peace.  For  the  notion  of  a  me- 
 diator is  proper  to  fuch  a  covenant ;  and  it  belonged  to  co- 
 venants, not  teftaments,  to  be  ratified  by  the  blood  of  fa* 
 crifices  :  yea,  the  oath  alfo  belongs  mofl  properly  to  the 
 notion  of  a  covenant.  Bccaufe  the  death  that  confirmed 
 the  teftament,  was  really  a  facrifice,  it  has  therefore  the 
 notion  of  a  covenant^  as  well  as  of  a  teftament.  And  fo 
 we  find  the  apoftle  fetting  forth  this  thing  under  both  thefe 
 notions  together,  calling  Chrift  the  Mediator  as  well  as 
 the  deflator,  and  fpeaking  of  its  confirmation  by  the  blood 
 pf  2i  facrifice  as  well  as  by  the  death  of  a  tcftator.  And,  if 
 we  would  have  the  apoftle's  view  of  it,  we  luuft  not  take 
 it  up  under  any  one  of  thefe  notions  excluGve  of  the  other, 
 but  under  both  .  though  at  the  fame  time  it  muft  be  own- 
 ed, that  the  Lord's  words  in  the  inftitution  of  his  fupper, 
 fct  it  before  us  rather  as  a  covenant,  as  they  point  out  its 
 ratification  by  his  blood  Jhed  for  the  remiffton  of  fins. 
 
 It  is  true,  that,  when  we  confider  the  infinite  inequality 
 between  God  and  us,  and  our  abfolute  dependence  upon 
 him,  and  the  bafenefs  of  our  ftate  before  him  as  Tinners,  we 
 cannot  think  of  a  proper  covenant  betwixt  him  and  us,  as 
 betwixt  parties  among  men.  But  as  little  can  we  think  of 
 a  proper  adoption  of  children,  and  a  proper  teftament  from 
 him  to  us,  taking  place  by  the  death  of  the  tedator,  as 
 from  a  father  to  his  children  among  men  :  even  as  it 
 could  not  enter  into  our  hearts  to  conceive  the  union  of 
 the  divine  and  human  nature  in  the  perfon  of  the  Son 
 of  God,  who  has  taken  part  with  us  in  fielh  and  blood, 
 and  is  not  athamed  to  call  us  brethren,  and  his  conde- 
 fcending  to  bear  our  fms  in  his  own  body  on  the  tree. 
 And,  if  we'  believe  this,  we  can  be  in  no  ftrait  to  think 
 of  his  condefcending  in  his  love  to  deal  with  us  after  the 
 manner  of  men,  fwearing  to  us,  bequeathing  his  inheri- 
 tance to  us  in  a  teftament,  and  entering  into  a  covenant 
 of  peace  with  us.  But  we  muft  ftill  confider,  that,  in  all 
 this,  he  ftains  the  pride  of  our  glorying,  and  glorifies 
 himfelf  as  God.  And  we  Ihould  alfo  take  care  that  wc 
 make  no  further  ufe  of  oaths,  teftamenis,  or  covenants, 
 
 among 
 
I02  A  Treatise  on  Chap.  IV. 
 
 among  men,  to  reprefent  to  our  minds  his  way  of  dealing 
 \\'ith  us,  than  he  himfelf  condelcends  to  make  in  his  word. 
 
 Now,  this  new  covenant  was  typified  by  the  firft,  as  a 
 covenant  :  for  it  had  a  typical  mediator,  Mofes,  who  flood 
 betivecn  the  Lord  and  the  people,  to  jhew  them  the  'vjord  of 
 the  Lordy  Dcut.  v.  5.  and  xviii.  15. — 19.  and  returned  the 
 vjordj  of  the  people  to  the  Lord,  Exod.  xix.  7.  8.  Gal.  iii.  19. 
 20.  at  the  making  of  the  covenant.  He  flood  for  the  peo- 
 ple to  God  in  that  covenant,  and  was  the  interceflTor  for 
 them,  as  the  priefts  continued  to  be  after  him.  And  he 
 ftood  for  God  to  the  people,  as  the  prophet  and  ruler,  (for 
 he  was  king  in  Jediurun,  Deur.  xxxiii.  5.) ;  and  the  pro- 
 phets and  rulers  of  that  nation  fucceeded  him  in  this. 
 Numb.  xi.  16.  17.  The  truth  of  all  this  came  by  Jefus 
 Chrift,  the  mediator  of  the  new  covenant,  the  true  inter- 
 ceifor,  who  (lands  in  the  breach  to  turn  away  wrath,  the 
 true  high  priell  over  the  houfe  of  God,  whofe  priefthood 
 was  typified  by  Aaron's.  He  is  that  prophet  whom  God 
 hath  raifed  up,  like  unto  Mofes,  Deut.  xviii.  15. — 19.  A<5ls 
 iii.  22.  23.;  and  the  antitype  of  the  Old-teflament  pro- 
 phets, Heb.  i.  1.2.  And  he  is  the  judge,  lawgiver,  and 
 king  of  the  New-teilament  church.  If.  xxxiii.  22.  the 
 true  king  of  Ifrael,  John  i.  49.  Luke  i.  32. 
 
 And  we  have  before  noticed,  that  the  ratification  of  that 
 nrft  covenant  by  facrifice  prefigured  the  ratification  of 
 the  new  by  the  facrifice  of  Chriil ;  as  alfo,  that  Ifrael  af- 
 ter the  fieih,  with  whom  that  firO:  covenant  was  made,  did 
 prefigure  Ilrael  after  the  fpirit,  the  people  of  the  nevv 
 covenant,  wJio  are  the  truly  holy  nation,  the  true  royal 
 priejthood,  and  the  peculiar  people ^  Exod.  xix.  ^.6.  i  Pet. 
 ii.  9.  10. 
 
 L^ECT.  IV.  A  defcription  of  the  nc-vj  covenant,  as  diftinguiJJu 
 ed  from,  the  old,  and  far  cxcellino^  it,  by  the  promifes 
 upowwhlch  it  is  eftaUified;  and  particularly  by  the  fuft 
 of  thefe  promifts,  Jer.  xxxi.  33.  and  Heb.  viii.  10. 
 
 ^pHE  apoflle  gives  us  an  account  of  the  nature  of  the 
 ^     new  covenant,    its  diiTeience  from  the  old,  and  its 
 excellency,  from  ihe  prophecy  of  Jeremiah,  Heb.  viii. 
 
 He  tells  us,  ver.  6.  It  is  ejlablift?ed^  as  aiav;  %  upon  pro- 
 ■mU'cs. 
 
 It 
 
Seft.  IV.         the  Lord's  Supper.       '      103 
 
 It  was  promifed  before,  as  he  ftiews  from  Jer.  xxxi.  31.; 
 fo  that  the  making  of  it  is  the  performance  of  a  promife. 
 
 And,  in  performing  this  promife,  God  appears  as  the  great 
 lawgiver,  making  liis  covenant  to  us  according  to  his  own 
 mind  and  will,  and  giving  it  as  a  law  ena(aed  and  eftabliihed 
 by  his  fovereign  authority  ;  fo  as  we  cannot  add  to  it,  nor 
 take  from  it,  nor  make  the  leaft  alteration  in  it.  And  i'o  we 
 find  it  exprefsly  called  a  law,  as  well  as  the  firft  covenant, 
 which  is  diftinguiihed  from  it,  Rom.  iii.  27.  *'  Where  is 
 *^  boafting  then  ?  It  is  excluded.  By  what  law?  of  works  ? 
 "  Nay  ;  but  by  the  law  of  faith  *."  And  we  are  told,  Rom. 
 xvi.  25.  26.  that  the  gofpel,  the  myflery  or  hid  fenfe  of  the 
 old  prophecies,  is  "  now,  —  according  to  the  command- 
 "  ment  of  the  everlafting  God,  made  known  to  all  nations 
 *'  for  the  obedience  f  of  faith."  And  2  Peter  iii.  2.  it  is 
 called  the  commandment,  in  diflindion  from  the  words  of  the 
 prophets  which  foretold  it,  "That  ye  may  be  mindful  of 
 *^  the  words  which  were  fpokcn  before  by  the  holy  pro- 
 **  phets,  and  of  the  commandment  J  of  us  the  apoftles  of 
 **  the  Lord  and  Saviour."  And  it  was  alfo  called  a  law  by 
 the  prophets  that  foretold  it,  as  we  may  fee  from  IL  li. 
 4.  5.  and  ii.  3.  and  xlii.  4.  Thus  the  new  covenant  has  the 
 notion  of  a  laiu  as  well  as  of  a  teftanient. 
 
 But  then  it  mufh  be  obferved,  that  this  lavj  is  eftablifiied 
 upon  free  promifes ;  fo  that  there  is  nothing  injoined  to 
 the  people  of  the  covenant,  no  qualification  required  of 
 them,  but  what  was  the  matter  of  a  promife. 
 
 This,  together  with  the  excellency  of  the  new  covenant, 
 that  is  enaded  as  a  law,  and  its  difference  from  the  old, 
 will  fully  appear  by  viewing  the  promifes  on  which  it  ftands. 
 
 The  firO:  is  in  thefe  words :  For  this  is  the  covenant  that 
 I  will  make  with  the  houfe  of  Ifrael,  after  thofe  days,  faith 
 the  Lord,  I  WILL  PUr,' or  give  !|,  MY  LAIVS  IN- 
 TO  THEIR  MIND,  AND  IVRITE  THEM  IN, 
 or  upon**,  THEIR  HEARTS^  AND  I  JVILL, 
 or  (liallft,  BE  TO  THEM  A  GOD,  AND  THEY 
 SHALL,  or  will  tt,  BE  TO  ME  A  PEOPLE. 
 
 X  Kut  rm  ivroXi:^,,     Compare  I  Tim.  vi.  1 4.  \\  Aih^. 
 
 **   E'TTi  x.ot^hccg-  ft   Ecroucci. 
 
 Xt  E°'ovr«<.  This  fets  afide  the  neediefs  criticifm  upon  the  Eng^ 
 ]i(h  words,   /cw//  and  ;r  Jr;a//. 
 
 From 
 
104  ^  Treatise  on"       Chap.  IV. 
 
 From  this  it  manifeftly  appears,  firll  of  all,  that  there 
 are  laws  in  the  new  covenant,  as  well  as  in  the  old ;  even 
 the  laws  that  we  fee  in  the  book  of  the  new  covenant,  or 
 fcriptiires  of  the  New  Teflament. 
 
 But  whereas  the  laws  of  the  firft  covenant  were  engra- 
 ven on  tables  of  ilone,  and  not  on  the  hearts  of  the  cove- 
 nanted people,  and  the  Lord  faid,  when  that  people  enga- 
 ged to  obey  them,  *'  O  that  there  were  fuch  a  heart  in 
 ♦•  them  !  "  Deut.  v.  27.  29.  ;  he  now  fays,  "  I  will  give 
 **  my  laws  into  their  mind,  and -write  them  upon  their 
 *'  hearts/'  And  this  is  the  excellency  of  the  new  cove- 
 nant, and  of  its  people,  above  the  firfl:  and  its  people  ;  as 
 the  apoftle  alfo  fignifies  to  the  Corinthians,  when  he  fays, 
 2  Cor.  iii.  3.7.8.  *'  Ya  are  —  manifeftly  declared  to  be  the 
 **  epiftle  of  Chrift,  minifliered  by  us,  written  not  with  ink, 
 **  but  with  the  Spirit  of  the  living  God  ;  not  in  cables  of 
 **  ftone,  but  in  flelhly  tables  of  the  heart."  And, —  "If 
 *'  the  miniftration  of  death,  written  and  engraven  in  flones, 
 **  was  glorious,  —  how  Ihall  not  the  miniftration  of  the  fpi- 
 •*  rit  be  rather  glorious  ? '' 
 
 This,  giving  of  his  laws  into  our  mind,  and  writing  them 
 upon  our  hearts,  is  the  fame  thing  that  is  promifed  by  Mo- 
 fcs,  Deut.  XXX.  6.  **  The  Lord  thy  God  will  circumcife 
 "  thine  heart,  and  the  heart  of  thy  feed,  to  love  the  Lord 
 **  thy  God  with  all  thine  heart,  and  with  all  thy  foul,  that 
 "  thou  mayiHive,"  (compare  Phil.- iii.  3.  and  Col.  ii.  11. 
 12.) ;  and  by  the  prophet  Jeremiah,  xxxii.  38.  39.  40.  "  And 
 "  1  will  give  them  one  heart,  and  one  way,  that  they  may 
 "  fear  me  for  ever. —  And  I  will  make  an  everlafling  co- 
 *'  venant  with  them,  that  I  will  not  turn  away  from  them, 
 *'  10  do  ihem  good  ;  but  I  will  put  my  fear  in  their  hearts, 
 "  that.they  ihall  not  depart  from  me."  See  like  wife  Ezek. 
 XXX.  26.  27.  28. 
 
 And  this  is  that  work  of  regeneration,  or  the  neio 
 birthy  without  which  no  man  can  fee  the  kingdom  of  God, 
 vr  enter  into  it,  John  iii.  3.  5.  Paul  ihews  us  ihe  e  if  eft  of 
 this  great  work  in  himlelf,  when  he  fays,  /  delight  in  the 
 la\u  of  God  after  the  inward  man  ;  and,  with  refped:  to  the 
 principle  of  difobedience  remaining  in  him,  au4  clofely 
 conHiding  v.'itli  that  new  principle  of  obedience  to  all  the 
 laws  and  precepts  of  ilie  gofpel,  he  lays,  0  wretched  man 
 that  I  aniy  who  fhall  deliver  me  from  ihe  body  of  this  death  ! 
 Rom.  vii.  22.  23.  24.  with  Gal.  v.  17. 
 That  which  God  declared  to  be  wanting  in  the  nation  of 
 
 lirael, 
 
Seft.  iV*         the  Lord's  Supper,  105 
 
 ifrael)  when  they  engaged  to  obey  his  law,  was  found  to  the 
 greateft  perfc^lidn  in  Jefus  Chrilt,  who  could  lay,  I  delight, 
 to  do  thy  vjill,  0  my  God  .•  yea,  thy  lavj  is  I'oithin  my  heart, 
 Pial.  xf.  B.  with  Heb.  x.  7.  9.  And,  as  his  spirit  begins  to 
 conform  his  people  unto  him  in  this,  when  he  writes  his 
 laws  on  their  hearts,  he  fays  to  them,  John  xv*  10.  **  If  ye 
 **  keep  my  commandmentsj  ye  lliall  abide  in  my  love :  even 
 ^*  as  I  have  kept  my  Father's  commandments,  and  abide  in 
 "  his  love/' 
 
 As  God  is  the  God  of  the  people  on  whofe  hearts  he 
 writes  his  laws,  fo  he  manifefts  himfelf  to  tlienl  in  the 
 keeping  of  his  commandments;  eipecially  the  new  com- 
 mandment of  brotherly  love,  which  differences  them  from 
 the  world,  and  is  the  trial  and  touchftone  of  their  obe- 
 dience to  the  gofpel.  In  the  way  of  this  obedience  he  makes 
 them  know,  that  they  are  his  people,  and  gives  them  free- 
 dom by  his  Spirit  to  call  him  their  God  ;  as  he  faith  in  Ho- 
 fea,  ii.  23.  '*  I  will  fay,  — Thou  my  people  ;  and  they  iball 
 **  fay,  My  God.'*  And  thus  the  Lord  fays  to  his  di(ciples> 
 John  xiv.  15.  16.  20.  23.  24.  *'  If  ye  love  me,  keep  my 
 **  commandments.  And  I  w-ill  pray  the  Father^  and  he 
 "  fliall  give  you  another  Comforter,  that  he  may  abide 
 **  with  you  for  ever.  —  At  that  day  ye  iliall  know,  that  I  am 
 *^  in  my  Father,  and  you  in  rne,  and  I  in  you.  —  If  a  man 
 **  love  me,  he  will  keep  my  words :  and  rny  Father  will 
 *^  love  him,  and  we  will  come  unto  him,  and  make  our  a- 
 "  bode  with  him.  He  that  loveth  me  not,  keepeth  not  my 
 *'  fayings."  And  chap.  xv.  14.  17.  "  Ye  are  my  friends,  if 
 *'  ye  do  whatfoever  I  command  you. — Thefe  things  I  com- 
 ''  mand  you,  that  ye  love  one  another.'^  Compare  i  John 
 ii.  9.  10.  and  chap.  iii.  throughout,  and  Heb.  vi.  10.  11* 
 
 Now,  this  is  the  law  of  the  new  covenant,  as  it  ftands  on 
 this  promife,  That  God  is  the  God  of  all  thofe,  without  dif- 
 ference, into  whofe  mind  he  gives  his  laws,  and  upon  whofe 
 hearts  he  writes  them  ;  and  all  thefe,  and  none  other  buc 
 thefe,  are  his  people  :  and  that,  as  he  will  own  and  ac- 
 knowledge them  all  for  his  people  in  their  keeping  of  his 
 commandments,  fo  none  but  fuch  can  lawfully  call  him  their 
 God. 
 
 And  from  this  promife,  on  which  the  covenant  is  eflabli Hi- 
 ed, it  is  moft  evident,  that  the  obliging  of  men  to  obfervc 
 the  laws  and  inflitutions  of  the  new  covenant  by  human  au- 
 thority  and  power,  is  a  great  violation  of  the  law  of  the  co- 
 venant, that  excludes  ail  but  a  ivilling  people,  Pfal.  ex.  3.: 
 
 Vol.  IV,  O  "^  mr 
 
io6  A  Treatise  on         Chap.  IV. 
 
 for  tlie  l.iw  that  is  founded  in  this  promife,  fubjc(^s  the 
 conlciences  of  the  people  of  the  covenant  to  the  authority 
 of  the  Lord  alone,  and  admits  of  no  obedience  but  what  is 
 liearty  and  unconllrained  ;  as  the  promife  fays, "I  will  give 
 •^  my  laws  into  their  mind, and  write  them  upon  theii  hearts.'* 
 
 Sr cr.V.  T/'t'  fcccrJ  promife j  Jer.  xxxi.  34.  andB^th.  viii* 
 
 1 1. 
 
 T 
 
 HE  next  promife  on  which  the  new  covenant  is  efta- 
 blilhed  ftands  in  thefe  words:  "And  they  ihall  not 
 '^  teach  every  man  his  neighbour,  and  every  man  his  bro- 
 '*  ther,  faying,  Know  the  Lord:  for  ALL  SHALL  KNOW 
 '^  ME  FROM  THE  LEAST  TO  THE  GREATEST." 
 
 God  faid,  concerning  that  generation  which  he  brought 
 from  Egypt,  which  faw  his  works,  and  was  prefent  at  the 
 making  of  the  firft  covenant,  '*  Forty  years  long  was  I 
 *'  grieved  with  this  generation,  and  faid.  It  is  a  people  that 
 *^  do  err  in  their  heart,  and  they  have  not  known  my  ways. 
 **  Unto  whom  I  fware  in  my  wrath,  that  they  (hould  not 
 *'  enter  into  my  reft,"  PfaL  xcv.  10.  11.  They  did  not 
 kno\r  him  as  he  manifefted  himfelf  to  them,  in  bringing 
 them  out  of  the  land  of  Egypt,  and  in  the  covenant  that 
 lie  made  with  them  ;  and,  though  they  faw  his  works, 
 they  did  not  believe  his  promife  of  bringing  the  nation  in- 
 to his  reft  in  the  land  of  Canaan;  and  through  this  unbe- 
 lief they  apoftatifed  from  the  covenant,  or  continued  not  in 
 it :  for  the  apoftle  makes  this  erring  in  hearty  and  not  know- 
 i>:g  bis  T'.'Jvj,  to  be  iinbetief ;  and  fcts  it  forth  as  an  ex- 
 ample, or  type  of  the  difieliefo^  the  gofpel,  in  the  pro- 
 fcilbrs  of  the  faith,  through  which  they  apoftatife  from.,  the 
 gofpel -proffllion,  Heb.  iii.  &  iv. 
 
 When  the  time  came,  that  God  made  the  new  covenant, 
 lie  calt  orT  the  Jews  bccaufe  of  their  unbelief  of  the  gofpel ; 
 according  to  his  word  by  the  piophet  Ifaiah,  xxvii.  11.: 
 **  For  it  is  a  people  of  no  underftanding  :  therefore  he  that 
 *'  made  them  will  not  have  mercy  on  them,  and  he  that 
 *'  formed  th^m  will  ihcw  them  no  favour."  As  tlie  pro- 
 phet there  fays,  "  AVhen  the  boughs  thereof  are  withered, 
 I  hey  Ih.ill  be  broken  olf,"  rhe  apoftle,  plainly  referring  to 
 tli.it  jialftge  in  the  prophet,  tells  us  Gentiles,  Rom.  xi.  20. 
 Qr.  **  Becaufe  of  unbelief  they  wetc  broken  off,  and  thou 
 **  iiaudwft  by  faith.     Be  not  high-nVindcd,  but  fear.     For 
 
 "  if 
 
Sedl.  V.         the  Lord's  Supper.  107 
 
 "  if  God  fpircd  not  the  natural  branches,  take  heed  left 
 '^  he  alfo  fpare  not  thee/'  When  the  Jews  rejeded  the 
 gofpel,  and  were  caft  off,  they  had  *^  a  zeal  of  God,  but 
 *'  not  accordin(^  to  knowledge;  he'iuj^  ignorant  of  God's 
 *'  righteoufnei's,  and  going  about  to  ellablilli  their  own 
 *^  righteoufhcfs."  They  did  not  "  believe  in  their  heart," 
 nor  *^  confefs  with  their  mouth,  that  God  raifed  the  Lord 
 *'  Jefus  from  the  dead  ; "  and  fo  did  not  acknowledge  Chrifh 
 "  as  the  end  of  the  law  for  righteou fuel's  to  every  one 
 "  that  believeth."  They  believed  not  rlie  apollle's  report 
 of  the  accompliihmeut  of  the  prophecies,  in  the  fufferings 
 of  Chrift  and  tlie  following  glory  ;  but  were  a  difobedient 
 and  a  gain  faying  people.  See  Rom.  x.  And  fo  they  were  a 
 people  of  no  underflanding,  when  he  that  made  them  had 
 not  mercy  on  them,  and  he  tlrat  formed  them  Ihewcd  them 
 no  favour. 
 
 By  this  we  may  perceive,  that  the  faith  of  the  gofpel  of 
 Chriff,  or  the  knowledge  we  have  of  the  Lord  by  his  own 
 teftimony  in  the  gofpel  of  Chrift,  is  the  thing  intended  in 
 this  promife  on  which  the  new  covenant  is  eftabliihed  as  a 
 UvjyThey  flkill  all  know  me.  Compare  If.  liii.  11.  John 
 xvii.  1.  I  John  v.  20.  And  if  the  Jews,  ^^  to  whom  per- 
 *'  tained  the  adoption,  and  the  glory,  and  the  covenants, 
 *'  and  the  giving  of  the  law,  and  the  fervice  of  God,  and 
 *'  the  promifes,''  Rom.  ix.  4.  were  caft  off  becaufe  they 
 believed  not  in  Chrift,  the  end  of  their  law  for  righteouf- 
 iiefs ;  we  may  be  very  fure,  no  man  whaifoever  can  pre- 
 tend to  ftand  in  the  new  covenant  but  by  this  faith  :  even 
 as  without  this  faith  there  is  no  true  knowledge  of  God,  as 
 diftinguilhed  from  all  idols,  by  being  manifefted  as  the  jujl 
 God  and  the  Saviour,     See  If.  xlv.  20.  2'i. — 25. 
 
 Wherefore  this  is  the  law  of  the  new  covenant,  as  it 
 ftalfds  on  this  promife.  He  that  believethy  Jhall  he  faved  .• 
 he  that  helieveth  not,  jhall  he  damned y  Mark  xvi.  i6.  John 
 iii.  36.  and  i  John  v.  10.  11.  12. 
 
 And  thi^  is  the  excellency  of  the  new  covenant  above 
 the  firft,  that  the  very  leaft  of  the  people,  that  are  truly 
 within  the  bond  of  the  covenant,  have  the  true  knowlcd<^e 
 of  the  Lord  ;  fo  that  none  of  them  needs  be  taught  10  knoiv 
 him,  as  if  they  were  wholly  ignorant  of  him.  Therelorij 
 the  apoftle  writes  thus  to  them,  i  John  ii.  2t.  '*  I  have 
 **  not  written  unto  you,  becaufe  yc  know  not  the  truth  : 
 *'  but  becaufe  ye  know  it,  and  that  no  lie  is  of  tlie  truth." 
 And  as  to  thofc  who  appear  to  be  of  thcm^  (iKU'ing  been  i!- 
 
 O  i  luminated. 
 
io8  A  Treatise  on  Chap.  IV, 
 
 luminatcd,  and  enabled  to  profefs  the  knowledge  of  the. 
 Lord),  and  yet  afterward  depart  from  the  true  profeffion  o£ 
 thegofpel  through  an  evil  heart  of  unbelief;  he  fays,  ver, 
 J9.  "  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,  tliat  they  might 
 <'  be  made  manifcfl:,  that  they  were  not  all  of  us.''  See 
 Hcb.  X.  38.  39.  and  xi.  i.  But,  as  to  the  people  of  the  new 
 covenant,  whom  he  diftributes  into  three  ciailes  or  remark- 
 able degrees,  he  ("peaks  to  the  lead  of  them  as  not  needing 
 to  be  taught  to  know  tlie  Lord,  as  if  they  were  ignorant 
 of  him,  or  as  thofe  "  who  fay  they  know  him  and  keep  not 
 ^^  his  commandments,''  i  John  ii.  3.  4.  9. :  for  he  fays,  ver. 
 13.  14.  *'  I  write  unto  you,  little  children,  becaufe  ye 
 <^  have  known  the  Father.  1  have  written  unto  you,  fa- 
 ^^  ther:j,  becaufe  ye  have  known  him  that  is  from  the  be- 
 <^  ginning.  I  have  wiitten  unto  you,  young  men,  becaufe 
 *'  ye  are  ftrong,  and  the  word  of  God  abideth  in  you.'* 
 Thus,  however  different  degrees  of  the  knowledge  of  the 
 Lord  may  be  among  the  people  of  the  covenant,  and  how- 
 ever lueak  fome  oi  them  be  in  the  faith,  they  all  knoiv  the 
 Lord  fro7n  the  Icnft  of  them  to  the  greateji  of  them.  And 
 none  can  appear  to  be  of  the  covenanted  people,  but  fuch 
 as  appear  to  have  this  promife,  on  which  the  covenant  flands 
 as  a  law,  in  Icis  or  more  performed  upon  them,  or  fuch  as 
 appear  to  be  taught  of  God,  Such  indeed  there  were  from 
 the  beginning,  who  did  depart  from  the  true  profclfion  of 
 the  faith,  and  from  the  fellowthip  proper  to  them  that  are 
 taught  of  God;  but  thereby  they  were  made  manifeil  that 
 they  were  not  of  them. 
 
 As  the  people  of  the  new  covenant  are  diflinguiihed  from 
 all  others  bv  this  knowledge  of  the  Lord,  John,  xvii.  2.  3. 
 25.  26.;  fo  they  are  fellows  and  brethren^  all  of  ihem,  in 
 this  knowledge  of  the  Father  :  for  they  "  are  all  the  chiU 
 *'  dren  of  God  by  faith  in  Chrift  Jefus ;"  and,  '^  there  is  nei- 
 **■  ther  jew  nor  Greek,  there  is  neither  bon^!  nor  free, 
 **  there  is  neither  male  nor  female:  for  tliey  arc  all  one 
 •*  in  Chrift  Jefus,"  Gal.  iii.  26.  28.  29.  This  is  the  new 
 fpiritual  bro;herhood,  dijTerent  from  and  far  excelling  the 
 old  flelhly  brotherhood  of  the  firft  covenant.  All  the  people 
 of  the  new  covenant,  without  difference  of  Jew  or  Gentile, 
 Scythian  or  Barbarian,  bond  or  free,  Col.  iii.  10.  11.  muii: 
 hold  one  another  for  fcllov,s  and  brethren  in  the  conmion^ 
 filth,  and  love  one  another /or  the  truih^j  fike  that  dv:clleth 
 
 in 
 
Seft.  V.         the  Lord's  Supper^  109 
 
 in  them,  2  John  ver.  i.  2. :  For  '^  he  that  fakh  he  is  in  the 
 f'  light,  and  hateth  his  brother,  is  in  darknefs  even  until 
 ^^  now,"  I  John  11.9.  And  feeing  this  brotherhood  and 
 fellowfliip  is  by  the  knowledge  of  the  Lord,  he  that  is 
 greateft  in  this  knowledge,  or  ftrongeft  in  the  faith,  cannot 
 reach  him  that  is  the  leafi:  or  weakefl  in  that  faith,  faying. 
 Know  the  Lord,  as  if  he  knew  him  not  at  all,  or  had  no 
 faith,  like  many  of  the  people  of  the  iirft  covenant,  who 
 therefore  needed  to  be  taught  to  know  the  Lord,  by  any  of 
 that  brotherhood  who  happened  to  know  him.  For  this  is 
 the  promife  on  which  the  new  covenant  flands  as  a  law, 
 *'  They  ihall  teach  no  more  every  man  his  neighbour,  and  ■ 
 f  every  man  his  brother,  faying,  Know  ye  the  Lord :  for 
 *^  they  lliall  all  know  me,  from  the  leaft  of  them  unto  the 
 "  greateft  of  them,  faith  the  Lord." 
 
 This  cannot  be  conftrued  to  any  fenfe  contradiftory  to 
 Chrifl's  gift  of  paflors  and  teachers  to  his  body  the  church, 
 Eph.  iv.  II.  12.  13.;  nor  can  it  be  explained  in  confidently 
 with  the  command  to  the  profeflbrs  of  the  faith  to  exhort 
 one  another,  Heb.  iii.  12.  13,  andx.  23.  24.  25. ;  but  it  may 
 import  thefe  things  that  ferve  to  defcribe  this  knowledge 
 to  us. 
 
 1.  That  this  is  the  knowledge  of  the  *'  deep  things  of 
 *'  God,"  which  *^  eye  hath  not  feen,  nor  ear  heard,  neither 
 ^'  have  entered  into  the  heart  of  man  ;''  and  which  *f  God 
 ^^  hath  revealed  by  his  Spirit'^  in  the  gofpel,  as  it  was 
 preached  by  the  apoflle's  laying  open  the  myftery  or  hidden 
 fenfe  of  the  types  and  figures  of  the  Old  Teftament,  '^  nor 
 *^  in  the  words  of  the  teaching  of  jnan's  wiidom,  but  of 
 ^'  the  Holy  Ghoft's  teaching,"  i  Cor.  ii.  7. — 13. 
 
 2.  That  this  knowledge  of  the  Lord,  as  thus  revealed, 
 is  by  the  teftimony  of  God  himfelf  in  his  own  word,  and 
 not  the  teftimony  of  man  j  no,  not  the  men  that  have  the 
 greateft  meafure  of  this  knowledge,  i  TliefT.  ii.  13.  i  John 
 V.  9.  10.  And  thus  this  knowledge  is  faith;  and  not  hu- 
 man, but  divine  faith. 
 
 3.  That  this  knowledge  of  the  Lord  by  his  own  tefti- 
 mony  in  his  word,  is  not  to  be  learned  from  them  that 
 know  moft  of  him,  as  men  learn  any  art  or  fcience  fronx 
 one  another,  but  from  the  Spirit  of  the  Lord,  who  reveal- 
 ed him  in  the  gofpel,  opening  our  underftanding  to  under- 
 ijand  that  revelation,  and  giving  us  a  fpiritual  dilcerning  of 
 fpiritual  things,  i  Cor.  ii.  14.  15.  16.  '*  Fleih  and  blood  re- 
 '/  veals  it  noL''  to  us,  "  but  the  Father  which  is  in  heaven," 
 
 Matth., 
 
no  A  Treatise  on  Chap,  VL 
 
 Matth.  xvi.  i6.  17.  i  Cor.  iii.  7-  And  thus  all  the  people 
 of  the  new  covenant  are  taught  of  God,  If.  liv.  13.  John 
 vi.  45. 
 
 Sect.  VI.  lbs  third  promifc,  Jer.  xxxi.  34.    Heb.  viii.  12» 
 
 THE  new  covenant  is  alfo  eftablidied,  as  a  law,  upon 
 thispromife;  FOR  I  JVILL  BE  MERCIFUL  *  TO 
 THEIR  UNRRrHTEOUSNESS.  AND  THEIR  SINS 
 AND  THEIR  INI^ITIES  JVILL  I  REMEMBER 
 NO  mRE. 
 
 Under  the  firfl  covenant,  there  was  "  a  remembrance  a- 
 "  gain  of  fins  every  year  in  thofe  facrifices,  which  they 
 *'  offered  year  by  year  continually  :  becaufeit  is  not  pofTible 
 *^  that  the  blood  of  bulls  and  goats  fliould  take  away  fin.'' 
 And  therefore  the  law,  which  required  that  thofe  facrifices 
 Ihould  not  ceafe  to  be  offered,  could  never  with  them  make 
 the  comers  to  God  by  them  perfect.  So  that  the  law  that 
 required  them,  or  the  firfl  covenant,  had  them  as  a  flmdow 
 of  a  ficrifice  to  come,  wherein  God  would  reft  fo  well 
 pleafed  as  not  to  call  fm  to  remembrance  again  by  another 
 Sacrifice,  and  which  ihould  fully  clear  the  confcience  of 
 guilt,  and  fo  make  oblation  for  fm  for  ever  to  ceafe,  Heb. 
 X.  I.  2.  3.  4.  and  ix.  9. — 14. 
 
 Now,  this  is  the  facrifice  of  ChriO:,  as  the  apoflle  declares 
 from  the  40th  pfalm,  Heb.  x.  5. — 10.  *<"  Above,  when  he 
 "  laid,  Sacrifice,  and  offering,  and  burnt-offerings,  and 
 '^  fm-offering  thou  wouldil:  not,  neither  hadft  pleafure 
 "  therein,  (which  are  offered  by  the  law) ;  then  faid  he, 
 *'  Lo,  I  come  to  do  thy  will,  0  God.  He  taketh  away  the 
 *'  firlf,  that  he  may  eitablilh  the  fecond.  By  the  which 
 *'  AVILL  we  are  fantftificd,  through  the  offering  of  the 
 *'  body  of  Jcfus  Chrift  once  for  all." 
 
 And  he  gives  us  the  plain  fenfe  of  this  promife  on  which 
 the  new  covenant  is  cftablilhed,  from  vcr.  1 1.  to  18.  *^  And 
 *'  every  pried  ftandeth  daily  miniflering  and  offering  often- 
 *'  times  tlic  fame  facrifices  which  can  never  take  away  fins : 
 *'  but  this,  after  \vi  had  offered  one  facrifice  for  fins,  for 
 *'  ever  fat  down  on  the  right  hand  of  God;  from  hence- 
 *'  forth  expecting  till  his  enemies  be  made  his  footlliool. 
 *'  For  by  one  offering  he  hath  perfected  for  ever  them  that 
 
 '    '"-'AH.      <.\:mj  i^^^xi. 
 
S€<a. VI.       the  LoRD*s  Supper.  iit 
 
 *'  are  fandified."  Whereof  "  the  Holy  Gholl  alfo  is  a  witneis 
 "  to  us:  for  after  he  had  faid  before,  This  is  the  covenant 
 *'  that  I  will  make  with  them  after  thofe  days,  faith  the 
 "  Lord;  I  will  put  my  laws  into  their  hearts,  and  in  their 
 *'  minds  will  I  write  them  :  and  their  lins  and  iniquities  will 
 *'  I  remember  no  more.  Now,  where  remiflion  of  thefe 
 *'  is,  there  is  no  more  offering  for  fin.'* 
 
 When  Jefus  Chrift  poured  out  his  foul  unto  death,  bear- 
 ing the  fiQ  of  many,  and  making  intercefTion  for  the  tranf- 
 grelTors,  he  charged  himlelf,  at  the  Father\s  appointment, 
 with  all  the  (ins  for  which  he  was  facrificcd  :  fo  tliat  in  being 
 made  a  fin-ofFcring  for  his  people,  he  had  the  confcience  of 
 their  fms,  (though  he  knew  no  fm  of  his  own),  and  was  ex- 
 ceeding Ibrrowful  unto  death,  with  a  fenfe  and  feeling  of 
 the  wrath  due  to  the  fms  whereof  he  had  confcience,  or 
 wherewith  his  confcience  was  charged.  But  when  the  di- 
 vine juftice  was  fully  declared  by  his  facrifice,  then  was  he 
 *'  made  perfert,  as  pertaining  to  the  confcience,  purged'" 
 of  guilt,  and  "  had  no  more  confcience  of  fins,''  Heb.  ix.  9. 
 and  X.  I.  2.  And  he  received  the  remifTion  of  all  his  people's 
 fms  in  his  refurredion  from  the  dead,  which  was  a  manifefl 
 difcharge  of  the  fm.s  for  which  he  fulfered  death.  And  be- 
 ing admitted  into  heaven  itfelf,  the  true  holiefl  of  all,  to 
 prefent  his  offering  there  in  the  molt  intimate  prefence  of 
 God,  he  fat  down  for  ever  on  the  Father's  right  hand,  and 
 was  made  exceeding  glad  with  his  countenance ,  as  he  had 
 been  exceeding  J onowful  unto  death ,  with  the  hiding  of  his 
 face  from  him  for  the  fms  of  his  people.  So  that  now  he 
 has  no  more  confcience  of  fins  ;  but  appears  before  the  Fa- 
 ther, with  the  utmofl  confidence  of  boafting  and  glorying 
 in  the  full  fatisfa6lion  made  to  juftice  by  his  facrifice,  ma- 
 king intercefTion  for  his  people,  not  with  ftrong  crying  and 
 tears,  as  when  he  was  facriticed  for  them,  but  with  the  mofb 
 glorious  confidence,  and  unfpeakable  gladnefs  and  joy,  that 
 they  may  partake  with  him  in  this  remifTion  of  fms  that  he 
 iias  received  for  them. 
 
 He  is  *' exalted  as  a  Prince  and  Saviour,  to  give  re- 
 *'  pentance,  and  remifTion  of  fins,''  Ads  v.  31.  And  when 
 lie  gives  this  remiflion  with  that  faith  in  his  blood  whereby 
 they  receive  it.  Ads  xxvi.  18.  he  is  then  only  applying  to 
 them  that  fame  difcharge  of  their  fms  or  debts  which  he  re- 
 ceived in  their  name  in  his  refurredion,  when  the  fains  of 
 dentb yizxz  loofed ;  and  he  is  bur  admitting  them  lo  fharc 
 
 WitJ 
 
112  A  Treatise  ori        Chap.  IVo 
 
 with  him  in  his  being  made  -perfeCi,  as  pertaining  to  the  coiU 
 fcience,  or,  in  his  having  no  more  confcience  of  Jins. 
 
 Now,  when  Jeliis  Chrifl:  received  the  remiffion  of  his 
 people's  fins  to  be  comnumicated  to  them,  then  there  was 
 no  more  ofFcring  for  fin,  as  the  apoftle  fays,  Novj,  where 
 remiffion  of  thefe  is,  there  is  no  more  offering  for  (in.  And 
 then  was  the  new  covenant  eftabliilied,  as  a  law,  upon  this 
 promifc,  /  -wiU  forgive,  or  be  propitious  to  their  unrigh- 
 teoufnefs,  and  I  iviU  remember  their  fin  no  more. 
 
 This  then  is  the  law  of  the  new  covenant,  as  it  ftauds 
 on  this  promile,  That,  feeing  there  is  remiffion  of  the  un- 
 righteoufnefs,  fins,  and  iniquities  of  the  people,  through  the 
 blood  of  Chrift  once  offered,  there  fliall  be  no  more  offer- 
 ing forfm  ;  and  that  as  none  but  finners  are  taken  into  this 
 covenant,  {o  all  the  people  of  the  covenant,  without  diffe- 
 rence, have  redemption  in  Chrift  through  his  blood,  even  the 
 for^ivenefs  of  fins.  Col.  i.  13.  14.  And  fo  is  fuliilled  that 
 ■which  was  fpoken  by  the  prophet  Ifaiah  concerning  the 
 church  of  the  New  Teffament,  chap,  xxxiii.  24.  "  The 
 "  people  that  dv/ell  therein  fliall  be  forgiven  their  iniijuity;'' 
 and  xlv.  25.  *'  In  the  Lord  fliall  all  the  feed  of  Ifrael  bd 
 **  juftitied,  and  fliall  glory.'*  And  though  God  chaffens 
 the  people  of  the  new  covenant  for  their  iniquities,  as  a 
 father  doth  his  children,.  Heb.xii.  6.  7.  8.  and  Pfal.  Ixxxix. 
 30. — 34.  Hof.  xiv.  4.  "  neverthelefs,  his  loving  kindnefs 
 "  will  he  not  make  void  from  him,  {i.e.  Chrift),  nor  fuf- 
 *'  fer  his  faithfiilnefs  to  fail.  His  covenant  he  will  not 
 '*  break,  nor  alter  the  thing  that  is  gone  out  of  his  lips.'^ 
 And  fo  the  people  of  the  covenant  Ihall  none  of  them^ 
 come  into  condenmation,  John  v.  24.  ihall  not  be  condemned 
 inith  the  world,   i  Cor.  xi.  32. 
 
 As  none  but  finners  can  come  within  the  bond  of  this 
 covenant,  fo  all  fort  of  endeavours  to  make  any  amends 
 for  fin,  or  purge  the  confcience  any  other  way,  but  by 
 the  blood  of  Ciirifl's  offering  once  made,  and  not  to  be 
 repeated,  are  manifeftly  contrary  to  tlie  law  of  the  cove- 
 nant :  yea,  all  that  a  finner,  convinced  of  his  fin,  can  da 
 for  the  eafe  of  his  guilty  confcience,  till  he  be  gracioufly 
 taught  of  God  to  believe  the  remiffion  of  fins  in  Chrift's 
 blood,  is  downright  rebellion  againit  God,  and  oppofition 
 to  the  covenant. 
 
 This  law  of  the  covenant  is  mod  encouraging  to  th(i 
 greateft  finners,  and  them  that  have'loftall  hope,  through 
 any  thing  that  they  can  do,  of  coming  to  Cod  acceptably, 
 
 yet 
 
Seft.  VII.       the  Lord's  Supper.  113 
 
 yet  to  come  to  him  by  the  facrifice  of  Jefus  ClinO:  once 
 oflered  ;  ^vhile,  at  the  fame  time,  it  is  mofh  terrible  to  them 
 who  fpitefully  and  cibftinaiely  rejed  the  remiffion  of  fms 
 in  the  blood  of  Jefus,  and  perfecute  the  profeUion  of  it  in 
 the  world  after  they  have  been  enlightened  in  the  know- 
 ledge of  it:  "'  For,"  fays  the  apoille,  Heb.  x.  26.  '*  if  we 
 **  lin  wilfully  after  that  we  have  received  the  knowledge 
 *'  of  the  truth,  there  remaineth  no  more  facrifice  for  fnis, 
 ^'  but  a  certain  fearful  looking  for  of  judgment,  and  tiery 
 '^  indignation,  which  ihall  devour  the  adverfaries." 
 
 Sect.  VII.  The  connexion  of  thcfc  prdinlfes  fJieius  hciv  the 
 Tunu  covenant  is  in  Chrifis  blood. 
 
 TF  we  obferve  how  thefe  promifes,  on  which  the  covenant 
 -"•  is  edabliihed,  ftand  c'onnedled  together,  we  may  iee  how 
 the  new  covenant  is  in  Chriil's  blood.  It  is  not  faid,  *•'*  I 
 *^  will  forgive  their  iniquity,  and  I  will  remember  their 
 *'  Tm  no  more  :  FOR  they  Ihall  all  know  me  ;  and  I  will 
 "  write  my  laws  on  their  hearts :"  but  this  is  the  connection 
 of  the  promifes,  "  I  will  write  my  laws  on  their  hearts, 
 ^^  and  they  ihall  all  know  me  :  FOR  I  will  forgive  their 
 *'  iniquity,  and  I  will  remember  their  fm  no  more."  We 
 have  not  the  remiffion  of  fms  in  Chrift^s  blood,  hecanfe  we 
 are  made  to  know  and  obey  the  Lord  ;  but  we  are  made  to 
 hiovj  and  obey  him,  hecaiife  the  remiffion  of  our  fms  is  in 
 him  through  his  blood,  whereby  there  is  no  more  offering 
 for  fin,  or  on  the  account  of  which  God  remembers  our 
 iniquities  no  more.  It  is  given  unto  us  in  the  behalf  of 
 Chrift  to  believe,  Phil.  i.  29.  John  xii.  24.  32.  33.  ;  and  by 
 his  blood  our  cCnfcietices  are  purged  from  dead  ivorks,  to 
 ferve  the  living  God,  Heb,  ix.  14.  Thefe  promifes  are  ab- 
 folutely  free  to  us,  as  they  fpring  from  that  fountain  of 
 divine  grace  that  is  opened  to  us  in  the  giving  of  the  Son  of 
 God  to  be  the  propitiation  for  our  fins,  i  John  iv.  9.  10.  and 
 Rom.  viii.  32. :  and  becaufe  it  was  inconfiftent  with  the 
 holinefs  and  juftice  of  God,  or  with  the  oppofition  of  his 
 infinite  goodnefs  to  fin,  tltat  he  ihould  manifeft  himfelf  to 
 us  as  a  father,  and  reftore  his  image  upon  our  fouls,  with- 
 out the  declaration y)f  his  juftice  and  judgment  againft  our 
 fin  in  the  death  of  Chrift  the  propitiation  ;  therefore  thefe 
 mercies  come  to.  us  only  through  that  propiriation,  as 
 (treams  from  that  fpring  of  mercy  jind  grace. 
 
 Vol.  IV,  P  And 
 
114  A  Treatise  on         Chap.  IV. 
 
 And  indeed  the  true  knowledge  of  the  Lord,  according 
 to  the  fecond  promife,  and  the  hearty  obedience  to  the 
 laws  of  the  covenant  according  to  the  tirll:,  depend  wholly 
 on  tlic  performance  of  the  laft  promlie,  concerning  the 
 remilfion  of  fins  in  Chrift's  blood. 
 
 The  name  of  the  Lord  proclaimed  to  Mofes,  Exod, 
 xxxi\-^.  5.  6.  7.  was  go'jdnefs  and  truthy  and  pardoning  mer- 
 fr,  vj'nh  jnjiicc,  that  will  not  let  fin  pafs  unpuniflied  ;  and 
 becaufe  this  could  not  appear  in  a  confiftency  with  pardon- 
 ing mercy,  but  by  the  transferring  of  the  guilt  and  puniflv 
 ment  upon  a  fubilitutc,  this  alfo  was  infinuaced  to  Mofes, 
 in  that  proclamation  of  his  name  by  thefe  words,  Vijlting 
 ihe  iniquity  of  the  fathers  upon  the  children.  This  name  of 
 the  Lord  is  manifeft  only  by  the  facrifice  of  Jefus  Chrift, 
 as  the  apofhle  declares  in  thefe  remarkable  words,  Rom. 
 iii.  24.  25*  26.  '^  Being  jufti tied  freely  by  his  grace,  through 
 '*  the  redemption  that  is  in  Jefus  Chrift:  whom  God  hath 
 <<  fet  forth  *  a  propitiation,  through  faith  in  his  blood,  to 
 *^  declare  his  juftice  for  the  remiffion  +  of  fins  that  are  pafl, 
 *'  in  the  forbearance  of  God  ;  to  declare  in  this  time  his, 
 **  juflice :  that  he  might  be  jufl,  and  the  juflifier  of  him 
 *'  which  believeth  in  Jefus.'^  Thus  "  mercy  and  truth  are 
 *^  met:  juftice  and  peace  have  killed/'  Pfal.  Ixxxv.  lo. ; 
 and  thus  the  true  God  appears  to  us  as  ^juft  God  and  a  Sa* 
 •vioitr :  fo  tliat  we  are  made  to  ^^  underftand  and  know  the 
 '^  Lord  doing  mercy,  judgment,  and  righteoufnefs  in  the 
 *'  earth  :  for  in  thefe  I  delight,  faith  the  Lord,"  Jer.  ix.  24. 
 See  Pfal.  Ixxxix.  2.  14.  and  xcii.  15.  and  ci.  i.  and  cxvi.  5. 
 This  is  that  knowledge  of  the  Lord  that  is  beftowed  on  all 
 the  people  of  the  new  covenant,  and  this  is  by  the  remiffion 
 of  fins  in  Chrifi:'s  blood. 
 
 This  is  the  difcovcry  of  God,  which  begets  that  reve- 
 rence and  fear  of  liim  in  our  hearts  that  is  the  principle  of 
 obedience  to  his  laws,  Pfal.  cxxx.  4.  Hof.  iii.  5.  Pfal.  Ixxxix. 
 7.  14.  Hcb.  xii*  28.  29.  And  this  wonderful  manifeftation 
 of  the  divine  love  kindles  that  love  in  our  fouls  which  is 
 exprefled  in  the  keeping  of  his  commandments,  i  John  iv. 
 10.  19.  and  V.  3.  imdis  the  fulfilling  of  his  law,  Rom.xiii. 
 10.     in  the   remillion  of  fins  through  Chrift's  blood,  the 
 
 n^6iht6.      which  m.iy  fignify,  hath  fit  forth  heforcy  viz,  in 
 the  facrificc?,  and  propitiation,    which    fignified  his  purpole  of  de- 
 monflrating  his  jiiflice  in  Chriil,  the  true  propitiation. 
 t  A«c4  Tjji'  7r.'«§;r.y,    for  the  palling  o\-er. 
 
 evil 
 
Sedl.  VII.  the  Lord's  Supper.  115 
 
 fcvil  of  all  fia  and  difobedience  is  ell"c(5lually  demonftrated 
 to  us,  and  obedience  to  God  recommended  in  the  flrongeft 
 and  moft  engaging  manner:  for  here  we  learn  obedience 
 from  him  wlio,  though  he  were  the  Son,  yet  learned  he  o- 
 bedience  from  the  things  which  he  fulfered  for  our  fins,  and 
 "was  faved  from  death  for  that  obedience  ;  whereby  he 
 became  the  author  of  eternal  falvaiion  to  all  them  thac 
 obey  him,  Heb.  v.  7.  8.  9.  The  authority  ot  the  Lord  Je- 
 fus  over  us  is  diiplaycd  in  the  redemption  that  is  through  Jiis 
 blood,  and  his  title  to  command  us  is  therein  moO:  niani- 
 feft,  1  Cor.  vii.  22.  :^3. :  and  his  love  demonflrated  to  his 
 people  in  his  death  conftrains  them  to  live  no  more  to 
 themfelves,  but  unto  him  who  died  for  them,  and  rofe  a^ 
 gain,  2  Cor.  v.  14.  15.  Rom.  xiv,  7.  8.  9.  By  this  we  are 
 engaged  to  ferve  without  flavifli  fear,  being  delivered  from 
 bondage  through  fear  of  death,  Luke  i.  74.  7^,  Heb.  ii. 
 15. :  and  by  this  we  are  encouraged  with  the  hope  .of  iharing 
 with  him  in  the  reward  of  his  obedience  to  the  death, 
 knowing  that  our  labour  jl)all  not  he  in  vain  in  the  Lord, 
 I  Cor.  XV.  17.  20.  58. 
 
 The  whole  difcovery  of  God  that  is  made  in  the  new- 
 covenant,  is  confirmed  to  us  by  Chrifl's  blood  ihed  for  the 
 remifTion  of  our  fins;  for,  as  he  came  to  bear  witnefs  to 
 the  truth,  he  fealed  his  teftimony  with  his  blood  :  and 
 therefore,  as  far  as  we  diibelieve  any  part  of  his  teflimony, 
 we  fo  far  defpife  his  blood  that  fealed  it,  which  was  ilied  for 
 the  remiflion  of  fins.  And  every  precept  of  the  new  co- 
 venant is  ratified  by  the  blood  of  his  facrifice,  even  as 
 **  when  Mofes  had  fpoken  every  precept  to  all  the  people 
 *'  according  to  the  law,  he  took  the  blood  of  calves,  and 
 *^  of  goats,  —  and  fprinkled  both  the  book,  and  all  the 
 ^^  people,  faying,  This,  is  the  blood  of  the  covenant,"  Heb, 
 ix.  19.  20.:  and  therefore  difobedience  to  any  one  of  the 
 precepts  of  the  new  covenant,  is  an  affront  offered  to  the 
 blood  of  Chrift,  fhed  for  the  remilTion  of  Tins,  whereby  the 
 covenant,  with  all  its  precepts,  is  ratified  and  confirmed. 
 As  our  giving  way  to  unbelief,  or  difobedience,  in  any  re-f 
 fpecl,  has  a  tendency  to  total  apoffafy  from  the  profeffion 
 of  the  gofpel,  and  may  ilfue  in  it,  the  apoflle  fays  to  the 
 profeffors  of  the  faith,  <*  Ye  are  come  —  to  Jefus  the  me- 
 *'  diator  of  the  new  covenant,  and  to  the  blood  of  fprin- 
 "  kling,  that  fpeaketh  better  things  than  Abel.  See  that 
 **  ye  refufe  not  him  that  fpeaketh  :  for  if  they  efcaped 
 *^  not,  who  r^^fufed  him.  that  fpake  on  earth,  much  more 
 
 ?  2  **  wc. 
 
ii6  A  Treatise  on  Chap.  IV. 
 
 ''  we,  if  we  tarn  away  from  him  that"  fpeakcth   ''  from 
 **'  heaven,"  Heb.  xii.  22.  24.  25. 
 
 Bat  this  is  the  encouragement  of  the  people  of  the  co- 
 venant, when  alllided  with  a  fenfe  of  iheir  backfiidirigs, 
 and  with  the  telt  workings  of* unbelief  and  difobedience  in 
 their  fouls,  that  tJ?ij  blood  fpeaketb  bettej^  things  than  that  of 
 Abdl.  And  in  returning  to  this  blood  of  fprinkling,  tJieiv 
 knowledge  of  the  Lord,  and  the  imprelllon  of  his  laws  on 
 their  hearts,  is  revived  after  their  backllidings ;  and  lb  their 
 backdidings  are  liealed,  as  was  foretold  by  the  prophet 
 Ho<ea,  xiv.  i. — 5.  "  Take  with  yon  words,  —  fay  unto  him, 
 *'  Take  away  all  iniquity,  and  receive  ns  gracioufly  :  —  for 
 ^[  in  thee  the  orphan  iindeth  mercy.  I  will  heal  their  back- 
 '*  (I'ding,  I  \vill  love  them  freely:  for  mine  anger  is  turn- 
 er ed  away  FROM  HIM.  I  will  be  as  the  dew  unto  Ifrael ; 
 *'  and  he  ihall  grow  as  the  lily,  and  call  forth  his  roots  as 
 *'  Lebanon;"  and,  ver.  7.  "  They  that  dwell  under  his 
 "  ihadow  Ihall  return,  they  (hall  revive  as  the  corn."  Be- 
 caufe  God  remembers  iniquity  no  more,  but  keeps  his  love 
 for  him  for  ever,  Pfal.  Uxxix.  28.  32.  33.;  therefore  he 
 puts  his  fear  in  their  hearts,  and  they  Hiall  not  depart 
 utterly  from  him- 
 
 And  thus  the  everlafling  covenant  is  in  his  blood,  through 
 which  God  remembers  iniquity  no  more,  even  in  his  blood 
 Ihed  for  the  remifTion  of  the  fins  of  many. 
 
 It  may  yet  be  obferved  here,  that  this  threefold  promife, 
 upon  which  the  new  covenant  is  eftablilhed,  points  to  the 
 threefold  office  of  the  mediator  of  the  covenant.  The 
 firft*  refpcds  him  as  that  king  whom  the  Father  hath 
 fet  upon  his  holy  hill  of  Zion,  Pfal.  ii.  6.  The  fecond  re- 
 fpeds  ];im  as  that  great  prophet  whom  God  hath,  railed  up 
 like  unto  Mofes,  who  declares  his  Father's  name  unto  his 
 brethren,  Adi  iii.  22.  Heb.  i.  i.  2.  &  ii.  12.  And  the  third, 
 a^  that  pricft  to  whom  God  hath  fworn,  *'Thou  art  a  priefl 
 *'  for  ever,  after  tlie  order  of  Melchizedek/'  Pfal.  ex.  4. 
 with  Ikb.  vii.  who  has,  'Miot  by  the  blood  of  goats  and 
 *'  calves,  but  by  his  own  blood,  entered  in  once  into  the 
 "  holy  place,  having  obtained  eternal  redemption,"  Heb. 
 ix.  12.  And  fo  we  may  ice  how  we  come  to  the  Mediator 
 of  the  new  covenant,  in  coming' to  his  blood  of  fprinkling 
 that  was  (hcd  for  tlie  remiifioii  of  fins. 
 
 And,  as  the'e  three  promiies  fecmlikewire  to  point  fome 
 way  to  the  three  divine  perfons,  we  may  fee  how  we  have 
 to  do  With  them  all  by  this  blood  of  the  covenant.     The 
 
 power 
 
Seft.  I.  the  Lord's  Supper.  117 
 
 power  of  the  divine  grace  in  the  perfon  of  the  Holy  Ghoft, 
 writing  the  laws  of  the  covenant  on  our  hearts,  and  alTj- 
 ring  us  that  we  are  God's  people,  is  pointed  ac  in  the  firfl 
 promife  :  the  tender  mercy  of  the  righteous  Father  appears 
 to  us  through  the  performance  of  the  fecond  promife, 
 whereby  we  are  made  to  know  the  Father's  name  :  and  all 
 the  divine  dignity  and  worth  in  the  perfon  of  the  Son  ex- 
 piating our  fins,  is  pointed  out  to  us  in  the  performance  of 
 the  third  promife,  upon  which  we  have  feen  how  the  other 
 two  depend. 
 
 CHAP.     V. 
 
 Of  the  ccmmtinion  of  Chrift's  body^  the  churchy  in  his  fa- 
 crifice  fhewed  in  the  Lord's  f upper ^  i  Cor.  x.  15.  16, 
 17.  iS. 
 
 Sect.  I.  Cbrift's  church'  has  communion  in  his  facrifice  as 
 
 one  body. 
 
 H  E  church  that  is  reconciled  to  God  by  Chrift's 
 _^  death,  is  fet  forth  by  feveral  fimilitudes  in  fcripture, 
 pointing  forth  the  union  of  the  whole  with  him,  and  of 
 each  one  with  another  in  him. 
 
 It  is  compared  to  a  houfe,  a  building,  a  temple,  with  a. 
 manifefl  reference  to  God's  houfe^  the  temple  in  Jerufalem, 
 Matth.  xvi.  18.  Ephc  ii.  20.  21.  and  iii.  i8.  i  Pet.  ii.  4.  5. 
 6. :  and  in  this  building  Jefus  Chrifh  himfelf,  as  fet  forth 
 in  the  words  of  the  apoftles  and  prophets,  ilands  as  the 
 foundation,  and  likewife  as  the  chief  corner-ftone. 
 
 It  is  alfo  compared  to  a  tree,  the  palm-tree,  in  the  Old 
 Teftament,  Cant.  vii.  7.  Pfal.  xcii.  12.  13.  and  the  olive- 
 tree,  Rom.  xi.  17.  24.  with  Jer.  xi.  16.  Hof.  xiv.  6.:  and 
 our  Lord  himfelf  iniifts  on  the  notion  of  the  vine,  John 
 XV.  I. — 8.  where  he  calls  himfelf  the  vine,  his  Father  the 
 hiifbandman,  and  his  difciples  the  branches,  exliprting  them 
 to  bring  forth  much  fruit,  by  abiding  in  him,  unto  the 
 honour  of  the  vine-drefTer ;  and  the  iruit  he  requires  iii 
 brotherly  love,  ver.  16-17. :  and  in  this  that  he  fays  of 
 the  vine 'he  fccms  to  refer  efpecially  to  Pfal.  Ixxx.  15.  17. 
 
 But  the  union  of  the  church  is  chiefly  fet  forth  in  the 
 New  Te [lament  under  the  notion  of  a  body,  the  body  of  a 
 
 man, 
 
ii8  A  Treatise  on  Chap.  V. 
 
 mail,  Rom.  xii.  4.5.  i  Cor.  xii.  12.  13.  Eph.  L  22.  23. 
 and  ii.  15.  16.  18.  and  iii.  6.  and  iv.  4.  12.  13.  15.  16.  Col. 
 ii.  19.  And  this  ieems  to  be  taken  from  that  ancient 
 hieroglyphic  the  cherubim,  which  had  the  likenefs  of  a 
 man's  body,  with  fome  other  figures  joined  to  the  face  of 
 the  man,  Ezek.  i.  5.  6.  10.  and  x. 
 
 Of  this  body  Jefus  Chriil,  the  Son  of  God,  is  the  head,  as 
 lie  is  the  firil-born  from  the  dead.  "  He  is  the  head  of  the  bo.- 
 *^  dy,  the  church  :  who  is  the  beginning,  the  firfl:  born  from 
 ^'  the  dead;  that  in  all  things,"  or  among  all,  *Mie  might 
 ^^  have  the  pre-eminence,''  Col.  i.  18. :  and  all  his  people, 
 ^^  being  many,  are  one  body  in  Chriil,  and  every  one 
 *'  members  one  of  another."  The  Spirit  of  Chrift,  even 
 the  Holy  Ghoft,  (as  he  received  him  from  the  Father,  when 
 jie  let  him  at  his  own  right  hand,  and  gave  him  to  be  head 
 over  all  things  to  the  church,  which  is  his  body),  is  the 
 fpirit  of  this  body,  or  is  unto  it  like  as  the  fpirit  of  a  man  is 
 unto  his  body,  as  the  apoftle  fays,  There  is  *^  one  body  and 
 **  one  fpirit;"  and  again,  "AH  thefe  worketh  that  one 
 *^  and  felt-fame  Spirit,  dividing  to  every  man  feverally  as 
 *^  he  will.  For  as  the  body  is  one,  and  bath  many  mem- 
 *^  bers,  and  all  the  members  of  that  one  body,  being  ma- 
 **  ny,  are  one  body  :  fo  alfo  Chrifl:.  For  by  one  Spirit  ive 
 *'  are  all  baptized  into  one  body,  whether  Jews  or  Greeks, 
 ^'  whether  bond  or  free  ;  and  have  been  all  made  to  drink 
 '^  into  one  Spirit.'*  And  thus  the  church  is  Chrift's  fulnefs, 
 *^  the  fulnefs  of  him  that-fiUeth  all  in  all."  And  the  God 
 and  Father  of  the  Lord  Jefus  Chrift  (who  fays,  with  re- 
 fped  to  his  refurredion  from  the  dead,  "  Thou  art  my  Son, 
 *'  this  day  have  1  begotten  thee,"  A6ls  xiii.  33.)  is  the  God 
 and  Father  of  this  whole  body,  and  of  every  member  of  it, 
 *^  begotten  again  unto  a  lively  hope  by  the  refurredtion  of 
 *'  Jefus  Chrift^rom  the  dead,"  i  Pet.  i.  3.  He  is  above  them 
 all  as  the  Father  of  the  whole  body,  through  them  all  in 
 his  Son  their  head,  and  in  them  all  by  his  Spirit,  the  Spi- 
 rit of  his  Son,  which  enlivens  this  whole  body  and  every 
 member  of  it  :  therefore,  when  the  believers  of  Chrift's 
 refurredlion  are  bnpiized  into  him,  and  into  this  one  body, 
 they  are  baptized  .'>/  the  name  of  the  Father,  and  of  the  Son, 
 and  of  the  Holy  Ghojl,  Matth.  xxviii.  19.  Ads  xix.  2.  3. 
 
 This  body  is  nein^  in  diftinction  from  the  church  of  the 
 Old  Teftamcnt,  which  perhaps  is  called  the  body  ofMofe*^, 
 Jude,  ver.  9.  with  Zech.  iii.  i.  2.    That  old  church  was  de- 
 nioli.li.ed  111  Chr.ft's  d-a:h,  which   aboli<hed  the  ml  cove- 
 nant^ 
 
Scft.  L         the  Lord's  Supper.  119 
 
 nant,  that  this  one  nnu  man  might  come  into  being  by 
 means  of  the  preaching  of  the  gofpel,  or  the  new  cove- 
 nant, the  covenant  of  peace  in  Chrift's  blood,  as  the  a- 
 poftle  fays,  '^  Having  aboliflied  in  his  flefli  the  enmity,  the 
 *'  law  of  commandments,  in  ordinances,  for  to  make  in 
 '*  himfelf,  of  twain,  one  new  man,  making  peace  ;  and 
 "  that  he  might  reconcile  both  unto  God  in  one  body  by 
 *'  the  crofs,  having  flain  the  enmity  thereby  :  and  came, 
 '^  and  preached  peace  to  you  which  were  afar  off,  and  to 
 "  them  that  were  nigh.  For  through  him  we  both  have  an 
 *^  accefs  by  one  Spirit  unto  the  Father." 
 
 This  new  church,  which  is  Chrift's  body,  comprehends  all 
 ^vhom  he  redeemed  by  his  blood  out  of  every  kindred, 
 tongue,  and  people,  and  nation,  without  difference ;  and 
 all  that  beheve,  of  every  nation  on  earth,  are  of  the 
 fame  body,  with  all  the  faints  in  heaven,  partaking  with 
 them  of  the  fame  Spirit  that  Jefus  Chrill,  the  firft-begot- 
 ten  of  the  dead,  received  from  the  Father,  when  he  was 
 by  his  right  hand  exalted,  Eph.  iii.  6.  15.  Heb.  xi.  40. 
 and  xii.  23.  And  this  body  will  not  be  complete,  or  will 
 hot  be  come  to  that  full  flature  unto  which  it  is  growing, 
 until  all  the  eledl,  for  whom  Chriil  died,  be  brought  into 
 it,  Eph.  iv.  II.  12.  13. 
 
 This  is  the  only  true  church,  whereof  the  church  of  the 
 Old  Teftament  in  all  its  fhapes  was  but  a  figure  or  type  ;  for, 
 fays  the  apollle,  Heb.  iii.  5.  6.  *' Mofes  verily  was  faithful 
 *'  in  all  his  *  honfe  as  a  fervant,  for  a  teflimony  of  thofe 
 ''  things  which  were  to  be  fpoken  after  ;  but  Chrifl  as  a 
 *'  Son  over  his  own  houfe  :  whofe  houfe  are  we,  if  we 
 ''  hold  faft  the  confidence,  and  the  rejoicing  of  the  hope 
 *'  firm  unto  the  end.'^  This  church  is  the  true  city  of  God, 
 the  heavenly  Jerufalem,  whereof  all  faints  are  citizens,  pre- 
 figured by  the  earthly  jerufalem  and  its  citizenfiiip,  Heb.  xii. 
 22.  This  is  the  true  family  of  God  prefigured  by  the  church  of 
 the  Old  Teftament  in  its  family-ftate  before  it  became  a  na- 
 tion, as  is  infmuated  by  the  apoftle,  when  he  fays,  Of  whom 
 the  lu hole  f  unity  in  heaven  end  earth  is  named,  Eph.  iii.  14. 
 15.  And  this  is  the  heavenly  nation,  the  true  kingdom  of 
 God,  whereof  his  earthly  nation,  the  Old-teftament  king- 
 dom, was  the  figure  or  type.  Therefore  Peter  fays  to  the 
 elcCi:  ftrangers  fcattered  throughout  feveral  countries  of  this 
 world,  **  Ye  are  an  holy  nation,  a  peculiar  people,  tliat  ye 
 
 *■  God's  houfe,  Numb.  xii.  7.  with  Heb.  iii,  2.  5. 
 
 "  lliould 
 
1^0  A  Treatise  oii  Chap.  V. 
 
 «  Hiould  (hew  forth  the  prailes  of  him  who  hath  called  you 
 "  out  of  darknofs  into  his  marvellous  light  :  which  in  time 
 *'  part:  were  not  a  people,  but  now  the  people  of  God/'  i  Pet. 
 1*1.  y.   ro.  with  chap.  i.   1.2.  compare  Exod.  xix.  3.  5.  6. 
 Thefe  became  a  kingdofu  of  pr lefts,  an  holy  nation^  through 
 Jefus  Chriil:  their  head  his  having  performed  in  their  name 
 that  condition  which  Ifrael  after  the  flelh  could  never  per- 
 form ;  If  ye  ivill  obey  my  voice  indeed,  and  keep  my  cove- 
 fiant :  and  fo  they  are  the  true  kingdom  of  priefls,  the 
 true  holy  nation.     And  feeing  this  is  the  kingdom  of  hea- 
 ven, and  not  of  this  wjorld,  and  all  the   fubje6ls  of  it  are 
 children  of  the  Jerufalem  which  is  above,  they  are  there- 
 fore all  Grangers  on  this  earth,  and  have  no  continuing  ci- 
 ty here,  but  feek  one  to  come.     And  thefe  are  the  Ifrael  of 
 God,  Gal.  vi.    15.  16.  prefigured  by  Ifrael  after  the  flefh, 
 but  vaftly  different  from  them,  as  fpirit  differs  from  flejh, 
 John  i.  12.  13.  and  iii.  3.  5,  6.  Rom.  ix.  6.   i  Pet.  i.  23.  24. 
 25. ;  yet  the  flelliiy  Ifrael  was  a  very  fit  type  of  the  true 
 Ifrael,  as  they  fprang  from  that  promife  to  Abraham   of 
 which  Chrifl  at  length  came.     The  church  of  all  nations, 
 \vhich  is  blelTed  with  faithful  Abraham  through  Jefus  Chrift, 
 that  feed  of  Abraham,  the  redeemer  from  the  curfe,  is  the 
 great  thing  that  was  intended  in  that  promife  ;  but  before  this 
 church  of  nations  *  grew  from  that  promife,  and  while  the  feed 
 Chriil  was  not  yet  come,  but  lay  in  the  promife,  and  in  the 
 loins  of  the  fathers,  the  nation  of  Ifrael  fprang  from  that 
 promife,  as  the  natural  branches  that  grow  fjril  from  the 
 jftock  before  thofe  that  are  ingraffed,Rom.  xi.  16. 17.  19.20 
 And  though  they  were  at  lalf  broken  off,  that  thefe  might 
 be  graffed  in,  according  to  the  purpofe  of  God  that  had 
 been  declared  in  the  promife  ;  yet,  by  virtue  of  this  their 
 natural  and  fleihly  union  with  Chrift,  the  promifed  feed, 
 for  whofe  fake  they  were  a  nation,  they  were  a  very  fit 
 type  of  the  fpiricual  Ifrael,  who  are  fpiritually  united  ro 
 Jefus  Chrif^.     As  the  church  of  the  Old  Teftament  prefigu- 
 red the  true  church  to  come,  and  before  it  had  a  being ; 
 fo  a  yifible  church  of  the  NewTellament  reprefents  it,  and 
 Ihews  it  forth  as  now  come  into  being,  and  as  having  taken 
 place.     A  church  of  the  New  Tcdamcnt,  that  comes  toge- 
 gcr  in  one  place  to  eat  the  Lord's  fupper,  as  the  church  in 
 Corinth,  is  not  the  true  church,  tnc  body  of  Chrifl:  itfelf, 
 but  the  fign  of  it;    even  asj  the  bread  and  cup  are  the 
 
 *  Gen.  x\xv.  1 1.  coi  ukehal  goim. 
 
 ligns 
 
Sedl.  L  the  Lord's  Supper.  I2t 
 
 {]gns  of  Ins  ])rokcii  body  and  (bed  blood;  and  it  is  called 
 the  churchy  and  the  body  of  Chrift,  in  the  lame  fenfe  where- 
 in the  bread  that  we  break  is  called  his  broken  body^  and 
 the  cup  his  blood:  (o  that,  as  there  is  but  one  Chrifl:  that 
 was  facrificed  for  us,  though  his  broken  body  and  Ihed  blood 
 be  reprefented  to  us  in  many  different  places  in  the  Lord's 
 fupperby  the  bread  and  wiiie,  which  is  called  his  body  and 
 blood;  even  fo  there  is  but  one  church,  the  body  Oi  Chrifl-, 
 though  it  be  reprefented  and  Ihewed  forth  in  every  churcJi 
 that,  according  to  his  inftitution,  comes  together  any  where 
 to  eat  his  fupper;  as  may  appear  more  fully  afterward. 
 
 Now,  this  true  church  of  Chrift  is  united,  by  his  .Spirit, 
 through  the  new  covenant  of  peace  in  his  blood,  ^vhich  is 
 the  bo?id  of  peace,  as  we  may  lee  from  Eph.  ii.  15.  16.  17* 
 18.  and  iv.  3.  And  by  faith  in  his  blood  of  the  new  co- 
 venant, whereby  he  was  brought  again  from  the  dead,  all 
 his  people  on  the  earth  are  united  with  the  faints  in  heaven, 
 and  with  the  faints  of  the  Old  Teflament  there,  who  died 
 in  the  faith  of  Chrifl:  to  come,  and  now  fee  him  alive  from 
 the  dead  by  his  own  blood  of  the  new  covenant,  and  partake 
 %vith  him  in  the  blelfmg  of  Abraham,  even  that  holy  Spirit 
 of  promife  which  is  come  on  the  nations  through  Jefus 
 Chrifl;  And  this  whole  body  being  all  animated  by  the 
 felf-fame  Spirit,  lives  in  the  joyful  lively  hope  of  the  re- 
 furredion  of  the  dead  through  Jefus  Chrifl  the  head,  who 
 is  alfo  expecHng  till  his  enemies  be  made  his  footjiool,  Heb» 
 X.  13;  Eph.  iv.  3. 
 
 As  to  the  communion  that  this  one  body  has  in  Chrifl's 
 facrifice  ;  we  may  underfland,  from  what  has  been  faid  of 
 the  fealling  on  his  body  and  blood  as  the  true  facrifice,  that 
 as  Jefus  Chrifl  the  head,  who  is  the  high  priefl,  feafls  upon 
 the  facrifice  of  his  own  body  and  blood  at  the  Father's  right 
 hand>  fo  he  admits  all  his  people  to  lliare  with  him  in  that 
 enjoyment  by  his  Spirit  which  he  received,  being  by  the  right 
 jiand  of  God  exalted  ;  whereby  all  the  members  of  his 
 body,  every  one  according  to  his  meafure,  partakes  with 
 him,  and  io  with  one  another,  in  that  fame  great  enjoy- 
 ment, which  is,  joying  in  God,  through  Jefus  Chrift,  by 
 njjhofU  we  have  received  the  atonement^  Rom.  v.  11.  This 
 is  the  life  of  their  fouls ;  this  eflabliflies  them  in  their  union 
 with  him,  fiirengthens  them  as  members  of  his  body,  and 
 makes  them  grow  up  together  in  him  unto  that  eternal 
 life  whereof  this  is  the  earnefl.  And  thus  all  the  members 
 of  ChrilPs  body  have  true  communion  with  God^  who  from 
 
 Vol.  iv.  (^  everlafling 
 
122  A  Treatise  on        Chap.  V. 
 
 everlaflfng  enjoyed  ])is  own  glory,  the  fame  that  is  now 
 tlilplayed  to  us  by  Chrifl's  facrifice.'  They  have  this,  in 
 partaking  with  Jeliis  Chrift,  who  is  now  admitted  in  his 
 human  nature,, as  the  head  of  his  church,  to  enjoy  that  fame 
 o-iory  which  lie  had  with  the  Father  before  the  vsorld  vjas, 
 and  which  he  haih  manifellcd  by  the  iacriiice  of  himfelf : 
 and  they  have  this  glorious  communion  in  his  facriiice  with 
 one  another,  as  tl-.ey  all  partake  of  the  fame,  enjoyment 
 by  tlie  fame  Spirit.  This  was  typified  by  Ifrael  after  tlie 
 ticlh  partaking  of  the  altar  in  eating  of  the  typical  facrifi- 
 ces;  and  this  is  Ihcwed  forth  in  the  joint  partaking  of  the 
 bread  and  cup  in  the  Lord^s  fuppcr. 
 
 Sect.  H.  This  is  reprefcnted  in  the  cmwHunion  that  a  vi' 
 Jibie  cimrch  has  in  the  bread  and  cup  as  one  body. 
 
 T Hough  there  be  but  one  church,  one  body,  whereof 
 Cnrift  is  the  head,  and  all  his  people  members;  yet 
 every  lociety  of  Chrillians,  that  cames  together  to  eat  the 
 Lord's  fuppcr  in  any  one  place,  is  called  a  church ;  as  thaE 
 in  Jenifalem,  which  continued  jiedfaJUy  in  the  breaking  of 
 ^bread,  and  ailembled  vAth  one  accord  in  one  -place,  A6ts  i. 
 ,1^.  andii.  i.  41.  42.  44.  47.  and  iv.  23.  24.  31.  32.  and 
 V.  12.  13.  14.  and  vi.  2.  5.  and  xv.  4.  12.  22.  and  xxi.  22.  ; 
 anH  that  in  Corinth,  which  came  together  into  one  place 
 ordinarily  to  eat  the  L/Ord's  fupper,  i  Cor.  i.  2.  and  xi.  20. 
 yea  any  aflembly  of  that  lame  fociety,  (if  not  the  place 
 where  they  did  allemble  to  the  Lord's  fuppcr),  is  called  the 
 church,  as  we  may  fee  from  thefe  words,  i  Cor.  xi,  17.  18.  20- 
 *'  Now  in  this  that  I  declare,  I  praife  not,  that  you  come 
 *^  together,  not  for  the  better,  but  for  the  worfe.  For, 
 *'  firii  of  ail,  when  ye  come  together  in  the  church,  I  hear 
 *'  that  there  be  divilions  aniong  you. — When  ye  come 
 *'  together  therefore  into  one  place,  this  is  not  ro  eat  the 
 *'  Lord's  fupper." 
 
 It  does  not  appear,  that  there  is  any  larger  fociety  of 
 Chritlians  than  that  which  might  aircmble  to  eat  the  Lord's 
 fuppcr,  any  where  in  the  New  Tellament  called  a  cimrch. 
 For  when  the  focieties  of  Chriibians,  throughout  a  whole 
 province  or  n.ition,  arc  fpoke  of,  they  are  no  where  call- 
 ed a  church,  as  are  the  Chriftians  in  a  city  cr  town,  buu 
 churches;  as  the  churches  of  Macedonia,  of  Galatia^  <^f  ^i- 
 J'iij,  Syria,  and  Cilicia  ;  yea  and  the  churi:i?es  ofjudea,  which 
 of  old  was  one  church,  having  one  altar  whereof  the  whole 
 
 partook. 
 
Seft.  II.         the  Lord's   Supper.  123 
 
 partook,  prefif^uring  tlie  true  church,  the  general  adeni- 
 •bly,  and  church  of  the  liril-born,  which  has  the  true  altar, 
 Heb.  xiii.  10.  whereof  the  whole  partakes,  as  they  all  feaft: 
 upon  ChriiVs  facrifice,  eating  the  llelh  and  drinking  the 
 blood  of  the  Son  of  man.  And  this  is  reprefentcd  to  u?  in 
 the  Lord's  fupper,  which  (hews  forth  the  communion  of  the 
 true  Ifrael  in  their  one  altar,  as  the  antitype  of  the  com- 
 munion of  Ifrael  after  the  fieth  in  their  one  altar ;  as  the 
 apoflle  fays,  i  Cor.  x.  15.  16.  17.  18.  I  /peak  as  to  wife  men : 
 judge  ye  ivbat  I  fay.  The  cup  of  blejjing,  vjhich  v.<e  blefiy 
 is  it  not  the  comnnmion  of  ihe  blood  of  Chrift  P  The  bread 
 nvhich  we  break,  is  it  not  the  communion  of  the  body  of  Chrift  ? 
 For  we  being  many,  are  one  bread,  one  body :  for  we  all  par- 
 take of  the  one  bread.  Behold  Ifrael  after  the  fle/h :  are 
 ?2ot  they  which  eat  the  ficrifices  partakers  of  the  altar  P 
 
 Thus  we  have  an  uniform  notion  of  the  church  of  God, 
 both  of  the  Old  and  the  New  Teftament,  applicable  to  all 
 that  is  called  his.  church  in  the  fcripture.  And  hence  came 
 that  ancient  way  of  reckoning  the  unity  of  the  church  by 
 one  altar  with  refpecl  to  the  Lord's  fupper  *.  But  whea 
 they  began  to  apply  the  notion  of  an  altar  to  the  table  on 
 which  the  bread  and  wine  were  fet,  and  from  off  which 
 the  difciples  did  eat  and  di'ink,  they  departed  from  the 
 apoflle's  fcope  in  that  palfage  from  whence  they  took  oc- 
 cafion  for  it.  And,  as  one  miftake  leads  to  another,  iliev 
 3iext  thought  of  the  bread  and  the  cup  as  a  facrifice,  and 
 then  the  rainifter  that  prayed  over  it  became  a  priefl:,  or 
 a  facrificer,  and  fo  it  landed  at  laO:  in  the  idolatrous  lacri- 
 iice  of  the  mafs.  But  when  we  abhor  that  abomination  of 
 defolation,  we  mufl:  not  rejed  the  apoflle's  account  of  oar 
 
 *  This  was  at  leafl:  as  ancient  as  the  way  of  reckoning  the  unity 
 of  a  church,  in  oppofltion  to  fchlfm,  by  one  bidiop,  which,  though 
 unfcriptural,  is  ancient  ;  and  it  feems  to  have  fucceeded  to  the  no- 
 tion of  one  altar,  which  was  at  lenf;th  fet  a(ide  by  It.  Both  thefe  no- 
 nlons  are  joined  In  the  epiftles  afcribed  to  Ignatius  ;  whereby  we  may 
 fee,  that  the  churches  were  congregations  coming  together  in  one 
 place  to  the  Lord's  fupper,  and  no  larger,  when  thefe  epilHes  were 
 written.  Epiji.  ad  Philadelph.  ETrah^^iTi  xv,  /^ix  zvxiiQt^t!^  y^^/iS-ai, 
 fAtd  ycc^  <>'^-e,%  '^^  x-v^;ii  jjtiwy  I'/iTi:  X^ir^,  y^^'  iv  Trorn^iov  ng  ivcoTiv  TH  ca- 
 fAoLTc^  ccvra,  «v  6i><7-iu^r,^i6v,  &>?  ug  i7ri<s:to7ro<;  au»  ru  Tr^io-j^vri^ia  x^  tf<Jt- 
 Kovoiq.  Et  Epifi.  ad  Epbif.  Eav  UA  T*?  VI  ?vTo?  ra  (iva-icc^/i^m  vf-^£<- 
 roii  ra  u^r>i  ra  Sm.  u  ycc^  svoj  y^Ji  t-vn^fi  -/r^iTivx^  Tos-jjyr-^y  <5-%yv  i^u^  . 
 TT^o-co  uzXXov  ytn  TH.  iTTio-xoTTfi  y^  7rci(r/i?  iy-y-'/.-A^m;  ■    a  av  .un   iP/oiiivc',   itti 
 
 Q^  2  partaking. 
 
324  ^  Treatise    on         Chap.  V. 
 
 partaking  of  Chrift,  the  true  altar,  by  feafting  on  his  fa- 
 crificc,  and  of  the  rcprefcntation  of  this  in  our  partaking  to- 
 gether of  that  one  bread  and  cup  whereby  his  lacriiice  is 
 ibewed  forth.  Wheie-ever  God  appointed  the  altar  for  fa- 
 criiice  to  be  fer,  there  he  recorded  his  name,  even  his 
 name  tliat  was  proclaimed  to  Moles ;  and  there  he  promi- 
 icd  to  come  unto  his  people  and  blefs  them,  Exod.  xx.  24. 
 Tlie  altar  of  the  New  tcftament  church  is  not  in  any  place 
 on  earth,  but  in  heaven,  where  Jeius  Chrift  is,  and  where  all 
 the  ci;izcns  of  the  heavenly  Jerufalem,  who  are  on  the 
 earth,  have  an  accefs  to  God  by  faith,  Heb.  x.  19. — 22. 
 And  if  God  record  his  name  now  on  earth,  it  muft  be  in 
 the  rej'refentation  that  is  made  of  the  communion  of  the 
 true  lirael  in  the  true  altar,  by  the  Lord's  fupper  ;  and 
 "\vhere-ever  his  people  (liew  ChriiVs  death,  as  the  true  fa- 
 orifice,  in  his  fupper,  according  to  his  inftituiion,  there  he 
 comes  to  them  and  blefles  them.  And  there  is  no  diflinc- 
 tion  of  places :  for  the  church  that  conies  together  any 
 T.here  to  eat  the  Lord's  fupper,  is  the  ovAy  houfe  of  God 
 that  is  upon  the  earth.  I'here  he  haih  fet  all  the  officers 
 which  he  hath  given  for  the  edifying  of  Chrift's  body  the 
 church,  and  there  he  hath  placed  all  the  ordinances  of  the 
 New-teftament  worlhip;  and  even  baptifm,  which  is  con- 
 nected with  the  tirfh  appearance  of  memberlliip  in  that  one 
 body  whereof  Chrifl  is  the  head,  and  goes  before  our  be- 
 coming members  of  the  church  that  eats  the  Lord's  fup- 
 per, is  regularly  adminiflered  by  the  paftors  and  teachers  Qf 
 i'uch  a  church. 
 
 Now,  every  church  that  comes  together  in  one  place, 
 according  to  Chrift's  inftitution,  to  eat  the  Lord's  fup- 
 per, is  a  fign  of  Chrift's  body  the  church,  and  is  intended 
 to  rcprefcnr  it,  even  3s  the  bread  and  the  cup  reprefent 
 Ijis  body  broken  and  his  blood  ihed  j  as  may  appear  from 
 this  i-bai  the  notions  by  which  the  fcripture  fets  forth  tlie. 
 unity  of  the  true  church  are  applied  imto  thefc  churcheso 
 Thus  Paul  applies  the  notion  of  a  huftjandry  to  the  church, 
 in  Corinth,  with  reference  to  what  the  Lord  had  laid  of  his 
 Father  as  the  hufl)andman,  wlien  he  called  himfclf  the  vine, 
 and  his  people  the  branches,  i  Cor.  iii.  6.  7.  9.  '^  I  have 
 •'  planted,  Apollos  watered:  but  God  gave  the  increafc. 
 ''  So  then,  neither  is  he  that  planreth  any  thing,  neither 
 *'  he  that  'vatercth  ;  but  God  that  givetb  the  increafe.  — 
 *'  For  we  are  labourers  together  with  God  :  ye  are  Gpd's 
 «^  hulhandry."    In  like  manner,  the  notion  of  v\  building^ 
 
 a 
 
Se£t.  II.         the  Lord's  Supper*  125 
 
 a  temple  of  God:    ver.  9.  10.  11.  16.  17.     "  Ye  are - 
 
 <<  God's  building.     According  to  tlie  grace  of  God  which  is 
 <^  given  unto  me,  as  a  wife  mafter-builder  1  have  laid  the 
 <'  foundation,  and  another  buildeth  thereon.  But  let  every 
 *'  man  take  heed  how  he  buildeth   thereupon :  for  other 
 <*  foundation  can  no  man  lay,  than  that  is  laid,  which  is 
 ''  jefus  Chrift.  —  Know  ye  not  that  ye  are  the  temple  of 
 ''  God,  and   the  Spirit  of  God  dwelleth  in  *,"  or  among, 
 <'  you  ?  If  any  man  defile  f,"  or  deftroy,  ''  the  temple  of 
 f^  God,  him  fliall^God  deflroy  J,"  or  defile  :  ''  for  the  temple 
 '^  of  God  is  holy,  which  ye  are."     And  when  he  had  .^een 
 fpeaking  of  the  true  church,  and  its  union  in  Chrift,  under 
 the  notion  of  a  building,  Eph.  ii.  21. —  in  ivhom  all  the 
 building  fitly  fratned  together,  groweth  unto  an  holy  temple  \[ 
 in  the  Lord  ;  he  applies  the  fame  notion   to  the  church  ot 
 the  Ephcfians,  ver.  22.    In  whom  you  alfo  are  binlded  10^ 
 get  her  for  an  habitation  i  of  God  through  the  Spirit,     See 
 'i  Tim.  i.  3.  and  iii.  14.  15.     He  difcouries  at  large  of  the 
 union  and  communion  of  the  church  of  Chrift,  under  the 
 notion  of  a  body,  i  Cor.  xii.  and  in  the  27th  verfe  he  ap- 
 plies it  to  the  church  in  Corinth,  Novj  ye  are  the  body  of 
 Chrift,  and  members  in  particular.     So  likewife  he  moves 
 the  members  of  the  Ephefian  church,  to  walk  together  in 
 felf-denied  love,  and  mutual  forbearance,  from  the^  con- 
 fideration  of  the  unity  of  the  body  of  Chrift,  Eph.  iv.  i. 
 2.  3.  4.  fee  alfo  Rom  xii,  3. — 10.     God  dwells  in  every  par- 
 ticular believer,  as  he  is  a  part  or  member  of  the  true  body 
 pf  Chrid,  the  church,  that  is  all  animated  by  his  Spirit; 
 but  he  dwells  in  a  church  that  comes  together  to  the  Lord's 
 fupper,  as  vifibly  framed  and  joined  together  in  Chrift  by 
 the  Spirit,  to  fliew  forth  and  reprefent  the   true  church  in 
 the  world,  while  it  remains  invillble. 
 
 The  union  of  the  true  church,  and  its  communion  in  his 
 facrifice,  is  reprefented  and  Ihewed  forth  in  a  vifible  church 
 its  partaking  of  that  cup  and  of  that  one  bread  in  the  Lord's 
 fupper:  for  as  the  Lord  fets  forth  his  union  and  com- 
 munion with  every  one  that  believes  on  him,  by  the  fmiili- 
 tude  of  the  union  of  a  man's  meat  and  drink  w^th  his  body, 
 -which  lives  by  it,  John  vi.  56.  57. ;  fo  the  apoftlc  declares, 
 that  our  communion,  and  therefore  our  union,  with  one 
 another  in  him  as  one  body,  is  fliewed  forth  by  our  com- 
 munion in  that  cup,  which  iliews  his  blood;  and  by  our 
 
 communion 
 
126  A  Treatise  on  Chap.  V. 
 
 communion  3s  one  body  in  that  one  broken  bread,  ^vhich 
 ihews  his  broken  body  :  for  he  fays,  *^  Th.e  cup  of  blefling 
 *•'  which  we  blefs,  is  it  not  the  communion  of  the  blood 
 ''  of  Chrifl  ?  The  bread  which  we  break,  is  it  not  the  com- 
 ''  munion  of  the  body  of  Chrift?  For  we  being  many  are 
 <<  one  bread,  one  body  :  for  we  all  partake  of  that  one 
 *^  bread.'*  In  thefc  noiable  words  tlie  apoflle  plainly 
 rives  us  this  thought,  viz.  That,  as  all  the  members  of  a 
 man's  body  jointly  partake  and  lliare  of  the  meat  and  drink 
 that  nouriihes  the  whole,  being  united  with  every  part  ;  e- 
 ven  fo  we  all  in  the  fnpper  Ihare  and  partake  together  of 
 the  fign  of  Chrifl^  blood,  and  of  the  fign  of  his  one  body 
 broken,  to  be  diflributed  :  and  this  our  communion,  as  one 
 body,  is  the  fign  of  the  communion,  and  thereby  of  the 
 union,  of  the  whole  true  church  in  that  blood  of  Chrift 
 ihcd  for  them  all,  and  in  that  one  body  of  Chrift  broken 
 for  them  all,  that  they  all  might  partake  of  it.  And,  as 
 the  bread  that  we  break  is  the  inftiruted  fign  of  the  broken 
 body  of  Chrift,  fo  our  com.munion  in  that  bread,  like  the 
 members  of  one  body  lliaring  of  the  bread  that  nouritlies 
 it,  is  the  inftituted  fign  of  the  communion  of  that  one  body 
 the  church,  and  all  its  members,  in  Chrift's  body  broken 
 for  the  whole.  And  this  is  but  the  apoftle's  enlargement 
 and  explication  on  thefe  words  of  the  inilitution  :  *'  Take 
 *'  ye,  eat  ye;  this  is  my  body  that  is  broken  for  you  ;"  and, 
 *^  Di  ink  ye  all  of  it :  for  this  is  my  blood  of  the  new  cove- 
 *^  nant,  llied  for  many  ;"  and,  *"*  Take  this,  and  divide  it  to 
 '*  yourfelves ;"  which  plainly  import  communion  :  and  the 
 apodle's  words  give  us  a  diftind  view  of  that  communion. 
 From  this  it  appears,  that  the  Lord's  fupper  cannot,  ac- 
 cording to  the  inflitution,  be  adminiftered  to  a  fmgle  per- 
 Ibn  by  himfelf,  as  baptiim  ;  there  muft  be  a  comniunion  in 
 the  cup  and  in  the  bread.  And  this  is  a  remarkable  dif- 
 ference betwixt  baptifm  and  the  Lord's  fupper:  for  thougii 
 \vc  be  all  baptized  into  that  fame  body  of  Chrift,  the  true 
 church,  which  is  rcprefented  in  the  Lord's  fupper;  yet  we 
 ice  from  the  New  Teftament,  that  baptifm  is  adminillered 
 to  a  fmgle  perfon  by  himielf,  Ac^s  viii.  36.  37.  38.  and  ii 
 goes  before  our  being  added  or  joined  to  any  vifible  fo- 
 ciety  of  Chriftians,  Acts  ii.  41.42.  ;  but  the  nature  of  the 
 l^ord's  fupper  will  not  admit  of  a  believer's  receiving  it  a- 
 ione  ;  for  v:e  />eijjg  many  ore  one  b?-ead:  for  vie  all  partake 
 of  that  one  bread ;  and  therefore  there  is  no  inftance  of  it 
 -!i  the  New  Tcflamcnt.     And  from  cliis  it  would  likewjle 
 
Seft.  III.         the  Lord's  Supper;  127 
 
 appear,  that  they  who  partake  of  the  fupper  mufl"  be  uni- 
 ted together  as  a  body ;  and  that  a  believer,  in  order  to  hia 
 partaking  of  the  fupper,  muft  be  a  member  of  the  church 
 that  comes  together  into  one  place  to  eat  that  fupper,  and 
 mun;  aS.  as  a  member  of  that  body  in  eating  of  that  bread 
 and  drinking  of  that  cup  :  for,  if  they  did  not  appear  ia 
 connexion,  as  the  members  of  ojte  body,  how  could  they 
 then  appear  as  one  bread  ?  We  underftand  how  all  the  mem- 
 bers of  a  man's  body  are  one  bread,  as  every  one  of  them 
 has  its  (hare  of  the  fame  bread  that  nourilhes  the  whole: 
 but,  if  we  loofe  the  conneclion,  and  divide  the  body,  the 
 unconnecT:ed  members  can  no  more  be  one  breads  nor  can 
 the  members  of  two  diftind  bodies  of  men  be  one  bread, 
 let  thei'e  men  eat  together  as  much  as  they  will.  There- 
 fore fays  the  apoftle.  We  being  many  are  one  bread,  one 
 body :  for  we  all  partake  of  thai  one  bread. 
 
 Sect.  III.  They  ivho  partake  of  that  cup,  and  of  that  one 
 bread,  miift  be  vifible  members  of  the  true  church. 
 
 A  S  the  true  church  is  a  body  made  up  of  all  thofe  who 
 -^  are  begotten  again  to  a  lively  hope  by  the  refurre^lion 
 of  Jefus  Chrift  from  the  dead;  fo  a  church,  that  reprefents 
 it  by  being  one  bread  in  the  Lord's  fupper,  muft  be  a  body 
 made  up  of  fuch  as  appear  to  be  begotten  to  that  lively 
 hope  :  and  they  appear  fo,  in  the  confident  joyful  confei- 
 fion  of  that  hope,  which  if  they  hold  fafh  to  the  end,  then 
 arc  they  Chrift's  church  indeed;  as  the  apoftle  fays  to  the 
 Hebrews,  iii.  6.  '^  But  Chrift  as  a  Son  over  his  own  houfe  ; 
 '*  whofc  houfe  are  we,  if  we  hold  fafh  the  confidence  *, 
 "  and  the  rejoicing  \  of  the  hope  firm  unto  the  end."  See 
 chap.  X.  32. — 35.  This  hope  is  the  expectation  of  entering 
 into  Chrifl's  reit  through  the  merit  of  the  works  that  he 
 hath  linillied,  and  this  in  the  way  of  conformity  unto  him, 
 according  to  the  tenor  of  the  promife  that  is  left  us  in  the 
 New  Teftament,  Hcb.  iii.  and  iv.  It  is  manifed,  from  thefe 
 chapters,  and  from  the  6th  and  loth  chapters,  and  other 
 pall-ages  of  that  cpiftle,  as  well  as  from  the  dcfign  of  the 
 whole,  and  likewife  from  manifold  paiTages  and  examples 
 in  the  whole  New  Teftament,  that  men  may  appear  to  be 
 of  the  true  church  by  this  confeffion  ol  the  Chriflian  hope, 
 
 and 
 
128  A  Treatise  on         Chap.  V. 
 
 and  ought  to  be  held  and  treated  by  us  as  fuch>  who  yet 
 may  fo  far  fail  of  that  appearance,  and  lofe  it,  as  to  make 
 it  manifeft,  that  they  never  ^vere  really  of  the  church,  as 
 they  had  appeared  to  be.  But,  as  this  appearance  is  a 
 work  of  the  Spirit  of  Chrifh  upon  the  fouls  of  men,  i  Cor, 
 xii.  3.  and  by  it  only  we  (who  cannot  fearch  the  hearts  of 
 men)  are  capable  to  know  the  members  of  Chrift  in  the 
 world ;  no  lefs  ftrefs  lies  on  it  than  the  whole  of  our  obe- 
 dience to  the  new  commandment  of  brotherly  love,  which 
 is  the  great  trial  of  our  Chriftianity  :  and  therefore,  while 
 that  appearance  is  to  be  fcen  in  any  perfon>  there  we  mud 
 fee  a  member  of  the  body  of  Chrill. 
 
 We  need  not  here  labour  further  in  the  defcription  of  the 
 vifible  members  of  the  church;  the  defcription  that  the 
 New  Teftament  (the  only  rule  in  this  matter)  gives  of 
 them,  has  been  already  pointed  at,  chap.  2.  fedl.  5.  [t  is 
 only  needful  here  to  (hew,  that  a  vifible  church  muft  be 
 made  up  of  vifible  members  of  the  true  church.  Such  were 
 the  members  of  the  hrft  vifible  Chriftian  church  in  JeruGi- 
 lem,  which  continued  fledfaftly  in  the  breaking  of  bread, 
 A6ls  ii.  40.  41.  42.  47. ;  and  the  difciples  who  partook  in  it 
 with  the  Lord  himfelf  at  the  firfl  inflitution,  were  the  fameJ 
 fort  of  perfons,  even  though  we  iliould  fuppofe  (what  can- 
 not be  proved,  Johnxiii.26.  27.)  that  Judas  partook  with 
 ihera,  while  he  was  yet  known  to  none  but  the  fearcher 
 of  the  heart.  And  fuch  were  the  members  of  the  firfl 
 church  of  the  Gentiles  in  Antioch,  Ads  xi.  20.  21*  22.  23* 
 24.  26.  29.;  yea  and  fuch  were  the  members  of  the  church 
 in  Corinth,  i  Cor.  i.  2. — jo.  and  iii.  5. — 9.  and  vi.  i  £.  and 
 2  Cor.  iii.  3.  It  is  true,  that  fome  among  them  began  to' 
 vent  grofs  errors,  i  Cor.  xv.  12. ;  and,  while  they  were  di- 
 vided iiuo  fadions,  difcipline  was  negleded,  and  grofs  im- 
 morality tolerated :  but  they  repented  to  the  apoftie's  fatif- 
 faftion,  upon  the  Sdnionition  and  reproof  he  gave  them^ 
 I  Cor.  v.  and  2  Cor.  ii.  i. — 10.  and  vii.  7. — 16.  He  calls 
 them  indeed  carnal  on  the  account  of  their  divifions;  but 
 at  the  fame  time  he  calls  them  babes  in  Chrifty  i  Cor.  iii.  i. 
 He  complains  of  their  abufing  the  Lord's  fupper  and  the 
 feaft  of  charity  in  a  grievous  manner  through  their  divi- 
 fions; yet,  even  then,  he  fpeaks  not  one  word  from  which 
 it  can  be  inferred,  that  he  once  fuppofes  them  unbelievers : 
 for,  when  he  fignifies  that  they  were  guilty  of  rhe  body  and 
 blood  of  the  Lord  by  eating  and  drinking  unworthily,  and 
 that  they  did  cat  and   drink  judgment  to  thcmfelves,  he 
 
 tells 
 
Sed.  III.       the  Lord's  Supper.  129 
 
 tells  what  that  judgment  was,  faying,  For  this  catife  many 
 are  weak  and  fickly  among  you,  and  many  (leep  ;  which  is 
 not  a  phrale  uiual  in  the  New  Teflament  for  the  death  of 
 liypocrites  and  unbelievers.  But  he  thews  us  plainly  the 
 nature  of  this  judgment,  when  he  fays,  But  ivhen  we  are 
 judged,  we  are  chajlened  of  the  Lord,  that  we  Jljould  not 
 he  condemned  with  the  world  ;  and  this  certainly  is  the  pe- 
 culiar privilege  of  the  members  of  the  true  church.  There- 
 fore he  dill  calls  them  his  brethren  ;  for  thus  he  charges  thein 
 to  reform  :  '*  Wherefore,  my  brethren  %  when  ye  come 
 "  together  to  eat,  tarry  one  for  another  :  and  if  any  man 
 *'  hunger,  let  him  eat  at  home;  that  ye  come  not  together 
 '^  unto  condemnation,"  or  judgment ;  i.  e,  the  forefaid  judg- 
 ment or  condemnation.  And  furely  they  could  not  be  re- 
 jected from  being  brethren,  till  they  perfevered,  againfl 
 admonition,  in  the  practice  tliat  is  condemned,  which  no 
 evidence  can  manifeft  that  they  did.  And,  if  they  fell  into 
 nothing  but  v;hat  real  believers  are  liable  to,  and,  being  call- 
 ed to  repentance,  did  reform,  they  were  ftill  meet  objeds 
 of  brotherly  love ;  and  fo  fit  to  come  together  to  eat  the 
 Lord's  fupper.  See  i  Cor.  xi.  27. — 34,  This  paifage  does 
 not  inform  us,  what  iliould  be  the  puniihment  of  the  world, 
 or  even  of  hypocrites  in  the  church  partaking  of  the  Lord's 
 fupper  :  for  it  fuppofes  none  partaking  of  it  in  Corinth  but 
 believers,  who  are  not  to  be  condemned  with  the  world. 
 And  we  may  likewife  obferve,  that  the  church  in  Corinth 
 has  been  wronged  by  the  charge  of  drunkennefs  that  is 
 commonly  brought  againft  them  from  the  tranflation,  to 
 fupport  promifcuous  communion  :  for  the  original  word  f 
 does  not  always  in  the  NewTeflament  fignify  what  we  call 
 drunken  ;  as  we  may  fee,  by  comparing  it,  as  it  here  llands', 
 with  its  iituation  in  the  hiflory  of  our  Lord's  turning  the 
 water  into  wine,  when  the  wine  failed,  at  the  marriage  in 
 Cana  of  Galilee,  John  ii.  10.  ^*  Every  man  at  the  begin- 
 ^'  ning  doth  fet  forth  good  wine ;  and  when  men  have 
 ''  WELL  DRUNK  J,  then  that  which  is  worfe  :  but 
 *'  thou  haft  kept  the  good  wine  until  now."  Seeing  no 
 Chriflian  will  readily  fuppofe,  that  the  Lord  wrought  a  mi- 
 racle to  give  good  wine  to  drunken  men  ;  and  no  fign  of 
 drunkennefs  appeared  about  the  ruler  of  the  feafl,  whole 
 taftc  was  perfedly  frcih  ;  and  the  wine  had  not  held  out 
 
 *  Compare  i  Cor.  xv.  i.  2.  12.  58. 
 
 Vol.  IV.  R  the 
 
I  to  A  Treatise  on         Chap.V. 
 
 the  proper  lcn2;th  of  tlie  feafl,  othcrwife  there  had  been 
 110  reticdion  on  the  bricIef;room  ;  it  is  evident,  that  it  can 
 jnean  noticing  more  than  well  refrefl)ecl  in  that  pallage. 
 And,  as  it  flanJs  here  in  oppofuion  to  being  pinched  with 
 Jiungcr,  it  can  lignify  nothing  more  than  plentifully  fup- 
 plied  with  meat  and  drink,  and  fo  plentifully  as  might 
 have  fuificed  both  them  and  their  liungry  brethren,  if  they 
 ]iad  kindly  invited  them  to  eat  with  them  :  ^o  that  the  a- 
 podle  is  not  fo  much  charging  them  with  excefs  in  eating 
 and  drinking,  as  with  a  notable  tranigieffion  of  the  com- 
 mandment of  brotherly  love,  even  in  the  fea>{ls  of  chari- 
 ty, and  in  coming  together  to  the  Lord's  fupper,  wherein 
 they  Ihould  have  exercifed  that  love  one  to  another  as  bre- 
 thren and  ft- How- members  of  the  body  of  Chrill.^  And 
 thus  we  miy  lee,  that  the  inflance  of  the  church  in  Co- 
 linth  ferves  ro  fi^ew,  that  a  vifible  church  ihouhi  be  made 
 up  of  vifible  members  of  the  true  church. 
 
 This  appears  funlierfrom  this  defignation  common  to  all 
 vifible  churches.  The  chiirckes  of  the  faints ^  i  Cor.  xiv.  33. 
 and  from  the  apoflle's  way  of  writing  to  them,  2.'^  faints  and 
 faithful  in  Chriftjefus,  eled  and  chofen  to  fdvaiion,  through 
 (umiificaiion  of  the  Spiiit,  and  belief  of  the  truth  ;  as  thofe 
 in  whom  God  had  begun  a  good  work,  and  would  perform 
 it  until  the  day  of  JeJ'us  Chrift ;  as  brethren  for  whom  Chrift 
 died,  purchajed  with  the  blood  of  God,  and  bought  by  the 
 Lord  ;  as  taught  of  God  to  love  one  another :  and  the  apoftle 
 exprciles  this  thankfulncfs  to  God,  for  that  he  had  this  to 
 i'ay  of  Ibch  a  church,  The  charity  of  eveiy  one  of  you  all  to- 
 ward each  other  aboundith,  Eph.  i.  1. 13.  14.  15.  16.  i  Theffl 
 i.  /i.9.  10.  2  Their,  ii.  13.  14.  Philip,  i.  6.  7.  i  Cor.vi.  15. 
 18.  19.  20.  and  vii.  23.  and  viii.  ii*  Ads  xx.  28.  i  Thcil". 
 iv.  9.  2Thefl'.  i.  3. 
 
 The  fame  thing  is  manifcfh  from  thefe  words  of  the  infti- 
 tution,  This  is  viy  body,  which  is  given,  or  broke7t,  for  you, 
 and  mv  blood,  which  is  Jhed  for  you  >  which  plainly  intimate 
 the  will  of  the  inllitutor,  that  thofe  who  partake  together 
 of  this  ordinance,  muft  appear  to  be  thofe  for  whom  he 
 died,  according  to  his  word;  as  he  fays,  John  xv.  12.  13. 
 14.  **Tiiis  is  my  commandment.  That  ye  love  one  another, 
 **  as  I  have  loved  you.  Greater  love  haih  no  man  than 
 *'  this,  that  a  man  lay  down  his  life  for  his  friends.  Ye 
 *'  are  my  friends,  if  ye  do  whatfocver  I  command  you.'* 
 It  is  true,  as  has  been  already  noticed,  that  men  may  ap- 
 pear Lo  be  fuch  friends^  and  yet  go  back  to  perdition,   fo 
 
 *     that 
 
Seft.  III.         the  Lord's  Supper.  i^r 
 
 tiiat  it  will  be  at  laft  manifeH:,  they  were  never  of  thofe  for 
 whom  Chrift  died,  that  they  might  not  pcriih,  hut  Jiave 
 eternal  life;  but,  while  they  continue  to  appear  agreeable 
 to  the  gofpel-defcription  of  thofe  friends  for  whom  Chrifl 
 laid  down  his  life,  they  are,  according  to  the  gofpel,  call- 
 ed the  brethren  for  ivhoin  Chrifl  died,  in  like  manner  as, 
 according  to  Chrifl's  word,  the  bread  is  called  bh  body  that 
 luas  broken^  and  the  wine  his  blood  that  ivas  fJ.'ed  ;  and  in 
 like  manner  as  tlie  communion  of  the  bread  and  cnp  is 
 called  the  communion  of  Chrifl's  body  and  blood:  for  as  the 
 bread  and  wine  (land  for  his  body  and  blood  by  his  word, 
 and  the  communion  of  the  bread  and  wine  (lands  for  the 
 communion  of  his  body  and  blood  by  the  fame  word  ;  even 
 i'o  his  vifible  friends  ftand  for  his  triic  friends  for  whom  he 
 laid  down  his  life,  and  that  by  his  word  that  defcribes  them 
 to  us.  So  that  we  profefs  the  faith  or  belief  of  his  word, 
 in  holding  them  as  the  brethren  for  whom  he  died,  and 
 a6Ling  toward  them  asfuch,  while  they  appear  agreeable  to 
 that  defcription  ;  even  as  we  profefs  the  belief  of  his  word, 
 that  makes  the  bread  and  the  wine  the  figns  of  his  body 
 and  blood,  and  that  makes  the  communion  of  the  bread 
 and  wine  the  fign  of  the  communi-oh  of  his  body  and 
 blood. 
 
 Now,  as  the  Lord  fays,  This  is  my  body,  ivhlch  is  o-lven 
 for  you,  —  7ny  blood,  nvhich  is  f)ed  for  you  ;  they  who  par- 
 take together  in  his  fupper,  muft  love  one  another  as  bre- 
 thren for  whom  Chrift  died,  according  to  his  new  com- 
 mandment; and  the  Corinthians,  coming  together  with- 
 out this,  could  not  eat  the  Lord's  fupper.  But  if  they  muft 
 profefs  this  love  one  to  another,  and  cannot  eat  the  Lord's 
 fupper  without  the  profeflion  of  it ;  then  certainly  thev 
 mud  appear  to  be  the  objeds  of  this  love  ;  i.  e,  they  mult 
 be  vifible  members  of  the  body  of  Chrifl-,  the  true  church^ 
 
 And  the  difcipline  inftituted  by  Chrift  to  be  exerciled 
 in  a  vifible  church,  Matth.  xviii.  is  for  the  brethren,  in  dil- 
 lin^tion  from  the  world,  and  for  the  children  of  the  king- 
 dom of  heaven,  where  none  have  accefs  but  by  beinc^ 
 converted,  and  becoming  as  little  children  :  and  if'this  di- 
 fcipline belong  to  fuch  brethren  as  their  property,  then  ihcy 
 niuft  appear  to  be  fuch  before  it  can  be  cxercifcd  upon 
 them.     Compare  i  Cor.  v.  9. — 13. 
 
 And  thus,  a  vifible  church  is  fit  to  reprefent  the  true 
 church,  as  it  is  made  up  of  the  vifible  members  of  that  true 
 
 R  2  church. 
 
5^2  A  Treatise  on         Chap.  V. 
 
 church,  whicii  cannot  be  vifibly  reprefcnted  in  any  focie- 
 ty  thai  is  made  up  of  any  other  fort  of  members. 
 
 Sect.  IV.  Thcj  mufl  he  vifibly  united,  and  partake  of  that 
 bread  and  of  that  cup,  without  fchifm,  that  they  may  dij- 
 cern  the  Lord's  body,  the  church. 
 
 Tl  rE  have  ah-eady  noticed,  that  the  Lord's  fupper  cannot,, 
 ^^  according  to  the  inftitution,  be  adminiftered  to  any 
 vifiblc  member  of  tlie  true  church  fmgly  and  by  himfelf, 
 as  may  b^iptifm  ;  and  that  it  is  not  delivered  to  any  acci- 
 dental aficmbly  of  them,  or  to  any  company  of  them  occa- 
 iionally  met  together,  and  having  no  ftated  vifible  con- 
 iicdion  as  a  body  ;  but  to  a  church  that  is  one  bread,  by 
 -partaking  all  of  one  bread,  as  one  body.  Thus  it  was  fet 
 in  the  church  at  Jerufalem,  which  continued  ftedfailly  in 
 it,  and  in  the  rell:  of  the  ordinances  of  worihip,  and  in  all 
 all  the  mutual  offices  of  the  Chriftian  love,  as  one  body ; 
 and  the  apoftle  fays,  he  delivered  it  to  the  church  in  Co- 
 rinth, which  was  a  body  of  Chriftians  that  came 'together, 
 from  time  to  time,  into  one  place  to  eat" the  Lord's  fupper  ; 
 and  he  comm-anded  them,  when  they  come  together  to 
 eat,  to  tarry  one  for  another,  i  Cor.  xi.  33.  which  plainly 
 imports  the  particular  connection  they  had  with  one  ano- 
 ther, with  reference  to  that  ordinance. 
 
 Now,  as  a  vifihle  church  is  intended  to  fliew  forth  the 
 true  church,  the  body  of  Chrift,  it  muft  be  vijibly  ONE  by 
 that  fame  bond  of  peace  whereby  that  true  church  is  really 
 ONE. 
 
 There  is  one  Spirit;  and  a  vifible  church  is  vifibly  built 
 together  in  Chrifl  by  that  Spirit  for  an  habitation  of  God, 
 Eph.  ii.  22.  I  Cor.  iii.  9.  16.  1  Thcfl'.  i.  5. — 9.  and  ii.  13. 
 14.  This  appears  in  their  mutual  faith,  Rom.  i.  12.  and  con- 
 fellion  *,  or  joint  profeffion  of  the  072e  hope  of  their  calling, 
 <;iorifying  the  God  and  Father  of  our  Lord  Jefus  ChrHl 
 with  one  accord  in  one  mouth  f,  Rom.  xv.  5.  6.  ;  and  land- 
 ing fall  in  one  fpirit,  with  one  mijid,  Jhiving  together  for 
 the  faith  of  the  gofpcl,  Phil.  i.  27.:  and  the  unity  of  the 
 Spirit  appears  in  the  cxcrcife  of  the  gifts  he  beftows  for  mu- 
 tual edihcation,  i  Cor.  xii.  7.  whereby  every  member,  in, 
 tlie  ufc  of  his   proper  gift,  according  to  the   meafure  be- 
 
 flowed 
 
Sedt.  IV.         the  Lord's  Supper.  133 
 
 flowed  on  him,  llands  in  his  proper  place  in  the  body,  and 
 is  ferviceable  to  the  whole,  Eph.  iv.  7.  i  Cor.  xii.  14. — 27. 
 And  all  the  members  ought  to  lludy  to  htp  the  unity  of  the 
 Spirit  in  the  bond  of  peace,  whereby  they  are  united  as  a 
 body. 
 
 This  bond  of  peace  is  the  new  covenant,  the  covenant  of 
 peace  in  Chrift's  blood  :  for  the  preaching  of  peace,  through 
 the  blood  of  his  crofs,  to  them  that  were  afar  ofT,  as  well 
 as  them  that  were  nigh,  gives  the  whole  church  of  the 
 New  Teflament  accefs  to  the  Father,  through  Chrift,  by- 
 one  Spirit.  By  this  new  covenant,  a  church  that  comes  to- 
 gether in  one  place  10  eat  the  Lord's  fnpper,  mull:  be  vi- 
 fibly  united  ;  and  fo  they  muft  appear  to  be  one  in  the  juint 
 profefiion  of  the  facrifice  of  Jelus  Chrift,  the  Son  of  God, 
 as  fully  fufEcient  to  make  them  pcrfed  as  pertaining  to  the 
 confcience  ;  and  as  having  put  an  end  to  all  facrilices  and 
 offerings  for  fm.  They  are  joined  together  in  the  confef- 
 fion  of  their  fms,  that  could  not  be.  purged  but  by  the 
 blood  of  the  Son  of  God ;  and  in  the  conftilion  of  that  one 
 righteoufnefs  of  Jefus  Chrid:,  which  is  unto  all  and  upon  ail 
 that  believe,  with  a  renunciation  of  their  own  merit  and 
 righteoufnefs.  They  are  vifibly  one  in  the  aiipwer  of  a  good 
 confcience  toiuard  God,  by  the  refurrettion  of  Jefus  Chrifiy 
 according  to  that  promife  on  which  the  covenant  ftands,  / 
 imU  be  merciful  to  their  unrighteoufnefs,  and  their  fins  and 
 their  iniquities  ivill  I  remember  no  more.  Thus  they  appear 
 partakers  of  the  one  baptifm,  i  Pet.  iii.  21.  Heb.  x.  22. ; 
 and  this  their  union  is  declared  by  them  as  often  as  they 
 partake  of  that  bread  and  of  that  cup,  Tjhich  is  the  new  co- 
 'venant  in  Chrift's  blood,  fied  for  the  retfiij/ion  of  the  fins  of 
 many. 
 
 They  mud  be  vifibly  one  in  the  knowledge  of  the  Lord, 
 as  manifefled  by  the  new  covenant  in  Chrift's. blood.  There 
 is  one  faith;  as  Jefus  Chrift  prays  to  his  Father,  John  xvii. 
 20.21.  *' Neither  pray  I  for  thefe  alone,  but  for  them  alfo 
 *'  which  lliall  believe  on  me  through  their  word  :  that  they 
 '-  all  may  be  one,  as  thou  Father  art  in  me,  and  I  in  thee; 
 *'  that  they  alfo  may  be  one  in  us :  that  the  world  may  bc- 
 *^  lieve  that  thou  haft  fent  me."  As  a  viftble  church  muft 
 appear  to  be  one  in  the  belief  of  the  teftimony  of  God  that 
 was  declared  by  the  apoftles,  being  all  taught  of  God  by 
 that ;  foit  muft  have  no  rule,  or  ftandard,  or  form  of  faitli, 
 but  that  alone  which  was  fet  by  tliem  :  for,  as  the  true 
 church  is  built  together  upon  the  foundation  of  the  pro- 
 
 j)het3 
 
1-14.  A  Treatise  on         Chap.  V. 
 
 phet^  and  apoflles,  fo  muft  a  vifible  church  be  vifibly  bulk 
 together  upon  that  lame  foundation,  Eph.  ii.  20.  21.  22. 
 2  "1^01.1.13.  and  iii.  13. — 17.  2  Pet.  i.  14.  15. — 21.  and 
 ii.  I.  and  iii.  i.  1.  Gal.  i.  7.  8.  9.  Rev.  xxi.  14.  It  rnuft  re- 
 ceive no  gofpel  but  that  which  the  lirH:  churches  received 
 from  the  apodles,  which  is  only  to  be  found  pure  and  entire 
 in  their  writings,  which  are  the  only  true  llandard  of  the 
 Chrillian/c////;  ivhich  was  once  delivered  to  the  faints ;  nor 
 muft  a  Chriftian  church  receive  tliis  gofpel  under  any  other 
 influence,  or  upon  any  other  authority,  but  that  fame  by 
 which  the  firft  churches  of  the  fainrs  received  it,  if  it  be 
 indeed  joined  together  in  the  unity  of  the  faith,  i  TheiF. 
 ii.  13.  14.  The  members  of  fuch  a  church  are  joined  in 
 the  confeflion  of  this  faith,  to  grow  up  together  in  it  by 
 mutual  help,  as  the  members  of  one  body,  Eph.  iv.  15. 
 16.  and  to  "  ftand  faft  in  one  ipirit,  with  one  mind,  driving 
 "  together  for  the  faith  of  the  gofpel,"  Phil.  i.  27.  and 
 '^  earneftly  contend  for  the  faith  which  was  once  delivered 
 **=  to  the  faints,*'  Jude,  ver.  3.  A  vifible  church  of  Chrift 
 declares  itfelf  one  in  the  faith  of  the  teitimony  of  Jefus 
 delivered  by  his  apoftles  to  the  churches,  as  oft  as  it  comes 
 together  to  eat  the  Lord's  fupper  ;  jointly  profeiTmg  the  faith 
 of  his  word,  which  is  the  only  ground  they  have  for  the 
 connexion  betwixt  the  figns  and  things  fignified  :  and,  fee- 
 ing the  whole  gofpel  is  imported  in  that  a(5lion,  all  the 
 members  of  fuch  a  church,  his  difeiples,  come  together  in 
 it  to  grow  together  in  the  faith  of  the  gofpel  therein  im- 
 ported, as  the  members  of  one  body. 
 
 Further,  the  membei-s  of  a  vifible  church  are  united  as 
 2  body  in  the  joint  profeifion  of  fubjedion  to  the  laws  of 
 the  new  covenant ;  by  which  fubje6tion  and  obedience  they 
 ihew  their  faith,  if  it  appear  hearty  and  unconftrained,  as 
 the  effect  of  the  gofpel  coming  in  power,  according  to  that 
 promife  on  which  tlie  new  covenant  is  eftabli'.hed,  /  iviU 
 f>nt  my  1.7VJS  into  their  mind,  and  vjrite  them  in  their  hearts. 
 Thus,  when  Barnabas /^ly  the  grace  of  God  in  the  converts 
 at  Antioch,  he  exhorted  them  ally  that  vjith  pirpofe  of  heart 
 they  ivoitld  cleave  unto  the  Lord  ;  and,  in  confequence  of  this 
 exhortation,  they  aiiembled  together  as  a  church,  Actsxi. 
 21. — 26.  They  all  were  joined  to  the  Lord  as  one  church, 
 in  fnewing  forth  that  purpofe  of  heart  to  cleave  to  him  in 
 tlic  obfervaiion  of  all  things  whatfoever  he  commanded  his 
 apoftles;  and,  in  purfuance  of  this  declared  purpofe  of 
 heart,  they  aflembled  together  in  his  name  from  time  to 
 
 time. 
 
Seft.  IV.         the  Lord's  Supper.  ij^ 
 
 time,  as  did  the  reft  of  the  churches  of  the  faults,  which 
 came  together  on  the  lirfl  day  of  the  week  to  break  bread, 
 ASis  XX.  7.  ;  and  continued  ftedfaftly  in  the  doctrine  of  the 
 apoCtles,  and  in  the  fellowlhip,  and  in  the  breaking  of 
 bread,  and  in  the  prayers,  prailing  God,  Ads  ii.  41.  42.  47. : 
 and  they  alio  came  to(:rether  for  the  excrcife  of  difcipline, 
 Matth.  xviii.  17.  i  Cor.  v.  3.  4." 5.  12.  13.  i  Tim.  v.  20. 
 And  (ledfaft  continuance  in  this  allembling  together,  Ihews 
 forth  our  perfeverance  in  the  faith  and  hope  of  the  gofpel, 
 and  is  at  the  fame  time  a  notable  mean  of  divine  appoint- 
 ment for  our  holding  faft  the  profefllon  of  that  faith  and 
 hope  to  the  end;  as  we  may  fee  from  Heb.  x.  23.24.  25. 
 *^  Let  us  hold  fait  the  profefTion/'  or  confelTion  *,  *'  of  our 
 <'  faith,"  or  hope  f,  '^  Avithout  wavering,  (for  he  is  faith- 
 '*  fui  that  promifed.)  And  let  us  confider  one  another, 
 '^  to  provoke  unto  love,  and  to  good  v;orks :  not  forfaking 
 ''  the  allembling  of  ourfelves  together,  as  the  manner  of 
 *'  fomc  is ;  but  exhorting."  We  may  likewife  fee,  from 
 the  connection  of  thefe  words  with  the  foregoing  verfe's, 
 that  this  aflTembling  together  is  a  mean  of  our  drawing  near 
 to  God  in  the  heavenly  fan(5tuary;  and  from  the  followino- 
 verfes  we  may  underfland,  that  the  forfaking  of  this  aifem- 
 bling  of  ourfelves  together  is  the  high  way  to  falling  into 
 the  hands  of  the  living  God,  avenging  apoftafy,  ver.  25.  to 
 31.  And  whereas  we  find  the  cojifidering  of  one  another  to 
 provoke  wito  love  and  good  vjorks,  joined  with  the  ajfc7nblin(J' 
 of  ourfelves  together-,  the  members  of  a  vifible  church  are 
 united  by  the  Ihewing  forth  of  their  pnrpofe  of  heart  to 
 cleave  to  the  Lord,  in  the  open  obfervation  of  his  new 
 commandment,  walking  together  ftedfaftly  in  all  the  mu- 
 tual offices  and  works  of  that  brotherly  love,  as  they  are 
 pointed  out  in  the  New  Teflament  by  the  Lord's  example, 
 by  the  prac^lice  of  the  firit  churches,  and  by  the  apoftolic 
 exhortations  to  the  churches.  Thefe  exhortations  to  the 
 pracl^ice  of  brotherly  love,  in  the  mutual  offices  and  works 
 of  it,  Ihew  abundantly  how  necefiary  this  is  to  the  being  of 
 a  church  :  and  the  Lord's  threatening  to  the  Epheliaii 
 church,  for  leaving  their  iiril  love.  Rev.  ii.  4.  5.  may  let 
 us  fee,  that,  without  this,  they  cannot  anfwer  the  end  of 
 their  being  a  church.  This  is  the  great  outward  proof  of 
 Chrillianity  and  of  the  fincerity  of  our  faith,  and  manifcfts 
 the  unity  of  the  true  church  to  the  world:  fo  that,  with- 
 
 *    Oy,oXoyicc,  joillt  profijjloil.      f    Tjjs  £A;T<ci)j. 
 
 out 
 
io6  A  Treatise  on  Chap*  V* 
 
 out  this,  the  church  of  Chrift  is  not  vifible  in  the  world. 
 The  praftice  of  this  love,  with  diligence  and  conllancy,  a- 
 mono-  the  dilciplcs  of  Chrift,  according  to  the  rule  of  the 
 New'^Teftamenc,  requires  much  felf-denial ;  and,  as  it  moves 
 the  woild  to  hate  ihem,  Jolm  xv.  17.  18.  i  John  iii.  13. 
 mull:  put  them  upon  bearing  their  crofs,  after  the  example 
 of  Jelus  Chrift  :  and  fo  the  members  of  a  vifihle  church  are 
 united  in  the  joint  profeffion  of  the  purpofe  of  their  hearty 
 to  cleave  to  the  Lord,  in  obedience  to  his  call,  '^  If  any 
 '*  man  will  come  after  me,  let  him  deny  himfelf,  and  take 
 <'  up  his  crofs,  and  follow  me,"  Matth.xvi.  24.;  and  thus 
 *'  to  have  **  a  converiation  becoming  the  gofpel,  ftanding 
 *^  faft  in  one  fpirit,  with  one  mind,  ftriving  together  for 
 ''  the  faith  of  the  gofpel,"  Phil.  i.  27.  28.  29.  30.  And 
 thus  a  vifible  church  is  joined  together  as  one  body,  to  give 
 all  diligence  to  make  their  calling  and  eleftion  fure  in  the 
 way  of  ferving  the  Lord  Jefus,  and  fuffering  for  his  name's 
 fake;  and  particularly  in  the  labour  of  felf-denied  love, 
 which  is  the  great  trial  of  our  obedience,  and  produces  the 
 full  aflurance  of  hope,  Heb.  vi.  10.  11.  And  this  is  agree- 
 able to  that  promile  on  which  the  covenant,  the  bond  of 
 peace,  is  eflabliihed,  "  I  will  put  my  laws  into  their  mind, 
 **  and  write  them  in  their  hearts ;  and  I  will  be  to  them  a. 
 *'  God,  and  they  (liall  be  to  me  a  people."  A  vifible  church 
 declares  itfelf  thus  one,  as  often  as  it  comes  together  to 
 eat  the  Lord's  fupper,  by  no  other  authority  or  influence, 
 but  that  of  his  command.  Do  this  ;  and  fo  they  profefs  obe- 
 dience to  him  in  all  his  commands :  and  he  meets  them 
 there  as  his  friends  doing  what  he  commands,  faying  to 
 them.  This  is  my  body  broken  for  you,  —  my  blood  that  is 
 JJjjd  for  you. 
 
 A  church  that  comes  together  in  one  place  to  eat  the 
 Lord's  fupper,  being  thus  united  as  a  body,  mud:  take  care 
 to  be  without  fchifm  ordivifion  among  themfelves  in  alTem- 
 bling  to  that  ordinance ;  that  fo  they  may  perceive  the 
 union  and  communion  of  the  body  of  Chrift,  the  true 
 church,  which  this  u6tion  is  intended  to  fliew  forth:  for, 
 when  the  church  of  the  Corinthians  came  together  with 
 fchifms  among  them,  the  apoftlc  told  them,  they  could  not 
 c?t  the  Lord's  fupper,  and  they  did  eat  unworthily,  eating 
 and  drinking  judgment  to  themfelves,  not  difceming  the 
 Lord^s  body  J  i  Cor.  xi.  18.  20.  28.  29.;  even  as,  by  con- 
 founding the  Lord's  fupper  with  their  own  fupper,  they  did 
 not  coniidcr  that  bread  and  cup  as  the  memorial  of  his 
 
 broken 
 
Se&AV.         the  Lord's  Supper.  137 
 
 broken  body  and  fiied  blood ;  and  fo,  partaking  unworthi- 
 ly alfo  in  that  rcfpe^^,  they  were  e;uiity  of  the  body  and 
 blood  of  the  Lord,  ver.  21.  26.  27.  But  their  nut  difceniing 
 the  Lord^s  body,  was  tlie  coiifequencc  of  their  coming  to- 
 gether in  divifion.  To  this  purpofe  it  is  to  be  obferved, 
 that  the  apoflle  alters  his  exprcfTion,  as  to  eating  and  drink- 
 ing, when  he  comes  tofpeak  of  the  evil  of  not  difcerning 
 the  Lord's  body :  for  whereas  before  (with  refped  to  their 
 not  diftinguiibing  it  fufficiently  from  a  common  meal)  he 
 had  faid,  **  Whofoever  ihall  eat  this  bread,  and  drink  this 
 *^  cup  of  the  Lord  unworthily,  Hiall  be  guilty  of  the  body 
 ''  and  blood  of  the  Lord  ;*'  he  now  fays>  ^'  Let  a  man 
 <^  examine  himfelf ;  and  iblet  him  eat  OF  that  bread,  and 
 '^  drink  OF  that  cup*:  for  he  that  eateth  and  drinketh 
 ^'  unworthily,  eateth  and  drinketh  judgment  to  himfelf, 
 "  not  difcerning  the  Lord's  body."  His  faying,  eat  of  that 
 bread,  and  drink  of  that  cup,  imports  moft  plainly  the 
 communion  or  joint  partaking  fpoken  of  in  the  foregoing 
 chapter,  to  which  the  Corinthians  were  not  attending  when 
 they  came  together  in  fadions,  and  did  not  tarry  one  for 
 another.  And,  in  order  to  their  eating  of  that  bread, 
 and  drinking  of  that  cup,  he  calls  them  to  examine  them- 
 felves,  no  doubt  as  to  that  love  one  to  another  which  is  the 
 diftinguiihing  mark  of  Chrifl's  difciples,  and  is  folemnly 
 expreiled  in  the  Lord's  fupper,  wherein  we  being  many  are 
 one  bread,  one  body  .•  for  we  all  partake  of  that  one  bread. 
 And  then  he  does  not  fay,  Not  difcerning  the  Lord's  body 
 and  blood,  as  he  faid  before,  f?aU  be  guilty  of  the  body  and 
 blood  of  the  Lord;  but  not  difcerning  the  Lord^s  body ;  that 
 is,  the  thing  fignified  by  our  joint  partaking  or  eating  of 
 that  bread  and  drinking  of  that  cup,  or  the  thing  that  a 
 man  is  to  difcern  in  taking  his  part  of  the  bread  and  cup, 
 whereof  the  whole  church  partakes  as  one  body  :  and  that 
 is  Chrifl's  body  the  church,  which  all  partakes  of  his  body 
 broken  and  his  blood  ilied  for  the  whole,  without  difference. 
 And  this  is  what  the  Corinthians  could  not  difcern  while 
 they  came  together  to  that  adion  with  fchifms  among  them. 
 The  apoftle  proceeds  immediately  to  give  an  account  of  the 
 body  of  CliriO:,  which  is  the  church,  in  the  following 
 chapter,  in  oppoiition  to  the  fchifms  in  Corinth;  fo  that, 
 from  what  he  had  faid  of  this  matter  in  the  foregoing  chap- 
 ter, and  from  what  he  fays  in  the  following,  concerning 
 
 Vol.  IV.  S  Chrifl's 
 
i-§  A  Treatise  on  Chap.  V*. 
 
 ChrilVs  body,  againit  the  dlvilions  he  here  complains  of,- 
 we  may  eafily  fee  how  to  take  it  in  this  text.  Only  this  will 
 ibllow'upon'it,  That  he  who  comes  not  together  in  brother- 
 ly love  to  them  with  whom  he  partakes  of  that  bread  and 
 of  that  cup,  and  confiders  them  not  as  one  bread  and  one 
 body  with  him,  and  fo  does  not  difcern  the  Lord*s  body, 
 the  church,  Ibewed  in  that  adion,  eais  and  drinks  unworthi- 
 ly to  his  own  condemnation;  even  as  well  as  he  who  con- 
 siders not  the  broken  body  and  (lied  blood  of  Chrill:,  and 
 his  death  Ihewed  in  eating  that  bread  and  drinking  that  cup, 
 is  guilty  of  the  body  and  blood  of  the  Lord,  and  eats  and 
 drinks  unworthily. 
 
 Sect.  V.  Every  church-menlher  ought  to  examine  htmfelf, 
 efpecially  of  his  brotherly  love  to  his  fellow-communicants , 
 and  fo  eat  of  that  bread  and  drink  of  that  cup  ;  lefl  he  eat 
 and  drink  judgment  to  himfelf  not  difcerning  the  Lord"*! 
 body. 
 
 IX/Hen  the  apodle  reproves  the  Corinthians  for  their  di- 
 ^^  vifions,  by  reafon  of  which  they  could  not  eat  the 
 Lord's  fupper,  he  directs  them  to  felf-examination  in  this  '' 
 manner,  i  Cor.  xi.  28.  29.  *'  But  let  a  man  examine  him- 
 *•  felf,  and  fo  let  him  eat  of  the  bread  and  drink  of  the 
 *^  cup  :  for  he  that  eateth  and  drinketh  unworthily,  eateth 
 *'  and  drinketh  judgment  to  him  felf,  not  difcerning  the 
 *^  Lord's  body.'' 
 
 He  gives  the  like  direclion  to  thefe  Corinthians  on  oc- 
 cafion  of  tlicir  feeking  a  proof  of  Chrift's  fpeaking  in  him, 
 1  Cor.  xiii.  3.  5.  6.  ''  Since  ye  feck  a  proof  of  Chrifl  fpeak-. 
 **  ing  in  me,  which  to  you-ward  is  not  weak,  but  is  migh- 
 *'  .ty  in  you  ;  —  examine  yourfelves,  whether  ye  be  in  the 
 *'  faith  :  prove  your  own  felves.  Know  you  not  your  own 
 *'  felves,  that  Jcfus  Chrifl:  is  in  you.  except  ye  be  repro-^ 
 '^  bates?  But  I  trufl  that  ye  iliall  know  that  we  are  not 
 *•'  reprobates."  If  upon  examination  it  (liould  be  found, 
 that  tliey  were  in  ihc  faith,  and  that  Chrift  was  in 
 them,  then  they  wanted  not  a  proof  ofChrifh's  fpeaking  in 
 the  apoille,  by  whbfe  gofpel  they  were  united  with  Chrifl:, 
 and  brouglit  to  the  faith.  And  fomething  like  this  may  be 
 faid  in  the  cafe  of  di vifions  and  fadions  taking  place  in 
 a  church  of  Chrift's  difciples,  as  in  Corinth.  In  that  cafe 
 their  dark  fide  cads  up  to  one  another,  and  they  confider 
 
 one 
 
Sedl.  V.         the  Lord's  Supper.  139 
 
 one  another  to  provoke  to  hatred  inftcad  of  love  and  good 
 ii.wrks,  and  eacli  party  is  ready  to  feek  a  pioof  of  ChriR's 
 being  in  thofe  of  the  oppofite  fide  of  the  divifion  ;  while  tlie 
 party  is  knit  together,  not  in  the  love  of  the  irtuh  by  the 
 Spirit  of  Chrift,  but  in  pride  and  felf-love  by  the  fpirit  of 
 party  and  ftrife.  In  fuch  divifions  the  exerciie  of  brotherly 
 love  fails,  and  the  Lord's  body  cannot  be  difcerDed  by 
 fuch  parties  partaking  of  the  bread  and  of  the  cup  in  his 
 fupper.  And  to  cure  this  great  diilernper,  there  is  no  mean 
 more  proper  than  felf-examination  :  for  if,  in  place  oi  e- 
 very  one's  taking  it  for  granted,  and  being  confident,  with- 
 out the  due  proof,  that  he  hiinfelf  is  in  the  faith,  while  he 
 feeks  a  proof  of  Chrift's  being  in  his  brother,  every  inan 
 were  examining  and  proving  his  own  felf,  he  would  find 
 ]efs  reafon  to  queftion  his  brother  :  and  if,  upon  due  ex- 
 amination, he  lliould  have  the  proper  proof  of  Chrifl's 
 being  in  himfelf,  he  would  fee  him  in  his  brother  alfo  ; 
 and,  inftead  of  finding'fault  with  one  another's  pride,  pre- 
 judice, and  felf-feeking  in  the  divifion,  if  every  one  were 
 fairly  examining  himfelf,  as  to  his  brotherly  love,  all  would 
 turn  their  complaints  againCt  themfelves,  and  be  eafily 
 reconciled  to  their  brethren.  And  to  this  cafe  may  be 
 applied  what  the  Lord  fays  to  the  hypocrite,  who,  not  con- 
 fidering  that  beam,  the  pride  of  his  own  merit,  and  his 
 enmity,  in  his  own  eye,  fees  and  feeks  to  pull  a  mote 
 out  of  his  brother's  eye,  Matth.  vii.  5.  *'  Thou  hypocrite, 
 *'  firft  caft  out  the  beam  out  of  thine  own  eye  ;  and  then 
 <^  Hialt  thou  fee  clearly  to  cafl  out  the  mote  out  of  thy 
 "  brother's  eye." 
 
 The  apoftle  gives  great  encouragement  to  this  felf-ex- 
 amination, even  as  it  iillies  in  the  judging  and  condemn- 
 ing of  ourfelves,  when  he  fays,  i  Cor.  xi.  31.  '^  For  if  w^e 
 **  would  judge  ourfelves,  we  lliould  not  be  judged."  And 
 to  this  agrees  what  is  faid  by  the  apoftle  John,  i  epift.  i. 
 6. — 9.  "  —  The  blood  of  Jefus  Chrift  his  Son  cleanfeth  us 
 '*  from  all  fin.  If  we  fay  that  we  have  no  fm,  we  deceive 
 *^  ourfelves,  and  the  truth  is  not  in  us.  If  we  confefs  our 
 ''  fins,  he  is  faithful  and  juft  to  forgive  us  our  fms,  and  to 
 '^  cleanfe  us  frpm  all  -unrighteoufneis.'' 
 
 Again,  we  find  the  call  to  felf-examination  coming  to 
 the  Galatians,  where  the  apoftle  isdiifuading  from  felf-feek- 
 ing and  ftrife  through  the  defire  of  vain-glory,  and  ex- 
 horting to  fulfil  the  law  of  Chrift  in  bearing  one  anotlicr's 
 burdens,  with  a  refiedion  on  the  oppofite  prefumption  and 
 
 S  2  fclf. 
 
140  A  Treatise  on         Chap.  V. 
 
 fclf- conceit :  a  fubjca  very  near  of  kin  to  that  which  oc- 
 cafions  the  call  to  the  Corinthians  to  examine  themfelves. 
 Gal.  vi.  2.  '^.  4.  5.  "Bear  ye  one  another's  burdens,  and 
 *<  fo  fiiltil  ilie  law  of  Chrifh  For  if  a  man  think  himfelf 
 *'  to  be  fomethiiig,  when  he  is  nothing,  he  deceiveth  him- 
 "  felf.  But  let  every  man  prove  his  own  work;  and  then 
 *'  fliall  he  have  rejoicing  in  himfelf  alone,  and  not  in  an- 
 *'  other.     For  every  man  ihall  bear  his  own  burden." 
 
 This  paflage  miy  be  compared  with  that  to  the  Corin- 
 thians, with  reiped  to  an  inference  fome  would  draw  from 
 the  apoftle's  words  to  the  Corinthians,  to  encourage  fcru- 
 pling  Chriilians  to  partake  in  the  Lord's  fupper  with  thofe 
 wlio  do  not  appear  to  them  as  objedls  of  brotherly  love  ac- 
 cording to  the  rule  of  the  gofpel*.  Certainly  a  ilian  is  to 
 fet  about  partaking  of  the  Lord's  fupper,  examining  him- 
 felf, and  not  his  fellow-communicants ;  and,  if  he  eat  and 
 diink  unworthily,  not  difcerning  the  Lord's  body,  he  eats 
 and  drinks  judgment  to  himfelf,  and  not  to  them.  But^ 
 if  this  felf-examination  be  upon  a  man*s  brotherly  love,* 
 and  the  work  of  that  love  toward  his  fellow-communi- 
 cants, this  neceflarily  fuppofes  them  to  have  hril  appeared  to 
 him  as  objects  of  that  love,  or  as  Chrift^s  friends  for  whom 
 he  hid  down  his  life  :  and  then  the  inference  will  be,  not, 
 That  a  man  needs  not  care  whether  thofe  with  whom  he 
 eats  the  Lord's  fupper  be  difciples  or  not ;  but  the  very  ve- 
 verfe,  viz.  That  a  man  cannot  examine  himfelf,  and  fo  eat 
 of  that  bread  and  drink  of  that  cup  with  any  company 
 but  fuch  as  he  firft  fees  to  be  djiciples  of  Chrift,  or  obje«5l3 
 of  brotherly  love.  It  would  be  hard  to  infer,  from  every 
 one's  being  to  bear  his  oiv?2  burderiy  that  we  ought  not  to 
 bear  one  another'^s  burdens :  for  every  man  Jliali  bear  his 
 ovjn  burden  with  reference  to  his  oiun  work  ;  and  his  work 
 v;iiich  he  is  to  prove  or  examine,  is,  ]m  fulfilling  the  lav)  of 
 Chrift,  particularly  in  that  point  oi  bearing  one  anoihei^s  bur- 
 dens. 
 
 Even  fo,  when  a  man  is  called  to  examine  himfelf,  and 
 fo  eat  of  the  bread  and  drink  of  the  cup,  left  he  eat  and 
 drink  judgment  to  himfelf,  not  difcerning  the  Lord's  bo- 
 dy, this  fclf-examination  will  appear  to  have  a  moil  necef- 
 iary  connevHiion  with  our  having  to  do  with  one  another 
 as  difciples  of  Chrift,  and  looking  upon  one  another  as 
 fuch  in  eating  of  the  bread  and  drinking  of  the  cup  ;  if  we 
 
 *  See  Calvin  s  hrfitutioris,  look  4.  ck^-rp.  i.  fil.  15. 
 
 conrider 
 
Seft.  V.         the  Lord's  Supper.  141 
 
 confider  the  occafion  of  this  call  to  felf-examination  among 
 the  Corinthians,  whom  the  apoi.le  (as  has  been  before  ob- 
 fcrved)  flill  adtlrelles  as  brethren;  and  ohjc6ls.of  brotherly 
 love.  His  call  to  every  one  of  them  to  examine  himlelf,  is 
 plainly  occafioned  by  their  not  confidering  the  cunnec- 
 tion  they  had  with  one  another  in  coming  together  to  eat 
 the  Lord's  fupper.  So  thoughtlefs  were  they  of  their  con- 
 nexion with  one  another  as  brethren  in  Chrifl:,  and  fel- 
 low-members, ihat^  they  came  together  in  divifior^s,  and 
 even  needed  that  dircdion  from  the  apoflle,  V/herefore,  my 
 brethren,  when  ye  come  together  to  eat,  tarry  one  for  an- 
 other. While  they  were  thus  far  heedlefs  of  their  connec- 
 tion  with  one  another  as  brethren  in  Chrifl,  and  members 
 of  one  body,  intended  to  fliew  the  church  that  is  recon- 
 ciled to  God  in  one  body  by  the  Lord's  death,  it  was  im- 
 poflible  for  them  to  ihe^v  that  body  of  Chrili,  or  to  difcern 
 it  in  their  coming  together  and  eating  his  fupper.  And 
 nothing  could  be  more  proper  for  them  in  this  condition, 
 than  a  roufing^  call  to  every  one  of  them  to  examine  him- 
 felf,  and  put  his  being  in  the  faith  to  the  proof  by  that  try- 
 ing command,  V^h'is  is  my  commandment,  That  ye  love  one 
 another  J  as  I  have  loved  yon.  Greater  love  hath  no  man 
 than  this,  that  a  man  lay  down  his  life  for  his  friends.  Ye 
 are  my  friends,  if  ye  do  whatfoever  I  command  you. — 
 Thefe  things  I  command  you,  that  ye  love  one  another,  John 
 XV.  12. 13. 14-  17-  And  thus,  when  we  confider  the  occafion 
 of  the  giving  forth  of  this  command,  to  examine  our- 
 felves,  and  fo  to  eat  of  the  Lord's  fupper,  we  may  under- 
 hand how  it  ought  to  be  obeyed  to  the  end  of  the  world 
 by  Chrifl's  difciples,  better  than  by  the  manifold  ireatifes 
 and  diredions  that  men  have  given  us  upon  it. 
 
 If  the  Corinthians  be  here  called  to  examine  every  one 
 himfelf,  whether  he  be  in  the  faith,  and  to  prove  himfelf, 
 whether  Chriit  be  in  him  ;  we  know  that  brotherly  love  is 
 the  great  proof  of  this,  without  which  no  other  evidence 
 can  manifeft  it,  i  John  ii.  9.  10.  u.  and  iii.  10. — 14.  15. 
 So  that  when  any  man  is  to  prove  his  own  work,  it  mull  be 
 his  work  and  labour  of  this  love  efpecially ;  even  this  love 
 which  cannot  work  -  here  pride  and  felf  reigns  in  any  form, 
 I  Cor.  xiii.  i.— 5.  or  where  the  love  of  the  world,  or  the 
 things  that  are  in  the  world,  prevails,  i  John  ii.  15.  16. 
 17.  We  find  the  work  and  labour  of  this  love  placed  as 
 the  grand  diilinguiiliing  fruit  of  the  gofpel,  and  neceifa- 
 rily  conneded  with  falvation,  where  other  things,  by  which 
 
 we 
 
.142  A  Treatise  on         Chap.  V. 
 
 ^vc  would  be  ready  to  prove  our  being  in  the  faith,  are  re- 
 prefcnted  only  as  the  means  uled  to  make  us  fruitful,  which 
 will  but  aggravate  our  condemnation  if  we  bring  not 
 forili  this  fruit.  See  Heb.  vi.  4. — 11.  where,  after  very 
 high  experiences  and  attainments  had  been  mentioned,  with 
 a  fuppofition  that  the  partakers  of  them  may  fall  away  ir- 
 recoverably, it  is  faid,  —  But,  beloved,  we  are  perfiitided 
 bettcj-  things  of  you,  and  things  that  accompany  falvation, 
 though  lue  thus  /peak.  For  God  is  not  unrighteous,  to  for- 
 get your  luork  and  labour  of  love,  ivhich  ye  have  fievjed 
 \ovmrd  his  name,  in  that  ye  have  miniftercd  to  the  faints, 
 and  do  minijier.  And  ive  dejire,  that  every  one  of  you  dafJjew 
 the  Jiime  diligence,  to  the  full  nf[iii-ance  of  hope  unto  the  end. 
 We  may  have  fome  view  of  felf-examination  upon  this 
 brotherly  love,  and  of  the  different  iHues  of  it,  from  John, 
 I  epifl.  iii.  18.  to  the  end  ;  where  he  lays  down  the  un- 
 feigned work  of  this  love,  in  di{lin<5lion  from  mere  words 
 and  fpceches  about  it,  however  fpecious,  as  the  great  proof 
 of  our  being  in  the  faith,  whereby  that  grand  quellion  may 
 be  decided  before  God  by  the  teflimony  of  our  own  con- 
 fciences.  He  fays,  My  little  children,  let  us  not  love  in  -vjord, 
 neither  in  tongue,  but  in  deed,  or  work,  and  in  truth.  And 
 hereby  we  know  that  we  are  of  the  truth,  and  fhall  affure 
 cur  hearts  before  him.  ,We  may  obferve,  that  this  exhor- 
 tation is  direded  to  Chriflians  under  the  name  of  little 
 children  ;  which,  as  it  refers  to  the  Lord's  difcourfes  on 
 that  fubjc<5t,  cannot  but  appear  very  proper  here,  when  we 
 confider,  that  except  we  be  converted,  efpecially  from 
 our  natural  felf-conceit  and  pride  with  refped  to  our  own 
 merit,  and  become  as  little  children  in  that  point,  we  are 
 very  unfit  to  obey  this  call,  or  to  examine  ourfelves  by 
 this  work  of  unfeigned  brotherly  love.  And  we  may  like- 
 wife  fee,  that  in  this  trial  our  hearts  muft  witnefs  and  give 
 verdi6l  before  him,  in  immediate  fubje61ion  to  his  judg- 
 ment, and  in  hi?  light  and  immediate  infpcdion,  who  is 
 greater  than  oarheartsand  confciences,  and  knows  all  things. 
 Oar  own  heart?,  confcious  as  to  what  we  love  or  love  not, 
 and  knowing  the  rule  of  this  love,  mud  condemn  us' or  not 
 condemn  us  in  this  felf trial;  but  ihen-Ave  mulf  proceed  in 
 it  as  little  children,  and  the  whole  procefs,vcrdid:,  and  fen- 
 tence,  mufl  be  before  hitUy  who  is  greater  than  our  hearts^ 
 and  knoweih  all  things :  For,  fays  the  apoflle,  if  our  heart 
 cond£7nn  us,  God  is  greater  than  our  heart,  and  knoweth  all 
 things.    If  this  trial  RfLie  in  our  heart's  condemning  us  be^ 
 
 foic 
 
Sed.  V*        the  LoRD*s  Supper.  143 
 
 fore  him,  as  to   the  work  of   unfeigned  love,  then  we 
 jud^e  owfelves  ;  and  then  that  takes  place  which  the  apoflle 
 fpcaks  of,  chap.  i.  9.  If  ive  confefs  our  fins,  he  is  faithful 
 and  juji  to  forgi'Ve  us  our.Jms,  and  to  cleanfe  us  from  oil 
 unrighteoufnefs.     And  chap.  ii.  1.2.  And  if  any  man  fin y 
 n)oe  have  an  advocate  ivith  the  Father,  Jefus  Cbr'ift  the  righ- 
 teous. And  he  is  the  propitiation  for  our  J  ins  :  and  not  f^r 
 ours  only^   but  alfo  for   the  vjhole  ivorld.     Bur,   on   the 
 other  hand,  //  our  hearts  condemn  us  not  before  him,  and 
 can  tcftify,  (as   Peter's  heart,    when  he  faid.   Lord,  thou 
 knovjeji  all   things  ;  thou  knoweft  that  I  love  thee,  John 
 xxi.  15.  16.  17.),  that  we  believe  on  the  najue  of  his  Son 
 Jefus  thrift,  and  love  one  another,  (in  deed  and  in  truth),  as 
 he  gave  us  coniniandment ;  then  u'^  have  confidence  tovjards 
 God,  as  our  Father,  and  have  liberty  to  allc  of  him,  as  his 
 children,   with  certain  hope  of  receiving.    And  when  we 
 receive  that  holy  Spirit  of  promife,  the  Spirit  of  adoption, 
 we  know,  by  our  keeping  his  commandments  of  faith  and 
 love,  that  he  abideth  in  us,  not  only  by  the  teflimony  of 
 our  own  confciences,  but  alfo  by  the  concurring  teilimony 
 of  the  Holy  Ghoft  fliedding  abroad  the  love  of  God  in  our 
 hearts,  and  making  us  '^joy  in  him  through  our  Lord  Je- 
 *'  fus  Chrift,  by  whom  we  have  received  the  atonement.^ 
 Compare  Rom.  viii.  i6.  and  Rom.  v.  5.  11.  with  i  John  iii. 
 11, — 24. 
 
 It  is  a  vain  thing  to  fpeak  of  our  love  to  God,  and  to 
 all  the  children  of  God  in  general,  without  the  work  of 
 this  love  toward  the  brethren  whom  we  have  feen.  When 
 a  man  has  any  tafle  of  the  good  word  of  God,  he  may  feel 
 fome  kindly  affections  working  in  him  toward  Chrift,  and 
 all  his  people,  and  thence  conclude,  that  he  ha?  brother- 
 ly love  ;  even  as  the  worft  of  men  perfuade  themfelves 
 that  they  love  God,  while  they  deny  him  in  works,  and 
 will  not  be  fubjecl  to  his  laws.  But  this  is  the  love  of  God, 
 that  ive  keep  his  coininandments,  i  John  v.  3.  And  if  we 
 do  not  the  deeds  of  love  that  he  commands  toward  the 
 brethren  whom  we  have  feen,  we  lie,  if  we  fay  we  love 
 God,  yea,  or  the  children  of  God,  whom  we  have  not 
 feen,  i  John  iv.  20.  21.  The  lead  work  of  felf-denying 
 love,  in  obedience  to  the  new  commandment,  toward  any 
 of  the  brethren  whom  vs^e  have  feen,  goes  farther  to  prove 
 our  jove  to  God,  to  Chrifli,  and  to  his  whole  body  the 
 church,  than  many  warmings,  and  feemingly.good  motions 
 and  wilhes,  that  never  carry  us  out  in  denying  ourfclves 
 
 to 
 
144  A  Treatise  on  Chap.  V. 
 
 to  do  any  ^ood  work ;  and  yet  much  more  than  ten  thou- 
 fand  profeflions  of  charity  among  iuch  people  as  go  no  fur- 
 ther than  fpeeches  of  charity  toward  one  another,  whereby 
 they  find  their  pride  flattered,  without  being  put  to  the 
 trouble  of  felf-denial  in  the  work  and  labour  of  love. 
 Certainly,  if  wc  love  any  one  of  the  leafl  of  Chriit's  bre- 
 thren, for  the  truth's  fake  which  we  fee  dwelling  in  him, 
 and  that  not  in  word  and  in  tongue,  but  in  deed  and  in 
 truth,  we  thereby  exprefs  our  love  to  the  whole  body  of 
 Chriil  which  we  have  not  feen,  and  to  him  the  head  ;  even 
 as,  by  deeds  of  hatred  to  any  one  of  them  for  the  truth's 
 fake,  we  exprefs  our  hatred  to  the  whole,  and  to  him  the 
 head,  Matth.  xxv.  34. — 46.  and  x.  42.  And  as  a  vifible 
 church  that  partakes  of  the  Lord's  fuppcr  as  one  body,  is 
 the  reprefentation  of  the  true  church  which  is  ChriiVs  bo-, 
 dy  ;  there  can  be  no  greater  expreUion  of  our  love  to  that 
 whole  body,  than  our  continuing  ftedfaflly  in  the  work 
 and  labour  of  love  toward  one  another  in  a  vifible  church : 
 and  therefore  the  members  of  fuch  a  church  ought,  above^ 
 all  things  f  to  have  fervent  charity  among  themfelves,  i  Pet.  iv. 
 8.  9.  10.  II. ;  and,  when  they  come  together  to  the  Lord's 
 fupper,  they  ought  to  examine  themfelves,  and  prove  every 
 one  of  them  his  ov/n  work  of  love  toward  his  fellow-members. 
 The  Corinthians,  though  they  were  the  body  of  Chrift, 
 and  members  in  particular j  and  fo  bound  to  have  the  fame 
 care  one  for  another ^  as  members  of  the  fame  body,  i  Cor. 
 xii._25.  26.  27.  J  yet,  through  their  being  puffed  up  with 
 their  experiences  and  gifts,  had  fo  far  forgot  the  very  de- 
 flgn  of  their  union  as  a  body,  and  the  grand  proof  of  their 
 being  in  the  faith,  that  they  came  to  the  Lord's  fupper  in 
 divifions  and  fadions.  And,  in  oppofition  to  this,  the  a- 
 poftle  calls  every  one  of  them  to  examine  himfelf,  not  by 
 the  knowledge,  experience?,  and  gifts  whereby  they  were 
 puffed  up,  but  by  the  more  excellent  way  of  charity,  which 
 he  dcfcribes  to  them,  chap.  xiii.  Nor  does  he  call  them  to 
 examine  themfelves,  and  prove  their  being  in  the  faith,  by 
 any  general  profefTion  of  charity  toward  the  body  of  Chrill, 
 the  true  church,  or  any  particular  members  of  it,  abfrraifi: 
 from  the  work  of  charity  toward  one  another  as  the  body  of 
 Chrifl,  and  members  in  particular;  but  he  calls  them  to 
 prove  their  love  to  Chrifl,  and  his  body  the  church,  (which 
 they  could  not  diicern,  coming  together  in  divifion  to  the 
 Lord's  fupper),  by  the  work  of  their  love  toward  one  an- 
 other as  the  body  of  Chrifl:,  and  members  in  particular. 
 
 ^The 
 
Sed.  V.         the  Lord's  Supper.  14^ 
 
 The  members  of  the  church  in  Corinth,  bein^  joined  to- 
 gether in  a  body  by  the  word  of  the  truth  of  the  gofpel 
 \vorking  in  them,  were  in  love  with  one  another  as  bre- 
 iliren  before  they  fell  iiiro  thefe  divifions;  and  this  is  fup- 
 pofed  by  the  apoftle  in  his  reproving  thcfe  divifions,  and 
 calling  each  of  them  to  felf-examinadon  :  for  iheir  hearts 
 could  not  condemn  them  upon  the  work  of  their  brotherly 
 love  toward  one  another,  if  they  had  not  firft  known  one 
 another  in  their  hearts  as  brethren,  with  whom  they  were 
 bound  by  ihe  gofpel  to  walk  in  brotherly  love  according 
 to  the  new  commandment. 
 
 Now,  i'eeing,  in  this  felf-examination,  a  man's  confcicncc 
 mud  give  verdidl  before  God  upon  his  brotherly  love  to 
 then!  with  whom  he  eats  of  that  bread  and  drinks  of 
 that  Clip  as  one  body;  it  muft  have  given  its  verdidt,  in 
 like  manner,  in  the  firfl  place,  upon  this,  viz.  if  he  ought 
 to  look  on  them  as  obje(5l;s  of  brotherly  love  according  to 
 the  rule  of  the  gofpel.  And  therefore,  if  there  be  any  of 
 them  whom  he  cannot  in  confcience  acknowledge  as  ob- 
 jecfls  of  that  love,  he  cannot  poffibly  examine  himfelf  by 
 that  love  to  them,  and  fo  eat  of  that  bread  and  drink  of 
 that  cup  with  them.  And  from  this  it  follows  necelTarily^ 
 that,  in  order  to  this  felf-examination,  all  the  members  of 
 a  church  that  eats  the  Lord's  fupper,  muft  firft  appear  to 
 one  another  to  be  flich  as  the  Lord  Jefus  in  his  new  com- 
 mandment requires  then!  to  love  with  this  brotherly  love. 
 For  there  is  no  reafon  why  a  man  lliould  examine  himfelf 
 by  this  love  to  any  with  whom  he  partakes  of  the  fupper,  that 
 will  riot  oblige  him  to  do  the  fame  with  refped  to  every 
 one  :  for  to  fay,  that  a  man  is  obliged  to  have  this  love,  and 
 examine  himfelf  by  it,  toward  the  better  part  of  thole  with 
 whom  he  partakes  in  the  fupper,  but  not  toward  the  other 
 part,  is  to  ertablidi  fchifm  and  divifion  in  a  communicating 
 church  by  a  law  j  even  fchifm  of  a  higher  nature  than  that 
 which  the  apoRle  reproves  in  the  church  of  the  Corinthians. 
 
 To  avoid  fuch  fchifm,  a  church  ought  carefully  to  pre- 
 ferve  its  liberty  of  felf-examination,  and  to  watch  againft 
 all  incroachment?  upon  it.  They  who  cannot  appear  to 
 be  taught  of  God,  and  little  children,  and  fo  are  Gran- 
 gers to  brotherly  love,  cannot  appear  fit  to  examine  them- 
 felves  by  it,  nor  can  they  be  fit  to  partake  of  the  Lord's 
 fupper.  And  the  impofmg  of  any  upon  the  communion 
 of  a  church,  whom  the  mei^ibers  cannot  in  confcience  ac- 
 knowledge as  brethren  according  to  the  gofpel,  takes  from 
 
 Vol.  IV.  T  ;hem 
 
146  A  Treatise  on         Chap.  V, 
 
 tiicm  at  once  the  liberty  and  power  of  obeying  this  com- 
 mand, to  examine  themfelves,  and  fo  to  eat  of  the  Lord's 
 fupper  in  that  church.  If  they  fubmit  tothis,  they  give 
 tlieir  liberty  and  power  of  obedience  in  this  point,  into  the 
 hands  of  thole  to  whom  they  fubmit.  And  this  kind  of 
 lubmilnon,  iniiuenccd  by  the  hideous  notion  of  feparation., 
 ^vherewith  they  who  brought  them  into  bondage  tookcare 
 to  fill  their  minds,  ferved  effectually  to  deftroy  the  pradice 
 of  brotherly  love  in  the  churches,  to  fet  up  Antichrifl:,  and 
 10  tresd  the  outer  court  of  the  Lord's  houfe  under  the  feet 
 of  the  Gentiles ;  from^  which  there  never  was  nor  \\n\l  be 
 any  ftep  of  reformation,  but  in  the  Avay  of  fcparation  to 
 the  law  of  God  to  obferve  the  law  of  his  houfe,  Neh.  x.  28. 
 Ezek.  xliii.  10.  II.  12.  snd  xliv.  5. — 9.  2Tim.iii.  i. — 5. 
 
 As  the  church  in  Corinth  fell  from  the  practice  of  bro- 
 therly love  in  a  great  meafure,  and  neglected  felf-exami- 
 nation  ;  fo  any  other  church  may  fo  far  err  or  fall  afleep  on 
 the  point  of  admitting  members,  as"  to  receive  perfons  in- 
 to their  communion  who  could  never  be  juftly  called  l??e^ 
 ihrcn  according  to  the  rule  of  the  gofpel  :  for  we  fee  un- 
 godly men  crept  in  unawares  to  the  hril:  churches,  Jude,  ver. 
 3.  4.  And  when  this  miflake  is  perceived  by  the  church,  or 
 any  membei's  of  it,  they  who  perceive  it  can  no  longer 
 examine  themfelves  of  tlxeir  brotherly  love  to  thofe  with 
 Avhom  they  partake  of  the  fupper,  while  they  who  appear 
 to  liave  crept  in  unawares  ^re  in  the  communion. 
 
 And  as  one  who  appears^  difciple  according  to  the  word, 
 may  again  lofe  that  appearance,  no  fuch  perfon  can  be 
 continued  in  the  communion,  without  putting  it  out  of 
 the  power  of  the  difciples  to  examine  themfelves  by  their 
 brotherly  love  to  thofe  with  whom  they  partake  of  the 
 Lord's  fupper. 
 
 Sect.  VL  This  fuppofes  the  excvcife  of  the  wftituted  difd^ 
 pllne  among  them. 
 
 npO  prcferve  and  maintain  brotherly  love  in  free  exer- 
 -*■  cife,  and  the  freedom  of  felf-examination,  the  Lord 
 Jefus  hath  appointed  difcipline  to  be  exercifed  in  his  name* 
 The  apoftic,  who  calls  the  church  in  Corinth  to  felf-exami' 
 nation,  had  before  told  them,  i  Cor.  v.  that  it  belonged 
 r.o  them  to  juilge  their  own  members,  ver.  12.;  found 
 fault  with  them  for  their  neglcd,  ver,  2. ;  and  charged 
 iliein  to  purge  out  the  old  leaven,  that  they  might  be  a 
 new  lump,  becaufc   a  little  leaven  leavcneth  the   whole 
 
 lump 
 
Sed.  VI.         the  Lord's  Supper.  147 
 
 Jump  ;  and  to  put  awav  the  wicked  from  among  them, 
 ver.  6. — 13.  While  fadion  and  party  prevailed  amonLi; 
 them,  they  could  not  be  mindino;  fincerity  in  ilie  pro- 
 fellion  of  brotherly  love  when  they  came  together ;  but 
 malice  and  wickcdnefs  took  place  untler  the  outward  figns 
 and- expreiTions  of  that  love;  and  party-love  bore  with  the; 
 wicked,  fo  that  while  they  were  puffed  up  witli  their  ex- 
 perience and  gifts,  and  glorying  in  thefe  againft  one  an- 
 other, they  were  bearing  with  the  wicked  of  tlieir  own 
 facT;ion;  and  as  they  were  not  iludying  the  eKercifc  of  love 
 to  one  another  in  coming  together,  they  could  hold  com- 
 munion with  an  evil-doer  of  their  own  party,  upon  the 
 fame  terms  on  which  they  joined  in  the  outward  expref- 
 fions  of  charity  with  thofe  of  the  oppofite  facTion,  with  whom, 
 they  were  living  in  bitter  envying  and  ilrife.  And,  as  ir: 
 is  manifeft  they  were  more  taken  up  with  gifts,  whereof 
 hypocrites  might  be  partakers,  than  with  the  more  excel- 
 lent way  of  charity,  if  the  evil-doer  was  remarkable  for 
 thefe,  this  might  ferve  to  fcreen  him  from,  cenfure,  in  a 
 fociety  neglecting  charitv  that  edifiethy  and  devoted  to 
 x\\zi  knowledge  \v\\\c\\  puffeth  up.  This  feems  plainly  im- 
 ported in  thefe  expreffions :  Ye  are  puffed  up,  and  have  not 
 rather  mourned,  that  he  that  hath  done  this  deed,  might  be 
 taken  awayfron'i  among  you  ;  and.  Your  glorying  is  not  good  .• 
 knovj  ye  not  that  a  Utile  leaven  leaveneth  the  whole  lump? 
 They  were  not  minding,  that  the  wickednefs  of  thofe  with 
 whom  they  were  walking  in  the  outward  profeffion  of  cha- 
 rity, could  touch  or  infed:,  or  any  way  defile  them,  if  they 
 otherwife  kept  themfelves  from  it  ;  and  fo  they  were  far 
 from  looking  diligently,  left  any  man  fail  of  the  grace  of 
 God,  left  any  root  of'bitternefs'fpringing  up  f?ould  trouble, 
 and  thereby  many  be  defied,  Heb.  xii.  15.  In  oppofition  to  this 
 grofs  hypocrify  and  infmcerity  in  the  outward  expreffions 
 of  charity,  the  apoftle  calls  them  up  to  the  vigorous  ex-' 
 ercife  of  the  negleAed  difcipline,  and  commands  them  to 
 ptit  away  the  wicked,  that  fo  they  might  keep  the  feaft 
 with  fincerc  and  undillembled  charity,  ver.  7.  8.  Purge  out 
 therefore  the  old  leaven,  that  ye  may  be  a  new  lump,  as 
 ye  are  unleavened.  For  even  Chrift  our  paffover  is  facri- 
 'feed  for  us.  Therefore  let  us  keep  the  fcaft  ;  not  with  old 
 leaven,  neither  with  the  leaven  cf  malice  and  wickednefs  ; 
 but  with  the  unleavened  bread  of  fincerity  and  truth.  ^ 
 
 The  Lord    himfelf  gave  a  rule  of  difcipline   to  his  di- 
 fciplcs,  for  the  prefervadon  of  brotherly  love  in  purity  a- 
 
 T  ^  mong 
 
148  A  Treatise  on  Chap.  V, 
 
 mon^  them,  notwiihftanding  offences  arifing,  and  mutual 
 provocations,  through  pride  remaining  in  them.  This  is 
 that  rule  which  we  have  recorded  Matth.  xviii.  15. — 20. 
 And  it  appears,  from  the  occafion  of  it,^  and  from  the  dif- 
 courfe  n'?;jini>  pride  and  ambition  that  introduces  it,  ver. 
 I.  -14.  that  it  relpeds  only  thofe  trelpafTes  of  his  difciples 
 ao-.iintl  one  another,  that  flow  from  pride,  and  fuch  offences 
 as  are  removed  as  often  as  the  trefpaller  humbles  himfelf 
 to  confcis  his  fault  and  profefs  repentance  ;  and  though  he 
 irefpa'3  often  in  this  way,  he  cannot  be  put  away  from  a- 
 mon^  the  brotherhood,  if  he  ftill  hear  the  church  admo- 
 nilh.ing  or  rebuking  hiui  for  his  trefpafs  by  profefling  his 
 repentance:  fo  that  the  cutting  off,  a^-cording  to  this  rule, 
 ;ioes  upon  the  evidence  the  trefpader  gives  of  reigning 
 pride  contrary  to  the  chara(!;ter  of  the  fubje^ls  of  the  king- 
 dom of  heaven,  in  his  refufmg  or  negledling  to  hear,  firfl 
 his  brother  againd  whom  he  trefpailed,  and  then  the  one 
 or  two  more  with  him,  and  laft  of  all  the  church.  All 
 this  appears  in  the  rule  itfelf.  And  it  is  further  evident 
 from  the  Lord's  anfwer  ^o  Peter's  queftion,  ver.  21.22. 
 '•  Then  came  Peter  to  him,  and  faid,  How  oft  Ihall  my  bro- 
 ^'  ther  lin  againit  me,  and  I  forgive  him  ?  till  fcven  times? 
 *'  Jefus  faith  unto  him,  I  fay  not  unto  thee,  Until  (even 
 *^  times;  but, Until  feventy  times  feven."  And  this  may  be 
 compared  with  Luke  xvii.  3.4.  *'  Take  he^d  to  yourfelves : 
 *'  if  thy  brother  trefpafs  againfh  thee,  rebuke  him;  and  if 
 **  he  repent,  forgive  him.  And  if  he  trefpafs  againfl:  thee 
 **  feven  times  in  a  day,  and  feven  times  in  a  day  turn  a- 
 *^  gain  to  tliee,  faying,  I  repent;  thou  Ihak  forgive  him." 
 This  will  not  apply  to  the  crimes  mentioned  i  Cor.  v.  ; 
 becaufe  feventy  times  ieven  fatls  mull;  be  more  than  fuf- 
 jicient  to  denominate  any  pcrfon  a  fornicator,  drunkard, 
 isc. :  and  the  apoftle  makes  the  putting  away  there,  to  go, 
 upon  a  perfon's  being  fuch  who  is  called  a  brother.  But  if 
 one  who  is  (t\t\-\  times  in  a  day  drunk  (fuppofing  the  cafe 
 pofftble)  may  be  called  a  druri'kard,  much  more  he  who  is 
 ib  drunk  after  manifold  admonitions  and  profefTions  of  re- 
 })entance:  and  yet,  according  to  Matthew  xviii.  a  man, 
 who  [\]\\  confelTcs  his  fault  as  often  as  he  trefpalles,  can 
 never  be  cut  off.  So  that,  if  a  church  Ihould  thus  deal 
 with  a  fornicator  (even  incefluous),  or  covetous  man,  or 
 an  idolater,  or  a  railer,  or  a  drunkard,  or  an  extortioner ; 
 ihey  could  never  put  away  frcin  anion^-  themfelves  fucli, 
 
 wicked 
 
Sea.  VI.         the  Lord's  Supper.  149 
 
 wicked  perfons  as  were  fome  of  the  Corinthic.ns  before  they 
 were  waftied  and  fan6tified,   i  Cor.  vi.  9.  10.  11. 
 
 And  we  muft  likewife  diftinguifii  ihe  cafe  of  a  man  over- 
 taken in  fuch  faults,  who  muft  be  rcllored  in  the  fpirit  of 
 jneeknefs,  Gal.  vi.  i.  a  Cor.  xii.  21.  from  the  cafe  of  one 
 who  Hves  and  walks  in  them,  fo  as  to  be  denominated  a  for- 
 nicator, or  covetous  man,  or  a  drunkard,  and  by  his  prac- 
 tice declares  (however  he  fpeak)  that  he  does  not  repent. 
 
 But,  from  all  the  paHages  in  the  New  Teftament,  con- 
 cernino;  difcipline,  taken  to2;cther  we  mav  eifiW  fce^ 
 
 1.  That  this  difcipline  is  to  be  exercifed  only  upon  the 
 brotherhood.  If  thy  brother  trefpap  againft  thee,  Matth. 
 xviii.  15.  "  If  any  man  that  "is  called  a  brother. —- For 
 <*  what  have  I  to  do  to  judge  them  aUb  that  are  without  ? 
 <'  Do  not  ye  judge  them  that  are  within  f"  i  Cor.  v.  10. 
 II.  12.  13. 
 
 2.  That  the  whole  brotherhood  mufl  a6l  in  this  difcipline : 
 "  And  if  he  iliall  negled:  to  hear  them,  tell  it  unto  the 
 '^  church:  but  if  he  (hall  negled  to  hear  the  church,  let 
 *'  him  be  unto  thee  as  a  heathen  man  and  a  publican. 
 *^  Verily  I  fay  unto  you,  Whatfoever  ye  (liall  bind  on  earth, 
 *'  fhall  be  bound  in  heaven,"  Matth.  xviii.  17.  18.  It  is 
 obfervable,  that  the  word  church  is  no  where  put  for  the 
 officers,  bilhops  or  elders^  in  diflindion  from  the  people^ 
 or  the  brethren;  but  it  frequently  (lands  for  the  people  in 
 exprefs  diftindion  from  thefe  officers,  A&s  xv.  4.  22.  A6ts 
 xiv.  22.  23.  Ads  xi.  26.  and  xiii.  i .  and  xx.  17.  18.  * ;  and 
 it  likewife  appears  from  i  Cor.  v.  that  all  thofe  have  to  da 
 with  this  matter,  from  among  whom  the  wicked  is  to  be 
 put  away,  who  arc  not  fo  much  as  to  cat  with  him,  and 
 Avho  are  to  be  as  one  new  lump,  keeping  the  feafl  with  the 
 unleavened  bread  of  fmcerity  and  truth :  *^  Ye  are  putfed 
 **  up,  and  have  not  rather  mourned,  that  he  that  hath 
 *'  done  this  deed  might  be  taken  away  from  among  you.  — 
 *^  In  the  name  of  our  Lord  Jefus,  when  ye  are  gathered 
 "  together,  —  to  deliver  fuch  an  one  unto  Satan.  —  Purge 
 *^  out  therefore  the  old^Ieaven,  that  ye  may  be  a  new 
 *^  lump.  —  Therefore  lePus  keep  the  feafl,  not  with  old 
 *'  leaven.' —  But  now  I  have  written  unto  you,  not  to  keep 
 
 *  The  Greek  word  iy.x.Xr(rix  anfwers  to  the  Hebrew  noun  kahal, 
 which  never  itands  for  an  aflemhly  of  elders  in  diftindlion  from  ihc 
 people,  but  fometimes  signifies  the  people  in  exprefs  dilbndion  from 
 the  ciders,  as  in  Pfal.  cvii.  32, 
 
 '^  company. 
 
i^o  A  Treatise  on         Chap.  V. 
 
 '^  company,  if  any  mnn  that  is  called  a  brother  be  a  for- 
 *'  nicator,  &c,  with  iuch  an  one,  no  not  to  eat.  —  Do  not 
 <^  ye  judge  them  that  are  within?  Wherefore  put  away  from 
 ^'  among  yourfclves  that  wicked  perfon."  And  the  fame 
 thing  appears  with  refpe(ft  to  loojhig  -  for  Paul  lays  it  as  a 
 dutv  upon  all  the  church  of  the  Corinthians,  to  forgive  the 
 penitent,  and  confirm  their  love  to  him,  2  Cor.  ii.  7. — 10. 
 *'  So  that  contrariwife,  rather  to  forgive  and  comfort,  left 
 **  perhaps  ilich  a  one  Ihould  be  fwallowed  up  with  over 
 '•  much  forrow.  Wherefore  I  befeech  you,  that  ye  would 
 *'  confirm  love  towards  him.  For  to  this  end  alfo  did  I 
 '^  write,  that  I  might  know  the  proof  of  you,  whether  ye 
 ^'  be  obedient  in  all  things.  To  v;hom  ye  forgive  any 
 '*'  thing,  I  alfo  :  for  if  I  forgave  any  thing,  to  whom  I 
 *^  forgave,  for  your  fakes  in  the  perfon  of  Chrid."  It  is 
 the  duty  of  all  Chrift's  people,  to  receive  his  little  ones, 
 Matth.  xviii. :  and  fo  the  apoitle  exhorts  the  Romans,  xv.  7. 
 *'  Wherefore  receive  ye  one  another,  as  Chrifl:  alfo  re- 
 *^  ceived  us,  to  the  glory  of  God.'*  Yea  nothing  can  be 
 faid  to  be  done  by  a  church,  that  is  done  without  the  peo- 
 ple. We  fee  the  multitude  of  the  difciples  chofe  the  firft 
 deacons  when  the  apoftles  themfelves  were  among  them. 
 Ads  vi.  2. — 5.  And,  even  in  that  deed  which  is  faid  to  be 
 done  by  the  apoftles  and  elders,  Ad:s  xv.  6.  and  xvi.  4.  the 
 concurrence  and  confent  of  the  brethren,  or  the  whole 
 church,  is  noted  down  to  us  in  this  manner,  Ad:s  xv.  22. 
 23.  24.  25.  *'  Then  pleafed  it  the  apoftles  and  elders,  with 
 *'  the  whole  church,  to  fend  chofen  men  of  their  own 
 *'  company  to  Antioch,  with  Paul  and  Barnabas;  —  and 
 "  wrote  letters  by  them  after  this  manner.  The  apoftles, 
 ^'  and  elders,  and  brethren,  lend  greeting  unto  the  bre- 
 ''  thren  which  are  of  the  Gentiles  in  Antioch,  and  Syria, 
 *'  and  Cilicia.  Forafmuch  as  we  have  heard  that  certain 
 '^  which  went  out  from  us  have  troubled  you  with  words,  — 
 '*  it  fccmcd  good  unto  us,  being  made  of  one  accord  *, 
 *'  to  fend  cholcn  men  unto  you  ■{,''' 
 
 .♦  .      '" 
 
 *  Fivouivoi^  of-io^vjiixccv.  Thcy  dlfTered  about  the  queflion,  when 
 they  affcmbled  ;  and  when  they  became  unanimous,  they  lent  the 
 cpiillc. 
 
 ■\  We  have  it  from  Cyprian,  (who  cannot  be  thought  deficient  In 
 zer.l  for  the  authoiity  of  the  clergy),  that  the  confent  of  the  people 
 continued  in  the  difcipline  two  hundred  years  after  this.  Ep.  6.  fe*5t, 
 5.     Jd  id  z-ero  qncd  fcrtpfcrunt  mihi  coviprejlyteri  uofr'i  Donatus 
 
 c't 
 
Sedl.  VI.         the  Lord's  Supper.  i^i 
 
 If  Chrifl  has  not  obliged  his  people  to  follow  their  leaders 
 any  farther  than  they  can  fee  them  teaching  them  to  ob- 
 serve all  things  whatfoever  he  commanded  his  apoftles,  if  he 
 has  not  allowed  them  to  be  lorded  over  by  their  elders  or 
 bifliops  in  the  matter  of  their  obedience  to  his  new  com* 
 jnandment  of  brotherly  love ;  far  lefs  has  he  obliged  any 
 of  them  to  fubmit  to  the  majority  of  their  brethren,  as  to 
 thofe  whom  they  fliould  receive  as  objedls  of  that  love,  or 
 reject  as  unworthy  of  it :  and  therefore  majority  of  voices 
 has  no  place  in  this  difcipline.  The  nature  of  the  thing  will 
 not  admit  of  it,  as  we  may  fee  from  what  has  been  faid  on 
 felf-examination.  And  there  is  nothing  like  a  warrant  for 
 K  in  the  New  Tcftament,  as  there  is  for  the  way  of  doing 
 by  agreement  and  confent  of  the  whole. 
 
 3.  Among  the  brethren,  the  minillers  of  the  word,  call- 
 ed biflwps  or  elders f  prefide*.  Thefe  feem  to  be  the  eminent 
 members  of  the  church  pointed  out  and  diftinguilhed,  as 
 a  remarkable  part  of  the  binding  and  loofing  fociety,  by  a 
 particular  promife  made  to  them,  Matth.  xviii.  1^.20.; 
 wliere,  after  the  Lord  had  firft  promifed  to  the  church,  ver- 
 i8«  *^  Whatfoever  ye  fliall  bind  on  earth,  Ihall  be  bound 
 ^^  in  heaven ;  and  whatfoever  ye  ihall  loofe  on  earth,  Ihall 
 '^  be  loofed  in  heaven  ;"  he  fays,  "  Again  I  fay  unto  you, 
 "  that  if  two  of  you  fhall  agree  on  earth,  as  touching  any 
 *^  thing  that  they  ihall  alk,  it  ihall  be  done  for  them  of  my 
 '^  Father  which  is  in  heaven.  For  where  two  or  three  are 
 *^  gathered  together  in  ray  name,  there  am  I  in  the  midfl 
 *'  of  them."  We  lee  that  the  apoilles  ordained  elders, 
 or  bilhops,  in  every  church,  Adsxiv.  23.  and  xi.  30.  and 
 
 et  F&rttuiatus,  Novatzu  et  GordiuSy  folus  refcnhere  ?iihil  potuiy 
 quando  a  pr'tmordio  epifcopatiu  7nei  Jlattieriviy  nihil  fine  conjilio  ve- 
 Jtro  et  fine  co7ife?ifti  plebh  7ne.^  privata  fejite?2tia  gerere  :  fed  cutii 
 ad  vos  per  Dei  gratiuju  venero,  tunc  de  its  qux  vel  gejla  fant  vel  ge- 
 renda,  Jicut  honor  7nutuus  pofcit^  in  commune  tra^abimus.  He 
 fpeaks  alfo  of  the  people's  judging,  and  of  their  arbitriment  and 
 fufFrages  in  the  difcipline.  But  this  will  not  prove  majority  of  voices  ; 
 for  the  poptili  univerfi  fuffragiiun  in  pace,  epift.  ^^.  §  7.  muft  be 
 the  agreement  of  the  whole. 
 
 *  Coimus  in  costum  et  congregationem  —  ibidem  —  exhortationes, 
 caftlgatlones,  ci  cenfura  dlvlna :  nam  et  judicatur  magno  cum  pon- 
 dere.  —  Prrefident  probati  quique  fenlores,  Tcrtul.  Apol.  cap.  39. 
 
 Quando  omnis  poteftas  et  gratia  in  ecclefia  conflltuta  fit,  ubi  prse- 
 fident  majores  natu,  qui  et  baptizandi  et  manum  imponendi  et  ordi- 
 nandi poflident  poteilatcm,  FironUian.  ad  Cyprian,  cpiji.  75,  §  6. 
 
 XV. 
 
1^2  A  Treatise  on  Chap. 'V^- 
 
 XV.  2.  4.  6.  22.  23.  and  xx.  17.  28.  Phil.  i.  i.  Tit.  i.  5.  6* 
 7.  I  Pet.  V.  I.  2.  3.  And  we  do  not  read  of  any  church  in 
 the  New  Teflament  with  a  fingle  bilhop  or  elder.  Their 
 office  is  one  and  the  fame,  their  character  the  fame,  dif- 
 tinguillied  from  that  of  the  deacon  by  *<  aptnefs  to  teach, 
 or  "  ability  by  found  doctrine,  both  to  exhort  and  convince 
 *'  the  gain  fay  er.%"  i  Tim.iii.  i.  2. — 13.  Tit.  i.5. — 9.  And 
 yet  we  hnd  a  manifefl  diftindion  in  this  office  as  to  the  per- 
 fons  exercifmg  it.  For,  as  the  deacons  office  comprehends 
 the  dijlribiiter  and  Jljeiuer  of  mercy,  Rom.  xii.  8.  to  which 
 belongs  the  miniftering  widow,  i  Tim.  iii.  11.  *  and  v.  9. 
 Kom.xvi.  I.  2.  we  likewife  fee  the  minifters  of  the  word 
 didinguiflied  mio  p  aft  or  s  and  teachers  j  Eph.  iv.  11.  And  a- 
 gain  we  have  them  thus  diftinguillied,  i  Tim.  v.  17.  *^  Let 
 *^  the  elders  that  prefide  well  f,  be  counted  worthy  of 
 *^  double  honour,  efpecially  they  who  labour  in  the  word 
 *'  and  dodrinc  ;"  and  Rom.  xii.  7.  8.  "  He  that  teacheth, — 
 "  He  that  exhorteth,  —  He  that  prefideth  f."  And  this 
 fame  threefold  diftindion  feems  to  be  Dointed  at  i  Theif. 
 v.  12.  "  And  we  befeech  you,  brethren,  know  them  which 
 "  labour  among  you,  and  your  prefidents  in  the  Lord  ||.* 
 **  and  them  which  admonifli  you." 
 
 The  elder,  who  is  diitinguilhed  from  the  reft  by  the  name' 
 prefident^  is  he  who  prefided  ordinarily  in  the  affemblies  of 
 the  church,  and  had  the  chief  direcTion  in  their  order  and 
 difcipline,  and  who  excelled  in  che  appHcation  of  the  word 
 to  the  outward  converfation  ;  while  the  teacher  excelled  in. 
 laying  open  the  myfleries  of  thegofpel,  and  in(lru6ling  the> 
 mind  in  the  knowledge  of  the  truth ;  and  the  exhorter  a- 
 gain  excelled  in  moving  the  affeclflions  by  the  word,  and 
 warming  the  heart- with  the  love  of  the  truth.  The  word 
 whereof  they  are  minifters  ferves  for  all  thefe  purpofes; 
 and,  as  one  man  does  not  excel  in  each  of  thefe  branches 
 of  the  office,  each  of  them  is  denominated  from  than 
 branch  of  it  wherein  he  efpecially  excels.  They  who  la- 
 boured in  the  word  and  doctrine,  or  the  exhorter  and 
 teacher,  were  afTelTors  to  him  that  prefided  well  in  the  di- 
 
 *  I  Tim.  iii.  11.  Twocikx^  doo-xvn^'g  trsf^vccg  ^  even  as  ver.  8.  A**- 
 xotn;  aa-uvTro;  c-:uv(i^.  When  there  is  no  mention  of  the  chaiadter 
 of"  the  bifhop's  wife,  it  is  hard  to  conceive  how  thefe  women  came 
 to  be  taken  for  the  deacons  wives. 
 
 X   O  Ctdx(rxuy,   o  Tra^xKK^^uv,   o  TTHiTcC/Lnyo^' 
 
 fciplinc 
 
Seft.  VL  the  Lord's  ISupper  153 
 
 fcipline  of  the  church,  and  they  alfo  might  prcTide  in  mat- 
 ters relating  to  that  branch  of  the  Oilice  wliercin  they  ex- 
 celled. Now,  this  company  of  elders  in  a  church  is  called 
 the  prcjl)ytcry,  i  Tim.  iv.  14. ;  and  ^ftcr  the  time  of  ihc 
 aportles,  when  the  fcripture-way  of  fpeaking  was  altered, 
 and  with  it  the  order  of  the  church,  they  came  10  fay,  the 
 Injhop  and  his  prefi>ytery,  taking  occafion,  as  would  feem, 
 from  the  apoftolic  elder  prefiding  well,  and  the  elders  la- 
 bouring in  the  word  and  doclrinc,  his.  alTcilbrs  in  the  di- 
 fcipline  of  the  church. 
 
 The  apoftles,  who  were  at  fird  the  only  elders  of  the 
 church  in  Jeriifalem,  (for  they  alfo  were  elders,  i  Pet.  v.  i. 
 2  John  ver.  i.),  diftinguifn  themfelvcs  from  the  deacons  by 
 prayer^  as  well  as  by  the  mimjhy  of  the  ivord,  A(fl:svi.2. 
 3.4.;  which  leads  us  to  think,  that  (however  any  man 
 might  pray  in  the  church  as  well  as  any  where  elfe,  i  Tim. 
 ii.  I. — 8.)  there  muft  have  been  fome  part  of  the -public 
 prayers  of  the  church  proper  and  peculiar  to  the  elders. 
 And,  not  long  after  the  time  of  the  apoftles,  Juflin  Mar- 
 tyr informs  us,  in  the  end  of  his  fecond  apology  to  the 
 emperor,  that  the  prefident  *,  who  was  a  miniiter  of  the 
 word,  put  up  the  prayers  at  the  blefling  of  the  bread  and 
 wine  in  the  Lord's  fupper,  to  which  the  whole  people  faid 
 Amen.  And,  as  the  action  of  the  two  or  three,  Matth. 
 xviii.  19.  20.  plainly  refpe6ls  prayer,  which  mud  have  been 
 fpoken  by  fom.e  one  of  them,  the  prefident  feems  to  have 
 been  he  by  whofe  mouth  thefe  folemin  prayers  in  the  di- 
 fcipline,  as  well  as  in  the  l^ord's  fupper,  were  ordinarily 
 put  up  ;  therefore  he  is  called  the  angel  of  the  churchy  Rev. 
 i.  ii.iii.  by  a  name  borrowed  from  the  fynagogue,  where 
 he,  by  whofe  mouth  the  prayers  of  the  congregation  were 
 put  up  to  God,  was  called  the  mejfenger  or  angel  of  the  con- 
 grntion  f,  their  mefienger  to  God. 
 
 But  all  this  was  far  from  fetting  him  above  the  other  el- 
 ders :  for  it  is  remarkable,  that  they  are  rather  preferred 
 to  him,  1  Tim.  v.  17*  And  though  thefe  prayers  could 
 not  well  be  uttered  in  the  church  but  by  one  at  once,  and 
 were  uttered  ordinarily  by  him  who  prefided  in  difcipline  ; 
 yet  it  behoved  them  to  proceedfrom  the  agreement  of  the 
 other  elders  ailembled  together  with  him  in  the  church 
 in  Chrift's  nam^e,  and  agreeing  to  alk:    ^^  If  two  of  you 
 
 *   O  TT^oerft'j  T<yy  c^iX(pc-}y.  f   sheliACH  tzibbUvJR. 
 
 Vol.  IV.  TJ  <'  fnall 
 
i-4-  A  Treatise  on        Chap.V. 
 
 *<  (hall  ao-ree  *  on  earth,  as  touching  any  thing  that  they 
 **  ihall  alk —  For  where  two  or  three  are  gathered  together 
 "  in  my  name/'  — There  is  no  warrant  then  for  making 
 or  putting  up  thefe  prayers  in  a  church  by  any  fmgle  elder, 
 wichout  the  prefence  and  agreement  of  one  or  two  more. 
 The  Lord  gives  this  power  to  two  or  three,  and  to  two  an 
 leait ;  who  therefore  make  a  prelbytery,  where  no  more 
 can  be  had  :  {o  that  thele  binding  and  loofing  prayers  mud 
 be  the  prayers  of  a  prelbytery,  as  well  as  of  a  church. 
 
 Having'thus  feen,  by  the  account  the  apoftles  give  us  of 
 the  order  of  the  firil  churches,  who  they  are  that  are  in- 
 tended by  our  Lord,  when  he  fpeaks  of  ;?he  two  or  three  of 
 the  binding  and  loofing  fociety ;  we  may  next  confider, 
 how  he  grants  them  the  power  and  privilege  he  here  gives 
 them,  and  with  what  limitations.  And,  firjt,  They  mufl: 
 be  two  or  three  of  you,  viz.  the  brethren,-  or  the  church  f, 
 of  whom  be  fpeaks  immediately  before,  and  to  whom  he 
 had  been  granting  the  power  of  binding  and  loofing,  ver. 
 1^, — 1 8.  They  mud  not  ad  without  the  church  in  this  mat- 
 ter ;  but,  as  the  apoflle  Peter  expreiies  it,  i  Pet.  v.  i.  a. 
 3.  '*  The  ciders  which  are  among  you,  I  exhort.  —  Feed 
 *^  the  liock  of  God  which  is  among  you,  overfeeing  %  ; 
 *'  not —  as  over-ruling  ||  the  heritage,  but  being  enfamples 
 *'  to  the  Hock/* 
 
 And,  next.  They  mud  as5l  in  immediate  dependence  on 
 heaven,  and  in  immediate  fubjedion  and  reference  to  tlic 
 authority  and  power  of  Jefus  Chrid  alone.  They  are  to 
 come  together  in  his  jmme  -j-,  who  promifes  fo  to  be  in  the 
 'sn'uijl  of  ike  in  :  and,  when  they  agree  concerning  any  thing 
 of  that  binding  and  loofing,  which  is  ratified  in  heaven, 
 and  can  be  reverfed  by  no  power  on  earth,  they  mud  afk 
 that  thing  of  the  Father  which  is  in  heaven,  who  is  to  do 
 it  for  them. 
 
 Laftly^  What  they  do,  mud  be  done  by  agreement;  they 
 can  finilli  nothing  without  harmony  and  concord,  Jf  two  of 
 yju  f^all  ngree:  and,  where  a  third  or  more  are  prefenr, 
 
 ■)•  Tiie  cliurch,  in  the  foregoing  vcrfes,  is  the  alfcmbly  of  dre 
 brethren,  or  brethren  affembied. 
 
 %   EiTic-KCTfiivri;.  II    KccTXKvotivovTf^  rojv  K?.y,ocOf. 
 
 .[  E;j  TO  cve/^xy  Matth.  xviil.  20.  2nd  iv  -ra  ocfAXTii  I  Cor.  v.- 4. 
 arc  as  much  ihe  fame  in  this  cafe,  as  in  the  cale  of  baptifni.  Acts 
 X.  48.  and  xix.  5. 
 
 iw» 
 
Seft.  VL         the  Lord's  Supper.  155 
 
 two  have  no  warrant  to  over-rule  a  third  by  tlicir  majority 
 of  voices,  no  more  than  they  have  all  together  to  over- 
 rule the  church  that  binds  and  loofcs. 
 
 4.  There  is  no  other  rule  of  this  difcipline  bnt  the  word 
 of  God,  the  words  of  the  Lord  Jefus,  by  which  men  a'e 
 hound  or  loofed,  and  liave  their  fin's  remitted  or  retained. 
 All  that  a  church  has  to  do  in  this  difcipline,  is  no  more 
 but  obedience  to  the  law  of  Jefus  Chrifl:,  which  is  now  en- 
 tirely contained  in  the  fcriptures.  When  the  apoftle  wrote 
 to  the  church  in  Corinth  on  this  i'ubjecl,  he  faid,  2  Cor. 
 ii.  9.  10.  "  For  to  this  end  alfo  did  I  write,  that  I  nii^ht 
 *^  know  the  proof  of  you,  whether  ye  be  obedient  in  a'l 
 ^^  things.  To  whom  you  forgive  anything,  I  alfo— r  in 
 *^  the  perfon  of  Chrifl;  -"  i.  c,  if  they  were  obedient  to  the 
 ■word  of  Chrifh  in  forgiving.  And' thus  likewife  mull  our 
 Lord's  words  be  underflood,  ^'  Whatfoever  ye  iliall  bind  on 
 /^  earth,  lliall  be  bound  in  heaven  ;  and  whatfoever  ye  ihall 
 ''  looie  on  earth,  (hall  be  loofed  in  heaven.''  He  who  is 
 the  only  Lord  and  Lawgiver  of  the  church,  gave  power  to 
 teach  his  difciples  to  (yjferve  all  things  whatfoever  he  com- 
 manded his  apoftles ;  and  no  Chriflian  church,  or  teacher, 
 can  plead  any  power  beyond  this,  or  exped  his  countenance 
 or  concurrence  in  any  other  way.  /Lhe  prefidents  and 
 prefbytery  can  claim  no  more  power  in  this  difcipline,  but 
 to  dired:  and  perfuade  by  the  word  whereof  they  are  mi- 
 nifters ;  and  to  go  before  the  brethren  as  enfamples  in  the 
 fludy  and  obfervance,  or  felf-denied  obedience,  of  that 
 word:  for  they  m.uft  not  do  the  v;ork  of  bifliops  as  over- 
 ruling the  heritage,  but  as  enfamples  to  the  flock. 
 
 And  what  are  the  keys  of  the  kingdom  of  heaven,  that 
 open  and  (liut  there,  but  his  words?  or  who  can  bind  or 
 looie  in  that  kingdom  but  by  them  ?  The  Lord  Jefus  gave 
 his  words,  his  whole  gofpel,  to  his  apoftles,  to  preach  it 
 to  the  world  under  the  infallible  conducT:  of  the  Holv 
 Ghoft  ;  declaring,  that  whofoever  believes  the  gofpel,  as 
 they  preached  it,  or  believes  on  him  through  their  word, 
 ihall  be  faved,  and  he  that  believeth  not,  iliall  be  damned  : 
 and  thus  they  had  the  keys  of  the  kingdom  of  heaven,  ilie 
 power  of  binding  and  loofing,  of  remitting  and  retaining 
 iins,  in  a  way  peculiar  to  themfelves.  And  this  power,  if 
 it  be  now  inquired  after,  is  no  where  to  be  found  but  in 
 their  writings,  Mark  xvi.  15.  16.  John  xvii.  20.  and  xx. 
 21.22.  23.  31.  Gal.  i.  8.9.  Ivev.  xxii.  18.  19.  As  to  Peter, 
 it  is  true  in  fad;  that  by  him  the  kingdom  of  heaven  wa? 
 
 U  2  fuil 
 
1^6  A   Treatise    on         Chap.  V, 
 
 firft  opened  to  the  Jews,  A61:s  ii.  and  likewife  to  the  Gen^ 
 liles,  Adls  x.  with  xv.  7. ;  and  in  this  he  can  have  no  fuc- 
 ccllbr.  And  elders  or  bifhops  might  be  faid  to  have  the 
 keys,  in  as  far  as  they  are  apt  to  teach,  holding  fait  the 
 faitliful  word  (or  the  word  of  faith  which  the  apoftles 
 preached)  as  they  have  been  taught,  fo  as  10  be  able,  by 
 that  found  doftrine,  both  to  exhort  and  convince  the  gain- 
 fdvers;  becaiife  fo  far  they  have  the  word  that  binds  and 
 loofes.  But  all  Chrifl's  difciples  have  the  truth  in  them; 
 liis  words  abide  in  them,  and  bring  forth  the  fruit  of  obe- 
 dience to  his  new  commandment ;  they  know  the  truth  la 
 as  to  love  one  another  for  the  truth's  fake  that  dwelleth  in 
 tliem,  1  Jolm  ii.  4.  Jolm  xv.  7,  8.  12.  17.  2  John  ver.  i. 
 2.;  an-l,  lb  far  as  his  words  abide  in  them,  bringing  forth 
 the  fruit  of  obedience  to  his  new  commandment,  they  alib 
 jiave  the  keys  of  the  kingdom  of  heaven,  and  the  power 
 of  binding  and  loofmg ;  unlefs  we  Ibould  fuppofe  thcni 
 who  know  the  truth,  fo'as  to  love  one  another  for  the 
 truth'^  fake,  incapable  to  judge  whom  they  ought  to  love 
 with  this  love,  and  whom  not^  or,  which  is  the  fame  thing, 
 incapable  of  this  love.  Therefore  we  have  ieen  from 
 M.uth.  xviii.  15. — 18.  that  the  Lord  gives  the  power  of 
 binding  and  loollng,  to  the  whole  brotherhood,  or  the 
 church  :  and  they  who  would  have  the  officers  only  to  ex- 
 crcife  this  power,  as  being  the  church-reprefentative,  (for 
 i'o  they  are  pleafed  to  call  them),  mud  own,  the  power  which 
 ihefe  rcprcfentativcs  exercife,  is  originally  in  the  church, 
 which  they  would  have  them  to  reprefent.  But  why  then 
 do  they  not  alfo  reprefent  them  in  the  whole  of  their  obe- 
 dience to  the  nev\' commandment,  and  to  that  command  al- 
 fo. Do  ibis  in  remembrance  of  me^  and  {<^  do  it  for  them  ? 
 And  now,  when  the  famous  queflion  comes.  In  what  capa- 
 city did  Peter  receive  the  grant  of  the  keys  of -the  king- 
 dom of  heaven,  or  the  power  of  binding  and  loofing, 
 Matth.xvi.  19.?  nothing  can  be  more  manifeO:,  than  that 
 Peter  ftands  there  in  the  capacity  of  one  taught  of  God  to 
 confefs  Jefus  Chrifl: ;  and,  if  we  confider  the  context,  from 
 ver.  15.  we  may  eallly  fee,  that  he  appears  in  no  other  ca- 
 pacity there  *.  And  fo  the  whole  matter  muft  come  to  this 
 at  lail,  VIZ.   It  is  only  by  the  word  of  Chriil:  that  any  man 
 
 *  Nam  fi  adhuc  claufuirj  putas  ccelum,  memento  claves  ejus  hie 
 Dominum  Pctro,  et  per  eiim  ecciefix,  rcliquiiTe  ;  qnas  hie  unufquif- 
 que  intcrrogatas  arque  confcfilis  feret  fecum.    Turtal. 
 
 cm 
 
Sea.  V[.         the  Lord's  Supper.  157 
 
 can  bind  or  loofe;  and  whoever  has  that  word,  has  tlie  keys 
 of  the  kingdom  of  heaven.  And  the  Lord  hath  appointed 
 the  manner  wherein  they  who  have  this  power  are  to  exer- 
 cife  it,  Matth.  xviii. 
 
 t^.  As  the  diicipline  ferves  to  maintain  brotherly  love 
 pure  and  unfeigned  in  a  cliurch,  it  mult  be  exercifcd  in  love: 
 and  therefore  our  Lord,  Matth.  xviii.  does  not  difcharge  us 
 from  the  exercife  of  this  love  to  the  trei[)a[rer  againlt  us, 
 till  the  proccfs  be  finillied.  All  the  admonitions  and  re- 
 proofs mud  be  in  charity  to  him,  and  with  liope  of  his  a- 
 mendment:  *'  If  he  repent,  forgive  him  :  if  he  hear  thee, 
 ^'  thou  haft  gained  thy  brother.*'  And  he  is  not  to  be  rec- 
 koned as  an  heathen  man  and  a  publican,  till  he  has  re- 
 fufcd  to  hecv  the  church,  as  well  as  the  one  or  ivjo  more. 
 And  even  when,  in  obedience  to  the  law  of  Chrift,  the  impe- 
 nitent trefpaffer  againft  his  brother,  and  the  wicked  perfon 
 who  is  called  a  brother,  is  to  be  put  away  from  among  the 
 brotherhood,  this  fame  putting  away  fliould  be  intended 
 for  the  falvation  of  his  foul,  by  the  defl:ru6lion  of  the  flefn 
 with  its  aiTections  and  lufts,  i  Cor.  v,  5.  ^^  To  deliver  fuch 
 *^  an  one  unto  Satan,  for  the  deftrudion  of  the  flefli,  that 
 f^  the  fpirit  may  be  faved  in  the  day  of  the  Lord  Jefus."'* 
 I  Tim.  i.  20.  —  "  Hymeneus  and  Alexander,  whom  I  have 
 '^  delivered  unto  Satan,  that  they  may  learn  not  to  blaf- 
 *'  pheme.''  And  when  this  laft  mean  of  repentance  and 
 jalvation  is  made  effectual  to  bring  fuch  an  one  to  repent- 
 ance, the  church  muft  be  in  a  readinefs  tofirgive  and  com- 
 fort him,  and  to  confirm  love  toward  him,  2  Cor.  ii.  7.  8. 
 
 Some  are  of  opinion,  that  the  apoftles  and  firft  Chriftians 
 CKercifed  an  extraordinary  or  miraculous  power  in  deliver- 
 ing obftinate  trefpaffers  and  wicked  perfons  to  Satan,  who 
 thereupon  tormented  their  bodies.  Thus  they  make  Satan 
 the  executioner  of  the  fentence  of  the  church,  for  the  de- 
 ilrudion  of  the  flefli,  that  the  fpirit  may  be  faved  in  the 
 day  of  the  Lord.  And  if  this  was  a  mean  of  falvation, 
 v.'hile  the  church  w^anted  the  aiTiftance  of  the  fecular  power, 
 why  may  not  the  tortures  of  the  inquifiiion,  and  the  de- 
 livering over  heretics  to  the  fecular  arm,  iupplying  the 
 want  of  the  other,  be  a  mean  of  falvation  alfo? 
 
 But  the  words  have  no  fuch  import;  and  it  is  needlefs  to 
 liave  recourle  to  a  miracle,  or  anything  extraordinary  and 
 marvellous,  where  the  words  afford  a  plain  and  eafy  mean- 
 ing without  it :  for  wlien  we  look  to  Matth.  xviii.  and  i  Cor. 
 V.  wc  fee  the  church  and  the  world  diftinguilhed,  and  that 
 
 the 
 
158  A  Treatise  on         Chap,  V. 
 
 the  difcipline  there  inftituted  ferves  to  keep  that  diftinc- 
 tion  vifible.  Satan  is  called  the  prince  of  this  world,  and 
 the  god  of  this  vjorld,  John  xiv.  30.  and  xvi.  ir.  2  Cor. 
 iv.  4. ;  and  when  men  were  converted  by  the  gofpel/and 
 received  into  the  church,  they  were  faid  to  be  tranflated 
 from  the  po^ver  of  darknels  into  the  kingdom  of  the  Son 
 of  God,  and  turned  from  the  power  of  Satan  unto  God, 
 Col.  i.  13.  Ads  xxvi.  18.:  and  fo  they  were  received  in- 
 to the  churches  as  fubjedls  of^the  kingdom  of  Chrifl,  which 
 is  not  of  this  world,  or  the  kingdom  of  heaven.  And 
 when  any  who  had  been  thus  received,  appeared  in  the 
 reverie  of  the  charader  of  the  fubjefls  of  that  kingdom, 
 the  church  whereof  they  were  members,  declared  folcmn- 
 ly,  in  the  name  of  the  Lord  Jefus,  that  they  (hould  not 
 be  accounted  his  fnbjeds,  but  lubjeds  of  the  prince  of  this 
 world.  And  thus  they  delivered  them  to  Satan,  the  prince  of 
 this  world,  from  wliofe  vifible  kingdom  they  had  been  ai  firft 
 received  into  the  church  or  kingdom  of  heaven.  When 
 they  v;erc  thus  bound  up  from  the  privileges  of  the  brother- 
 hood, and  the  brethren  behaved  toward  them  as  the  Jews 
 did  to  heathens  and  publicans,  not  fo  much  as  eating  with 
 them  in  a  friendly  manner,  it  ferved  to  alHi^l  them  with  a 
 fenie  of  their  fm,  that  had  reduced  them  to  fuch  a  flate, 
 and  to*  let  them  iee,  that,  without  being  delivered  from 
 their  pride  or  worldly  lufts,  they  could  not  inherit  the  king- 
 dom, of  God.  Thus  the  forrow  of  the  Corinthian  penitent 
 wjis  wrought  by  means  of  his  being  caft  out  of  the  love  of 
 the  brotherhood  :  and,  left  Satan  ihould  tempt  him  to  de- 
 fpair  in  this  forrowful  condition,  in  oppofition  to  the  great 
 defign  of  the  fentence  palled  upon  him,  the  apoftlc  calls 
 the  ciiurch  to  forgive  the  penitent,  and  to  confirm  love  to- 
 ward him. 
 
 6.  The  ChriiVian  difcipline,  being  apf)ointed  for  the  chil- 
 dren of  God  in  their  imperfecT;  flate,  ferves  to  move  them 
 witli  fear.  This  is  manifefl  from  Paul's  dircdion  to  Timo- 
 thy, I  Tim.  V.  20.  *'  Them  that  fin,  rebuke  before  all, 
 **  tl]at  others  alfo  may  fear."  It  is  true,  every  one  upon 
 whom  the  difcipline  is  exercifcd,  is  not  to  be  dealt  with 
 i:i  the  fame  manner.  Some  muft  be  reftored  in  the  fpirit 
 of  meeknefs ;  but  others  are  to  be  laved  with  fear;  that 
 i>,  prefumpiuous  finners,  i  Cor.  iv.  19.  ai.  and  Jude  22. 
 2:;.  *'  And  of  fome  have  conipailion,  making  a  difference: 
 *•   and  others  fave  with  fear,  pulling  them  out  of  the  fire.'' 
 
 PiUting  away  from   among  the   Chriflian  brotherhood, 
 
 leads 
 
Secft.  VI.        the  Lord's  Supper.  159 
 
 leads  us  to  think  of  being  put  away  from  the  a^Tembly  of 
 the  juft  in  .the  day  of  Chrift's  appearing,  by  that  terrible 
 fentence,  Depart  from  me^  ye  that  work  i?iiquity  *,  and. 
 Depart  from  7ne,  ye  curfed,  into  everlafting  flre^  prepared 
 for  the  devil  and  his  angels  f .  And  in  this  view,  it  mud 
 ferve,  not  only  to  flrike  them  with  terror  who  are  thus 
 put  away,  but  likewiie  to  move  the  whole  church  with 
 fear  ;  as  is  faid  in  the  cafe  of  putting  away  the  evil  from 
 Ifrael  according  to  the  flelh,  Deut.  xvii.  12.  13.  And  all  the 
 people  fhall  hear,  and  fear,  and  do  no  more  prefuniptuouf' 
 ly.  It  is  true,  the  difcipline  of  the  gofpel  lliU  leaves 
 room  for  repentance,  and  even  cutting  off  is  a  mean  of 
 it  ;  but  fmners  are  moved  to  this  fame  repentance  by  fear: 
 for  however  the  new  covenant  differ  from  the  old  as  to 
 the  fpirit  of  bondage  and  fear,  yet  the  gofpel  is  far  from 
 fetting  the  profeflors  of  it  beyond  the  reach  of  the  motive 
 of  fear  ;  as  appears  evidently  from  thefe  texts,  Heb.  iii. 
 7. — 19.  andiv.  i.  2.  and  xii.  25.  28.  2'.;.  as  well  as  from, 
 all  the  apoftolic  exhortations  to  the  lirft  Chriftians. 
 
 7. AVe  may  obferve  a  plain  reference  to  the  Jewilh  church 
 in  fonie  expreffions  that  are  ufed  in  the  inflitution  of  the 
 difcipline  of  theChriftian  church,  which  at  the  fame  time  is 
 diftinguilhed  from  it,  by  being  called  the  kingdom  of  heaven. 
 When  the  Lord  fays,  Let  him  be  unto  thee  as  an  heathen  man 
 and  a  publican,  Matth.  xviii.  17.  and  the  apoflle,  But  now 
 I  have  written  unto  yon,  not  to  keep  company,  if  any  that 
 is  called  a  brother  be  a  fornicator,  &c.  with  fuch  an  one  no 
 not  to  eat,  1  Cor.  v.  11.  this  points  plainly  to  the  pradlice 
 of  the  Jews  with  refped  to  the  Heathen,  whom  they  look- 
 ed on  as  unclean  ;  as  we  have  it  from  Peter,  Ads  x. 
 28.  "  Ye  know,"  faid  he  to  Cornelius  and  his  company, 
 *^  how  that  it  is  an  unlawful  thing  for  a  man  that  is  a 
 *^  Jew,  to  keep  company,  or  to  come  unto  one  of  an- 
 *'  other  nation  :  buc  God  hath  Ihewed  me,  that  I  Ihould 
 *^  not  call  any  man  common  or  unclean : ''  and  the 
 Jewiih  Chriflians  at  Jerufalem  found  fault  with  him  in 
 this  manner,  Ads  xi.  3.  ^*  Thou  wenteft  in  to  men  uncir- 
 *'  cumcifed,  and  didfl  eat  with  them,"  Though  our  Lord 
 makes  a  remarkable  dillindion  betwixt  his  church  and  the 
 
 *  Matth.  vii.  22.  23.  Luke  xili.  26.  27. 
 
 -|-  Matth.  xxv.  41. — 45.  Summumque  fLiturl  jadicii  picrjudicium 
 efl,  fi  quis  ita  dcliquerit,  ut  a  comniunicatiune  orationis  et  conveatus 
 et  omnis  fanili  commerdi  lelegetur.  Ti^rtiil.  Jpcl;  cap.  39. 
 
 world, 
 
i6o  A  Treatise  on  Chap.,V^ 
 
 u'orU,  yet  we  are  nor  to  think  that  he,  who  came  to 
 break  down  the  partition  betwixt  the  Jews  ;ind  the  na- 
 tions, and  to  call  his  people  out  of  every  nation  without 
 difference,  is  here  pointini^  out  the  practice  of  the  Jews 
 toward  the  Gentiles  as  a  pattern  for  the  behaviour  of  his 
 fubje6ls  toward  tlic  men  of  this  prefent  evil  world  ;  for 
 he  would  have  thcni  gained  by  their  honeft  and  benefi- 
 cent converfaiion  among  them.  And  when  the  apoftle  for* 
 bids  the  Corinthians  to  company  with  fornicators,  he  fays, 
 I  Cor.  V.  10.  II.  *^Yet  not  altogether  with  the  fornicators 
 **  of  this  world,  or  with  the  covetous,  or  extortioners,  or 
 *'  with  idoliters;  for  then  mud  ye  needs  go  out  of  the 
 <^  world.''  Yea,  while  he  is  forbidding  them  to  eat  things 
 facrificed  to  idols,  he  plainly  allows  them  to  feafl:  with 
 unbelievers,  i  Cor.  x.  27.  So  that  this  command,  that  re- 
 fpe(^s  the  beliaviour  of  the  flridtell  Jews  tow-ard  heathen 
 men  and  publicans,  touches  only  tlie  cafe  of  one  that  is 
 called  a  brother,  and  ought  to  be  put  away  from  among  the' 
 brethren. 
 
 We  may  likewife  perceive  a  reference  to  the  Jew'ilh 
 church,  where  the  Lord  fpeaks  of  the  jnoutb  of  two  or  three 
 luitnejfes  for  making  the  church  certain  of  private  fadls, 
 ■and  where  the  apoftle  bids  the  Corinthians  put  away  the  e- 
 ■vil  from  among  them*.  For  thefe  words  point  very  plain- 
 ly to  Deut.  xvii.  6.  7.  "  At  the  mouth  of  two  witneiles,  or' 
 ^^  three  witneiles,  Ihall  he  that  is  worthy  of  death,  be 
 <*  put  to  death ;  at  the  mouth  of  one  witnefs,  he  (liall  not 
 ''  be  put  to  death.  The  hands  of  the  witnefles  jQiall  be 
 ''  firft  upon  him,  to  put  him  to  death,  and  afterward  the 
 *'  hands  of  all  the  people:  fo  thou  Ihalt  put  the  evil  a- 
 *'  way  from  among  you  f."  See  likewife  ver.  12.  and 
 Deut.  xiii.  5.  and  xxi.  21.  andxxii.  21.  And  thus,  what 
 was  faid  with  refpet^  to  the  fupreme  judgment  in  the 
 church  of  Ifrael,  (which  was  but  one  congregation  with 
 its  prclbytery),  is  in  the  New  Teftament  applied  to  any 
 congregation  of  the  faints,  with  the  fmallefi:  prefbytery.  The 
 church  of  Ifrael  had  but  one  pillar  of  the  cloud  and  lire  : 
 but  Ifaiah  propheficd  of  the  Ncw-tcftamcnt  church  in  this 
 manner,  chap.  iv.  5.  **  The  Lord  wilL  create  upon  every 
 *'  dwelling-place  of  mount  Zion,  and  upon  her  aflem- 
 *^  blics,  a  cloud  and  fmoke  by  day,  and  the  ihining  of  a  Ha- 
 
 ¥.xi  g|ag?;T;  rev  '^tovi^pov  «|  vitcov  avrsiiv. 
 
 ^'  ming 
 
Sed.  I.         the  Lord's  Supper.  i6r 
 
 ^^  ming  fire  hy  niglu.''  Eveiy  church  of  the  faints  is  built 
 together  in  Chrilt  for  an  habitation  of  God  througli  the 
 Spirit,  and  lias  all  the  inftituted  officers,  and  all  the  ordi- 
 nances of  worihip  ;  and  confcquently  all  church-power 
 within  itfelf. 
 
 And  therefore  we  may  obr2rve,  in  the  laft  place,  that 
 when  a  whole  church  trefpalTes,  the  Lord  himfelf  chaflens 
 them,  as  he  did  Corinth;  and  if  they  repent  not,  he  re- 
 moves their  candleftick,  as  he  threatens  theEphefians:  but 
 there  is  no  power  of  binding  or  loofmg  over  the  churches, 
 under  him  whofe  prerogative  it  is  to  ^'  walk  in  the  midft 
 '^  of  the  golden  candlelticks,  and  hold  theflars  in  his  right 
 '^  hand*/' 
 
 CHAP.     VI. 
 
 ^be  Lord's  /upper  ferves  to  affure  Chrifi's  difdples  of  his 
 dying  for  theni^  and  to  confirm  them  in  the  hope  of  his^ 
 comings  and  of  their  gathering  together  unto  him. 
 
 Sect.  I.  Chrifl's  death,  though  common  to  all  nations,  ex- 
 tends not  to  all  of  every  nadon,  but  to  tbofe  'ivho  are  cho- 
 Jen  by  grace. 
 
 Wlien  the  Lord  fays.  This  is  my  body,  that  is  given,  or 
 broken. J^or  you,  —  my  blood,  that  is  fl^ed  for  you,  he 
 expreiTes  no  peculiar  love  to  his  difciples  who  are  ihewing 
 his  death  till  he  come,  and  gives  them  no  encouragement  in 
 the  hope  of  his  coming,  if  his  body  was  broken  and  his  blood 
 fned  for  them  who  ihall  be  puniihed  with  everlading  de- 
 ftruclion  at  his  coming.  If  this,  which  is  pointed  out  in 
 the  fupper  as  the  greatell  expreffion  of  his  love  to  his  di- 
 fciples, be  reckoned  quite  common  to  them  that  are  faved 
 and  them  that  perilh ;  they  mud:  be  llraitened  in  their 
 thankful  remembrance  of  it,  as  they  find  they  are  remem- 
 bering nothing  but  wliat  was  equally  bellowed  on  theni 
 that  are  deftroycd  as  them  who  are  faved. 
 
 As  it  is  not  eafy  to  think  of  Chrifl's  dying  to  fave  them 
 who  (hall  never  be  faved  by  him,  and  that  thofe  who  are 
 faved  by  his  death  are  no  more  obliged  to  it  for  their  fal- 
 vation  than  are  the  damned  ;  fo  the  fcriptures  are  plain  e- 
 
 *  See  this  cleared  in  the  letters  to  Mr  Jytonc. 
 
 Vol.  IV.  X  noudi 
 
i62  A  Treatise  on         Chap.  VI. 
 
 uou^h  in  the  declaration  of  the  contrary,  afcribing  the 
 Avhole  falvation  of  them  that  are  faved,  to  his  death,  and 
 iiirerceilion  upon  it.  He  faid  to  his  Father,  John  xvii.  9.^  / 
 priiy  for  thetn:  I  fray  not  for  the  ivorld,  kit  for  them  which 
 thou  haft  given  me;  for  they  are  thine.  And  the  whole 
 company  of  the  faved  or  redeemed  by  the  death  of  Chrill 
 afcrihcs  redemption  to  his  blood  in  this  manner  :  Rev.  v. 
 
 o. Thou  "j:afl  Jlain,  and  haft  redeemed  ns  to  God  by  thy 
 
 bloody  out  of  every  kindred,  and  tongue,  and  people,  and 
 nation.  When  they  do  this,  they  afcribe  vjorthinefs  to  the 
 Lamb,  whofe  death  diilinguiihed  them  from  others  of  the 
 lame  kindreds,  tongues,  peoples,  and  nations  of  which 
 they  were ;  which  none  can  heartily  do,  who  reckon  his. 
 death  common,  and  that  which  diftinguifties  them  to  be 
 their  own  good  improvement  of  the  common  grace,  which 
 otliers,  upon  whom  it  is  equally  beftowed,  rejed  and  abufe. 
 
 If  ChriH:  died  to  m.ake  a  difference  among  men,  accor- 
 ding to  the  prophecies,  Gen.  iii.  15.  Luke  xii.  49,  50.  then 
 certainly  his  death  cannot  be  common  in  any  other  fenfe 
 but  that  wherein  his  redeemed  company  proclaim  it  to 
 he  fo  :  Thou  haft  redeemed  us  out  of  every  nation.  And 
 fomething  like  this  mufl:  be  intended  by  the  univerfal  ex- 
 prefFions  all  and  evejy  when  applied  to  the  death  of  Chrifh ; 
 for  all  men,  and  every  man,  and  the  vjhole  vjorld,  cannot 
 he  always  underftood  to  take  in  all  and  every  one  of  man- 
 kind, as  appears  from  Rev.  vi.  15.  16.  i  John  v.  19.  :  and- 
 they  who  are  willing,  can  have  no  difficulty  in  underftand- 
 ing  them,  feeing  they  are  plainly  enough  limited  by  the 
 context,  and  fcope  of  the  pafTages  where  they  occur. 
 
 The  univerfal  way  of  fpeaking,  with  refpc^l  to  the  death 
 of  Clirift,  in  the  writings  of  the  apoftics,  (lands  plainly  in 
 oppofition  to  the  Jcwilh  nation  about  the  Meffiali  as  the 
 property  of  their  nation  ;  which  notion  of  theirs  was  ex- 
 prefsly  contrary  to  that  promife  made  to  their  father  Ab- 
 raham concerning  him,  In  thy  feed  f;all  all  nations  of  the 
 earth  be  blejfed.  TJie  apoftles  are  declaring  the  accom- 
 plilhment  of  that  promife,  in  the  falvation  of  Gentiles  as 
 well  as  Jews  by  the  death  of  Chrift,  (as  Gal.  iii.  13.  14.), 
 when  they  fpeak  of  the  extent  of  the  benefit  of  that  death; 
 which  can  tlierefore  be  no  larger  than  they  made  the  ex- 
 tent of  that  promife. 
 
 And,  becaufe  the  extent  that  fome  men  would  give  to 
 the  benefit  of  Chrifl's  death,  is  really  as  oppofite  to  the 
 true  grace  of  Cod  as  was  the  Jewilh  limitation  of  the  be- 
 
 neiit 
 
Sed.  I.         the  Lord's  Supper.  163 
 
 riefit  of  their  Meffiali,  the  apoflles  have  placed  a  fufficient 
 guard  againfl  it  in  all  the  paiGTages  of  their  writings,  from 
 which  thefe  men  have  attempted  to  draw  it,  as  may  cafiJy 
 appear  by  viewing  thefc  pafHiges. 
 
 Rom.  V.  12. — 21.  runs  the  parallel  betwixt  the  fm  or  dif- 
 obedience  of  Adam,  condemning  and  bringing  death,  and 
 the  righteoufnefo  or  obedience  of  Jefus  Chrift,  juftifying 
 and  giving  life  eternal  from  the  dead  ;  and  declares  the 
 lad  more  abundant  than  the  firft :  but  furely  not  with  re- 
 fpe(5l  to  the  number  of  men  to  whom  it  extends  ;  for  the 
 utmoll  tliat  can  be  pleaded  on  that  point  is  equality.  And, 
 if  we  admit  this  equality,  we  fliall  then  be  obliged  to  fay, 
 that  Adam's  offence  is  more  abundant  toward  thofe  to 
 whom  it  extends,  than  is  the  free  gift  of  Chriil's  righteoui- 
 nefs  ;  contrary  to  the  exprefs  words  of  the  text ;  un- 
 lefs  we  ihould  affirm,  againfl:  the  whole  fcripture,  that  all 
 thofe  over  whom  death  reigns  through  Adam's  offence, 
 fliall,  every  one  of  them,  much  more  reign  in  life  by  Je- 
 fus Chrifl:.  The  apoftle  indeed  ufes  his  univerfal  exprefliQii 
 in  this  pafTage,  in  oppofition  to  the  Jewiih  limitation  of 
 the  benefit  of  the  Mefliah  ;  but,  lefl:  the  free  gift  of  righ- 
 -  leoufnefs  and  life  eternal,  which  excludes  no  fort  of  man- 
 kind, Ihould  be  again  limited  by  a  merely  conditional  exten- 
 Tion  of  it  to  every  one  that  furely  dies  through  Adam,  he 
 guards  againfl  this,  by  diftinguilhing  thofe  toward  whom 
 the  free  gift  abounds,  from  the  reft  of  mankind,  in  thefe 
 words,  They^jhich  receive  abundance  of  grace y  and  of  the 
 gift  of  rigbteoufnefs.  And  fo  he  declares  the  abundance 
 of  the  g^ft  beyond  the  offence  in  this  manner,  ver.  17. 
 '^  For  if  by  one  man's  offence,'*  or  one  offence,  ^'  death 
 *''  reigned  by  one,  much  more  they  which  receive  abun- 
 "  dance  of  grace,  and  of  the  gift  of  rigbteoufnefs,  ihall 
 '^  reign  in  life  by  one,  Jefus  Chrift."  Death,  that  came 
 into  the  world  by  Adam's  ftn,  pafTes  on  all  men,  his  whole 
 itQiSy  not  through  their  imitation  of  his  tranfgreflion,  but 
 has  reigned  "  even  over  them  that  had  not  finned  after 
 ^'  the  iimilitude  of  Adam's  tranfgreffion  ;"  and  juftification 
 of  life,  by  Chrift's  obedience,  is  more  abundantly  upon 
 every  fort  of  men,  his  whole  feed,  to  whom  it  extends  as 
 a  free  gift,  not  only  to  juftify  them  from  Adam's  one  of- 
 fence, and  from  condemnation  through  that,  but  *^  the 
 **  free  gift  is  of  many  offences  unto  juftification.'' 
 
 I  Cor.  XV.  21.  22.  is  ordinarily  joined  with   the  forego- 
 ing text.    And  indeed  it  agrees  very  well  with  it :  foi  it 
 
 X  2  fpeaks 
 
164  A  Treatise  on         Chap.  VL 
 
 fpeak?  only  of  the  refurredioii  unto  life,  the  refiirredlion 
 of  the  ju(l';  and  there  is  no  other  rcfurru^tion  fo  much  as 
 once  mentioned  in  that  whole  chapter.  The  refurredion 
 of  ihc  unJLift  to  condemnation  and  pnnilhment,  by  the 
 power  of  Chrill:,  appears  from  other  palla^es  of  fcrip- 
 turc ;  but  it  belongs  not  to  the' apoille's- fcope  in  this 
 place.  Plis  words  are,  ver.  19. — 23.  "  If  in  this  life  only 
 '*  we  liave  hope  in  Chrift,  we  are  of  all  men  mofl:  mifer- 
 *'  able.  Bat  now  is  Chrill  rifen  from  the  dead,  and  be- 
 '^  come  the  firll-fruits  of  them  that  flept.  Forifince  by 
 *^  man,  death,  by  man  alfo  the  reiurredlion  of  the  dead. 
 "  For  as  in  Adam  all  die,  even  fo  inChrift  fliall  all  be  made 
 ''  alive.  Bat  every  man  in  his  own  order  :  Chrift  the  firil- 
 '^  fruits,  afrerward  they  that  are  Chrift's,  at  his  coming." 
 The  all  to  be  made  alive  by  Chrjfl:,  in  this  place,  is  all  they 
 that  are  Chrift's,  who  had  died  in  Adam  ;  and  who,  as 
 they  had  hnie  the  image  of  the  earthy  man,  Jlmll  alfo  bear 
 the  image  of  the  heavenly,  ver.  49. 
 
 I  Tim.  ii.  i. — 7.  declares,  that  God  luill  have  all  men 
 to  be  favecL  and  to  come  imto  the  knowledge  %  or  acknow- 
 ledgment, of  the  truth,  (not,  //  they  come) ;  and  that 
 Chrill  gave  himfelf  a  ranfom  for  all,  not  only  Gentiles  as 
 well  as  Jews,  but  all  ranks  of  men,  not  excluding  that 
 highefl  rank,  which  appeared  to  (land  at  the  greateft  dr- 
 Itance  from  the  knowledge  of  the  faving  truth  ;  and  this 
 10  encourage  Chriftians  to  pray  for  thole  of  that  rank  as 
 well  as  for  all  others:  {o  that  oM  men  here  muft  be,  all 
 ranks  and  conditions  of  men,  without  exception  of  any 
 one  fort  of  them. 
 
 I  Tim.  iv.  10.  Ipeaks  not  of  falvation  by  the  death  of 
 Chrift,  but  points  out  the  living  God,  fuitably  to  thofe  who 
 are  in  a  fujfering  ftate,  as  the  favioiir,  or  p^eierver,  of 
 all  men,  \yho  live  and  move  and  have  their  being  in  him; 
 fpecially  of  thofe  that  believe^  toward  whom  he  exerciies  a 
 providence  peculiarly  gracious,  according  to  the  promifes 
 of  Jefas  Chrift,  Matth.  vi.  31.  32.  33.  Luke  xxi.  \-j.  18. 
 19.  liis  prayer  for  them>,  John  xvii.  '15.  and  their  own  ex- 
 perience, 2  Cor.  i.  8.  9.  10.  And  thus  he  is  pointed  out 
 to  iul^crers  to  be  trufted  in,  alfo  as  a  faithful  Creator, 
 1  Pet.  iv.  19. 
 
 Hcb.  ii.  9.  exprclFcs  flrongly  the  large  extent  of  the 
 dc.uii  of  Chrill-,  in  oppolition   to  the  Jcwiih  limitation; 
 
 TV'hile 
 
Sea.  I.  the  Lord's  Supper.  165 
 
 while  the  context,    ver.  10.— 18.  manifeftly  appropriates 
 this  to  the  church  of   Chrift's  brethren,   the   children  of 
 God  who  are  fandified  and  brought  to  glory  by  him.     With 
 thefe  he  became  partaker   in  fldh  and   blood,  according  to 
 that  which  was  faid  of  the  feed  of  the  ivoman,  Gen.  iii.  15. 
 and  not  with  ihofe  who  are   iljere  oppofed  to  them  under 
 the  name  of  the  feed  of  the  ferpent :  for   lie  became   not 
 man  by  virtue  of  God's  faying  to  our  firft  parents,  Be  fruit- 
 ful and  multiply,  but  by  virtue  of  thai  word  of  God   con- 
 cerning the  feed  of  the  woman,  in  oppofition  to   the  fer- 
 pent's  feed.     And  fo  that  feed   of  the  ferpent  can  have  no 
 relation  to  him  as  brethren  by  his  becoming  m.an  ;  but  they 
 who  had  been  reckoned  with  him  in  that  hrft  promife,  un- 
 der the  name  of  the  feed  of  the  ivojfian,  are  his  brethren  : 
 and  becaufe  thefe  children  of  God,  oppofed  unto  the  children 
 of  the  devil  in  that  firft  promife,  ''  were  partakers  of  ileili 
 ''  and  blcol,  he  alfo  himfelf  likewife    took   part  of  the 
 '^  fame  ;  that  through  death  he  might  dcftroy  him_  that 
 '^  had  the  power  of  death,  that  is,  the  devil."     As  it  ap- 
 pears from  that  firft  promife,  that  the  devil  was  certainly 
 to  have  children,  oppofite  to  the  chofen  feed  of  the  wo- 
 man, it  is  likewife  maniteft,  that,  by  Chrift's  partaking  with 
 the  children  in  flefli  and  blood,  that  he  might  die,  and  by 
 his  dying,  no  good  was  intended  to  that  portionof  man- 
 kind that  is   reckoned  with  the  devil,  in  diftinftion  from 
 the  feed  of  the  woman.    The  Jewifli  nation,  who  would 
 have  the  privileges  of  the  clxpfen  feed,  the  children  of  God, 
 appropriated  to  themfelvcs,  appeared  in  the  event  to  be  for 
 moft  part  the  children  of  the  devil  ;  while,  at  the  fame  time, 
 many  of  all  forts  of  the  Gentiles,  as  well  as  Jews,  were 
 the  children  of  God  by  faith  in  Chrift  Jefus  :  and  this  was 
 the  effec^l  of  Chrift's  partaking  with  them  in  fielh  and  blood, 
 and  redeeming  them  from  the  curfe,  being  made  a  curfe 
 for  them,  Gal.  iii.  13.  14.  and  iv.  4.  5.  6. ;  for  he  tcjk  hold 
 of  the  feed  of  Abraham,  to  blefs  all  nations,^  and   tailed 
 death  for  the  feed  of  the  woman  of  every  nation  and  lort 
 of  mankind. 
 
 I  John  ii.  I.  2.  refers  to  the  prayer  that  Jefus  Chrift  made 
 'to  his  Father  for  his  apoftles,  as  their  advocate,  Johnxvii. 
 and  not  for  thefe  alone,  but  for  them  alfo  which  lliall  be- 
 lieve on  him  through  their  word,  ,ver.  20^  John  had  been 
 before  fpeaking  of  himfelf  and  the  other  apoiiles  teih lying, 
 as  eye-witneiles  fully  facisfied'  by  many  infallible  proofs, 
 conoerning  the  refurrrcdion  of  Chril'^    '■}-'   others  might 
 
 have 
 
i66  A  Treatise  on  Chap.  VL 
 
 have  fellowfliip  with  them,  even  as  their  fellovvfhip  was 
 with  the  Father  and  Son  in  that  eternal  life  which  was 
 with  the  Father,  and  was  manifefted  to  them  in  the  Son 
 when  they  law  him  alive  from  the  dead.  See  chap.  i.  with 
 John  xvii.  20. — 23.  And  now  he  fays,  '^  If  any  man  fin, 
 *^  we  (the  apoftles)  have  an  advocate  with  the  Father,  Je- 
 '^  fus  Chriil  the  righteous/'  (tee.  John  xvii.  4.  5.  6. — 9.): 
 *'  and  he  is  the  propitiation  for  our  fms,"  (John  xvii.  19. 
 witli  Heb.  X.  10.  14.) :  '^  and  not  for  ours  only,  but  alio  for 
 '^  the  fins  of  the  whole  world;"  for  thole  of  every  nation 
 of  the  world;  even  as  their  advocate  faid  in  their  hearing, 
 <*  Neither  pray  I  for  tliefe  alone,  but  for  them  alfo  which 
 *'  fliall  believe  on  me  through  their  word  ;  that  they  all 
 '^  may  be  one,  —  that  the  world  may  believe  thou  hail  fent 
 ''  me.'' 
 
 1  Pet.  iii.  9.  is  alfo  brought  to  prove  the  conditional  uni- 
 verfality  of  Chrifl's  grace  and  lalvation.  But  that  text 
 plainly  limits  it :  '^  The  Lord  —  is  long-iufFering  to  us-ward, 
 *'  (the  elecl:),  not  willing  that  any  (of  us)  ihould  periih, 
 "  but  that  all  (of  us)  iliould  come  to  repentance." 
 
 From  this  view  of  thofe  texts,  it  may  eafiiy  appear, 
 that  the  apoftles  never  intended  the  univerlal  way  of  fpeak- 
 ing  about  Chrift's  death,  Ihould  lead  any  to  think  he  died 
 for  every  one  of  mankind  who  fell  in  Adam ;  and  one  wha 
 can  infer  this  fi'om  it,  may  as  well  infer,  from  their  uni- 
 verlal words  concerning  their  preaching  of  the  gofpel,  as 
 Col.  i.  6.  23.  that  there  was  not  a  fmgle  creature  under 
 heaven  that  had  not  heard  that  preaching  of  it,  or  to  whom 
 it  had  not  come,  by  virtue  of  ChriR's  commifTion  to  them. 
 Go  ye  into  all  the  vjorld,  preach  the  gofpel  to  every  creature. 
 Their  bufinefs  was,  to  fpeak  and  a6l  againfl  all  diftinclion 
 of  nations  or  kinds  of  men,  with  refped  to  the  bleiledneis 
 that  comes  on  men  through  that  feed  of  Abraham :  and 
 while  they  preached  this  blefFednefs,  through  his  death  and 
 refurredtion,  in  a  free  unlimited  manner,  according  to  the 
 freedom  of  elcfilng  grace,  which  refpcds  none  of  thofe 
 tilings  whereby  any  one  man,  or  fort  of  men,  might  boaft 
 againft  another  j  they  faw  but  a  fmall  remnant  of  the 
 Jewiih  nation,  to  whom  it  was  lirfl:  preached,  partaking  of 
 the  promifed  bleflcdnefs,  and  that  according  to  the  eledlion 
 of  grace  :  thofe  elcfted  by  grace  obtained  it,  and  the  reft 
 were  blinded,  according  to  exprels  prophecies  that  had  long 
 before  declared  ihe  couniel  and  purpole  of  God,  Kom.xi. 
 5. — 11.  and  ix.  27. — -^i^.    Nor  did  they  fee  the  bulk  of  any 
 
 other 
 
Sed.  I.         the  Lord's  Supper.  167 
 
 other  nation,  or  fort  of  men,  to  wliomthey  preached,  par- 
 taking of  the  promifed  bleirednefs;  but  as  numy  as  were 
 ordained  to  eternal  life,  believsdy  A61sxiii.  48. :  and  thefe, 
 few  in  comparilon  of  the  multitude  that  believed  not,  {for 
 mariy  are  called,  kit  few  chofen,  Matth  xxii.  14.),  they  call- 
 ed *'  the  eled,  and  chofen  to  falvation,  through  faridifi- 
 "  cation  of  the  Spirit,  and  belief  of  the  truth,"  and  ''  the 
 '*  chuVch  of  God  which  he  hath  purchafed  with  his  own 
 <*  blood,"  and  **  the  brethren  for  whom  Chrift  died  ;*'  at 
 the  fame  time  afcribing  their  partaking  of  the  j.-:o:nifedr 
 hleffednefs  by  faith,  in  nowife  to  themlelvcs,  but  to  the 
 Father  of  lights,  to  his  elc6ling  grace,  to  the  death  of 
 Chrift  for  them,  and  to  the  power  of  his  Spirit  working  ef- 
 fectually by  the  gofpel  to  make  them  believe,  who  were 
 dead  in  trefpalTes  and  fms:  fo  that  their  faith  was  not  of 
 themfelves,  but  the  gift  of  God  creating  them  again  in 
 'Chrift  to  the  good  works  which  are  the  fruits  of  faith.  And 
 if  any  of  thofe  who,  by  the  profefTion  of  the  faith,  were, 
 according  to  the  law  of  charity,  intitled  to  thefe  defigna- 
 tions,  the  ele£i,  and  thofe  for  whom  Chrift  died,  or  who 
 were  bought  by  him,  apoftatifed  from  the  profelFion,  and 
 perifhed ;  it  cannot  be  inferred,  from  their  denying  him, 
 and  perilhmg,  who  are  thus  faid  to  be  bought  by  liim,  that 
 he  had  really  bought  them:  for  they  went  out  from  us,  fays 
 John/^Ji  epift.  ii.  19.  but  they  were  not  of  lis,  &c.  And  we 
 may  further  obferve,  that  the  apoftles,  who  fpake  fo  uni- 
 verfally  of  the  grace  of  God  and  benefit  of  the  PvlelTiah's 
 death,  while  they  faw  fo  few  of  any  nation  in  comparifon 
 partaking  of  the  common  falvation  and  bleilednefs,  have 
 not  foretold,  that,  at  any  time  after  them,  the  bulk  of  any 
 nation  Ihould  be  made  partakers  of  it  by  the  gofpel ;  but, 
 on  the  contrary,  have  foreihewed,  that  the  fame  thing 
 ^vould  happen  to  the  multitudes,  brought  under  the  Chii- 
 itian  name,  that  happened  to  the  Jewiih  nation  at  lirft  ;  the 
 jnoft  part  would  be  blinded,  and  fall,  and  the  eleLT:ion  obtain 
 the  promifed  bleilednefs. 
 
 Now,  as  the  redeemed  afcribc  the  whole  diffei-ence  be- 
 twixt them  and  the  reft  of  mankind,  unto  his  death  that 
 redeemed  them  from  among  them;  fo  we  find,  every  thing 
 in  them  who  are  faved  by  Chrift,  which  can  be  iuppofed  to 
 difference  them  from  thofe  that  periib,  is  plainly  enough 
 declared  to  be  the  fruit  of  his  death,  and  given  by  him  as 
 fiich  ;  as  faith  and  believing,  given  on  his  behalf,  and  re- 
 pentance, Phil.  i.  29.  Ads  V.  31.  ;  faith  and  love,   i  Tim. 
 
 i. 
 
i68  A  Treatise   oh         Chap.  VI. 
 
 i.  14.  16.  And  this  was  very  plain  in  the  prophecies  of  the 
 Old  Teflamenr,  concerning  his  death,  and  the  benefit  of 
 it ;  as  If.  iiii.  10.  11.  12. 
 
 However  the  grace  of  Chrift's  death  may  at  firfl:  fight 
 Icem  more  exrenfive,  yet  it  is  really  greatly  diniinilhed  by 
 the  doc^lrine  of  univerfal  redemption  ;  becaufe  our  falvation 
 is  thereby  owing  as  much  toourleives  as  to  his  death  ;  which 
 fpoiis  the  thankful  remembrance  of  it,  and  brings  us  before 
 the  propitiation,  as  the  Pharifee,  pretending  to  thank  God 
 for  that  difference  betwixt  us  and  them  tiiat  perilh  in  their 
 fms,  which  yet  we  muft,  according  to  that  dodrine,  afcribe 
 to  ourfelves,  and  fo  lean  upon  that  which  makes  the  diffe- 
 rence, for  jiifliification,  inftead  of  the  propitiation,  ^vhich 
 is  common  to  them  that  are  faved  and  them  that  perilh. 
 Thus  it  natively  tends  to  diminilh  our  fenfe  of  the  grace 
 of  God  in  the  propitiation,  i  John  iv.  9.  and  to  fofler  in 
 us  the  conceit  of  our  own  merit  in  the  good  improvement 
 we  make  of  the  common  grace  beyond  others;  fo  that  we, 
 cannot  heartily  give  the  whole  glory  of  our  falvation  to  th6; 
 Lamb,  as  all  tliey  who  are  faved  by  him  will  do  for  ever. 
 
 Indeed,  if  it  could  be  faid,  that  everyone  that  dies  in 
 Adam,  will  at  lad  be  faved  through  Chrifl's  death," this 
 would  fay  fomething  for  grace  in  the  univerfal  way.  But 
 thefcripture  (by  which  alone  we  know  any  thing  of  the  fa- 
 ving  grace  of  God,  or  of  falvation  by  Chrift's  death) 
 as  cxprefsly  foretells  the  everlafhing  punilhment  of  fome 
 men,  as  it  does  the  everlafling  life  and  happinefs  of  others. 
 Let  us  take,  for  inflance,  thefe  two  texts ;  the  one  in  the  Old 
 Teflament,  and  the  other  in  the  New,  Dan.  xii.  2.  Matth. 
 XXV.  46. ;  and  from  thefe  texts  it  may  eafily  appear,  that,  if 
 the  eternity  of  punifiiment  cannot  be  inferred  from  fcripture- 
 "words,  neither  can  the  eternity  of  happinefs.  And  thefe 
 are  not  mere  threatenings,  but  plain  predictions,  with  which 
 the  truth  of  the  fcripture  muft  (land  or  fall.  As  for  that  no- 
 tion of  purifications  after  this  life,  through  which  the  fouls  of 
 men  niay  pafs  unto  a  better  fl.ate,  till  at  lail:  they  come  to 
 pcrfeclion,  it  is  utterly  irreconcileable  with  the  plaineft  de- 
 clarations of  fcripture,  concerning  our  being  judged  in  the 
 final  judgment  according  to  the  deeds  done  in  the  body. 
 It  were  far  better  for  thofe  who  eiitertain  fuch  notions,  if 
 they  would  fpeak  with  candour,  to  let  rhe  fcripture  alone. 
 
 All  that  can  be  pleaded  from  an  abn:ra(5l  notion  of  good- 
 
 neis,  applied  to  God,  .againfl  the  dark  fide  of  a   fpecial  e- 
 
 Icclioii  and  redemption,  is  cafily  retorted  on  the  objedlors, 
 
 f  when 
 
Se6l.  I.  iKc  Lord's  Suppek.  169 
 
 when  the  matter  is  traced  up  to  the  lirft  entrance  of  fin  in- 
 to the  woikl,  and  deiih  by  lin,  And,  before  tfie  gofpel 
 was  publilhed  among  the  nations^  man^s  reafon  was  tried  10 
 the  utmoll:  on  the  fuhjed  of  liberty  and  necefTity,  andcouUl 
 never  determine  the  qiieflion.  They  who  could  not  refufc 
 a  necelFity  in  the  ouiward  courfe  of  things,  but  ac  the  fani  ; 
 time  would  maiiitain  a  liberty  from  all  neceility  in  human 
 ndions,  or  in  the  motions  of  man^s  will,  which  they  miglic 
 fee  conneded  daily  in  manifold  inftances  with  that  courfe 
 of  tliiuL^^s  acknowledo;ed  to  be  necefl^iry,  maintained  as 
 manifcfi:  an  inconliiTency  as  ever  any  philofophcr  co'uld 
 €haro;e  another  with.  Arid  to  this  day  the  quefiion  (land^^ 
 as  a  reproach  of  the  philofophers ;  fo  that  no  one  who  un- 
 derftands  the  controverfy,  can  pretend  to  linilh  it. 
 
 The  gofpel  filences  man's  reafon,  on  this  fubjedi:  that  ii 
 quite  above  it,  by  that  humbling  quellion,  IV/'jo  art  tbouy 
 0  maUj  tb.n  repliejl  againjl  God  ?  Rom.  ix,  19.  20.  21.  with 
 if.  xxix.  16.  17.  and  xlv.  9.  It  does  not  cdndefcend  to  phi- 
 iofophize  on  this  matter,  but  plainly  declares  the  truth  -y. 
 difallowing  all  confequences  dithonourable  to  God,  that  men 
 would  draw  from  it,  and  fuppofmg  it  re^lonable,  that  v;e 
 jliould  believe  God  in  this  cafe,  wherein  we  can  never  be 
 latisfied  by  reafoning. 
 
 The  whole  of  fcripiiire-revelation  centers  in  the  death  of 
 Chrifi:,  that  great  fad,  whereby  tllfc  counfel  and  purpofe  of 
 God,  for  the  declaration  of  his  juftice  and  mercy  in  the  lal- 
 vation  of  finners,  is  executed  :  and  as  the  divine  holinefs, 
 and  difpleafnre  againft  fin,  never  appeared  fo  much  in  any 
 fniTc ;  fo  God's  purpofe  about  it,  moll  necelTarily  involved  in 
 it  the  entrance  of  fin  into  the  world  :  and  there  was  never 
 any  a6lion  wherein  more  of  man^s  wickednefs  appeared,, 
 than  in  the  betraying  and  murdering  of  the  Son  of  God; 
 which  yet,  as  to  its  acflors,  and  all  its  circumftances,  wn 
 foretold  by  the  prophets.  So  that  none  who  believed  the 
 gofpel  from  the  beginning,  could  be  ignorant,  thst  the 
 molt  wicked  actions  of  men  had  a  neceflary  connedion,  in 
 the  counfel  and  purpofe  of  God,  with  the  brighteft  difplay 
 of  his  holinefs.  And  they  were  fofar  from  admitting  the 
 confequence  that  would  lay  the  blame  of  fin  upon  him,  that 
 they  had  the  deeped  imprefTion  of  his  holinefs,  and  were 
 brought  to  unfeigned  grief  and  repentance,  as  to  that  fin 
 of  delivering  up  the  Prince  of  .life  to  he  killed,  mid  denyiiicr 
 him,  by  the  preaching  which  called  them  to  repentance  in 
 this  manner:  Adsiii.  13. — 19.  *' The  God  of  cir  fathers 
 
 yoL.  IV.  '  y      -  •  ''  }x2i\ 
 
i-o  A  Treatise  on  Chap.  VL* 
 
 *'  hath  glorified  his  Son  Jcius ;  whom  ye  delivered  up,  and 
 ^'  denied  him  in  the  pretence  of  Pilate,  when  he  was  dc- 
 
 *'  termined  lo  let  him  ^o.  But  ye  denied  the  holy  One, 
 *^  and  the  full:,  and  defired  a  murderer  to  be  [n-anted  unto 
 *^  you,  and  killed  the  Prince  of  life,  whom  God  hath  raifed 
 *'  fi-om  the  dead.  —  And  now,  brethren,!  wot  that  through 
 *^  in;norance  ye  did  it  *,  as  alfo  your  rulers.  But  thofe 
 *^  tliin^^s  whjch  God  before  had  Ihewed  by  the  mouth  of  all 
 *'  his  prophets,  that  Chrift  iliould  fuffer,  he  hath  fo  ful- 
 '•  tilled.  Repent  ye  therefore  and  be  converted,  that  your 
 '^  fms  may  be  blotted  out/'     Compare  Acts  ii.  23.  36.  37. 
 
 The  gofpel  fets  forth  the  ^lory  of  God  in  Chrid,  and 
 the  happineis  of  enjoying  him,  as  fb  manifeffed,  far  be- 
 yond wha£  could  have  been  if  fin  had  not  entered  into  the 
 \vorld  ;  yea  declares  plainly,  that  it  was  for  this  that  fin  en- 
 tered, Rom.  V.  1 1.  I  2.  **  And  not  only  foy  but  we  alfo  joy 
 ^'  in  Gckl,  through  our  Lord  jefus  Chrift,  by  whom  we  hu.e 
 *'  now  received  the  atonement.-  For  this  f ,  as  by  one  man 
 ^'  fin  entered  into  the  world,  and  death  by  fin  }  fo  alfo  death 
 ''  palled  to  all  men^in  that  all  have  imned/'  And  in  that  fame 
 *'  pallage,  ver.-  20.  the  apoftle  fays;,  *^  Moreover,  the  law 
 ^'-  entered,  that  the  offence  might  abound  :  but  where  fin 
 *^  abounded,  grace  did  much  more  abound.-*  But,  while 
 the  gofpel  declares  all  this,  it  at  the  fame  time  rejeds  with 
 difdain  the  perverfe  confequen>ces  that  the  enemies  of  the 
 revelation  of  God^s  grace  were  drawing  from  it,  (fuch  as. 
 Let  us  continue  in  Jin,  that  grace  may  abonrul ;  and,  Let  i4s 
 do  evil ^  that  good  7yi ay  come;  and,  God  is  unrighteous  I'j ho 
 taketh  vengeance  y  and,  JVhy  doth  he  yet  find  fault  P  for 
 who  hath  refified  his  vjill  ^),  and  affirms  the  juitice  of  the 
 condemnation  of  fuch  objei^lors,  Rom.  iii.  8. 
 
 If  we  do  not  acknowledge  the  death  of  Chrift  to  be  the 
 fpecial  benetit  of  them  that  arc  faved  from  among  all  forts 
 of  men,  we  mull  lahch  into  a  depth  of  endlefs  debate  a- 
 bout  things  unfearchable  by  our  underftanding  ;  we  muft 
 offer  violence  to  the  great  fcope  and  defign  of  the  whole 
 foripture,  which  is  to  raife  the  glory  of  the  divine  grace 
 
 "  If  they  had  not  done  it  Ignorantly,  but  after  Illamination,  as 
 Judas,  theic  h;id  been  no  remifhon  for  them. 
 
 t  A'st  ruTo.  As  ^i.'s  with  the  ocnitlve  denotes  the  procuring  caufe 
 or  the  mean,  fo  with  the  accufative  it  points  out  the  end.  Sec  an 
 ii)fl:incc  of  boih  Rom.  iii.  25. 
 
Se(rr.  II.         the  Lord's  Supper.  lyi 
 
 •and  mercy  upon  the  abafement  of  our  pride  of  our  own 
 merit ;  and  we  mull  take  up  with  the  objedions  that  the 
 enemies  of  the  gofpel  made  againll:  it,  as  it  was  firft  preach- 
 ed in  the  worhl,  and  fo  Ihare  witli  them  in  their  jufl  con- 
 demnation. But  if  we  acknowledge  the  Lord's  death  as  the 
 Special  benefit  of  them  who  are  laved  by  it,  out  of  every 
 nation  and  fort  of  men^  then  we  mull  take  thefe  words  in 
 the  inftitution  of  the  fupper,  broken  for  you^  and  flysd  for 
 yon,  to  exprefs  Ins  fpecial  love  to  thofe  for  whom  he  died, 
 and  look  upon  them  as  intended  to  allure  his  people  in  the 
 hope  of  falvation  and  eternal  life  through  his  death. 
 
 Sect.  II.  Cbrift^s  difciples  may  he  ajpiired  of  his  dying  for 
 them,  ill  partaking  of  his  fiipper,  and  fmidd  feek  this  af- 
 furance  in  it. 
 
 'yjU'Mii  has  been  faid  in  the  foregoing  feci^Tion,  is  enougii 
 ^^  to  remove  the  objections  that  have  been  made  to  this 
 great  truth.  That  the  death  of  Chrifl  certainly  faves  all 
 thofe  for  whom  he  died  :  fo  that,  to  know  tliat  he  died  for 
 us,  is  to  know  and  be  aiTured,  that  we  ihall  be  favcxi  by  Lis 
 death. 
 
 Tfaat  this  knowledge  and  alTurance  in  it  may  be  had,  ap- 
 pears evidently  from  the  promife  of  the  Holy  Ghoft  as  a 
 comforter  to  Chriftians,  from  the  preiling  exhortations  to 
 Chriftians  to  feek  after  it,  and  dire(3:ions  how  to  attain  to 
 it ;  particularly  in  the  firfl:  epiftle  of  John,  which  is  ex- 
 prcfsly  faid  to  be  writ  for  this  purpofe,  that  Chriltians  rna^v 
 know  that  they  have  eternal  life,  i  John  v.  13.  \i  cannot 
 be  denied  that  the  apollles  and  firfl  Chriftians  had  it.  And 
 as  we  never  find  them  profeffing  it,  without  at  the  lame  time 
 pointing  out  the  proper  evidence  by  \vhich  they  were  tluis 
 allured  ;  fo  that  evidence  was  none  of  thofe  extraordinary 
 gifts  which  were  peculiar  to  the  time  of  giving  out  the 
 New-teflament  revelation,  and  which  were  not  neceilarily 
 conneded  wath  the  falvation  of  thofe  who  partook  of  them; 
 but  the  evidence  that  their  alllirance  of  falvation  by  Chrifl's 
 death  went  upon,  was  charity,  the  fruit  of  faith,  and  the 
 work  and  labour  of  that  charity  or  love,  without  whicli 
 there  is  no  Chriflianity,  iCor.  xiii.  Heb.  vi.  4. — 11.  And 
 where-ever  the  primitive  work  of  faith  and  labour  of  love 
 take  place,  they  are  capable  to  produce  the  ailurance  of 
 
 y  %  hope, 
 
172  A  Treatise  on  Chap.  VL 
 
 hope,  as  they  luve  the  promife  of  the  fpiiit  of  adoptioiij, 
 to  the  end  of  the  workh 
 
 I:  appears  from  tlie  words  of  the  inftitution  of  the  Lord's 
 flipper,  that  it  is  defigned  as  a  mean  of  afluring  Chrifl's 
 iiilciples  of  their  ialyation  by  his  death,  tlirongh  the  tefti- 
 moriy  of  his  Spirit :  for  thefe  words  not  only -point  out  his 
 body  broken  and  his  blood  ihed,  but  alfo  broken  and  Ihed 
 for  the  partakers ;  fo  that,  if  their  miuSs  in  partaking  be 
 .brou^'-ht  to  anfwer  the  manifefl  inipor:  of  the  words,  they 
 mud  know  that  his  body  was  broken  and  his  blood  Ihed 
 for  them.  And  if  their  minds  come  up  to  the  meaning 
 and  intent  of  their  adion  in  partaking  jointly  of  that  bread- 
 and  cup  as  one  body,  they  mull  not  only  difcern,  that 
 Chrift's  body,  the  true  cliurch,  all  partakes  of  his  body 
 broken  and  his  blood  ilied  for  them  ;  but  likewife  their 
 own  part  in  that  body  of  Chrift  and  iis  communion,  which 
 tliey  arc  reprefenting  in  the;r  vifible  communion  as  vifible 
 members  of  than  true  church. 
 
 It-  the  joint  partakei^  in  the  Lord^s  fupper  be  really 
 ^vhat  they  mufk  appear  to  one  another,  as  members  of 
 Chrift,  and  fignifying  his  church  by  their  union;  then 
 certainly  they  are  thofe  for  whom  Chrift  died  :  for  they 
 love  one  another  as  brc:hren,  for. whom  Chrift  died,  ac- 
 cording to  his  new  commandmenr,  wjiich  fays,  That  ye 
 love  one  another,  even  as  I  have  lov,ed  you.  And  the  ob- 
 iervatipn  of  that  new  commandment  has  a  plain  connec- 
 tion with  the  aUurance  of  our  falyation  by  Chrift's  death. 
 This  conneCliqn  is  pblcryablc  in  tlie  very  new  command- 
 ment itfelf  ;  and  \\.  appears  in  the  promife  ot  the  fioly 
 Ghort  as  a  comforter  to  the  obiervers  of  this  ti'ying  dilier- 
 encing  commandment,  John  xiv.  and  xv,  :  as  it  is  iikcwire 
 inanifeft  in  fact,  exprelsly  declared  i  John  iii.  18. — 24.  If 
 therefore  the  hearts  of  the  partakers  do  not  condemn 
 ihem,  as  appearing  to  be  what  they  are  nor,  and  as  hy])0- 
 critical  in  '^heir  profellion  of  brotlicrly  love  to  one  an- 
 other, they  muft  have  confidence  of  Chrijl's  dying  for  them, 
 and  of  their  ftlvatiou  through  his  deata  ;  but  if  their 
 hearts  condemn  them  in  this  matter,  how  can  they  be  fup- 
 pofed  to  be  communcating  worthily,  if  they  be  not  in  pain 
 to  attain  to  this  allurance  ir;  the  way  of  believing  on  the 
 ]iame  of  the  Son  of  God  for  the  remillion  of  lins,  and  lo^ 
 ving  one  another,  iis  he  gave  them  commandment? 
 
 And  why  is  every   partaker  called  to  examiiic  liimfelf, 
 
 and  fo   to  cat  of  liia:  bread   z'aA   drink  oi  \\v:x  cup,  if 
 
 >      --■  they 
 
Se6l.  II.         the  Lord's  Supper.  173 
 
 they  may  not  come  to  know,  in  eating  and  drinking,  whe- 
 ther that  body  was  broken  and  that  blood  Ihed  for  them? 
 Or  how  is  a  man  examining  himfelf,  in  order  to  that 
 eating  and  drinking,  who  is  not  feeking  to  know  his  in- 
 tereft  in  that  death  w-liich  he  is  there  ihewing  and  remem- 
 bering ? 
 
 They  who  partake  of  the  Lord's  fupper,  tlicw  his  death 
 till  he  come  ;  and  fo  mull  be  looking  for  his  coming  a- 
 gain  the  fcond  time  without  iin  unto  falvation,  even  as  he 
 appeared  tlie  firft  time  to  take  away  fm  by  the  facrifice  of 
 himfelf.  And  if  the  Lord's  fupper  (erwe  to  certify  them 
 of  his  coming  again,  it  ferves  to  fill  them  with  tlie  fear  of 
 that  coming,  till  they  know  that  he  was  once  offered  to 
 bear  their  lins,  and  that  he  is  to  appear  the  fecond  time  un- 
 to their  falvation  :  for  they  who  verily  belie >/e  his  coming 
 again,  muff  be  afraid  of  it,  wliile  they  know  not  but  it  (hall 
 be  unto  their  deftrudion,  as  it  will  be  to  the  deflru(^ion 
 of  them  that  obey  not  the  gofpel  ;  and  this  fear  natively^ 
 excites  them  to  give  all  diligence  to  know  that  God  hath 
 not  appointed  them  to  wrath,  but  to  obtain  falvation  by 
 Jefus  Chriff.  If  they  cannot  know  this  in  the  Lord's  fup- 
 per, they  cannot  have  that  love  of  his  appearing,  that  ear- 
 ned defire  of  it,  and  that  lively  joyful  hope  of  his  coming, 
 that  is  profefTed  by  them  in  (hewing  his  death  till  he 
 come. 
 
 The  Lord  Jefus  has  promifed  his  prefence  with  his  people 
 in  the  obfervation  of  all  the  things  that  he  commanded 
 his  apoftles  to  teach  them  to  obferve  ;  and  particularly, 
 when  he  inftituied  his  fupper,  he  promifed  to  have  com- 
 munion with  them  in  it,  in  the  New-teffamenc  church,  by 
 the  Holy  Ghoft,  which  he  promifed  to  them  :  for  he  faid  he 
 would  drink  that  fruit  of  the  vine  new  with  them  in  his 
 Fathcr^s  kingdom,  Matth.  xxvi.  29.  And  we  may  fee  from 
 John  xiv.  15. — 26.  that  the  promife  of  his  prefence  by  his 
 iSpirit  with  the  obfervers  of  his  commandments,  is  to  aifure 
 them  of  their  interefl  in  him;  as  he  fays,  *'lf  ye  love  me, 
 *'  keep  my  commandments.  And  1  will  pray  the  Father, 
 -''  and  he  Ihall  give  you  another  comforter,  that  he  may  a- 
 *'  bide  with  you  for  ever;  the  Spirit  of  truth,  whom  the 
 
 *^  world  cannot  receive. 1  will  not  leave  you  orphans ;  I 
 
 "  will  come  to  you.  Yet  a  little  while,  and  the  world  feetli 
 ''  me  no  more  ;  but  ye  fee  me  :  becaufe  I  live,  ye  ihall  live 
 ^'  alio.  At  that  day  ye  ihall  know,  that  I  am  in  my  Father, 
 ''  and  you  in  rac,  and  I  in  you."     As  this  union  of  Jefus 
 
 •     *  Chrifl 
 
174-  A  Treatise  on         Chap.  VI, 
 
 Chrifl  witli  the  members  of  liis  body  the  church,  is  repre- 
 f<:nted  in  his  funper,  it  is  a  very  fit  mean  for  beftowing  the 
 knowledge  of  it  i]|>on  tliem ;  and  to  partake  of  it  ^vithouc 
 -leeking  to  know  this,  is  a  negled  fiiewed  to  the  promife 
 of  the  Holy  Gholt,  that  is  fomething  like  defpifing  the 
 blefling. 
 
 The  Lord's  fupper  repr^fents  the*  feafl  on  his  facrifice, 
 and  is  the  moil  notable  inflituted  mean  of  that  fpiritual 
 i'cMng  on  the  flefli  and  blood  of  the  Son  of  man,  as  the 
 nceepied  facrifice  of  our  peace  :  and  how  can  we  have  this 
 ipiritual  enjoyment,  but  by  the  affurance  of  his  being  fa- 
 crificed  for  us,  and  of  our  reconciliation  with  God  there- 
 by ?  tor  ^vhat  is  this  fealljng,  if  it  be  not  our  joying  in 
 Ood  through  Jefus  Chrifty  by  whom  we  have  received  the 
 reconciliation  P  The  fuficiency  of  his  facrifice  to  recon- 
 <:ilc  us  to  God,  is  matter  of  great  joy  and  peace  to  a  mind 
 that  has  been  thoroughly  puzzled  and  difquieted  with  thefe 
 (jueftions,  What  fl)aU  I  do  to  be  faved?  zud,  IVherewith 
 Jhall  I  come  before  God,  he,  ?  But  when  a  (inner  is  relieved 
 from  this  anxiety  and  difquiet,  by  believing  God's  teflimony 
 in  the  gofpel  concerning  his  Son's  refurre>5liGn  from  the 
 <iead  ;  the  confequence  of  this  belief  muft  be,  a  painful 
 defu'e  to  know  his  intereil:  in  that  reconciliation  that  was 
 manifefted  inGhrift's  refurrecTion.  The  foul  that  believes, 
 counts  all  things  lofs,  to  be  found  in  Chrifl:,  having  thac 
 rijjhtcQufnefs  which  is  of  God  by  faith.  And  this  hunger 
 and  thirft  after  righteoufnefs  begins  to  be  fatisfied,  when 
 .we  are  affared,  that  Chrifl  was  delivered  for  our  offences, 
 and  raifcd  again  for  our  juflification.  And  this  is  true  feaft- 
 ingwith  God  upon  Ghritl's  facrifice,  that  we  delight  with 
 him  in  the  fatisfaftion  made  to  his  juflice,  and  in  the  ma- 
 nifcftation  of  his  love,  by  Chrift's  loving  us,  and  giving 
 himfelf  to  ilie  death  for  us.  This  inflames  our  love  to  God 
 and  to  one  another,  and  fills  us  with  unfpeakable  joy  in 
 the  hope  of  the  glory  of  God.  And  indeed,  without  this, 
 :he  Lord's  fupper  is  not  complete  ;  for  this  is  the  nature 
 of  the  ordinances  of  divine  iervice  in  the  New  Teftament, 
 ihat  they  arc  not  complete  in  the  outward  and  vifible  ac- 
 tion, which  is  no  more  but  the  mean  of  engaging  us  in, 
 or  of  c::prelTing  outwardly,  the  fubftance  of  the  ordinance, 
 which  is  fpiritual  and  invifible.  Thus  baptifm  is  not  com- 
 jdcted  in  the  walhing  of  the  body  wiih  water,  without  the 
 fprinkling  of  the  heart  from  an  evil  confcience,  which  is 
 ■J^c  fubltanicc  ci  that  ordinance;  as  we  may  fee  fromPe- 
 ^  ter'i 
 
Sfedl.  III.         the  Lord's  SuppiTr.  17^ 
 
 ter's  words,  i  Pet.  iii.  21.  "Baptifm  doth  alfo  now  fave  us,- 
 '^  not  the  putting  away  of  the  tilth  of  the  llelh,  but  the  an- 
 ''  fwer  of  a  good  confcience  towards  God,  by  the  rcfur- 
 *'  redion  of  JefusChri-ft.''  And  when  the  church  of  the  Co- 
 rinthians aHembled  to  eat  of  that  bread  and  drink  of  that  cup, 
 without  partaking  together  of  the  I^ord's  body  and  blood 
 as  one  body  ;  the  apoftle  tells  them,  This  is  not  to  eat  the 
 Lord's  flipper.  And  fo,  when  a  believer  of  the  gofpel  eats 
 of  that  bread  and  drinks  of  that  cup,  without  feafting  with 
 God,  as  has  been  faid,  upon  Chrift's  facrilice  ;  we  may  fa/ 
 he  did  not  eat  the  Lord's  fupper.' 
 
 Sect.  III.  How  this  ajfurance  is  attained  by  them. 
 
 A  N  ill -grounded  confidence  of  our  interefl  in  Chrift's  fa- 
 ^■^  critice,  may  well  give  us  a  criminal  joy  and  delight  in' 
 ^ur  own  worth  and  excellency,  while  we  fay  with  the  Pha- 
 rifee,  Gody  I  thank  thee^  I  am  not  as  other  mm  7  but  it 
 can  never  give  us  joy  in  God  through  Jefus  Chrijl^  by  ivhont 
 ive  have  received  the  reconciliation :  nor  can  we  have  com- 
 munion with  God  by  it ;  for  the  more  we  have  of  it,  we  are 
 indeed  the  farther  from  God  :  nor  can  it  anfwer  any  of  the 
 purpofes  of  that  ajfurance  of  hope^  which  is  according  10 
 the  gofpel,  and  is  the  attainment  of  true  Chriftians. 
 
 And  becaufe  we  may  eafily  find  by  experience,  what  the 
 fcripture  fignifies  10  jjs,  of  our  pronenels  to  take  up  with  a 
 vain  prefumption  of  our  intereft  in  Chrift,  inflead  of  the 
 alTarance  of  hope  ;  we  ought  to  give  the  more  earnefl  heed 
 to  the  grounds  of  this  aflurance  as  they  are  ftated  in  the 
 fcriptures  of  truth,  left  we  deceive  ourfelves,  or  be  de- 
 ceived by  others,  in  a  matter  of  fuch  importance. 
 
 Now,  we  may  fee  plainly  fiom  the  Icriptures,  that  the 
 true  alTurance  of  hope  cannot  arife  from  that  manifefta- 
 lion  of  the  Spirit  that  is  neceifary  to  the  fcriptural  profef- 
 iion  of  ChrilVs  name,  and  that  is  the  foundation  of  all 
 thofe  fpiiitual  gifts  which  are  for  the  edification  of  the  Chri- 
 {lian  church,  i  Cor.  xii.  3.  4.  7. —  ir, ;  becaufe  that  illu- 
 mination and  thofe  gifts  are  not  necelTarily  connected  with 
 falvation,  but  common  to  them  that  are  faved  and  theui 
 that  perilh.  The  Lord  himfelf  faid  enough  to  undeceive 
 lis  in  this  matter,  in  his  parable  of  the  fower,  Matth.  xiii. ; 
 from  which  wc  may  ealily  perceive,  that  it  is  by  the  fruits 
 J  hat  the  favingilluniinrtdon  is  to  be  dillinguilhed  from  that 
 
 which 
 
76  (  A  Treatise  on         Chap.  VL 
 
 tvhicli  is  common.  And  the  fame  thing  is  evident  front 
 ■^vhat  he  fays  in  his  fermon  on  the  mount,  Matth.  vii.  20.  to 
 24. ;  where,  having  called  us  to  beware  of  falfe  prophets^ 
 and  to  know  them  by  their  fruits,  he  fays,  ^^  Not  every 
 *<  one  that  faith  unto  me,  Lord,  Lord,''  (compare  i  Cor. 
 xii.  3.);  *'  ihall  enter  into  the  kingdom  of  heaven ;  bnt  he 
 "  that  doth  the  will  of  my  Father  which  is  in  heaven.  Alany 
 "  will  fay  to  me  in  that  day,  Lord>  Lord,  have  we  not 
 s*'  propheiied  in  thy  name  ?  and  in  thy  name  have  call:  out 
 "  devils?  and  in  thy  name  done  many  wonderful  works  ? 
 *'  and  then  will  I  profefs  unto  them,  I  never  knew  you  i 
 *<  depart  from  me  ye  that  work  iniquity."  See  likewife 
 Luke  xiii.  24. — 27.  The  apoftle  Paul  plainly  fignifies,  that 
 the  higheft  gifts  may  be  without  charity  or  faving  grace, 
 "without  which  they  cannot  profit  him  who  exerciles  them 
 in  the  molt  eminent  manner,  i  Cor.  xii.  31-  and  xiii.  Yea 
 he  fuppofes,  that  he  might  preach  the  gofpel  as  he  did, 
 and  yet  be'  a  caft-away,  i  Cor«  ix,  27.  And  the  feveral 
 infhances  of  apoftafy  among  the  firft  profefTors  of  the  faith^ 
 with  all  the  apoftolic  exhoi-tations  to  perleverance,  make 
 it  abundahtly  evident,  that  a  profelFion  of  the  gofpel,  with 
 eminent  gifts,  arifing  from  the  powerful  influence  of  t^ie 
 gofpel  on  mens  minds  and  affections,  is  not  neceflarily 
 conneded  with  falvation  ;  and  therefore  cannot  be  the 
 ground  of  the  true  aifurance  ol  hope.  We  find  the  work 
 and  labour  of  love  exprefsly  diflinguifhed  from  this,  as  that 
 which  accompanies  falvation,  Heb.  vi.  4. — ir.  And  Pe- 
 ter, in  his  fecond  epiffle,  chap.  ii.  20.  21.  plainly  fignifxCs, 
 that  men  may  *'  efcape  the  pollutions  of  the  world,  through 
 "  the  knowledge  of  the  Lord  and  Saviour  Jefus  Chrift," 
 and  yet  be  again  intangled  therein,  and  overcome  ;  fo  as 
 it  had  been  better  for  them  not  to  have  known  the  way 
 of  righteoufnefs.  And  we  cannot  wonder,  that  fo  much 
 is  faid  in  the  fcripture  to  prevent  our  deceiving  ourfelves 
 by  this  falfe  ground  of  aifurance,  if  we  confider  how  ready 
 we  are  to  lay  flrefs  upon  it;  becaufe  it  diitinguillies  t:s 
 from  other  men  who  have  not  tafted  the  good  word  of 
 God,  and  recommends  us  to  the  efteem  of  good  Chriilianii, 
 who  are  glad  to  fee  the  power  of  the  gofpel  any  way  put 
 forth  on  the  fouls  of  men.  And  the  confequence  of  our 
 placing  this  as  the  ground  of  our  aifurance,  is  our  making 
 a  merit  of  it,  or  accounting  it  our  righteoufnefs;  and  fo 
 indulging  ourfelves  in  the  love  of  this  world,  to  the  neg- 
 lect of  the  eternal  life  that  is  the  reward  of  Chrift's  righ 
 
 reoufnefsp 
 
Seft.  III.         the  Lord's  Supper.  177 
 
 teoufnefs,  and  to  the  iiegle<5l  of  the  work  and  labour  of 
 brotherly  love  thai  is  connected  with  that  life. 
 
 Nor  can  the  affurance  of  Chrift's  dying  for  us,  and  of 
 our  falvation  by  his  death,  arife  merely  nom  what  is  te- 
 flified  in  the  gofpel,  concerning  the  common  falvation  and 
 eternal  life  in  Chrift,  to  all  fort  of  Tinners,  which  every 
 iinner  that  hears  the  gofpel  is  called  to  believe  :  becaufe 
 the  gofpel  doth  not  teftify  directly  to  any  one  fmner,  that 
 Chrill:  died  for  him,  and  that  he  (liall  be  laved  througli 
 his  death  ;  nor  is  the  gofpel  an  abfolute  promife  of  falva- 
 tion to  every  finner  that  hears  it.  On  the  c-6ntrary,  it 
 exprefsly  foretells  the  damnation  of  many  hearers  of  the 
 gofpel,  through  their  not  believing  the  truth;  which  un- 
 belief it  alfo  foretells,  2  Theff.  ii.  10.  11.  12.  Now,  the 
 truth,  for  the  unbelief  of  which  they  are  damned,  cannot 
 be  this,  That  they  fhall  not  be  damned,  hut  moft  certainly  be 
 faved:  for  this  was  never  true  ;  and  {o  could  never  be  tefti- 
 fied  to  them  in  the  gofpel,  nor  could  they  be  obliged  to . 
 believe  it.  Whatever  the  gofpel  teftifies  to  us,  is  true, 
 whether  we  believe  it  or  not;  and  they  who  are  laved,  are 
 chofen  to  falvation  through  the  belief  of  that  fam-e  truth,  for 
 the  unbelief  of  which  others  are  damned:  and  therefore  a 
 man's  confidence  and  aiTurance  in  the  belief  of  that  faving 
 truth,  cannot  be  his  contidenee  and  aflurance  of  this.  That  he 
 flail  moft  certainly  be  failed  through  Chrijfs  denth  ;  for  this 
 can  be  none  of  that  truth  by  the  unbelief  of  which  others 
 are  damned.  And,  feeing  the  gofpel  teftifies  the  certainty 
 of  falvation  to  none  but  believers,  no  man  can  know  the 
 certainty  of  his  falvation,  by  the  gofpel,  without  knowing 
 that  he  truly  believes. 
 
 Nor  can  we,  according  to  the  gofpel,  be  confident  of 
 Chrift's  having  died  for  us,  merely  by  refleding  on  the 
 foundnefs  of  our  belief,  or  on  any  ading  of  our  fouls  that 
 we  may  take  to  be  faith,  without  the  love  of  the  truth  that 
 ihews  itfelf  in  the  good  works  which  God  hath  ordained 
 that  we  ihould  walk  in  them :  for  fome  receive  the  "vjord 
 ivith  joy,  who  receive  not  the  love  of  the  truth,  that  they 
 might  be  faved  ;  and  fo  bring  not  forth  the  fruit  of  it 
 n.vith patience ;  as  appears  from  the  paiable  of  the  fower. 
 True  faith  works  by  love,  and  purifies  the  heart  to  the  un- 
 feigned love  of  the  brethren,  Gal.  v.  6,  A6ls  xv.  9.  with 
 I  Pet.  i.  22.  And  the  fcripture  is  not  more  exprefs  in  any 
 one  thing,  than  in  pointing  out  the  vanity  of  our  faying, 
 we  have  faith,  while  we  have  not  works.    See  James  i. 
 
 Vol.  IY,  Z  21, 
 
178  A  Treatise  on         Chap.  VI. 
 
 21. — 27.  and  ii.  14. — 26.  Luke  vi.  46.  However  confix 
 dent  we  may  be  of  onr  love  to  the  truth,  while  we  are  rc- 
 ceivincr  it  with  joy,  the  fcripture  plainly  iliews  us,  wc  have 
 not  received  the  love  of  the  truth,  if  it  go  no  further  than 
 the  word  and  the  tongue,  i  John  iii.  18.  19.  Unfeigned 
 faith  fnews  itfelf,  nor  in  a  frnitlefs,  bur  in  a  labouring  love, 
 jhewed  toward  Chrift's  name  in  miniilering  to  the  faints, 
 Heb.  vi.  9.  10.  II.;  and  in  patient  fuffering,  and  being 
 companions  with  them  that  fuifer  for  his  name,  Heb.  x. 
 32.-39. 
 
 Nor  can  we  be  aflured,  that  we  are  rhofe  for  whom. 
 Chrift  died,  by  the  moil  fplendid  outward  works,  while  we 
 are  not  fure,  that  they  do  not  proceed  from  pride  and  felf- 
 merit,  and  while  we  cannot  be  confident  before  God,  that 
 they  flow  from  charity,  or  from  that  love  of  the  truth  as  it  is 
 in  jefus,  which  is  the  proper  fruit  of  faith  in  him  :  becaufe 
 the  apoftle  tells  us  exprefsly,  i  Cor.  xiii.  3.  though  I  be- 
 flow  all  my  goods  to  feed  the  poor,  and  though  I  give  my 
 body  to  be  burned,  and  have  not  charity,  it  profit eth  me  no- 
 thing. 
 
 Nor  yet  can  we  have  the  full  afTurance  of  hope,  by  calling 
 to  mind  any  work  of  faith  or  love  that  we  may  think  we 
 have  formerly  wrought ;  unlefs  we  be  continuing  fledfaft- 
 ly  in  it,  and  if  this  remembrance  be  not  influencing  us  to 
 diligence  in  that  work  of  faith  and  labour  of  love  :  For  he 
 that  endureth  to  the  end,  /hall  be  faved.  And  the  apoflle 
 bids  the  wavering  Hebrews  (who  had  been  illuminated, 
 and  employed  in  the  labour  of  love)  fear,  left  they  fliould 
 come  ihort  of  the  promifed  reft  through  unbelief;  and  calls 
 them  to  give  all  diligence  in  the  work  and  labour  of 
 love,  to  the  full  alTurance  of  hope,  to  the  end,  Heb.  iv.  i. 
 and  vi.  9. — 12.  and  x.  31. — 39.  And  thefe  words  of 
 John,  in  his  2d  epiflle,  ver.  8.  are  remarkable  to  this  pur- 
 pole.  Look  to  your/elves,  that  ive  lofenot  thofe  thingj  which 
 vje  have  ivroiight,  but  that  we  receive  a  full  reward. 
 So  that  we  are  certainly  deceived,  and  deceiving  our- 
 felvcs,  when  we  are  encouraged  in  prefent  negligence  and 
 {loth,  as  to  the  labour  of  love,  by  the  remembrance  of 
 what  is  paft ;  far  from  the  temper  of  the  apoltle,  and  every 
 true  and  well-formed  Chriftian,  that  is  defcribed  Philip,  iii, 
 12. — 15.  Not  as  though  I  had  already  attained ^  either  were 
 already  perfcti  :  but  I  follow  after,  if  that  I  may  appre- 
 hend that  for  which  alfo  I  am  apprehended  of  Chrtft  Jefus. 
 Brethren  J  I  count  not  niyfdf  to  have  apprehended :  but  this 
 
 one 
 
Se(^.  III.         the  Lord's  Supper.  179 
 
 one  thing  I  do,  forgetting  tbofe  things  which  are  hehind,  and 
 7'eaching  forth  unto  thofe  things  which  are  before,  I  prefs 
 ,  toward  the  mark,  for  the  prize  of  the  high  calling  of  God 
 in  Chriji  Jefus.  Let  lu  therefore,  as  many  as  be  perfeCl,  be 
 thus  minded. 
 
 Now,  from  what  has  been  faid  in  pointing  out  thefe  falfe 
 grounds  of  confidence,  we  may  perceive,  that  the  alTu- 
 rance  of  our  intereft  in  Chrift's  death  is  attained  and  kept, 
 only  in  the  way  of  keeping  the  Father's  commandment, 
 that  we  lliould  believe  in  the  name  of  his  Son,  and  love 
 one  another  as  he  gave  us  commandment.  And  this  is 
 what  the  apoftle  John  teaches  exprefsly,  in  the  3d  chapter 
 of  his  id  epiftle,  which  was  written  by  him  for  this  very 
 purpofe,  that  Chriftians  may  know  that  they  have  eternal 
 life  in  Chrift.  He  fays,  vcr.  14.  We  know  that  we  have 
 pajfed  frofu  death  unto  life,  bee  an fe  we  love  the  brethren: 
 he  that  loveth  fiot  his  brother,  abideth  in  death  ;  and,  ver. 
 18. — 24.  My  little  children,  let  us  not  love  in  word,  neither 
 in  tongue  ;  but  in  deedj  and  in  truth.  And  hereby  we  knovj 
 that  we  are  of  the  truth,  a7id  fhall  ajfure  our  hearts  before 
 him.  For  if  our  heart  condemn  us,  then  God  is  greater 
 than  our  heart,  and  knoweth  all  things.  Beloved,  if  our  heart 
 co?tdemn  us  not,  we  have  confidence  towards  God.  And 
 whatfoever  we  afk,  we  receive  of  him  *  ;  becaufe  we  keep 
 his  commandments,  and  de  thofe  things  that  are  well  plcafing 
 in  his  fight.  And  this  is  his  commandment,  that  we  flmuld 
 believe  on  the  name  of  his  Son  Jefus  Chrifi,  a?id  love  one  an- 
 other, as  he  gave  us  commandment.  And  he  that  keepeth 
 his  commandments ,  dwelleth  in  him,  and  he  in  him :  and 
 hereby  we  know  that  he  abideth  in  us,  by  the  Spirit  which  he 
 hath  given  us. 
 
 The  Father's  commandment,  to  believe  on  the  name  of 
 Jiis  Son,  is  quite  mifunderftood  by  us,  if  we  imagine  that 
 it  comes  to  us  in  pUce  of  the  demand  of  his  law  that  faid. 
 Do  this  and  live  ;  and,  Cutftd  is  every  one  that  continuetb 
 not  in  all  things,  as  requiring  fomething  more  eafily  to  be 
 done  by  us  to  intitle  us  to  life  through  his  grace:  for  it  is 
 a  command,  to  believe  God,  or  give  credit  to  him,  that 
 the  whole  demand  of  his  law  is  fully  anfwered,  and  all  that 
 it  required  to  be  done  for  life,  is  perfectly  done  and  finilh- 
 ed,  in  the  blood-fhedding  and  death  of  his  Son;  whom  he 
 fent  forth,  made  of  a  woman,  made  under  the  law,  to  re- 
 
 *  Compare  John  xv.  7. 
 
 Z  2  deem 
 
iSo  A  Treatise  on         Chap.  VL 
 
 deem  finners ;  and  whom  he  hath  raifed  from  death,  the 
 wa^es  of  fin,   and  rewarded  wkh  eternal  life  at  his  own 
 rio-ht  hand  ;  that,becaufe  he  lives,whofoever  believeth  this, 
 inTo-ht  live  alio  with  him.     And  fo,  this  commandment  to 
 be'neve,  while  it  requires  nothing  to  be  done  by  us  that 
 may  make  us  live,  and  in  effect  difcharges  us  from  doing 
 any  thing  whereby  we  may  think,  in  lefs  or  more,  to  me- 
 rit life,  is  fo  far  from  making  void  the  law,  or  fiackening 
 ks  demand  in  one  jot  or  tittle,  that  it  eftabhmes  it  in*  its 
 full  force.     It  bids  us  not  think  of  falvation  from  death,  the 
 wa^resoffin,  without  the  full  execution  of  the  curfe,  and 
 thc'^full  manifeilation  of  God'a  infinite  difpleafure  againfl:  all 
 fin  in  the  death  of  his  Son :    nor  does  it  any  way  allow  us 
 to  think  of  life,  without  a  perfect  and  finilhed  obedience 
 to  the  law  in  all  points ;  even  the  obedience  of  the  Son 
 of  God,  who  died  faying,//  u  Jjmjlyed,  John  xix.  30.;  and 
 the  Father  confirmed  what  he   laid,  by  raifing  him  from 
 the  dead,  and  giving  him  glory,  according  to  his  prayer, 
 John  xvii.  4.  5.     And  thus  the  commandment  to  believe, 
 is    moil  juft,    and   manifefts  the    infinite  jnftice  of   God 
 that  was  exprefTed  in  his  righteous  law  ;  while  at  the  fame 
 time  it  proceeds  from  the  fovereign  grace  and  infinite  mer- 
 cy, that  fubftituted  the  Son  of  God  in  the  room  of  fill- 
 ners,  laid  their  iniquities  upon  him,  made  him  a  curfe  for 
 ihcm,  fent  him  to  be   the  propitiation  for  their  fins,   and 
 made  him,  who  knew  no  fin,  a  fin-offering  for  them,  that 
 they  might  be  made  the  righteouinefs  of  God  in  him,  the 
 end  of  the  law  for  righteoufncfs    to  every   one  that  be- 
 lieveth.    And  fo  this  commandment  is  wonderfully  fuited, 
 by  infinite  wifdom,  to  the  cafe  of  the  finner,  who  can  do 
 nothing,  and  feels  nothing  in  himfelf  that  can  recommend 
 liim  to  the  acceptance  of  the  holy  lawgiver  whom  he  has  of- 
 fended, and  who,  becaufe  he  is  infinitely  good,  is  infinite- 
 ly oppofite  to  fin ;  but,  on  the  contrary,  fees  himfelf  in  all 
 fefped:s   a    meet   objeft    for   the    divine    difpleafure    and 
 wrath,  which  is  indeed  the  cafe  of  every  finner  before  God. 
 And  if  the  finner  be  fo  blinded  wilh  the  vain  thoughts  of 
 felf-merir,  and  i'o  ignorant  of  tlie  jufl:  God  the  Saviour, 
 the  righteous  Father,  and  has  his  underftanding  fo  darkened 
 with  the  love  of  fin,  that  he  cannot  underftand  the   com- 
 mandment, to  believe  on  the  name  of  the  Son  of  God, 
 nor  hearken  to,  it  ;    then  this   commandment  is   attended 
 with  the  power  of  the  Holy  Ghoft  upon  the   minds   and 
 hearts  of  rhofc  who  are  chofen  by  mace  to  falvation  through 
 
 Chrift, 
 
Sedt.  III.         the  Lord's  Supper.  i8i 
 
 Chrift,  opening  their  eyes,  and  making  them  give  credit 
 to  God. 
 
 And  the  commandment  to  love  one  another,  as  thus  be- 
 lieving on  the  name  of  the  Son  of  God,  is  for  the  trial  of 
 this  faith  by  the  rnoft  native  and  peculiar  fruit  of  it :  for 
 thole  only  unfeignedly  believe  this  great  truth  of  the  go- 
 fpel,  who  receive  the  love  of  it ;  and  they  who  do  fo,  love 
 one  another  for  the  truth's  fake  which  dwelleth  in  them, 
 even  as  Jeius  Chrift  gave  them  commandment,  when  he 
 faid,  <*  A  new  commandment  I  give  unto  you,  TJiat  ye 
 *^  love  one  another ;  as  I  have  loved  you,  that  ye  alfo  love 
 "  one  another,"  John  xiii.  34.  35.  and  xv.  12.  17.  His 
 love,  in  laying  down  his  life  ior  them,  is  the  fpring  of  their 
 love  one  to  another,  as  believing  on  his  name.  They  love 
 one  another  after  his  example.  And  all  the  motions  and 
 outward  exprefTions  of  this  love,  that  is  peculiar  to  be- 
 lievers, are  influenced  and  regulated  by  his  authority  in  his 
 commandment:  for  how  can  we  imagine,  that  we  love  one 
 another  as  he  gave  us  commandment,  while  we  live  in  the 
 negled  of  any  one  of  thofe  mutual  offices  and  outward  ex- 
 preflions  of  it  that  he  hasexprefsly  injoined  us  in  his  word? 
 Now,  as  we  have  obferved  before,  that  his  inflituting  the 
 churches  of  his  dilciplee,  is  for  the  exercife  of  this  love  a- 
 mong  them,  in  order  to  their  attaining  the  aiTurance  of 
 hope ;  fo  we  may  now  take  notice,  that  he  makes  a  con^ 
 ne(^ion  betwixt  the  gofpel-feaft,  or  eating  and  drinking  in 
 his  houfe  as  his  domeflics,  and  doing  thofe  offices  of  bro- 
 therly love  that  are  proper  to  the  churches  of  his  difciples, 
 and  that  belong  to  their  difcipline.  We  may  fee  him  doing 
 this,  Luke  xvii.  i. — 10.;  where,  having  injoined  brother- 
 ly reproof  and  forgivenefs,  he  ufes  the  fnnihtude  of  a 
 mafter  having  fervants  doing  his  work  in  the  field,  but  not 
 fitting  down  to  eat,  till,  befide  that,  they  alfo  do  his  houfe- 
 work,  or  ferve  him  in  his  houfe,  ver.  7.8.  By  which  he 
 teaches  us,  that,  however  we  may  be  ferving  him  at  large 
 in  the  world,  we  have  no  pretence  to  the  enjoyments  of  his 
 houfe  till  we  alfo  addrefs  ourfelves  to  the  fervice  of  his 
 houfe,  wherein  he  fignifies,  that  he  takes  a  peculiar  plea- 
 fure,  and  pardcularly  that  work  of  love  in  his  church  of 
 which  he  had  been  immediately  giving  an  inflance  And 
 accordingly  we  hnd  the  inOiitution  of  his  fupper  delivered 
 by  the  apoflles  to  the  churches  of  his  difciples,  (as  by  Paul 
 to  the  church  of  the  Corintliians,  i  Cor.  xi.  23.  like  as  be- 
 fore the  apoftles  had  placed  it  in  the  church  at  Jerufalem, 
 
 Ads 
 
i82  A  Treatise  on         Chap.  Vl^ 
 
 Ads  ii.)>  and  along  with  it  the  commandment  of  brotherly 
 love,  to  be  pra^lifed  among  them  in  all  its  branches.  And 
 \vhereas  the  Lord  Jefus  hath  obliged  them,  to  the  ^vhole 
 work  and  fervice  of  this  love  to  one  another,  by  his  redeem- 
 ing love,  and  this  love  flows  only  from  faith  in  his  blood, 
 and  they  are  beloved  by  one  another  as  believing  on  him 
 for  rightcoufnefs,  and  as  glorying  only  in  his  crofs ;  it  is 
 ihofl  manifcll:,  from  the  nature  of  the  thing,  that  they  have 
 no  merit  of  their  own  to  plead  in  this  fervice  that  he  re- 
 quires of  them;  and  that  it  is  perfectly  inconfiftent  with 
 their  going  about  to  eftablilh  a  righteouinefs  of  their  own, 
 as  being  indeed  nothing  elfe  but  the  work  of  love  to  his 
 righteoufncfs :  yea,  the  reward  he  has  annexed  to  this  fer- 
 vice, is  only  a  Ihare  with  him,  as  joints  heirs,  in  the  re- 
 ward of  his  obedience  to  the  death,  by  which  they  believe 
 to  be  faved,  and  for  the  fake  of  which  they  love  one  ano- 
 ther. And  this  is  infmuated  by  our  Lord  in  the  9th  and  loth 
 verfes  of  that  17th  chapter  of  Luke,  where  he  fignifies, 
 that  he  has  not  his  fervants  to  thank  for  this  their  fervice  to 
 him,  and'that  they  can  merit  nothing  from  him.  If  there- 
 fore we  would  go  about  to  eftablilh  our  own  rightcoufnefs 
 upon  the  work  of  faith  and  labour  of  love,  we  mull  be 
 ignorant  of  the  very  nature  of  that  faith  and  love. 
 
 Now,  this  is  that  faith  and  that  love  that  is  profefTed  by 
 a  church  coming  together  in  one  place  to  eat  the  Lord's 
 fupper;  and  if,  when  they  continue  ftedfaftly  in  that  or- 
 dinance, thevbe  continuing  ftedfaflly  in  the  work  of  faith 
 and  labour  of  love,  then  they  are  in  the  ftraight  way  to 
 the  full  aflu ranee  of  hope  ;  and  can  be  well  allured,  in  eat- 
 ing of  that  bread  and  drinking  of  that  cup,  that  the  Lord's 
 body  was  broken  and  his  blood  Ihed  for  them. 
 
 This  grand  point'  is  made  out,  and  put  beyond  doubt, 
 by  tlie  concurring  teftimony  of  two  witnefTes ;  as  we  may 
 fee  from  that  3d  chapter  of  John's  firft  epiftle,  compared 
 with  Rom.  viii.  16.  The  firil:  of  thefe  is  our  own  con- 
 science, or  our  heart  and  our  Jpirity  tcftifying  in  the  fight 
 and  prcfence  of  the  fearcher  of  our  hearts,  '*  that  we  be- 
 •'  lieve  on  the  name  of  his  Son  Jefus  Chrift,  and  love  one 
 *'  another,  as  he  gave  us  commandment:"  or  ;/,  not- 
 withflanding  the  remains  of  unbelief  and  enmity  appearing 
 in  us,  and  giving  us  daily  pain,  our  heart  condemns  us  not 
 before  God^  as  void  of  the  work  of  faith  and  labour  of  love, 
 then  ive  have  confidence  towards  God;  even  as  much  confi- 
 dence as  the  ti'ljimony  of  our  confcience  can  give.    But,  aa 
 
 this 
 
5e£t.  III.  the  Lord's  Supper.  183 
 
 this  is  but  one  witnefs,  arui  needs  to  be  fupported,  the  Holy 
 Ghofl:  comes  in  as  another  witnefs,  corroborating  the  tefti- 
 mony  of  our  fpirit,  and  finilhing  the  proof,  by  adding  his 
 own  tell:imony  ;  as  the  apofhle  fays,  *'  The  Spirit  himfelf 
 <'  beareth  wirnefs  with  our  fpirit,  that  we  are  the  children 
 <'  of  God.''     He  teflifies,  by  Ihedding  abroad  in  our  hearts 
 the  love  of  God,  and  fo  making  us  partakers  with  Jefus 
 Chrift  in  that  unfpeakable  enjoyment  of  the  Father's  love; 
 •wherewith  his  foul  (once  forrowful  unto  death  for  our  fins) 
 is  now  filled  and  made  exceeding  glad  at  the  Father's  right 
 hand,  as  the  full  proof  of  his  having  perfeded  the  recon- 
 ciliation, and  of  his  being  the  Son  of  God.     The  Holy 
 Ghoft  bore  teftimony  to  Jefus,  as  well  as  the  Father,  by  his 
 work  in  railing  him  from  the  dead  :  but   this  teftimony  was 
 , carried  to  its   utnioil  perfection  in  heaven,  by  the  glory 
 given  him  there,  when  he  was  by  the  right  hand   of  God 
 exalted,  and  received  of  the  Father  the  promife  of  the 
 Holy  Ghofl ;  which  was  immediately  notified  on  the  earth 
 on  the  day  of  Pentecofl,  Ads  ii.  32.  33. — 36.    The  Holy 
 Ghofl  bears  witnefs  in  heaven,   i  John  v.  7.  to  the  Son  of 
 God,  by  the  glory  which  he  hath  put  upon  his  human  na- 
 ture^ there ;  and  particularly,  by  filling  his  foul  with  that 
 overflowing  fulnefs  of  glorious  joy  and  gladnefs  through  the 
 brighteft  light  of  the  Father's  reconciled  countenance,  on 
 account  of  v;hich  he  is  faid  to  be  anointed  with  the  oil  of 
 gladnefs  above  h\s  fellows,  Pf.  xlv.  7.  Heb.i.  9.     And  as  he 
 thus  bears  witnefs  in  heaven,  that  Jefus  is  the  Son  of  God, 
 the  Lord  our  righteoufnefs ;  fo  he  bears  witnefs  with  our 
 fpirits,  that  we  are  the  children  of  God,  his  heirs,  and  joint 
 heirs  with  Chrifl,  by  pouring  forth  from  the  foul  of  Jefus 
 into  our  hearts  a  portion  of  that  fame  fenfe  and  enjoyment 
 of  the  Father's  love  wherewith  he  hath  made  him  mofh 
 "blefTed  for  ever,  John  xv.  10.  11.      This  is  the  earnefl  of 
 that  heavenly  happinefs  and  life  eternal  which  is  the  reward 
 of  the  righteoufnefs  of  the  Son   of  God ;   and  this  gives 
 believers  the  greatefl  boldnefs  in  the  hope  of  glory;  as  is 
 faid,  Rom.  v.  5.  **  And  hope  maketh  not  alhamed  ;  becaufe 
 *'  the  love  of  God  is  fhed  abroad  (or  poured  forth  *)  in  our 
 •*<  hearts,  by  the   Holy  Ghofl,    which  is  given  unto  us," 
 This  teftimony  of  the  Holy  Ghofl  confirms  our  faith  in  the 
 righteoufnefs  of  our  God  and  Saviour  Jefus  Chrill,  and  in- 
 flames pur  love  to  them  that  believe }  and  fo  flrengthens  the 
 
 '.  teflimony 
 
184  A  Treatise  on         Chap.  VL 
 
 teftimony  of  our  confcience,  making  our  faith  and  love 
 one  to  another  more  evident  to  ourfelves :  and  befides,  it 
 is  itfelf  the  utmoft  evidence  that  can  be  given  unto  believers, 
 as  it  makes  them  partakers  with  Jeius  Cbrift  himfelf  by  a 
 portion  of  that  lame  thing,  which  is  the  higheft  teftimony 
 given  unto  him.  And  thus,  by  keeping  the  Father's  com- 
 jiiands  o(  Faith  and  love,  we  know  that  he  abideth  in  us, 
 by  the  Spirit  which  he  hath  given  us. 
 
 This  is  that  promife  of  the  Holy  Ghofl  as  a  comforter  to 
 believers  keeping  Chrifh's  commandments,  and  on  that  ac- 
 count enduring  the  hatred  of  the  world  after  his  example, 
 John  14th  and  15th  chapters.  And  we  may  fee,  that  it  is 
 far  beyond  any  of  thofe  influences  ©f  the  Spirit  that  are 
 common  to  believers  and  unbelievers,  wherewith  many  fa- 
 lisfy  ihemfelves ;  yea  that  it  is  beyond  the  regenerating 
 work  of  the  Holy  Ghoft,  whereby  (inners  are  begotten  to 
 faith  and  love.  And  this  joy  in  the  Holy  Ghoft  muft  be 
 diftinguilhed  from  any  joy,  or  fpiritual  delight,  that  is  ne- 
 ceilarily  involved  in  the  very  firft  exercife  of  faith  that 
 Avorketh  by  love  :  for  this  is  the  promife  of  the  Spirit  that 
 Chriftians  receive  through  faith.  Gal.  iii.  14.  ;  and,  as  we 
 are  the  childre?i*of  God  by  faith  in  Chrifl  JefuSy  fo,  becaufe  we 
 are  fonsy  God  fends  forth  the  Spirit  of  his  Son  into  our  hearts, 
 cryi?ig,  Abba,  Father,  Gal.  iii.  26.  and  iv.  6. :  and  Paul  fays 
 to  the  Epheiians,  After  ye  believed,  (or  having  believed),  ye 
 were  fealed  with  that  holy  Spirit  of  promife y  which  is  the 
 earncjt  of  our  inheritance,  Eph.  i.  13.  14.  This'  teftimony 
 of  the  Holy  Ghoft  fuppofes  the  teftimony  of  our  own  con- 
 fcience, that  we  believe,  and  love  one  another,  and  is  ne- 
 ver without  that  teftimony;  {ox  the  Spirit  beareth  witnefs 
 WITH  OUR  SPIRIT,  that  we  are  the  children  of  God, 
 
 Now,  they  who  attain  to  this  in  the  Lord's  fupper,  are 
 well  allured  that  his  body  was  broken  and  his  blood  ihed  for 
 them ;  and  cannot  be  ignorant  of  what  it  is  to  feaft  with 
 God,  and  to  have  Chrift  drinking  that  fruit  of  the  vine  new 
 with  them  in  his  Father's  kingdom,  and  what  it  is  to  fup 
 with  him  in  his  fupper. 
 
 Sect.  IV.  In  attaining  to  this,  they  are  confirmed  in,  the 
 joyful  hope  of  his  coming,  and  their  gathering  unto  him, 
 andfojhev}  his  death  till  he  come, 
 
 I^Hrift's  difciples  come  together  in  a  church  to  fiew  the 
 ^  hordes  death  in  his  fupper  till  he  come:  and,  when  they 
 
 arc 
 
Sed.  IV.         the  Lord's  Supper.  iSj; 
 
 arc  afTured,  by  the  tcflimony  of  his  Spirit,  that  his  body 
 was  broken  and  his  blood  Ihed  for  them,  they  have  the  ear- 
 nefl  of  their  fellowlhip  together  with  him  in  the  whole  re- 
 ward of  his  obedience  to  the  death,  which  is  to  be  enjoyed 
 ■])y  them  at  his  coming,  and  their  gathering  together  unto 
 him. 
 
 This  earneft  of  the  inheritance,  thh  fir/l-fruits  of  the  Spirit^ 
 is  not  the  happinefs  of  this  preient  Hfe,  but  a  foretafte  of 
 the  happinefs  of  the  world  to  come,  and  of  eternal  life 
 from  the  dead  :  for  it  i«  a  portion  of  the  bleflednefs  of  the 
 ]ife  of  Jefus  Chrift  after  his  refurredion  ;  and  fo  it  is  an 
 earned  of  the  blefTednefs  of  the  refurredion  of  the  jufl. 
 
 That  life,  whereof  this  is  the  foretafte,  is  the  peculiar 
 Iiope  of  Chriftians,  as  it  is  their  fellowlhip  with  Chrift  in  the 
 reward  of  his  righteoufnefs,  whereby  they  are  juftitied; 
 and  fo  their  hope  is  according  to  their  righteoufnefs.  They 
 are  diftinguilhed  from  other  men  by  their  faith  in  the  ri^h- 
 teoiifnefs  of  their  God  and  Saviour  Jefus  Vhrift,  i  Pet.  i. 
 I.;  and  fo  are  they  by  their  waiting  for  the  hope  of  that 
 righteoufnefs  by  faith,  Gal.  v.  5.:  for  according  to  a  man's 
 righteoufnefs,  fo  is  his  hope. 
 
 The  hope  fet  before  Adam  in  his  obedience,  was  that  life 
 in  Paradife,  for  the  enjoyment  of  which  he  was  framed  in 
 being  made  a  living  foul :  for,  when  he  failed  in  his  obe- 
 dience, and  loft  the  righteoufnefs  with  which  that  life  was 
 conneded,  he  forfeited  his  life  ;  as  God  faid  to  him.  In  the 
 day  that  thou  eatefi  thereof  thou  fjmlt  furely  die,  Qtw,  ii.  7. 
 16.  17.  And,  when  Adam's  law  was  reprefented  to  the 
 nation  of  Ifrael  in  their  law,  the  hope  fet  before  the  na- 
 tional obedience,  was  national  happinefs  in  the  land  of 
 Canaan. 
 
 The  Jews  went  about  to  eftablifh  this  as  their  righteouf- 
 nefs with  refped  to  eternal  life;  and  at  the  fame  time 
 cleaved  to  the  earthly  life,  the  reward  of  that  righteoufnefs, 
 in  oppofition  to  Chrift,  and  to  the  reward  of  his  righteouf- 
 nefs. We  have  a  notable  inftance  of  this,  in  the  cafe  of 
 the  young  man  who  came  to  Chrift,  appearing  very  intent 
 upon  eternal  life,  while  he  wanted  to  know  what  he  him- 
 felf  Ihould  do  that  he  might  inherit  it :  for  it  foon  appear- 
 ed, that  he,  at  bottom,  preferred  this  prefent  life,  and  his 
 poileflions  in  it,  to  eternal  life.  And  this  muft  be  the  cafe 
 with  all  who  go  about  to  eftablifh  their  own  righteoufnefs: 
 for  though  they  may  perfuade  themfelves,  that  they  would 
 iiick  at  nothing  to  obtain  eternal  life  ;  yet  the  proper  trial 
 
 Vol.  IV.  A  a  will 
 
i86  A  Treatise  on  Chap.  VI. 
 
 ^vill  (hew,  that  Ibmething  in  this  ^vorld  holds  them;  yea, 
 thoa<;h  they  give  their  bodies  to  be  burned,  and  all  their 
 goods  to  feed  the  poor,  it  mull  be  on  this  condition,  that 
 their  names  ihall  furvive  honourably  in  this  lame  world. 
 Eternal  life  from  the  dead  cannot  be  reafonably  hoped  for, 
 but  through  Jefus  Chrifl ;  and  they  who  do  not  trufl  to  his 
 merit,  cannot  hope  for  that  reward  of  it.  Every  one  that 
 goes  about  to  ellabliih  his  own  righteoufnefs,  is  one  way  or 
 other  blindly  groping  after  the  recovery  of  the  righteouf- 
 iieis  that  Adam  loft ;  and  is  therefore  feeking  back  to  the 
 life  that  was  the  reward  of  that  righteoufnefs.  This  was 
 moft  evident  from  the  beginning  of  the  gofpel,  in  the 
 cafe  of  the  Jews,  who  were  as  oppofite  to  the  life  promifed 
 by  Chrift,  as  they  were  to  his  righteoufnefs  that  procured 
 it ;  and  as  intent  upon  the  earthly  life  in  the  land  of  Ca- 
 naan, as  they  were  upon  the  eflabhlhing  of  their  own  righ- 
 teoufnefs by  the  deeds  of  the  law. 
 
 The  religion  of  the  Gentiles  ferved  mainly  for  this  life, 
 to  avert  the  evils  and  miferies  of  this  world,  and  to  pro- 
 cure an  eafy  life  in  it:  and  the  happinefs  they  propofed  to 
 themfelves  after  unavoidable  death,  befides  a  happy  me- 
 mory and  pofterity,  was  the  happinefs  of  paradife  in  the 
 Elylian  ticlds.  And  the  virtue  of  the  philosophers  pretend- 
 ed chieily  to  make  this  life  eafy,  and  free  of  thofe  pertur- 
 bations raifed  by  the  paflions,  to  divert  the  fears  of  death, 
 to  procure  the  efteem  and  praife  of  the  beft  judges  in  this 
 world,  and  to  make  nations  and  commonwealths  happy  and 
 iiourilhing.  Beyond  death,  all  is  dark  with  them  ;  and  it 
 is  not  eafy  to  conceive  what  their  hope  was,  unlefs  it  was, 
 to  have  their  pride  of  knowledge  gratified,  according  to  the 
 promife  that  Satan  made  to  our  firil  parents,  that  they  (hould 
 be  as  gods  for  knowledge. 
 
 The  law  of  Mahomet  eftablifties  felf-righteoufnefs  openr 
 ]y,  and  therewith  the  pleafures  of  this  life  to  perfedion  in 
 Mahomet's  heaven,  after  a  life  of  worldly  lufls  here ;  and 
 this  in  the  moft  dired  oppofition  to  Jefus  Chrift,  who  calls 
 us  to  follow  him,  bearing  our  crofs,  unto  that  glorious 
 ilatc  of  the  refurredion,  wherein  ^*  they  neither  marry, 
 **  nor  are  given  in  marriage  ;  but  are  as  the  angels  of  God 
 '*  in  heaven,''  Matth.xvi.  24.25.  and  xxii.  30.:  and  his 
 apoftle  tells  us,  i  Cor.  vi.  13.  14.  *'  Meats  for  the  belly, 
 <^'  and  the  belly  for  meats :  but  God  Ihall  deftroy  both  it 
 <'  and  them.  Now  the  body  is  not  for  fornication,  but  for 
 -<  the  Lord  ',  and  the  Lord  for  the  body.    And  God  hath 
 
 <«  both 
 
Sea.  IV.       the  Lord*s  Supper.  187 
 
 «  both  raifed  lip  the  Lord,  arid  will  raife  up  us  by  his  owa 
 *f  power." 
 
 Self-righteoufnefs  began  to  (hew  itfelf  among  Chriftians 
 in  the  very  time  of  the  apoftles,  by  means  of  the  Judaifnig 
 teachers ;  and  thefe  are  pointed  out  to  us  at  the  fame  lime, 
 as  lluinning  the  crofs  and  periccution,  and  mindhig  earthly 
 things,  Gal.vi.  12.  Phil.  iii.  18.  19.  It  would  leem,  from 
 the  writings  of  the  fathers,  that  felf-merit  came  to  be  a 
 prevailing  principle  among  the  Chriftians  of  the  firft  ages, 
 not  very  long  after  the  days  of  the  apoftles,  at  leall  the 
 ancient  public  apologies  for  Chriftiariity  favour  much  of  it : 
 and  it  is  true,  they  did  not  fo  foon  think  of  worldly  pro- 
 fperity  to  the  church  in  this  life,  but  laid  their  account 
 •with  fuffering  to  the  death  for  their  profeffion  ;  yet  they 
 perverted  the  hope  of  the  gofpel,  and  turned  even  the  hope 
 of  the  refurredlion  into  an  earthly  carnal  hope.  The  reign 
 of  the  faints  on  the  earth  at  the  refurrecTiion  of  the  jull, 
 and  the  reflitution  of  all  things,  is  foretold  by  the  prophets 
 of  the  Old  Teflament  and  of  the  New,  and  was  then  be- 
 lieved by  all  found  Chriftians  who  believed  the  refurredlion  : 
 but,  when  the  doctrine  of  felf-merit  gained  ground  among 
 them,  they  entertained  carnal  notions  of  that  glorious  hea- 
 venly ftate  of  things,  and  thought  of  a  refidence  for  the 
 faints  in  the  earthly  Jerufalem  *,  reftored,  and  adormd,  and 
 enlarged;  and  dreamed  of  ftrange  f  earthly  plenty  and 
 pleafure  for  the  faints,  far  excelling  paradife  indeed,  but 
 in  the  fame  kind  ;  and  at  the  fame  time  they  feem  to  have 
 loft  the  view  the  apoftle  gives  of  the  happinefs  of  the  foul 
 with  Chrift  in  the  feparate  ftate,  2  Cor.  v.  i.-~8.  Phil.  i. 
 
 But  now,  in  the  Antichriftian  world,  (called  Chriftian), 
 where  the  worthinefs  of  men,  efpeciaily  teachers  and  fuf- 
 fcrers  of  former  times,  is  extolled  and  adored  ;  and  where, 
 under  the  profeffion  of  falvation  through  Chrift's  death, 
 felf-merit  is  the  reigning  principle,  (whether  that  merit 
 be  placed  in  good  works,  or  found  principles,  or  good  ex- 
 periences, or  right  formsof  wor(hip,  &c.) ;  we  fee  a  world- 
 ly kingdom  to  Chrift  openly  connected  with  it:  and  if  the 
 church  have  not  that  extenftve  power,  and  all  that  glory 
 in  this  world,  and  all  that  freedom  and  eafe  in  life  that 
 they  defire  to  fee;  they  encourage  themfelves,  by  the  ti- 
 
 *  Juft.  Martyr*  dial,  cum  Tryphone. 
 f  Irenajus  adv.  hser.  lib.  5  cap.  33. 
 
 A  a  2  gurative 
 
j88  A  Treatise  on         Chap.  VL 
 
 ^urative  prophecies,  to  hope  for  it  before  the  coming  of 
 Chrid  and  the  refurredion  of  the  juft,  againft  the  moll:  ex- 
 prefs  declarations  of  the  New  Teftament  to  the  contrary. 
 And  thus  they  have  indeed  cleared  themlelves  of  the  an- 
 cient miftakes  about  the  nature  of  the  reign  of  the  jufl  at 
 their  refurrec^ion  ;  bur,  at  the  fame  time,  they  have  wholly 
 let  aiide  that  reign,  diverted  the  hope  of  the  coming  of 
 the  Lord,  and  put  the  refurredlion  of  the  body  far  away  : 
 for,  initead  of  waiting  for  the  adoption,  the  redemption  of 
 the  body,  they  are  waiting  for  a  glorious  flate  of  the  church 
 in  this  world,  long  before  the  coming  of  Chrifl,  or  before 
 that  redemption. 
 
 And  they  who  know  any  thing  of  the  way  of  righteouf- 
 nefs,  may  know  by  experience,  that  when  they  behold  the 
 glory  of  Chrid  crucified  as  fet  forth  in  the  gofpel,  the  glory 
 of  this  world  is  as  deipicable,  and  the  enjoyments  of  this 
 life  are  of  as  little  value  in  their  eyes,  as  is  their  own  righ- 
 teoufnefs :  but  no  fooner  do  they  begin  to  be  puffed  up  with 
 the  attainment,  and  to  place  a  merit  in  it,  than  they  lofe 
 the  joy  of  the  Chriftian  hope,  cleave  to  this  life,  and  be- 
 come averfe  from  bearing  their  crofs  after  Chrifl.  And 
 thus  it  may  appear,  that  feeking  to  live  by  our  own  righ- 
 teoufnefs  is  in  fad:  infeparably  connected  with  feeking  the 
 earthly  life  thax  belonged  originally  to  Adam's  righteouf- 
 nefs,  and  that  was  forfeited  by  his  difobedience. 
 
 Whereas  the  life  that  Chrillians  hope  for,  is  a  heavenly 
 life  fromthe  dead,  the  reward  of  a  righteoufnefs  infinitely 
 excelling  that  of  Adam,  the  hope  that  was  fet  before  the 
 Son  of  God  in  his  obedience  to  the  death,  for  the  enjoy- 
 ment of  whicli  he  was  fitted  by  the  fupernatural  work  of 
 the  Spirit  on  his  human  nature,  in  quickening  him  when 
 he  raifed  him  from  the  dead,  and  glorified  him  on  the  right 
 hand  of  the  Father.  They  who  believe  in  him  for  righ- 
 Teoufnefs,  look  not  for  the  old  reward  of  Adam's  obedience, 
 but  for  communion  with  this  heavenly  man  in  his  life, 
 ^vhereof  the  life  in  paradife  is  but  a  figure :  for  they  ex- 
 ped  to  be  changed  in  their  bodies  from  7iatural  to  fpiritiialy 
 and  from  the  image  of  the  earthly  to  the  image  of  the  hea- 
 venly  man,  i  Cor.  xv.  44. — 49.  Therefore  we  fee  Paul, 
 -when,  in  oppofuion  ta  the  Judaifers,  he  profefles  the  crofs 
 of  Chrift  as  his  only  ground  of  glorying,  declaring,  that 
 the  world  is  thereby  crucified  unto  him,  and  he  unto  the 
 world.  Gal.  vi.  14.  Before  he  knew  Chrifl,.  and  v/hile  he 
 thought  to  live,  by  his  own  righteoufuefs,  he  was  devoted 
 
 to 
 
Scd. IV.         the  Loi^d's  Supper.  189 
 
 to  this  world,  and  addidled  to  the  earthly  life  in  the  way  of 
 coNTetoulncls;  as  he  tells  us,  Rom.  vii.  7.;  bur,  after  he 
 came  to  know  Chrifl,  he  renounced  his  own  righteoufnefs, 
 and,  together  with  that,  his  earthly  hope ;  as  we  fee  by 
 ihefe  remarkable  words,  Phil.  iii.  8. — 11.  *'  Yea  douitlefs, 
 <<  and  I  coi>nt  all  things  but  lofs,  for  the  excellency  of  the 
 *'  knowledge  of  Chrill  Jelus  my  Lord  :  for  whom  I  have 
 ''  fujfered  the  lofs  of  all  things,  and  do  count  them  but 
 '^  dung,  that  I  may  win  Chrill,  and  be  found  in  him,  not 
 "  having  my  own  righteoufnefs,  which  is  of  the  law,  but 
 '<  that  which  is  through  the  faith  of  Ciirill,  the  righteouf- 
 "  nefs  which  is  of  God  by  faith:  that" I  may  know  him,. 
 *'  and  the  power  of  his  refurredion,  and  the  fellowihip  of 
 **  his  fufferings,  being  made  conformable  unto  his  death  ; 
 "  if  by  any  means  1  might  attain  unto  the  refurredlion  of 
 "  the  dead."  And,  having  called  all  Chriflians  to  follow 
 his  example  in  this,  he  fays,  in  oppofuion  to  the  Judaifers^ 
 the  enemies  of  the  crofs  ofChrift,  who  minded  earthly  things, 
 ver.  20.  21.  *'  Our  converfation  is  in  heaven,  from  whence 
 "  alfo  we  look  for  the  Saviour,  the  Lord  Jefus  Chrift  :  who 
 "  Ihall  change  our  vile  body,  that  it  may  be  failiioned  like 
 **  unto  his  glorious  .body,  according  to  the  working  where^ 
 *<  by  he  is  able  even  to  fubdue  all  things  unto  himfelf." 
 
 They  who  believe  the  teftimony  of  the  gofpel  concern- 
 ing Chrift  raifcd  from  the  dead,  as  the  end  of  the  law  for 
 righteoulnefs,  are  made  to  know,  by  that  teftimony,  the 
 glory  of  that  life  which  he  enjoys  at  the  right  hand  of  the 
 Father,  as  it  is  a  reward  fuitable  to  the  dignity  of  the  per- 
 i'on  of  the  Son  of  God,  who  merited  it  by  his  obedience 
 to  the  death  ;  and  fo  this  faith  is  the  confidence  of  things 
 hoped  for,  the  evidence  of  things  not  feen,  but  teftified  of 
 in  the  gofpel.  But,  when  believers  come  to  know,  and 
 be  allured  of  their  intereft  in  this  righteoufnefs,  by  the  Spi- 
 rit witneffing  with  their  fpirit,  then  they  have  .a  foretafte 
 of  that  glorious  life  ;  and  fo  are  made  to  feel  in  themfelves 
 fomething  of  that  which  they  hope  for,  as  an  earneft  of 
 the  full  enjoyment.  They  know  by  experience  fomething 
 of  the  life  that  their  fpirit  will  enjoy  at  death,  when,  be- 
 ing abfcnt  from  the  body,  it  fliall"  inhabit  that  fame  hea- 
 venly glory,  in  the  bodily  prefence  of  the  Lord  Jefus, 
 which  is  to  be  pu;  upon  the  body  at  the  rcfurre<ft>on  of 
 the  juft  ;  for  when  the  body  is  dead  btcaufe  of  fin y  the  fpi- 
 rit is  life  becaufe  of  righteoufnefs  f  Rom.  viii.  lo.  ii.  ;  and, 
 while  it  is  abfcnt  frgm  the  body,  it  lives  not  naked,  or 
 
 unclothed. 
 
ipo  A  Treatise  oil         Chap.  VI. 
 
 unclothed,  but  is  clothed  with  the  heavenly  houfe,  and 
 lives  in  ihe  bodily  prefence  of  the  Lord,  inhabiting  that 
 glory  which  God  will  ;^ive  the  body  at  the  refurredion. 
 See  2 Cor.  v.  i.— 8.  For  the  whole  man,  foul,  body  and 
 fpirit,  Ihall  not  have  full  communion  with  Chrift  in  his 
 life  from  the  dead,  till  he  come  again  from  heaven,  and 
 his  dead  be  raifed  incorniptibLe  ;  and  believers,  who  are  a- 
 Live  and  remain  at  his  coming,  fnall  be  changed,  and  this 
 corruptible  put  on  incorruption,  and  this  mortal  put  o,n  im- 
 mortality, I  Cor.  XV.  20.  23.  52.  53.  54.  I  Theflf.  iv.  16. 17. 
 Nor  will  the  whole  church  have  full  fellowlhip  Avith  Chrift 
 in  his  life  from,  the  dead,  till  this  his  coming  from  heaven, 
 and  their  gathering  together  unto  him:  and  then  ihall 
 they  have  that  life  in  perfection,  whereof  they  have  the 
 beginnings  and  foretaile  when  they  eat  the  lieih  and  drink 
 the  blood  of  the  Son  of  man  ;  as  the  Lord  fays,  John  vi. 
 54.  *'  Whofo  eateth  my  flelh,  and  drinketh  my  blood,- 
 <^  hath  eternal  life,  and  1  will  raife  him  up  at  the  lait 
 ''  day." 
 
 As  they  now  bear  in  their  body  the  image  of  the  earthy 
 man,  who  was  made  a  living  foaly  framed  for  the  adions 
 and  enjoyments  of  the  earthy,  natural  life,  their  body  is 
 not  fitted  to  a  fpirit  in  the  exercife  and  enjoyment  of  the 
 life  that  Jefus  now  lives  :  and  therefore,  when  God  works 
 ihem  for  that  life,  and  gives  them  the  earneft  of  the  Spi- 
 rit, they  groan  in  this  body,  being  burdened,  and  are  luilU 
 mg  rather  to  be  abfent  from  the  body,  and  to  be  prefent 
 vnth  the  Lord,  2  Cor.  v.  2. — 8.  Phil.  i.  23.  24.  But  when 
 the  Lord  comes  from  heaven,  their  bodies  being  quicken- 
 ed by  the  Spirit  of  the  Lord,  lliall  bear  the  image  of  his 
 glorified  body  ;  and  they  Ihall  be  changed  from  natural  to 
 fpiritual,  or  from  being  fuited  to  the  natural  life,  to  be 
 tit  habitations  for  their  fpirits  in  the  full  adion  and  enjoy- 
 ment of  fpiritual  life  ;  whereof  that  firft  natural  life,  in  its 
 perfedion,  is  only  a  figure;  as  Adam  is  faid  to  be  the  fi- 
 gure of  him  that  was  to  come,  Rom.  v.  14.  and  the  hap- 
 pinefs  of  the  world  to  come  is  reprefented  in  fcripture  by 
 the  emblem  of  paradife  and  the  tree  of  life.  See  i  Cor. 
 XV.  44.  49.  They  who  have  the  firft-fruits  of  the  Spirit, 
 groan  within  themfelves,  waiting  for  this  redemption  of 
 their  body,  whereby  they  fliall  fully  appear  as  the  chil- 
 dren of  God,  being  the  children  of  the  refurrection,  Rom. 
 viii.  23.  ;  and  ver.  26.  the  Spirit  that  dwells  in  the  church 
 is  reprefented  as  groaning  lor  this,  as  if  he  were  grieved 
 
 with 
 
Seft.  IV.         the  Lord's  Supper.  191 
 
 ^vith  thofc  things  that  are  now  (landing  in  the  way  to 
 hinder  his  communicating  the  fulnefs  of  that  life  to  be- 
 lievers, whereof  they  are  capable  only  to  receive  the  ear- 
 ned ;  and  fome  wayexprefling  his  infinite  defire  to  commu- 
 nicate the  fulnefs  of  that  life  to  them  in  due  time.  And 
 thus  the  Spirit  and  the  bride  fay.  Come,  Rev.  xxii.  17. 
 
 By  what  has  been  faid,  we  may  fee  the  connexion  be- 
 twixt the  Lord's  death  and  his  coming  again,  pointed  out 
 in  the  Lord's  fupper,  and  how  his  difciples  P)e'w  his  death 
 by  that  aflion  till  he  come.  Their  fellowfliip  with  the  Lord 
 Jefus,  and  with  one  another,  in  his  death,  and  in  the  full 
 reward  of  it  at  his  coming,  is  lliewed  in  the  fupper ;  and 
 fo  it  is  a  prefiguration  of  their  gathering  to  him,  and  Iha- 
 ring  with  him  at  his  coming  in  all  that  life  and  bleflednefs 
 that  arifes  from  his  death  :  and  blejfed  are  they  ivho  are 
 called  to  that  marriage-fupper  of  the  Lamb, 
 
 h 
 
192 
 
 A  Differtation  on  Infant-Baptism. 
 
 fFirft  publifhed  in  the  yelar  1746.  ] 
 
 INTRODUCTION. 
 
 Making  an  obfervation  on  feveral  qiieftioHs  and  difpiites  a- 
 bout  ba-ptifnu 
 
 THE  great  Chriftian  truth,  concerning  falvation  by 
 the  death  and  refurreftion  of  Jefus  Chrift  the  Son 
 of  God,  in  whom  the  Father  is  well  pleafed,  and 
 the  purification  of  finners  by  his  blood  Ihed  for  the  re- 
 miflion  of  fins,  is  fo  exprelFed  in  the  inftitution  of  bap- 
 tifm,  and  fo  fignified  in  it,  that  all  the  differences  about 
 that  inftitution  have  arifen  from  different  perfuafions  as  to 
 that  great  truth ;  and  there  is  no  remarkable  error  about 
 baptifm,  but  what  has  a  foundation  in  fome  great  error  as 
 to  that  truth  which  is  fignified  in  baptifm. 
 
 Some  even  deny  the  Chriftian  inftitution  of  wafhing 
 "with  water,  which  they  call  'water 'baptifm ;  and  they 
 would  have  all  the  inftances  of  it  recorded  in  the  New  Tefta- 
 ment,  to  be  no  other  than  \.\\o{ft  divers  iyrty7;i?2_g'j,  belonging 
 to  the  firft  covenant  and  worldly  fanduary,  which  are  fet 
 afide,  Heb.  ix.  10.;  though,  after  the  fetting  afide  of  that 
 firft  covenant  and  fanduary,  with  the  divers  walhings  pro- 
 per to  it,  the  luajhing  our  bodies  vAth  pure  water  be  ex- 
 prefsly  injoined,  as  belonging  to  the  new  covenant,  and  to 
 our  accefs  unto  God  in  the  heavenly  fanduary,  Heb.  x. 
 16. — 22.  And  becaufe  Peter  declares,  (i  Fet.  iii.  20.  21.), 
 that  this  fign  in  baptifm  does  not  fave  us,  but  the  thing 
 lignified  therein,  they  have  the  confidence  to  deny,  that 
 it  belongs  at  all  to  baptifm  ;  contrary  to  the  plain  fcope  of 
 Peter^s  words,  which  fet  forth  the  putting  away  of  the  filth 
 of  the  fleffy  as  the  fign  in  baptifm,  in  diftindtion  from  the 
 thing  fignified,  wherein  he  fays  our  falvation  only  lies,  even 
 the  anfruer  of  a  good  confcience  towards  Gnd,  by  the  refurrec- 
 tion  of  Jefus  Chrift.  For  he  fays,  fpeaking  of  Noah's  ark. 
 Wherein  few,  that  is,  eight  fouls,  were  faved  by  water. 
 The  Like  figure  whereunto,  baptifm,  doth  alfo  now  fave  us, 
 not  the  putting  away  of  the  filth  of  the  fiefh,   but  the  an- 
 
 fwer 
 
Introd.      A  DissERTAT  ION,  £?<:.  193 
 
 fwer  of  a  good  confclence  toivards  God^  by  the  re/urrection 
 ofjefiis  Chrijiy  -who  is  gone  into  heaven.  But  the  true  rea- 
 fon  of  this  oppofition  to  the  fign  in  baptifm,  is  a  difaffec- 
 lion  to  the  thing  fignified,  even  the  rerLirre<5lion  of  Jefu?; 
 Chrift,  who  is  gone  into  heaven,  affording  the  anfwer  of 
 a  good  confcience  towards  God,  (compare  Rom.  viii-  33. 
 34.),  and  his  blood  fprinkling  our  hearts  from  an  evil  con- 
 fcience. 
 
 And  Ibnie  pretended  zealous  contenders  for  ihe  glory  of 
 the  Father,  while  they  plainly  Ihew  they  know  him  not,  by 
 their  oppofition  to  the  glory  of  the  Son,  would  have  bajv 
 tifni  to  be  but  a  temporary  inllitution,  for  the  beginning 
 of  Chriflianity,  or  defigned  only  for  converted  infidels,  as 
 the  Jews  and  Heathens,  and  not  to  be  continued  among 
 Chriftian  nations-  But  this  is  becaufe,  while  it  is  conti- 
 nued, it  is  a  ftanding  declaration  of  the  name  of  the  Fa- 
 ther, and  of  the  Son,  and  of  the  Holy  Ghofl:,  and  a  iland- 
 ing  fign  of  the  purification  from  fin  by  the  blood  of  the 
 Son  ;  and  becaufe  what  is  commonly  called  the  Trinity , 
 and  the  fatisfadion,  is  fo  manifeftly  fignilied  in  baptifm, 
 that  men  cannot  be  brought  to  think  of  denying  this  doc* 
 trine,  without  thinking  of  renouncing  their  baptifin. 
 
 But,  on  the  other  hand,  the  dodrine  of  the  neceffity  of 
 baptifin  to  falvation,  and  of  making  Chriftians  by  baptifm^ 
 is  an  old  error,  that  has  prevailed  much  in  the  Chriftian 
 world  :  though  the  making  of  Chriflians  by  baptifm  niiifl 
 be  later  than  the  ancient  delay  of  baptifniy  that  was  plead- 
 ed  for  as  the  fafeil:  way,  upon  this  principle, That  e77tire  faith 
 is  fecure  of  falvation.  However,  when  this  deviation  from 
 the  fcripture-way  once  prevailed,  a  foundation  was  fought 
 for  it  in  the  fcriptures:  and  lb  they  would  prove  the  necef- 
 (ity  of  the  putting  away  of  the  filth  of  the  flefh  unto  fal- 
 vation, from  John  iii.  5.  '^  Except  a  man  be  born  of  water, 
 '^  and  the  Spirit,  he  cannot  enter  into  the  kingdom  of 
 ^^  God:''  though  it  be  manifeft,  from  the  words  irnmedi- 
 ately  following,  that  the  ftrefs  there  is  laid  on  the  Spirit: 
 '^  That  which  is  born  of  the  flejli,  is  flefh  ;  and  that  which 
 *'  is  born  of  the  Spirit,  is  fpirit.  Marvel  not  that  I  laid 
 *'  unto  thee,  Ye  muft  be  born  again.  The  wind  bloweth 
 *'  where  it  lifteth ;  —  fo  is  every  one  that  is  born  of  the 
 *'  Spirit."  And  they  further  plead  thefe  words,  Mark  xvi. 
 16.  '^  He  that  believeth  and  is  baptized,  Ihall  be  laved  ;" 
 though  it  be  as  manifefl,  from  the  following  words,  that 
 the  flrefs  there  again  is  laid  on  believing:  *'  But  he  that 
 
 Vol.  IV,  Bb  "  believeth 
 
194  A  Dissertation  Seft.  I. 
 
 '^  believeth  not,  fhall  be  damned."  And  fo  both  thefe 
 texts  concur  with  i  Pet.  iii.  21.  teftifying  againfl  this  ne- 
 celnty  that  is  pleaded  for :  ^^  Baptiim  doth  alio  now  fave 
 '^  us,  not  the  putting  away  of  the  filth  of  the  fleih,  but 
 ''  the  anlwer  of  a  good  confcience  towards  God,  by  the 
 "  refurredion  of  Jefus  Chrift."  No  doubt  baptifm  is  of  the 
 fame  kind  of  neceffity  with  the  obfervation  of  the  other 
 precepts  of  the  gofpel,  or  of  all  things  whatfoever  Chrift 
 commanded  lAs  apoflles  to  teach  all  Chriftians  to  obferve ; 
 hut  to  place  our  falvation  in  any  thing  befide  Chrift^s  blood 
 purifying  us,  is  evidently  contrary  to  the  very  defign  of  the 
 inftitution  of  baptifm,  and  is,  in  effedl,  denying  the  faith 
 of  that  great  truth  fignihcd  in  baptifm.  To  place  falva- 
 tion thus  in  the  fign,  is  to  fet  it  fo  far  inftead  of,  and  in  op- 
 pofition  to  the  thing  fignitied,  and  to  make  the  difpenfers 
 of  the  fign  our  faviours. 
 
 And  the  denying  of  infant-baptifm  comes  likewife  of 
 making  thp  falvation  by  baptifm  to  He  in  fomething  elfe 
 than  the  thing  fignified  ;  even  that,  whatever  it  be,  which 
 diftingnilhes  the  adult  Chriftian  from  his  infant :  though 
 our  Lord  exprefsly  declares,  that  we  mufi:  enter  his  king- 
 dom even  as  infants  enter  it.  The  firft  oppofition  that 
 we  hear  of,  to  infant-baptifm,  turned  falvation  upon  an 
 entire  fort  of  believing,  whereof  infants  are  incapable  : 
 whereas  there  is  not  any  true  faith,  or  fmcere  confeffion 
 of  the  faith,  but  that  alone  which  acknowledges,  that  fal- 
 vation lies  only  and  wholly  in  the  thing  fignified  in  bap- 
 tifm,. And,  if  we  inquire  how  that  thing  faves  us  ?  our 
 Lord  anfwers  us,  Jull  as  it  faves  our  infants.  The  denial 
 of  infant-baptifm  muf|:  have  always  proceeded  from  adifbe- 
 licf  of  this. 
 
 Sect.  I.  Coniaimng  a  fchente^of  the  controverfy  and  ft  ate 
 of  the  qiiejUon  about  fcripture  precept  and  example, 
 
 'T^  HE  whole  plea  againft  baptizing  the  infants  of  Chri- 
 -*-  flians  comes  to  this,  That  there  is  neither  particular 
 cxprefs  precept  nor  indifputable  example  for  it  in  the  New 
 Teftament,  where  baptifm  is  infcparably  conneded  with 
 a  profelFion  of  the  faith,  which  infants  are  not  capable  to 
 make. 
 
 All  this  may  be  owned  at  the  fame  time  that  the  infer- 
 f  nee  from  it  is  denied.    For,  as  the  quellion  is  not  about 
 
 the 
 
Seft.  I.        on  Infant-Baptism.  195 
 
 the  inflitiuion  of  baptifm,  but  only  about  thofe  to  whom 
 it  fliould  be  applied  or  diipenfed,  we  mud  not  fay,  that   a 
 thing  of  this  nature  is  not  warranted  in  the  NewTeftamcnt, 
 merely  becaufe  there  is  not  fuch  a  precept  or  example  as 
 fome  require  for  applying  the  inftitution  of  baptifm  to  Chri- 
 flian  infants.     For  inftance  :  We  cannot  deny  a  warrant  in 
 the  NewTellament  for  womens  partaking  of  the  Lord's  Hip- 
 per, though  there  be  no  fuch  precept  or  example  there  for 
 it,  as  is  fought  for  infants  partaking  of  baptifm.  We  can  no 
 more  (liew,  by  exprefs  particular  precept  or  indifputable  ex- 
 ample, thatChriflian  women  are  included  in  the  precept,Z).9 
 this  in  remembrance  of  me,  and,  Drink  ye  all  of  it,  than  we 
 can  prove,  by  fuch  precept  or  example,  that  Chriftian  in- 
 fants are  comprehended  in  the  precept.  Baptizing  thenu 
 We  may  indeed  go  about  10  prove,  that  Chriftian  women 
 mud  eat  of  that  bread  and  drink  of  that  cup  in  the  Lord'5 
 fupper,  by  (hewing  them  to  be  members  of  that  body,  the 
 church,  which  all  partakes  of  that  one  bread,  and  fo  is  one 
 bread,  and  which  has  communion  in  that  cup  of  blcffing, 
 whereof  all  the  mem^bers  drink.    But  in  the  very  fame  man- 
 ner it  is  ihewed,  that  Chriitian  infants  muft  partake  of  the 
 one  baptifm,  by  proving  them  to  be  members  of  that  fame 
 body,  the  holy  catholic  church,  into  which  all  are  bapti- 
 zed ;  even  that  one  body  to  which  that  baptifm  belongs,  as 
 the  Lord's  fupper  belongs  only  to  a  vifible  church  coming  to- 
 gether in  one  place  to  eat  it.    Now,  as  foon  as  we  begin  to 
 feek  a  warrant  for  any  fuch  thing  in  this  manner^  we  mufl 
 depart  from  the  principle  that  every  oppofer  of  infant-bap- 
 tifm  fets  out  upon,  'uiz.  That  fuch  an  exprefs  precept,  and 
 fuch  a  plain  example,  is  neceflary  to  (liew  the  warrant  for  it. 
 As  to  the  connetSion  betwixt  the  confefTion  of  the  faith, 
 and  baptifm,  it  may  be  owned,  that  baptifm  cannot  be  admi- 
 niilered  to  any  but  upon  a  confefTion  by  which  the  baptized 
 can  be  called  difciples  according  to  the  fcripture  :  for  it 
 can  well  be  faid,  that  infants  are  to  be  baptiaed  upon  a 
 profeffion  of  the  faith  by  which  the  fcripture  warrants  us  to  ac~ 
 count  them  difciples  with  their  parents,  as  well  as  to  look  on 
 them,  with  their  believing  parent,  as  holy,  and  of  the  king- 
 dom of  heaven,  or  the  true  church,  into  which  all  Chrifti- 
 ans  are  baptized.     Difciples  are  made  by  teaching.     And 
 when  a  parent  is  taught  to  profefs  the  faith,  according  to 
 that  which  is  fpoken.  Believe  on  the  Lord  Jefus  Chrift,  and 
 thou  flialt  be  favcd  and  thy  houfe  ;  this  makes  his  infant  a 
 difciple  with  him  in  the  fcripture  ftyle  and  way  of  fpeak- 
 
 B  b  2  ing. 
 
J96  A  Dissertation  Sed.I. 
 
 iiicv.  For,  when  the  Jiidaifers  fought  to  have  the  Gentile 
 ChrijViaiis  circumciled,  to  keep  the  law,  as  neceflary  to  their 
 lalvKion  by  Chrill,  Feier  laid  to  them,  Ac^s  xv.  10.  **  Why 
 *'  tempt  ve  God,  to  put  a  yoke  upon  the  neck  of  the  di- 
 "  sciPLES?"  But  the  Judaifers  were  feeking  to  have  this 
 yoke  laid  on  the  infants  of  the  believing  Gentiles,  whom  it 
 hehovetl  to  he  circumcifed  with  their  parents  :  and  therefore 
 Peter,  wlio  received  the  command  to  baptize  dilciples,  took 
 that  defignation  to  comprehend  infants,  and  called  them 
 difciples  with  their  parents.  So  that  they  muli  go  more 
 nicely  and  precifely  to  work  with  the  name  difclpk,  thau 
 Peter  did,  who  would  deny  tliat  the  precept  to  baptize  di- 
 fciples, is  a  precept  to  baptize  infants. 
 
 According  to  the  commillion,  in  Mark's  gof pel,  to  preach 
 and  baptize,  infants  mud  either  be  reckoned  with  the  belie- 
 ving or  the  damned.  For,  as  to  the  believing  there  connected 
 with  baptifm,  it  is  exprefsly  faid,  "  He  that  believeth  nor, 
 *'  fiiall  be  damned :  '^  and  therefore,  if  we  cannot  look  on 
 ino,  infints  of  the  faithful,  dying  in  infancy,  as  damned  ; 
 v\x  muft  look  on  ihem,  according  to  this  fcripture,  as  be- 
 iieving;  and  fo  intitled  to  baptifm,  here  conne^led  with 
 ilie  believing  that  includes  them,  in  diilindion  from  the 
 damned.  For  it  cannot  be  thought  that  infants  have  no  ihare 
 in  that  falvation  that  comes  by  the  gofpel,  which  the  Lord 
 ordered  his  apoftles,  going  into  all  the  world,  to  preach  to 
 every  creature.  For, like  as  the  Lord  faid  to  Noah,  "  Come 
 "  thou,  and  all  thy  houfe  into  the  ark,'' Gen.  vii.  i.  where- 
 in he  and  his  houfc  were  faved  through  water,  (lieb.  xi.  7* 
 I  Pet.  iii.  20.  21.} ;  even  fo  the  apoftles,  in  executing  their 
 commiffion,  preached  falvation  in  Chrill:  to  a  man  and  his 
 houfc,  and  baptized  a  beHever  of  this  preaching  and  his 
 houfe.  And,  according  to  this  prear'ning,  he  that  believed 
 on  Cliriil:  for  his  own  falvaiion,  believed  on  him  alio  for 
 the  falvation  of  his  houfe  ;  for  fo  his  belief  anfwered  to 
 that  which  was  preached  :  and  fo  baptifm  fignifying  and 
 fealing  that  which  was  preached,  and  which  he  believed,  was 
 applied  to  him  and  to  his  houfe.  Now,  it  is  undeniable  that 
 the  apofllcs  preached  thus.  See  Ads  xi.  14. —  '*  Who  fnall 
 *'  tell  thee  word?,  wlvercby  thou  and  all  thy  houfe  Ihall  be 
 '^  faved  ;"  and  AAs  xvi.  31.  "Believe  on  the  Lord  Jefus 
 ''  Chrill,  and  thou  ihalt  be  faved,  and  thy  houfe."  And  it 
 is  no  lefs  manifeil:,  that  they  baptized  the  believer  and  his 
 houfe.  Thus  Paul  fays,  i  Cor.  i.  16.  "  And  I  baptized  al- 
 *'  fo  the  houfe  of  Stephanas."     And  it  is  faid  of  Lydia,  Ac^s 
 
 xvi. 
 
Se<ft.  II.  on  Infant-Baptism. 
 
 97 
 
 xvi.  15.  "  And  when  (he  was  baptized,  and  her  houfe;^*  and 
 of  the  jailor,  ver.  33.  he  "  was  baptized,  he  and  all  his." 
 Surely  then  we  cannot  fay,  according  to  the  preaching  of 
 the  apoflles,  tliat  there  is  no  more  connexion  betwixt  the 
 falvation  of  a  believer,  and  the  falvation  of  his  houfe,  or 
 betwixt  his  believing  and  the  baptifm  of  his  houfe,  than 
 that  of  his  neighbours  houfe,  or  any  other  houfe.  And  if 
 it  cannot  be  faid,  that  falvation  to  a  man  and  his  houfe  ex- 
 cludes his  infants,  neither  can  it  be  faid  that  baptifm  to  his 
 houfe  excludes  his  infants.  If  we  would  deny  fcripture-cx- 
 ample  for  baptizing  of  infants,  we  mull  firftdeny,  that  there, 
 ■were  any  infants  in  thefe  baptized  houfes.  And  as  we  can 
 plead  no  foundation  in  fcripture  for  that,  it  is  too  bold  to 
 fay,  that  there  is  no  fcripture-examplc  for  baptizing  infants ; 
 as  it  is  likewife  to  fay,  that  there  is  no  connedion  betwixt 
 the  confefiion  of  the  faith,  and  their  baptifm. 
 
 Sect.  II.  She^vijtg  that  infants  nitift  partake  in  baptifm,  from 
 their  havbig  part  in  the  promife  of  the  Holy  Ghoft^  unto/ 
 ivhich  Chrijtians  are  baptized, 
 
 A  S  foon  as  the  apoflles  began  to  execute  their  comraiHion, 
 ■*^  to  make  difciples  of  all  nations,  by  teaching,  baptizing 
 them,  they  plainly  took  in  the  children  with  their  parents, 
 as  partaking  with  them  in  that  great  falvation  which  they 
 preached,  and  which  is  fignilied  in  baptifm.  For  we  fee, 
 in  the  very  firfh  call  to  thofc  in  Jerufalem,  to  repent,  and  be 
 baptized  in  the  flame  of  Jefus  Chrijijfor  the  reinijfion  of  fins  y 
 the  promife  of  the  Holy  Ghoft,  unto  which  they  were  bap- 
 tized, was  to  them  and  to  their  children ;  even  them  who 
 had  faid,  Kis  blood  be  on  us  and  on  our  children.  Peter 
 faid  to  them,  A6ls  ii.  38.  39.  Repent,  and  be  baptized  e* 
 very  one  of  you  in  the  name  of  Jcfus  Chrift,  for  the  re^ 
 miffion  of  fms,  and  ye  jhalL  receive  the  gift  of  the  Holy 
 Ghoft,  For  the  promife  is  unto  you,  (to  you  who  are  prc- 
 fently  called),  and  to  your  children,  (who  are  connefied 
 with  you  in  the  condemnation),  a?2d  (in  like  manner  as  to 
 you  and  your  children,  fo  alfo)  to  all  that  are  afar  off,  even 
 as  many  as  the  Lord  our  God  f) all  call.  For  as  that  promife 
 of  the  Holy  Ghoft  was  to  as  many  as  the  Lord  then  called 
 in  Jerufalem,  and  to  their  children;  fo  it  mufl  be  to  as 
 many  as  the  Lord  calls  afar  olf  from  thence,  and  to  their 
 children. 
 Now,  if  they  who  repent  be  baptized  unto  the.  promife 
 
198 
 
 A  Dissertation  Sed.  If . 
 
 of  the  Holy  GhoO:,  Afts  xix.  2.  3. ;  and  if  that  promife  unto 
 Avhich  chey  are  baptized,  be  to  their  children  as  well  as  unto 
 them;  then  certainly  b^ptiliii^as  far  as  it  is  conneded  with  that 
 promife,  mull  belong  to  their  children  as  well  as  to  them. 
 For  though  their  children  cannot  yet  be  fenfible  of  the  re- 
 miiTion  of  fins^  whereof  they  are  alTured  when  they  receive 
 the  gift  of  the  Holy  Ghoft,  or  are  fealed  with  that   holy 
 iSpirit  of  promife;  yet  that  fame  promife  is  exprefsly  de* 
 olared  to  belong  to  them.     And  if  thofe  who  heard  and  o-* 
 beyed  the  call,  Avere  baptized  unto  that  promife  which  they 
 iliould  afterward  receive  ;  fo  might  their  children.     Though 
 ihe  children  could  not  in  themfelves  know  any  thing  of  re- 
 pentance or  remiffion  at  the  time  of  their  baptifm,  as  did 
 their  parents ;  yet  they  were,  even  then,  as  capable  as  they 
 of  the  ]-enewing  of  the  Holy  Gholf,  and  faving  change  from 
 which  repentance  flows,  and  as  capable  as  they  of  juflifi- 
 cation,  by  remillion,  and  by  the  imputation  of  righteo*ufnefs 
 without  works.     And,  juft  fo,  though   they  cannot  anfwer 
 in  their  own  perfons,  but  in  their  parents,  at  their  bap. 
 tifm;  yet  they  are  as  capable   as  they  ot  juftifieation  by 
 Chriil's  refurreaion,  and   of  the  operation  of  God,  who 
 raifed  him,  from  which  that  anfwer  of  a  good  confcience 
 proceeds :    for  they  are   as  capable  of  being  juftified  by 
 Chrift's  bbedience,  as  of  being  condemned  by  Adam's  dif- 
 obedience ;  and  as  capable  to  partake  of  Chrift*s  holinefs, 
 as  ol  A.dam's  corruption. 
 
 According  to  this  view  of  infant-baptifm,  it  ferves  to 
 iliew,  that  we  contribute  as  little  to  our  falvation  bv  baptifm, 
 as  do  our  infants.     They  enter  the  kingdom  of  God  by  the 
 lame  title  as  we  do  ;  and  we  contribute  no  m.ore  to  our  en- 
 trance  there   than  they.     Whereas  the  contrary  opinion 
 Serves  to  lead   us  to  lay  the  llrefs  of  that  falvation   upon 
 iomething  that  we  do  in  the  profelfion  of  the  faith,  and 
 lome  holincfs  about  us,  whereof  infants  are  incapable.    But 
 ourLord  ftained  the  pride  of  all  this  fort  of  glorying  in  his 
 dilciples,  by  faying,  concerning  infants  whom  they  were 
 i^orbidding  to  be  brought  to  him,  ForMd  them  not;  for  of 
 Jiich  IS  the  kingdom  of  God,  or  of  heaven;  and  by  aiTuring 
 them,  that  none  can  enter  that   kingdom  any  other  way 
 but  as  infants  enter  it,  Matth.  xix.  13.  14.  15.  and  xviii.  i. 
 2.  3.  4.  Mark  x.  13.  14.  15.  Luke  xviii.  15.  16.  17,     And 
 when  Peter  firft  opened  that  kingdom,  on  the  day  of  Pen- 
 tecoil,  to  the  Jews  inquiring  what  they  Hiould  do, 'he  open- 
 ed the  lame  door  to  them  and  to  their  children;  declaring, 
 
 that 
 
Se£t.  III.       on  Infant-Baptism.  199 
 
 that  the  entrance  would  be  the  very  fame  to  all  whom  the 
 Lord  lliould  call ;  they  Ihould  enter  where  the  children  en- 
 ter, who  can  do  nothino;.  And  how  can  one  place  any  kind 
 of  merit  in  his  holinels  who  believes  that  infants  are  holy 
 as  well  as  he?  He  cannot  entertain  any  Pharifaical  notion 
 of  holinefs,  who  believes  infants  to  be  fellow-members  of 
 Chrift's  holy  church,  for  which  he  "  gave  himfelf,  that  he 
 **  might  fandify  and  cleanfe  it  with  the  walhing  of  water 
 "  by  the  word  ;''  even  the  word  whereby  a  man  and  all  his 
 lioufe  is  faved. 
 
 •  Sect.  III.  Clearing  the  argument  from  1  Cor.  vii.  14. 
 
 'TpHefe  words  of  the  apoftle  (i  Cor.  vii.  14.)  '*  For  the  nn- 
 -■'  *'  believing  hufband  is  fandified  by  the  wife,  and  the 
 ^'  unbelieving  wife  is  fandified  by  the  huiband  :  elfe  were 
 *'  your  children  unclean ;  but  now  are  they  holy,"  ferve  to 
 fhew,  that  the  infants  of  one  believing  parent  are  mem- 
 bers of  Chrift's  church,  for  which  he  gave  /A7?ifelf,  tbnt  be 
 might  fandify  and  cleanfe  it  with  the  waflnng  of  water  by 
 the  word,  which  is  the  only  church  whereof  they  can  be 
 members ;  and  that  therefore  they  muft  partake  in  the 
 wafnng  of  water,  which  belongs  to  that  holy  church,  and 
 fignifies  admiHion  and  entrance  into  it. 
 
 But  there  is  an  objcdion  againft  this.  For  fome  alledge, 
 that  this  text  makes  the  children  no  otherwife  holy  than  it 
 makes  the  unbelieving  parent  holf,  and  fo  no  more  mem- 
 bers of  the  church  than  the  unbelieving  parent,  who  is  faid 
 to  hQ  fandified :  for,  if  it  proves  the  children  to  be  mem- 
 bers of  the  church,  by  calling  them  /;o/)',  it  alfo  proves  the 
 unbelieving  parent  to  be  a  member  of  it,  by  calling  that 
 parent  fanBified, 
 
 This  objection  arifes  from  not  looking  well  into  the  text; 
 which  makes  the  eifed  of  the  fandification  of  the  unbeliever 
 to  the  believer,  to  be  the  holinefs  of  the  child:  for  the 
 fandification  of  the  unbelieving  wife  is  not  to  herfelf,  but 
 to  her  believing  hufband  ;  to  whom  ilie  is  fandified,  even 
 as  the  creatures  he  eats  are  fandified ;  or,  according  to  the 
 Greek,  ilie  is  not  fandified  in  herfelf,  but  in  her  believing 
 hufband.  And  this  fandification  in  her  believing  hufband 
 terminates  in  his  children :  fo  that  it  is  the  child,  and  noc 
 ilie,  that  is  declared  to  be  holy  by  that  fandification  ;  for 
 'syhcresis  f and  if ying  is  making  holy,  this  fandification  of  the 
 
 unbelieviniT 
 
ioo  A  Dissertation  Seft.  IV. 
 
 unbelieving  parent  in  the  believer,  makes  not  the  unbeliever 
 holy,  but  the  believer's  children.  When  this  text,  there- 
 fore, is  confidered,  we  may  eafily  fee,  it  is  very  far  from 
 calling  the  unbelieving  parent  holy,  as  it  calls  the  believer's 
 children  holy. 
 
 The  oppofers  of  infant-baptifm,  who  perceived  the  force 
 of  this  argument  for  the  church-memberlhip  'of  infants, 
 could  find  no  evadon  from  it,  and  from  the  confequence,  for 
 their  partaking  in  that  ivafhing  of  water,  but  this  ridiculous 
 glofs  on  the  text,  viz.  Elfe  were  your  children  baftards ; 
 but  now  are  they  legitimate  I  But  let  us  put  as  grave  a  face 
 on  this  glofs  as  we  are  able,  and  it  will  bring  us  back  to  the 
 very  fame  thing  that  this  text  always  ferved  to  demon- 
 ilrate. 
 
 Let  us  fay,  That  the  apoOiIe  here  declares  it  confiftent 
 -with  the  nature  of  the  fepa ration  of  Chrifl's  church  from 
 the  world,  for  its  members  to  be  joined  in  marriage  with 
 aliens  from  it,  and  that  it  is  not  now  lawful  for  thofe  who 
 are  fo  married  to  be  feparate  on  that  account.  Which  is  far 
 different  from  the  nature  of  the  feparation  of  Ifrael  after 
 the  fielh,  from  the  rell;  of  the  world,  as  the  church  and  pe- 
 culiar people  of  God,  whereby  it  was  unlawful  for  an  If- 
 raelite  to  marry  a  ftranger  :  and  therefore,  when  they  mar- 
 ried (trange  wives,  it  behoved  thefe  to  be  put  away  ;  aud 
 likewifethe  children  begot  upon  them  by  Ifraelites  were  ro 
 be  put  away,  as  not  being  members  of  the  common wealtii  of 
 Ifrael,  or  as  not  being  a  holy  feed,  ov  feed  of  Ged,  but  un- 
 clean, as  other  GenLiles  then  were.  But,  fays  the  apoflle, 
 it  is  not  fo  in  the  New-teftament  church  :  for  its  members, 
 being  joined  to  aliens  in  marriage,  are  not  to  be  feparated 
 from  them,  who  are  fandified  to  their  ufe  in  that  ftate ;  fo 
 that  their  children  begot  with  fuch  aliens  are  now  to  be  ac- 
 counted holy,  as  well  as  the  children  begot  by  both  believing 
 parents;  and  are  to,  be  acknowledged,  as  well  as  they,  to 
 be  thofe  little  children  whom  the  Lord  declares  to  belong  to 
 his  kingdom,  in  diftindion  from  the  world. 
 
 Sect.  IV.  Shewing  bow  baptifm  comes  in  place  of  circuni' 
 
 cijion. 
 
 'T^HE  argument  for  infant-baptifm  from  circumcifion  has 
 
 ^     a  foundation  in  thcfc  words  of  the  apoftle.  Col.  ii.  ii. 
 
 12. 13.  **  In  whom  alfo  ye  are  circumcifed  with  the  circum- 
 
 **  cifion 
 
Seft.  IV.       on  Infant-Baptism.  201 
 
 "^cifion  made  without  hands,  in  puttintr  off  the  body  of  the 
 ^«  fins  of  the  iiclh,  by  th6  circumcifion  ot  Chrill: :  buried 
 "  with  him  in  baptifm,  wherein  alfo  ye  are  rilen  with  him 
 ^'  through  the  faith  of  the  operation  of  God,  who  hatfi 
 '^  raifed  him  from  the  dead.  And  you  beinj^  dead  in  your 
 **  fins,  and  the  uncircumcilion  of  your  fielh,  hath  he  quick- 
 *'  ened  together  with  him,  having  forgiven  you  ail  tref- 
 ''  palTcs/' 
 
 Here  the  thing  fignified  in  baptifm  is  -called  the  cirawici- 
 fion  made  vjithout  bands,  the  fame  with  the  circumcifion  of 
 the  heart,  whereof  the  unci rcumci fed  in  their  Hclh  are  now 
 made  partakers;  and,  in  place  of  the  circumcifion  made  with 
 hands,  they  are  buried  with  Chrift  in  baptifm,  and  rifeii 
 with  him  in  baptifm,  and  fo  have  the  circumcifion  of  Chrift. 
 Now,  if  the  apoftle  gives  us  baptifm  with  the  thing  figni- 
 fied  in  it,  in  place  of  the  circumcifion  of  the  flelh,  and 
 calls  it  the  circumcifion  of  Chrift ;  then  baptifm  mufl:  be 
 to  the  true  Ifrael,  who  are  born  of  the  fpirit,  as  circum- 
 cifion was  to  tlie  typical  Ifrael,  who  were  born  of  the  fielh. 
 And,  as  Peter  faid  to  the  Jews,  who' were  firft  called  to  be 
 baptized  unto  the  promife  of  the  Holy  Ghoft,  Th^  proniife 
 is  unto  you  and  to  your  children ,  baptifm  belongs  to  the  chil- 
 dren of  the  fpiritual  Ifrael,  unto  v;hom  that  promife  is; 
 even  as  circumcifion  belonged  to  the  children  of  the  fleuily 
 Ifrael,  who  had  the  promife  of  Chrift  to  come  in  the  iiefn, 
 and  of  the  earthly  inheritance.  For  they  are  as  capable  of 
 being  born  of  the  Spirit,  as  they  were  of  being  born  of  the 
 fielh :  for  who  can  deny  the  operation  of  God  on  them, 
 that  raifed  Chrift,  and  that  begets  the  adult  to  the  faith,  to 
 which  they  contribute  as  little  as  their  infants  ?  Or  who  can 
 fay,  that  they  are  not  capable  of  being  made  alive  with 
 Chrift  by  the  Spirit ;  through  which  he  was  conceived  holy 
 in  the  virgin's  womb,  and  raifed  again  from  the  dead? 
 
 When  it  is  afked,  How  can  infants  appear  to  be  of  the 
 fpiritual  Ifrael?  it  may  then  be  alked.  How  does  a  parent 
 appear  to  be  fuch  an  Ifraelite,  upon  the  very  lirft  profef- 
 fion  of  his  faith,  by  which  he  is  admitted  to  baptifm  ?  And 
 when  it  ihall  be  faid.  That  the  word  of  God  calls  us  to  ac- 
 knowledge him  as  fuch,  by  that  profeffion ;  then  it  Ihall  al- 
 fo be  faid,  That  the  fame  word  calls  us  to  acknowledge  his 
 infants  as  fuch,  by  that  fame  profeifion  :  for  it  is  by  that  wc 
 know  them  to  be  the  children  of  a  believing  parent,  and 
 therefore  to  he  holy.  It  is  true,  they  may  yet  be  really  ir- 
 rc.crcnerate,  and  when  adult  appear  to  be  fo;  and  even  u> 
 
 Vol.  IV.  C  c  the 
 
202  A  Dissertation         Sed.  IV. 
 
 the  parent,  notwithftandlng;  his  baptifmal  profeffion,  may 
 be  really  irrcgenerare,  and  become  at  lail  an  apoftate.  Bat, 
 as  the  apellate  prolellbr  is  not  now  in  that  Hate  wherein 
 the  word  of  God  called  us  to  account  him  holy  ;  fo,  when 
 the  baptized  in  infancy  prove  irrcgenerate  in  the  adult 
 Hate,  they  are  not  then  in  the  fame  Itate  wherein  the  word 
 of  God  called  us  to  account  them  holy .  for  they  are  not 
 then  the  infants  of  believing  parents.  They  are  now  in 
 tlut  ftate  wherein  they  muii:  be  looked  on  according  to 
 their  own  profcllion  ;  and,  according  to  that,  be  added  or 
 not  added  to  a  vifible  churcli  that  comes  together  in  one 
 place  to  eat  the  Lord's  fupper. 
 
 Ihere  is  no  ground  in  the  fcripture  for  thinking,  that 
 any  one  is  acknowledged  in  baptifm  as  a  member  of  any 
 vilible  church.  It  only  declares  the  baptized  to  be  members 
 of  the  body  of  Chriif,  the  true  church,  into  which  all  Chri- 
 ilians  are  baptized,  though  it  be  invilible;  even  as  they  are 
 baptized  into  Chrill,  the  head  of  that  body,  who  is  alio  in- 
 vilible. So  that  tliey  who  are  baptized  according  to  the 
 fcripture,  may  be  called  vifible  members  of  the  body  of 
 Chrifl,  and  fo  far  fit  fbr  becoming  members  of  a  vilible 
 church  wherein  that  body  of  Chriit  is  reprefented,  like  as 
 he  hitnfelf  is  reprefented  in  the  bread  and  cup  whereof  it 
 partake?.  But  they  cannot  be  called  members  of  that  vilible 
 church,  till  they  be  added  to  it  upon  the  declared  purpofe 
 of  their  heart  to  cleave  to  the  Lord  in  it :  for  baptifm,  in 
 the  fcripture,  goes  before  adding  to  any  fuch  vilible  church  ; 
 being  always  immediately  conned:ed  with  the  very  firfl  ap- 
 pearknce  of  union  with  Chrifr,  and  with  that  one  body, 
 the  true  chnrch,  of  which  he  is  the  head;  and  to  which 
 we  may  fee  it  belongs,  from  llich  Icriptures  as  thele  :  i  Cor. 
 :xii.  12.  13.  *'  For  as  the  body  is  one,  and  hath  manv  m.em- 
 
 *'   bers : lo  alio  is  Chriil.    For  by  one  Spirit  are  we  all 
 
 '*  baptized  into  one  body."  Eph.iv.4.  5.  6.  "  One  body, 
 *^  and  one  fpirit,  —  one  hope,  -^  one  Lord,  one  faith, 
 *'  one  bapiifm,  one  God  and  Father  of  all."  And  chap.  v. 
 75.  26.  27.  —  *^  As  Chriil  alio  loved  the  church,  and  gave 
 ."  himleif  for  it  :  that  he  might  fanftify  and  cleanie  it  with 
 "  the  walhing  of  water  by  the  word,  that  he  might  pre- 
 *'  lent  it  to  hinilelf  a  glorious  church,  not  having  fpot,"  &€. 
 Accordingly  v.e  find  the  eunuch  was  baptized  without  wait- 
 ing fbr  his  becoming  a  member  of  any  vilible  church  co- 
 ming together  in  one  place  to  eat  the  Lord's  {up])er.  For  the 
 Lord's  fupper  belongs  not,  thus  immediately,  to  this  holy 
 
 c^.tlioiic 
 
c 
 
 Sed.  V.        on  Lmfant-Baptism.  203 
 
 catholic  church;  it  bein^^  from  the  beginning  delivered  by 
 the  apoftles,  who  received  it  from  the  Lord,  only  to  a  viiibie 
 cliurch  continuing  fledfartly  in  allembling  together  in  one 
 place  to  eat  it;  as  to  the  church  in  JeruCalem,  Aclsii.  and 
 the  church  in  Corinth,  i  Cor.  xi.  Adding  unto  iuch  a 
 church,  was  from  the  beginning  the  confequent  of  bapiifm, 
 and  of  teaching  the  baptized  to  obferve  all  things  whatlb- 
 ever  Chrift  commanded  the  apoftles.  And  hence  came  the 
 pradice  of  what  is  called  confirming  the  baptized,  before 
 their  partaking  of  the  Lord's  fupper  in  any  vifible  church. 
 This  being  admitted,  as  it  muft  be  according  to  the  fcrip- 
 ture,  we  (hall  never  be  able  to  infer  the  communion  of  in- 
 fants in  the  Lord's  fupper,  from  their  being  partakers  of  the 
 one  baptifm.  Nor,  if  we  conhder  what  is  now  faid,  ihali 
 we  be  able  to  afcribe  the  corruption  of  Chriftianity  to  the 
 baptifm  of  Chriftian  infants,  as  it  may  be  afcrihed  to  the 
 making  of  Chrijiians  by  baptifm.  The  corruption  of  the 
 Chriftian  religion  came  by  departing  from  the  fcriptural 
 profeflion  of  the  faith,  upon  which  baptifm  was  adminiftcr- 
 ed  from  the  beginning  to  a  man  and  his  houfe,  and  by  fub- 
 ilituting  another  profeiFion  in  the  place  of  it ;  a  profeliioii 
 that  cannot  in  title  the  profeflbrs  to  the  fcriptural  brother- 
 ly love  as  faints  and  faithful  in  Chrift  Jefus,  or  as  the  fpiri- 
 tual  Ifrael.  Whereas  the  true  primitive  profellion  of  the 
 faith  gives  the  profeflbr  and  his  houfe,  his  children,  the 
 character  of  bolvy  and  admits  them  to  baptifm.  Aud  we 
 fee  unfeigned  faith  defcending  from  a  parent  to  lier  child 
 and  grandchild,  2  Tim.  i.  5.  Yet,  if  the  parent  apoftatize, 
 he  forfeits  that  charader,  as  many  did  from  the  beginning  : 
 and,  if  the  children  become  adult,  not  adhering  to  tiie  ban- 
 tifmal  profeflion,  they  have  no  more  the  charaderof  holy  ; 
 but  then  they  are  no  more  the  infants  o^  a  believing  pa- 
 rent ;  while,  according  to  fcripture,  we  muft  look  on  the 
 children  of  believing  parents,  dying  in  infancy,  as  dying 
 in  the  Lord.  ■ 
 
 Sect.  V.  Shevj'mg  that  the  npoftles,  minding  the  Lord's  ad- 
 niomtton  as  to  infants,  and  primitive  Chrifilans  long  atier 
 theni^  did  not  Jcruple  upon  baptizing  them ;  and  that  it 
 luas  the  praftice  in  the  firft  ages. 
 
 |F  we  believe  C'lrift  fcichful  as  the  Son  over  his  own  h.oufc, 
 we  muft:  take  the  revelation  of  his  mind  and  will  as  \c. 
 
 C   C      2  l,^ 
 
204  A    DiSSERTATI  ON  Scft.  V, 
 
 is  pleafed  to  gwe  ir,  without  prefcribing  to  him  the  man- 
 ner in  Avhich  he  IhouKl  make  his  will  known  ;  like  the  Jews, 
 Tvho,  hcini^  unwilline:  to  believe  him  to  be  the  Melliah,  faid 
 to  him,  *'  How  lono;  dolt  fhou  make  us  to  doubt?  If  thou 
 *■'  be  the  Chrift,  tell  us  plainly." 
 
 When  the  fame  temper  from  which  the  fcruples  at  infant- 
 baptifm  now  proceed,  Ihewed  icfelf  in  his  difciples,  lie  was 
 much  diplealed  at  it.  The  diiciples  rebuked  thoie  who 
 brought  infants  to  him  ;  and  their  reafons  tor  this  could  be 
 no  other  but  fuch  as  are  ftill  ufed  by  thofe  who  now  forbid 
 them  baptifm.  And,  in  the  forefight  of  their  felf-righteous 
 and  unmerciful  principle  touching  infants,  forbidding  them 
 the  firlT:  fign  of  union  with  him  and  his  church,  out  of  which 
 there  is  no  I'alvation,  and  perverting  the  f'criptures  that  Ihew 
 their  church-meniberlhip,  he  faid,  '*  Suffer  the  little  chil- 
 *'  dren  to  com.eunto  me,  and  forbid  them  not;  for  of  fuch 
 *^  is  the  kingdom  of  God.  Verily,  t  lay  unto  you,  Whofo- 
 "  ever  ihall  not  receive  the  kingdom  of  God  as  a  little 
 *'  child,  h^  ihall  not  enter  therein.  And  he  Jook  them  up 
 ^'  in  his  arms,  put  his  hands  on  them,  and  blefled  them.'* 
 Thus  he  fecured  the  church-memberlhip  of  infants  before 
 his  inftitution  of  baptifm,  and  thus  he  prevented  the  dif- 
 putes  that  have  arilen  fmce  about  infants;  ihewing  himfelf 
 as  the  firll  patron  of  their  caufe,  againft  difciples  oppofmg 
 their  being  brought  to  him. 
 
 The  apoftles  kept  this  in  mind  when  they  executed  his 
 commilTion  to  them  for  fetting  up  his  kingdom  in  the 
 world  :  for  they  took  in  the  children  with  their  parents, 
 as  we  have  feen  ;  they  preached  ialvation  by  Chrifl  to  men 
 and  their  houfes;  and  they  baptized  believers  and  their 
 houfes,  them  and  all  theirs.  And  they  left  ChriiT-ian  infants 
 (as  holy)  ib  in  the  poirefTion  of  this  privilege  of  Chrifl's  cir- 
 cumcifion,  that  there  was  never  any  fcruple  moved  about  it, 
 till  the  end  of  the  fecond  century.  And;,  when  we  con- 
 fider  the  oppofition  then  made  to  it,  we  fliall  fee  how  much 
 it  ferves  to  contirm  it.  We  lliall  iee,  that  Chrillian  infants 
 were  then  in  poirefTion  of  the  privilege  of  baptifm;  and 
 that  the  firft  objecflion  made  to  it  arofe-out  of  a  manifefl 
 departure  from  what  the  fcripture  teaches  moft  plainly  a- 
 bout  baptifm,  as  well  as  from  the  fcripture- dcdrine  of  the' 
 grace  of  God. 
 
 TertuHian  *,  who  wroic  in  the  conclufion  of  the  fecond 
 
 *  Dc  baptifmo,  qiKell.  5. 
 
 century. 
 
Seft.  V.         on  Infant-Baptism.  20^ 
 
 century,  is  the  firft  that  moves  an  objedion  againfi:  infant- 
 baptitm.  And  he  docs  this  when  pleading  for  the  delay 
 of  baptil'm  even  to  the  adult :  for  he  would  have  the  un- 
 married profeflbrs  of  Chriflianity  to  delay  baptifm,  whether 
 they  be  virgins  or  widows,  till  they  either  marry,  or  be 
 confirmed  in  their  eontinency.  He  pleads  for  this  delay 
 of  baptifm,  from  the  prohibitions  to  lay  on  hands  fudden- 
 ly,  and  to  give  that  which  is  holy  to  fwine  ;  and  this  a. 
 gainft  the  plain  fcripture-inftances  of  baptizing  ftraight- 
 way  upon  the  firft  profeilion,  which  he  fets  all  alide  as  ex- 
 traordinary cafes :  and  therefore  he  would  have  baptifm 
 delayed  accoiding  to  the  condition,  difpoiition,  and  age 
 of  each  perion.  And  he  inlifts  for  the  delay,  efpecially  as 
 to  infants,  arguing  for  it  in  this  manner  :  *^  What  neceffity 
 '*  is  there"  (lays  he)  ^'  for  bringing  the  fponfors  into  dan- 
 '*  ger,  who,  being  themfelves  mortal,  may  fail  of  perform- 
 '*  ing  their  promifes,  or  may  be  beguiled  by  the  growth 
 **  of  an  ill  difpofition  ?  The  Lord  indeed  fays.  Forbid 
 *^  them  not  to  come  to  me.  Let  them  come  then  when 
 '^  they  grow  up  :  let  them  come  when  they  learn ;  when 
 '*  they  are  taught  to  what  they  fnould  come.  Let  them  be 
 **  Chritlians  when  they  ihall  be  capable  to  know  Chrifl. 
 *'  Why  does  the  innocent  age  haften  to  the  remifiion  of 
 "  fins  ?  We  would  ad  more  cautiouflyin  fecular  affairs :  that 
 *^  to  whom  the  earthly  fribftance  is  not  given  in  truft,  the 
 *'  divine  Itiould  be  inftrufted  !  Let  them  know  to  feek 
 *^  falvation,  that  you  may  appear  to  have  given  it  to  one 
 *'  that  feeks."  And,  for  the  delay  of  baptifm  in  general, 
 be  further  fays,  '^  If  any  underftood  the  weight  of  baptifm, 
 *'  they  would  rather  fear  the  attaining  of  ir,  than  the  de- 
 "  lay.     Entire,  faith  is  fecure  of  falvation." 
 
 Now,  was  not  this  delay  of  baptifm  as  exprefsly  contra- 
 ry to  the  fcripture-example  as  any  thing  can  be?  and  did, 
 then,  the  firft  oppofnion,  that  we  hear  of  among  Chriftians, 
 to  infant-bap'tifm,  arife  out  of  the  fcriptures,  or  out  of  a 
 iiat  contradiclion  to  the  plained:  fcripture  ? 
 
 And  did  not  the  objeclion  of  this  forefather  of  the  for- 
 biddcrs  of  infants  to  come  to  Chriit,  proceed  upon  the  de- 
 nial of  original  fin,  and  the  need  of  remifiion  to  infants? 
 And  did  it  not  plainly  fuppofe,  that  our  falvation  lies  i'n 
 that  about  us  which  diftinguifiies  us  from  our  infants?  and 
 tliat  it  hinges  upon  a  knowledge,  and  a  li^eking  of  falva- 
 tion, and  an  cntirenefs  of  faitb,  whereof  infants  are  inca- 
 pible?     If  it  ihall   be  alledged,   that  he  was  not  in  this  a 
 
 forefather 
 
2o6  Appendix. 
 
 forefather  to  thofe  few  commonly  called  Free-grace  Ana- 
 baptijlsy  who  are  only  to  be  regarded  in  this  queftion  ;  may 
 ^ve  not  then  fay,  if  thefe  indeed  believe,  that  they  cannot 
 enter  the  kino;dom  of  God  but  as  the  infants  enter,  he  was 
 tar  more  conhilent  with  himfelf  than  they  ? 
 
 But,  palling  this,  does  it  not  moil:  plainly  appear,  from 
 the  words  of  this  firfl  oppofer,  that  Chriilian  infants  were 
 then  in  poiTefTion  of  the  privilege  of  baptifm  ?  And  do  not 
 his  own  words  alfo  fliew  the  fact,  that  it  was  maintained  at 
 that  time  by  the  Lord's  faying  to  his  difciples.  Forbid  tbem 
 not  to  come  to  me  P  Which  faying  this  man  had  the 
 boldnefs  to  turn  off  in  a  manner  wherein  the  difciples  durll: 
 not,  nor  any  one  that  irembles  at  the  word  of  Cod  dares 
 yet  do. 
 
 Tliough  the  delay  of  bapiifni  took  place,  contrary  to 
 the  fcripture,  and  gained  much  ground  among  Chriftians 
 after  the  end  of  the  fecond  century ;  yet  it  is  manifeft, 
 from  Cyprian's*  writings  about  the  middle  of  the  third  cen- 
 tury, that  the  infants  remained  flill  in  the  pofTeflion  of  this 
 their  privilege.  Cyprian,  and  a  council  of  fixty-fix  bilhops 
 "with  him,  dilfered  from  one  Fidus,  who  queflioned  if  in- 
 fants ought  to  be  baptized  before  the  eighth  day,  as  it  was 
 5n  the  cafe  of  circumcifion  :  and  he  contended  againft  this 
 Fidus,  that  they  may  be  baptized  before  the  eighth  day  ; 
 the  obfervation  of  \\]\\c\\  was  a  type  that  had  its  end  in  the 
 coming  of  Chriih  On  both  fides  of  this  queftion,  the  h&. 
 is  evidently  fuppofed,  that  infant-baptifm  was  the  common 
 pradlice  of  tliat  time  :  for  upon  this  faft  the  whole  queilion 
 goes.  And  from  this  it  appears  likewife  to  be  fad,  that,  in 
 this  time,  before  they  had  any  notion  of  framing  any  na- 
 tional church,  like  the  church  of  the  Old  Teftament,  they 
 held  bai3tifm  as  coming  in  place  of  circumcifion  to  the  church 
 Gt  Chri'd. 
 
 APPENDIX. 
 
 Containhig  a  dijfertation  en  the  manner  of  haptifm^  and 
 the  Jcripture-fenfe  of  the  word  baptifm. 
 
 THE  oppofcrs  of  infant-baptifm  contend  likewife  for 
 a  diflerent  manner  of  baptizing  from  that  which  is 
 commonly  pradlifed  :  which,  according  to  ihcm,  cannot  be 
 
 *  Lib.  3.  cpiil.  2. 
 
 called 
 
Appendix.  207 
 
 called  baptifm  :  becufe  it  does  not  at  all  fignify  and  repre- 
 fent  union  or  communion  with  Chrift  in  his  death  and 
 burial,  by  immerfion,  or  plunging  or  dipping  in  water  ; 
 nor  in  his  refurredion,  by  emerging  or  riiing  up  from  un- 
 der the  water  :  and  becaufe  it  does  not  at  all  anfwer  to 
 the  very  lenfe  and  ule  of  the  word  baptifniy  which  fignifies 
 dipping,  immerfion,  or  plunging. 
 
 But,  on  the  other  hand,  it  is  pleaded.  That  this  cannot 
 appear  from  the  fcripture  to  be  the  very  fenfe  and  ufe  of 
 the  word  baptifm  there.    For  the  beft  way  to  find  the  renfe 
 of  this  word,   as  applied  to  the   cafe  of  baptizing  Chrifti- 
 ans,  is  to  obferve  how  the  fcripture  applies  it  to  other  ca- 
 fes ;  and,  by  this  way,  the  fcripture-fenfe  of  it  is  found  to 
 be  walhing,  however  that  be  done.     For  thus  it  is  applied, 
 Mark  vii.  2.  3.  4.  5.  A7id  ivhen  they  faiv  fome  of  his   di- 
 fciplcs  eat  bread  with  common j  that  is  to  fiy^  ivith  unwafhen 
 hands,  they  found  fault.      For  the  Pharifees,  and   all  the 
 Jews,  except  with  the  fift  they  waft?  ha?2ds,  eat  not,  holding 
 the  tradition  of  the  elders,     jlnd  from  the  rtiarket,  if  they 
 are  not  baptized  *,  they  eat  not.     And  ma7iy  other  things 
 there  be,  which  they  have  received  to  hold,  the  baptisms 
 cf  cups  arid  of  pots,  and  of  brazen  vejfels,  and  of  tables,  or 
 beds.     Then  the  Fharifees  and  fcribes  ajked  him,  Why  walk 
 not  thy  difciples  according  to  the  tradition  of  the  elders,  but 
 eat  bread  with  iinwajhen  hands  P     Who  fees  not,  that  bap- 
 tifm here  has  the  very  fame  import  with  wafnng_,  and  that 
 it  is  placed  in   this  pafTage  as   another  word  for  wafning? 
 And  how  can  it  then  be  faid,  that  walhing  is  not  to  be  called 
 baptifm,  except  it  be  done  by  immerfion  ?     For  w-ere  not 
 the  prophet's  hands  wallied,  by  his  fervant's  pouring  water 
 on  them  ?    and  are  not  the  divers  purifications  of  the  firlt 
 fandluary  called  baptifms,  Heb.  ix.  lo.l     See  the  Greek." 
 •   In  the  cafe  of  the  Chriflian  baptifm,  waihing  flands  of- 
 ten in  the  NewTeffament  as  another  word  for  it,  and  as  de- 
 claring the  import  and  fenfe  of  it ;  which  may  be  feen  in 
 thefe   inftances:  Eph.  v.  26.    **The  walhing  of  water.'* 
 Heb.  X.  22.  *^  Our  bodies  walhed  with  pure  water."     Tit. 
 iii.  5.  '^  The   walhing  of   regeneration.''     i  Pet.  iii.   21. 
 "  The  putting  away  of  the  lilth  of  the  flefli."     Acls  xxii. 
 16.    *^  Arife,  and   be   baptized,  and  walh  away  thy  fins.'* 
 I  Cor.  vi.  II.  '^  But  ye  are  wadied."     From  thefe  it  may 
 aj^ptar,  that,  according  to  the  fcripture-ule  of  the  word 
 
 *  Compare  Luke  xi.  38.  in  the  Greek.         ' 
 
 baptifm, 
 
2o8  Appendix. 
 
 baptifniy  immerfion   cannot  be  called  haptifm  any  other- 
 wife  than  as  it  is  a  mode  of  waftiing  with  water. 
 
 The  ancients,  who  added  feveral  ceremonies  to  the 
 fimple  inftituiions  of  Chrift,  and  found  out  fpiritual  mean- 
 ings to  them,  amongft  other  rites  added  to  baptifm,  ufed 
 this  of  dip-ping  thrice.  But  they  did  not  proceed  {o  far  in 
 this  way,  as  to  deny,  that  wafliing  with  \^ater  in  any  other 
 way  is  baprilm  :  for  they  ufed  clinic  baptifm ;  and  furely 
 baptizing  a  Tick  man  in  his  bed,  was  not  burying  him  un- 
 der water.  Vv^aihing  with  water,  then,  was  from  the  be- 
 ginning the  fign  in  baptifm,  in  whatever  way,  or  after 
 whatfoever  mode  it  Avas  done, 
 
 The  common  way  of  baptizing  is  not  by  fprinkling,  as 
 Jias  been  always  falle  alledged  in  this  controverfy ;  but  by 
 pouring  water  from  the  hand  of  the  baptizer  upon  the 
 baptized.  And  this  anfwers  exactly  to  a  fcripture-fenfe  of 
 the  word  haptifm  :  for,  in  the  fcripture,  pouring  the  Holy 
 Ghoft  on  men  is  the  fame  as  baptizing  them  with  the  Holy 
 Ghoft  ;  as,  when  the  diiciples  were  baptized^  on  the  day 
 of  Pentecoft,  ivith  the  Holy  Ghoft,  and  with  fire,  according 
 to  the  predidion  of  John  Baptift,  and  of  the  Lord,  Peter 
 faid  upon  it,  '•  This  is  that  which  was  fpoken  by  the  pro- 
 *^  phetjoel,  —  I  will  pour  out  of  my  fpirit  upon  all  fle(h;  — 
 *^  and  on  my  fervants,  cind  on  my  handmaidens  I  will  pour 
 <*  out  in  thofe  days  of  my  fpirit.-^ And  having  received 
 "  of  the  Father  the  promife  of  the  Holy  Ghofl,  he  hath 
 *^  poured  out  this,which  ye  now  fee  and  hear."  We  may 
 alfo  perceive  baptifm  wiih  water,  and  with  the  Holy  Ghofl, 
 both  foretold  by  the  prophet  Ifaiah,  (chap.  xliv.  3.),  in  thefe 
 words,  *'  For  1  will  pour  water  on  him  that  is  thirfly,  and 
 '*  floods  upon  the  dry  ground  :  I  will  pour  my  fpirit  upon  thy 
 '^  feed,  and  my  blelfmg  upon  thine  offspring  :  and  they 
 *'  Ihall  fpring  up,"  &c.  For  our  Lord  points  to  this  pallkge, 
 when,  fpeaking  of  that  fpiritual  feed  fpringing  up,  John  iii. 
 5.  he  fays,  "  Except  a  man  be  born  of  water,  and  the  Spi- 
 *^  rit."  Now,  if  tne  fcripture  calls  pouring  forth  the  Ho- 
 ly Ghoil  on  men,  baptizing  them  with  the  Holy  Ghoft ; 
 then  pouring  fortk  water  on  men,  is  baptizing  them  with 
 water  in  the  fcripture-ufe  of  the  word  baptifiJi.  Again,  the 
 fcripture  fays,  Chrid:  was  baptized  ivith  a  baptifm,  which 
 was  at  his  death  ;  but  that  baptifm  was  by  vjater  and  blood, 
 poured  forth  from  his  pierced  fide  upon  his  (^tzd  body  j 
 and  there  was  no  dipping  there.  And  our  communion 
 with  Chrift,  and  conformity  to  him  in  his  death  and  bu- 
 rial, 
 
Appendix.  209 
 
 rial,  and  in  lils  lefurrecPdon,  is  by  the  rcneiu'mg  of  the  Ho- 
 ly Gboft,  which  is  poured  out  on  us,  as  the  ^vater  in  tlie 
 ivapnng  of  regenercithn,  Tit.  iii.  5.  6. —  '*  He  faved  us  hy 
 *'  the  walhing  of  regeneration,  and  renewing  of  the  ]\o- 
 *^  ]y  Ghofl  ;  which  he  poured  our  on  us  abundantly, 
 ''  throug]i  Jefu*;  Chrift  our  Saviour." 
 
 If  it  can  be  inferred  from  the  thing  (Igniiied  in  baptifm, 
 (as  cxprefledjRnm.  vi.  3.  4.5.  and  Co!,  ii.  11.  12.  13.),  that 
 the  walhin":  nuifl:  be  bv  burvin";  under  water,  and  railinp- 
 up  again  ;  then  it  can  alio,  by  the  fame  rule,  be  inferred 
 from  the  thing  fignified  in  baptifm,  (as  exprelled,  lleb.  x. 
 ^2..),  that  the  waihing  muft  be  by  fprinkling;  becaufe  the 
 thing  fignilied,  as  exprelled  there,  together  with  the  figii 
 (jf  walking  with  water,  is  fprinkling  on?-  hearts  from  an 
 evil  con fcience.  But  if  we  look  on  the  will  of  the  infli-^ 
 tutor,  exprelled  in  his  word,  as  the  fole  ground  of  the  re- 
 lation betwixt  the  figns  in  baptifm  and  the  Lord's  fr.pper, 
 and  that  which  is  lignitied  by  them  ;  we  will  not  look  for 
 any  fuch  fimilitude  in  thefe  inftituted  figns,  as  we  do  in 
 pictures  or  images.  The  llmilitude  or  likenefs  that  tlie  a- 
 poitle  fpeaks  of,  Rom.  vi.  is  not  at  all  faid  by  him  to  lie 
 in  the  lign  or  manner  of  walhing  :  for  he  tells  us  plain- 
 ly wherein  lies  the  likenefs  of  Chrifl's  refiirre(5]:ion,  where- 
 in we  are  planted  by  baptifm  ;  he  fays,  ''  That  like  as  Ciiriih 
 "  was  railed  up  from  the  dead,  —  even  fo  we  alfo  lliould 
 *^  walk  in  newnefs  of  life.*'  And,  JLill  lb,  according  to  ihe 
 apoflle,  the  likeneis  of  his  death  mufl  be  our  being  dead 
 v.'irh  Ciiriit  to  fm,  having  *^our  old  man  crucified  with 
 ''  him,  that  the  body  of  iin  might  be  deftroyed."  But  lee 
 US  fuppofe,  that  "'^  being  buried  with  liim  in  baptilm,''  is  an 
 alhjiion  to  the  mode  of  walhing  by  immciiion  ;  and  wliat; 
 Ihail  we  then  make  o{  it?  feeing  we  alfo  find  even  tie 
 Vv'ay  of  purifying  by  fprinkling  alluded  to  in  the  cafe, 
 and  yet  more  frequently  the  nranner  of  walhing  by  pour- 
 ing on  water.  Shall  wc  fay  upon  it,  that  tlie  fcriprure 
 contines  us  lo  to  any  one  manner  of  walhing,  thut  another 
 WAY  of  it  cannot  at  ail  be  called  baptifu]?  And  when 
 our  communion  xvith  Chriil  in  his  death  and  •reiurreclion, 
 whereby  we  are  faved,  is  only  by  pouring  out  on  us  ihe 
 renewing  of  the  Holy  GIioPl  ;  lliall  wc  lav,  ihat  tliis  cannot 
 be  fignified  in  bapiifni  by  j^ouring  water  oii  ml  and  Ihall 
 we -deny  that  this  is  bapLifm  ? 
 
 Tiie  coincidence  of  fo:ne  in  ibis  matter  is  t'pc  nr^'T  un- 
 sccountablc,  that  thev  c^nn^^:  be  ignorant,  it  is  impofiihic  to 
 
2IO 
 
 Appendix, 
 
 ihe^v,  from  the  particular  accounts  of  the  Lord's  baptifm, 
 and  the  eunuch's,  that  either  of  them  were  baptized  othcr- 
 v/ifc  than  by  pouring  water  on  them  from  the  hands  of  the 
 baptizer^.  For  if  it  ihould  be  inferred,  from  the  eunuch's 
 2;oino;  down  into  the  water,  and  coming  up  out  of  it,  (as 
 It  is  alfo  faid  our  Lord  did),  that  he  was  plunged  ;  the  fame 
 jiiufl:  alfo  be  faid  of  Philip  the  baptizer ;  for  the  words  are, 
 **  They  went  down  both  into  the  water,  both  Philip  and 
 *'  the  eunuch  ;  and  he  baptized  him.  And  when  they 
 "  were  come  up  out  of  the  water."  If  thefc  words  f:y  any 
 thing  of  dipping  the  baptized,  they  fay  full  as  much  of 
 dipping  the  baptizer.  But,  to  any  man  that  is  capable  to 
 iinderftand  any  words,  thefe  words  plainly  fay.  That  being 
 baptized  with  water,  is  another  thing  than  going  down  in- 
 to the  water,  and  coming  up  out  of  it. 
 
 The 
 
of  the  People  of  God,  213 
 
 The  Sabbatism  of  the  People  of  God  : 
 
 O    R, 
 
 The  firft  day  of  the  week  Ihewed  to  be  the  Chriftlan 
 day  of  reft  from  Heb.  iv. 
 
 [Firft  publiflied  in  the  year  1747.  J 
 
 The    P  R  E  F  A  C  E. 
 
 TN  the  queftion.  Whether  the  fcripture,  as  its  own  inter- 
 -*■  preter,  be  the  only  rule  of  the  Chriftian  religion,  withonc 
 tradition,  and  the  authority  of  the  church?  the  contenders 
 for  tradition  plead  the  obfervation  of  the  firft  day  of  the 
 Aveek  as  a  fabbath,  and  infant-baptifm,  always  pradifed 
 from  the  apoliles  ftill  downward,  and  even  by  the  oppofcrs 
 of  tradition  ;  for  which  ufages,  they  al ledge,  there  is  no  e- 
 vidence  of  any  fcripture-authority,  without  the  help  of  tra- 
 dition, and  the  authority  of  the  church. 
 
 This  objedion  has  induced  fome  to  rejed  infant-baptifm, 
 as  not  being  able  to  fliew  any  ground  in  the  fcripturc  for 
 that  pra(^ice  ;  though  it  can  be  traced  up  to  the  days  of 
 the  apoliles  in  the  way  of  tradition.  And  fome,  though 
 they  could  prove  from  fcripture,  that  Chriftians  ailenibled 
 for  worihip  on  the  firll:  day  of  the  week;  yet,  finding  them- 
 felves  unable  to  Ihew  from  that  authority,  that  the  firft  Chri- 
 flians,  under  the  direction  of  the  apoftles,  kept  that  day 
 as  a  fabbath  ;  though  they  may  allow  it  as  a  holy  convoca- 
 tion, they  rejecT:  it  as  a  day  of  reft,  in  order  to  hold  by  the 
 (fcripture  as  the  fole  rule  of  Chriftian  religion. 
 
 And  tliey  who  oppofe  to  tradition  the  fcriptures,  as  inter- 
 preted by  their  reafon  or  philofophy,  by  which  alone  they 
 know  the  truth  of  them,  looking  on  thefe  ufages  as  not  ve- 
 ry rational,  nor  evident  in  the  fcriptures,  may  alfo  dens' 
 them  to  belong  to  the  Chriftian  inftituiion.  They  cannot: 
 fee  how  the  death  and  refurrcdion  of  the  Son  of  God  fliouhi 
 fave  any  one  npou  his  believing  its  ftifnciency  to  fave  him  ; 
 nor  can  they  underftand  how  this  faith  ihould  avail  to  the 
 falvation  of  another  than  him  that  believes.  But  the  fcrip- 
 ture ihcws  IS  this  manifeftly  in  the  cafe  of  the  fairh  of  mi- 
 
 D  d  2  raclcii. 
 
214  The  Sabbatism  Sed.  IIL 
 
 *'  (hy  if  ye  will  hear  his  voice,  harden  not  your  hearts,  as 
 *^  in  the  provocation,  in  tlie  diiy  of  temptation  in  the  wil- 
 ''  dcrnefs ;  when  your  fathers  tempted  me,  proved  rbe, 
 '"'  and  faw  my  works  forty  years.  Wherefore  I  was  grieved 
 «  with  that  generation,  and  faid.  They  do  alway  err  in 
 <*  heart,  and  they  have  not  known  my  ways.  So  I  fware 
 **  in  my  wrath,  If  they  Ihall  enter  into  my  reft."  And, 
 by  thele  words,  he  exhorts  the  Hebrews  to  take  heed,  left, 
 by  their  unbelief,  they  come  fnorc  of  the  reft  into  which 
 they  had  the  promife  of  entering  left  them;  even  as  the 
 Ifraelites  in  the  wildernefs  (their  fathers  and  examples)  came 
 thort  of  the  promifed  reft  in  Canaan's  land  by  their  unbe- 
 lief. 
 
 In  doing  this,  he  makes  the  'voice  which  God*s  people  are 
 called,  in  David,  to  hear,  a  -promife  of  entering  into  his 
 rejt:  a  reft  different  from  his  reft  at  the  creation,  and  dilfe- 
 rent  from  his  reft  in  Canaan^s  land,  into  which  Ifrael  had 
 entered  a  long  time  before  the  call  came,  in  David,  to 
 hear  his  voice,  under  the  pain  of  not  entering  into  his  reft. 
 And  this  divine  reft,  which  is  yet  to  be  entered  into  by 
 God's  people,  to  whom  the  Ifraelites  in  the  wildernefs  are 
 examples,  he  makes  to  be,  the  reft  of  Jefus  Chrift,  who 
 liath  entered  into  his  reft,  having  refted  from  his  works, 
 as  God  did  at  the  creation. 
 
 And  he  makes  the  day  of  which  David  fpake  with  refe- 
 rence to  this  reji,  to  be  a  day  or  reft,  another  than  the  fe- 
 venth,  a  fibbatifhi;  even  that  fame  day  on  which  he  who 
 is  entered  into  his  reft,  hath  refted  from  his  works. 
 
 Sect.  III.  The  divine  refts  pointed  out  to  lis  in  the  text. 
 
 VirHile  the  apoftle  diret^ls.  this  prophetic  call  to  the  He- 
 ^^  brews,  he  fuppofes,  that  the  reft  of  God^s  people,  the 
 true  proper  reft  for  man,  conUfts  in  partaking  with  God  in 
 his  reft:  for  he  fays  we  enter  -into  his  reft;  and  fptaks  of 
 God's  fwearing,  that  we  Ihall  not  enter  into  his  reft,  as 
 the  grcateft  evil  we  have  to  fear.  Now,  as  God  refts,  and 
 is  infinitely  happy  in  the  peifefl  confcioufn.cfs  of  his  own 
 ielf-1-lIiciency,  his  boundlefs  perfedlions  ,  and  his  eternal 
 jHory  ;  we  can  have  no  knowledge  or  fenfe  of  that,  but  in 
 as  far  as  it  is  brought  within  our  view  by  fome  work  of  God 
 for  us,   manifefting  his  perfccliojis  and  his  glory,  wherein 
 
 he 
 
Seft.  III.       of  the  People  of  God.         215 
 
 he  refls :  and  therefore  our  refting  with  him,  miiH:  be  bj 
 partaking  with  him  in  his  reft  from  fome  work  of  his. 
 There  are  three  fucli  reds  mentioned  in  this  text. 
 
 1.  The  rell:  from  the  works  of  creation,  which  were  fi- 
 nilhed  in  the  making  of  man,  and  placing  him  in  paradife  ; 
 where  he  partook  with  God  in  his  reft,  till  he  forfeited  it, 
 and  was  caft  out  by  his  difobedience  to  God. 
 
 2.  The  reft  from  the  divine  works  in  redeeming  the  houfe 
 of  Ifrael  from  the  Egyptian  bondage,  bringing  them  forth 
 -with  a  flrong  hand,  leading  them  through  the  wildernefs, 
 and  fettling  them,  as  a  nation,  in  the  land  of  Canaan^, 
 their  inheritance:  by  which  works  he  manifefted  himfelf  as 
 the  creator  of  the  world,  the  true  God,  in  diftind:ion  from 
 all  idols  and  falfe  gods.  The  nation  of  Ifrael  enjoyed  this 
 reft  in  that  land  of  pron^ife ;  their  fettlement  there  being 
 the  eflfecl  of  thofe  works  of  God  that  were  linilhed  in  plant- 
 ing them  there  by  Joihua. 
 
 ■  3.  The  reft  of  wtiich  David  prophefied,  as  yet  to  be  en- 
 tered into,  long  after  the  works  of  creation  were  linhbed, 
 a,nd  after  Jofhua  had  led  Ifrael  into  Canaan,  and  that  peo- 
 ple had  already  entered,  and  been  (o  long  a  time  in  poilef- 
 fion  of  that  reft.  This  reft,  of  which  David  fpake,  is  the 
 fame  into  which  Chriftians  have  the  promife  of  entering 
 left  them  in  the  New  Teftament ;  and  is  the  reft  of  tlie 
 Son  of  God,  who,  having  glorified  the  Father  on  the  earth, 
 by  finiihing  the  work  he  gave  him  to  do,  and  having  made 
 an  end  of  offering  for  fm,  fat  down  for  ever  on  the  right 
 hand  of  the  Father,  glorified  there  with  him  Vv'ith  that  glory 
 which  he  had  with  him  before  the  world  was.  Jefus  Chrift 
 is  he  that  is  entered  into  his  reft  ;  who  alfo  hath  r eft ed  from 
 his  vjorks,  in  like  manner  as  it  was  faid,  And  God  did  reft 
 the  feventh  day  from  all  his  works.  Tliis  is  he  that  faid  in 
 the  days  of  his  fleih,  My  Father  luorketh  hitberiOy  and  I 
 luo'k  ;  and  called  himfelf  the  Lord  of  the  fahbath.  His  reft 
 from  his  works  is  the  true  heavenly  and  eternal  reft,  which 
 was  prefigured  by  the  reft  in  Paradife,  and  the  reft  in  Ca- 
 naan's land.  And  the  apoftle  calls  us  to  ftudy  to  enter  nito 
 th  s  fame  reft,  left  any  man  fall  after  the  example  of  Ifrael's 
 unbelief,  depriving  them  of  entering  into  their  earthly 
 reft. 
 
 Whereas  this  reft  from  the  works  which  Jefus  the  Son  of 
 God  wrougjit,  is  fet  forth  here  as  the  mcft  glorivQus  divir.c 
 reif,  into  which  v>'c  are  callcvi  to  enter;  fomc,  perha;:s 
 fearing,  left  his  true  Deity  Ihould  appear  manifeftiy  front 
 
 the 
 
2i6  The  Sabbatism  Seft.  IV, 
 
 tlie  text  in  this  view,  have  laboured  to  pervert  the  words, 
 or  turn  them  away  from  him,  in  this  manner:  He  that  is 
 entered  into  his  rejt,  iay  they,  '^  is  any  man  that  is  entered 
 **  into  his  reH:."  Thus  the  haters  of  the  light  iliut  their 
 eyes,  and  fay  they  cannot  fee  ! 
 '  And  others,  willing  to  fmother  the  evidence  for  the  Chri- 
 ftian  fihitath  in  this  text,  have  nor  been  fo  careful  as  they 
 oug'u  10  apply  thele  words  to  Chrifl: ;  in  whom  they  would 
 vet  have  all  keepino;  of  a  fabbath-day  to  have  an  end.  Any 
 one  liiat  can  read  the  Greek  text,  may  fay,  that  even  Cal- 
 vin has  not  dealt  fairly  with  this  palFage.  And  this  appears 
 too  evidently  by  his  iranllaiion  of  ver.  8.  * 
 
 Sect.  IV.    The  days  of  red  or  fahhathsy  the  feventh  day^ 
 and  another  day, 
 
 'lirKen  the  apoftle  is  difcourfingof  the  divine  refts,  he  al- 
 ^  lo  fpeaks  of  the  days  of  red,  or  fabbaths;  and  he  points 
 out  two  of  thefe,  viz,  the  feventh  day^  and  another  day. 
 The  feventh  day  belonged  to  the  lirO:  refl,  which  was  again 
 fome  way  reprelented  in  that  reft  into  which  Jofhua  led  If- 
 rael ;  even  as  the  works  from  which  God  then  relied,  fer- 
 ved  to  Ihew  him  to  Ifrael  as  the  God  that  made  the  world 
 in  fix  days,  and  reded  the  feventh.  And  becaufe  the  refl 
 in  Canaan^s  land,  reJembling  that  of  Paradife,  was  not  the 
 true  eternal  reft,  but  a  type  of  if,  an  earthly  fi"-ure  of  the 
 true  heavenly  refl  to  come  afterward;  therefore  the  feventh 
 cay  ferved  for  that  refl  alfo.  But,  Vv'hen  the  true  refl  comes 
 in  place  of  the  figure  of  it,  then  comes  another  day  of  refl 
 in  place  of  the  feventh.  For  the  apoftle  fays,  If  Jofhua 
 hcul  rejied  them,  then  he  I'jould  not  after  thefe  things  have 
 fpoksn  of  another  day.  That  earthlv  red  was  not  the  true 
 red.  The  proinife  of  entering  into  it,  was  a  figure  of  the 
 promife  of  entering  inio  the  true  reit;  the  faith  of  that 
 p;oj]iife,  was  a  figure  of  the  f^ith  in  the  promife  of  enter- 
 ing into  the  true  red  ;  and  the  fall  of  the  Ifraelites  in  the 
 uildernels  ihrou«fh  their  unbelief,  debarrinir  their  entrance 
 
 O  ■'CD 
 
 *■  That  rranflation  is,  Nawfi  Icfus  reqv.lem  illis  prcrfiiifct-,  v^n 
 dc  alia  Uqnerelur  pojl  ilhs  dies.    And  the  Greek  words  are,  E;  ya^ 
 
 'What  wou'd  Calrin  hsvc  faid  of  the  Papifts  if  he  had  found   ihem 
 p!'iying  fucii  a  irick  wan  th*;  fgriptiires  f 
 
 ir.ro 
 
Se<3:.  V.        of  the  People  of  God.  217 
 
 into  that  rcfl,  was  the  example  of  our  falling  and  coming 
 ihorc  of  entering  into  the  true  reft  throuij;h  unbelief.  If 
 that  had  been  the  true  and  full  reft  that  God  defigned  for 
 his  people,  he  would  not,  after  their  entrance  into  it,  have 
 fpoken  of  another  day  of  reft :  but,  fpeaking  of  another 
 reft  to  be  entered  into  in  place  of  that  to  which  the  feventli 
 day  belonged,  he  alfo  jpeaks  of  another  day  than  the  fe- 
 venth.  And  this  is  the  day  that  refnains  m  place  of  the  fe- 
 venth,  afahbatifm  to  the  people  of  God. 
 
 Sect.  V.    TChis  other  day  than  the  feventhy  miift  he^  as  it, 
 a  weekly  day  of  reft. 
 
 •^KE  apoftle  makes  this  other  day  than  the  fcventh,  to 
 ^  be,  in  like  manner  as  it  was,  a  day  of  reft,  a  fabba- 
 tifm,  a  certain  day y  or  fome  day,  limited,  in  Div id,  for  the 
 reft  to  be  yet  entered  into  by  them  to  whom  it  is  faid,  To 
 day  if  ye  will  hear  his  voice.-  for  this  is  the  inference  he 
 makes  from  what  he  had  faid  of  the  Holy  Ghoft's  fpeaking, 
 in  David,  of  another  day  than  the  feventh,  There  remain- 
 eth  therefore  a  fabhatifm  to  the  people  of  God. 
 
 This  day,  wherein  the  people  of,  God  have  a  fabbatiftn, 
 or  ceftation  from  working,  cannot  be  the  eternal  reft  of  Je- 
 fus  Chrift  that  they  (hall  enter  into  ;  becaufe  it  is  a  certain 
 limited  time,  as  the  apoftle  exprefsly  tells  us,  Again,  he  li- 
 9;2iteth  fume  day,  faying  in  David,  To-day. 
 
 Nor  can  it  be  a  ceirain  feafon  and  time,  conftfting  of 
 many  days;  fucli  as,  the  accepted  time,  the  day  of  falvu- 
 tion,  and  the  day  ofjudonient  ;  becaufe  it  muft  be  fuch  an- 
 other day  as  the  feventli,  by  the  apoftle's  manner  of  fpeak- 
 ing of  it,  iaying,  the  feventh  day,  and  another  day. 
 
 And  this  day  can  be  no  othei-,  but  that  fame  on  wh^icii 
 Chrirtians  conllantly  allembled  from  the  beginning,  ex- 
 horting one  another  to  ftedfaftnefs  in  the  faith  of  the  pro- 
 mi  fc  left  thein  of  entering  into  Chrift's  reft,  according  to 
 chap.  iii.  13.  **  Exhort  one  another  daily,  while  it  is  called 
 *^  today,"  with  chap.  x.  25.    *'  Nor  forfaking  the  alTcMii- 
 
 *f  bling  c:  ourfelves  together, but  exhorting."     For 
 
 iheir  allembling  conftantly,  and  exhorting  on  each  weekly 
 fet  day  of  reft,  anfwered  to  the  call,  Exhort  one  another 
 daily,  vjhile  it  is  called  to-day  i  feeing  the  apoftle  make.^ 
 the  Holy  Ghoft's  faying,  in  David,  To-day,  to  be  his  limit- 
 ing fome  day,  another' than  the  feventh,  a  fabbatihn.    And 
 
 Vol.  lY.  '  F.  e  the 
 
2iS  The  Sabbatism  Sedt.  VL 
 
 the  Hoiv  Gliolt  in  the  apoftle  is  the  bed  interpreter  of  his 
 own  words  in  David. 
 
 wSo  then,  this  other  day  of  reft  than  the  fevenih,  is  that 
 f^me  weekly  d;^v  on  which  Chriflians  from  the  beginning 
 ailcmhfed  together,  exhortino;  one  another  when  they  came 
 together  in  one  place  to  break  bread  ;  that  is,  the  Lord^s 
 daVy  the  day  of  his  refting  from  his  works. 
 
 Skct.  VI.    And  this  is  the  fir fl  day  of  the  week  diftiiigtdped 
 in  the  text. 
 
 I  HE  apoflle  plainly  enough  points  out  and  diftinguilhes 
 ^  the  fi'Ji  day  of  the  week  as  the  fabbanfm,  when,  gi- 
 ving the  reafon  why  another  day  than  the  feventh  remains, 
 or  is  Icfr,  a  fabbatifm  to  the  people  of  God,  he  fays,  '*  For 
 *'  he  that  is  entered  into  his  reft,  he  alfo  hath  refted  from 
 '^  his  works,  as  God  from  liis  own.''  He  Jiere  defcribes 
 This  day,  as  he  had  done  the  ieventh  before,  in  thefe  words, 
 **  For  he  fpake  fome  where  of  the  feventh  in  this  manner, 
 "  And  God  did  reft  the  feventh  day  from  all  his  works/' 
 Now,  whether  we  reckon  the  Son  of  God's  refting  from  his 
 •works  at  his  re("urre6lion,  or  at  his  fitting  down  on  the  right 
 liand  of  the  Father,  which  was  inftantiy  notified  on  earth 
 by  the  pouring  out  of  the  Holy  Ghoft  on  the  day  of  Pente- 
 coft,  they  to  whom  tlie  apoftle  here  writes,  are  fiippofed 
 to  know  very  well,  it  is  ftill  the  firft  day  of  the  week,  the 
 niorrow  after  the  Jewiili  fabbatifm  ;  which  is  therefore  the 
 fabbatifm  ihac  remains  to  the  people  of  God.  And  fo,  as 
 the  feventh  diiy  is  defcribed  and  diitinguilhed  ,bv  the  divine 
 reft  on  that  day,  in  like  manner  is  tliis  day  defcrihed,  and 
 diiV.nguilhed  from  oilier  days,  by  the  divine  reft  that  took 
 plTce  on  rlii-;  day. 
 
 It  was  on  tl:e  morrow  afrer  tlie  fabbath  of  the  paftbver, 
 that  the  frit  ripe  ibeaf  was  waved;  and  Chrift,  the firjl- 
 fruits  of  thtui  ihiitj'lept,  arnfe  from  the  dead  on  ihat  very 
 'dav  :  and  on  the  morrow  after  the  feventh  fabbath  from 
 thence  was  the  feafl  of  firft-fruits ;  and  the  firjl-fruns  of  the 
 Spirit  came  that  fame  very  day  of  Penrecoft,  w^ien  ]elu?, 
 **  being  by  the  right  hand  of  God  exalted,  and  having  rc- 
 '*  ccived  of  the  Father  the  promife  of  the  Holy  Ghoft, 
 **  ihed  it  fortli*'  on  his  diiciples ;  and  thereby  aHIired  them, 
 fliat  he  was  now  entered  into  his  reft,  havinir  refted  from 
 hi3  works ;  and,  troia  thence  lorJ),  tlic  morrow  after  the 
 
 J  c  with 
 
Sedl*  VII.       of  the  People  of  God.  219 
 
 Jewifli  fabbath,  (even  that  tighili  day  on  which  Chrilt  our 
 pried  was  pcriedcd,  Lev.  ix.  i.  Ezek.  xliii.  27.),  was  the 
 labhatiCni,  or  weekly  day  of  ceilation  from  work,  as  well 
 as  of  holy  convocation  kept  by  the  ChrifHan  churcln 
 
 Sect.  VIT.     Bv  ivJ.dch  the  f eve  nth  day  is  here  fet  a  fide  to  the 
 JeiuSf  as  it  bad  bden  before  to  the  Gentiles » 
 
 'T^HE  Gentiles,  who  were  received  into  the  church  of 
 ^  Chrift  without  being  obliged  to  ohferve  the  precepts  of 
 Mofes,  did  not  regard  the  days  dilHnguilhed  in  his  law.- 
 and,  as  it  was  clearly  revealed  to  rhem,  that  they  fhould 
 not  obferve  the  peculiar  precepts  of  .Mofes,  being  brouglic 
 near  to  God  by  Chrift'-;  blood  without  that  differencing  law, 
 they  had  no  regard  to  the  feventh  day  ;  as  knowing,  by  ex- 
 press revelation,  that  the  coming  of  Chrifl  had  fet  it  afide 
 to  them,  together  with  the  other  fiiadov^s  of  things  to 
 come.  Col.  ii.  16.  17.  "  Let  no  man  judge  you  in  mean 
 *^  or  in  drink,  or  in  refped  of  a  feall,  or  ot  the  new-moon, 
 *'  or  of  the  iabbaths :  which  are  a  jQiadow  of  things  to 
 *^  come  ;  but  the  body  is  Chrift's."  And  indeed,  the  very 
 divine  reft  to  which  the  feventh  day  belonged,  was  but  a 
 ihadow  of  Chrift's  red. 
 
 But,  though  the  Gentile  Chridians  were  not  allowed  to 
 regard  the  feventh  day,  while  they  obferved  the  fird  day  of 
 the  week;  yet  the  Chridian  Jews,  together  with  the  Lord's 
 day,  dill  regarded  that  feventh  day,  as  well  ascircumcidon, 
 the  facrifices,  feafts,  and  didindion  of  meats ;  their  con- 
 fciences  remaining  obliged  by  the  divine  authority  in  thefe 
 peculiar  precepts  of  their  law,  till  the  fame  authority  looled 
 them  from  that  obligation,  in  a  revelation,  ihewing  them, 
 that  the  coming  of  Chrid  iiad  aboliihed  thelc  precepts  to 
 them,  fo  that  they  ought  no  more  to  obferve  them  than 
 did  the  Chridian  Gentiles. 
 
 And  this  is  that  part  of  the  New-tedament  revelation 
 which  we  have  in  this  epidle  to  the  Hebrews.  For  this  e- 
 pilile  fnews  them,  that  Chrid's  one  offering,  once  made, 
 and  never  to  be  repeated,  had  put  an  end  to  all  offering  for 
 dn,  and  to  the  whole  fervice  of  the  tabernacle  ;  fo  that 
 this  whole  fervice  is  no  more  lawful  for  them,  than  it  was 
 for  the  Gentiles,  See  Heb.  xiii.  10. — 14.  with  Gal.  v.  2. 
 And,  in  like  manner,  it  iliews  the  Hebrews,  in  this  padage, 
 that.  ChriPt's  reding  from  his  works  on  the  fird  day  oi  the 
 E  e  a  week. 
 
220  The  Sabbatism  Se6l.  VIII. 
 
 ''.vcek,  had  fet  afiJe  the  leventh  day  with  the  earthly  typical 
 reft  to  which  it  belonged  ;  and  that  the  rabbatilni  now  re- 
 •maining  to  God's  people,  is  that  lame  otlier  day  of  the 
 neck  ori  which  he  entered  into  his  reft,  having  refted  from 
 liis  woiks. 
 
 Sect.  VIII.  7he  heavenly  refl  feuing  adde  the  earthly ,  ivlth 
 the  J  eve  nth  dny,  Jets  nut  ajlde  the  keeping  of  a  ^^eekly  fab- 
 bath-dav. 
 
 \\ 
 
 7E  muft  not  think,  that  our  being  called  to  ftady  to 
 enter  into  the  heavenly  reft  in  place  of  the  earthly, 
 and  the  fetcing  aiide  of  the  feventh  day,  takes  away  the 
 keeping  of  a  weekly  day  of  reft  on  earth ;  even  as  we  are 
 not  to  ihink,  that  our  worlhipping  in  the  heavenly  fanduary 
 in  place  of  the  earthly,  with  the  letting  aftde  of  that  world- 
 ly fancluary,  and  its  ordinances  of  worlhip,  and  the  ordi- 
 iiances  of  nieras  and  drinks,  and  divers  purifications  called 
 baptifniSy  takes  away  tJ)e  njfembltfig  of  ourfelves  together^ 
 or  coining  together  in  one  place  on  earth  to  eat  and  drink 
 the  Lord's  fupper  ;  or  takes  away  the  ivafl?itig  our  bodies  "Jnth 
 pure  r:eJer  in  the  Chriftian  baptiftn  :  becaule  the  apoftle  ex- 
 prcfsly  conneds  that  njfenihling  and  that  ivafnng  with  our 
 t!rawingnear  to  God  in  the  heavenly  fanduary,  by  faith  in 
 Chrift's  blood,  chap.  x.  19.  22.  25.  And  juft  ib  here,  our 
 labbatifing  on  the  day  of  Chrift'5  refting  from  his  works,  is 
 connected  with  our  ftudying  to  enter  into  his  heavenly  reft, 
 left  we  ihould  fall  and  come  fuort  of  ir  by  unbelief. 
 
 For,  as  the  faith  in  Chrift's  blood,  wherebv  we  draw  near 
 to  God  in  the  heavenly  fanduary,  is  profeiled  in  baptifm 
 und  the  Lord's  fupper,  which  are  alfo  the  means  of  cur 
 Iiolding  faft  the  profeliion  of  that  faith  ;  even  fo  Chrift's 
 fabbatifm  is  an  inltituted  fign  to  the  people  of  God,  in  the 
 obiervation  of  which  ihcy  profefs  the  faith  of  the  promife 
 left  them  of  Entering  into  his  reft  ;  and  the  keeping  of  this 
 fabbath  is  the  mean  of  their  holding  faft  this  piofefiion. 
 So  that  this  fahbaiifm  belongs  as  much  to  the  profedion 
 which  the  lli;i)rews  are  h.er;-  called  to  hold  faft,  ver.  14.  as 
 the  walhing our  bodies  with  pure  water,  and  the  airembling 
 of  ourfelves  together,  belong  to  the  profeffiun  they  are 
 called  to  iiold  fait,  chap.  x.  23. 
 
 Sect. 
 
Seft.IX.     of  the  People  of  God.  221 
 
 Sect.  IX.  The  firft  day  of  the  iveek  mufi  he  diftinguifled 
 fr07n  other  days  by  fabtatijhig. 
 
 "W- 
 
 Hen  the  apoftlc  calls  the  keeping  of  this  other  day 
 than  the  ievench  a  fabbatiim,  he  plainly  Ihews  that 
 It  muft  be  diftinguilhed  from  other  days  of  the  week  by 
 fabbatifmg  ;  that  is  to  fay,  reding  from  our  own  works 
 that  we  work  on  the  other  days.  For  this  reafon  the  fe- 
 venth  day  was  called  the  fabhath,  and  was  a  fabbatifm. 
 And  if  the  day  of  Chrift's  entering  into  his  reft  were  not 
 10  be  diilinguiihcd  from  other  days  by  fabbatifing,  there 
 would  be  no  fabbatifm  in  the  cafe;  that  name  could  not 
 be  applied  to  it ;  nor  would  that  day  have  any  relation, 
 even  in  the  way  of  a  fign,  to  the  reft  to  which  it  belongs. 
 
 As  to  the  fabbatifm  of  the  feventh  day  ;  when  the  Ifra- 
 elites,  in  their  habitations  in  the  wildernefs,  had  no  fuch 
 works  to  work  on  any  day,  as  thofe  their  works  vdiich  are 
 pointed  at  in  the  fourth  command,  and  which  they  wrought 
 when  they  came  to  dwell  in  the  land  of  Canaan,  and  fo 
 could  not  diftinguiih  the  feventh  day  by  refting  from  thofc 
 works ;  then  they  were  ordered  to  diftinguiih  it,  as  the  fab- 
 bath,  by  ceafnig  from  the  only  daily  work  they  had ;  which 
 was  about  the  manna,  gathering  and  preparing  it  by  hre 
 for  eating.  And  the  Lord  affifted  them  in  that  fabbatifing 
 by  a  miracle.  See  Exod.  xvi.  22. — 30.  and  xxxv.  3.  Buc 
 when  they  came  into  the  land  of  Canaan,  then  they  reft- 
 ed  on  the  feventh  day  from  thofe  their  daily  w^orks  to 
 which  the  fourth  command  has  refped  :  for  they  could 
 not  then  ihppofe,  that  the  reft  excluded  the  drelling  of 
 their  victuals,  and  kindling  of  fire  for  that  purpofe,  as  in 
 the  extraordinary  cafe  of  the  manna,  when  that  was  the  on- 
 ly daily  Vv'ork  they  had  to  reft  from  in  tlieir  habitations,  and 
 trom  which  they  could  not  reft  without  a  miracle.  There- 
 fore, though  the  Pharifee^,  in  the  time  of  our  Lord,  were 
 cxa6t  to  iuperftition  about  the  reft,  they  had  entertain- 
 ments in  their  houfes  on  the  fabbath  ;  for  he  was  entertain- 
 ed in  the  houfe  of  one  of  the  chief  of  them  on  that  day. 
 See  Luke  xiv.  i.  7.  12.  13.  And  neither  that,  nor  any  o- 
 tlier  work  of  neceffity  or  of  mercy,  is  excluded  in  the  reft 
 of  a  fabbath-day  ;  as  appears  plainly  from  the  do6lrine  and 
 pradice  of  o#!h  Lord,  who  pcrfcilly  kept  and  fulfilled  the 
 lourth  commandment. 
 
 And  we  muft  here  take  care  to  obferve,  that  abftinence. 
 
222  The  Sabbatism    '      Secft*  X» 
 
 in  fAftino;,  from  our  profitable  labour  and  bufin^fs,  is  noc 
 to  be  heM  in  the  fame  view  with  the  rert  from  our  works 
 in  the  iabbatifm  :  lor  that  abftinence  from  our  works  re- 
 quired in  failings  is,  as  abilinence^  from  meat  and  drink, 
 to  arilid  our  fouls,  and  muft  be  confidered  as  a  fort  of  mor- 
 tification  ;  but  the  celFacion  of  the  fabbath  muil  be  rather 
 thou^Wit  of  as  an  ealc  and  refrelhment,  and  ought  to  be 
 an  expreifion  of  our  joy  and  thankfulnels,  for  that  our 
 Lord  Jefushas  wrought  all  our  works  for  us,  and  has  en- 
 tered into  his  reft,  into  which  we  hope  to  enter  through 
 ihoie  works  from  which  he  has  reftcd. 
 
 Sect.  X.  7 his  fahhatifm  is  the  privilege  of  God's  peculiar 
 
 people. 
 
 TH  E  apoftle  fays,  this  fahbatifm  remains,  or  is  left,  to 
 the  people  of  God,  together  with  the  promife  of  enter- 
 ing into  his  reJL  It  is  their  peculiar  privilege,  even  as 
 baptifm  and  the  Lord's  fupper.  And  they  who  from  the 
 beginning  came  together  on  the  jirji  day  of  the  week  to 
 break  breads  are  the  fort  of  people  to  whom  this  fabbatifm 
 is  left.  We  may  fee,  that  the  fabbatifm  of  the  feventh 
 day  WIS  the  privilege  of  God's  peculiar  people  llrael  after 
 the  fielh,  from  Exod.  xxxi.  13.  and  Ezek.  xx.  12.  ;  where 
 he  fays,  he  gave  it  to  be  a  fign  betwixt  him  and  them,  that 
 they  might  know,  that  he  is  the  Lord  that  fandifies  them, 
 i.  e.  feparates  them  from  other  people,  to  himfelf,  to  red 
 with  him.  And  if  it  was  kept  before  he  gave  it  them,  then 
 it  rauft  have  belonged  to  the  peculiar  people  :,  for,  after 
 the  firil  promile  of  Chrift,  diilinguiihing  the  two  feeds, 
 and  from  the  time  of  Seth,  there  always  was  fuch  a  people. 
 Though  it  were  given  to  Adam  while  he  relfed  with  God 
 in  paradife  ;  yet,  when  he  was  caft  out  of  that  reft  for  his 
 lin,  he  had  no  more  right  to  the  day  of  reft,  than  he  h^d 
 to  the  tree  of  life  after  he  forfeited  h.is  life.  And  if  the 
 grant  of  the  fabbatifm  was  renewed  to  him  after  the  pro- 
 n;iife  of  the  feed  of  the  luoviajiy  it  behoved  it  then  to  go 
 upon  iVic  footing  of  that  promife  which  diftinguilhes  the 
 two  feeds,  and  fo  belong  to  the  peculiar  people,  even  as 
 it  did   afterward  to  Ifrael. 
 
 The  apodle  points  out  the  people  of  G^,  m  the  con- 
 text,  prciigurcd    by   Ifrael   after    tlie   ilelh,    and  deicribes 
 rheiji,  iii  diftindion  from  that  Ifr^icl,  by  the  true  reft  in- 
 to 
 
Sedl.  X.     of  the  People  of  God.  223 
 
 to  which  they  are  called  to  enter.  See  chap.  iii.  1.6.  12. 
 13.  14.  and  iv.  i.  3.  11.  14.  And  indeed  none  but  Chrift's 
 difciplcs,  taught  by  him  to  profefs  the  faith  of  the  promife  of 
 entering  into  his  reft,  can  keep  his  fabbath.  A  man  that  is 
 openly  felf-righteous  and  worldly,  cannot  profefs,  in  refting 
 from  his  works  on  that  day,  that  he  is  ftudying  to  enter  in- 
 to ChriiVs  reft,  or  fearing  left  he  Ihould  come  ihort  of  it  by 
 unbelief.  He  who  fabbatifes  as  the  Pharifees  did,  going  a- 
 bout  to  eftablKh  their  own  righteoufnefs,  and  feeking  a 
 reft  in  this  world,  an  earthly  reft,  cannot  profefs,  "Than 
 *'  he  feeks  not  reft  by  his  own  works  of  righteoufnefs  *, 
 '*  but  only  by  the  works  from  which  he  believes  the  Son 
 *'  of  God  haih  refted  ;  and  that  he  feeks  not  a  reft  in 
 *'  this  prefent  world,  but  a  ihare  with  Jefus  in  his  hea- 
 '^  venly  reft,  which  is  the  reward  of  his  works."  Seeing 
 this  is  the  plain  fignificancy  of  fabbatiling  on  the  Lord's 
 day,  and  is  the  very  profeffion  that  is  made  in  it,  it  cannot 
 be  thought  proper  for  any  people,  but  thofe  who  aftemble 
 voluntarily  on  that  day,  exhorting  one  another  to  hold 
 faft  this  Chriftian  profeiiion,  and  who  look  on  this  fabba- 
 tifing  as  a  blefted  privilege. 
 
 The  Lord  iuppofed,  that  his  believing  Jews  would  rec- 
 kon the  enjoyment  of  his  fabbatb-day  as  a  great  privilege, 
 when,  calling  them  to  pray  that  they  might  have  fafety 
 and  reft  at  the  deftru(5lion  of  Jerufalem,  he  faid,  Matth. 
 yxiv.  20.  **  Pray  that  your  f/igiit  be  not  in  the  winter, 
 **  neither  on  the  fabbath-day."  He  bids  them  pray,  that 
 their  flight,  in  that  time  of  tribulation  and  wrath  upon 
 their  nation,  might  not  difturb  their  reft  on  his  fabbath  : 
 for  it  can  only  be  that  he  meant  by  the  fabbath  ;  becaufe 
 he  knew  the  ievenih-day  fabbath  would  be  fet  afide  to  the 
 Jews  as  well  as  Gentiles,  before  that  flight  from  Jerufa- 
 lem. And  even  they  who  will  not  acknowledge  the  infti- 
 tution  of  Chrift's  fabbatifm  in  this  pallage  of  the  epiftle  to 
 the  Hebrews,  muft  allow,  that  it  lets  aiide  that  fabbath  of 
 the  leventh  day,  and  that  this  was  done  before  the  Chri* 
 ftian  Jews  left  jerufalem. 
 
 Now,  though  profellbrs  of  the  Chriftian  faith  may  be 
 cut  oft',  by  Chrift's  difcipline,  from  the  congregation  of 
 his  people,  for  forfaking  tlie  aflembling  to  theLord's  lupper, 
 or  breaking  his  fabbath,  even  as  they  who  did  not  eat  the 
 paflbver,  and  brake  the  fabbath;  were  cut  off  from  Ifrael 
 
 *  Peut.  ix.  5.  6, 
 
 after 
 
224  The  Sabbatism,  Gfr.         Seft.  X, 
 
 after  the  fiefli  by  the  carnal  difcipline;  yet  the  conftrainr 
 ing  of  other  people,  by  fecular  power,  to  fabbatife,  who 
 know  not,  nor  love  the  meaning  of  it,  and  cannot  profefs 
 what  is  profelFed  in  it,  has  laid  them  under  a  neceffity  to 
 lie  to  God,  and  to  hypocrife  in  refting  from  their  works, 
 and  has  ferved  to  the  profanation  of  the  Lord's  fabbath  ; 
 even  as  his  fupper  would  be  greatly  profaned  by  compeU 
 ling  thoie  who  are  not  his  difciples  to  eat  it. 
 
 A 
 
225 
 
 A  View  of  the  New  Communion-Office, 
 printed  at  London  in  171 8. 
 
 TOGETHER    WITH 
 
 Some  Thoughts  occafioned  by  reading  Mr  Johnfon'^s 
 Unbloody  Sacrifice  and  Altar  unveiled. 
 
 In  TWO   LETTERS. 
 
 Mark  them  m)hich  caiife  divifions  and  offences ^  co7itrary  to  the  doc- 
 trine luhich  ye  have  learned ;    and  avoid  them,  Rom.  xvi.  17. 
 
 Hear,  I  pray  you,  ye  fons  of  Levi  :  Seemeth  it  but  a  fmall  thing 
 unto  you,  that  the  God  of  Ifrael  hath  feparated  you  from  the 
 congregation  of  Ifrael,  to  bring  you  near  to  himfelf  to  do  the 
 fervice  of  the  tabernacle  of  the  Lord,  and  to  fiand  before  the 
 congregation,  to  minifter  unto  the?n  F  ylnd  he  hath  brought 
 thee  near,  and  all  thy  brethren  the  fans  of  Levi  ^vith  thee  :  Ani> 
 
 SEEK    YE  THE   PRIESTHOOD     ALSO  ?        Numb.  Xvi,   8.  9.    lO. 
 
 Ye  take  too  much  uponyoU)  ye  fons  of  Levi,     Verfe  7. 
 [Firfi:  publifhed  in  the  year  1743.] 
 TO 
 
 Sir  George  Stewart  of  Grandtullyy 
 Baronet, 
 
 This  Viev)  of  the  New  Conmminon-Cffice,  as  a  teftimony  of 
 , gratitude  and  refped,  is  dedicated  by, 
 
 His  much  obliged  and 
 Moft  humble  fervanty 
 
 John  Glas. 
 
 A  View  of  the  New  Communion-Office. 
 
 WHen  the  firflProteftants  marked  the  Roman  church, 
 as  caufmg  divifions  and  offences  contrary  to,  or 
 befide  the  dodrinc  which  they  at  firfl  learned 
 Vol.  IV.  F  f  from 
 
226  A  View  of  the 
 
 from  the  apoflles,  and  avoided  them  ;  they  ftood  ofF  from 
 tliem  upon  the  profeflion  of  that  faith  in  the  righteoufnefs 
 of  our  God  and  Saviour  Jefiis  Chrift  which  the  apoftle  Pe- 
 ter declares  to  be  apoftolical  and  catholic,  2  Pet.  i.  i.^ 
 
 They  contended  tor  that  faith,  according  toPauFs  epiflles 
 to  the  Romans  and  Galatians,  againft  rhe  Popiih  merit  of 
 good  works :  and  they  allerted,  in  the  ftrongeft  manner, 
 the  fufficiency  of  Chrift's  death,  and  his  blood,  which  he 
 brought  once  into  the  hoiieft:  of  all,  as  the  only  propitia- 
 tory facrifice  and  offering  for  fm,  according  to  the  epiftlc 
 to  the  Hebrews,  in  oppoiition  to  the  lacrifiee  of  the  mafs. 
 
 And  fo,  in  departing  from  the  Roman  communion,  they 
 returned  to  that  faith  by  which  the  Romans,  as  well  as  o- 
 ther  Gentiles,  were  at  firfl  grafFed  into  Chrift,  when  the 
 Jews,  the  natural  branches,  were  broken  off  by  unbelief, 
 Rom.  xi.  19.  20.  21.  with  chap.  ix.  30.  31.  32.   and  chap. 
 
 X.  2.  3-  4' 
 
 This  is  the  true  Chriftian  faith,  and  the  fundamental 
 principle  of  the  Proteftant  religion,  folemnly  profeiled,  in 
 oppofidon  to  the  Roman  apoltafy  from  the  faith,  in  the 
 public  confelTions  of  Proteftant  churches,  and  in  the  litur- 
 gies of  fuch  of  them  as  ufe  liturgies ;  even  while,  not- 
 withftanding  this  profeflion,  this  truth  may  be  ftill  many 
 ^vays  oppofed  among  them. 
 
 And  no  church  profefles  this  more  than  the  church  of 
 England,  in  her  articles  and  liturgy.  See  art.  1 1.  0/ /^e 
 jiifiification  of  man  ;  art.  12.  Of  good  vjorks ;  and  art,  13. 
 Of  works  before  juflification.  And  here  are  the  words  of 
 art.  31.  Of  the  one  oblation  of  Chrift  finified  upon  the  crofs, 
 
 *'  The  offering  of  Chrift  once  made,  is  that  perfect  re- 
 *'  demption,  propitiation,  ag/d  fatisfadion  for  all  the  fms  of 
 '*  the  whole  world,  both  jliginal  and  adlual ;  and  there  is 
 '<  none  other  fatisfac^ionwi*  lin  but  that  alone.  Wherefore 
 ^<  the  facrifices  of  maffes,  ir^  the  which  it  was  commonly 
 <<  faid,  that  the  prieft  did  offer  Chrift  for  the  quick  and  the 
 ''  dead,  to  have  remiflion  of  pain  or  guilt,  were  blafphe- 
 "  mous  fables  aud  dangerous  deceits." 
 
 And,  in  the  prayer  of  confecration  in  the  communion- 
 office,  we  have  this  profeffion  of  the  Chriftian  Proteftant 
 faith,  in  oppofition  to  the  facrifice  of  the  mafs. 
 
 **  Almighty  God,  our  heavenly  Father,  who  of  thy  ten- 
 <'  dcr  mercy  didft  give  thine  only  Son  Jefus  Chrift  to  fuf- 
 '^  fcr  death  upon  the  crofs  for  our  redemption,  who  made 
 f<  tj^crc  (by  his  one  oblation  of  himfelf  once  offered)  a 
 
 ^  full;. 
 
New  Communion-Office.         227 
 
 *^  full,  perfea,  and  fufficient  lacrifice,  oblation,  and  fadsfac- 
 *<  tion  for  the  fins  of  the  whole  world,''  ^c. 
 
 This  Proteftant  profellion  is  likewife  in  K.  Edward  VI. 's 
 firft  liturgy,  and  in  the  Scots  liturgy.  But  the  compilers 
 of  the  New  Communion-office  have  fet  afide  this  profcffion 
 of  the  Proteftant  faith,  and  thankful  acknowledgment  ot 
 the  divine  mercy  in  the  greateft  proof  of  it;  and,  in  place 
 of  this,  they  give  us,  from  their  old  liturgies,  a  recital  of 
 feveral  benefits  previous  to  the  inftitution  of  the  lupper  ; 
 Avhich  they  would  have  to  be,  Ch rift's  offering  up  of  bread 
 and  wine  as  his  body  and  blood,  and  his  command  to  an 
 order  of  priefts  to  offer  this  after  him  as  a  facrifice  for  {ins, 
 and  to  bring  it  before  God  for  a  propitiating  memorial. 
 The  inconiiftency  of  this,  with  the  profefiion  of  the  Eng- 
 li(b  church,  which  they  have  lliruck  out  of  the  prayer  of 
 Gonfecration,  is  too  obvious. 
 
 But  they  would  have  it  believed,  that  they  have  made 
 this  alteration  for  another  reafon  :  they  have  made  it,  be- 
 caufe  they  wanted  to  avoid  too  near  a  conformity  to  the 
 Roman  milTal,  which  they  obferved  in  the  Englilh  prayer 
 of  confecration  I  We  may  take  it  in  the  words  of  Mr  Tho- 
 mas Brett,  Dijfert.  on  limrgies,  p,  59.  60. 
 
 "  The  reader  may  fatisfy  himfelf,  from  the  liturgies  here 
 ''  publiihed,  that,  in  all  of  them  exept  the  Roman,  there 
 *'  is  an  euchariilical  prayer  immediately  preceding  the 
 **  words  of  inftitution,  wherein  thanks  are  given  for  the 
 **  creation  and  redemption  of  mankind  ;  though,  as  Dr 
 "  Grahe  has  obferved,  they  are  much  iliorter  than  that 
 *'  which  is  in  the  Apoflolical  Conftitutions,  called  here 
 *'  the  Clementine  liturgy.  However,  it  is  evident  from 
 ^'  Juftin  Martyr,  that  the  primitive  Chriftians,  in  the  a- 
 '*  poftles  days,  and  down  to  his  time,  that  is,  about  fifty 
 *'  years  after,  ufed  a  very  long  prayer  on  this  occaflon, 
 <^  which  is  a  very  good  evidence  in  favour  of  this  Clemen- 
 *^  tine  liturgy,  to  fatisfy  that  it  is  the  beft  exemplar  of 
 "  the  apolloiical  traditional  form  of  adminifteriug  the  eu- 
 ^'charift,  no  other  liturgy  having  a  prayer  of  more  than 
 *'  ordinary  length  on  this  occafion.  fiowever,  all  have  a 
 *'  prayer  to  the  fame  effed,  differing  from  this  in  length 
 *'  only,  excepting  the  Roman  mifta),  whicli  has  only  the 
 "  preface,  It  is  right,  meet,  and  our  boitnden  duty,  8zc. 
 ^'  and  the  feraphic  hymn.  Holy,  holy,  holy.  And  therefore, 
 *'  in  the  New  Communion-office  lately  publidied,  this 
 "  thankfgiving  form  of  oblation  and  confecration  is  refto- 
 
 r  f  a  **  red. 
 
228  A  View  of  the 
 
 "  red,  ao;reeable  to  the  Clementine,  and  all  the  ancienf 
 "  liturgies,  except  the  Roman  :  for  even  the  firft  liturgy 
 '*  of  K.  hdward  VI.  and  the  Scots  liturgy,  as  well  as  the  pre- 
 **  lent  liturgy  of  the  church  of  England,  had  too  nearly 
 '*  followed  the  Roman  miilal  in  this  particular,  to  be  imi- 
 *'  tatcd  by  thofe  who  had  reiblved  to  reftore  the  commii- 
 *'  nion-fervice  to  its  primitive  inftitution  ;  of  which  the 
 "  Clementine  liturgy  is  certainly  the  beft  exemplar,  parti- 
 **  cuJary  as  to  this  eucharillical  or  thankfgiving  form  ;  it 
 '*  being  fo  firmly  corroborated  by  the  teftimony  of  Juftin 
 *'  Martyr,  who,  living  within  fifty  years  after  the  apoftoli- 
 ''  cal  age,  could  not  hut  know  a  true  account  of  the  form 
 '*  whicli  was  ufed  by  the  apoftles  themfelves,  being  con- 
 *^  temporary  to  their  immediate  fuccefTors." 
 
 But,  after  all  this  work  about  their  Clementine  liturgy, 
 as  to  the  long  euchariftical  form  of  the  prayer  of  confecra- 
 tion,  it  is  fad  that  they  have  not  taken  their  thankfgi- 
 ving and  recital  of  benefits  from  it ;  but,  as  they  tell  us  in  the 
 preface,  it  is  paraphraflically  taken  from  St  James's  liturgy. 
 As  to  which  we  may  notice,  by  the  way,  that  Dupin  gives 
 this  reafon,  among  others,  why  it  could  not  be  compoled 
 in  St  James's  time :  **  We  find  therein  the  trifagion  and 
 '*  the  doxology,  —  which  were  not  generally  recited  in 
 '*  the  church  until  the  fifth  century  :  for  though  it  mighi: 
 *'  be  proved  that  they  were  in  ufe  before,  yet  it  mud  be  con- 
 **  felled,  that  it  was  not  the  general  cuftom  of  the  church." 
 And  why  do  thefe  reilorers  of  the  communion-fervice  to 
 its  primitive  inftitution,  pafs  by  the  moft  ancient  and  bed  ex- 
 emplar of  that  inditution  as  to  this  eucharidical  form,  and 
 give  us  this  form  from  a  liturgy  of  the  fifth  century  ?  It  could 
 not  be  the  antiquity  of  this,  that  gave  it  the  preference  ; 
 for  the  Clementine  is  confelfedly  more  ancient :  nor  could 
 it  be  the  brevity  of  tlje  recital ;  for  it  is  by  the  length, 
 compared  with  what  Judin  fays  of  a  long  thankfgiving,  that 
 tliey  find  the  Clementine  to  be  the  moft  ancient  and  apo- 
 dolical  :  nor  indeed  can  any  other  reafon  be  given  for  it, 
 butbecaufe  they  found  the  introduclion  to  the  words  of  the 
 jnditiiiion  in  St  James's  liturgy,  anfwer  better  to  their  pur- 
 pofe  about  thefe  words,  than  that  in  the  Clementine.  And 
 what  elie  could  move  them  from  following  their  Clemen- 
 tine liturgy  exadly  in  this  as  in  other  things,  if  they  them- 
 felves believe  what  they  agree  to  lay  about  it  ?  Bp  Hickes, 
 IVlr  Johnfon,  }i.\u\  Mr  Brett,  are  agreed  in  this,  "  That  the 
 **  eucharidical  office  in  the  Apodolical  Conftitutions  is  the 
 
 ^*  dandard 
 
New  Communion-Offige, 
 
 229 
 
 *^  ftandard  and  teft  by  which  all  others  are  to  be  tried  :  — 
 **  and  that,  if  we  had  the  very  words  in  which  Sr  Peter  and 
 *^  St  Paul  conlecratcd  the  eucharift,  it  would  not  differ  in 
 *^  lubftance  from  that  which  is  contained  in  this  moll  an- 
 "  cient  liturgy."  But  indeed  we  may  truft  them  in  any  thing, 
 if  we  give  them  credit  in  this,  that  they  have  pailL-d  by  the 
 Prorelhnt  profefTion  againlT:  the  facrifice  of  the  mals  in  ail 
 the  Englilh  Jiturgies,  in  their  prayers  of  comecraiion,  be- 
 caufe  thefe  liturgies  had  too  nearly  followed  the  Roman 
 miflal  in  the  form  of  confecrating  prayer. 
 
 Thefe  reftorers  of  the  communion-fervice  to  its  primi- 
 tive inflitution,  have  likewife  fet  afide  another  prayer,  which 
 immediately  follows  the  words  of  inftitution  in  the  fird  li- 
 turgy of  K.  Edward  Vt.  as  alfo  in  the  Scots  liturgy,  and 
 which  is  put  after  receiving  with  fome  alteration  in  the  Eng- 
 li(h.  And  they  have  put  in  its  place  another  prayer  taken 
 out  of  the  Clementine  liturgy ;  which  they  follow  when 
 it  makes  for  their  purpofe  :  for  in  this  prayer  the  bread 
 and  cup  is  faid  to  be  offered  to  God  by  the  prieft,  according 
 to  the  inftitution,  and  thanks  are  given  for  voucbfafing 
 him  the  honour  to  ftand  before  God,  and  to  facrifice  to  him. 
 The  prayer  which  they  have  fet  afide  did  not  come  up  to 
 this.  That  prayer  had  faid,  immediately  after  the  words. 
 Do  this  —  in  remembrance  of  me, 
 
 "  Wherefore,  O  Lord  and  heavenly  Father,  according 
 '*  to  the  inftitution  of  thy  dearly  beloved  Son  our  Savi- 
 *'  our  Jefus  Chrift,  we  thy  humble  tervants  do  celebrate  and 
 *'  make  here  before  thy  divine  Majefty,  with  thefe  thy 
 *'  holy  gifts,  the  memorial  which  thy  Son  hath  willed  us  to 
 *^  make  ;  having  in  remembrance  his  bleffed  paffion,  migh- 
 *'  ty  refurredion,  and  glorious  afcenfion ;  rendering  unto 
 *'  thee  mod  hearty  thanks  for  the  innumerable  benefits  pro- 
 *'  cured  unto  us  by  the  fame." 
 
 Though  this  part  of  the  prayer  be  pafTed  by  in  the  prefenc 
 Englilh  liturgy,  becaufe  men  of  corrupt  minds  might  give  it 
 a  wrong  conftruction ;  yet  the  compilers  of  the  New  Com- 
 munion-office have  rejeded  it  as  not  coming  up  to  their 
 fenfej  nor  fit  to  exprels  their  meaning  :  for  here  there  is  no 
 memorial  made,  but  the  thankful  remembrance  of  Chrili's 
 paffion,  refurre<5tion,  and  afcenfion,  which  all  Chriftians  make 
 with  that  bread  and  cup  when  they  partake  of  it ;  here  is  no 
 facrifice  m?.de  but  that  of  praife  arid  thankfgiving,  and  the 
 facrifice  of  ourfelves,  which  is  made  by  ail  true  Chriftians, 
 as  the  prayer  itfi^if  fays, 
 
 "  And 
 
^-^o  A  View  of  the 
 
 *'  And  wc  entirely  defire  tliy  fatherly  goodnefs,  merci- 
 *'  fully  to  accept  this  our  facrilice  of  praife  and  thankf- 
 <*  giving.'* 
 
 And  as  it  fays  again, 
 
 <*  And  here  we  offer  unto  thee,  O  Lord,  our  fouls  and 
 "  bodies,  to  be  a  reafonable,  holy,  and  lively  facrilice  unto 
 "  thee/' 
 
 But  that  which  is  mofl  to  be  regretted,  in  fetting  afide 
 this  prayer,  is  the  lofs  of  the  good  confeflion  contained  in 
 this  petition  : 
 
 "  Mofl  humbly  befeeching  thee  to  grant,  that  by  the 
 "  merits  and  death  of  thy  Son  Jefus  Chrill,  and  through 
 *'  faith  in  his  blood,  we  and  all  thy  whole  church  may 
 *'  obtain  remillion  of  our  fms,  and  all  other  benefits  of  his 
 "  pallion." 
 
 For,  in  place  of,  through  faith  in  his  blood,  we  (liall  fee 
 the  rcmiflion  of  fms,  and  all  other  benefits  of  Chrift's  paf- 
 fion,  declared  to  be  obtained  through  the  priefL's  offering  to^ 
 God  that  bread  and  cup,  and  through  a  work  of  the  Spirit 
 upon  that  facriliced  bread  and  cup,  making  them,  not  to  us,- 
 but  abfoliitely,  the  body  and  blood  of  Chrifl  ;  or,  as  Mr 
 Brett  explains  it,  infuling  the  virtue  of  Chrift's  body  and 
 blood  into  the  bread  and  wine. 
 
 For,  in  the  firft  place,  at  fetting  the  bread  and  wine  mix- 
 ed with  water,  in  the  view  of  the  people,  upon  what  they 
 call  the  altar,  he  who  is  called  the  pried,  {landing  humbly 
 before  it,  is  to  fay  this  coUedt. 
 
 *'  O  almighty  God,  who  hafl  created  us,  and  placed  us 
 *^  in  this  minidry  by  the  power  af  thy  Holy  Spirit,  may  it 
 '^  pleafe  thee,  O  Lord,  as  we  are  minifters  of  the  New 
 *^  Teflament,  and  difpenfers  of  thy  holy  myfleries,  to  re- 
 **  ceive  us  who  are  approaching  to  thy  altar,  according  to 
 '^  the  multitude  of  thy  mercies,  that  we  may  be  worthy 
 "  to  offer  unto  thee  this  reafonable  and  unbloody  facrifice 
 *'  for  our  fms  and  the  fms  of  the  people.  Receive  it,  O 
 '*  God,  as  a  fweet-fmelling  favour,  and  fend  down  the 
 "  grace  of  thy  Holy  Spirit  upon  us.  And  as  thou  didft  ac- 
 *'-  cept  this  woriliip  and  fervice  from  thy  holy  apoflles,  fo 
 *'  of  thy  goodnefs,  O  Lord,  vouchfafe  to  receive  thefe 
 *'  offerings  from  the  hands  of  us  finners,  that  being  made 
 *'  worthy  to  minifler  at  thy  holy  altar  without  blame,  we 
 ''  may  have  the  reward  of  good  and  faithful  fervants  at  that 
 *'  great  and  terrible  day  of  account  and  juft  retribution, 
 *'  through  our  Lord  Jelus  Chrifl  tl}y  Son,  who  with  thcc 
 
 ''  and 
 
New  Communion-Office, 
 
 231 
 
 ''  and  the  Holy  Ghoft  liveth  and  reigneth  ever  one  God, 
 *'  world  without  end.     Amen." 
 
 This  is  the  prayer  for  acceptance,  which,  tJie  compilers 
 of  this  new  communion-office  tell  us  in  their  preface,  is  a- 
 bridged  out  of  St  Bafil's  liturgy.  And  of  this  liturgy  again. 
 we  have  this  account  from  Dupin  :  *^  Though  it  is  certain 
 *^  that  St  Bafil  compoled  a  liturgy,  as  St  Prochus,  the  coun- 
 **  cil  in  TruUo,  and  Leoniius,  aifure  us ;  yet  it  cannot  be 
 **  pofitively  afdrmed,  that  any  one  of  thofe  which  we  have, 
 **  is  the  liturgy  of  that  father  as  he  compofed  it :  on  the 
 ^*  contrary,  there  is  great  pnobabiliiy,  that  it  has  not  been. 
 *'  preferved  in  its  purity,  and  many  things  have  been  added 
 "  and  changed  in  it,  as  ufually  happens  to  thofe  kind  of 
 *'  works.  It  is  obferved  alfo,  that  Petrus  Diaconus  cites  a 
 *'  famous  prayer  taken  out  of  the  liturgy  of  St  Bafil,  which 
 ^^  is  not  to  be  found  in  any  of  thofe  liturgies  which  now 
 *'  go  under  his  name.*'  Such  are  the  ancient  liturgies  by 
 ^vhich  thefe  men  would  have  us  to  underftand  Chrift's  in- 
 flitution  of  his  fupper,  and  the  apoftolical  way  ofobferving 
 it,  after  they  have  fet  afide  the  apoftolical  fcriptures  as  in- 
 fufficient  to  dired  us  in  this  matter !  And  when  thefe  re- 
 formers of  the  Engliih  liturgy  fet  up  their  Clementine  li- 
 turgy as  the  true  apoftolical  form,  and  the  ftandard  and  te^h 
 by  which  all  others  are  to  be  tried,  we  fee,  at  the  fame 
 time,  they  do  not  keep  clofe  by  that  ftandard :  they  do  not 
 follow  it  exactly  ;  but  copy  fometimes  from  one  later  liturgy, 
 and  fometimes  from  another,  even  as  they  find  thefe  ma- 
 king more  for  their  purpofe  than  the  Clementine.  And 
 neither  do  they  cxadly  follow  thefe:  they  take  their  con- 
 fecrating  form  paraphraftically  from  St  James's  liturgy,  and 
 their  prayer  for  acceptance  is  abridged  out  of  what  is  called 
 St  BafiPs. 
 
 Now,  according  to  this  prayer  for  acceptance,  they  pro- 
 ceed and  give  us  this  prayer  of  oblation  and  invocation,  im- 
 mediately after  the  words.  Do  this  —  in  refnembrance  of  me, 
 and  in  place  of  the  forefaid  prayer  in  the  Scots  liturgy. 
 
 "  Wherefore,  having  in  remembrance  his  paffion,  death, 
 *^  and  refurre^lion  from  the  dead,  his  afcenfion  into  hea- 
 ^*  ven,  and  fecond  coming  *  with  glory  and  great  power 
 
 *  His  fecond  coming  cannot  be  remembered  as  a  thing  done  and 
 part  ;  and  fo  the  common  fenfe  of  remembrance,  which  is  bringing 
 pgain  to  mind  what  is  paft,  is  here  fet  afide  :  for  here  is  no  otlier 
 Remembrance  or  memorial  of  his  death,  thaa  of  his  fecood  coming. 
 
2-^2  A  View  of  the 
 
 "  to  judge  the  quick  and  the  dead,  and  to  render  to  every 
 *^  man  according  ro  iiis  works;  we  offer  to  thee  our  King 
 **  and  our  God,  According  to  his  holy  inftitution,  this  bread 
 "  and  this  cup;  giving  thanks  to  thee  through  him,  that 
 <*  thou  hall  vouchfafed  us  the  honour  to  (land  before  thee, 
 *<  and  to  facrilice  unto  thee.  And  \vc  befeech  thee  to  look 
 <«  favourably  on  thefe  thy  gifts  which  are  here  fet  before 
 <<  thee,  O  thou  felf-fufHcient  God,  and  do  thou  accept 
 ''  them  to  the  honour  of  thy  Chrift,  and  fend  down  thine 
 <*  Holv  Spirit,  the  witnefs  of  the  paffion  of  our  Lord  Jefus, 
 <«  upon  this  facrifice,  that  he  may  make  this  bread  the  body 
 <<  of  thy  Chriit,  and  this  cup  the  blood  of  thy  Chrift  *, 
 **  that  they  who  are  partakers  thereof,  may  be  confirmed 
 <'  in  godlinefs,  may  obtain  remiflion  of  their  fins,  may  be 
 <*  delivered  from  the  devil  and  his  fnares,  may  be  replenifti- 
 *'  ed  with  the  Holy  Ghoft,  may  be  made  worthy  of  thy 
 <^  Chrid,  and  may  obtain  everlafting  life ;  thou,  O  Lord 
 '*  almighty,  being  reconciled  unto  them  through  the  merits 
 *«  and  mediation  of  thy  Son  our  Saviour  Jefus  Chrift ; 
 "  who  with  thee  and  the  Holy  Ghoft  liveth  and  reigneth 
 <*  ever  one  God,  world  without  end.     Amen." 
 
 They  tell  us,  in  their  preface  to  the  New  Communion- 
 office,  this  prayer  is  from  the  Apoftolical  Conftitutions;  fo 
 here  they  follow  their  moft  ancient  apoftolical  liturgy,  the 
 ftandard  and  teft  by  which  all  others  are  to  be  tried.  We 
 fee  the  reafon  why  this  euchariftical  office  in  the  Conftitu- 
 tions is  fo  much  extolled  by  thefe  men  ;  and  we  may  after- 
 wards fee  another  reafon  why  Mr  Whifton  would  make 
 thefe  conftitutions  truly  apoftolical  and  canonical  Icripture  : 
 but  let  us  hear  iirft  what  Dupin  fays  of  thefe  conftitutions. 
 As  to  the  liturgy  comprifed  in  the  Apoftolical  Conftitutions, 
 he  fays,  "  Neither  fliall  I  examine  that  which  is  comprifed 
 *'  in  the  conftitutions  of  6t  Clement,  nor  that  which  is  ex- 
 "  tant  in  the  writings  that  are  attributed  to  St  Dionyfius  the 
 **  Areopagite  ;  in  regard  that  thefe  books  being  forged,  as 
 '*  I  (lull  hereafter  Ihew  in  another  place,  it  is  not  to  be 
 *'  doubted  but  that  the  liturgies  v;hich  they  contain,  are  in 
 *'  like  manner  fi^litious.*'     Again,  after  fpeaking  of  the 
 
 *  Here,  the  partakers  obtaining  remi/fion,  and  all  other  benefits 
 mentioned,  is  declaied  to  be  through  the  work  of  the  Holy  Spirit  up- 
 on that  bread  and  cup  facrificed  by  the  prielr,  making  it  the  body  and 
 blood  of  Chrift.  And  this  (tands  for,  through  faith  in  his  blood,  in 
 the  Scots  iiturgy. 
 
 apoftolical 
 
New  Communion-Office. 
 
 233 
 
 apodolical  canons  as  Very  ancient,  though  not  belono^ing 
 Co  the  apoftles,  he  fays,  "  I  cannot  fay  the  fame  thint?  of 
 *'  the  Apodolical  Conftitiuions  as- 1  have  done  of  the  ca- 
 *^  nons,  viz.  that  they  are  not  Ihppofititious,  but  that  in  pro- 
 "  eels  of  time  a  falfe  title  hap].)ened  to  be  attributed  to 
 *'  them.  For  the  author  of  the  Conititutions  is  an  impoilor, 
 **  that  endeavours  every  where  to  pafs  for  Clement^  a  di- 
 "  fciple  of  the  apoftles,  and  who  imputes  to  them  ail  in 
 *^  general,  and  to  every  one  in  particular,  divers  ordinan- 
 ^'  CCS,  that  are  in  nowife  conibnanc  to  the  apoftolical  ones  ; 
 "  fuch  are  thofe  concerning  churches  built  in  the  form  of 
 **  temples,  catechumens,  energumens,  falls,  liturgies,  unc- 
 ^'  tion,  pr.^yers  for  the  catechumens  and  energumens ;  the 
 '^  ordination  of  deacons  and  deaconefTes,  virgins,  confef- 
 ^'  fors,  fabdeacons;  the  benediction  of  oil  and  water ;  the 
 *'  firil- fruits  of  tithes,  feilival-days,  the  celebration  of  Eafter, 
 **  and  many  other  things  that  were  not  pra^lifed  in  the 
 *'  time  of  the  apoftles ;  not  to  mention  a  great  number  of 
 *'  abfurditics  and  niiftakes  of  time,  together  with  fome  er- 
 *^  rors  that  are  contained  therein,  which  evidently  demon- 
 *^  ftrates  beyond  contradiction,  that  thefe  Conftiiutions  were 
 *'  not  compoied  by  the  apoftles,  and  even  that  they  do  not 
 *^  belong  to  St  Clement;  as  we  (hall  iliew  more  ai  large  in 
 *'  diicourfmg  concerning  the  works  of  this  faiher;  wliere 
 *'  we  ihall  likewife  endeavour  to  difcover  at  -what  time 
 **  they  were  forged."  And,  in  difcourfing  of  the  works  of 
 that  father,  he  lays,  "  It  is  not  known  by  whom,  nor  Vv^hen 
 they  were  compofed.  All  that  can  be  certainly  affirmed 
 is,  that  they  are  cited  by  St  Epiphanius,  and  the  author 
 ot  the  commentary  on  St  Matthew  falfely  attributed  to 
 Chryfoftom ;  but  the  paifages  which  are  produced  by  them, 
 not  perfectly  agreeing  with  thofe  that  are  found  in  tlje 
 Conftitutions  which  are  extant  at  this  day,  we  may  be  in- 
 *'  daced  to  conjedure,  that^they  have  been  fmce  corrupted  ; 
 **  and  fo  much  the  rather,  becauCe  they  are  infed:ed  with 
 ^'  the  Arian  hercfy  and  feveral  other  errors.  This  is  the 
 *^  judgment  that  was  given  concerning  them  by  the  Greek 
 *^  biihops  in  the  fynod  that  was  convened  in  the  Imperial 
 "  palace  of  Conftantinople  after  the  fifth  general  council. 
 *'  However,  I  admire  that  the  learned  Pliotius  hath  not 
 *'  made  this  obfcrvation,  and  that  he  hath  imputed  tlie  er- 
 
 '*  rors  of  this  book  to  its  primitive  author. It  is  there- 
 
 "  fore  extremely  difficult  to  determine  when  the  Confticu- 
 
 '^  tions  afciibed  to  the  apoftles  firft  appeared,  fiucG  the 
 
 Vol.  IV.  G  g  ^'  author 
 
234  ^  View  of  the 
 
 *'  author  of  them  is  abfolutely  unknovvn,  neither  can  ft 
 "  be  proved  whether  they  were  at  iirll  the  fame  as  they  are 
 *<  now.  We  can  only  conje(5lure,  that  it  is  moft  probable, 
 **  that  the  Conrtitutions  afcribed  to  the  apoftles  or  St  Cle- 
 «*  ment,  belong  to  the  third,  or  rather  the  fourth  century; 
 "  and  that  they  have  been  from  time  to  time  correcled, 
 **  aliereil,  and  augmented,  according  to  the  various  cuiloms 
 '*  of  different  ages  and  countries. *'  Yet  Dr  Brett  would 
 prove,  that  the  whole  Clemeniinc  liturgy  was  the  liturgy 
 of  the  lloman  church  in  JulVm  Martyr's  time  :  for,  after 
 fpeaking  of  his  being  at  Rome  when  he  wrote  his  apology, 
 lie  iayj5,  Dijfert,  p.  6i,  *'  We  may  realonably  conclude, 
 *'  tiiat  this  very  euchariftical  prayer,  which  is  tranfmitted 
 **  to  us  in  the  Clementine  liturgy,  was  ufed  in  the  church 
 **  oi  Rome  in  Jultin's  days ;  fmce  there  is  no  other  eucha- 
 "  riftical  prayer  in  any  liturgy  whatibever,  that  fo  fully 
 <'  agrees  with  the  account  he  has  given  of  this  matter, 
 ^'  tiiere  being  in  no  other  liturgy  a  prayer  of  great  length 
 *•  to  this  purpote.  And  if  this  long  prayer  was  ufed  in  the 
 ^'  church  of  Rome  in  Jultin's  days,  as  we  have  his  tcfli- 
 '*  mony  that  it  was;  then  we  have  no  reafon  to  queftion. 
 **  but  the  whole  Clementine  liturgy  (of  which  this  prayer 
 '*  is  the  largefh  part)  was  the  ancient  liturgy  of  that  church.'* 
 Here  is  line  realbning  !  Juftin,  when  at  Rome,  writes, 
 that  the  euchariftical  prayer  in  his  time  was  long  ;  and  fo  is 
 that  in  the  Clementine  liturgy;  therefore  it  is  the  fame 
 that  was  ufed  at  Rome  in  tiie  time  of  Juftin,  about  fifty 
 years  after  the  apoilolical  age.  And  this  argument  ftands 
 on  as  fine  a  criticiiin  upon  Jullin's  phrafe,  iTr^TroXv,  which  is 
 fii[>pored  to  lignify  great  Lengthy  or  more  than  ordinary 
 length.  But,  according  to  Jultin  himfelf,  it  fignifies  not 
 length  extraordinary^  but  great  fervency,  or  more  than  or- 
 dinary fervency;  unlefs  it  can  be  faid,  that  a  prayer  can- 
 not be  very  fervent,  if  it  be  not  very  long,  or  that  we  can- 
 iior  pray  with  extraordinary  fpirit  and  life  without  praying 
 10  e;<traortlinary  length:  for  juitin,  repe:iting  what  he  had 
 laid,  gives  us  ct/\  ^wxiu^  ccvrat  '\\\  place  of  i7riro>.v;  and  as  that 
 llgnities,  as  well  as  he  is  abL%  it  may  even  furnilh  an  argu- 
 ment againll:  the  ufe  of  any  form  in  JulVm's  days ;  becaufe 
 it  may  well  be  taken  to  import,  that  tiic  prefident  of  the  bre- 
 thren gave  thanks  according  to  the  befh  of  his  abiiity,  doing 
 Jiis  utnioll  in  it.  But  how  ihall  one  that  confulers  the  whole 
 fiiSjccl  of  the  long  cuchariftical  prayer  in  the  Clem'entine 
 liturgy,  find  it  all  imported  in  tliis  account  that  Jullin  gives 
 
 of 
 
New  Communion-Office.         235 
 
 of  the  fubje»5l  of  his  tlnukf^^wmfi;,  viz.  for  l>euig  counted 
 worthy  of  thefe  things;  feeing  chefe  things,  gift  or  benefits, 
 can  he  no  other  but  the  fame  he  there  fpeilcs  of?  And  how 
 tlicn  Ihall  histhankfgiyingl)e  fuppofed  the  fame  in  fubdance 
 with  the  Clementine? 
 
 If  this  Clementine  liturgy  be  the  fame  that  was  ufed  in 
 Juftin's  days;  if  it  Ihews  us  how  St  Peter  and  St  Paul  con- 
 iccrated  the  eucharift,  as  thefe  men  affirm,  and  ib  interpret 
 to  us  the  inftitution  of  the  Lord^s  Ibpper  in  the  New  Tefta- 
 ment ;  then  the  Arians,  and  Dr  Clarke  and  his  followers, 
 have  as  much  to  fay  for  their  interpretation  of  the  apoiloli- 
 cal  v/ritings,  concerning  the  psrfon  of  Clirift,  as  thefe  men 
 have  for  their  I'enfe  of  the  inftitution  of  the  eacharift  ;  and 
 it  muft  appear  very  furprifmg  to  them  who  have  coniidcred 
 the  Arian  controverfy,  that  the  fathers  of  the  council  of 
 Nice,  conftantly  ufing  this  long  prayer  in  confecrating  the 
 euchariH:,  compofed  the  Nicene  creed,  and  condemned  A- 
 rius  and  his  adherents,  who  had  no  more  to  do  but  appeal 
 conftantly  to  this  apoftolical  prayer;  which  fays, 
 
 '^  It  is  indeed  meet  and  right  to  fmg  praifes  to  thee,  the 
 *'  true  God,  from  everlafting,  of  whom  the  whole  family  in 
 <^'  heaven  and  earth  is  named;  who  alone  art  unbegotten, 
 without  beginning,  the  fupreme  Lord,  almighty  King, 
 and  felf-fufficient,  the  author  and  giver  of  all  good  things, 
 without  caufe,  without  generation,  feh^'-exifting,  the  fame 
 yefterday,  to-day,  and  for  ever.  At  thy  word,  as  from  a 
 necetfary  original,  all  things  ftarted  into  being  :  for  thou 
 art  everlafting  knowledge,  fight  before  all  obje^ls,  hear- 
 ing before  all  founds,  wifdoni  without  inflruftion  ;  tlie 
 firil  in  nature,  the  fountain  of  being,  the  eternal  one 
 
 <6 
 6< 
 it 
 
 i  < 
 
 te 
 a 
 cc 
 << 
 
 *'  exceeding  all  number,  incomprchenliblc.  Thou  createdil 
 ••^  all  things  out  of  nothing  by  thine  only  begotten  Son, 
 ^'  begotten  before  all  ages,  A^.  B.  by  no  other  means  than 
 "  thy,  will,  thy  power  and  goodnefs;  God  the  Word,  the 
 *^  living  wifdom,  the  fird-born  of  every  creature,  ihe  an- 
 *^  gel  of  thygre:it  council,  tliy  higii  prie.il  ;  but  the  Lord 
 "  and  King  of  ail  fenfible  and  intellectual  creatures,  who 
 '*  was  before  all  things,  and  by  whom  all  things  were  made.'* 
 And,  having  directed  the  feraphic  hymn,  Holy,  holy,  holy, 
 only  10  the  Father,  it  fays,  ^*  Thou  art  indeed  holy,  and  molt 
 *'  holy,  and  moil  highly  exalted  for  ever.  Holy  alfo  is 
 *'  tliine  only  begotten  Son  Jefus  ChriH:  our  Lord  and  God, 
 •'  who  always  miniffcering  to  thee,  his  God  and  Father,  not 
 '^  only  in  the  various  works  of  the  creation,  but  in  the 
 G  g  2  **  providential 
 
2;6  A  View  of  the 
 
 *'  providential  care  of  it,  did  not  overlook  ]6(\:  mankind." 
 Ami  the  compilers  of  the  new  liturgy,  who  have  -aken 
 their  prayer  of  oblation  and  invocation  out  of  this  arne 
 praver,  have  yet  departed  from  it  in  their  conclufion,  where- 
 in liicy  ncknowledtre  the  Son  to  be  one  God  with  the  Fa- 
 ther and  the  Holy  Ghoft. 
 
 No  man  that  lias  any  notion  of  the  ftate  of  the  queftion 
 vitii  the  Arians,  and  their  way  of  fpeaking,  can  be  in  any 
 flrait  10  declare  this  prayer  Arian ;  nor  is  there  any  thing 
 in  the  Coniliturion?  thit  ferves  more  to  fix  that  charge  up- 
 on liiem,  of  being  infecfled  with  the  Aiian  herefv,  than  this 
 fame  prayer;  which  is  as  far  from  Peter's  or  Paul's  faith  of 
 the  Son  of  God,  as  it  is  from  their  fimpliciry  :  and  it  is  not 
 fo  inconfiftent  with  the  Arian  notion  of  the  fafficiency  of 
 ClirilVs  facritice,  to  offer  again  for  fin  another  offering, 
 conceived  to  be  appointed  for  making  his  facrifice  effectual, 
 as  It  is  with  tiie  faith  of  the  felf-Jlifficiency  of  the  divine 
 perfon,  who  offered  up  himfelf  for  the  remiffion  of  fms, 
 and  purged  our  fins  by  himfelf. 
 
 What  the  Arians  meant  by  the  Holy  Spirit  of  the  felf- 
 fufficient  God,  the  witnefs  of  Cbrift's  paffion,  his  making 
 this  bread  the  body  of  the  felf-fufficient's  Chrifl,  and  this 
 cnp  the  blood  of  his  Chrift,  perhaps  cannot  be  dearly  told, 
 or  pofitively  affirmed  ;  but  the  compofers  of  the  new  litur- 
 gy have  been  at  fome  pains  to  make  us  iinderftand  what 
 they  intend  by  it.  Dr  Brett,  in  his  Dijfertation  on  lilurgies, 
 p.  134.  fays,  *'  The  confecration  is  completed  and  perfe^cd 
 *'  by  the  defcent  of  the  Holy  Ghofl:  on  the  bread  and  cup ; 
 ^*  by  which  defcent  they  receive  their  quickening  and  life- 
 *'  giving  virtue,  without  which  they  cannot  profit,  as  our 
 '^  Saviour  himlelf  hath  taught  us."  And,  anfwering  an  ob- 
 jc£lion,  p.  I6<^  he  fays, 
 
 *'  But  we  pray,  that  the -Holy  Ghod  may  make  them 
 *'  Chrift's  body  and  blood  ;  which  implies,  as  if  we  expected 
 **  fome  extraordinary  change  to  be  made  in  the  elements, 
 **  requ'ring  an  omnipotent  power  to  produce  it;  and  1  free- 
 ''  ly  confefs,  for  my  own  part,  (and  believe  I  may  fay  the 
 *^  fame  for  my  brcihien  in  communion  with  me),  that  I 
 *'  do  believe  fo  :  but  I  believe  no  tranfubftantiation.  1  do 
 "  not  bcl'eve  the  bread  and  wine  to  be  annihilated,  and 
 "  the  fublfancc  of  them,  the  accidents  remaining,  to  be 
 **  changed  into  tiie  natural  body  and  blood  of  Chrifr, 
 "  which  was  born  of  the  Virgin  Mary,  fiiffercd  on  the  crois, 
 *'   and  is  now  in  lieaven  ;  neiihcr  do  I  believe,  with  the 
 
 ''  Luihcraiis^, 
 
New  Communion-Office 
 
 37 
 
 *'  Luiherans,  that,  the  fubilance  of  the  bread  and  wine 
 remaining,  the  very  individual  body  and  blood  of  Chrilfc 
 is,  by  a  certain  ubiquity,  lo  united  and  incorporated 
 with  them  as  to  be  eaten  and  drunk  by  the  faithful  in 
 the  Lord's  fupper ;  neither  do  I  believe,  with  the  Calvi- 
 nifls,  that  the  body  and  blood  of  Chrift,  which  are  now 
 *'  in  heaven,  are  facramemally,  or  in  an  inconceivable 
 *'  manner,  united  to  the  bread  and  wine,  {o  as  to  be  re- 
 '^  ceived  together  with  them  by  the  faith  of  the  communi- 
 *^  cants:  but  1  do  believe  the  bread  and  wine  to  be  the 
 only  body  and  blood  appointed  to  be  received  in  the  ho- 
 ly eucharift ;  and  I  believe  them  to  be  made  his  facra- 
 mental  flefh  and  blood;  that  is,  the  full  and  perfe(5l  re- 
 prefentative  of  his  body  and  blood,  his  very  body  and 
 blood  in  power  and  effec^t ;  that  very  body  and  blood 
 ^'  which  he  fpakc  of  when  he  faid.  Except  ye  eat  the  flefli 
 of  the  Son  of  mnn^  and  drink  his  blood,  ye  have  no  life 
 in  you.  IVhofo  eateth  my  flcfj,  (^nd  drinketh  my  blood, 
 hath  eternal  life  ;   and  I  will  raife  hlni  up   at  the  Injt 
 
 €i 
 
 i( 
 <i 
 
 *'  day,  Mr  Johnfon,  to  whom  1  refer  the  reader,  has 
 *'  proved  thefe  words,  and  all  belonging  to  them  in  the 
 *'  fame  chapter,  to  refer  to  the  fteih  and  blood  of  Chrift  in 
 *^  the  holy  eucharift  ;  and  that  that  flefli  and  blood  are  the 
 bread  and  wine  there  given  and  received  :  and  I  believe, 
 that  the  Holy  Ghoft  defcends  upcn  them,  and  refts  in 
 them,  not  barely  to  fanctify  them,  or  feparate  them 
 to  an  holy  ufe,  but  to  infufe  into  them  a  quickening 
 '*  virtue  to  nourilli  and  ieed  our  bodies  and  fouls  unto  e- 
 *'  ternal  life." 
 
 -This  man  would  tell  us  fomething  not  fo  inconceiveable 
 as  the  Calviniil:  relative  union  of  the  body  and  blood  of 
 Chrift,  as  the  thing  fignified,  with  the  bread  and  wine,  as 
 the  fign  feparated  to  that  holy  ufe  by  the  word  of  God 
 inftiruring  that  relation,  and  by  prayer  according  to  that 
 inllitucion.  lie  does  not  believe,  that  the  body  and  blood 
 of  Chrift,  now  in  heaven,  are  facramentally  united  to  the 
 bread  and  wine,  fo  as  to  be  received  together  ^virh  them 
 by  the  faith  of  the  communicants.  And  they  who  csn 
 diPiinguilli  what  he  believes  from  the  belief  of  the  Calvi- 
 nifts,  Lutherans,  and  Papids,  v.'hich  is  not  his  belief,  and 
 are  capable  to  conceive  it  diftinctly,  or  have  any  idea  of  it, 
 may  talk  diftindly,  and  in  a  conceiveable  manner,  about  ir.  . 
 But,  as  to  his  reference  to  Mr  Johnfon  on  John,  chap.  vi. 
 I  Lhink  I  may  'rclcr  the  reader  to  ilit  fie ond  Utter  annexed, 
 
 ,      for 
 
238  A  View  of  the 
 
 for  faiisfaL^ion,  that  no  word  of  that  chapter  can  refer  to 
 ihe  tielh  and  blood  of  Chrift,  that  he  talks  of,  in  t:.e  holy 
 euchanil:. 
 
 The(e  reformers  of  the  Englifli  liturgy,  have  alfo  found 
 it  neceiTary  to  alter  the  prayer  for  the  whole  ftate  of 
 Chrid's  church,  which  they  have  without  any  preface  ;  and 
 ihey  find  much  fault  with  that  preface  in  the  Englilh  and 
 Scots  liturgy,  Let  lis  pray  for  the  -whole  ft  ate  of  Chrift^  s 
 church  MILITANT  HERE  IN  EARTH,  as  excluding  all  the 
 dead  from  the  })rayers  of  the  church.  In  this  prayer  they 
 chule  to  follow  the  firft  liturgy  of  K-  Edward  VI.  which 
 they  extol  very  much,  with  heavy  reflexions  on  them  who 
 altered  it,  as  fpoilers  of  the  reformation.  But  they  them- 
 felves  do  not  follow  it  exadly. 
 
 For,  firif,  tliey  place  all  hiftiops  and  curateSy  in  the  pray- 
 er, before  all  Chriftian  k'mgs^  princes^  and  governors.  And 
 this  is  the  reverfe  of  K.  Edward  VI.'s  order,  which  did  not 
 anfwer  the  great  fcope  and  defign  of  this  whole  new  hturgy, 
 I'iz.  the  honour  and  dignity  of  the  clergy.  They  are  not  fo 
 afraid  here  of  following  the  Roman  church,  as  they  were  in 
 tlie  prayer  of  confecration.  Yet  they  have  fomething  like 
 leafon  on  their  fide  in  this  matter  :  for,  if  kings  be  in  the 
 church  as  kings,  (which  the  title  Chriftian  feems  to  import), 
 then  certainly  all  biJhops  and  curates  raufl  be  above  them, 
 even  as  they  are  kings.  And  fo  Edward's  prayer  (lands 
 corrected. 
 
 But  then  they  have  changed  the  order  of  his  liturgy  as 
 to  this  prayer,  which  he  had  before  the  prayer  of  confe-, 
 cration,  and  they  have  placed  after  their  prayer  of  obla- 
 tion and  invocation,  as  an  appendix  to  it.  For  this  change 
 of  the  order,  ihey  give  us  this  reafon  in  their  preface  to 
 the  new  liturgy  :  *'  For,  when  the  facrifice,  commemora- 
 **'  tive  of  that  upon  the  crofs,  is  fmiHied,  and  God  the  Fa- 
 '*'  thcr  propitiated  by  this  memorial,  it  is  the  mofl  proper 
 "  time  to  declare  the  ends  of  the  oblation,  and  to  recom- 
 '^  mend  the  church  10  the  divine  protection ."  And  by 
 this  cJiange  of  the  order,  and  this  reafon  for  it,  we  may 
 cafily  fee,  that  we  have  the  ends  of  the  oblation  of  bread 
 .-•nd  wine,  as  a  propitiatory  facriiice,  declared  in  this  prayer 
 .\>  it  ftands  in  tlie  new  liturgy;  by  which  it  will  be  mani- 
 Yt?c,  to  them  who  confider  this  prayer,  that  the  oblation  is 
 made  for  the  quick  and  the  dead,  contrary  to  the  3ifl  ar- 
 ticle of  the  church,  which  is  far  from  being  the  cai'e  as  it 
 lianls  in  Edwaid's  litir-gy. 
 
 When 
 
New  Communion-Office.  239 
 
 V/ben  we  view  this  prayer  as  they  have  placed  it  for 
 declaring  the  ends  of  their  propitiatory  oblation  with  re- 
 fpetfl  to  the  whole  church  of  the  dead  and  the  living,  we 
 are  led  to  conlider  the  comnLuniori  of  faints,  as  it  is  called 
 in  the  creed  ;  and  this  the  more  hecaufe  we  find  this  ar- 
 ticle infifted  on  as  importing  all  that  thefe  men  would  be 
 at  on  this  head  ;  as  if  indeed  the  communion  of  the  dead 
 and  living  faints  could  not  be,  or  were  not  entire,  without 
 their  oblation  and  intcrcellion  by  it  for  the  whole  ! 
 
 The  whole  church  of  Chrift  is  one  body,  whereof  all 
 faints,  and  none  but  faints,  are  members,  united  with  Je- 
 fus  Chrill  as  their  head  let  on  the  right  hand  of  God  in 
 heaven,  and  from  thence  filling  all  in  all,  animating  the 
 whole  as  one  body  by  his  Spirit,  whereof  every  member 
 partakes  according  to  its  meafure  ;  fo  having  communion 
 with  him  the  heavenly  head  and  with  all  the  members.  It  is 
 one  city,  whereof  all  the  faints  and  faithful  in  Chrift  Jefus 
 (and  every  believer  in  him  is  a  faint  without  ditterence) 
 are  citizens ;  and  this  city  is  ferufalem  ivhich  is  above, 
 the  true  catholic  mother  church,  the  heavenly  Jerufalem 
 unto  which  all  believers  on  earth  are  come,  as  fellow-citi- 
 zens with  the  departed  faints.  It  is  one  building,  the  tem- 
 ple of  God,  wherein  all  the  faints  and  faithful  in  Chrifl 
 are  living  (tones ,  founded  on  him  alive  from  the  dead,  fet 
 forth  as  the  foundation  in  the  fcriptures  of  the  -prophets 
 and  apoftles,  and  all  united  in  him  as  the  corner-ftone,  the 
 ftone  that  was  rejected  by  the  builders,  and  is  now  made  the 
 head  of  the  corner.  It  is  one  houfehold,  one  family,  as  the 
 apollle  fays,  the  vjhole  family  in  heaven  and  earth.  There 
 are  not  two  churches,  one  militant  on  earth,  and  another 
 triumphant  in  heaven  :  the  faints,  the  children  of  God  in 
 a  ftate  of  warfare,  and  fojourning  on  the  earth,  are  of  the 
 fame  family  and  the  fame  houfehold  with  thofe  at  reft  wicli 
 Chiiil:,  the  firft-born,  in  heaven;  and  there  is  no. middle 
 place  for  any  of  them.  The  houfe  of  this  whole  family  is 
 the  Fathoms  houfe  in  heaven,  wherein  are  many  manfwns, 
 where  Jefus  is  preparing  a  place  for  them.. 
 
 As  the  union  of  this  whole  church  of  all  faints  is  in 
 Chrill,  who  is  alive  from  the  dead  on  the  Father's  right 
 hand  ;  fo  their  whole  communion  centers  there  in  him,  as 
 the  root,  of  which  they  all  jointly  partake  as  branches. 
 He  declares  his  Father's  name  to  all  his  brethren  in  heaven 
 and  earth  ;  they  all  have  the  mind  of  Chriji,  and  fo  have 
 communion  together  in  that  knowledge  of  the  Lord  which 
 
 is 
 
240  A  View  of  the 
 
 is  life  eternal:  for  they  all  know  bim  from  the  leafl  to  the 
 iyreatcft,  thofe  in  heaven  by  fight,  and  thefe  on  earth  by 
 faithy' beWcv'mgy  through  the  word  of  his  apofties,  on  him 
 whom  the  otl.ers  fee.  But  they  who  walk  by  fight  with 
 Chrill  in  heaven,  have  no  communion  with  them  who  walk 
 by  faith  on  earth,  in  the  means  of  faith  that  they  ufe ; 
 ihev  are  not  with  them  learning  Chrift  from  the  uord  of 
 his  apoflles  in  the  fcriptures ;  they  have  no  ufe  for  the  in- 
 ftitution  of  paftors  and  teachers,  by  which  believers  are  e- 
 dified. 
 
 The  whole  congregation  of  faints,  dead  and  living,  has 
 communion  in  ChriH:  as  Lord  of  that  whole  holy  nation  and 
 kingdom  of  God:  for,  fays  the  apoftle,  "None  of  us  li- 
 ♦*  veth  to  himfelf,  and  none  dieth  to  himfelf :  for  whe- 
 *^  ther  we  live,  we  live  unto  the  Lord  ;  or  whether  we 
 *'  die,  we  die  unto  the  Lord  :  whether  we  live  therefore, 
 *'  or  die,  we  are  the  Lord's.  For  to  this  end  Chrill:  both 
 <*  died,  and  role,  and  revived,  that  he  might  be  Lord  both 
 ^'  of  the  dead  and  living/'  But  the  dead,  who  are  fellow- 
 fubjedls  of  this  Lord  with  the  living,  have  no  fellowihip 
 with  them  in  the  government  and  difcipline  that  be  hath 
 inftitutcd  for  them  upon  the  earth ;  they  arc  not  under 
 the  ovcrfight  of  the  biihops  that  prefide  in  any  congrega- 
 tion of  the  faithful,  or  church  of  the  faints  on  earth;  the 
 Lamb,  the  chief  Shepherd,  who  feeds  them,  does  no  more 
 feed  them  by  the  paftors  of  any  Hock  of  his  upon  the  earth ; 
 and  the  living,  who  walk  together  in  this  order,  have 
 thereby  no  furiher  communion  with  the  dead,  but  in  as  far 
 as  therein  they  are  fubjed  to  him  who  is  alio  the  Lord  of 
 the  dead. 
 
 He  praifes  the  Father,  in  the  thidd  of  the  church  of  all  his 
 brethren,  as  the  miniiier  of  the  heavenly  fancluary,  by  that 
 facrifice  of  himfelf,  hi?  own  blood,  whereby  he  hath  enter- 
 ed once  into  heaven  itfelf,  as  the  holy  place,  and  made  his 
 appearance  for  them  all  in  the  prefence  of  God  there  : 
 and  having,  by  this  one  offering,  put  away  fm  ;  having,  by 
 the  offering  of  his  body  once,  for  ever  perfected  them  that 
 are  fanftilied  by  it,  and  obtained  remiflion  of  the  fins  and 
 iniquities  of  his  whole  church,  fo  that  they  can  be  no 
 more  remembered  in  any  propitiating  memorial,  or  offer- 
 ing for  fin,  he  iut  down  on  the  right  hand  of  God,  in  a. 
 glorious  eternal  reil:  from  his  work,  thus  completed,  to  the 
 eternal  fatisfadion  of  the  divine  jutlice,  and  glory  of  the 
 divine  mercy.     In  this  reft,  all  his  departed  faints,  who  are 
 
 prefenc 
 
New  Communion-Office.        241 
 
 J^refent  with  him  in  heaven,  and  fee  him  there,  partaks 
 with  him,  joying  and  glorying  in  God  with  him,  and 
 through  him,  by  whom  they  have  received  the  atonemeni: 
 and  eternal  reconciliation  ;  and  all  the  fainis  living  on  the 
 earth  partake  of  that  fame  reft,  and  that  fame  enjoyment^ 
 by  the  faith  of  that  fan>e  thing  which  the  faints  deparLed 
 ^  fee  ;  for  they  are  railed  u[)  together  by  the  power  of  Chrift's 
 refurredlion  through  faith,  to  sit  together  in  heavenly 
 places  in  Chrift  Jefiis.  And  this  is  the  communion  of  all 
 the  dead  and  living  who  are  fandified  by  the  offering  of  the 
 body  of  Jefus  Chrift  once,  or  of  all  faints;  in  which  com- 
 munion, no  man  who  makes  any  oblatiou  for  fm,  or  who 
 thinks  any  more  offering  for  fin  needful,  can  have  any  (liare. 
 The  whole  church  in  heaven  and  earth  lives  by  Chrift's  fa- 
 crifice  once  offered ;  enjoys  God  by  that,  and  by  that  a- 
 lone  draws  near  to  him,"  and  worfliips  him,  having  accefs  to 
 the  Father  through  hhn  by  one  Spirit ;  and  the  faints  oil 
 earth,  who  are  at  home  in  the  body^  and  lo  ahfent  from  the 
 Lord,  have  their  part  in  this  heavenly  altar  only  by  faith  : 
 for  as  Chrift,  the  true  altar,  facritice,  high  prieft,  and  pro- 
 pitiation, through  the  vail  of  whofe  fledi  the  whole  church 
 draws  near  to  God,  is  bodily  prefent  only  in  heaven,  which 
 muft  receive  him  until  the  times  of  reilitution  of  all  things; 
 the  whole  worihip  of  the  church,  and  cotemunion  of  all 
 faints^,  muft  center  only  there,  where  the  faints  on  earth 
 cannot  have  accefs  otherwife  but  by  faith.  And  fo,  draw- 
 ing near  with  a  true  heart  in  full  aflurance  of  the  faith  of 
 liis  having  put  away  fin  by  the  facrilice  of  himfelf,  who  now 
 fits  on  the  right  hand  of  God,  they  have  communion  with 
 the  faints,  who  are  prefent  with  the  Lord  there,  in  prayer 
 and  in  praife,  which  they  offer  continually  with  Jefus  Chrift 
 and  by  him. 
 
 They  have  one  prayer  :  for  all  the  faints  in  heaven  and 
 earth  pray  for  the  adoption,  thi^  redemption  of  the  body,  the 
 manifeftation  of  the  fons  of  God,  The  Lord  himfelf  iittin^ 
 on  the  right  hand  of  the  Majefty  on  high,  is  expeCiing  till 
 his  enemies  be  made  his  footftool;  when  death,  the  laft  e- 
 )]emy,  Ihall  be  deftroyed,  and  his  whole  church  .perfected 
 in  him  at  his  glorious  appearing ;  and  the  fouls  under  the  • 
 altar  cry,  ^^-How  long,  O  Lord,  holy  and  true,  doCc  thou 
 **'  not  judge  and  avenge  our  blood  on  them  that  dwell  on  the 
 *'  earth? ''  and  all  the  faints  on  earth,  who  "  have  received 
 '^  the  firft-fruits  of  the   Spirit,  groan  within  themfelves, 
 
 Vol.  IV.  H  h  *'  waiting 
 
2^2  A  View  of  the 
 
 **  waiting  for  the  adoption,  the  redemption  of  their  bo- 
 <^  dy;"  they  all  cry,  **  Even  fo  come,  Lord  Jefas." 
 
 And  they  have  likewile  communion  with  the  faints  in 
 heaven  in  that  new  ibng  of  praife,  which  no  man  can  learn 
 but  they  which  are  redeemed  from  the  earch  ;  the  long  that 
 is  pointed  at  in  inch  words  as  theie  :  "  Salvation  to  our 
 ''  Ciod  which  fitteth  upon  the  throne,  and  unto  the  Lamb  ;'' 
 and,  "  Unto  him  that  loved  us,  and  waflied  us  from  our 
 *'  fms  in  his  own  blood,  and  hath  made  us  kings  and  priefls 
 *'  unto  God  and  his  Father,  to  him  be  glory  and  dominion 
 *'  forever  and  ever,  Amen;"  and,  "Thou  art  worthy; 
 <<  — for  thou  waft  fliin,  and  haft  redeemed  us  to  God  by 
 •*  thy  blood,  out  of  every  kindred,  and  tongue,  and  people, 
 *'  and  nation,  and  haft  made  us  unto  our  God  kings  and 
 '^  priefts,  and  we  ihall  reign  on  the  earth/'  No  man  can 
 bear  a  part  in  this  fong,  who  would  have  redemption  to 
 be  conditional,  and  would  diftinguiih  hirafelf  by  his  fulfil- 
 iing  tlie  condition  whatever  it  be  ;  nor  can  any  one  join  in 
 this  common  fong  of  the  redeemed  with  a  true  heart,  who 
 inclines  to  any  more  offering  forfm. 
 
 The  affemhling  of  our/elves  too;etber,  on  the  earth,  in  a 
 church  or  congregation  of  the  faithful,  vjho  come  together 
 in  one  place  to  eat  theLord^s  fupper,  is  connecled  with  our 
 acceis  into  the  liolieft  by  the  blood  of  Jefus,  as  the  mean 
 of  our  drawing  near,  and  as  the  profeliion  of  that  faith 
 and  hope  in  the  blood  of  Jefus,  and  of  the  unfeigned  love 
 of  that  truth,  in  the  faith  of  which  we  draw  near,  and 
 have  communion  in  the  heavenly  worfhip  ;  for,  when  we 
 come  together  into  one  place,  to  eat  the  Lord's  fupper, 
 the  lacritice  of  Chrilt's  body  broken  and  his  blood  Ihed  on 
 the  crofs,  once  offered,  is  fet  before  our  faith,  in  the  fign 
 of  the  blelfed  bread  and  wine,  by  the  words  of  inftitu- 
 tion,  This  is  fuy  My  broken  for  yoUy  and,  This  is  rn\  blood 
 of  the  fievj  covenant  fied  fur  many,  for  the.  rennffi'm  of 
 Jim  ;  and  the  communion  of  the  whole  church,  in  heaven 
 and  earth,  in  Chrift's  body  and  blood,  the  iacnfice  already 
 offered  by  him,  and  eternally  accepted  for  them  all,  is  iez 
 before  our  faith  in  the  iign  ot  our  joint  partaking  of  that 
 bread  and  cup  as  one  body,  by  the  word  of  God,  which 
 i\i)'s,  The  cup  of  blcffincTy  which  ive  hlefs,  is  it  not  the  conintii- 
 nion  of  the  blood  oj  Chrij}  P  The  bread  v^hich  vje  break,  is 
 it  not  the  coviniunion  of  the  body  of  Chrijl  ?  For  ive  being 
 mafiYy  are  ofie  bread,  one  body ;  for  vje  are  all  partakers  tf 
 that  one  bread.    This  vifible  communion  of  faints  in  a  vi- 
 
 iible 
 
New  Communion-Office.         243 
 
 ril)le  churcli,  afTembling;  to  eat  the  Lord's  fupper,  is  the 
 great  fign  and  reprefentation,  and  at  the  lame  the  mod  e- 
 niinent'niean  of  our  communion  with  the  whole  true  inviiinle 
 church,  which  partakes  as  one  body  of  Chrift's  iacrifice, 
 t)nd  lives  by  it.  But  departed  faints  are  no  more  members 
 of  any  vilible  church,  or  congregation  of  the  faithful  on 
 eartli,  and  fo  cannot  be  one  bread  with  them;  they  have 
 no  communion  with  us  in  that  bread  or  in  that  cup,_  nor 
 in  any  life-giving  virtue  that  can  be  I'uppofed  to  be  infu- 
 ied  into  them  ;  they  do  not  (hew  the  Lord's  death  by  eating 
 that  bread  and  drinking  that  cup,  in  his  abfence,  till  he 
 come:  for  ihey  are  prefent  with  him;  and,  walking  by 
 fight,  not  by  faith,  they  have  no  more  ufe  for  any  fig n  or 
 reprefentation  of  Chrili's  body  and  blood,  or  of  the  com- 
 munion of  his  body,  the  church,  in  his  facrifice,  fo  as  to 
 difcern  that  body  in  'eating  of  that  bread  and  drinking  of 
 that  cup.  In  Ihort,  they  are  beyond  this  mean,  and  the 
 whole  benefit  of  it,  as  it  ferves  for  them  who  walk  by  faith, 
 not  by  fight.  They  live  by  Chrifl's  faciifice;  they  draw 
 near  to  God  by  his  blood,  as  ihey  fee  it,  being  prefent  wich 
 it  where  it  is  on  the  right  hand  of  the  Majelly  on  high  ; 
 and  they  have  no  more  communion  with  us,  nor  we  witJi^ 
 them,  in  the  Lord's  fupper,  but  in  fo  far  as  we,  in  the  ufe  of 
 that  mean,  partake  with  them  by  faith  in  that  facrifice  which' 
 they  fee  already  offered  in  heaven,  and  eternally  accepte»l 
 there.  And  indeed,  without  this  faith,  whereby  v^e  par- 
 take inChrift's  facrifice  with  all  faints  both  dead  ana  living, 
 we  do  not  eat  the  Lord's  fupper  :  for  it  is  not  completed  in 
 the  vilible  a6lion,  without  entering  into  the  holieft  by  faith, 
 and  partaking  of  Chrift's  facrifice  there  where  the  commrr  • 
 nion  of  the  whole  body  of  Chrift,  the  true  church,  centers. 
 And  hence  perhaps  came  that  ancient  ufage,  of  calling  on 
 them  who  were  to  eat  of  that  bread  and  drink  of  that  cup, 
 to  lift  up  their  hearts,  and  their  anfwering,  IVe  have  them 
 lift  up  to  the  Lord)  for  this  agrees  with  what  the  apoille 
 fays,  If  ye  be  rifen  with  Chriji,  feek  thofe  things  which  are 
 above y  where  Chriji  Jitteth  on  the  right  hand  of  God  ;  and. 
 Our  converfatinn  is  in  heaven. 
 
 But,  according  to  the  oblation  of  bread  and  wine  as  a 
 Sacrifice  for  fm,  with  the  intent  declared  in  the  prayer  for 
 the  whole  (late  of  Chrifl's  church,  thic  communion  of  de- 
 parted faints  with  the  faithful  on  earth,  centers  in  a  facri- 
 fice, and  interceflion  by  it,  made  by  an  earthly  prieft  for 
 the  living  and  the  dead.    Is  not  this  a  great  honour  vouch- 
 
 Hh   2  lafed 
 
244  ^  View  of  the 
 
 h(cd  to  this  finful  morral,  to  Hand  before  God,  and  mini- 
 fler  to  him,  interceding,  by  the  oblation  which  he  makes, 
 for  God's  whole  family  in  heaven  and  earth,  ^vho  all  par- 
 take in  the  benefit  of  his  offering,  and  fo  depend  together 
 upon  it  as  one  body?  Docs  not  this  prieft  ftand  up  in  the 
 place  of  Chnff,  as  the  centre  ot  the  communion  of  his 
 whole  church?  Is  n'^t  this  the  very  reverfe  of  the  hea- 
 venly communion  in  Clirill  ?  And  is  not  this  the  very  An- 
 lichrift  ? 
 
 If  we  view  the  ends  of  the  oblation,  as  declared  in  this 
 praver,  wherein  they  recommend  the  church  to  the  divine 
 protecftion,  wc  Ih^Jl  fee  two  of  them  very  remarkable;  and 
 tiie  hril  of  them  is  in  this  thanklgiving. 
 
 *^  And  here  we  do  give  unto  thee  mod  high  praife  and 
 *'  hearty  thanks,  for  the  wonderful  grace  and  virtue  de- 
 *r  clared  in  all  thv  faints  from  the  beijinninp;  of  the  world, 
 *'  and  particularly  in  the  glorious  and  ever  blefled  Virgin 
 *'  j\I;u-y,  mother  of  thy  Son  Jefus  Chrift,  our  Lord  and  God, 
 •'  and  in  the  holy  patriarchs,  prophets,  apollles,  martyrs, 
 **  and  confcllbrs." 
 
 This  is  indeed  taken  from  the  lirft  liturgy  of  Edward  ; 
 but  there  it  is  not  fo  placed,  as  to  declare  one  of  the  ends 
 of  the  obistion,  as  it  is  in  this  New  Communion-office,  where 
 ilicy  pretenc^to  do  whatChriH  commanded  in  remembrance 
 of  him,  unto  rhc  remembrance  of  the  glorious  and  ever 
 blcired  Virgin  Miry  and  all  the  faints  :  for  ihey  offer  this  for 
 this  end,  to  give  moft  high  praife  and  hearty  thanks  to  the 
 Father,  for  the  wonderful  grace  and  virtue  declared  in  all 
 his  iaints,  and  particularly  in  the  glorious  and  ever  blefled 
 Virgin  Mary,  &€.  Now,  as  tlie  Lord's  fupper  is  the  higli- 
 e'\  vifibie  acfl  of  worlhip  inftituted  in  the  New  Teftament, 
 it  has  been  looked  on  as  an  argument  for  the  divinity  of 
 the  perfon  of  Jefus  Chrift,  that  this  moffc  folemn  ad  of 
 worlhip  is  done  to  his  remembrance  and  to  his  honour : 
 but,  if  it  be  done  alfo  to  the  remembrance  and  the  ho- 
 nour of  the  divine  grace,  as  declared  in  all  the  faints,  par- 
 ticularly to  the  honour  of  that  grace  and  virtue  declared 
 in  the  glorious  and  ever  bleffed  Virgin  Mary  ;  then  there 
 mull:  be  divinity  alfo  particularly  in  her  glorious  and  ever 
 hlellc'd  perfon,  or  elfe  there  is  nothing  in  this  argument 
 for  Chrill's  own  divinity.  The  Roman  church  indeed,  by 
 her  pravflice  and  famous  didindion  of  two  forts  of  religious 
 ivorlhip,  has  done  enough  for  her  part  to  make  void  the 
 a-gument  drawn  from  the  woilhip  of  Jefus  Chrifl,  again-^t 
 
 the 
 
New  Communion-Office.        245 
 
 the  Arians  and  Socinians;  but  that  fame  church  will  nor 
 readily  own,  that  Ihe  carries  ^he  wonhip  of  any  faint,  or 
 even  of  the  Virgin  Mary,  higher  than  doing  religious  ac^s, 
 efpecially  the  moft  notable  of  them,  to  the  honour  of 
 the  divine  wonderful  grace  declared  in  her. 
 
 The  other  remarkable  end  of  the  oblation,  which  is  de- 
 clared in  this  prayer  for  the  whole  (late  of  Chrifl's  church, 
 is  in  this  petition  for  thofc  who  are  thus  diftinguiilied  from 
 all  the  departed  faints.  —  **  We  commend  unto  thy  mercy, 
 *^  O  Lord,  all  thy  fervants  departed  hence  from  us  with  the 
 '^  fign  of  faith,  and  now  do  reft  in  the  ileep  of  peace : 
 *^  grant  unto  them,  we  befeech  thee,  thy  mercy  and  ever- 
 "  lafting  peace." 
 
 This  alio  is  in  tlie  firft  liturgy  of  Edward  VI.  And,  tho* 
 it  do  not  there  declare  any  end  of  that  oblation  or  me- 
 morial whereby,  the  authors  of  the  new  liturgy  fay,  God  the 
 Father  is  propitiated  ;  yet  it  is  no  wonder  if  it  was  llruck 
 out  of  the  Englilh  and  Scots  liturgies ;  becaufe  it  gave  juft 
 offence  to  Protcftanis,  as  too  nearly  following  the  Roman 
 milfal,  and  as  having  no  warrant  in  the  word  of  God,  either 
 as  a  prayer  for  the  dead,  or  as  diftinguilblng  believers  in  the 
 feparate  ftatc  from  the  faints  in  that  Ifaie,  as  if  they  need- 
 ed interceffion  to  be  made  for  mercy  and  for  peace  to  them 
 in  that  ftate,  which  is  not  madj  for  the  faints. 
 
 If  we  inquire  what  the  compofers  of  the  New  Commu- 
 nion-office mean  by  commending  the  dead  to  God's  mercy, 
 and  befeeching  his  mercy  and  everlafling  peace  to  them, 
 their  ancient  liturgies  may  fiiisfy  us ;  and  we  may  take  this 
 famplefrom  the  liturgy  of  Bafil. 
 
 *'  — Remember  alio,  O  Lord,  all  thofe  of  the  facerdotal 
 *'*  order,  and  thofe  of  the  laics,  who  are  already  at  reft : 
 *'  grant  reft  to  their  fouls  in  the  bofom  of  our  holy  fathers 
 *^  Abraham,  Ifaac,  and  Jacob  ;  gather  them  together  in  a 
 '^  green  pafture,  and  lead  them'forih  befide  the  waters  ot 
 '^  comfort  in  a  paradife  of  pleafure,  far  from  all  grief,  for- 
 *^  row,  and  mourning,  N.  B.  in  the  glorious  light  of  thy 
 /•'  faints;  receive  their  fouls,  O  Lord,  grant  them  reft,  and 
 **  vouchiafe  them  ihine  heavenly  kingdom." 
 
 And  may  we  not  take  the  meaning  of  ihe  fign  of  faith  ^ 
 in  tins  prayer,  from  the  ofTice  of  vifiting  the  fick  in  the 
 new  liturgy,  according  to  which  the  prieft  is  to  anoint  the 
 Tick  with  the  fign  of  the  crofs  ? 
 
 As  to  this  anointing,  they  fiy  in  the  preface,  ^^  TJie 
 *^  anointing  with  oil  in  the  office  for  the  fick,  is  not  only 
 
 <*  fupporced 
 
246 
 
 A  View  of  the 
 
 "  fupporred  by  primitive  pradice,  but  commanded  by  the 
 *<  apodle  Sc  y.imes;  it  is  not  here  adminiftered  by  way  of 
 "  extreme  un&ion,  but  in  order  to  recovery."  But  in  that 
 office  itfelf,  though  the  oil,  the  juice  of  the  olive,  be  blelF- 
 cd  and  fariL^ified  for  this  end,  "  that  thofe  who  thall  be 
 '*  anointed  therewith,  may  be  delivered  from  all  pains, 
 *'  troubles,  and  difeaiesboth  of  body  and  mind  ;"  yet,  when 
 the  pricfl:  anoints  the  fick  with  the  fit^n  of  the  crofs,  he 
 profelft's  no  faith  of  the  recovery  of  the  fick;  though  that 
 he  the  faith  plainly  intended  by  the  apoftle  James,  as  it 
 feems  the  Chriftians  of  the  tirft  ages  underftood  him  to  be 
 {peaking  of  a  miraculous  faith  in  prayer,  like  that  of  Elias, 
 and  of  the  anointing  with  oil  as  a  miraculous  fign :  for  Du- 
 pin,  who  is  ready  enough  toobferve  any  thing  in  the  fathers 
 that  favours  the  ufages  of  his  church,  tells  us  plainly,  ''  there 
 '^  is  no  mention  made  in  the  three  firft  ages  of  the  church, 
 *'  of  anointing  the  fick,  which  St  James  Ipeaks  of,  perhaps 
 *'  beraufe  ir  was  feldom  ufed  in  that  time.'*  The  prieft,  I 
 fay,  profeiTes  no  fuch  faith  in  prayer  as  James  fpeaks  of; 
 but  fpeaks  of  the  faving  of  the  fick,  and  raifmg  him  up 
 from  his  ficknefs,  conditionally  ;  faying,  *'  If  it  be  his  blef- 
 *'  fed  will  to  reftore  unto  thee  thy  bodily  health  and 
 '^  flrength  to  ferve  him  ;*'  and  again,  *'  Howfoever  his 
 ''  goodncfs,  by  his  divine  and  unfearchable  providence, 
 *'  Ihall  difpofe  of  thee;"  while  at  the  fame  time  he  fpeaks 
 ahfolutely  of  the  pardon  ^'  of  all  fins  and  offences  commit- 
 *'  ted  by  all  the  bodily  fenfes,  paflions,  and  carnal  aftedions," 
 and  of  *^  perfeft  vit^ory  and  triumph  over  the  devil,  lin,  and 
 *'  death."  I  dire  fay  it  is  hard  to  diftinguifli  this  from  e>:- 
 tremc  unflion  ;  and  yet,  this  mighty  oily  fign  of  faith, 
 this  fign  of  the  pardon  of  all  fins  and  offences,  and  of  pcr- 
 fcS:  virlory  and  triumph,  is  after  all  but  a  pa(Tj-»ort,  for  thofe 
 who  depart  with  ir,  to  a  place  in  the  feparate  (late,  where 
 tliey  need  oblation  for  fin  to  be  made,  and  prayers  put  up 
 by  the  living  for  mercy  and  peace  to  them  ;  far  different 
 from  the  glorious  light  of  the  faints,  who  it  feems  need  no 
 fuch  petitioa  to  be  made  for  them  by  the  facrjficing  prieft. 
 
 Tne  contenders  for  this  new  liturgy  pretend  a  refblution 
 to  reftore  the  communion-fervice  to  its  primitive  inftitution; 
 and,  not  judging  the  New-teftament  fcripture  a  fufficient 
 rule  for  this  moll  folemn  part  of  Chriftian  u'orfliip,  and 
 ilierefore  not  the  perfe«5l  rule  of  the  Chriftian  religion, 
 tiiey  i'ei  up  th.e  agreement  of  ancient  liturgies  as  the  rule 
 and  flandard  for  this  part  of  Chriftian  worihip:   and,  fuf- 
 
New  Communion-Office.         247 
 
 tainin^  themfelves  the  proper  judges  of  that  agreement, 
 they  find  the  Clementine  liturgy  to  be  the  moft  ancient, 
 and  the  ftandard  andtefl  by  which  all  others  are  to  be  tried  ; 
 and  fo  the  new  litm-gy,  being  taken  from  that  Clementine 
 and  other  ancient  liturgies,  and  from  Edward's  firft  liturgy, 
 as  agreeing  with  that  ftandard,  is  the  only  rule  for  perform- 
 ing the  communion-fervice,  according  to  its  primitive  in- 
 flitution. 
 
 They  find  the  New  Teftament  deficient  in  this,  that  it 
 gives  us  no  form  of  prayer  for  confecrating  the  eucharift; 
 and  they  take  it  for  granted,  that  the  apoftles  ufed  a  form, 
 and  likewife  fuppofe  that  this  fame  form  was  faithfully  hand- 
 ed down  by  unwritten  tradition  through  two  full  centuries  to 
 the  fourth  century,  when  the  writing  of  liturgies  com- 
 menced ;  and  by  the  length  of  the  Arian  prayer  in  the 
 Conftitutions,  which  they  call  the  Clementine  liturgy,  they 
 have  judged  it  to  be  the  moft  ancient  of  written  liturgies, 
 and  the  beft  exemplar  of  the  old  traditional  apoftolical 
 form,  efpecially  in  the  things  whenfin  they  find  other  an- 
 cient liturgies  agreeing  with  it;  which  they  have  exhibited 
 to  us  in  the  New  Communion-oflice,  as  the  true  apoftolical 
 form  of  the  communion-fervice,  fully  fupplying  the  defici- 
 ency of  the  New  Teftament  in  this  great  matter,  and  very 
 fit  to  be  ufed  by  all  thofe  who  will  have  a  form  of  confe- 
 cration ;  which  they  cannot  have  from  the  New  Teftament, 
 and  therefore  muft  take  from  the  tradition  of  the  church  as 
 ancient  and  as  univerfal  as  can  be  had. 
 
 But  thofe  who  will  have  no  luch  form,  becaufe  the  New 
 Teftament  gives  them  none ;  and  who  take  the  fcripture 
 indeed  from  the  church,  but  not  its  interpretation,  which  was 
 never  committed  to  any  church,  becaufe  it  interprets  itlelf, 
 and  fo  applies  diredly  to  every  man's  confcience  as  a  clear 
 and  perfect  rule :  thofe  who  would  walk  according  to  this 
 rule,  will  eaftly  fee  the  fall'ehood  of  this  traditional  form, 
 as  perfectly  inconfiftent  with  the  primitive  inftitution  of  the 
 Lord's  fupper  delivered  to  us  in  the  apoftolical  writings; 
 and  at  the  fame  time  they  will  be  fatisfied  to  fee,  from  this 
 remarkable  inftance,  the  great  uncertainty  of  that  tradition 
 that  ferves  to  juftify  the  whole  corruption  of  that  holy  re- 
 ligion that  ftands  pure  and  entire  in  the  fcriptures  teftifying 
 againft  all  chat  corruption. 
 
 i^  the  uncertainty  of  tradition,  in  this  inftance,  be  not 
 manifcft  enough  from  the  foregoing  account  given  by  them 
 who  plead  for  it,  we  may  again  hear  Dupin,  who  has  been 
 
 ail 
 
2^8  A  View,   &c. 
 
 all  along  quoted  on  the  ancient  liturgies ;  "becaufe  he  can 
 neither  t>e  luipe^^ed  of  Ids  acquaintance  with  ecrlefiallical 
 antiquity,  nor  of  lei's  partiality  to  the  Roman  niilFal  againft 
 the  Ent^lilh  liturgy,  than  the  compilers  of  the  New  Com- 
 munion*^office.  He  obferves  in  the  fourth  century,  which 
 gave  birth  to  written  liturgies,  a  great  alteration  from  the 
 fimplicity  of  the  liril  three  ages  as  to  the  manner  of  cele- 
 brating the  facrament  of  the  eucharift ;  and,  fpeaking  of 
 the  liturgies  falfely  attributed  to  the  apoftles,  he  fays, 
 
 "  We  need  only  refled  on  what  we  find  recorded  in  the 
 *'  epiltle  of  St  Paul  to  the  Corinthians,  concerning  the  ad- 
 ''  miniftration  of  the  holy  facrament  of  the  eucharifl:,  and 
 "  upon  the  accounts  of  St  Juftin  and  other  primitive  fa- 
 **  thers  of  the  church,  to  be  perfuaded,-  that  the  apoillea 
 *'  and  their  fuccelFors  celebrated  the  euchariil  with  great 
 *'  fimplicity.  This  hath  been  obferved  by  all  thofe  thac 
 "  have  written  concerning  liturgies,  who  have  unani- 
 *'  moufly  agreed,  that  the  celebration  of  the  mafs  was  per- 
 *'  formed  in  thofe  primitive  ages  without  much  ceremony, 
 *^  and  that  they  uled  but  few  prayers;  but,  by  little  and 
 *'  little,  others  were  added,  and  feveral  vifible  ceremonies 
 *'  were  annexed,  to  render  the  fervice  more  venerable  to 
 *'  the  people.  In  fine,  the  churches  afterwards  regulated  and 
 *'  commitied  to  writing  the  manner  of  celebrating  it,  and 
 **  this  is  what  they  call  liturgies;  which,  being  compiled 
 *'  conformably  to  the  various  cuftoms  of  divers  places,  are 
 **  likewife  found  to  be  different :  and,  for  as  much  as  men 
 "  are  naturally  inclined  to  make  fome  alterations  in  their 
 '*  exterior  habit,  many  things  from  time  to  time  have  been 
 *'  fucceiTively  added  to  them.'* 
 
 This  apoflary  from  the  apoflolical  manner  of  celebrating 
 the  euchariil,  that  is  to  be  feen  in  thofe  ancient  liturgies, 
 came  at  lad  to  its  full  height  in  the  Roman  milfal  ;  which 
 is  much  reformed,  and  purged  of  feveral  things  diredlly 
 oppofite  to  the  apoflolical  way,  in  the  Rngliih  liturgy,  more 
 agreeable  to  the  Icripture-do^lrine  of  the  Lord's  fupper  than 
 any  ancient  liturgy:  but  the  friends  of  the  New  Commu- 
 nion-oflice  tliink  the  Englilh  liturgy  has  gone  too  far  from 
 Rome,  and  they  would  return  again,  not  openly  and  dired:iy, 
 but  by  flealth,  fetching  a  compafs  h'j  the  way  of  tliofe  an- 
 
 cient liturgies. 
 
 Some 
 
49 
 
 Some  Th  oughts  occafioned  by  reading  Mr  Jo  ii  n  s  o  n  *5 
 Unbloody   Sacrifice   and  Altar  unveiled.      In   t  \v  o 
 
 L  K  T  T  E  R  S . 
 
 LETTER        L 
 
 S  I  il, 
 
 WHen  the  Papifts  affirm,  that  thefe  words,  This  is  my 
 body,  and,  'tbis  is  my  blood,  muft  he  underilood  of 
 Chrift's  body  broken,  of  his  very  blood  that  was  fhed  on 
 the  crofs,  into  which  the  bread  and  wine  is  turned  ;  thoLio-h 
 we  cannot  reconcile  our  Tenfes  to  this,  yet  we  have  fonre 
 notion  of  what  they  call  us  to  believe  to  be  offered  and 
 eaten  in  the  eucharift  :  but  it  will  be  hard  to  have  any  idea 
 of  the  body  and  blood  of  Chrifl:,  that  this  author  would  have 
 us  believe  is  offered  by  his  euchariflifmg  prieft,  and  is  not 
 eaten  by  the  wicked  who  eat  the  bread  and  drink  the  wine. 
 That  material  bread  and  wine,  which  is  offered  by  his 
 prieft,  and  which  the  wicked  eat,  is  not  the  rubftantialbody 
 and  blood  of  Chrift.  It  is  not  merely  the  inftituted  li^n  or 
 reprcfentation  of  that  body  and  blood  that  was  once  offered, 
 broken  and  ihed  for  us.  What  then  ?  His  body  and  blood 
 in  power  and  effe6l.  Is  this  the  power  and  efficacy  of  ChriiVs 
 broken  body  and  ihed  blood,  or  of  his  death,  as  a  facrifice 
 fried  forth  by  the  Spirit  upon  believers,  who  eat  of  that 
 bread  and  drink  of  that  cup,  and  who  eat  internally,  in  dii- 
 linction  from  the  wicked,  who,  he  fays,  eat  onlv  external- 
 ly I  Nor  is  it  that  either;  but  a  heavenly  grace  of  the  Spirit 
 upon  the  bread  and  wine,  communicating  lo  it  the  whole 
 power  and  efficacy  of  Chrifl's  body  that  was  broken,  and 
 blood  that  v;as  (bed,  and  fo  making  that  bread  and  wine  to 
 be  the  body  and  blood  of  Chrifl:  in  power  and  effcL't.  This 
 is  Chrift's  facramental,  reprefeniacive,  fpiritual  body  and 
 blood ;  this  is  the  bread  of  God  that  comcth  down  from 
 lieaven  to  give  life  to  the  world  ;  and  this  is  that  flefh  ai^d 
 blood  of  which  the  Lord  fpeaks,  John,  chap.-  vi.  and  that 
 body  and  blood  of  which  he  fpea-ks  in  the  inftitution  of  the 
 fupper.  But  what  is  that  power  and  effi.cacy  of  ChrilVs  body 
 and  blood  that  the  Spirit  gives  that  bread  and  wine?  Whv, 
 certainly,  to  be  a  propitiation  for  our  daily  adual  iins  and 
 tranfgreffions  of  God's  law.  Then  the  confecrated  bread 
 and  wine  has  the  whole  merit  of  that  broken  bodv  and  Oied 
 V-oL,  IV,  li  '       blood, 
 
250  Thoughts  on  Johnson's 
 
 blood,  or  of  Chrift's  death,  wliereby  it  propitiates  for  thefe 
 iins,  by  virtue  of  foine  work  of  the  Spirit  uniting  it  with 
 ihat  body  and  blood.  Does  the  Spirit  then  unite  it  any 
 Avay  iubftantially  with  that  body  and  blood,  or  with  Chrilf, 
 the  Lamb  that  was  (lain,  and  is  now  alive  in  heaven?  No; 
 rhcre  is  neither  tranfubflantiation  nor  conlubdantiation  in 
 the  cafe.  Is  it  then  only  united  to  it  as  the  fign  and  repre- 
 fentaiion  to  the  tiling  (ignilied  and  reprefented  by  virtue  of 
 the  word  of  God,  appointing  the  relation  betwixt  the  figii 
 and  the  thing  lignihed,  applied  to  this  bread  and  wine  ?  No; 
 a  mere  fign  and  reprefentaiion  can^iot  propitiate  :  there 
 mult  be  a  real  work  of  the  Spirit  upon  that  bread  and  wine, 
 making  it  fome  way  the  inherent  fubjecl  of  the  merit  of 
 Chriil's  broken  body  and  ihed  blood  for  propitiating  for  our 
 jlns ;  for  the  power  and  efficacy  of  a  facrilice  is  merit.  And 
 yet  the  wicked,  partaking  of  the  bread  and  wine  thus  made 
 ChriiVs  body  and  blood  in  power  and  "effed,  do  not  partake 
 of  tiiis  its  power  and  efficacy.  Now,  when  I  in  this  man- 
 ner fet  that  which  the  author  would  have  me  believe,  alide 
 from  what  it  is  nor,  I  declare  I  have  nothing  left  for  me  to 
 think  upon  ;  it  is  impoffible  for  me  to  have  any  notion  of  it : 
 and  therefore  I  mull  not  be  blamed,  if  I  cannot  apply  pal- 
 fages  in  fcripture,  or  the  fathers,  to  it,  which  are  capable 
 of  a  tolerable  feni'e,  whereof  I  have  fome  notion. 
 
 As  to  the  tradition  of  the  fathers,  for  which  I  cannot  fee 
 foundation  in  the  fcriptures,  you  may  fee,  from  my  letter 
 on  tradition  *,  that  it  can  have  no  influence  on  me.  Yet,  as 
 10  the  earlieft  fathers,  and  what  they  faid  of  unbloody,  ra- 
 tional, and  fpiritual  offerings  and  facrifices,  I  fuppofe  it  will 
 not  be  denied,  that  they  fomctimcs  meant  fome  or  all  of 
 the  four  following  things. 
 
 I.  The  offerings  of  the  people,  out  of  which  the  bread 
 and  wine  ufed  to  be  taken,  to  be  conlecrated  in  the  eucha- 
 riil:.  The  fcripture  gave  them  ground  for  this:  for  it  plain- 
 ly calls  fuch  communication?  of  our  liibdance,  facrifices  ;  as 
 vv'c  may  fee  from  Philip,  iv.  18.  Acts  x.  4.  fieb.  xiii.  lO. 
 "  Of  the  well-doing  and  communion  be  not  unmindful  ; 
 **  for  with  fuch  facriliccs  God  is  well  pleafed."  It  is  true, 
 in  this  laft  text,  fome  imagine  ilic  eucliariil,  which  the  fa- 
 thers called  the  communion,  is  intended,  ijut,  though  the 
 icripture  calls  the  Lord^s  fupper,  ihi'  coinnnininn  of  the  body 
 mid  Hood  of  Chrijly  it  will  be  hard  10  find  couiuiuuioii  iini- 
 
 ♦  Vol.  3.  p.  36;.  I 
 
Unbloody  Sacrifice  and  Altar  unvell'd.    251 
 
 p1y,  and  without  an  appropriating  epithet,  flanding  for  anv 
 thing  elfe  but  the  contrihucion  of  ahns.  Thus  we  find  it 
 diffinguilhed  from  the  eucharid,  Acls  ii.  42.  by  the  name 
 communionj  koivmhx.  And  tvell-doing  is  ordinarily  ufed  for 
 almfgiving.  See  both  for  it  and  coninmnion  or  commimica- 
 tion,  Gal.  vi.6.  9.  10.  Phil.iv.  14.  15.  aThefT.  iii.  13.  i  Tim. 
 vi.  18. 
 
 And  it  is  undeniable,  that  the  fathers  called  this  facrificCy 
 as  far  down  as  Cyprian  ;  who,  reproving  fome  niggardly  rich 
 
 widows,  in  his  difcourfe  ds  opsre  ct  eleemo/piis,  fays, ■ 
 
 Dnminiciim  celcbrare  te  credis,  qiice  corbonam  omnlno  riGii  re- 
 fpicis,  qu^  partem  de  facrificio  quod  pauper  ohm  lit  fun  lis. 
 
 2.  The  prayers,  praifes,  and  thankfgivings  of  tlic  faints, 
 of  which  the!e  were  the  molf  folemn,  thai  the  whole  bro- 
 therhood of  the  Clirillian  people  offered  with  one  accord  by 
 the  mouth  of  their  ■prefident,  at  the  confecration  of  the 
 bread  and  mixed  wine,  to  which  they  all  faid  Amen. 
 
 They  had  foundation  in  fcripture  for  calling  fuch  prayers 
 and  acknowledgments  by  the  name  of  offerings  or  facrifices. 
 Heb.  xiii.  15.  By  him  therefore  let  its  offer  the  jacrifice  of 
 praife  contiimally  to  God,  that  is,  the  fruit  of  lipj  confejjing 
 to  his  namef  v^xp^ttov  x=iXiuv  ItAcXoy^vrav,  The  fruit  of  confef- 
 Jlug  lips  points  to  Hof.  xiv.  3.  and  other  pailages  of  the  Old 
 Telfament:  and  for  confeffmg  we  may  confid^r  John  i.  20. 
 as  one  inftance  among  many  in  the  New  Teilamenc,  to 
 fhew  that  it  cannot  be  reftrained  to  proper  facrificing  ;  and 
 if  it  were,  every  Chriflian  would  be  a  proper  facrificer. 
 Chriflians  are  called  here  to  offer  the  facriiice  of  praile, 
 which  is  the  fruit  of  lips  confefiing  to  his  name,  by  hiiu 
 who  fuffered  without  the  gate,  that  he  might  fanc^ify  the 
 people  by  his  own  blood;  and  (o  is  their  pried  and  facriiice 
 for  fin,  and  their  aliar,  which  they  have,  and  whereof  they 
 partake,  in  oppofition  to  tliem  who  ferve  the  tabernacle. 
 Praife,  that  is  the  fruit  of  confeffing  lips,  offered  to  God  by 
 him,  the  altar,  the  prieft,  and  atoning  or  reco!iciling  fa- 
 criiice for  lin,  is  here  called  y^/a-f/z^^  ;  and  Rev.  v.  8.  gol- 
 den vials  full  of  inceiife,  Svuix/Lcxrav,  vjhich  are  the  prayers 
 of  J  ah  Its. 
 
 And  v;e  find  the  fathers  exprefsly  referring  to  this  ground 
 they  had  for  calling  them  fo ;  as  Irencvus,  lib.  4.  cap.  33. — 
 In  onmi  loco  inceufujn  cfferetur  iiomiui  meo :  incenfm)i  auttm 
 Joannes  in  Apocalypji  orationes  ait  clfe  fanciorum.  And  I  am 
 much  miftaken  it  juftin  Martyr  does  not  affirm,  that  prayers 
 and  thankfgivings  made  by  the  worthy  are  the  only  perfecl-l 
 
 1  i  2  and 
 
252  Thoughts  on  Johnson's 
 
 and  acceptable  facrifices  to  God,  and  that  they  offer  no  o- 
 ilier  in  the  eucliarili:. 
 
 ;.  Tlie  majcino-  of  that  portion  of  bread  and  wine  that 
 was  ufed  in  the  lupper  of  our  Lord  a  fign  or  commemora- 
 tive rcprefcntaiion  of  the  body  of  Chriftonce  broken,  and 
 lii?  Mood  once  ihed,  which  is  the  only  propitiatory  facrifice, 
 fanc'litying  that  bread  and  wine  for  the  ufe  of  fignifying  and 
 brinoing  to  mind  Chriit's  once  facrificed  body  and  blood, 
 and  ot  cxhihiring  it  to  his  people,  that  they  may  feed  fpiri- 
 tually  upon  it;  ian6lifying  it,  1  fay,  to  this  facred  ufe,  by 
 the  word  of  God.  i'^ying,  This  is  my^body  broken^  and  this 
 viy  blood /I)edy  and  by  the  prayers  and  thankjgivings  where- 
 in ilvat  particular  bread  and  wine,  Lhai  the  church  devoted 
 to  that  ul'e,  was  let  before  God,  to  be  by  him  blefled,  and 
 appropriated  to  repre!ent  and  figriify  the  orce  offered  body 
 and  blood  of  Chrifl,  and  the  eating  and  drinking  of  it  made 
 an  effectual  mean  of  conveying  by  his  Spirit  unto  every 
 believing  receiver  the  power  and  elHcacy  of  that  once  offered 
 iacriiice. 
 
 This  was  to  make  it  Chrifh's  body  and  blood  in  the  fenfe 
 of  TcrtuUian,  //7\  4.  adver.  Marcioji.  Acceptnni  paneni,  et 
 diflribiUum  drfcipulis,  corpus  fuum  ilium  fecit y  Hoc  eft  corpus 
 r.itiiiNy  dicendo,  i.  e.  figura  cvrporis  mei.  And  therefore 
 this  was  to  make  it  the  only  propitiatory  facrifice :  for  if 
 tljc  fathers  believed  the  body  of  Cbriit  broken,  and  his  blood 
 Ihed  and  feparate  from  it,  to  be  that  iacrifice,  they  could 
 not  exprefs  this  their  belief  better,  than  by  calling  that 
 bread  and  wine  the  facrifice  which  Chrifl:  called  his  broken 
 body  and  ihed  blood,  i.  e.  the  ligure  of  it.  And  it  certain- 
 ly is  fo  to  every  one  that  believes  ChriiVs  word,  appointing 
 the  relation  betwixt  the  fign  and  tiling  ilgnitied  ;  and  that 
 juiticular  bread  and  wine  that  is  coniecratcd,  is  made  fo  by 
 the  church's  blcffmg  it,  after  Chrifl^s  example  and  comniand, 
 or  by  their  fetting  it  before  God  in  prayer,  calling  on  him 
 10  blefs  it /"or  that  mod  holy  ufe. 
 
 For  as  the  creatures  of  (Jod  are  fandified  to  our  lawful 
 \ile  in  (ommon  eating  by  the  vjord  of  G'oJ,  that  grants  eve- 
 ry living  creature  for  food,  and  by  prayer  for  the  divine 
 blcffmg  upon  it  for  that  fame  ufe,  according  to  his  word;  e- 
 ven  fo,  when  he  has  made  bread  and  wine  to  ftand  for  his  ab- 
 fcnt  body  and  blood,  and  appointed  it  to  be  n'ed  by  us  in 
 renienibrance  of  him  once  facrified  for  us,  and  as  a  mean 
 of  conveying  the  virfje  of  his  facrifice  to  U5,  it  is  fan<ailJed 
 
 for 
 
Unbloody  Sacrifice  and  Altar  unveird.  253 
 
 for  that  ufe  by  prayer  for  his  blefling  upon  it,  according  to 
 his  word. 
 
 StirfiiTH  corda,  "witli  the  anfwer,  Habennts  ad  Domiimniy 
 am  t'  v»v.  £;^o^5y  tt^o?  tov  kv^iov,  Tays  to  me,  that  the  firft  ujers 
 of  fiich  expreffions  (however  they  might  be  meant  after- 
 "wards  by  their  ftupid  followers,  when  they  were  turned  in- 
 to a  form)  fought  to  have  their  minds  and  hearts  fixed  in 
 celebrating  the  eucharift  only  upon  the  true  facrifice  which 
 is  above,  where  Chrill  the  Lord  is  bodily  prefent,  and  nor 
 upon  any  facrifice  in  the  bread,  which  Tertullian  declares 
 to  be  the  figure  of  that  body,  even  that  body  that  is  novv- 
 above,  where  they  faid  ihcy  had  their  hearts  in  celebrating 
 tiie  eucharift. 
 
 4.  The  devoting  of  ourfelves,  our  bodie?;,  to  fufferings 
 and  death  for  Chrift,in  conformity  to  his  death,  and  in  gra- 
 titude to  him  for  his  redeeming  us  by  his  death,  and  bring- 
 ing life  and  immortality  to  light  by  the  good  news  of  his 
 rclurredion. 
 
 If  the  fathers  called  this  rationnl  fervice  and  facrifice^ 
 they  had  the  fcripture  going  before  them,  Rom.  xii.  i.  2. 
 "  i  befeech  you  therefore,  brethren,  by  the  mercies  of 
 '^  God,  that  ye  prefent  your  bodies  a  living  facrifice,  holy, 
 '^  acceptable  to  God,  your  reafonable  fervice ;  and  be  n'oc 
 ^'  conformed  to  this  world.''  See  hkewife  Philip,  ii.  17. 
 1  Tim*  iv.  6.  Rev.  vi.  9. 
 
 And  whatever  might  be  the  cafe  after  Chriftianity  "was 
 fo  far  corrupted  as  to  become  national,  or  v>'hen  it  v;as 
 making  ready  for  that  ftate  ;  yet  the  firft  Chriftiarts  could 
 not  mifs  to  do  this  as  oft  as  they  commemorated  their 
 Lord's  fufferings  for  them,  in  his  (upper,  and  efpecially  in 
 thole  prayers  at  the  confecration  of  the  bread  and  wine. 
 
 But  i  cannot  juftify  the  fathers  that  fpake  of  this  fort  of 
 facrifice  as  propitiatory,  or  for  the  remiiiion  of  fin.s :  for 
 who,  that  loves  the  redemption  that  is  in  Cln-ift's  blood, 
 can  bear  this  pafTage  in  TertuHian's  apology,  if  his  words^ 
 be  taken  in  their  full  force,  Jpolng.  cap.  50.  ad  fin.  f  Jlla 
 ipfa  ohjHriatiOy  quam  exprobraiis,  jrhigifira  cjl,  J^iij  enini 
 nnn  conte7}ipliUmie  ejus  concrtitia  ad  feqiiireridum  quiduitus 
 in  re  fit  P  quis  fion  ti/n  requijhn  accedit  P  nhi  acceffj,  pati 
 exoptat  P  iiL  Dei  gratiam  redimaty  at  onniein  veniani.  ah  eo 
 Lonipenfationc  fanguinis  fid  expcdiat  P  oi7mia  enim  l.mic  ope- 
 ri  delifia  doiiantur.  You  may  vindicate  this  if  you  will, 
 and  fay  the  fame  things,  10  fliew  it  to  be  no  diminution  of 
 the  fatisfddion  msde  on  the  crofs,  that  are  faid  to  excufe  the 
 ;«rupitiatory  facrifice  of  the  eucharjft.     You  may  make  it  a 
 
 condition 
 
254  Thoughts  on  Johnson's 
 
 condition  of  forglvenefs  through  Chrift's  facrifice,  and  a 
 mean  of  applying  the  power  and  efficacy  of  Chrifl's  death. 
 hut  it  will  be  hard  to  reconcile  them  to  this  way  of  fpeak- 
 ing,  who  would  be  found  in  Chrill,  not  having  their  own 
 righteoufnefs,  but  that  which  is  by  the  faith  of  him,  that 
 it  might  be  by  grace  ;  and  thefe  only  are  they  who  defire 
 to  be  made  conformable  to  Chrift's  death,  that  they  may 
 attain  to  the  refurre^lion  of  the  dead.  And  fuch  are  all  true 
 Chriftians.  Their  high  regard  and  fervent  love  to  the  righ- 
 teoufnef"?  which  is  of  God  by  faith,  makes  them  jealous  and 
 afraid  of  all  fuch  conftrucT-ions  of  fcripture-words,  and  fuch 
 unfcriptural  terms  as  fcrve  to  encourage  the  natural  incli- 
 nation of  corrupted  man  to  cflablilh  a  righteoufnefs  of  his 
 own,  which  is  inconiifient  with  lubmitting  to  the  righ- 
 teoufnefs of  God  in  Cljiill-,  the  end  of  the  law  for  righ- 
 teoufnefs to  every  one  that  believeth  :  for  as  they  find  this 
 corrupt  difpofition  in  themfelves  very  criminal,  and  know 
 by  the  divine  teftimony,  and  by  experience,  that  the  heai-t 
 of  17U171  is  deceitful  above  all  things,  aiki  defperately  wicked 
 as  to  its  triifty  they  muft  of  courle  be  moll:  watchful,  and' 
 keep  the  flrongefh  guard  on  that  lide,  againfl  every  thing 
 flipping  in  any  way  as  a  ground  of  trull  and  confidence 
 for  rcmifHon  and  juftification,  and  drawing  away  our  con- 
 fidence and  truil  from  the  obedience  of  the  Son  of  God  to 
 the  death,  wherewith  the  Father  hath  (liewed  himfelf  well 
 plcafed  by  his  refurrec^ion,  difcharging  any  more  offering 
 lor  Jin. 
 
 AVc  fee  an  oppoJition  managed  againll  trufti ng  in  Chrifl-, 
 The  end  of  the  law  for  righteoufneis  to  every  believer  of 
 his  reftirrceSiion,  in  the  very  time  of  the  apoftles,  and  that 
 hy  Chriftian  teachers  and  preachers  of  Chrilt  ;  and  we  find 
 the  apoHlcs  guarding  much  againft  it  in  their  writings, 
 3s  a  mo'il  dangerous  and  damnable  oppofition  to  the  crofs 
 cf  Chrid.  But  the  writings  of  the  fathers  that  came  after 
 ihcm,  are  manifeiily  more  unguarded  on  this  mod  import- 
 ant head  ;  and  the  farther  down,  ftill  the  loofer.  Few, 
 if  any  of  them,  come  near  the  purity  of  Clemens  Roma- 
 nus,  who  writes  the  feme  of  the  apoflolic  Roman  church 
 on  this  iubject.     His  words  are,  y^J,  „isg<j  xv,   lia  hMy^ccro-,  uv- 
 
 ra  vt   X^<s-<y  I/,5-«  }c>.r,SiVTi^,     a  ^i  ioivrai  OixcMHea^ct,     ish  oict,  rvig   Y,u<iTi- 
 fM^  ff-o'picti^    'A  a-'ju-cnuc,   ))  ivtriiliiw,,    v\  ipyav  av  x,xrii^yxrxu2(\ci  iv  anory^-- 
 
 This 
 
 •    \r.\  V,"  tlien,  v.ho  are  called  by  his  will  in  Chrii^  Jcfus,  are  not 
 
 jultihed 
 
Unbloody  Sacrifice  and  Altar  unveil'd.  255 
 
 This  blelled  doftrine  of  the  primitive  Roman  cliurch 
 ^vas  oppofed  by  Chrillian  teachers,  as  has  been  iaid,  while 
 the  apoftles  were  living  and  writing;  and  even  they  who 
 boafted  of  their  faith  without  works,  the  fruits  and  evi- 
 dences of  faith,  muft  have  placed  a  merit  in  their  belie- 
 ving, inftead  of  the  obie(5l  of  faith,  even  the  rio-hteouf- 
 nefs  of  our  God  and  Saviour  Jefus  Chrill.  Bur  tlie  writers 
 that  came  after  the  apoftles,  though  they  knew  that  the 
 obfervation  of  the  law  of  Mofes  was  inconfiilent  with  the 
 faith,  and  fo  could  not  make  it  the  condition  of  juftifica- 
 tion  by  Chrift,  as  others  had  done  before  them;  yet  they 
 did  not  apprehend  any  fuch  hazard  in  making  the  Chriftiaa 
 inftitutions,  and  the  graces  and  works  of  the  goipel,  to  be 
 fuch  a  condition.  They  did? not  carefully  diflinguiih  be- 
 twixt what  the  apoftle  laid  77iakes  a  fmner  jiifl^  and  what 
 they  faid  declares  him  to  be  juft,  which  they  alfo  called  ;//- 
 JUfying:  and  fo  thefe  writers  fcruple  not  to  fpeak  of  the 
 things  that  declare  men  to  be  juft  in  Chrift,  as  the  condi- 
 tions of  their  being  made  juft  by  him.  And,  when  the  phi- 
 lofophy  of  the  Gentiles  was  called  in  to  affift  in  the  defence 
 of  the  gofpel,  againft  the  gods  and  facrifices  of  the  Gentiles, 
 in  the  apologies  writ  for  Chriftianity,  as  a  more  reafon- 
 able  and  truly  philofophical  religion,  the  dodrine  of  merit, 
 infeparable  from  that  philofophy,  came  in  with  it  ;  and,  in 
 order  to  eftabliili  that  merit  in  the  Chridian  virtues,  and 
 works  of  the  gofpel,  the  freedom  of  the  human  will,  in 
 its  choice,  from  any  dependence  on  the  fecret  counfel  and 
 purpofe  of  God,  was  allerted  and  maintained  by  the  ftrengtii 
 of  that  old  objecS:ion  againft  the  free  diftinguithing  grace 
 of  the  gofpel.  Why  doth  he  yet  find  fan  It  f  for  vJfjo  hath 
 refiftcdhis  ivill  P  But  thefe  reafoners  did  not  rtflecl,  that 
 the  great  work  of  righteoufners,  wherein  all  Chriftians  ac- 
 knowledged the  greateft  merit,  was  verily  foreordained  be- 
 fore the  foundation  of  the  world,  i  Pet.  i.  18.  19.  20.  21. 
 A6ls  ii.  23.  and  iii.  18.  Luke  xxiv.  46.  However,  in  this 
 manner  did  the  dodrine  of  merit  at  firil  take  place  among 
 Chriftians,  after  the  days  of  the  apoftles;  and,  from  that 
 beginning,  it  grew  to  that  height  wherein  it  appeared  in 
 tlie  Roman  church  at  the  reformation,  as  contrary  to  the 
 
 jnftified  by  any  thing  of  ours,  neither  by  our  own  wifdom,  or  under- 
 ii  indintT,  or  goijiinels,  or  works  whicli  we  have  wrought  in  hoJinefs 
 of  heart  ;  but  by  the  faith  by  which  the  almighty  God  hmh  uiftified 
 all  who  have  been  ix^^m  the.  beginnings 
 
 fenfe 
 
S56  Thoughts  on  Johnson's 
 
 fcnCe  of  the  apoilolic  churcli  of  Rome  in  the  time  of  Cle- 
 mens, as  it  was  to  the  fentiments  of  the  reformers. 
 
 When  Chriftians  began  to  eftablilh  a  righteoufnefs  of 
 ihcir  own  by  the  virtues  and  works  and  inftitiitions  of  the  go- 
 fpel,even  as  thejiidaifers  fought  to  do  before  by  the  works 
 of  the  law  of  Moles,  and  fo  to  feek  a  merit  in  themiielves 
 for  applying  the  merit  of  Chrifl ;  it  was  then  very  natu- 
 ral for  them  to  look  upon  every  thing  czUedfacrificef  ivell- 
 j^tealing  and  acceptable  to  God,  in  the  New  Teftament,  as  a 
 meriting  condition  of  jufLification  by  Chrift,  and  to  place 
 iome  propitiating  merit  in  it  for  the  remijfion  of  fms  through 
 his  death.  Though  it  be  manifeft  there  is  no  proper  fa- 
 tritice  for  fin  in  the  New  Teftament  but  ChrifVs  death  a- 
 lone,  and  all  other  things  cal'ed  facrificej,  take  that  name 
 from  his  facriiice  ;  becauie  in  doing  them  the  fame  graces 
 or  virtues  are  exercifed  which  aded  in  him  when  he  of- 
 fered up  himfelf,  and  becaufe  they  proceed  from  the  prin- 
 ciple of  faith  in  his  blood  ihed  for  the  remiifion  of  {ins, 
 and  are  only  acceptable  to  God  through  him  ;  yet  they  fpake 
 of  thefe  metaphorical  facritices  as  having  fome  propitiating 
 meri^  in  them.  /\nd  fo  they  humoured  the  Gentiles,  who 
 came  into  the  church  in  great  numbers,  not  fufliciently 
 purged  from  the  fuperflitions  regard  of  their  education  to 
 facritices  and  prieils.  Chrill  was  out  of  fight ;  the  world 
 faw  him  not,  and  mull:  have  fomething  to  look  to ;  and 
 ihey  ihewed  tliem  propitiatory  facrifices,  which  iflued 
 at  lad  in  the  lacrifice  of  the  mafs,  juftly  held  in  abomi- 
 nation, as  mod  derogatory  to  the  facritice  of  Chrifl  once 
 olfered,  laying  a  flrefa  on  an  unbloody  facrifice  made  by  a 
 mafs-laying  prielt,  that  ought  only  to  be  laid  on  Chrifl's 
 offering  once  made. 
 
 Our  author  is  f^r  from  mending  this  matter,  by  denying 
 tranfubltaniiation,  and  putting  in  place  of  it  a  work  of  the 
 Spirit  on  the  bread  and  wine,  making  it  the  body  and  blood 
 of  Chrifl  in  power  and  effed :  for  tiiis  is  far  from  making 
 his  offering  any  more  the  fame  with  Chrid's  once  offering 
 up  of  himfclf,  than  tranfuhdantiatlon  made  the  Popilh  of- 
 fering. His  propitiatory  offering  is  liable  to  every  objec- 
 tion that  has  het-ii  made  to  the  mafs  as  propitiatory:  and, 
 if  God  rej^ard  this  bread  and  wine  offered  to  liim  as  the 
 body  and  blood  of  hii  own  Son,  it  requires  as  much  regard 
 from  men  as  the  Papifts  can  pay  to  the  confecrated  hofl. 
 
 Now,  if  tlic  faihers  meant  what" our  auiiiur  would  have 
 them,  when  they  fpake  of  ficriiicc  in  (he  cr.charifl,  then 
 
 it 
 
Unbloody  Sacrifice  and  Altar  unveil'd.   25-7 
 
 it  mufl  be  manifeft  they  meant  more  than  any  or  all  of 
 the  four  things  I  have  mentioned  :  for  in  all  tliefe  ir  muft 
 be  owned,  there  is  no  proper  propitiatory  facrifice  but 
 Chrift's  death  alone,  which  is  ihewed  in  the  Lord's  fupper. 
 And  there  is  no  argument  that  will  prove  the  fathers  made 
 any  other  facrifice  befide  thai  propitiatory,  but  what  will 
 as  well  prove,  that  they  made  the  offerings  of  the  people, 
 and  martyrdom,  and  the  united  force  of  the  prayers  cf  the 
 ^vho1e  church,  propitiatory.  Tertullian,  above  cited,  is  no 
 more  exprefs  as  to  martyrdom  than  Cyprian  is  as  to  alml- 
 giving,  in  his  difcourfe  de  opere  et  eleemofynis  ;  and  fee 
 how  he  fpcaks,  de  lapfis,  of  the  penance  and  abfolution 
 neceilary  for  the  lapfed  before  their  partaking  of  the  cu- 
 charift.  His  words  are:  Ante  expiata  dclUia,  ante  cxomnlo- 
 gefin  fadani  criminisy  ante  purgatam  cojifcientiam  Jacrificio 
 et  mnnu  facer doiis,  ante  o^mfam  placatam  indignantis  Do- 
 mini et  minantis,  pacem  putant  ejje  qiiam  verbis  fallacibus 
 venditant.  This  cannot  be  the  facrifice  of  the  euchariif^ 
 \vhereof  the  lapfed  cannot  lawfully  partake  till  his  crimes 
 be  f.rft  thus  expiated  ;  as  Cyprian  could  fay  ! 
 
 And  this  brings  to  mind  another  fcripture-exprefTion 
 concerning  facrifice  ivel]  pleadng  to  God,  who  would  not 
 be  pleafed  with  the  facrifices  of  the  law.  David,  in  his  pe- 
 nitential pfalm,  fpeaking  of  the  infufFiciency  of  the  legal 
 facrifices,  fays,  Pfal.  li.  17.  *' The  facrifices  of  God  a  bro- 
 ken fpirit  ;  a  broken  and  a  contrite  heart,  O  God,  thoir 
 wilt  not  defpife.^'  Compare  with  this  If.  Ivii.  15.  16^ 
 I  dwell  in  the  high  and  holy  place,  with  hiiTi  alio  oi  a 
 *'  humble  and  contrite  fpirit,  to  revive  the  fpirit  of  the 
 '*  humble,  and  to  revive  the  heart  of  the  contrite  ones ; 
 "  for  I  will  not  contend  for  ever."  And,  If.  Ixvi.  2.  3. 
 *'  But  to  this  nia72  will  I  look,  even  to  him  that  is  fioor, 
 '*  and  of  a  contrite  fpirit,  and  trembleth  at  my  word.  He 
 *'  that  killeth  an  ox  is  as  if  he  flew  a  man,  he  that  fa- 
 "  crificeth  a  lamb,  as  if  he  cut  off  a  dog's  neck."  D.it 
 this  be,  with  whom  God  dwells  10  revive  the  heart  of  ; 
 the  contrite  ones,  mud  be  Jefus  Chrifl,  who  *' humbled^ 
 '*  himfelf,  and  became  obedient  to  the  death,  even  the 
 '*  death  of  the  crofs;'*  and  this  contrition  of  heart,  which 
 is  for  all  the  facrilices,  this  poor  and  contrite  fpirit,  to 
 "which  God  has  refped,  when  he  forbids  liie  facrifices  of 
 The  law,  is  no  other  than  that  humiliation  and  contri- 
 tion of  the  heart  of  the  Lord  Jefus,  when,  "in  the  days  of 
 **  his  flelh,  he  ojiered  up  prayers  and  fupplications"  (as 
 Vol.  IV.  K'k  iii( 
 
2^^  Thoughts  on  Johnson's 
 
 in  h]>  agony  in  the  garden  and  on  the  crofs)  "  with 
 */  ftrong  crying  and  tears,  unio  him  that  was  able  to  lave 
 *'  him  from  death  :  though  he  were  the  Son,  yet  learned 
 *'  he  obedience  by  the  things  which  lie  TufTered."  The 
 hnmble  and  contrite  ones,  who  have  no  confidence  in  them 
 iclves,  but  look  to  the  humiliation  and  contrition  of  Jefus 
 Chrilt,  which  God  refpeds,  are  revived  by  it :  but  it  is  a 
 ^reat  perverflon  of  fcripture,  to  make  the  contrition  of  our 
 iiearts  to  be  the  facritices  of  God  ;  and  nothing  can  be  more 
 contrary  to  the  whole  fcope  of  the  fcripture,  than  to  think 
 of  that  expiation  in  our  humiliation  and  contrition  which 
 God  only  finds  in  the  humiliation  and  contrition  of  his 
 Son. 
 
 When  wc  take  our  notion  of  a  facrifice  for  Cm  from  the 
 facrifices  of  the  law,  which  prefigured  the  true  facrifice,  we 
 plainly  fee  thofe  facrifices  fubftituted  in  the  place  of  the 
 ilnner,  having  guilt  tranferred  on  them  to  fufi:er  what  was 
 due  to  him,  that  fo  he  might  be  cleared  of  thofe  lins  for 
 which  they  were  thus  offered,  by  their  being  accepted  in  Lis 
 ftead  :  and  that  futfering  was  by  flaying,  if  the  facrifices 
 were  animals;  or,  if  not  animals,  burning  with  fire  ferved 
 in  place  of  it.  The  two  birds  ufed  in  cleanling  the  leper, 
 the  one  killed,  and  the  other  dipped  in  its  blood  and  lee 
 fiy  away,  ferved  as  a  prcfiguration  of  the  death  and  refiir- 
 rection  of  Chrifl;  becaufe,  without  a  conftant  miracle,  he 
 could  not  be  prefigured  in  both  by  one  bird  :  and  if, 
 the  fending  of  the  fcape-goat  into  the  wildernefs  be  not 
 looked  on  as  any  hurt  done  to  that  goat,  the  fame  thing 
 may  be  iaid  of  the  goat  that  was  killed,  and  the  fcape- 
 goat,  tliat  is  faid  of  the  two  birds.  And  one  thing  muft 
 be  remarked^  that  every  material  thing  offered  to  the 
 Lord,  and  eaten  in  the  place  which  lie  chofe,  was  not 
 faciilice.  See  what  is  faid  of  the  oblation  of  the  firfl-fruits 
 in  diiVmclion  from  the  meat-offering,  which  was  a  iacrifice, 
 L'.'v.  ii.  ?2.  "As  for  the  oblation  of  the  firll:  fruits,  ye 
 *^  Ihall  offer  them  unto  the  Lord;  but  they  ihall  not  be 
 *=*  burnt  on  the  altar  for  a  fweet  favour.''  See  Deut.  Xxvi. 
 In  this  offenng  there  was  no  fubftitution  of  the  thing  of- 
 fered in  the  ftead  of  any  ;  it  was  not  admitted  to  be  de- 
 llroyed  in  tlie  place  of  the  guilty  to  free  them  :  and  fo  it 
 \\Ai\  nothing  of  the  nature  of  the  facrifices  of  which  Chrilt 
 is  the  truth.  Nor  was  the  eating  of  the  facrifices  by  the 
 pritMls  or  the  people  any  part  of  that  fuffcring  of  the 
 lubilitute   that  was  accepted  for  tiic  guilty  to  make  him 
 
 free  : 
 
Unbloody  Sacrifice  and  Altar  unveil'd.   259 
 
 free  :  for  the  eating  of  the  facrifices  was  a  part  of  the 
 worlliip  of  him  to  whom  they  were  offered,  to  which  none 
 who  were  guilty  or  unclean  could  be  admitted,  till  the  ia- 
 crilice  was  made  and  accepted  for  them,  and  they  made 
 free  by  it  to  come  near  and  feaft  with  God  on  the  remains 
 of  the  accepted  facrifice,  of  which  the  memorial  was  burnt 
 For  a  fweet  favour  to  him.  Now  we  eafily  fee  the  truth 
 of  this  emblematical  matter  in  ChrilVs  fufferings  and  deat^j 
 for  fmners,  and  in  our  fpiritual  eaiini^  with  God  of  that 
 accepted  facrifice,  fignified  in  the  eating  of  the  bread  and 
 Avine  in  the  Lord's  Tapper.  But,  in  our  author's  facrifice  of  the 
 eucharift,  no  fuch  thing  appears.  '  He  may  fay  indeed  the 
 bread  and  wine  is  fnbftituced  for  Chrift's  body  and  blood  : 
 but  how  is  it  fubflitutcd  for  us  to  undergo  any  lign  or 
 likenefs  of  fuifering  for  our  fins  to  make  us  free  ?  and  yet 
 this  is  that  which  is  mofteflential  in  the  notion  we  have  of 
 facrifice  and  offering  for  fm,  from  the  facrifices  of  the  law, 
 as  prefiguring  the  facrifice  of  Chrifl.  The  autlior's  defini- 
 tion of  a  proper  facrifice  is  imperfccl  without  this ;  and  lb  all 
 that  is  built  upon  his  definition  muff  fall  to  the  ground. 
 
 It  will  not  be  eafy  to  find  in  the  fcripiure  any  foundation 
 for  a  proper  propitiatory  facrifice,  or  offering  for  fin,  af- 
 ter Chrill's  facrifice  of  himfelf  once  made,  and  not  to  bs 
 repeated.  There  are  no  fuch  fins  now  to  be  purged  by  facri- 
 fice, no  fuch  impurities  of  the  fiedi  debarring  men  from  the 
 pretence  of  God,  as  thofe  from  which  the  facrifices  of  the 
 law  purified  Urael  according  to  the  flefli.  For  it"  cannot: 
 be  proved  that  thefe  fanclified  any  further  than  to  the  pu- 
 rifying of  the  flcfi,  or  that  they  ever  purged  the  confcience 
 from  any  one  real  lln  :  for,  as  the  divine  prefence  in  the 
 worldly  fnricfimry,  to  which  Ifrael  nfter  the  fkp)  was  admit- 
 ted, was  but  typical  of  the  true  prefence,  to  which  Ifrael  after 
 the  fpirit  has  accefs;  and  as  the  facrifices,  by  which  they  ap- 
 proached him  in  that  fanftuary,  were  but  figures  of  the  true 
 facrifice  of  Jefus  Clu-ifl,  by  which  we  draw  near  truly  to 
 God  ;  even  lo  the  fin?  and  defilements  purged  by  thofe  fa- 
 crihces  were  not  real  fins  defiling  the  confcience,  and  ren- 
 dering the  finner  unfit  for  nearnefs  and  communion  wich 
 the  holy  God,  but  types,  figures,  and  emblems  of  real  iins, 
 and  of  that  defilement  of  the  confcience  by  thein  :  and  fo 
 was  the  remithon  of  thofe  emblematical  fms,  only  typical 
 and  figurative  of  the  true  rcmifTion  of  true  fins  by  the  true 
 facrifice.  It  is  the  propcnv  of  the  facrifice  once  offered 
 by  Jcfus  Chrifl;  to  purge  th.e  conicicnce  from  the  dcfile- 
 
 K  k  2  uient 
 
26o  Thoughts  on  Johnson's 
 
 nient  of  fin,  and  to  cleanle  us  from  all  true  unrighreourner5?. 
 This  iacrifice  was  made,  and  accepted  for  all  true  fins  ihat 
 ever  were  or  can  be  remitted.  His  death  was  for  the 
 jedcmption  of  tranf^relTions  that  were  under  the  firft  te- 
 ll anient,  and  he  hath  obtained  eternal  redemption  for  his 
 vhole  church,  for  whom  he  gave  himfelf,  that  he  mi^ht 
 redeem  them  from  all  iniquity.  His  blood  was  ihed  for 
 the  remilTion  of  all  pardonable  fins,  and  obtained  the  re- 
 nilTion  of  them.  There  is  one  indeed  unpardonable,  and 
 for  which  this  facritice  was  not  offered  ;  and  that,  as  the  a- 
 roftle  defcribes  it  in  the  epiftle  to  the  Hebrews,  feems  to 
 be  utter  apoftafy  from  the  profeiTion  of  faith  in  the  blood  of 
 the  Son  of  God,  Ihed  for  the  remiflion  of  fins,  and  in  the 
 lutiiciency  of  his  facrifice,  with  fuch  fpiteful  oppofiiion  to 
 that  faith,  and  the  profefiion  of  it,  as  appeared  againft 
 Chriil  in  the  moil  fpiteful  Jews  who  crucified  him,  and 
 tills  after  being  enlightened  by  the  Holy  Ghofl:  in  the 
 knowledge  of  the  Son  of  God,  and  of  the  remiflion  of 
 fins  by  his  blood.  But  nnlefs  fome  fin,  for  which  facrifice 
 is  to  be  made,  can  be  condefcended  on,  that  was  not  pur- 
 ged by  ChrilVs  blood  once  offered  for  the  remiffion  of  it; 
 or  unlef-;  it  can  be  laid,  that  Chrift's  facrifice  obtained  re- 
 miflion for  the  fins  for  which  it  was  made,  only  fo  far,  and 
 in  part,  and  left  the  other  part  to  a  reprefentative  facri- 
 f.ce ;  there  can  be  no  other  propitiatory  facrifice  or  offer- 
 ing made  for  the  remiffion  of  fins. 
 
 The  apollle,  in  the  loth  chapter  of  the  epiftle  to  the 
 Hebrews,  ihews  the  fumciency  of  Chrifi.'s  facrifice  for  the 
 remiflion  of  fins,  from  hh  fitting  ilovm  for  ever^  as  ha- 
 ving eternally  perfe(^ed  his  work  of  facrifice,  in  oppofi- 
 iion to  the priejis  oi Aaro'd^s  order,  '^landing  daily  miniflei% 
 *'  ing,  and  offering  oftentimes  the  fame  facriiices,  which 
 *'  can  never  take  away  fins."  For,  while  the  priefls  flood, 
 and  were  never  allowed  to  fit  down  in  the  prefence  of 
 God,  but  muft  repeat  their  facrific^'s,  there  was  flill  more 
 lo  be  done  for  obtaining  the  remiffion  of  fmsy  which  were 
 ref),cmheied  again  in  thefe  facrifices :  but  when  Chrill 
 brought  his  offering  as  the  true  high  priefl,  into  the  ho- 
 licft  of  all,  and  fat  ^\o\\xi  for  ever  ;  *'  becaule  by  Oi^e  offer- 
 *'  ing  he  had  forever  perfefted  them  that  arc  fant^lified,'' 
 there  was  no  more  to  be  done  for  obtaining  the  remiffion  of 
 fins,  no  more  offering  for  fins  to  be  made  for  ever,  becanfe 
 that  remiffion  was  now  fully  obtained.  For  this  he  brings 
 the  icllimony  of  the  Holy  Ghoil,  in  the  piophecy  of  Jere- 
 
Unbloody  Sacrifice  and  Altar  unveiVd.     261 
 
 niiah,  concerning  the  new  covenant,  where  it  was  faid, 
 <'  Their  lins  and  iniquides  will  I  remember  no  more."  Of 
 this  the  apoflle  make  this  account,  *'  Now,  where  rc- 
 <*  milfion  of  thefe  is,  there  is  no  more  offering  for  fin." 
 
 Bv  Jlns  here  we  muft  underftand  thofe  which  defile  the 
 confcience,  and  render  ns  unfit  for  true  nearnefs  and  com- 
 munion with  the  infinitely  holy  God.  And  thefe  are  all  real 
 fms :  for  every  tranigrcflion  of  the  divine  law  defiles  the 
 conlcience,  nmi  he  that  ojj'ends  in  one  point,  is  guilty  of  all, 
 is  curfed,  and  mull  be  as  fuch  for  ever  feparatcd  from  God, 
 except  he  be  cleared  by  f?.crifice.  Thefe  are  the  fins  from 
 which  all  the  facrifices  of  the  law  could  never  purge  iho 
 confcience;  while,  by  purging  the  uncleannefs  of  the  flelh 
 to  fcrve  God  in  the  worldly  fanduary,  they  prefigured  the 
 purification  from  the  fpiritual  uncleannefs  of  thefe  true  fins 
 by  the  facrifice  and  offering  which  Chrill  finiihed,  when  he 
 fat  down  for  ever  on  the  right  hand  of  God,  by  which  we 
 draw  near  to  God. 
 
 The  reviiffion  of  all  thofe  real  fms,  which  always  and  at 
 all  times  ferve  to  feparate  men  from  God,  and  unfit  them 
 for  ferving  and  drawing  near  to  him  in  his  worlhip,  as  of- 
 ten as  they  are  committed;  the  remiflion  of  all  thofe  fms, 
 which  was  not  granted  to  the  legal  facrifices;  the  remiffion 
 of  all  thofe  (ins,  for  whicli  Chriil  once  offered  up  himfeif, 
 is  now  granted  to  that  offering  which  he  once  made.  But 
 it  was  not,  it  did  not  take  place  while  God  was  calling  fms 
 to  remembrance,  by  facrifices  to  be  continually  offered  by 
 priefts  (landing,  and  not  allowed  to  (it  down  :  for  the  apoftle 
 makes  this  an  argument  to  ihew,  that,  however  they  fandi- 
 lied  to  the  purifying  of  the  ficih,  and  fo  typified  the  facri- 
 fice that  fandifies  to  the  purifying  of  the  confcience,  they 
 could  not  by  themfelves  purge  the  conlcience,  they  could 
 not  take  away  real  fin  ;  becaufe,  if  they  could,  they  would 
 have  ceafed  to  be  offered.  It  behoved  them  to  be  repeated, 
 till  remifiion  (hould  take  place  by  a  facrifice. 
 
 And  what  is  that  remiffion  of  fins  which  took  not  place, 
 and  was  nor,  till  Chrifl  offered  his  facrifice  for  lin?  What, 
 but  the  difcharge  of  the  debt  of  fin  as  fully  paid  by  the 
 furety  gracionfly  given,  which,  by  the  repeated  facrifices, 
 was  declared  to  be  not  yet  paid  ?  Now,  this  difcharge  of  the 
 debt  of  fm  as  fully  paid,  was  not,  could  not  be  granted  be- 
 fore Jefus  Chrifl:  the  furety  was  cleared  of  the  guilt  of  all 
 thofe  lins  that  he  bare  on  his  own  body  on  the  tree,  when  lie 
 was  made  a  curfe  for  his  people,  and  wlien  he  fuffered  for 
 
 ijieir 
 
?.62  Thoughts  on  Johnson's 
 
 their  fins,  the  juft  for  the  unjud^that  he  might  bring  them 
 to  God.  He,  who  knew  no  lin,  had  confcience  of  his 
 people's  fins,  was  exceeding  forrowful  unto  death,  as  de- 
 barred from  the  light  of  his  Father's  countenance,  and  made 
 fenfible  of  his  wrath  due  to  thofe  fins,  wherewith  he  was 
 charged,  fo  that  he  cried,  JVhy  haft  thou  forfaken  me  P 
 From  this  confcience  of  the  fins  for  which  he  fuffered  this 
 death,  he  was  purged,  when  being  raifed  from  the  dead, 
 and  having  entered  the  holieft  of  all  by  his  own  blood,  he 
 iat  down  on  the  right  hand  of  the  Father,  making  him  moft 
 blcfied  for  ever  for  his  people,  by  the  light  of  his  counte- 
 nance lifted  up  on  him,  which  had  been  hid  from  him  for 
 their  fins.  And  this  is  the  rcmiflion  of  fins,  not  his  own, 
 but  flieirs  for  whom  he  fuffered,  all  their  inquities  whatfo- 
 ever,  which,  without  his  facrifice,  would  every  one  of  them 
 have  rendered  them  eternally  unfit  for  nearnefs  with  God, 
 or  for  his  gracious  prelence.  This  is  the  true  remilTion  ; 
 and  indeed  there  is  no  other  remiflion  of  fins  but  this :  it  is 
 this  fame  remiflion,  and  no  other,  that  touches  the  con- 
 fcience of  the  finner  himfelf,  when  he  receives  the  remiflion 
 of  fins  from  Chrift;  for  then  he  but  partakes  with  him  by 
 faith  in  that  everlafiing  purgation  of  the  confcience,  and 
 that  remiflion  of  fins  which  he  hath  by  his  own  facrifice. 
 There  is  not  therefore  another  purification  of  the  confcience 
 from  fins,  nor  any  other  perfefling  of  any  one  to  come 
 boldly  into  the  prefence  of  God,  at  any  time,  but  that 
 very  fame  wherewith  Chrifi:  himfelf,  as  is  before  faid,  was 
 fanflified  and  perfecfled  for  his  people's  fakes,  that  they 
 might  alfo  be  fandified  through  the  word  of  God,  which  is 
 truth,  declaring  this  to  their  faith.  And,  when  we  conceive 
 remiflion  as  a  dilcharge  of  debt,  we  get  no  other  difcharge 
 of  our  debts,  our  fins,  at  any  time,  but  as  it  were  an  ex- 
 uacl  of  the  difcharge  that  is  acS:ually  in  his  pofieflion,  wiio 
 iully  paid  thefe  debts.  This  extract  is  in  the  word  of  faith, 
 which  ihe  apofiiles  preached,  now  written  in  the  fciipture?, 
 declaring  this  remiflion  of  fins,  and  he  that  belicveth  re- 
 ceives it.  Now,  if  by  the  offering  of  the  body  of  jefiis 
 Chrifi  once,  by  which  he  fanclihed  and  perfected  himfelf 
 for  his  people,  they  alfo  are  fancHiified  and  perfe«51:ed  for  ever, 
 how  can  there  be  any  more  off"ering  for  fin  ? 
 
 Tlie  apoftle  fays  exprefsly,  7m  more  offering  for  fin.  And 
 if  there  be  any  more  offering  for  iin  to  be  coniinucd,  a.'^  the 
 J.ord's  fupper  mull  be  coniinucd  to  the  end  of  the  world, 
 then  tlie  apofile's   argument  agaiiifi:  ihe  fullicicncy  of  the 
 
 legal 
 
Unbloody  Sacrifice  and  Altar  unveil'd.     263 
 
 legal  offerings  will  not  fland.  He  (hews  their  infufRciency 
 from  their  being  continued.  If  therefore  there  he  any  of- 
 fering for  fin  after  Chrifl  brought  his  offering  into  the 
 holieft  of  all,  his  olfering  has  not  been  fufRcient  to  take  a- 
 way  lin.  And  fuppofe  there  were  an  ofFering  of  the  facra- 
 mental  body  and  blood  for  fin  in  the  eucharilt  taking  away 
 fin,  it  behoved  then  to  ceafe  io  be  offered,  according  to  the 
 apoftle's  argument. 
 
 How  thoughtlefs  is  the  queftion  propofed  here  by  our  au- 
 thor, How  can  fins  be  forgiven  before  they  are  committed  ? 
 Should  not  this  very  queflion  have  made  him  relied  on  this 
 other,  viz.  How  could  our  fins  be  punilhed  in  Chrift's  death, 
 who  was  made  a  curfe  for  us,  before  we  committed  them? 
 
 And  how  difagreeable  is  it  to  the  apoftle's  fcope  and  ex- 
 prefs  alTertions,  to  alledge  that  there  muft  be  a  continual 
 offering  for  fin  to  apply  the  merits  of  Chrifi:  for  the  expi- 
 ations of  our  fins?  For  this  is  to  fay,  that  Chrifl's  facrifice, 
 fet  before  us  as  having  obtained  the  remiliion  of  fins,  in  the 
 word  of  faith  that  the  apoftles  preached,  and  in  the  figns 
 of  baptifm,  the  Lord's  fupper  and  the  Lord's  day,  infiii- 
 tuted  for  our  confirmation  in  that  faith,  which  we  alfo  pro- 
 fefs  in  the  obfervation  of  them,  is  not  enough  to  purge  the 
 confcience  of  him   that  believes  the  fufliciency  of  it  thus 
 fet  before  him,  is  not  fufficient  to  apply  unto  him  the  re- 
 miffion  of  fins,  already  granted  for  him,  without  another 
 olfering  for  thefe  fame  fins,  without  which  all  mufl  go  for 
 nothing.     If  we  muft  draw  near  to  God  in  the  firm  belief 
 of  this,    that  Chrift's  once  offering  of  himfelf  hath   for 
 ever  perfet^led  them  that  are  ianclified  ;  how  is  it  confifleni: 
 with  the  full  alTurance  of  this  faith,  fo  much  as  to  fufpefl 
 that  there  muft  be  more  offering  for  fins  to  fandify  and  per- 
 ■  fed  us  ?  It  cannot  be  eafy  for  one  who  believes  this  accor- 
 ding  to  the  apoftle's  words  and  plain  fcope,  to  hear  it  fald, 
 that  God  granted  the  remiifion  of  fins  to  Chrift's  offering 
 himfelf  once  for  them,  upon  condition  that  offering  for  thefe 
 fins  ihould  be  continually  made  by  euchariftifing  priclfs.  And 
 may  it  not  be  laid.  If  perfedion  be  by  the  prielfhood  of 
 Chrift,  what  further  need  that  another  order  of  finful  mor- 
 tal facrificers  for  fin,  and  interceflbrs  with  God  by  the  facri- 
 fice  they  olfer  continually,  Ihould  arife  and  fucceed  one  an- 
 other, as  not  continuing,  by  reafon  of  death,   to  offer  fa- 
 crifice  for  iheir  own  fins  and  for  the  people's?  The  true 
 Melchifedek  is  not  fucceeded  by  any  other  prieft  of  his  own 
 order,  and  he  needs  not  again  to  offer  for  himfelf  and  the 
 
 people: 
 
^64  Thoughts  on  Johnson's 
 
 people  :  for  this  he  did  once,  when  he  offered  up  hirafelf,- 
 and  was  perfeded  for  evermore  ;  and  by  that  he  is  able  to 
 favethem  to  all  inieius  and  purpofes  for  ever  that  come  un-i 
 to  God  by  him,  feeing  lie  ever  liveth  to  make  intercelfipn 
 for  ihem,  that  tliey  rnay  be  all  perfe(5led  by  that  fame  facri« 
 lice  that  perfcd^ed  him,  and  by  no  other. 
 
 Now,  in  the  repeated  iacriiices  of  the  law,  or  iirft  cove- 
 nant, God  remembered  fins,  as  the  apolUe  fays,  hi  thofe  a 
 remembrance  again  of  jhis  every  year ;  bur,  in  the  new  co- 
 venant, God  remembers  his  people's  fins  and  iniquities  no 
 more.  And  this  is  the  plain  fenle  of  ii  given  by  the  apoftle: 
 where  remijfion  of  thefe  is,  there  is  no  more  offering  for  fm. 
 Yet  our  aLiihor  ihews  us  more  offering  for  fm  to  be  conti- 
 nually made,  in  the  new  covenant.  And  though  he  would 
 eftabiilli  this  in  place  of  the  facrifices  of  the  firll  covenant ; 
 yet  he  would  have  us  believe  this  is  no  diminution  of  the 
 once  offering  of  the  body  of  Jefus  Chrift,  which  is  eftablifh- 
 ed  upon  the  taking  aivay  of  all  the  offerings  and  facrifices 
 of  the  law;  becaule  it  ferves  to  reprefent  that  offering  of 
 the  body  of  Chrill;  but  [o  did  all  the  facrifices  of  the  law : 
 and  becaufe  it  is  only  by  the  power  and  efficacy  of  that  ori- 
 ginal facrifice  that  the  material  thing  offered  in  the  eucha- 
 rift  propitiates;  but  the  fame  thing  may  be  faid  of  the  old 
 facrifices,  which,  though  they  could  not  of  themfclves  v^'c 
 away  fm,  were  more  acceptable  to  God,  when  offered  by 
 them  who  believed  in  Chriil  coming  to  take  it  away,  as  A- 
 bel,  than  when  offered  without  refped:  to  that:  For  by  faith 
 Abel  offered  wito  God  a  more  excellent  facrifice  than  Cain^  by 
 "ojhich  he  obtained  imtncfs  that  he  vjas  righteous^  God  teftify^ 
 ing  of  his  gifts.  Yea  our  author  woiild  bring  in  his  order 
 of  finful  mortal  euchariHifing  pricfls  fucceeding  one  an- 
 other, and  Chrill  himfelf,  upon  the  priefthood  of  Mel- 
 chifedck  :  nor  would  he  have  this  taken  as  any  difparage- 
 ment  to  him  to  whom  God  hath  fworn,  Thou  art  apricjt  for 
 ever,  after  the  order  of  Melchifedek ;  though  that  true  Mel- 
 chiledek  knows  no  {"ucceffor,  and  is  a  high  prielf,  *'  holy, 
 **  hdrmlefs,  undefiled,  feparate  from  fmners,  and  made 
 "  higher  than  the  iicavens ;  who  needeth  not  daily,  as  thofe 
 '•'  high  prieils,  to  offer  up  facrifices,  f rft  for  his  own  fins, 
 **  and  then  for  the  people's ;  for  this  he  did  once  when  he 
 ''  offered  up  himftU.''  A  difiindion  betwixt  tne  high  priefli 
 typifying  Chrifl,  (who  is  Melchifedek  as  a  liigh  prieff:), 
 and  the  other  priefts,  ran  fignify  nothing  here  to  our  au- 
 thor :  for  he  nuke>  his  eucharidifing  prieiU  luccecd  Chriil 
 
 in 
 
Unbloody  Sacrifice  and  Altar  unveird.    265 
 
 in  his  Melchifedecian  prieflhood  and  facrifice,  doing  the 
 fame  thing  over  again  thai  he  did  in  his  MelchiCedecian  of- 
 fering. And  if  the  euchariftifing  priefts  be  made  to  come 
 in  place  of  the  ordinary  priefts,  ^vhile  Chrift  himfelf  ftands 
 alone  in  the  place  of  the  high  pricft,  this  will  be  utterly 
 inconfiftent  with  what  our  author  gives  us  as  the  fenfe  of 
 Clemens  Romanus,  and  holds  as  firmly  as  he  does  the  facri- 
 fice of  the  eucharifl,  viz.  that  the  facrificing  bilhops  come 
 in  place  of  the  high  prieft,  and  the  facrificing  preibyters  in 
 place  of  the  other  priefts :  though  this  alfo  be  inconftftenc 
 with  what  Clemens  himfelf  teftifies,  that  the  apoftle?,  fore- 
 feeing  a  controverfy  that  would  arife  about  the  epifcopacy, 
 conftituted  and  left  thcfe  two  orders  of  church-officers,  the 
 bifljops  and  the  deacons,  according  to  If.  Ix.  17. 
 
 From  what  I  have  been  hitherto  faying,  you  will  eaftly 
 fee,  that  I  cannot  but  look  on  our  author's  propitiatory  fa- 
 critice  of  the  eucharift,  as  nconfiftent  with  the  full  afiu- 
 rance  of  that  faith  wherein  Chriftians  draw  near  to  God  by 
 the  blood  of  Jefus;  contrary  to  what  we  are  commanded 
 in  thegofpel  to  believe  concerning  Chrift's  death  and  refur- 
 redion  on  pain  of  damnation  ;  contrary  to  the  beHef  of  the 
 rcmiifion  of  ftns  through  Chrift's  blood,  that  is  the  principle 
 of  all  true  repentance  ;  contrary  to  the  bapcifmal  profeflioii 
 of  ^f-'ith  in  Chrift's  death  and  refurre^^ion  for  the  remifiioii 
 of  fms;  contrary  to  what  is  ihewed  of  Chrift's  death  by  e- 
 very  worthy  partaker  of  his  fupper,  and  contrary  to  the 
 faith  of  Chrift's  entering  into  his  eternal  reft,  having  ceafed 
 from  his  works,  that  is  profefted  by  his  people,  keeping  his 
 day  of  reft;  and,  while  I  am  thus  minded,  1  muft  chink  it: 
 ought  to  be  abhorred  by  all  Chriftians. 
 
 As  for  the  orders  of  priefts  that  offer  this  affront  to  the 
 Lord's  death,  lliewed  by  all  his  people  who  eat  that  bread 
 and  drink  that  cup,  I  muft  deny  the  gofpel,  and  renounce 
 my  faith  in  Chrift,  when  I  acknowledge  them, 
 
 And  (hall  a  man,  that  has  once  read  the  New  Teftament, 
 think  of  any  inftitutution  there  for  them?  You  may  as  well. 
 feek  the  inftitution  of  an  order  of  fuch  offerers  for  fin  in 
 the  Alcoran  as  in  the  New  Teftament.  Is  there  any  prieft 
 there  but  Chrift,  the  true  Mclchifedek,  and  all  the  mem- 
 bers of  his  body  without  difference  partaking  with  him  in 
 the  dignity  of  the  royal  priefthood,  by  virtue  of  his  facri- 
 fice, which  he  made  once  when  he  offered  up  himfelf, 
 fandifying  and  perfecting  himfelf  and  all  them  for  ever- 
 more >  Did  Chrift  make  the  apoftles  priefts  to  offer  any  pro- 
 
 VoL.  IV.  L 1  pitiatory 
 
266  Thoughts  on  Johnson*s 
 
 pitiatory  facrifice  or  offering  for  fm?  They  preached  Chrift 
 crucified  ;  they  proclaimed  his  death  by  the  good  news  of 
 his  rc(urre6lion,  as  the  alone  fulHcient  facrifice  for  all  par- 
 don.iblc  fins;  and  ordered  all  Chriftians  to  (liew  it,  as  fuch, 
 in  the  Lord's  fupper.  They  preached  Chrift  himfelf,  the 
 only  true  altar,  as  well  as  the  only  true  propitiation,  and  the 
 only  facrificer  for  fins.  And  how  otherwife  did  they  once 
 infinuate  that  they  attended  in  their  miniftry  upon  any 
 altar?  Paul,  referring  to  the  prophecies  that  fpake  of  the 
 converfion  of  the  Gentiles  under  the  notion  of  free-will 
 offering  and  facrificcs  coming  up  with  acceptance  on  God^s 
 altar,  Vays,  that  he  ferved  Jefus  Chrift,  miniftcring  the 
 golpel,  whereby  the  Gentiles  became  fuch  facrifices,  being 
 lanc^ified  by  the  Holy  Ghoft,  Rom.  xv.  i6. ;  and  he  takes 
 a  fimilitude  from  their  partaking  with  the  altar  who  waited 
 at  it,  when  he  is  putting  the  Corinthians  in  mind  of  the 
 Lord's  appointment,  Matth.  x.  to.  Luke  x.  7.  that  they  irhich 
 p-eacb  the  gojpel  fJmild  live  of  the  go/pel.  See  i  Cor.  ix.  13. 
 14.  But  here,  in  place  of  the  altar,  he  gives  us  the  go- 
 fpel ;  and,  in  place  of  miniftering  about  holy  things,  and 
 Avaiting  at  the  altar,  he  gives  us  preaching  the  gofpel ;  and, 
 in  place  of  living  of  the  temple,  and  partaking  with  the 
 altar,  he  gives  us  living  of  the  gofpel,  or  living  of  the 
 contributions  rifing  by  the  influence  of  the  golpel  from 
 Chrifl's  willing  people  :  and  as  there  is  nothing  in  all  this 
 that  can  give  occalion  to  think  of  any  thing  like  the  pro- 
 pitiatory facrifice  of  the  eucharift,  I  dare  fay  Chrift's  com- 
 mifiion  to  his  apoftles  was  very  far  from  being  an  ordination 
 of  them,  or  any  other  after  them,  to  ferve  as  facrificers  for 
 Jin  at  the  communion-table  as  an  altar. 
 
 For  where  Ihall  we  find  a  New-teftament  altar  befides 
 Chrift:  himfelf,  by  whom  all  true  Chriftians  offer  the  facri- 
 fice of  praifc  to  God  continually,  that  is  the  fruit  of  lips 
 confeiiing  to  his  name,  doing  good  and  communicating? 
 AViien  I  take  the  Lord's  own  account  of  the  altar  as  fandi- 
 fying  the  gift,  and  apply  this  to  his  gift,  I  can  find  the  altar 
 310  where  but  in  his  own  perlon.  His  gift,  his  body  and 
 blood,  was  fandified  by  the  divine  nature  with  which  it 
 was  united  in  his  divine  perfon  :  for,  fays  he,  vuhether  is 
 greater  the  gift,  or  the  altar  that  fandi fie th  the  gift?  It 
 fccms  the  men  to  whom  our  Lord  propofed  this  queftion, 
 with  a  reiledion  on  their /o//y  and  Mindjufsy  efteemed  the 
 pift  upon  the  altar  greater  than  the  altar  ;  as  they  alio  muft: 
 4o,  who  look  upon  the  board  upon  which  the  bread  and 
 
 winQ 
 
Unbloody  Sacrifice  and  Altar  unveil'd.     267 
 
 "wine  is  fet,  as  the  altar,  and  upon  that  bread  and  wine,  as 
 no  lefs  a  gift  offered  to  God,  tlian  the  body  and  blood  of  liis 
 Son  on  that  altar.     If  tlxere  were  fnch  a  thing  as  the  offer- 
 ing of  his  facramental  body  and  blood  to  God  for  fins,  I 
 might  afl;,  where  ihall  we  find  an  altar  greater  than  that  gift 
 to  landify  it?   And  if  ihe  altar  fandi lies  the  gift,  as  Chrifl 
 liimlelf  Itrongly  aflh-ms,  where  elfe  is  the  altar,  that  fanc^li- 
 lieth  his  gift  of  his  body  and  blood,  to  be  found,  but  in 
 hinifelf?  Certainly  where  his  death  is  fliewed  as  the  only 
 facrifice  for  fin  in  his  fupper,  there  the  altar  is  declared  like- 
 wife  by  the  words  of  inllitution  ;  for  when  the  Lord  fays  my 
 hudy  and  my  bloody  he  ipeaks  both  of  the  gift,  and  of  the 
 altar  that  fandified  it.     And  this  makes  us  believe  that  gift, 
 that  body  and  blood,  fuilicient  to  take  away  fin ;  becaule 
 it  was  united  with  the  divine  nature  in  the  perfon  of  the 
 fcson  of  God.     But  how  the  board  on  which  the  bread  and 
 wine  was  fet,  and  off  which  it  was  eaten,  came  to  be  looked 
 on  as  the  altar,  and  fo  called,  let  the  folly  and  blindnefs 
 of  the  authors  of  unfcripiural  traditions  and  compilers  of  li- 
 turgies anfvver  for  that ;  yet  even  in  the  Clementine  liturgy, 
 mention  is  made  of  the  heavenly  altar,  zTrise^aviov  6virix?-^i6y, 
 What  they  meant  by  it,  I  Ihall  not  pretend  to  tell,  or  whe- 
 ther they  thought  of  another  altar  there  befides  Chrift  him- 
 felf ;  though  he  be  the  temple  there,  let  be  the  altar.    But 
 the  earlicft  fathers  cannot  be  undeifiood  to  fpeak  of  any 
 altar  in  the  eucharifl  but  Ciirift  himfelf,  whofe  death  is 
 Ihewed  there  :  for  what^ Ignatius  fays  of  being  within  the 
 altar,  cannot  be  underitood  of  any  thing  elfe  than  parta- 
 king, as  a  member  of  the  communicating  body,  of  the  eu- 
 charifl, wherein  Chrill,  v»?hois  both  altar  and  iacrilice,  is  fee 
 forth  to  be  partaked  of  by  Chriftians  iii  eating  together,  as 
 a  body,  of  that  bread  and  wine  of  which  he  fays.  This  is 
 my  body  arid  my  blood.     For  if,  by  being  -uuithiri  the  alta?-,  he 
 be  underftood  to  mean,  as  our  author  lays,  within  the  chaji- 
 eel,  it  will  be  hard  to  find  that  fenfe  fupponed  by  any  re- 
 port from  the  fecond   century.     Irenceus  reports  the  fenti- 
 ment  of  that  century,  when. he  fays,  Nos  offerrevult  muriiis 
 ad  alt  are  frequenter  fine  interimjjwne .-   eft  ergo  aUare  in 
 ecelis,  (illuc  enim  preces  noftnu  et  oblationes  dirigmiiurj,  et 
 teniplum,  quemaduiodiim  Joannes  in  Apocalyp[i  ait.     There 
 could  be  no  religious  confideration  of  the  board,  or  place 
 where  it  was  fet,  among  the  earliell  fathers,  who  were  of- 
 tentimes far  from  having  the  conveniency  of  an  houfe,  lee 
 be  an  altar^  room,  or  chancel :  and  what  Ihall  we  think  of 
 
 L  1  2  the 
 
268  Thoughts  on  Johnson's 
 
 the  chancel  where  the  Tick  man  lay  on  his  back,  and  ^ave 
 tlie  bread  and  wine  off  his  breatl?  An  altar,  room,  or  chan- 
 cel, is  a  thing  (o  much  later  than  Che  time  of  Ignatius,  that 
 if  this  were  the  fenfe  of  being  within  the  altar  in  his  ge- 
 nuine epiftles,  it  would  do  much  to  fupport  their  opinion 
 who  look  even  upon  thefe  epiftles  as  greatly  interpolated. 
 
 What  our  author  lays  on  fieb.  xiii..  lo.  of  every  man's 
 jiaving  a  right  to  believe,  will  not  make  out  his  point  there, 
 for,  in  that  text,  the  apoftle  is  faying  the  fame  thing  to 
 the  Hebrews,  whom  he  is  calling  off  wholly  from  the  ta- 
 bernacle-fervice,  with  refpeft  to  that  fervice,  that  he  had 
 laid  before  to  the  Gentiles  with  refped  to  circumcifion.  If 
 re  be  circumcifed,  Chrijl  /halt  profit  you  nothing.  Eating  of 
 the  Chriitian  altar,  or  partaking  of  the  refrelhing  and  fpiri- 
 tually  nourilhing  benefit  of  Chrifl's  death,  cannot  be  with- 
 out faith.  And  to  cleave  to  the  fervice  of  the  tabernacle 
 now,  after  God  was  revealing  his  will,  that  it  was  wholly 
 fet  afide  by  Chrifl's  priefthood  and  facrifice,  who  fuffered 
 without  the  gate  that  he  might  fandify  the  people  by  his 
 own  blood,  was,  in  effeft,  to  renounce  the  faith,  and  fogive 
 up  with  any  part  in  the  profit  Chriflians  have  by  him  their 
 altar,  of  which  they  eat  by  faith. 
 
 There  is  nothing  more  furprifmg  in  Mr  Johnfon's  book, 
 than  the  account  he  gives  of  the  words  of  the  inftitution^ 
 to  turn  them  from  fpeaking  any  thing  of  Chrift^s  death,  di- 
 reClly  to  lignify  the  propitiatory  facrifice  of  the  euchariff^ 
 He  would  not  have  the  words,  Thisjs  my  body  which  is  given 
 and  broken^  and.  This  is  my  blood  p?ed  or  poured  out^  to  be 
 underftood  of  Chrill*s  fubftantial  body  and  blood,  but  only 
 of  the  facramental  body  and  blood  which  is  flill  offered  by 
 priefts  in  the  eucharifl: ;  becaufe  the  words  are  in  the  pre- 
 fent  tenfe,  and  fo  would  be  falfe  if  taken  to  lignify  the 
 breaking  and  (bedding  of  his  fubftantial  body  and  blood,  or 
 if  underflood  to  mean  his  death  :  for  that  was  a  thing  to 
 come,  and  not  preient,  as  was  the  breaking  and  ftiedding 
 of  his  facramental  body  and  blood  ;  and  the  words  in  the 
 prefcnt  tenfe  ipeak  only  of  what  was  prelently  done:  yea 
 he  thinks  Luke  mull  be  guilty  of  a  folecifm,  if  he  means 
 rhe  Ihedding  of  Chriii's  fubftantial  blood,  when  he  fays, 
 
 v6v;  for  u-x^vofiivev  agrees  only  with  -rorr^^iov,  as  being  a  no- 
 minative, and  not  with  cciucc,  v/hich  flands  in  the  dative, 
 
 (tiuecT/. 
 
 Yet  Mr  Johnfgn  hirafclf  makes  the  prefent  tenfe  as  the 
 
 future. 
 
Unbloody  Sacrifice  and  Altar  unveiVd.    169 
 
 future,  on  John  vi*  32.  "which  he  underltands  of  a  thing 
 that  was  not  then,  but  was  to  be  afterward  :  and  it  feems 
 he  will  not  allow  any  ellipfis  in  Luke*s  words,  though  it  is 
 manifefl  t^t  muft  be  lupplied,  and  though  Marrhew  aad 
 Mark  both  plainly  predicate //?^^^i«g-  or  pouring  out  of  the 
 blood. 
 
 Mull  we  then  be  perfuaded  by  this  fine  criticifm,  that  the 
 Lord,  in  the  inftitution  of  his  fupper,  fpeaks  not  of  his 
 death,  or  the  feparation  of  his  blood  from  his  body  as  a 
 facrifice  ?  Then  we  muH:  think  his  difciples  do  not  now, 
 by  virtue  of  that  inftitution  and  command,  eat  his  fupper 
 in  remembrance  of  his  death,  7tor  fiew  his  death  in  that: 
 adion  as  a  thing  paft.  It  was  not  inftituted  as  a  remem- 
 brance of  a  thing  not  fo  much  as  mentioned  in  the  infti- 
 tution, "which,  in  our  author's  view,  fpeaks  only  of  the 
 breaking  of  the  facramental  body,  and  the  (bedding  of 
 the  facramental  blood,  that  is  the  cup:  and  fo,  when  Chrifh 
 fays,  This  do  ye  to  my  remembrance^  this  cannot  be  a  com- 
 mand to  all  his  difciples,  after  his  death  and  refurrec^ion, 
 and  the  fending  of  his  Spirit,  (whereby  he  faid  he  would 
 drink  of  this  fruit  of  the  vine  new  v;ith  them  in  his  Fa- 
 ther's kingdom,  or  New-reftament  church),  to  blefs,  to 
 take,  eat  and  drink  in  remembrance  of  his  body  once  bro- 
 ken, and  his  blood  once  ihed  for  them  when  he  died ;  but 
 it  muft,  it  feems,  be  a  command  to  the  apoftlcs,  and  an 
 order  of  euchariftifmg  priefts  in  fucceflion  after  them,  to 
 give  or  offer  this  f^ramental  body,  the  bread,  that  he 
 gave  or  offered,  as  a  propitiatory  facrifice,  and  to  pour  out 
 this  facramental  blood,  the  cup,  as  a  libation  to  God,  e- 
 ven  as  he  did  :  for,  to  confider  it  as  the  inftitution  of  a  re- 
 membrance of  his  death,  as  of  a  facrifice  made  and  ac- 
 cepted, will  not  ftand  with  our  author's  account  of  the 
 words,  as  in  the  prefent  cenfe,  and  of  the  command.  Do 
 this,  which  is  to  offer  v;hat  he  was  then  prefently  offer- 
 ing ;  for  he  offered  what  was  then  broken,  and  what  was 
 then  prefently  poured  out ;  not  his  fubftantial  body,  nor 
 the  blood  and  water  from  his  pierced  fide,  (which  the  fa- 
 ther? found  out  in  their  mixed  cup),  for  that  was  not  yet; 
 but  his  fpiritual  body,  that  is  the  bread,  and  his  fpiritual 
 blood,  the  cup,  which  was  then  poured  out.  But,  while  I 
 thus  infift  on  the  word  remembrance,  in  the  inftitution  of 
 the  fupper,  I  muft  do  our  author  juftice  :  he  takes  not  that 
 word  there  in  the  common  lenfe,  but  makes  it  a  facrifical 
 word,  and  takes  <tmfiyr.ru,  which  is  tranflatcd  remembrance, 
 
 not 
 
270  Thoughts  on  Johnson's 
 
 noc  to  fignify  here  the  bringing  of  a  thing  again  to  mind^ 
 but  to  have  the  lame  ienie  with  the  Hebrew  Azcarah, 
 Iran  Hated  memorial,  as  applied  to  that  part  of  the  meat- 
 offering that  was  burnt  upon  the  altar  for  a  fweet  favour 
 unto  tiie  Lord,  white  the  remnant  of  that  meat-offering 
 was  Aaron's  and  his  fons.  See  Lev.  ii.  2.  3.  And  he 
 takes  it  to  fignify  the  fame  way  as  f^rA.uotrw^yj  render- 
 ed firerdorialy  Ads  x.  4.  where  the  acceptablenefs  of  Cor- 
 nelius's pravers  and  alms  is  thus  exprelTed,  *'  Thy  prayers 
 **  and  thine  alms  are  come  up  for  a  memorial  before  God/' 
 So  that  we  mull  not  take  Chrilli's  command  concerning 
 his  remembrance,  to  oblige  all  his  people  to  call  his  death 
 often  again  to  mind  by  eating  his  fupper  ;  but  mufl,  it 
 feems,  in  place  of  that,  take  it  as  an  order  to  eucharifti- 
 Ung  pricfts,  to  make  the  facramental  body  and  blood,  that 
 is  the  bread  and  wine,  come  up  for  a  memorial  before 
 God,  as  Cornelius's  prayers  and  alms  did,  and  as  that  of 
 the  meat-offering,  which  was  burnt  on  God's  altar  for  a 
 fweet  favour  unto  him  ;  even  as,  he  fays,  Chrift  did,  when 
 lie  offered  this  fpiritual  body  and  blood  in  the  eucharift. 
 Now,  if  it  be  alledged,  that  Chrifl:  then  gave  himfelf,  or 
 made  any  offering  of  his  fubftantial  body  and  blood  to 
 be  afterward  broken  and  ihed  ;  this  mud  be  alledged  with- 
 out any  foundation  in  the  words,  as  explained  by  our  au- 
 thor ;  and  it  will  not  confift  with  his  prefent  tenfe,  or  his 
 pouring  out,  not  the  blood,  but  the  cup  ;  nor  with  his 
 command,  to  offer  this  memorial  of  J[^hriil:,  which  Chrifl 
 himfelf  then  offered,  and  which  is  the  fame  that  every 
 priell  offers ;  and  the  words,  as  he  explains  them,  fay  no- 
 thing of  any  different  ends  in  his  doing,  and  their  doing 
 this." 
 
 Upon  the  whole,  I  cannot  think  of  a  clearer  inftance, 
 in  the  world  called  Chriftian,  of  making  void  a  plain  com- 
 mandment of  God  through  tradition,  than  this  author 
 gives  me,  in  this  flumeleis  perverfion  of  the  words  of  the 
 inditution  of  the  Lord's  fupper,  to  make  them  agree  with 
 wiiat  he  would  have  me  believe  is  the  tradition  of  the  fa- 
 thers. If  I  were  a  member  of  the  church  of  England,  I 
 would  be  ready  to  with  this  petition  might  he  added  to  the 
 Litany,  <*  From  fuch  tradition  of  the  fathers,  and  fuch  in- 
 **  lerprctation  of  fcripture.  Good  Lord  deliver  us  ! '' 
 
 This  author  has  taken  the  greaieft  pains  to  divert  our 
 minds  from  thinking  dire(5tly  on  Chrifl's  death,  as  the  fa- 
 crifxc  for  our  fins,  in  eating. his  fupper.     When wc  would 
 
 by 
 
Unbloody  Sacrifice  and  Altar  unveil'd.   271 
 
 by  this  action  brinp;  a_o;ain  to  mind  that  once  giving  of  his 
 real  body  and  Ihedding  of  his  blood  once  for  us  in  Jjis 
 death,  he  would  hx:  our  minds  and  hearts  on  the  facrilice 
 of  the  reprefentative  body  and  blood,  the  bread  and  wine, 
 coming  up  for  a  memorial  before  God,  by  the  prieft's 
 offering  it  to  him.  When  we  would  c.ill  Chrift's  death  a- 
 gain  to  mind,  and  fix  our  minds  and  hearts  upon  it,  as 
 the  end  of  all  the  facrifices  of  the  law,  he  would  turn  us 
 to  the  fpiritual  body  and  blood,  the  bread  and  wine,  of- 
 fered by  the  prieil,  as  coming  in  place  of  thole  facrifices. 
 When  we  would  remember  the  Lord's  death  in  his  fupper, 
 as  the  ratification  of  the  new  and  everlalling  covenant  wirli 
 God,  granting  to  that  death  the  eternal  remillion  of  fins, 
 and  remembering  our  lins  and  iniquities  no  more  by  any 
 •facrifice  for  them,  he  would  prefent  to  our  minds  the  of- 
 fering made  by  his  eucharifliling  prieft,  an  offering  of  me- 
 morial, bringing  iniquity  to  remembrance,  as  often  as  it 
 is  offered  to  propitiate  for  fm :  and  all  the  room  he  leaves 
 for  Chrift's  death  is,  to  confecrate  the  church,  and  this  or- 
 der of  priefts,  to  offer  this  facrifice  for  fms  continually,  and 
 to  come  to  God  by  it.  When  we  would  remember  Chriil 
 in  his  (upper,  as  the  true  Melchiledek,  who  needeth  not 
 daily,  as  the  high  priefts  of  Aaron's  order,  to  offer  up  fa- 
 crifices, as  having  eternally  perfeded  himicif  and  all  his 
 people  when  he  once  offered  up  himfelf,  and  as  being  able 
 10  make  that  offering  effeftual,  to  lave  to  all  intents  for 
 ever  all  them  that  cgme  tp  God  by  him,  as  their  only  Mei- 
 chiledecian  prieft,  feeing  he  ever  liveth  to  make  intercef- 
 fion  for  them  by  that  facrifice,  whicii  he  once  offered,  and 
 needs  not  repeat;  he  would  turn  our  thoughts  to  sn  order 
 of  finful  mortal  priefts  fucceeding  him  in  hisMelcliiledccian 
 prieflhood,  offering  the  propitiatory  facrifice  of  bread  and 
 wine  after  him,  and  making  interccffioh  by  tlieir  offering. 
 And,  in  place  of  the  true  jMelchifedek,  now  a  priefl:  on 
 his  throne  at  the  right  hand  of  the  Father,  his  bringing 
 forth  to  us,  under  the  inflituted  iigns  of  bread  and  wine, 
 as  it  were  the  remains  of  his  facrifice  of  himfelf,  whicJi  he 
 once  offered  for  a  fweet  favour  to  God,  that  we  may  feafl 
 \yith  God  upon  that  facrilice,  and  be  rcfreined  in  our  fpi- 
 ritual warfare  :  he  gives  us  a  finful  mortal  pried,  bring- 
 ing forth  that  bread  and  wine,  as  a  facrilice  10  God  and 
 offering  to  him  for  fin,  that  we  may  confume  it  wholly  by 
 eating,  and  fo  have  no  part  in  it  with  God,  who  alwavs 
 
 tuok 
 
2/2  Thoughts  on  Johnson's 
 
 took  fome  memorial  of  all  the  facrifices,  wherein  men 
 partake  with  him,  eating  the  remains. 
 
 And  laftly,  when  we  would,  according  to  the  Lord's 
 ivords  in  his  fupper,  my  body  and  my  blood ^  remember  him, 
 as  having  come  down  from  heaven  in  his  incarnation  to 
 give  his  fleth  tor  the  life  of  the  world,  and  to  die  a  bloody 
 death  as  a  facrifice,  that  we  might  live  eternally  by  be- 
 lieving this,  even  as  (John  chap,  vi.)  the  multitude  was 
 fed  by  the  loaves,  as  Ifrael  was  fed  by  the  manna  that  came 
 down  from  heaven,  and  as  the  prieft's  meat  and  his  living, 
 and  the  living  of  thofe  that  partook  with  him,  was  the  Sa- 
 crifices of  God  ;  he  would  turn  our  minds  from  this  to 
 the  defcent  of  the  power  and  efficacy  of  ChrilVs  body  and 
 blood,  from  heaven,  upon  the  bread  and  wine  in  the  eu- 
 chariH:,  by  the  power  of  the  Holy  Ghofi:,  to  make  it  pro- 
 pitiatory, as  offered  to  God  by  the  euchariftiiing  prieft, 
 that  we  may  eat  bread  and  drink  wine  thus  euchariflifed, 
 and  fo  live  for  ever  by  it. 
 
 And  this,  he  would  have  us  think,  is  wholly  for  the  ho- 
 nour of  Chrift's  original  facrifice,  which  gives  dignity  to 
 his  euchariilical  facrifice  and  prieflhood.  But,  1  dare  fay, 
 all  that  is  given  to  this  is  taken  from  that:  and  I  can 
 find  nothing  to  which  fuch  an  order  of  priefts,  ufurping 
 upon  the  prieflhood  of  the  true  Mclchifedek  in  this  man- 
 ner, can  be  more  fitly  compared,  than  the  rebellion  of  Ko- 
 rah  feeking  the  priefthood  of  Aaron.     What  Mofes  faid  on 
 
 that  occafion  applies  well  in  my  view: **  Ye  lake  too 
 
 **  much  upon  you,  ye  fons  of  Levi A  fmall  thing  un- 
 
 *'  to  you,  that  the  God  of  Ifrael  haih  feparatcd  you  from 
 •'  the  congregation  of  Ifrael,  to  bring  you  near  to  him- 
 *'  felf,  to  do  the  fervice  of  the  tabernacle  of  the  Lord, 
 *'  and  to  (land  before  the  congregation,  to  minifler,  N.  B, 
 ^'  unto  them  ?  and  he  hath  brought  thee  near,  and  all 
 "  thy  brethren  the  fons  of  Levi  with  thee  :    And   seek 
 
 *'    YE  THE  PRIESTHOOD  ALSO?  " 
 
 This  is  what  occurred  to  me  in  reading  the  book  you 
 gave  me  :  I  have  more  to  fay,  and  may  fay  it,  when  you 
 have  confidered  this ;  but  I  think  this  enough  to  trouble 
 you  with  at  once,  and  I  am,  i^c, 
 
 Dundee,  July  13.  1742, 
 
 LETTER 
 
Unbloody  Sacrifice  and  Altar  unvell'd.  27  j 
 
 LETTER      II. 
 
 SIR, 
 
 I  Told  you  I  had  fome  more  to  fay  of  Melchifedek,  and 
 upon  the  lixth  chapter  of  the  gofpel  according  to  John  ; 
 and  here  it  is. 
 
 M  E  L  C  H  I  S  E  D  E  K. 
 
 'TpHough  the  apoflle,  in  his  whole  difcourfe  of  Chrift  a;^ 
 the  true  Melchifedek,  fpeaks  not  one  word  of  the 
 hring'wg  forth  of  bread  and  i.uinc,  upon  which  Mr  Johnfoii 
 builds  fo  much  ;  yet  I  Ihall  fuppofe,  that  the  true  Melchi- 
 ledek  does  fomething,  in  the  fupper,  to  his  people,  an- 
 ■fwerable  to  what  was  done  by  Melchifedek  when  he  brought 
 forth  bread  and  wine.  But  I  make  not  this  fiippofition  to 
 build  any  more  upon  it  than  the  apoftle  does;  but  to  Ihew 
 that  h  it  not  capable  to  bear  what  our  author  would  lay  upon 
 it.  And,  notwidiftanding  this  fuppofition,  1  am  very  far 
 from  being  perfuaded,  that  Jefus  Chrift  exercifed  his  Mel- 
 chifedecian  priefthood  in  the  days  of  his  llelh,  when  he  in- 
 ilituted  his  fupper,  and  delivered  it  to  his  apoftles,  not  yen 
 knowing  the  intent  of  it ;  and  left  the  pattern  of  it  with 
 them  to  be  delivered  to  his  difciples  in  the  churches,  that; 
 they  might  obferve  it  after  his  refurre<Sion  and  afcenfion, 
 in  remembrance  of  his  death  as  a  thing  pad,  and  in  re- 
 membrance of  him  as  gone  to  the  Father,  and  no  more 
 bodily  prefent  with  them,  till  he  come  from  heaven  at  his 
 fecond  appearing. 
 
 It  cannot  appear  to  me,  that  he  was  exercifing  hisMel- 
 chifedecian  priefthood  in  the  days  of  his  fieih  ;  becaufe  I  fee 
 the  apoftle,  Heb.  v.  plainly  diftinguilhing  the  days  of  his 
 iJ.elh,  from  the  time  of  his  confecration  as  Melchifedek,  the 
 *author  of  eternal  falvation  to  them  that  obey  him  ;  and  from 
 the  time  when  it  was  faid  to  him,  ^*Thou  art  my  Son,  to- 
 *^  day  have  I  begotten  thee,'^  (Pfal.  ii.  7.  with  Ads  xiii. 
 33.),  and,  *'Thou  art  a  pried  for  ever,  after  the  order  of 
 '*  Melchifedek.''  If  we  look  to  the  prophecy  whence  thi-: 
 is  taken,  Pfal.  ex,  we  fee  plainly  it  points  to  the  time  (U' 
 his  being  fet  at  the  Father's  right  hand,  to  rule  in  the  midir 
 of  his  enemies.  Till  then  he  was  not  a  reigning  pricft,  a 
 priefh  on  his  throne,  as  the  King  of  righteoufnels,  and  the 
 King  of  peace.     And  he  was  not  immortal  before  his  re-  - 
 
 Yoi..  IV,  M  m  furreAion  \ 
 
274  Thoughts  on  Johnson's 
 
 furrei^ion  ;    nor  was  he  confecrated  before  his  death   to 
 brin^^  his  offering  as  high  prielt  into  the  holiell  of  all,  not 
 on  elrtb,  but  in  heaven.     He  had  nothing  to  offer  in  that 
 holieft  till  he  was  llain  ;  he  had  not  till  then  his  hand  fill- 
 ed with  the  offering  that  he  prefented  there,  where,  when 
 he  finilhed  his  offering,  he  iat  down  on  his  throne  at  the 
 Father's  ri^ht  hand.     See  Heb.  viii.   3.  4.     While  he  was 
 yet  to  die,  he  did  not  anfwer  to  the  plain  di(lind:ion  the 
 apollle  makes  betwijvt  the  mortal  priefts  of  Aaron's  order, 
 and  that  high  pried  of  Melchiiedek's  order,  who  lives  for 
 ever  to  make  intercelTion.  Heb.  vii.  8.  "  Here  men  that 
 *'  die  receive  tithes  ;    but  there  he  of  whom  it  is  witnefT- 
 *'  ed  that  he  liveth;"    ver.  16.  ''Who  is  not  made  af- 
 ''  ter  the   law  of  a  carnal  commandment,    but  after  the 
 *'  power  of   an  endlefs  life."     Ver,  23.  "And  they  tru- 
 <'  ly  were  many  priefts,  becaufe  they  were  not  fuffered  to 
 ^'  continue  by  reafon  of  death  :    but  this,  becaufe  he  con- 
 ^'  tinueth  for  ever,    hath   an  michangeable   priefthood,'' 
 &c.  to  the  end  of  the  chapter.     Yea,  the  apoftle  tells  us, 
 Heb.  viii.  i.  that  this  is  the  fum  of  what  he  had  been 
 ipeaking  concerning  the  priefthood  of  Chrift,  after  the  or- 
 der of  Melchifedek,  ''  We  have  fuch  an  high  prieft,  who 
 *'  is  fet  on  the  right  hand  of  the  throne  of  the  Majefly  in 
 *'  the  heavens  ;  a  minifter  of  the  fanduary,  and  of  the  true 
 <'  tabernacle,    which   the    Lord  pitched,   and    not    man." 
 He  intercedes,  by  his  own  facrifice  once  offered,  in  hea- 
 ven itfelf,  now  opened  as  the  holieft  of  all  to  the  whole 
 church  of  the    New  Teflamcnt,  the  general  ajfembly  and 
 church   of  the  firft-bor7i,  the   luhole  family  in  heaven  and 
 earth;    where  all  believers  of  all  nations  on  earth,  toge- 
 ther with  the  fpirits  of  juft  men  made  perfefl  in  heaven, 
 have  accefs  to  the  Father,  by  one  Spirit,  through  his  blood, 
 by  a  new  and  living  way  confecrated  for  them  through  the 
 vail ;  that  is  to  fay,  his  flefti :  and  fo  he  is  the  priefi  of  thg 
 mojl  highGody  possessor  of  heaven  and  earth.    Th^ 
 apollle  Ipeaks  not  a  word  of  any  prieftly  adion  or  offering 
 of  Chrid  in  the  days  of  his  flelh,  but  that  which  he  made 
 in  the  prayers  and  fupplications,  with   flrong  crying  and 
 tears,  unto  him  that   was  able  to  fave  him  from  death, 
 when  he  learned  obedience,  being  the  Son,  from  the  things 
 that  he  fuffered  in  the  garden  and  on  the  crofs,  when  he 
 WAS  flain  and  his  blood  was  ihed  ;    and  this  is  that  fame  of^ 
 fering  of  himfclf  that  he^brought  as  the  high  prieil  of  the 
 Ncw-teftament  church  into  the  holiell  of  all  j  where,  being 
 
 maci(^ 
 
 m 
 
Unbloody  Sacrifice  and  Altar  unveU'd.  2y^ 
 
 made  higher  than  the  heavens,  he  exercifes  his  Melcliifede- 
 cian  priefthood  of  which  the  apoftle  fpeaks  :  fo  far  was  he 
 from  accompHlhing  his  Melchifedecian  priefthood  in  the 
 inftitution  of  his  fupper.  And,  if  the  authors  of  tradition 
 make  Chrift^s  adion  in  that  inftitution,  or  what  he  then 
 did,  to  be  the  exercifc'of  his  Melchifedecian  priellhood, 
 ■wherein,  after  his  death,  he  is  fucceeded  by  many  mortal 
 priefts  ;  then  let  this  iland  as  a  mofh  remarkable  inftance 
 of  their  leading  men  off  from  the  fcriptures  by  their  foolifti 
 imfcriptural  fancy. 
 
 The  adion  of  bringing  forth  bread  and  wine,  is  not  the  of- 
 fering of  it  to  God,  but  the  bringing  it  forth  to  Abram  and  -his 
 company ;  yea  there  is  no  way  to  prove,  that  the  bread  and 
 "vvine  was  the  remains  of  a  facrifice,  the  memorial  of  which 
 had  been  firft  offered  to  God,  but  this,  that  Melchifedek  was 
 a  pricll: ;  and  the  priefl's  meat,  that  he  was  to  give,  or  bring 
 forth,  to  entertain  men  with,  is  facrifice  :  for  he  lives  up- 
 on the  offerings  of  God.  Yet  this  bringing  forth  of  bread 
 and  wine,  for  the  refrelhment  of  Abram  and  his  men,  is 
 an  aftion  as  like  a  king  as  a  pried  :  for  thus  we  fee  David 
 the  king  entertaining  the  people  oflfrael  with  the  remains 
 of  the  facrifices,  i  Chron.  xvi.  3.  After  he  had  made  an  end 
 MDf  offering  the  burnt-offerings  and  the  peace-offerings, 
 he  blelFed  the  people  ;  And  he  dealt  to  every  one  of  Ifrael, 
 both  nlan  and  ivonian,  to  every  one  a  loaf  of  bread,  and  a 
 good  piece  of  fleflj,  and  a  flagon  of  wine. 
 
 Now,  fay  that  what  Meli;hifedek  brought  forth  for  the 
 refrelhment  of  Abram  and  his  men,  was  the  remains  of  a 
 facrifice  he  had  made  to  God,  by  burning  its  memorial 
 for  a  fweet  favour  to  him.,  and  that  he  made  them  eat  and 
 drink  with  his  God  in  that  which  he  brought  forth  to  them; 
 and  fay  like  wife,  that  Chrifl's  adion  to  the  end  of  the 
 Avorld  in  his  fupper  anfwers  to  this  a^lion  of  Melchifedek  :" 
 'vvhat  more  can  be  made  of  it  than  this,  that  our  high 
 prieJl:,  who  is  made  higher  tha?i  the  heavens,  brings  forth 
 to  us  his  broken  body  and  ihed  blood,  which  he  once  of- 
 fered a  facrifice  to  God  of  a  fweet  favour  ;  that  he  brings 
 this  forth  to  us ;  under  the  fymbols  of  broken  bread  and 
 poured  out  wine,  and  fo  gives  us  his  body  and  blood  to  feaft 
 upon  with  God  by  means  of  this  fign  of  his  inftitution,  the 
 eating  of  that  bread  and  drinking  of  that  cup?  YltYQ  is 
 no  bringing  of  any  facrifice  to  God,  but  to  us ;  even  as 
 Melchifedek^  Gen.  xiv.  18.  is  not  bringing  the  bread  and 
 wine  to  God,  making  it  a  facrifice  to  him  ;    for,  if  that 
 
 M  m  2  was, 
 
276  Thoughts  on  Johnson's 
 
 was,  it  nnifl  be  fLippofed  to  have  been  done  before  it  was 
 broiV'-lit  torth  to  Abrain  and  bis  men  to  eat  and  drink.  If 
 Melciiiiedek  offered  it  as  a  facriftce  to  God,  we  know  that 
 C'lrill  offered  up  himfelf  once,  and  needs  not  repeat  that 
 offering:  but  that  is  not  the  aclion  of  Melchifedek  men- 
 tioned in  his  hiflory  ;  the  adion  there  is  only  his  bringing 
 ic  forrh  to  Abram  and  his  company ;  and  the  lilence  ot  the 
 Icriptures  is  very  confiderable  in  this  cafe.  Now,  he 
 brouo-ht  forth  only  bread  and  wnne ;  wherein,  if  its  memorial 
 Tvas  burnt  for  a  fweet  favour,  Abram's  company  had  feilow- 
 ihip  with  the  mod  high  God,  and  with  him  the  priefh  ot 
 that  God.  But  Chriil  brings  forth  his  own  body  and  blood, 
 as  the  true  bread  of  God,  and  the  wune  that  is  of  a  fweet  fa- 
 vour to  him,  under  the  inflituted  figns  of  bread  and  wane; 
 and  believers  feaft  with  God,  and  with  him  the  prieft,  in 
 the  great  thing  fignitied  :  for  they  partake  not  with  him 
 of  the  fymbols;  they  have  no  fellowihip  with  God  in  the 
 bread  and  wine  whereof  they  partake  with  one  another  ; 
 becaufe  no  portion  of  it  is  fet  aiide  to  him,  and  he 
 takes  not  any  memorial  of  it ;  the  whole  is  eaten  and 
 drunk  by  the  communicants.  If  the  Lord's  fupper  then  an- 
 fwer  to  this  aftion  of  Melchifedek,  there  is  no  offering  of  a 
 facrifice  there  ;  but  believers,  who  are  blelled  with  faithful 
 Abraham,  are  there  refrethed  in  their  fpiritual  warfare  with 
 the  facrifice  which  the  true  Melchifedek  once  made,-  when 
 he  offered  up  Inmfelf,  and  which  he  now  brings  forth  to 
 them  to  eat  of  it,  and  feaft  upon  it  with  God  and  with  him. 
 They  who  did  eat  facrifices,  were  partakers  with  the  God 
 unto  whom  they  were  offered  for  a  fweet  favour  :  for,  after  he 
 took  his  part,  the  memorial  given  to  him  on  his  altar  and 
 in  his  fire,  the  priefts  and  the  people  had  fellowihip  with 
 him,  and  feafted  whh  him  in  eating  and  drinking  the  re- 
 ]nains ;  and  fo,  in  partaking  of  the  altar,  they  had  com- 
 munication with  the  God  to  whom  the  facritices  were  offered 
 on  that  altar  as  his  food.  God  took  fome  part  of  all  the 
 j-icrificcs  of  material  things  whereof  the  people  or  priefts 
 did  eat :  the  mem.orial  of  the  meat  and  drink  offering  was 
 burned  on  his  altar  for  a  Aveet  f:ivour;  the  blood  fprinklcd 
 on  his  aliar,  and  the  inward  fat  burned  there,  as  the  food 
 of  the  offering  of  the  Loid  made  by  fire,  was  his  part  of  the 
 peace-offerings;  and  in  the  pallbver  itfeif,  the  blood  fprin- 
 kled  on  the  door-pofts  was  to  the  Lord  paffmg  through 
 the  land,  and  he  teitified  his  acceptance  of  it  by  pafiing  o- 
 vcr  their  houfes;  and  the  inward  fat,  which  was  the  Lord's, 
 
 and 
 
Unbloody  Sacrifice  and  Altar  unvelFd.    277 
 
 and  of  which  the  Ifraelites  could  not  eat  throughout 
 their  generations,  muft  be  burned  to  him.  The  truth  of 
 this  carnal  and  typical  communion  and  fellowship  with  God, 
 which  was  the  neareft  approach  that  lirael  after  the  tledi 
 made  to  God  in  the  worldly  fanduary,  mud  be  found  in 
 the  facritice  of  Jefus  Chriil :  and  he  himfelf  intimates  to 
 the  Jews  how  men  are  to  have  true  comuiunion  with  God 
 by  his  facrifice,  when  he  fays,  John  vi.  ^7.  As  the  living  Fa- 
 ther  hath  fent  me,  and  I  Live  by  the  Father  ;  fo  he  that  eat- 
 eth  me,  he  alfo  fJjali  live  by  me. 
 
 As  the  living  Father  hath  fent  me.  The  Father's  life 
 and  happinefs  lies  in  the  enjoyment  of  his  own  boundlefs  . 
 perfedion  and  glory  that  the  Son  had  with  him  before  the 
 world  began,  even  that  fame  glory  that  he  fent  the  Son  to 
 manifeft  among  men  by  his  obedience  to  the  death,  the 
 glory  of  his  juftice  and  mercy,  and  all  the  divine  perfec- 
 tions manifefted  by  the  facrifice  of  Chrift  :  fo  the  living  Fa- 
 ther hath  fent  him  to  bring  his  life  near  to  man. 
 
 Ajid  I  live  by  the  Father.  The  Son,  who  lived  with  the 
 Father  as  God  from  eternity,  lives  in  his  human  nature  by 
 that  lame  glory  of  the  Father,  as  it  is  manifefted  by  the 
 facrifice  of  himfelf ;  and  he  was  raifed  from  the  dead  by  that 
 glory  of  the  Father:  fo  he  lives  by  the  Father  as  his  prieft. 
 Accordingly  he  prays  the  Father,  John  xvii.  4.  5.  /  have 
 glorified  thee  on  the  earthy  I  have  fimjhed  the  luork  ivhicb 
 thou  gaveji  me  to  do  ;  and  7wvj,  0  Father,  glorify  thou  me 
 luith  thine  orun  felf  with  the  glory  which  J  had  with  thee 
 before  the  world  was. 
 
 So  he  that  eateth  me,  [Imll  alfo  live  by  me.  As  Jefus  Chrifi; 
 the  prieft:  does  not  hve  by  any  bodily  eating  of  his  own 
 facrifice,  like  the  priefls  living  by  the  facrifices;  yet  the 
 truth  of  their  eating  of  the  facrifices  of  God  is  found  in 
 his  living  by  the  Father:  even  lb  our  eating  him,  fo  as  to 
 partake  with  hira  in  the  divine  life,  or  in  the  enjoyment 
 of  the  divine  glory  manifefled  in  his  facrifice,  and  in  his 
 refurrec^lion  from  the  dead  by  that  glory,  cannot  be  any 
 bodily  eating  of  his  facrifice;  bur  the  truth  of  partaking 
 Avith  God,  by  eating  of  the  facifices,  muft  be  lound  in 
 ir.  V/e  cannot  partake  with  Jelus  Chrift,  and  fo  with  his 
 Father,  in  the  divine  life,  or  in  the  enjoyment  of  the  di- 
 vine glory,  but  as  that  glory  is  manifefted  to  us  in  Chrift, 
 who  came  dxn\'n  from  heaven  to  give  this  life  to  men  ;  and 
 in  him  it  is  manifefted  by  the  word  of  God  to  faith:  lb  that 
 it  is  by  believing  in  Chrift,  the  truth  of  the  facrifices,  that 
 ^vc  have  communion  with  Jefus  Chrift,  and  by  him  with  the 
 
278  Thoughts  on  Johnson's 
 
 father  in  tlie  divine  life  :  and  this  is  the  truth  of  the  car^ 
 nal  communion  with  God  by  the  flelhly  eating  of  the  typical 
 iacritices.  And  we  fee  this  true  fpiritual  communion  with 
 God  by  faith  defcribed  by  Jefus  Chrifh  in  his  prayer  to  his 
 Father,  John  xvii.  3.  *'  And  this  is  life  eternal,  that  they 
 «  mio-ht  know  thee  the  only  true  God,  and  Jefus  Chrilt 
 '^  whom  thou  haft  fent.''  Ver.  6.  "  I  have  manifefted  thy 
 *'  name  to  the  men  whom  thou  gavefh  me  out  of  the 
 *'  world."  —  Ver.  8.  ''  For  I  have  given  unto  them  the  words 
 *^  which  thou  gaveft  me,  and  they  have  received  them, 
 *'  and  have  known  furely  that  I  came  out  from  thee,  and 
 *'  they  have  believed  that  thou  didll  fend  me/'  Ver.  20. 
 <<  Neither  pray  I  for  thefe  alone  :  bur  for  them  alfo  which 
 <«  ihall  believe  on  me  through  their  word  ;"  ver.  21.  "  that 
 *'  they  all  may  be  one."  —  Ver.  25.  '*  O  righteous  Father, 
 *^  the  world  hath  not  known  thee  ;  but  I  have  known  thee, 
 **  and  thefe  have  known  that  thau  haft  lent  me.'''  Ver.  26. 
 <<  And  I  have  declared  unto  them  thy  name,  and  will  de- 
 "  chre  it ;  that  the  love  wherewith  thou  haft  loved  me,  may 
 <«  be  in  them,  and  I  in  them.''  This  fame  communion  with 
 the  Father  and  Son,  by  the  Spirit  of  faith  in  God's  word, 
 is  fpoke  of  by  the  apoftle  in  this  manner,  i  John  i.  2.  3.  4. 
 *'  The  life  was  manifefted,  and  we  have  feen,  and  bear 
 *^  witnefs,  "and  fliew  unto  you  that  eternal  life  which  was 
 <^  with  the  Father,  and  v/as  manifefted  unto  us.  "*  That 
 *'  which  we  have  ieen  and  heard,  declare  we  unto  you, 
 *'  that  ye  alfo  may  have  fellowlhip  with  us;  and  truly  our 
 *'  fellowlhip  is  with  the  Father,  and  with  his  Son  Jefus  Chrift. 
 *'  And  thele  things  write  we  unto  you,  that  your  joy  may 
 **  be  full."  As  this  communion  with  God,  by  the  facriHce 
 ef  Chrift,  is  the  moft  glorious  thing  that  can  be  thought 
 of,  it  was  worthy  to  be  typified  by  the  communion  with 
 God  in  the  facrifices  of  the  Old  Teftament ;  and  it  was  very 
 proper  fo?-  our  Lord  to  fpeak  of  it  in  a  Jlyle  bori  owed  fron 
 thence. 
 
 J  O  H  N,     chap.  VI. 
 
 Verfe  26.  27.  The  multitude  tli?.t  was  miraculoufly  fed 
 by  jefus,  took  him  for  the  Meffiah  that  was  to  come,  ac- 
 cording to  the  notion  they  had  of  that  Mefliah  :  for,  feeing 
 the  iign  that  was  wrought  by  him,  they  faid^  ver.  14.  This 
 is  of  a  truth  that  prophet  that  Jhould  come  into  the  -uwrld. 
 And,  ver.  15.  jefus  withdrew  from  them,  perceiving  that 
 they  vjoidd  come  and  take  him  ly  force  to  7ikike  him  a  king. 
 
 They 
 
Unbloody  Sacrifice  and  Altar  unveU'd.   279 
 
 They  fought  him  till  they  found  he  was  not  on  that  fide  of 
 the  lake  where  they  ate  the  loaves ;  and  then  took  Ihippin^o;, 
 and  came  to  Capernaum  feeking  for  him.  Jefus  ohfcrved 
 \vhat  they  propofed  by  their  great  labour  or  work  in  feeking 
 after  him,  that  it  was  to  make  bread  of  him  ;  and  that  they 
 did  not  perceive  the  intent  of  the  fign  wrought  by  him; 
 and  he  propofed  to  them  a  far  greater  end  of  following  and 
 feeking  him  ;  for  that  was  their  work  :  they  were  not  work- 
 ing at  their  employments  for  bread,  but  feeking  him  for  it 
 over  fea  and  land.  He  tells  them  this  work  ihould  be  for  a 
 better  purpofe  than  perilling  meat :  for  he  fays,  Ye  feek  me 
 not,  becaiife  yefcnv  Jigns ;  but  becaufe  ye  did  eat  of  the  loaves  ^ 
 mid  vj ere  filled.  Work  ?wt,  ft.  e,  feek  not  me  as  you  do  for) 
 the  meat  ivhich  perifijeth  ;  but  for  that  meat  which  endureth 
 unto  everlafting  life,  which  the  Son  of  man  fliall  give  unto 
 you.  This  Ihould  have  been  the  end  of  the  work  they  were 
 at  in  feeking  him.  Chrift's  miracles  were  figns,  and  his 
 filling  this  multitude  with  the  loaves,  is  here  pointed  out  to 
 them  as  a  fign  of  his  being  to  give  meat  enduring  to  eter- 
 nal life.  The  euchariftiied^  loaves  and  fiihes,  wherewith 
 they  were  miraculoufly  fed,  was  but  perilliing  meat,  given 
 as  a  fign  of  everlafting  meat;  which  he  tells  them  they 
 ought  to  feek  him  for,  and  not  for  that  perifhing  meat : 
 therefore  this  meat  that  endures  to  everlafling  life,  can  nei- 
 ther b^  bread  and  wine,  nor  any  thing  that  nourifhes  this 
 perifhing  life,  however  euchariftifed  and  miraculoufly  gi- 
 ven ;  for  that  pcriflies  as  the  meat  of  the  loaves. 
 
 He  points  out  that  meat  of  eternal  life  as  a  facrifice,  when 
 lie  gives  this  reaion  why  he  will  give  that  meat,  For  him 
 the  Father  hath  fealed,  God  :  for  this  plainly  refers  to  the 
 graving  of  the  name  of  God  on  the  plate  of  the  /ront  of 
 the  high  prieft's  crown,  with  the  engravings  of  a  fignet  or 
 feal.  As  the  typical  high  priefl:  was  fealed  with  the  name 
 of  God  graved  on  his  forehead,  that  he  might  bear  the  ini- 
 quity of  the  holy  things  of  Ifrael,  and  that  they  might  be 
 accepted  before  the  Lord,  Exod.  xxviii.  36.  37.  38. ;  fo  this 
 true  high  prieft  was  fealed  by  the  Father,  when  he  fenc 
 forth  his  Son  made  of  a  woman,  and  when  that  holy  thino-^ 
 that  flelh  and  blood,  which  was  conceived  by  the  power  of 
 the  Holy  Ghoft  in  the  womb  of  the  virgin,  became  the  ileih 
 and  blood  of  tlie  Son  of  God.  Thus  the  true  high  prieft 
 is  truly  God.  The  high  prieft  of  the  law  was  fit  to  bear  ini- 
 quity, and  make  the  holy  things  of  Ifrael  accepted,  by 
 having  the  name  of  God  j  and  he  was  called  God  in  a  fi- 
 
 gare  \ 
 
28o  Thoughts  on  Johnson's 
 
 gurc  :  Hut  Jefus  is  fitted  for  the  true  priefthood  by  being- 
 really  God,  Immanuel,  God  with  us.  Now,  as  the  priefl's 
 meat,  that  he  has  to  give,  is  facrifice,  (for  a  pried  lives 
 upon  the  offerings  of  God),  Jefus  here  fignifies  to  the  Jews, 
 that  he  will  in  alee  them  eat  of  his  facrifice,  and  by  that  feed 
 ihem  to  life  eternal.  And  this  will  appear  further  by  what 
 he  fays,  ver.  51.  where  he  returns  to  this  fubje6l,  after  they 
 had  diverted  him  from  it  by  what  they  had  faid  of  their 
 working  for  life  eternal,  and  of  his  feeding  them  as  their 
 fathers  were  fed  by  manna;  for  in  that  5ifi:  verfe  he  re- 
 iiinies  this  again  that  he  fays  here  concerning  his  givmg  this 
 meat. 
 
 Ver.  28.  When  they  hear  of  life  eternal,  in  oppofition 
 to  this  mortal  life,  they  ihink  of  no  other  way  of  coming 
 at  that,  but  by  tlieir  working  the  works  of  God,  or  doing 
 the  dee^Js  of  their  law  :  for,  looking  only  for  a  fecular  and 
 earthly  Meffiah,  they  expedcd  no  more  from  him  as  to  life 
 eternal,  but  that  he  would  direct  them  in  the  obfervation  of 
 the  law  of  God,  and  prav  for  them  as  a  prophet,  and  that 
 he  would  mainrain  and  promote  the  obedience  of  it,  with 
 all  the  glorious  power  of  his  worldly  kingdom.  This  mul- 
 titude took  him  for  that  great  prophet,  and  fought  to  take 
 him  by  force  to  make  him  a  king :  and  there  is  nothing 
 more  notour  than  that  this  was  the  notion  of  the  Jews, 
 which  they  held  againft  the  apoftles,  that,  by  their. ^oing 
 the  deeds  of  their  li:w,  or  working  the  works  of  God,  they 
 Avere  to  have  eternal  life.  We  need  no  more  but  Paul's 
 leflimony  for  this,  Rom.  x.  2.  3.  4.  "  For  I  bear  them 
 *^  [Ifrael]  record,  that  they  have  a  zeal  of  God,  but  not 
 "  according  to  knowledge  :  for  they  being  ignorant  of 
 *•'  God\  righteoufnefs,  and  going  about  to  eflablilh  their 
 '^  own  righteoufnefs,  have  not  fubmitted  themfelves  unto 
 ^*  the  righteoufnefs  of  God.  For  Chrill  is  the  end  of  the 
 "  law  for  righteoufiiefs  to  every  one  that  believeth."  Thus 
 they  fpeak  in  charadlier,  when  they  fay  to  their  prophet, 
 IFbat  /hall  lue  do  that  vje  might  luork  the  ivorks  of  God  ? 
 
 Ver.  29.  Jefus  oppofes  them  in  his  anfwer,  and  fatisfies 
 their  queilion  the  very  fame  vjay  his  apoftle  did  after  him. 
 He  fays,  with  reference  to  the  works  of  God  in  their  queftion, 
 and  not  at  all  to  thei?-  work  of  fceking  and  following  him 
 over  fea  and  land,  of  which  he  fpake  before,  I'his  is  the 
 work  of  God,  that  ye  believe  on  hiin  whom  he  hath  fent. 
 Now,  as  faith  or  belief  hath  its  efficacy,  to  any  purpofe  for 
 which  it  is  required,  from  the   truth  or  thing  believed ; 
 
 this 
 
Unbloody  Sacrifice  and  Altar  unveird.    281 
 
 this  ferved  to  lead  the  Jew.^,  this  leads  us  to  confider  what 
 is  here  to  be  believed  as  that  by  which  we  are  to  have  eter- 
 nal life.  On  him  vjhoni  God  hath  fent ;  haih  feiit  forth, 
 made  of  a  woman,  made  under  the  law,  to  fuliil  all  its 
 ri^^htcoufnefs ;  on  the  Son  of  God,  whom  the  Father  hath 
 fent  to  work  his  works  for  eternal  life,  and  who  is  the  end 
 of  the  law  for  ri^^hteoiifnefs  to  every  one  that  belieVcth. 
 'Hiiis,  in  place  of  workin<r  for  eternal  life  themfelves,  he 
 bids  them  believe  on  him  as  the  fent  of  tlie  Father  to  work 
 the  woiks  of  God,  by  which  they  might  have  eternal  life  ; 
 and  as  this  that  is  propoled  to  be  believed,  anfwers  the 
 whole  demand  of  tiie  law,  this  faith  is  tlie  work  of  God  in 
 effei^,  and  fully  fiiisfies  the  queftion  about  working  the 
 works  of  God  for  eternal  life.  It  is  a  fixed  point  betwixt 
 our  Lord  and  the  Jews,  that  eternal  life  was  noL  to  be  ob- 
 tained, but  by  working  the  works  of  God,  or  keeping  the 
 commandments.  But  as  they  found  the  great  difficulty  of 
 working  thefe  works,  and  their  great  need  of  diredlion  and 
 aliifliance  for  working  them  ;  and  did  not  perceive  that  it 
 was  utterly  impoiliblc  for  them,  he  bids  them  believe  on 
 him  whom  God  had  fent  to  work  them,  and  fo  they  would 
 have  the  works  of  God  and  eternal  life  in  him  on  whom 
 they  believed.  And  tliis  is  all  that  Chrid:  teaches  them,  in 
 anfwer  to  their  queftion,  to  do  for  eternal  life  ;  which  is  in- 
 deed d6ing  nothing  :  it  is  not  fo  much  as  an  endeavour  to 
 iDiitle  ourielves  to  eternal  life,  either  by  feeling  or  working; 
 becaufe,  on  the  contrary,  it  is  giving  credit  to  God,  ihac 
 jefus  Chrift  his  Son  was  fent  by  hin)  to  do  the  whole  that 
 the  law  required  for  eternal  life  ;  and  fo  it  is  the  work  of 
 God.  i^nd  this  is  the  fame  thing  that  the  apoftles  taught 
 afterward  with  refpec^f  to  the  faith  of  Chrill's  refurredion, 
 as  importing  his  having  fulfilled  the  law,  and  obtained  eter- 
 nal life  and  falvation  for  all  hi^  people,  of  all  nations,  as 
 rhe  reward  of  his  fulfilling  it.  Confider  Rom  x.  4.  ^.  8.  9. 
 and  Aclis  xvi.30.  31. 
 
 Ver.  30.  31.  When  he  fpeaks  of  believing  his  mifiion, 
 they,  ftill  holding  their  own  notion  of  the  Meifiah,  and 
 ftill  intent  on  the  earthly  life,  require  a  /^gn  to  make  them 
 believe  his  miilion,  and  propofe  to  him  a  lign  like  manna, 
 referring  him  to  Pfal.  Ixxviii.  24.  25. 
 
 Ver.  32.  33.  "  Inanfwer  to  this,  jefus,  agreeably  to  the 
 intimation  given  in  the  2d  verfe  of  that  pfalm,  fpeaks  of 
 the  manna  there  mentioned  as  a  parable,  and  tells  them, 
 that  the  bread  intended  there,  is  not  the  bread  v;hich  Mofes 
 
 Vol.  IV.  N  n  g-ave 
 
282  Thoughts  on  Johnson's 
 
 ^ave  from  heaven  ;  for  that  is  but  the  figure  :  the  true  hrezi 
 under  that  ticrure,  is  that  which  his  Father  was  now  giving 
 them  from  heaven  ;  for,  fays  he,  The  bread  of  Gad  is  that 
 luhich  cometh  doivn  from  heaven,  and  givetb  life  to  the 
 iijorLd. 
 
 Ver.  34.  They,  not  knowino;  this  true  bread,  the  truth 
 of  the  manna,  but  conceiving  it  to  he  fomethingfar  more 
 excellent  in  the  fame  kind,  fay.  Lord,  always  give  us  this 
 bread. 
 
 Vcr.  35.  36.  jefus  informs  them,  that  he  himfelf  whom 
 they  faw,  though  they  did  not  believe  him  to  have  come 
 from  heaven,  is  that  bread  of  life  ;  and  he  tells  them,  that 
 he  that  cometh  to  him,  i.  e.  he  that  believeth  on  him,  ihall 
 never  hunger  nor  thirft.  This  hunger  and  thirft  cannot  be 
 that  which  is  relieved  by  periihing  meat ;  even  as  the  bread 
 that  fatisfies  this  hunger,  doth  not  at  all  ferve  to  maintain 
 this  mortal  life,  as  manna  did,  but  only  an  eternal  life, 
 ■which  takes  in  the  refurredion  of  the  body,  as  in  ver.  39. 
 40.  and  that  fuppofes  the  dilTolution  or  death  of  it»  This 
 liunger  and  thirll:  therefore  rauft  be  the  want  of  a  right  ta 
 eternal  life,  and  the  favour  of  God,  wherein  that  life  e- 
 ipecially  confifts :  and  this  is  that  great  want  that  is  fupplied 
 by  Chrifl's  coming  down  fram  heaven  to  give  his  flefh  and 
 blood  for  the  life  of  the  world.  The  Jews  faw  him  who  is- 
 the  bread  of  life  ;  but  they  could  not  com.e  to  him  for  life ; 
 they  could  not  live  by  this  bread,  becaufe  they  believed  not 
 that  it  came  down  from  heaven  :  they  did  not  believe  that 
 he,  whom  they  faw,  was  the  Son  of  God  incarnate;  and  fa 
 they  could  not  live  by  him  ;  they  could  not  live  that  life 
 which  is  by  the  faith  of  the  Son  of  God.  The  true  bread, 
 then,  that  the  Father  was  giving  them  from  heaven,  the 
 bread  of  God,,  is  manifeftly  that  fame  which  thefe  Jews  had 
 leen,  even  the  ftelh  of  th-e  Son  of  man,  while  they  believed 
 not  that  he  came  down  from  heaven  to  give  eternal  life  *. 
 Bur  it  is  no  lefs  manifeft,  that  they  had  not  yet  feen  the 
 bread  and  wine  of  the  eucharifl: :  and  i'o  that  cannot  be 
 wlnr  our  Lord  means  here  by  the  bread  of  God, 
 
 Ver.  37.  38.  39.  40.  He  (liews  how  they  that  come  to  him, 
 or  believe  on  him,  Ihall  never  hunger  nor  thirft.  They 
 were  all  given  him  of  the  Father,  and  therefore  mufl  come 
 to  him,  and  he  will  never  cad  them  out;  becaufe  it  is  the 
 Father's  will  that  fcnt  him,  that  none  of  thofe  given  to  him 
 
 *  Convpare  Pfal.  ixxviii.  20.  21.  22.  23.  24.  25". 
 
 fliould 
 
Unbloody  Sacrifice  and  Altar  unveil'd.  283 
 
 Ihould  perifli  for  want  of  the  bread  of  eternal  life;  and 
 that  every  one  who  then  faw  him,  and  believed  him  to  have 
 come  from  heaven  to  ii;ive  eternal  life,  Ihould  have  that 
 life,  and  be  raifed  up  by  him  at  the  lall  day  :  and  fo  they 
 would  never  hun<^er  nor  thirft. 
 
 Ver.  4r.  42.  The  Jews  verify  what  he  had  been  faying  of 
 their  unbelief,  by  their  murmuring  at  him  on  account  of 
 his  faying  he  came  down  from  heaven.  They  faw  him  a 
 man  like  other  men ;  they  knew  his  mother  and  fuppofed. 
 father  :  and  hoiv,  fay  they,  is  it  that  he  faith y  I  came  down 
 from  heaven  ?  It  was  the  incarnation  of  the  Son  of  God  tliat 
 they  believed  not;  and  this  is  the  coming  down  from  hea- 
 ven that  is  fpoke  of  here  as  the  truth  of  the  manna.  It 
 was  upon  the  belief  of  this  coming  down  from  heaven  that 
 eternal  life  then  turned ;  for  this  was  the  faith  of  his  di- 
 fciples,  in  oppofition  to  the  multitude  who  left  him,  ver. 
 68.  69.  *^  Thou  hafl  the  words  of  eternal  life ;  and  we  be- 
 *'  lieve,  and  arc  fure,  that  thou  art  that  Chrift  the  Son  of 
 *'  the  Uving  God.''  So  they  believed  his  coming  down  from 
 heaven,  and  expevSed  eternal  life  by  him,  and,  for  the  fake 
 of  that,  cleaved  to  him ;  and  to  this  day  we  live  by  his 
 <leath,  as  we  believe  his  blood  to  be  the  blood  of  God  in- 
 carnate. We  live  by  the  faith  of  the  Son  of  God,  as  the 
 apoftle  fays.  Gal.  ii.  20. 
 
 Ver.  43.  44.  45.  46.  He  Ihews  thefe  murmurers  how  it 
 came,  that  they  did  not  come  to  him,  or  believe  on  him. 
 It  is  not  natural  to  man  to  believe  in  Chrift  for  eternal  hfe, 
 and  the  refurrec^ion  from  the  dead ;  he  has  no  principle  in 
 him  naturally  that  can  lead  him  to  it.  Yea,  as  man  was 
 originally  made  and  framed  for  living  the  earthly  life  by 
 his  own  obedience,  fuch  is  the  bias  of  corrupted  man  (who 
 has  loft:  that  hfe  bv  difobedience)  toward  his  own  righteouf- 
 nefs,  and  fo  bent  is  he  upon  the  earthly  life  that  was  origi- 
 nally annexed  to  that  righteoufnefs,  that  he  cannot  believe 
 on  Chrift  for  that  eternal  life  from  the  dead,  which  is  the 
 reward  of  his  righteoufnefs  that  the  Father  fent  him  to 
 "work,  till  fuch  time  as  the  Father  draw  him,  againft  that 
 bias,  to  Chrift,  by  that  fame  grace  that  fent  forth  his  Son 
 made  of  a  woman,  and  by  that  fame  power  wherewith  the 
 Son  will  raife  him  up  at  the  laft  day.  This  bias  toward^a 
 righteoufnefs  of  our  own,  and  toward  the  earthly  life,  was 
 very  manifcft  in  this  multitude,  by  what  is  before  faid  ;  and 
 it  was  very  agreeable  to  the  letter  of  their  law,  annexing 
 national  happinefs  in  the  good  land  to  the  national  obedi- 
 
 N  n  2  ence. 
 
284  Thoughts  on  Johnson's 
 
 cnce,  bnt  very  oppofite  to  the  fpirit  of  that  law,  and  to 
 ChHfl,  the  end  of  it  for  rigliteoufnefs  to  every  one  that 
 belicvcth.  Nor  was  this  peculiar  to  thefe  Jews  with  whom 
 the  Lord  is  here  converfing :  it  is  common  to  them  with 
 multitudes,  who,  under  the  Chrillian  name,  are  ready  to 
 look  on  th.ofe  Jews  as  very  blind;,  ftupid,  and  carnal,  wlieu 
 rhcy  read  or  hear  of  this  paflage;  yea,  Jefus  fays.  No  man 
 crni  coiiie  to  me,  except  the  'Father  which  fent  me  dravj  hini. 
 Now,  he  thews  them,  tliat  the  Father  draws  men  to  him  by 
 divine  teachino; ;  even  that  fame  teaching  that  was  foretold 
 by  Ifaiah,  cliap.  liv.  13.  and  Jeremiah,  chap.  xxxi.  34.  as 
 the  common  privilege  of  the  whole  New-teftament  church : 
 io  that  every  man,  that  heard  and  learned  of  the  Father, 
 comctli  to  Chriir,  or  believeth  on  him,  being  thus  drawn 
 to  him,  being  taught  of  God  by  the  Son  who  hath  feen 
 him.  Compare  Matth.  xvi.  .16.  17.  and  Matth.xi.  25.  26. 
 iy.  The  Jews,  who  murmured  at  his  coming  down  from 
 heaven,  had  not  been  taught  of  God,  had  not  heard  and 
 learned  of  the  Father  by  him  who  was  of  the  Father,  and 
 had  feen  him  ;  and  fo  they  came  not  to  him,  i.  e.  they  be- 
 lieved not  on  him  for  life  eternal.  But  his  difciples,  who 
 were  taught  of  God,  cleaved  to  him,  faying,  "  Thou  haft 
 **  the  words  of  eternal  life ;  and  we  believe,  and  are  fure, 
 <'  that  tliou  art  the  Son  of  the  living  God." 
 
 Ver.  47.  48.  49.  5i>  He  tells  them  plainly  the  meaning 
 of  eating  the  bread  that  came  down  from  heaven  to  give 
 life,  ^iz.  That  he  that  believeth  on  him,  hath  everlafting 
 life,  even  as  they  who  ate  the  manna,  lived  a  temporal  life 
 by  it  in  the  wilderneis.  But  he  feeds  not  the  mortal  life, 
 as  did  that  type  ;  he  feeds  to  life  eternal :  for  if  he  had  been 
 given  for  the  fuftenance  of  the  mortal  life,  he  would  not 
 tliercin  have  excelled  the  manna:  for  if  his  people  have  hope 
 in  him  in  this  life  only,  they  are  of  all  men  mod  mifer- 
 able.  The  life  that  he  fuff  ains,  is  another  life,  that  endureth 
 for  ever  ;   the  life  that  he  gives,  he  giveth  for  evermore. 
 
 And  it  muft  be  obferved  here,  that  he  tells  the  Jews,  who 
 had  {qcw  him  who  is  the  bread  of  God,  that  he  had  already 
 come  down  from  heaven  ;  therefore  this  coming  down  from 
 heaven  cannot  be  undcrilood  of  any  defcent  of  he^'^venly 
 grace  upon  the  bread  and  wine  in  the  eucharift  :  but  as  Je- 
 fus himfelf,  whom  the  Jews  faw,  was  the  living  bread  ;  lb 
 the  coming  down  of  this  bread  from  heaven  mud  be  the 
 incarnation  of  the  Son  of  God,  which  was  leftiiied  to  them 
 a:  a  thing  that  had  actually  taken  place  in  Jefus,  and  they 
 
 believed 
 
Unbloody  Sacrifice  and  Altar  unveird.   285 
 
 believed  nor.  He  fays,  /  ain  the  living  bread  v:hich  came 
 down  from  heaven  ;  if  any  man  eat  of  this  bread,  he  f1?all 
 live  for  ever. 
 
 And  the  bread  that  I  vnll  givey  is  my  fleJJ.^,  ivhich  I  ivill 
 give  for  the  life  of  the  ivorLL 
 
 He  had  been  fpcaking  of  himfelf  as  the  truth  of  tliat 
 parable  and  dark  faying  of  old,  concerning  the  bread  gi- 
 ven from  heaven  ;  and  all  his  difcourie  of  that,  was  occa- 
 lioned  by  the  propofal  tlie  Jews  made  to  him,  of  feeding 
 them  with  bread,' as  their  i'atliers  were  fed  with  maiina. 
 But  now  in  thefe  words  lie  returns  to  wdiat  he  hiinfeif  had 
 propofed  to  them  before,  on  occafion  of  their  following 
 liim  becaufe  of  the  loaves,  and  refumcs  what  he  began  to 
 fay,  of  his  giving  them  meat  that  endures  to  evcrhafting 
 life  :  for  he'iells  them  here  what  that  meat  is  tliat  he  had 
 been  faying  he  would  give;  fo  he  fays.  The  bread  that  I 
 'will  give  J  is  my  fleflj,  jjv  lya  ^(oo-a  vtti^  rn<;  m  xo(7-^j<  4'a'>:?.  Thus 
 he  plainly  fpeaks  of  his  flelh  as  a  facrifice,  made  by  him- 
 felf as  prieft,  given  to  God  by  him  for  the  life  of  the 
 world  ;  and  fo  his  llefli,  thus  fiicrificed  by  himfelf,  (not  by 
 another),  is  .the  meat  enduring  to  eternal  life  that  he,  as 
 the  prieft  of  God,  gives  to  us.  And  when  he  {peaks,  iii 
 the  following  verfes,  of  his  blood  as  feparate  from  hJs 
 lieih,  he  plainly  enough  points  out  himfelf  in  his  bloody 
 death,  as  a  (lain  facrifice  to  he  feafted  on,  as  the  truth  of 
 fealfing  on  the  facriiices. 
 
 Ver.  52.  This  gives  the  Jews  new  difturbance.  They 
 are  uneafy  at  the  lirfL  mention  of  his  being  facriticcd  and 
 dying  for  the  life  of  the  world,  and  of  their  being  ted  by 
 that.  They  ft  rove  among  theinf elves,  faying,  Bow  can  he 
 give  us  his  fleftj  to  eat  P  Their  difficulty  could  not  be,  that 
 one  carcafe  could  not  fufiice  fuch  a  multitude,  much  lefs 
 the  whole  Vv'orld  ;  as  Mr  Johnfon  would  have  it :  for  they 
 faw  by  the  miracle  of  the  loaves,  that  the  fmallnefs  of  the 
 carcafe,  and  greatneis  of  the  multitude,  could  he  no  objec- 
 tion. They  might  indeed  fbrive  among  themfelves  about 
 being  fed  with  the  fiefli  of  a  human  facrifice  ;  but  the  bone 
 of  contention,  and  the  greateft  difficulty,  that  could  not 
 be  overcome  by  the  unbelieving  Jews,  was  his  death  :  for 
 how  could  he  be  their  leader  and  commander  as  the  Mef- 
 fiah  they  looked  for,  if  his  flelh  was  facrificed  for  meat  to 
 them?  And  certainly  his  death  was  always  the  great 
 itumbling-block  to  the  Jews,  and  nothing  the  lefs  when  it  is 
 fee  forth   as  a   facrifice.     For  how  could  that  (land   with 
 
 their 
 
286  Thoughts  on  Johnson's 
 
 their  law  concerning  fa  rifices,  and  the  Aaronical  prieft- 
 hood  ?  How  could  he  ihen  be  ihe  Mefliah,  and  give  them 
 his  Hclh  in  this  manner  to  eat  ? 
 
 Ver.  53.  But  he  infifts  on  the  neceflity  of  this,  and  af- 
 firms, in  the  moll  folemn  manner,  that  their  partaking 
 by  faith  of  the  virtue  of  his  bloody  death  as  a  facrifice,  is 
 as  neceffary  to  their  having  the  only  true  life  which  is  e- 
 ternal,  as  their  meat  and  drink  could  be  to  their  tempo- 
 ral life.  There  is  no  other  way  of  eating  this  meat  of 
 eternal  life,  in  difl:in6lion  from  perilhing  meat,  but  by  be- 
 lievwo-y  fo  much  as  once  mentioned  or  pointed  at  in  this 
 whole  palTage  :  and  as  to  drinkingy  it  is  exprelsly  faid, 
 vcr.  35-  ^^  that  believeth  on  me,  [hall  never  thirjL  And  fo 
 this  is  the  fame  thing  that  is  faid,  John  iii.  36.  He  that  he^ 
 lieveth  not  the  Son.  Jhall  not  fee  life, 
 
 Ver.  54.  And  he  declares,  that  his  bloody  death,  as  a 
 facrifice,  is  as  effedual  to  make  every  believer  live  the  e- 
 ternal  life,  and  to  raife  him  up  at  the  lall:  day,  as  meat  and 
 drink  can  be  to  fuftain  the  temporal  life  of  him  that  eats 
 and  drinks  :  for,  as  truly  as  he  is  a  living  man  who  eats 
 and  drinks,  he  has  eternal  life,  through  Chrift's  death, 
 who  believes  in  him,  and  he  will  raife  him  up  at  the  laft 
 clav  :  For  he  that  believeth  on  the  Son,  hath  everlajHng  life, 
 John  iii.  6.  And  whereas  Jefus  had  faid  to  thefe  Jews,  ver. 
 47.  Verily,  verily,  be  that  believeth  on  nie,  hath  everlafting 
 life,  he  here  tells  them,  that  this  life  everlafting  is  by  vir» 
 tue  of  his  death. 
 
 Vcr.  1^^.  Becaufe  his  flefJj,  and  his  blood,  feparate  from 
 it,  and  poured  out  in  his  death,  is  truly  meat  and  truly 
 drink ;  the  true  meat  and  drink  offering ;  the  truth  of  all 
 the  meat  and  drink  offerings  whereon  the  priefts  and  all 
 the  people  feafted  with  God. 
 
 Ver.  56.  And  as  meat  and  drink  is  incorporated  with  the 
 body  that  is  nourilhed  and  lives  by  it,  fo  is  he  united  with 
 all  ihem  that  by  faith  partake  of  the  virtue  and  efficacy  of 
 liis  bloody  death  as  a  facritice  :  Eph.  iii.  16.  17. —  **  to  be 
 **  ftrengthened  with  might  by  his  Spirit  in  the  inner  man; 
 *'  that  Chrift  may  dwell  in  your  hearts  by  faith."  i  Cor. 
 vi.  17. —  "  He  that  is  joined  unto  the  Lord,  is  one  fpirit.** 
 I  John  v.  10.  It.  12. —  **He  that  believeth  on  the  Son  of 
 
 "  God,  hath  the  record  in  himfelf  : and  tliis  is  the  re^ 
 
 ''  cord,  that  God  hath  given  to  us  eternal  life ;  and  this 
 "  life  is  in  his  Son.     He  that  hath  the  Son,  hath  life ; 
 
 ^'  he 
 
Unbloody  Sacrifice  and  Altar  unveird.     287 
 
 "  he  that  hath  not  the  Son  of  God,  hath  not  life.'*     See 
 Rom.  X.  8.  9.  and  i  ThefT.  ii.  13. 
 
 Ver.  57.  He  points  out  the  communion  that  they  have 
 with  the  Faher  in  the  divine  life,  and  with  himfelf  as  the 
 Father's  prieft,  who  believe  in  him,  and  live  by  his  death, 
 as  the  truth  of  the  communion  with  God  in  the  carnal  fa- 
 crifices.     And  of  this  enough  was  faid  before. 
 
 Ver.  58.  He  declares  that  this  his  facrifice,  his  flelh  and 
 blood,  that  brings  the  divine  life  to  men,  and  gives  them, 
 communion  with  God  in  his  lite,  is  that  bread  ivhich  came 
 down  from  heaven  when  he  was  incarnated  ;  and  that  the 
 life  this  bread  gives,  is  not  temporal,  as  that  fuftained  Dy 
 manna,  which,  though  it   came  down  from  heaven  in  a 
 fenfe,  could  not  perpetuate  the  life  that  it  fed  ;    but  the 
 life  this  meat  gives,  is  eternal,  and  he  that  eateth  of  it 
 Ihall  live  for  ever  :  Not  as  your  fithers  did  eat  manna,  and 
 are  dead.     This  eating  differs  as  much  from  the  flelhly  eat- 
 ing of  the  manna,  as  this  eternal   life  differs  from  that 
 flelhly  mortal  life  they  had   by  eating  it.     Therefore  this 
 meat,  this  flelh  and  blood,  cannot  be  the  bread  and  wine 
 in  the  eucharift  ;    nor  can  the  eating  of  it  be  the  con  fu- 
 ming of  that  bread  and  wine,  as  Mr  Johnfon  lays,  by  man- 
 ducation  :    for  that  bread  and  wine  was  not   then   come 
 down  from  heaven  in  any  fenfe ;  and  it  fuftains  this  mor- 
 tal life,  fo  far  as  it  nouriihes  the  body,  and  is  incorporated 
 ^vith  it ;  and  therebv  is  hut  a  fio-n  of  the  true  bread  that  p-ives 
 eternal  life :  and  every  one  that  eateth  of  that  bread,  and 
 drinketh  of  that  cup,  as  the  fathers  ate   the  manna,  and 
 drank  of  the  rock,  hath  not  eternal  life,  fliall  not  live  for 
 evermore.     Yea,  thefe  Jews,  if  they  had  then  believed  that 
 he  was  come  down  from  heaven  to  give  eternal  life,  as  did 
 his  believing  difciples,  would  at  that  time  have  had  eternal 
 life  by  him,  though   they  could  not  yet  eat  the  b'ead  and 
 wine  in  the  eucharifl :    for  the  virtue  and  efficacy  of  his 
 death  to  come,  for  the  redemption  of  tranfgreflions  that 
 were  under  the  firfl  covenant,  would  have  reached  them, 
 if  they  had  believed  that  Jefus  whom  they  faw  was  the  Son 
 of  God  come  down  from  heaven  10  give  eternal  life,  as  the 
 believing  difciples  did  ;  even  as  the  virtue  of  his  death 
 reached  all  who  from  the  beginning  died  in  the  faith  of 
 him  to  come,  as  the  feed  of  the  ^.voman,  or  that  feed  of 
 Abraham y  or  the  Son  of  David. 
 
 Ver.  59.  60.  When  many  of  his  difciples  had  heard  all  this^ 
 they  faid,  This  is  an  hard  faying,  ivho  can  hcur  it?    Is  he 
 
 thea 
 
288  Thoughts  on  Johnson's 
 
 then  to  be  facrificed?  Are  men  to  live,  not  only  by  eating 
 human  flelli,  but  drinking  blood  >  and  can  they  have  no 
 true  life  without  it  ?  Is  his  fledi  and  blood  to  be  ate  and 
 drunk,  as  the  true  meat  and  drink  offering?  Is  it  to  be  in- 
 corporated with  theirs?  Would  this  make  them  partakers  of 
 the  divine  life,  and  raife  them  from  the  dead  ?  It  is  hard 
 to  think  of  living  by  the  death  of  the  Meffiah  !  And,  as 
 to  this  eating  his  fleih,  and  drinking  his  blood,  who  can 
 imderftand  it,  or  take  it  in  any  tolerable  fenfe  ? 
 
 Ver.  6r.  62.  63.  64.  Jefus,  feeing  in  himfelf  that  his  di- 
 fciples  murmured  about  this,  faid  to  them.  Doth  this  offend 
 you  ?  If  then  ye  flmild  fee  the  Son  of  7nan  afcend  up  vjhere 
 hcivas  before?  i.  e.  before  he  came  down  from  heaven. 
 If  they  ihould  fee  him  afcend  into  heaven,  as  he  did  in 
 confequcnce  of  his  being  ilain  ;  though  this  would  demon- 
 flrate,  that  he  came  down  from  heaven  to  give  eternal  life 
 by  his  death  ;  yet  it  would  be  full  as  inconfiftent  wiih 
 their  notion  of  the  Meffiah,  as  any  thing  he  had  faid  a- 
 bout  his  death  :  and,  as  he  would  not  be  bodily  prefent 
 with  them,  and  they  could  no  more  fee  him  as  they  now 
 did,  their  difficulty  about  living  by  eating  and  drinking 
 his  fielh  and  blood  would  be  no  lefs.  Bat  he  iliews  them 
 iheir  m.iilake  of  his  words  on  this  matter  that  occafioned 
 their  difficulty.  ^'  It  is  the  Spirit  that  quickeneth  ;  the 
 **  ilelh  protiteth  nothing :  the  words  that  I  fpeak  unto  you, 
 *'  are  fpirit,  and  are  life."  They  did  not  obferve  what 
 was  faid  in  the  beginning  of  the  pfalm  to  which  they  re- 
 ferred him  Avhcn  leeking  bread  from  heaven  :  "  Give  ear, 
 *^  O  my  people,  to  my  law  ;  incline  your  ear  to  the  words 
 <^  of  my  mouth.  I  will  open  my  mouth  in  a  parable  ;  I 
 *'  Avill  utter  dark  fayings  of  old,  which  we  have  lieard 
 *'  and  known,  and  our  fathers  have  told  us."  For  here 
 theLordt-is  accordingly  fpeaking  to  them  in  a  parable,  and 
 fignifying  the  way  of  eternal  life  by  his  death,  in  ligures 
 taken  froui  the  Old  Teilament.  Now,  in  every  parable,  the 
 figure  or  letter  is  the  //^//?,  and  the  meaning  clothed  with 
 that  figure,  and  hid  under  it,  is  the  fpirit  that  enlivens  it, 
 without  which  it  is  unprofitable,  as  a  carcafe  without  a 
 foul.  It  is  thercfoie  the  meaning  of  this  eating  his  flef)  that 
 gives  eternal  life.  His  words  have  a  fpiritual  fenie,  clo- 
 thed with  that  figure  of  bodily  eating,  and  (o  they  give 
 life  to  him  that  believeth ;  for  they  hold  forth  him  come 
 down  from  heaven  10  be  facrificcd  for  the  life  of  the  world: 
 and  he  that  believes  this,  Ihall  as  verily  live   eternally, 
 
 through 
 
Unbloody  Sacrifice  and  Altar  unveiVd.     289 
 
 through  the  efRcacy  of  his  death,  as  liVacl  lived  in  the 
 wildernefs   by  manna;  and  have  as   real   a  fpiritual  feaft 
 with  God,  as  ever  Ifrael  had  a  flelhly  one  on  the  facri- 
 fices ;  and  be  as  verily  fed  in  a  fpiritual  manner  to  life  eter- 
 nal, as  this  multitude  found  their  temporal  life  fed  by  the 
 loaves.     Thefe   are   all  the  figures   ulcd  in  this   pafTage  to 
 fignify  our  living  by  the  faith  of  the  Son  of  God,  who  lo- 
 ved us,  and  gave  himfelf  for  us.     And  though   the  fame 
 thing  be  reprefented  to  us  now  in  the  inflituted  fign  of  eat- 
 ing bread  and  drinking  wine  in  the  euchariil,  yet  there  is  not 
 one  word  in  this  whole   padage  that   points  to  this  lign,  of 
 which  the  hearers  could  know  nothing,  while  they  knew  all 
 the  other  figures.    The  thing  fignified  in  the  eucharifi:,  is 
 the  fubjeft  of  our  Lord's  difcourfe  here  ;  he  fpeaks  of  thac 
 felf-famc  thing  that  is  now  Ihewed  to  us  in  that  action, 
 and  fo  far  it  can  b'e  applied  to  the  eucharifi.     But  theie  is 
 not  one  fyllable  in  this  whole  chapter  of  giving  or  recei- 
 ving, or  of  eating  and  drinking  that  bread  and  wine  ;  yea, 
 the  bodily  eating  there  is  as  unprofitable,  without  the  fpi- 
 rit  and  fenfe  of  ii,  as  any  eating  that  the  Jews  could  be 
 thinking  of  here.     The  Lord's  fupper  is  not  complete  with- 
 out the  thing  fignified,  even  the  eating  of  Chrift's  flcfli  and 
 body,  and   drinking  his   blood,  by  faith.      But,  fays   our 
 Lord  to  thofe  to  v/hom  he  fignilied  the  fame  thing  by  other 
 figures,  There  are  fome  of  you  that  believe  not.     And  fo 
 they  could  not  come  into  the  fpirit  of  his  words,  as  thofe 
 •who  by  faith, beheld  the  glory  of  the  Word  made  fieih,  and 
 of  his  fulncfs  received  grace  for  grace  ;  and  fo  they  could 
 no  more  underftand  the  fpiritual  eating  than  Mr  Johnloii 
 does.     /  am,  &c. 
 
 Dundee,  Aiignft  10.  1742. 
 
 Vol.  IV,  Go 
 
290 
 
 A  View  of  the  Heresy  of  Aerius. 
 
 Confiding  of  the  following  articles. 
 
 I.  That  a  prefbyter  differs  not 
 in  order  and  degree  from  a 
 hi  11)  op. 
 
 I!.  Th^t  there  is  no  Pafch  re- 
 maining to  be  obfcrved  or  ce- 
 lebrated among  ChriiHans. 
 
 ji[I.  That  fafts  ought  nor  to  be 
 prefixed  to  certain  and  ftatcd 
 annual  days. 
 IV.  That  prayers  are  not  to  be 
 poured  out  and  made  for  the 
 dead. 
 
 Non  fcripta  negabo. 
 
 [Fir ft  publlflied  in  the  year  1745.] 
 
 Preface*,  or,  Advertifement  concerning  the  Author, 
 
 '■p  H  E  author  of  this  little  book  can  never  pafs  either 
 '■'  for  a  good  cian,  or  a  wife  man,  in  the  place  where 
 he  lives;  nor  indeed  in  any  other  place  where  riches  are 
 cfteemed  ^oodnefs,  and  where  cunning,  and  facrificing  all 
 things  to  the  love  of  gain,  are  thought  wifdom. 
 
 Ke  has  no  connection  with  any  party  of  clergy  ftriving  a- 
 fcout  the  public  leading  in  religion,  having  no  intereft  in 
 this  world  to  pnrfue  or  contend  for  in  connexion  with 
 liis  religior] ;  though,  as  a  human  creature,  he  niufl  have 
 fome  religion,  and,  as  an  animal,  he  muii:  fubfift  and  live 
 on  the  earth. 
 
 jVIofl  of  his  fludy,  for  he  is  a  fort  of  (Indent,  has  been 
 fpent  in  comparing  Chriflianity,  in  all  the  Ihapes  wherein 
 he  could  obferve  i:  appearing  in  the  world^  with  the  ori- 
 ginal draught  of  it  in  the  fciptures ;  and,  as  he  evidently 
 iees  the  fcriptures  fulfilled  in  a  ge-.ieral  falling  away  from 
 that,  under  the  Chriftian  name,  this  ferves  much  to  con- 
 firm Ifun  in  the  truth  of  thefc  fcriptures  of  the  apoflles  and 
 prophets,  on  which  the  only  true  church  is  built,  and  which 
 he  can  never  enough  value  and  regard,  for  the  glorious 
 cr.arzfter  of  God,  tiie  divine  contrivance  of  falvation  through 
 tjie  death  and  rcfurrcftion  of  the  Son  of  God,  the  excel- 
 lent character  of  Jefus  Chrift,  and  of  his  true  follovv'ers  in 
 liie  faith,  and  the  agreeable  order  wherein  he  would  have 
 
 tlicm 
 
Pref.     A  View  of  the  Herefy  of  Aerius*     29 1 
 
 them  to  follow  him  imto  eternal  life,  as  the  captain  of 
 their  falvation  made  perfect  through  fufferings. 
 
 He  has  conceived  an  unconquerable  averlion  co  tlie  cha- 
 racter of  all  the  iorts  of  thofe  men  whole  bufmefs  it  is  to 
 adapt  this  glorious  revelation  to  their  interefts  in  this  life, 
 and  efpecially  to  make  it  fublervient  to  their  honour  and 
 glory  in  this  prefent  world.  He  fees  ihcm  led  by  a  prin- 
 ciple, which,  while  it  governs  them,  muft  form  them  into 
 a  defperate  averfion  from  being  as  losv  and  contemptible  in 
 this  world,  as  Jefus  Clirift,  his  true  gofpel,  and  his  king- 
 dom, always  was,  and  ever  wiii  be,  to  the  end  of  the 
 world. 
 
 While  he  laughs  at  all  the  pretences  whereby  thefe  im- 
 pofe,  perhaps,  on  themfelves,  and,  mod  certainly,  on  the 
 Chridian  world  that  follows  their  ways;  he  laughs  no  Icfs 
 at  thofe  merry  fellows,  who  can  gravely  think  that  they 
 are  ridiculing  true  Chritiianity,  when  they  ridicule  the 
 clergy.  The  attentive  narrow  obfervation  he  takes  of  the 
 clergy  under  their  maik,  cannot  hinder  him  from  taking  no- 
 tice of  the  pitiful  grimace  of  thofe  fine  gentlemen  who,  neg- 
 leding  altogether  that  proper  inftind  of  man  by  which  a- 
 ]one  he  is  capable  of  correfponding  with  his  Maker,  arc 
 ftrutting  in  the  airs  of  mafters  and  patrons  of  a  reaibii 
 and  virtLie  whereby  it  is  impoflible  to  diftinguilh  them 
 Irom  the  brutes.  And,  whereas  they  pretend  to  be  the  vo- 
 taries of  right  reafon  and  true  virtue,  in  a  grinning  fneer 
 at  the  word  of  faith  which  the  apollles  preached,  he  has 
 been  forced  to  fee  them,  by  feveral  inftnaces,  the  mofl 
 unreafonable  and  the  moll  vitious  of  mankind. 
 
 The  following  lucubrations  on  Aerius  ihew  that  he  read'5 
 a  Httle  ;  and  it  cannot  be  denied,  that  he  puts  pen  to  pa- 
 per too.  But,  as  he  is  far  from  doing  this  to  pieafe,  or 
 to  make  himfelf  agreeable  to  any  party  of  men  in  the 
 world,  he  is  ready  alio  to  laugh  even  at  his  friend,  thai 
 would  advife  him  to  fpare  his  pains  in  a  way  wherein  he 
 lofes  himlclf,  and  wherein  he  is  not  capable  to  recommend 
 himfelf  to  any  fort  of  men  of  fenfe  or  tafte  ;  for  it  is  very 
 ridiculous,  to  tell  one  that  labours  to  pieafe  himfelf,  and  is 
 accordingly  pleafed,  that  he  lofes  his  labour  :  and,  if  he  be 
 much  diverted  with  the  fault  that  all  forts  of  men  find, 
 in  their  turn,  with  Vv^hat  he  writes,  and,  when  that  cannot 
 be  handfomely  gainlaid,  with  his  manner  of  writing,  he 
 thinks  it  not  quite  friendly  to  grudge  him  this  fame  diver- 
 fion. 
 
 O  0  2  A 
 
292 
 
 A  View  of  the  Heresy  of  Aerius, 
 
 INTRODUCTION. 
 
 Givin<r  a  fmrt  hiftory  of  Aerius^  and  a  large  account  of 
 the  uje  of  the  zvord  herefy,  in  order  to  fee  how  it 
 fbcnld  he  applied  to  bis  way, 
 
 EPiplianlus,  billiop  in  Cyprus,  who  died  in  the  year  402 
 or  403,  is  reckoned  among  the  writers  of  the  fourth 
 cental y.  He  wrote  a  hiftory  of  all  herefies,  with  a 
 lirge  confutation  of  them,  to  the  number  of  eighty.  And, 
 in  this  long  liil  of  herejjes,  that  of  Aerius  ftands  the  75th 
 in  number.  This  great  work  of  Epiphanius  feems  to  have 
 been   begun  in  the  year   374,  and  ended  about  the  year 
 
 376- 
 Aeriu?,  whofe  name  diflinguilhes  this  75th  herefy,  had 
 
 been  a  companion,  in  the  monaftic  way,  to  one  Eullathi- 
 us  ;  who,  upon  his  being  made  biibop  of  Sebafda  in  Pon- 
 tus,  made  Aerius  a  prefbyter,  and  gave  him  the  charge  of 
 a  houl'c  there,  for  receiving  and  entertaining  poor  ftrau- 
 gers.  This  Euflathius,  having  at  firft  adhered  to  the  Nicene 
 faith,  became  afterward  anArian  and  Macedonian  heretic. 
 And  Aerius,  after  very  (harp  contentions  with  him,  fepa- 
 rated  from  him  ;  accufing  hi43i,  to  all,  of  covetoufly  ufurp- 
 ing  to  himfelf  the  whole  difpenfation  of  the  church's  mo- 
 ney. Having  in  ihis  manner  given  up  with  his  old  com- 
 rade and  his  biibop,  he  drew  a  great  multitude  of  men  and 
 Avomen  after  him,  and  obftinately  maintained  four  great 
 errors,  as  Epiphanius  accounts  them,  which  make  up  the 
 •whole  Aerian  herefy. 
 
 Before  we  enter  upon  a  particular  confideration  of  thefe, 
 it  will  not  be  improper  to  inquire  a  little  into  the  fenfe 
 and  meaning  of  the  word  herefy  1,  that,  if  poffible,  we  may 
 have  a  juft  notion  of  the  character  heretic,  as  it  has  been 
 fixed  upon  this  Aerius.  And,  becaufe  this  word  is  ufed  in 
 icripture,  and  taken  from  thence,  it  cannot  be  thought  a- 
 mifs  to  obfervc,  in  the  firfh  place,  how  it  is  applied  there. 
 
 In  the  New  Teihment,  the  word  /?c'"/ ftand^  frequently, 
 in  our  tranllaiion,  for  heref\  And  foaic  are  of  opinion, 
 that  it  is  a  wonl  ufed  indiilerently,  fometimes  in  a  good 
 Icnfe,  and  fom:;times  in  a  bad.  But,  whereas  the  apoftle 
 places  hcrcjics  (imply  among  the  works  of  the  fief),  in  op- 
 
 pofuion 
 
Intr.     A  View  of  the  Herefy  of  Aerius.      29 ;5 
 
 poficion  to  the  fruit  of  the  Spirit  y  it  may  be  obfcrved,  that 
 the  word  herefy  is  not  applied  in  the  fc.ripture  to  li;rnify  a 
 thing  efteemed  good  by  thein  who  ufe  it;  for,  whatever 
 fort  of  men  be  there  found  ufing  it,  they  always  apply  it  to 
 what  is  evil  in  their  account :  as,  when  a  writer  of  the  New 
 Teftament  mentions  the  herefy  of  the  Pharifcesy  and  the 
 herefy  of  the  Sadduceesy  we  may  know  he  looked  on  both 
 thefe  as  ways  of  the  Jcwifli  religion,  contrary  to  the  doclrine 
 of  Mofes  and  the  prophets,  and  oppofice  to  the  fpirit  of 
 their  writings,  which  the  apoftles  conftantly  appealed  to, 
 againfl  them,  as  the  true  ftandard  of  their  religion  ;  even 
 as  the  Lord  bade  his  difciples  beware  of  the  doCtrine  of  the 
 Pharifies  and  of  the  Sadducees.  And,  when  Paul  com- 
 mends his  teftimony  concerning  Jefus  to  King  Agrippa, 
 from  his  known  charader  amongll:  the  Jews,  as  having  been 
 very  oppofite  to  the  truth  that  he  now  teflified,  and  as  ihew- 
 ing  that  his  teftimony  was  far  from  being  influenced  by  any 
 preconceived  prejudice  at  the  Jews  or  their  religion,  even 
 in  that  way  of  it  that  was  moft  oppofice  to  Chrift ;  and 
 therefore  fays,  Jfter  the  moft  (trait eft  herefy  of  our  religmi, 
 I  lived  a  Pharifee  ;  it  is  manifeft,  he  then  had  fuch  a  view 
 of  a  Pharifee,  as  a  thorough  Proteftant  has  of  a  Jefuit. 
 
 And,  on  the  other  hand,  when  the  Jews  applied  the  name 
 herefy  to  the  Chriftian  way  of  religion,  they  looked  on  that 
 way  as  very  odious:  for  we  muft  know,  that  Chriflianity  it- 
 felf  pafied  under  this  name  by  the  authority  of  the  Jewifii 
 church.  The  high  prieft,  and  the  prefbyters  of  that  church, 
 called  Paul  a  ringleader  of  the  herefy  of  the  NazareneSy  by 
 the  mouth  of  their  orator,  accufing  him  before  the  Roman 
 governor.  And,  in  his  anfwer,  it  is  plain,  he  takes  not 
 with  the  name  herefy ,  whicli  they  faftened  upon  his  way  of 
 religion,  while  he  takes  with  the  way  v/hich  they  called  he- 
 refy,  and  vindicates  himfelf,  in  thefe  words,  to  the  governor, 
 before  whom  they  accufed  him:  **  But  this  I  confefs  unto 
 *'  thee,  that  after  the  way  which  they  call  herefy,  fo  wor- 
 "  fliip  I  the  God  of  my  fathers,  believing  all  things  which 
 *^  are  written  in  the  law  and  the  prophets:  and  have  hope 
 *'  towards  God,  which  they  themlelves  alfo  allow,  that 
 ''  there  ihall  be  a  refurredlion  of  the  dead,  both  of  the  juft 
 *'  and  unjuft.  And  herein  do  I  exercife  myfelf,  to  have 
 "  always  a  confcience  void  of  offence  toward  God,  and  to- 
 *'  ward  men.'*  Though  all  this  that  he  faid  in  his  own  vin- 
 dication was  true,  it  did  not  in  the  leafl:  clear  him,  to  the 
 rulers  of  the  Jewiih  church,  of  the  charge  of  herefy,  fo 
 
 juflly 
 
294     A  View  of  the  Herefy  of  Aerius.     Intr* 
 
 juftly  due,  in  their  account,  to  the  way  wherein  he  wor- 
 Ihipped  the  God  of  his  and  their  fathers.  And  fo  ihe  way 
 of  Chriftianity  paiTed  currently  under  that  fame  name,  than 
 Paul  publicly  refufed,  among  all  the  Jews  throughout  the 
 world.  For,  when  he  came  to  Rome,  he  found  himfelf 
 alfo  a  heretic  there  ;  where  the  Jews  faid  to  him,  "  We  de- 
 *^  fire  to  hear  of  thee  what  thou  thinkell :  for,  as  concern- 
 ^'  ing  this  herefy,  we  know  that  every  where  it  is  fpoken 
 *'  ao;ainrc."  The  Jews  throughout  the  world  looked  on 
 Chriilianity  as  a  way  o^  religion  eflablilhed  on  principles 
 contrary  to  the  univerfal  tradition  of  the  only  church  of 
 God  upon  the  earth,  which  he  had  avouched  in  the  mofh 
 folemn  manner  to  be  his  church,  in  diftin(5lion  from  the  reffc 
 of  mankind,  and  to  which  he  had  committed  his  oracles ; 
 as  the  Chriftians  themfelves  alio  allowed,  while  they  oppofed 
 a  tradition  handed  down  to  them,  together  wirh  thefe 
 oracles,  by  that  fame  church  ;  a  tradition  as  ancient  at  leaft 
 as  the  completing  of  the  fcripiure-canon,  or  they  could  not 
 tell  when  or  how  it  commenced :  and,  at  the  fame  time 
 that  they  received  the  fcriptures  of  Moies  and  the  prophets 
 from  the  church,  they  rejected  the  church's  interpretation, 
 and  followed  a  new  glofs  of  thefe  fcriptures,  concerning  the 
 Meffiah  and  his  kingdom,  contrary  to  their  common  lenfe, 
 eftabliOied  by  the  authority  of  all  the  holy  and  learned 
 rabbles  and  fathers  of  the  church  ;  a  glofs  that  led  them, 
 in  oppofition  to  this,  to  acknowledge  a  crucified  man  as 
 the  great  Mclliah,  and  to  worlhip  him  as  God,  glorying  in 
 his  crofs,  as  the  end  of  the  law  for  righteoufnefs  to  every 
 fort  of  men  that  believed  in  him  ;  and,  being  but  a  few  of 
 the  moil  ignorant  and  contemptible  of  the  Jewilli  people, 
 alFociated  with  as  many  of  the  uncircumcifed  nations,  even 
 the  vilefl  of  them,  as  they  could  perfuade  to  believe,  as 
 they  did,  in  the  crucified  Jefus,  and  obey  his  precepts,  they 
 called  themfelves  the  church  of  God,  the  kingdom  of  the 
 Mefliah,  and  fellow-citizens,  in  a  heavenly  Jeruialem,  with 
 all  the  faints  v;ho,  they  laid,  died  of  old  in  the  faith  of 
 their  Chrift  to  come  ;  and,  at  the  fame  time,  pronounced 
 the  Jewifh  church  and  nation,  with  all  who  would  not  be 
 perfuaded  to  believe  as  they  did.  Haves  of  Satan,  enemies 
 to  God,  and  objt'vfls  of  his  wrath.  This  was  the  view  the 
 Jews  had  of  Paul's  way  of  religion,  when  they  u^^icd  it 
 herefy  ;  not  doiiluing  but  it  was  good  fervice  done  to  God, 
 not  only  to  excommunicate,  but  alfo  to  kill  him  :  and  there- 
 fore, when  he  was  refcued  from  the  mob,  the  hi^h  pjieil 
 
 and 
 
Intr.      A  View  of  the  Herefy  of  Aerius.     295 
 
 and  the  prefbyters,  the  rulers  of  the  church,  came  down  to 
 Cefarea  to  leek  his  death  from  the  Roman  governor,  before 
 whom  they  accufed  him  as  a  ringleader  of  the  herefy  of  the 
 Nazarenes. 
 
 Again,  we  fliall  find  the  apoftles,  who  were  themfelves 
 called  heretics  by  the  Jewiih  church,  applying  the  name 
 herefy  to  any  way  of  the  Chriftian  profelnon  that  men  chofe 
 to  themfelves,  oppofite  to  the  do(5lrine  which  they  taught 
 by  commilfion  from  the  Lord  Jefns  Clirifl-,  and  calling  them 
 heretics,  who,  under  the  Chriltian  name,  caufed  divifions 
 and  offences  among  Chriftians,  conirary  to  the  apoftolic 
 <io6lrine,  chuling  to  themfelves  ways  of  Chriflianity  that 
 were  oppofite  to  the  unity  of  the  faith,  or  to  that  unity 
 which  Jefus  would  have  to  lie  in  believing  on  him  through 
 the  ivord  of  his  apojUes.  And  fo  Paul  places  herefies  amongffc 
 the  works  of  the  flefli ;  and  fpeaks  of  herefies  to  the  Corin- 
 thians, fome  of  whom  were  beginning  to  fay,  That  there  is 
 720  refurrcdion  of  the  dead,  contrary  to  the  gofpel  which  he 
 delivered  to  them  and  they  received.  He  lays  to  them, 
 *'  When  ye  come  together  in  the  church,  1  hear  that  there 
 "  be  fchifms  among  you;  and  I  partly  believe  it.  For  there 
 '*  muft  be  alfo  herefies  among  you,  that  they  which  are  ap- 
 *'  proved,  may  be  made  manifeft  among  you.  When  ye 
 <*  come  together  therefore  into  one  place,  it  is  not  to  eat 
 *^  the  Lord's  fupper.'' 
 
 As  we  fee  the  famous  word  fihifin  here  ufed  to  fignify  an 
 evil,  not  the  very  fame  with  that  which  is  intended  by  herefy, 
 it  will  be  eafy  to  obferve,  that  it  has  happened  to  the  word 
 fchifnif  as  to  mod  other  fcripture-names  which  are  not  ap- 
 plied,  in  common  ufe  now,  to  point  out  the  Hime  things  to 
 which  the  fcripture  applied  them  :  hv  fchifms  here  cannot 
 be  taken  to  fignify  feparations  of  communion,  but  divifions 
 in  the  fame  communion,  factions  and  parties  among  them 
 who  were  coming  together  in  one  place  to  the  Lord's  fup- 
 per ;  by  which  they  were  rendered  unfit  to  eat  it,  and  by 
 reafon  of  which  their  coming  together  was  unto  condem- 
 nation. And  any  man  may  perceive  this  to  be  a  quite  dif- 
 ferent thing  from  fcparate  communions. 
 
 But,  as  to  the  apoftolic  ufe  of  the  word  herefvy  we  may 
 have  fome  notion  of  it  from  a  direction  that  Paul  gave  to 
 liis  minifter  the  evangelill  Titus,  while  he  was  executing  a 
 commiiTion  for  him  in  Crete.  After  he  had  given  him  a 
 Ihort  fum  of  the  dodrine  of  faith,  which  he  would  have 
 him  to  affirm  conftaiuly,  commending  it  to  iiim  as  the  fource 
 
 and 
 
296     A  View  of  the  Herefy  of  Aerius.     Intr. 
 
 and  fprint^  of  good  vjorks,2nd  as  good  and  profit  ah  le  to  metty 
 bidding  him,  ac  the  lame  lime,  avoid  fooii/I?  quejHons,  and 
 genealogies y  and  contentions,    and  ftrivings  about  the  law, 
 as  iLHprofitdhle  and  vam  ;  he  then  fays  to  him,  Jn  heretical 
 fnan,  after  the  fir  ft  arid  fee  ond  admonition,  rejeCi  ;  knowing 
 that  he  that  is/iich,  is  fuhvertedy  and  finneth,  being  felf-con^ 
 demn^d.  By  what  he  was  juJl:  fayin|;^  of  queftions  and  ftrivings 
 about  the  law,  in  oppofition  to  the  faithful  word  which  he 
 had  been  commending  to  Titus,  we  may  underftand  him  to 
 be  here  pointing  at  the  JudaiferS;,  or  them  of  the  circum- 
 cifion  (as  he  had  called  them)  who,  under  a  profeflion  of 
 Chriflianity,  gave  fo  much  difturbance  to  the  apoftle's  mi- 
 niftry  everv  wliere,  caufing  divifions  and  oiFences  among 
 Chrillians,  contrary  to  the  word  of  faith  which  he  preached. 
 And  fo  it  is  a  man  of  this  fort  that  he  here  calls  heretical, 
 giving  order  for  his  r(?/V^/r)«  from  the  Chriftian  communion, 
 after  the  fir  ft  and  fecond  admonition  ;  with  this  reafon  for  ir, 
 Tiiat  it  is  manifcft,  fuch  a  man  \%  fuhverted,   or  turned  off 
 the  hinge  of  Cbriftianity,  off  the  foundation  of  the  apoflles 
 and  prophets,  and  turned  out  of  that  one  way  wherein  all 
 ilA^fe  walk  who  believe  in  Chrift  through  the  word  of  his 
 apoflles;  and  that  he  finneth,  or  trefpaJTes  upon  the  divine 
 authority  in  the  Chriftian  revelation,  to  which  he  profefTeis 
 fcbjedlion,  and  fo  is  felf  condemned :  for  there  is  a  chain  of 
 Chriftian  truth,  a  connection  in  the  words  of  faith  ;  fo  that 
 he  who,  under  a  profeiTion  of  the  faith,  fets  himfelf  againfh 
 any  of  thefe  words,  may  be  condemned  out  of  his  own  mouth. 
 He  may  be  condemned,  in  going  about  ro  deny  a  part  of  the 
 truth,  by  the  part  of  it  that  he  confefTes ;  in  like  manner 
 as  thofe  in  Corinth,  denying  the  refurrecftion  of  the  dead, 
 fland  condemned  in  that  denial,  by  their  own  confeffion  of 
 Chriil's  lefurreclion,  without  which  they  could  have  no  pre- 
 tence to  the  Chriflian  name.     And  further,  a  man  that 
 ^vould  pervert  the  gofpel,  muft  have  his  mind  corrupted 
 irom  the  fimplicity  that  is  in  Chrift,  and  cannot  have  his 
 own  confcience  tcftii^ying  of  that  fimplicity  and  godly  fm- 
 cerity  in  him  wherewith  the  apoflles  preached  the  gofpel, 
 and   true  Chriftians  profefled  it  from  the  beginning  ;  and 
 fo,  under  a  profelTion  of  faith  and  of  charity,  or  the  love, 
 of  the  truth,  he  muft  be  confcious  of  a  diflike  ofthe  truth 
 which  he  labours  to  pervert,  and  of  a  difaffedion  to  themi 
 -who  are  of  that  truth.     Therefore  Paul  fets  our  being  car- 
 ried  about  with  every  wind  of  dofhijie,  by  the  flcight  of  men, 
 ar.dciinr.lrg  crafiinefs  whereby  they  lie  in  wait  to  deceive,  m 
 
 oppoiiUOi:i 
 
Intr.     A  View  of  the  Herefy  of  Aerius.     297 
 
 oppofition  to /peaking  the  truth  in  love.  And  Peter  fpeaks 
 of  falfe  teachers  ainong  Chriftians,  vj ho  privily  fhall  bring 
 in  J  or  flily  introduce,  herejies  of  deftruflion. 
 
 The  apoflles  plainly  foretold  a  general  apoftafy  among 
 Chriftians  from  the  doftrine  which  they  taught,  and  from 
 the  Spirit  of  Chriilianity,  under  a  form  of  it,  conducted  by 
 falfe  teachers,  much  liice  thofe  caufers  of  divifions  among 
 Chriftians,  contrary  to  their  dodrinc,  in  their  own  time, 
 who  adulterated  the  word  of  faith,  by  mixtures  of  the  Jewidi 
 tradition^  and  of  the  philofophy  of  the  Greeks;  and  fo, 
 jirofeiling  to  believe  the  gofpel,  perverted  it,  and  made  ic 
 as  another  gofpel.  This  was  changing  the  truth  of  God 
 into  a  he  :  and  therefore  the  apoftles  called  thefc  firil  per- 
 verters  of  the  gofpel,  liars  and  Antichrijlsy  as  oppofmg 
 Chrift:  in  the  name  of  Chrift.  And  they  pointed  out  thcle 
 liars  and  Antichriftis,  as  the  forefathers  of  that  grand  Anti- 
 chrift  to  come  after  them,  whom  they  called  a  liar  •  becaufe, 
 having  a  form  of  Chriftianity  denying  the  povjer  of  it,  is  the 
 moll:  damnable  of  all  lies.  Therefore  Paul  reprefents  thar 
 man  of  fm  as  oppoling  God,  fitting  in  his  temple,  where  he 
 exalts  himfelf;  and  he  fays,  his  *^  coming  is  with  all  power, 
 *'  and  ligns,  and  wonders  of  a  lie,  and  wich  all  deceiveable- 
 *^  nefs  of  unrigliteoufnefs,  in  them  that  perifn ;  becaufe 
 '^  they  received  not  the  love  of  the  truth,  that  they  mighc 
 **  be  faved.  And  for  this  God  lliall  fend  them  the  energy 
 '^  of  error,  that  they  may  believe  a  lie,''  i.  e.  believe  a  per- 
 verted gofpel,  fuited  to  their  tafte  who  received  the  truth 
 witliout  the  love  of  it.  In  the  viev/  of  this  great  perverfion. 
 of  the  gofpel,  the  apoftles  wrote  their  gofpel  to  them  W;.? 
 knovj  the  truth,  and  that  fio  lie  is  of  the  truth ;  and  com- 
 mend their  infpired  writings,  together  with  the  prophetic 
 word  of  the  Old  Teflament,  whereof  thefe  writings  are  the 
 only  public  authentic  interpretation,  to  their  molf  careful 
 IKidy  and  ohfcrvation,  as  the  only  rule  and  flandard  of  Chri- 
 llian  religion;  by  cleaving  to  which,  they  fhoiild  be  kept 
 from  the  general  fedudion  that  was  to  prevail  upon  all 
 thofe  who  receive  not  the  love  of  that  trinh,  which  is  only 
 to  be  found  pure  and  entire  in  thefe  writings.  The  apoftic 
 Peter  writes  plainly  to  this  purpoie  in  words  that  may  be 
 here  read. 
 
 ^^  I  will  not  be  negligent  to  put  you  always  in  remem- 
 ^'  brance  of  thefe  thiligs,  though  ye  know  them,  and  be 
 ''  ellablilhed  in  the  prelent  truth.  —  Moreover,  I  will  en- 
 ♦^  deavour,  that  you  may  be  able,  after  my  deccafe,    to 
 
 Vol.  lY.  Pp  *-  have 
 
298     A  View  of  the  Herefy  of  Aerius.     Intn 
 
 ''  have  tliefe  things  always  in  remembrance.  For  we  have. 
 «*  not  followed  cunningly-deviled  fables,  when  we  made 
 <*  known  unto  you  the  power  and  coming  of  our  Lord  Je- 
 **  fus  Chrift,  but  were  eyc-witnelFes  of  his  majefty.  For  he 
 *'  received  from  God  the  Father,  honour  and  glory,  when 
 *'  there  came  I'uch  a  voice  to  him  from  the  excellent  glory, 
 "  This  is  my  beloved  Son,  in  whom  1  am  well  pleafcd.  And 
 «*  this  voice  which  came  from  heaven  we  heard,  when  we 
 *'  were  with  him  in  the  holy  mount.  And  we  have  the  pro- 
 *'  phetic  word  the  more  firm;  whereunto  ye  do  well  that 
 **  yc  take  heed,  as  unco  a  light  that  Ihineth  in  a  dark 
 **  place,  until  the  day  dawn,  and  the  day-ftar  arife  in  your 
 <*  hearts :  knowing  this  firil,  that  no  prophecy  of  the  icrip- 
 *<  ture  is  ol  any  *  private  interpretation.  For  prophecy  came 
 *'  not  in  old  time  by  the  will  of  man:  but  holy  men  of 
 *'  God  fpake  moved  by  the  Holy  Gholl:.  But  there  were 
 *'  falle  prophets  alio  among  the  people,  even  as  there  lliall 
 <^  be  falie  teachers  among  you,  who  privily  Ihall  bring  in 
 *^  hereiies  of  deftrudion,  even  denying  the  Lord  that  bought 
 ''  them,  and  bringing  on  themielves  Uvift  deilrudion.  And 
 *'  many  Ihall  follow  their  deifrudions,  for  whom  the  way 
 **  of  the  truth  ihall  be  reproached.  And  in  covetouinefs 
 *'  iliall  they  with  feigned  words  make  merchandife  of  you. 
 
 <'  This  fecond  epiflle,  beloved,  I  now^  write  unto  you  ; 
 
 *'  in  both  which  I  itir  np  your  pure  minds  by  v;ay  of  re- 
 *•  membrance  ;  that  ye  may  be  mindful.of  the  words  which 
 *'  were  ipoken  before  by  the  holy  prophets,  and  of  the 
 "  commandment  of  us  the   apoftles  of  the  Lord  and   Sa- 
 
 <(  viour. As  our  beloved  brother  Paul,  according  to 
 
 "  the  wifdom  given  unto  him,  hath  written  unto  you;  as 
 **  alio  in  ail  his  epilVics,  jpeaking  in  them  of  thefe  things: 
 *'  in  which  are  Ibme  things  hard  to  be  underHood,  which 
 '^  they  that  are  unlearned  and  unftable  wreil,  as  alio  the 
 <'  other  fcriptures,  unto  their  own  deflruftion.  Ye  there- 
 *'  fore,  beloved,  ieeing  yeknow  before,  beware  left  ye  alio, 
 **  being  led  away  with  the  error  of  the  wicked,  fall  from 
 "  your'own  rtedfaftnels." 
 
 \vi:cn  we  read  this,  it  may  put  us  in  mind  of  the  Avords 
 
 *  Sjch  an  interpretation  as  the  Jevvifh  church  gaVe  the  word  of 
 pri>pht;cy  by  their  own  will,  is  hcie  called  prhciie,  in  oppofition  to 
 the  public  authentic  interpietation  'hat  the  Holy  Ghoft  oi^es  tnac 
 prophetic  >vord  in  the  Ncw-tertamei  t  revelation,  which  confirms  it. 
 AijJ  lo  the  fcripiurc  interprets  itfclf. 
 
 •  ••  of 
 
Intr.     A  View  of  the  Herefy  of  Aerius.     299 
 
 of  Mofes,  when  he  made  an  end  of  wri tin rr  the  words  of 
 the  law  in  a  book.  He  commanded  the  Levices,  faying, 
 ^'  Take  this  book  of  the  law,  and  put  it  in  the  fide  of  the 
 '*  ark  of  the  covenant  of  the  Lord  your  God,  that  it  may 
 **  he  there  for  a  witnefs  againll  thee.  For  1  know  thy  rc- 
 **  hellion,  and  thy  Rill  neck  :  behold,  while  1  am  yet  itiivc 
 '*  with  you  this  day,  ye  have  been  rebellious  again  ft  the 
 
 '^  Lord  ;  and  how  much  more  after  my  death? For  I 
 
 *^  know,  that  after  my  death  ye  will  utterly  corrupt  and  turn 
 '^  afide  from  the  way  which  1  have  commanded  you." 
 
 The  fcriptures  of  the  Old  Tedament,  containing  the 
 words  which  were  fpoken  before  by  the  holy  prophets,  were 
 the  only  rule  of  relii^ion  for  the  Jews  in  the  time  of  our  Lord, 
 when  he  came  to  give  them  anew  revelation,  according  to 
 thefe  fcriptures,  to  which  he  conllanily  appealed  from  their 
 tradition.  The  Holy  Ghoft  interprets  thefe  fcriptures  in  lY^a 
 new  revelation,  that  is  contained  in  the  fcriptures  of  the 
 New  Teftament,  fetting  forth  the  commandment  of  the 
 apoftles  of  the  Lord  and  Sav'iour.  And  thefe  fcriptures  of 
 the  Old  and  New  Teftament,  thus  taken  too:ether,  are,  ac- 
 cording to  the  apoftle  Peter,  the  only  rule  of  Chriftian  re- 
 ligion, after  the  deceafe  of  the  apoftles.  And  in  like  man- 
 ner as  the  fcriptures  of  Mofes  and  the  prophets  were  kepn 
 among  the  Jews  amidll:  all  their  corruptions,  and  a})pea!ed 
 to  by  the  Lord  and  his  apoftles,  juft  as  the  Jews  then  had 
 them,  in  oppofitioji  to  their  corrupt  interpretation,  which 
 they  had  by  tradition  from  their  fathers;  even  fo  what  Peter 
 fays,  mod:  plainly  fuppofcs,,  that  the  apollolic  fcriptures 
 woukl  be  kept  after  their  death  always  among  Chriftians, 
 in  midft  of  all  their  corruptions,  as  a  witnefs  againfc  tJiem  ; 
 and  that  fuppofition  is  no-w  manifeft  in  hCi.  And,  thou'j-It 
 he  fays,  fome  things  in  thefe  fcriptures  are  hard  to  be  under- 
 ftood,  and  liable  to  be  wrelled  hy  thofe  who  are  not  taught 
 of  God,  nor  elUblilhed  in  tlie  faith  ;  yet  he  gives  Vaeie 
 fame  fcriptures,  in  place  of  the  deeeafed  apoftles,  to  pre- 
 ferve  true  Chriilians  from  being  led  away  with  the  error  of 
 the  wicked,  and  to  ^uard  them  agairift  the  generally  pre- 
 vailing fedudion  of  falie  teachers,  privily  bringing  in  hcrc- 
 fies  of  deftniction  ;  vvhich  he  foretells  would  take  place  after 
 their  deceafe. 
 
 The  hereiies  therefore  of  whicli  the  apoftle?  fpake  a- 
 mong  Cnriltians,  rnuft  be  tiiofe  u-dys,  in  the  profeiiiun-  of 
 Ciiriflianity,  wherein  they  liave  deviated  from  tiie  way  of 
 tiJLh;  as  it  is  fet  forth  in  t!ie  apoftolic  fciiptures;  follov.'ing 
 
 r  p  2  teachers 
 
-00     A  View  of  the  Herefy  of  Aerius.     Intr. 
 
 teachers  perverting  the  gofpel.  And,  to  caufe  divifions  a- 
 niong  ChrKHans,  contrary  to  the  apoftolic  dodrine,  as  they 
 delivered  it  to  the  firlt  Chriftians  while  they  lived,  or  as  it 
 is  left  written  in  their  fcriptures  after  their  deceafe,  is  to 
 be  a  heretic  in  tfie  apofi:olicil  i'ewle  :  and  this  makes  men 
 liable  to  the  deibu6lion  that  they  have  conneLT:ed  with  btfre- 
 fy  ill  their  wririn<^i;s. 
 
 Bjt  it  is  a  qaite  different  ufe  of  the  word  herefy,  to  apply 
 it  to  deviations  from  any  forms  or  flandards  of  ChriiHaii 
 doclrine  conipofed  by  uninfpired  men,  according  to  the  molt 
 prevailinf^;  and  univerfal  tradition,  and  according  to  the  arc 
 of  the  dilputers  of  this  world,  in  their  oppofitions  of  fcience, 
 and  eilablilhed  by  the  authority  of  the  church  as  tells  of 
 truth  and  error.  Thefe  forms  of  faith,  contrary  to  their 
 profeiTeddefign,  have  ferved  to  lead  men  away  from  attend- 
 ing, as  they  ought,  to  the  fcriptures  of  the  apoftles,  and 
 ])ave  caufed  manifold  dividons  and  offence?  among  Chri- 
 fiians ;  who  will  never  be  united  in  any  one  of  them; 
 while  all  true  Chridians,  who  believe  in  Chrift  through  the 
 word  of  his  apoilles,  muft  only  be  united,  as  Chrift  would 
 have  them,  by  means  of  that  word;  which  is  not  to  be  found 
 pure  and  entire  but  in  their  writings.  The  apoflles  could 
 .have  no  regard  to  theie  uninfpired  forms  of  faith  and 
 llandards  of  Chiiftian  religion,  when  they  gave  their  own 
 writings  as  the  llandard,  in  oppolition  to  all  the  herefies  of 
 deftrudion  that  Ihould  be  ilily  introduced  after  their  deceafe. 
 And,  if  we  would  fallen  the  name  of  herefy  upon  a  devi- 
 ation from  any  other  form  of  found  words  or  ftandard  of 
 Chriftianity,  but  what  we  have  in  their  fcriptures,  we  lliall 
 not  tind  any  fuch  uie  of  the  word  herefy  in  the  fcripiure, 
 except  that  fame  uie  which  the  Jews  made  of  it,  when  they 
 applied  it  'to  ChriiVianity,  and  called  the  way  of  Chrifl  a 
 herefy. 
 
 Alter  the  death  of  the  apoflles,  the  name  heretic,  anTong 
 Chriflians,  in  the  fecond  ceiitury,  was  applied,  much  in  the 
 fame  way  as  the  apoilles  had  applied  ir,  to  ihofe  who  cor- 
 rupted the  doctrine  o[  the  golpel  by  the  Jewifh  tradition, 
 and  by  the  philofophy  of  the  Gentiles  :-and  they  were  re- 
 jcded  by  the  Chriflian  churches,  and  confuted  from  the 
 Icriptures  of  the  apoflles  and  prophets,  which  ihcy  kept, 
 and  from  tradition,  among  thofe  who  had  feen  the  apoflles, 
 only  in  fo  far  as  agreeing  with  tliCle  (cripLures  ;  while  here- 
 tics, in  place  of  the  falfe  apoilles  that  trouMed  Ciiriilians 
 in  the  apoflles  time,  were  troubling  them  with  falfe  goipels. 
 
Intr.     A  View  of  the  Herefy  of  Aerius.     301 
 
 ads,  epillles,  and  apocalypfcs,  forged  and  vented  by  them 
 as  aportolic  icri[)ture.  And,  even  in  that  fecond  century, 
 ibnie  philofophers,  becoming  Chriftians,  began  to  ufe  their 
 philofophy  in  the  explication  and  defence  of  the  goi'pel, 
 lludying  to  adorn  it  with  the  fpoils  of  the  Heathen  philofo- 
 phers, and  to  fet  it  off  to  the  world  in  that  drels ;  which 
 ferved  at  kfl  to  turn  the  fimple  word  of  faith  into  a  fcience, 
 and  the  plain  form  of  found  words,  that  vv.is  taught  by  the 
 apodles,  and  left  in  their  writings,  into  a  fyftem  fuited  to 
 the  oppofitions  of  fcience  falfely  fo  called  :  fo  that,  how- 
 ever well  it  might  be  intended  at  tirft,  it  really  tended  to 
 corrupt  the  minds  of  Chrillians  from  the  fimpiicity  that  is 
 in  Chrilt ;  and  fo  it  did  at  laff. 
 
 But,  when  tradition  came  to  be  joined  with  the  acknow- 
 ledged fcripcures  of  the  apodles  and  prophets,  as  the  rule 
 of  Chriflian  religion,  as  it  vv^as  in   the  end  oF  that  fecond 
 century,  when  another  generation  arofe,  that  knew  not  the 
 apolfles,  when  they  had  long  quiet  in  the  reign  of  Com- 
 modus  (by  means  of  his  whore  JMarcia)  and  in  the  firfl  ten 
 years  of  Severus,  and  when  they  grew  to  a  confulerable 
 party  of  men  in  the  world  ;  then,  whoever  oppofed  and 
 rejefted  the  prevailing  tradition,  came  at  length  to  be  re- 
 jeded  as  a  heretic,  as  they  who  caufed  divifions  contrary  to 
 the  apoftolic  doctrine  in  the  fcriptures.     And  then  it  was, 
 that  tiie  ufe  of  the  word  herefy  among  the  Jews,  as  it  had 
 been  by  them  applied  to  Chriitianity,  took  place  ao;ain  a- 
 mong  Chriftians;    fo   that   any  who  rook  a  different  way 
 in  the  profeffion  of  Chriflian  religion,  fron^L  the  eftabiiihed 
 interpretation  of  fcripture,-  or  from  the  prevailing  tradition 
 came  at  lafh  to  be  rejected  as  a  heretic.  Even  in  that  time 
 Vidor  biihop  of  Rome,  with  a  iynod  of  well:ern  bilbops, 
 re(b!ved  to  rejtd  the  Afian  bilhop.s,  for  keeping  Pafch   on 
 the  14th  day  of  the  moon  of  March,  contrary  to  a  tradition 
 that  he  pretended  to  have  handed  down  to  him  from  Peter 
 and  Paul,  by  a  lineal  fuccedion  of  Roman  biihops  keep- 
 ing Pafch  always  on  the  Lord's  day  ;  while  the  Afian  biihops 
 perfevered  obftinately  in  their  pradice,  pleading  as  ftrono-- 
 ]y   a   tradition   they  pretended  to  Jjave  from   the   apoftle 
 John,  who  died  amongll  them  long  after  the  martyrdom 
 of  Peter  and  Paul.      It  is  true,   this  is  commanly  called 
 but  a  fchifni  ;  yet,  when  tradition  was  thus  joined  to  the 
 fcripiure,  by   the    confcnt   of    contending    parties,   as    the 
 rule  of  the  Chriflian  religion,  it  begat  ^he  Jcwilh  ufe  of 
 
 the 
 
302      A  View  of  the  Herefy  of  Aerius.    Intr. 
 
 the  word  herefy  among  Chrillians  :  and,  in  this  fenfe,  the 
 church  of  Rome  applies  it  to  all  Proteftants  to  this  day. 
 
 Now,  to  put  an  end  to  this  tedious  hillory  of  the  name 
 herefy,  and  apply  wiiat  has  been  faid  of  the  iii'es  of  that 
 word  to  our  purpofe,  we  (hall  foon  fee,  that  Aerius  mull:  be 
 looked  on  as  a  heretic,  only  in  this  laft  ufe  and  application 
 of  that  name.  He  I'eems  indeed  to  have  been  ohftinate  in 
 l)is  way  ;  and,  as  Epiphaiiius  informs  us,  multitudes  both 
 of  men  and  women  followed  it ;  and  if  there  were  no  bi- 
 i"hops  in  his  train,  we  may  come  to  find  a  reafoii  for  that. 
 But  his  errors  cannot  be  traced  up  to  thefe  old  fprings  of 
 herefy,  philofophy  and  tradition.  Nor  will  it  be  eafy, 
 without  the  help  of  tradition,  to  fix  upon  him  the  charge 
 of  departing,  in  any  one  of  his  four  points,  from  the  fcrip- 
 lures  of  the  apoftles.  He  became  a  heretic,  by  deviating 
 from  the  ftatutes  of  the  church  :  for  Epiphanius  convicls 
 him  of  herefy,-  even  where  he  fays  with  the  fcripture,  by 
 his  forfaking  the  law  of  his  mother  the  church.  For,  in  the 
 fourth  century,  when  Aerius  lived,  there  happened  a  vaft 
 alteration  in  the  ftate  of  the  church  ;  Chriftianity  then 
 becoming  (againft  its  genius)  the  religion  of  the  Roman 
 empire,  and,  as  much  as  was  then  poffible,  adapted  to  the 
 jlaie  of  that  grand  kingdom  of  this  world.  The  church, 
 being  animated  by  its  genius,  had  many  ftatutes  that  could 
 not  be  feen  in  the  apoflolic  fcriptures,  which  were  calcula- 
 ted for  (Irangers  and  pilgrim.s  on  the  earth  ;  though  not  a 
 few  of  iheie  1-^aiures  pleaded  a  foundation  in  oral  tradition 
 irom  the  apotljes:  for  many  things  had  concurred  to  pave 
 the  way  for  this  great  alteration,  and  to  prepare  the  church 
 for  it,  long  Ivfore  it  came.  Now,  Aerius  appeared  to  Epi- 
 phanius pleading  the  inllruftion  of  his  father  in  tlie  fcrip- 
 C..:rc«t,  againft  the  laws  of  his  mother  the  church,  handed 
 10  him  by  old  tradition, and  contained  in  the  canons  of  her 
 fynods  ;  and  fo  he  fell  into  a  herefy  ;  which  is  wholly  funi- 
 rued  up  in  the  four  following  heads. 
 
 ^The  four  errors  hud  to  the  charge  cf  Aerius  hy  Eppha-^ 
 mus^  'who  entered  him  into  the  lift  of  heretics. 
 
 ^  1.  ^  prefiyter  differs  not  in  order  and  degree  fom  a  bi- 
 pop  ;  hut  he  tj/jo  is  a  prefiyter,  is  called  a  h'lfoop  /  in  as 
 tar  asy  in  any  cr.e  cii,  wherein  he  is  chofn  by  the  prefbyterv^ 
 <  e  prejules  in  the  congregation  ;  becanfe,  in  the  church,  no- 
 thing  fhoiild  be  do\e  or  carried  on  confufcdly, 
 
 II,  llws 
 
Seft.I.The  famenefs  of  bifhoparidprefbyter.  303 
 
 II.  There  is  fio  Pafch  remaining  to  be  obferved  or  celebra- 
 ted among  Chrijliaiis, 
 
 III  Fafts  ought  not  to  be  prefixed  to  certain  and  ftated 
 annual  days  and  foLmnities  ;  fuch  as,  the  faft  of  Lent,  and 
 of  the  week  before  Pafch. 
 
 IV.  Prayers  are  not  to  be  poured  out  and  made  for  the" 
 dead. 
 
 For  thefe  four  nec^atives  offered  by  Aerius  to  the  prevail- 
 ing religion  of  his  time,  he  has  been  fpoken  againft  as  a 
 heretic ;  and  fome  who  have  happened,  in  later  ages,  noc 
 to  differ  from  him  in  thefe,  have  been  reproached  with 
 him  as  their  only  forefather  among  the  ancients  :  yet  this 
 Ihall  not  hinder  us  from  inquiring  what  we  Ihould  think  of 
 them,  any  more  than  the  name  of  herefy,  and  common 
 bad  fame,  frighted  the  Jews  at  Rome  from  inquiring  what 
 ihould  be  thought  of  Chriitianity.  Let  us  then  view  them 
 in  the  order  wherein  they  have  been  laid  down  ;  and  they 
 naturally  cafl  our  thoughts  into  the  four  following  chap- 
 ters. 
 
 CHAP.    I. 
 
 Of  the  famenefs  of  Bifliop  and  Prefl3yter. 
 
 Sect.  I.  Shewing  what  might  move  Aerius  to  this  way  of 
 thinking,  in  the  ti??ie  when  he  lived, 
 
 WHen  the  difference  of  the  bifnop  in  order  and  de- 
 gree from  the  preibyter,  eflabliihed  by  long  cu- 
 ftom  among  fuiTering  Chriltians,  was  found  {o  very  agree- 
 able to  the  change,  in  the  fituation  of  Chriflianity,  that 
 happened  in  the  time  of  Aerius,  to  the  great  joy  and  fatif- 
 fac1:ion  of  all  that  wiihed  its  profperity  in  the  world  ;  it 
 may  be  coniulered  how  Aerius  could  be  led  into  his  way 
 of  thinking  agaiufl  it,  and  what  iliould  move  him  to  op- 
 pole  it  with  fo  much  zeal  even  in  that  time. 
 
 Heretics,  we  know,  if  nothing  elfe  can  be  laid  to  their 
 charge,  are  always  fufpecHied  of  pride  and  ambition  in  fome 
 ihape  or  other.  And  it  is  very  true,  that  Aerius  was  but  a 
 prefbyter  ;  and  no  more  was  Jerom,  who,  in  the  followinf^ 
 century,  talked  a  little  in  the  fame  way.  It  is  very  poi- 
 fible,    they    might  both  have    though:    and  fpoke  oiher^ 
 
 wife. 
 
•J  04     A  View  of  the  Herefy  of  Aerius. 
 
 wife,  if  they  themfelves  had  been  bilhops.  Yea,  it  has 
 been  inlinuated,  that  this  branch  of  the  herefy  of  Aerius 
 did  fprin^  out  of  a  difappointmenc  of  his  hopes  of  being 
 made  bilhop  of  SebalVia,  in  the  room  of  the  depofed  Eu- 
 flathius ;  with  whom,  Epiphanius  informs  us,  he  had  con- 
 tended very  iharply. 
 
 But  it  was  very  polTible  for  Aerius,  without  this  ambition, 
 to  have  fallen  into  that  fame  odd  way  of  thinking  in  the 
 very  time  when  he  lived,  by  comparing  the  ftate  of  Chri- 
 flianity  which  was  before  his  eyes,  with  the  original  draught 
 of  it  in  the  apoftolic  fcriptures  ;  for  which  he  feems  to 
 have  had  a  very  great  regard.  And  this  is  what  any  man 
 may  do  at  any  time.  B«t  the  difterence  of  biihop  and 
 preibyter  appeared,  in  the  time  of  Aerius,  with  fo  much  of 
 another  face  from  what  it  did  before  Conflantine,  as  was 
 fufHcient  to  awaken  his  attention  to  that  fame  fubjed  par- 
 ticularly. Indeed  that  difference  had  been  made  long  be- 
 fore ;  and,  in  the  time  of  Cyprian,  if  we  may  judge  of 
 the  common  pra^^lice  by  his  writings,  it  was  carried  pretty 
 far.  But,  even  then,  it  lay  under  feveral  limitations ; 
 which,  being  fet  afide  in  the  fourth  century,  made  it  have 
 a  quite  different  appearance  :  fo  that  one  who  could  have 
 borne  with  it  before,  might  now  declaim  againfl  it,  as  did 
 Aerius ;  and  get  a  hearing  too,  as  he  did,  among  Chri- 
 flians. 
 
 For,  in  Cyprian's  time,  the  bi(l:iop's  charge  was  a  flock, 
 only,  of  Chrillians  made  fo  by  teaching,  called  out  from 
 the  world,  and  called  together  by  the  gofpel,  to  profefs 
 the  faith  and  hope  that  is  in  Chrift  Jefus,  and  to  keep  his 
 new  commandment,  of  love  to  one  another  as.  difciples, 
 whereby  nil  men  Ihould  know  them  to  be  his  difciples,  and 
 for  that  hated  and  perfecuted  by  the  world.  They  then  bap- 
 tized none  but  difciples,  reckoning  their  infants  with  them  : 
 for  it  had  not  yet  come  into  their  heads,  to  pervert  the 
 Lord's  commiffion  to  his  apoiUes,  to  make  difciples  of  all 
 nations  by  teaching,  and  to  baptize  the  difciples.  by  turn- 
 ing it  into  a  conunilfion  to  make  difciples  by  baptifm. 
 
 And  the  whole  flock,  whereof  the  one  bilhop  was  then 
 paftor,  was  but  one  congregation  of  Chriilians,  ufing  one 
 and  the  fame  euchirift,  or  coming  together  in  one  place  to 
 eat  the  Lord's  fupper  ;  became  then  it  was  as  irregular  to 
 have  what  they  called  more  than  one  altar  in  one  church, 
 as. to  have  more  than  one  bi;lioi).  And,  by  the  fame  rule 
 "whereby  we  lliall  he  able  to  conceive  many  aiLars  in  one 
 
 church 
 
Secft.I.Thefamenefsof  bifliopandpreftyter.  305* 
 
 fchurch  TO  be  yet  but  one  altir,  wc  (lull  conceive  many  bi- 
 ihops  in  one  church  to  be  no  more  but  one  hi  (hop. 
 
 Again,  this  one  biflidp,  however  diftingiiilhcd  from  the 
 prclbyters  of  this  ilock,  did  not  then  adininifl:nue  the  go- 
 vernment and  difciplinc  without  the  couniel  of  the  pre/hv-- 
 ters,  yea^  nor  \vithout  the  confent  of  the  whole  people, 
 the  whole  church.  For  Cyprian,  the  moft  zealous  man  in 
 his  age  for  the  Epifcopal  dignity  and  authority,  \vh6  fpedks 
 bf  it  in  the  moll  liigh  fwelling  words,  f:ays  fully  as  much, 
 as  has  been  jufl  now  faid,  concerning  his  own  conduct  and 
 pradice  in  that  oflice  from  the  beginninf:;.  This,  Vv'itii 
 \vhat  he  fays  of  the  fnffrr.ge  of  the  v.'holc  people  in  peace^ 
 and  of  the  majefty  of  the  Chrillian  people,  alluding  to  the 
 iliajefty  of  the  Roman  people,  plainly  Ihews,  tha.t  he  look- 
 ed on  himfelf,  in  the  higheO:  dignity  of  his  Epifcopal  of- 
 lice, as  no  more  but  the  prelident  of  that  great  court,  the 
 M'hole  church,  and  upon  liis  prelbyters,  as  allelFors  to  him> 
 '\vhb  prefided  in  that  augufl  afTembly. 
 
 And  further,  in  Cyprian's  time,  there  was  nothing  like 
 a  difference  of  flation  in  the  world  attending  upon  the  dif- 
 ferent ftations  of  biiliop  and  prelbyter  in  the  church  •  on- 
 ly the  bilhop,  being  conddered  as  the  leading  man  amono- 
 the  Chrillian  people  by  their  Heathen  neighbours,  was  the 
 inofl  expofed  to  iiifferings  on  the  account  of  Chriftianity. 
 
 While  the  pre-cminente  of  the  biihop  in  order  and  de- 
 gree, continued  limited  in  this  manriei*,  by  thefe  remains 
 of  the  apdftolic  inftitution>  it  was  far  more  tolerable,  than 
 in  the  time  df  Aerius,  who  faw  a  great  change  in  the  ftatc 
 bf  this  riiatter,  by  the  removal  of  all  thefe  old  bounds* 
 
 For,  now  that  Chriftianity  became  the  elhblilhed  reli- 
 gion of  the  empire,  after  the  mofl  zealous  Chrifliaris  had 
 been  taken  off  in  thfe  ten  years  of  D'ioclefian's  perfecii- 
 rion,  there  were  multitudes  of  Chriftians,  not  made  by  the 
 influence  of  the  gofpel,  but  by  the  influence  of  the  Ro- 
 man EmperOr,  and  power  of  that  empire;  who,  under  the 
 Chriflian  name,  leading  a  life  almoft  heathcnith,  gave  a- 
 bundant  caufe  for  that  new  diflin^lion,  betwixt  Chriffians  and 
 faints,  which  remains  everfitice  every  where  well  founded 
 in  the  Chriflian  world.  And  thus  the  bilhop's  charge  came 
 to  b^  a  confufed  multitude  (for  a  great  part  of  it)  of  fuch 
 Chriflians  as  were  not  difciples  of  Chrifl,  nor  capable  to  . 
 Jove  one  another  as  fuch  ;  and  who,  in  place  of  profeffin'j- 
 the  faith  that  is  in  Chrifl  through  the  word  of  his  apodles, 
 ivere  afTociated  in  the  profefTion  of  faith,  in  the  forms  and 
 
 Vol.  IV.  Q^q  flandards 
 
<o6        AVievvof  theHerefy  of  Aerius.  Ch.L 
 
 flandards  of  faith  that  were  eflabiifned  to  them  by  the  au- 
 thority by  which  they  couK!  be  intiucnccd. 
 
 Anil  now  the  one  biihop's  flock  became  many  congrega- 
 tions of  fiich  Chridians  united  in  him,  as  one  fiock  com- 
 pounded of  many :  for  that  ancient  mean  or  fign  of  union 
 in  achurchj  the  fame  eucharift,  was  now  fet  afide,  as  it 
 had  begun  to  be  in  fonie  of  the  largefl  cities  in  the  end  of 
 the  third  century.  And  the  one  bilhop,  having  got  rid  of 
 ]iis  one  altar,  appeared  now  in  a  higher  fphere,  with  ma- 
 ny altars,  and  pricils  ferving  under  him  at  the(e  altars,  as 
 their  higli  prieil. 
 
 This  bilhop  and  hit;  preibytcry  lorded  over  this  multitude 
 of  people  ;  whole  worldly  intereil  brought  them  in  lub- 
 iei51iou,  and  whofc  religion  lay  chiefly  in  a  blind  obedience, 
 being  unwilling  and  unable  to  judge  for  themfelves,  and 
 having  their  minds  ftrongly  pofTelTcd  with  the  fear  of  dif- 
 obediencC)  and  of  feparaiion  from  this  one  vifible  head  of 
 their  church,  as  the  greateft  impiety.  And  fo  the  bilhop 
 and  his  preibyiery  were  eafed  of  the  labour  of  conduiTting 
 a  flock  of  ChrilVs  willing  people,  by  perfuafion  and  ex- 
 ample, in  the  obfervation  of  all  his  commands,  who  was 
 the  only  Lord  of  their  confciences. 
 
 And  fuch  bifliops,  having  the  Ghriftian  empire  parcelled 
 out  among  them  into  dill-rids,  had  revenues  fuitable  to  their 
 jlation  out  of  the  fpoils  .of  tlie  heathen  temples  and  priells  % 
 and  it  bcliovcd  iheir  Ihare  of  the  tithes  to  be  proportionable 
 to'the  difference  of  their  flation  in  the  church  or  the  world, 
 (now  materially  the  fame),  from  that  of  a  mere  prefbyter. 
 But  this  was  not  all  that  Aerius  had  to  look  to  about  bi- 
 fliops in  his  day.  He  faw  a  difference  again  among  them, 
 lie  beheld  the  biihops  of  each  province  (the  civil  provinces 
 forming  the  body  of  the  ecclellailical}  dependent  on  their 
 jncLropolitan,  the  bifliop  of  the  civil  metropolis;  who  call- 
 ed together,  ordinarily  twice  a-year,  and  prciided  over  a 
 fynod  or  council  of  the  biihops  of  his  province.  And,  as 
 many  civil  provinces  made  ane  diflricl,  which  w^as  called  a 
 iliQccfc,  \o  many  ecclefiaflical  provinces  made  one  ecclell- 
 ailical diocefe  ;  of  which  Aerius  faw  the  bifliop  of  the  prin- 
 cipal city  to  be  the  jiead,  having  the  rights,  prerogatives,  pri- 
 vileges of  honour  and  jurifdidlion  over  the  whole  diocefe^ 
 and  enjoying  the  right  of  ordaining  metropolitans.  By 
 mis  fubordination  of  bifliops  to  metropolitans,  and  of  thole 
 again  to  capital  bifnops,  the  eculefiaiVical  government  of 
 iiiw  empire,  now  mude  Chriflhir,  and  called  the  catholi^ 
 
 church 
 
,Se6l.II.  Thefamenefs  of  bifhop  and  prefoyter.       307 
 
 church,  became  conformed  to  its  civil  government,  accor- 
 ding to  the  new  diftribuiion  of  its  provinces.  J]ut  the 
 clergy  were  not  yet  the  head  of  this  Chriflian  empire.  TJie 
 Chr'iltian  emperors  ruled  if,  till  it  was  broken  by  barbarous 
 Heathen  nations  from  the  north,  into  about  ten  indepen- 
 dent kingdoms;  which,  fubmitting  10  the  religion  of  ilic 
 broken  empire,  and  being  made  Chriftians  by  bapti(m,  be- 
 came unanimoLilIy  fubjcd  to  the  clergy  ;  and  remained  u- 
 nited  in  nothing  elfe  but  their  religion,  which  they  fiip- 
 ported  by  their  power.  This  was  the  work  of  the  follow- 
 ing century,  when  the  man  of  Jin  ^  conceived  in  the  firll 
 churches,  brought  forth  by  the  aid  of  Conftanftine,  and 
 nurfed  up  and  educated  by  the  Chriftian  emperors,  wa-.  en- 
 throned, and  exalted  to  reign  as  the  eighth  head  of  that 
 bead  having  ten  horns ;  whom  the  Lord  has  been  for  fome 
 time  confuming  with  the  fpirit  of  his  mouth,  and  will  foon 
 deftroy  with  the  brightnefs  of  liis  coming. 
 
 Aerius,  who  lived  an  age  before  this  great  event  came 
 out,  could  not  fee  it  ;  but  he  faw  the  foundation  of  it  Isiil 
 in  the  work  of  this  fourth  century  wherein  he  lived. 
 And  it  was  eafy  for  him  to  perceive,  that  all  the  fubordina- 
 tions  of  the  clergy  eftablilhed  in  his  time,  and  making 
 •way  for  their  kingdom  in  this  world,  had  a  foundation  in 
 the  fubordination  of  the  preibyters  to  a  bilhop,  that  had 
 been  eifablilhed  in  the  churches  long  before  his  day,  and 
 yet  had  no  foundation,  that  he  could  fee,  in  the  fcrip- 
 lures.  Now,  if  the  church  had  povv-er,  in  any  lime  after 
 ilie  apoftles,  upon  any  emergency,  to  eftahlilh  tiiac  firlb 
 fubordination,  and  make  that  diflerence  of  order  and  de- 
 gree betwixt  bilhop  and  prelbyter;  tlien  ^certainly,  upon 
 occafion  of  further  exigencies,  Ihe  might  make  further 
 fubordination?,  and  eftablilh  new  different  orders  of  eccle- 
 fiaftic  officers.  But  Aerius  was  not  fatisfied  that  (lie  had 
 fuch  a  power;  and  therefore  contended, that  the  billiop  and 
 prelbyter  did  not  differ  in  order  and  degree.  ' 
 
 Sect.  II.  Setting  forth  the  fiyft  argument  of  Aerius  for  the 
 fanienefs,^  ivith  the  anfwer  of  Epiphanius  Jheivirig  the 
 difference. 
 
 A  Erius,  to  (liew,  that  bifnop  and  prcfoyter  differ  not  in 
 •^-^  order  and  degree,  pleaded,  in  the  firft  place.  That 
 their  ofKce  is  the  fame,  by  their  both  doing  the  fame  r hinges, 
 io  that  whatfoever  the   bilhop  does,   the  prcfbyeter  docs 
 
 Q^q  2  likcwife  ;,. 
 
308      A  View  of  the  Herefy  of  Aerius.  Ch-X* 
 
 likewife;  as,  laying  on  hands,  baptizing,  difpenling  the 
 tUvine  worihip,  and  lilting  in  the  *  throne;  which,  it  leems, 
 the  prelbyters  did  in  his  time.  Now,  if  they  did  all  the 
 ianie  offices,  if  their  emph':iyment  was  the  fame,  he  fuppo- 
 fed  their  charadler  the  fame  ;  and  fo  could  not  fee  how 
 they  differed  in  order  and  degree,  unlefs  he  could  fee  the 
 one  employed  in  any  work  that  the  other  could  not  he  em- 
 ploved  in. 
 
 In  anfwer  to  this,  Epiphanius  denies  not  tha;  the  preiby^ 
 ter  did  the  fame  offices  which  the  bilhop  did ;  but  he  char- 
 ges madnefs  or  folly  upon  this  argument  of  his,  becaufe 
 he  Ihould  have  added,  that  the  efe6ls  of  thefe  ofl;ces  or 
 works  are  the  fame;  which  his  wifdom  clearly  difcerns  to 
 he  vaftly  different  :  for  he  pleads,  that  the  bjlhop  begetr. 
 the  fathers  of  the  church  ;  but  the  prelbyters  beget  not 
 fathers  or  teachers;  they  beget  only  the  fons  of  the  church, 
 Andy  by  this  difference  of  the  effects,  he  Ihews  the  differ- 
 ence of  the  order  and  degree. 
 
 I:  is  not  quite  certain,  whether  the  aflertion  of  Aerius, 
 That  the  preibyter  did  the  fame  offices  with  the  bilhop, 
 was  wholly  founded  in  the  pradice  of  his  time,  from  which 
 lie  enumerates  the  adlions  of  the  bifliop;  or  whether  (be- 
 taufc  we  lliall  fee  he  mainly  pleads  fci^ipture)  it  might  not 
 be  alfo  taken  from  Peter's  exhortation  to  the  prelbyters  a- 
 luong  Chriflians  in  his  time,  and  fo  to  all  prelbyters  in  all 
 limes,  in  that  remarkable  pafTage,  where  he  calls  himfelf 
 ahb  a  prelbytcr ;  as  having,  with  the  other  appftles,  exer- 
 tifed  that  office  in  the  church  at  Jerufalem,  before  any  o- 
 ther  prelbyters  were  ordained  there,  even  as  they  alio  ex- 
 <  rciled  the  deacons  oiice  before  the  ordination  of  the  dea- 
 con':>;  for  which  realbii,  John  alfp  calls  himfelf  a  prefliy- 
 tcr.  In  thai  paffage,  Peter  fets  himfelf  above  the  prelby- 
 ters in  nothing,  but  that  wherein  he  was  never  I'ucceeded 
 by  any  ;  his  being  an  eye-witnefs  of  what  he  was  cliofea 
 to  teflify  as  an-infpired  apoftle.  And  he  exhorts  them  in 
 thefe  words  :  **  The  prefbyters  which  are  among  you  I  ex- 
 *'  hort,  who  am  alfo  a  preff)yter,  and  a  witnefb  of  the  fuf- 
 ''  ferings  of  Chrifl:,  and  alJo  a  partaker  of  the  glory  that 
 ^^  fnall  be  revealed  :  feed  the  flock  of  God  which  is  among 
 '^  you,  excrcjling  the  biiliop's  office,  not  by  coAflraint,  but 
 
 *  Sitting  in  the  ti)rone.']  In  the  time  of  Aerius,  the  biHiop's  feat 
 in  the  church  liad  come  to  be  called  the  throne,  and  the  pvcfoyters 
 were  faid  to  be  Tvy^^r.oi  and  <rvjic^i\rai, 
 
 *•  willingly; 
 
Sccl.  III.    The  faiiicncfs  of  bifliop  and  prejfbyter.      3051 
 
 *'  willingly  ;  not  for  fil  thy  lucre,  hut  of  a  ready  mind  j 
 ^*  neither  exercifing  lordOiip  over  the  lots,  but  being  made 
 f'  examples  to  the  flock.  And,  when  the  chief  Paftor 
 *'  {liall  appear,  ye  Ihall  receive  a  crown  of  glory  that  fa- 
 <*  deth  not  away."  Then  he  turns  his  exhortaiion  to  the 
 Chriflian  people,  or  the  Lord's  lots,  (being  each  of  them 
 allotted  to  him  as  his  property,  and  obtaining  his  part  in 
 the  Lord^s  flock  as  by  lot) ;  among  ^"J-»om  thefe  preibyters 
 were  bilhops  and  pallors ;  and  be  uiiuii^uiilics  the  flock  of 
 thefe  chofen  people,  which  they  feed  as  paftois,  and  over- 
 fee  as  bilhops,  no  otherwife  from  them,  but  as  the  younger 
 from  the  elder;  faying,  "  Like  wife  yc  younger,  fubmit 
 '^  yourfelves  unto  the  preibyters :  yea,  all  be  fubic(5l  one  to 
 ^^  another,  and  be  clothed  with  hunriiity  :  for  God  rcfill- 
 *'  cih  the  protid,  and  giveth  gact:  to  the  humble." 
 
 As  this  pafiage  affords  us  a  beautiful  profpccl  of  the  ori- 
 ginal order  of  the  church,  and  the  true  fpirit  of  its  govern- 
 ment;  fo  we  may  fee  from  it,  as  manifcftly  as  words  can 
 make  any  thing  appear  to  us,  tliat  the  apodlc  charges  the 
 preibyters  among  Chriftians,  with  the  work  of  bilhops,  as. 
 well  as  of  paftors,  under  Jefus  Chrift  the  chief  paflor,  com- 
 mitting the  whole  care  of  the  flock,  whicli  is  among  them, 
 Vinto  them  jointly,  under  him  immediately,  or  without  any 
 pne  vifible  uniting  head. 
 
 Now,  whether  Aerius  had  any  rerpe<^  to  this  palTage  or 
 nor,  in  his  affertion,  that  the  bidiop's  work  was  the  f.^me 
 with  the  prefbyters,  it  was  bold  enough  in  Epiphanius  ta 
 call  him  a  fool,  or  a  madman,  for  urging  wliat  Peter  had 
 exprefsly  commanded,  and  making  no  diflindion  where  the 
 apoftle  had  made  none :  for,  would  it  not  require  a  very 
 extraordinary  degree  of  wifdom,  and  foundnefs  of  mind, 
 to  difcern  a  diftini^ion  betwixt  the  effe(^-  of  the  bilhop's 
 work  done  by  Peter's  prefbyters,  and  the  cfTcd  of  that  fame 
 work  done  by  another,  called  a  l^ifI?oj).f 
 
 Sfct.  IIL  JVberein  is  confidered  the  other  argiimcrtl  of  Aerius 
 for  the  famenefsy  taken  exprefdy  from  the  fcrlptures  ; 
 vAth  the  anjhjuer  of  Epij^haidiu,  fiewiug.  the  difference. 
 
 ^"pHE  main  llrength  of  Aerius  on  this,  as  on  all  the  other 
 
 ^     br?.nc]ies  of  his  hercly,  lay  in  what  he  had  to  fay  from 
 
 the  fcriptures,  as  appears  from  his  other  argument ;  of  which 
 
 £piph^aiu3  alio  informs  us^  for  we  have  nothing  f^rom  hira- 
 
3  lo     A  View  of  the  Herefy  of  Aerius.    Cii.  L 
 
 felf.  Tills  aro;umcnr,  even  as  dated  hy  his  adverfary,  fervcs 
 to  Ihew,  from  the  fcripture,  the  lamenefs ;  and  even  in  that 
 very  point  where  Epiphanius  had  been  placing;-  the  ditle- 
 rcnce,  with  a  rciledioii  on  his  folly  for  not  perceiving  it. 
 
 The  argument  is  to  this  purpofe.  The  apoftle  writes 
 prejhyters  and  deacons,  and  writes  not  hif})Ops,  And  to  a 
 oilhop  he  faith,  Negieil  not  the  gift  ivhich  is  in  thee,  ivhicb 
 thou  haji  received  by  the  hands  of  the  prejbytery.  And  a- 
 gain,  in  another  place,  he  writes  to  the  bilhops  and  dea- 
 cons. 
 
 And  the  anfwer  of  Epiphanius  comes  to  this:  That  times 
 arc  be  diftinguilhed :  for  the  beginnings  of  all  things  are 
 fmall;  but  they  grow  by  time.  The  apoftles  could  nor,  at 
 once,  conftitute  all  things.  They  wanted  ht  men  in  fonu> 
 places  for  the  bidiop's  olncc  ;  and,  in  other  places,  for  the 
 prelbyter's  oiTice  :  therefore,  where  bilhops  were  already 
 conftituted,  the  apoflle  wrote  to  the  bilhops  and  deacons ; 
 but,  where  they  were  not,  he  wrote  to  the  prefl^yters  and 
 deacons. 
 
 Then  he  fliews  the  difference  of  hipmp  and  prefoyter  from 
 the  fame  apollle,  in  this  manner.  Paul  admonilhes  Timothy, 
 a  bilhop,  not  to  rebuke  a  prelbyter;  likewife,  not  to  admit 
 an  accufation  rallily  againlt  a  prefbyter :  but  he  did  not 
 fay  to  any  prefbyter,  Keceive  not  an  accufation  againfi  a  bi- 
 fl^op;  nor  did  he  admonifli  him  not  to  rebuke  a  bilhop. 
 
 in  this  anfwer,  there  is  no  notice  taken  of  what  is  faid 
 in  the  ohjeclion,  toiliew,  that  the  efFe<5ls  are  the  fame  even, 
 there  where  Epiphanius  himfelf  places  the  dilierence:  for, 
 as  he  looks  on  Timothy  to  be  a  father  of  the  church,  hold- 
 ing him  as  a  bifbop,  in  diftincSlion  from  prefbytcrs ;  the  ob- 
 jeclion  points  out  this  fame  biliiop  of  his,  be^iotten  by  the 
 pren:)ytery,  or  company  of  prefl)yters,  that  laid  hands  on 
 him:  fo  that  prefbyters  begat  him  who  judged  prefbyter?. 
 And  v/hat  more  could  his  bilhop  do?  For,  if  they  were  ca- 
 pable to  ordain  his  biihop,  what  made  them  unfit  to  judge 
 him? 
 
 But  here  it  is  fuppofcd,  that  Timothy  was  a  bifliop,  with- 
 out the  lead  foundation  for  it  in  the  apoftolic  writings; 
 where  it  cannot  be  pretended  that  he  is  called  i'o,  and  where 
 he  is  reprefenied  in  ;j  quite  different  light  from  any  notion 
 we  liavc  of  a  bilhop.  fie  is  plainly  there  one  of  the  mini- 
 flcr^.  of  the  apoflle  ;  whom  he  calls  evangelilis  and  teachers, 
 in  difiindion  from  the  prophets;  fctting  them  in  the  third 
 ]dacc,  next  lo  the  prophets,  who  are  fccond,  as  the  apoftles 
 
 are 
 
Seel.  >II.     The  iailiencft  of  bifnop  aiid  preibytcr.      3 1  i 
 
 are  firft ;  and  dldinguirning  them  from  padors,  or  bifliops^ 
 and  ordinary  teachers,  as  above  them  :  for  they  arc  called 
 evangelifts  and  teachers,  in  diflinclion  from  theie,  as  bein^ 
 endued  with  that  fame  knowledge  which  the  apollle   fays 
 iliould  vanilh  away,    when  prophecies  failed  and  tongues 
 ceafed,  i.  e.  when  the  New-teftament  revelation  Ihoidd  be 
 perfedled.     When  therefore  that  gift  of  knowledge  vanilh- 
 cd  away,  whereby  theie  evangeliiis  and  teachers  were  fitted 
 for  their  ofiicc,  fo  did  the  office  vaniih  for  which  that  gift: 
 Gualified  them.     And  thefe  nlinifters  of  the  apoftles,  whole 
 Dufinefs  it  was  to  attend  upon  them  where-ever  they  went 
 preaching  the  gofpel,  to  go  every  where  upon  their  errands 
 to  carry  their  mellages  to  the  churches,  and  bring  them  ac- 
 counts from  them,  while  they  were  laying  the  plan  of  the 
 churches,  and  forming  them,  cannot  remain,  after  the  a- 
 pofbles  remain  no  more  in  the  world,  to  be  thus  attended 
 upon,  and  miniflered  to.     Paul  would  have  Timothy  to  go 
 forth  with  him,  from  the  church  where  he  was,  unto  this 
 work  of  his  minifter  and  evan2:eliil,  which  was  pointed  out 
 for  him  by  prophecy,  and  to  which  he  was  feparated  by  the 
 laying  on  of  the  hands  of  the  preibytery  of  the  congrega- 
 tion of  Chrifl's  difciples  in  Lyftra,  or  in  Derbe,  or  in  I- 
 conium,  (for  from  one  of  thefe  Paul  took  him,  and  there  was 
 a  prefbytery  in  each  of  them) ;  even  as  Paul  and  Barnabas 
 were  feparated  at  Antioch,  to  the  work  to  which  the  Holy 
 Ghofl  called  them.     And  as  their  feparation  to  this  work 
 did  not  give  them  the  charge  of  any  particular  flock  of 
 Chriftians;  fo  neither   did  his :  and  therefore  it  could  not 
 make  him  a  biiliop.     And  it  can  never  appear,  that  Paul 
 made  him  bilhop  of  Ephefus,  from  his  befeeching  him,  when 
 he  went  into  Macedonia,  to  ilay  and  a6l  for  him  in  Ephefus; 
 from  whence,  after  a  few  months  (lay,  he  returned  to  him 
 in  Greece,  and  from  thence  attended  him  in  his  journey  to 
 Jerufalem,  in  company  with  feveral  others  of  his  minifters. 
 Even  as  it  cannot  appear,  that  he  made  Titus,  another  of 
 thefe  minifters,  biihop  in  Crete,  from  his  leaving  him,  to 
 fct  in  order  the  things  left  undone  there  ;  calling  him  fi-om 
 thence  to  him  to  Nicopolis,  \vliere  he  was  to  winter:  for 
 one  might  with  equal  reafon  fay,  that  he  was  bilhop  in  Ni- 
 copoiis,  or  in  Dalmatia,  to  which  Paul  informs  TimothyJie 
 had  departed  from  him,  as  in  Crete  where  he  left  him  for  a 
 while,  to  return  to  him. 
 
 Epiphanius  tinds  himfelf  obliged  to  accoimt  for  what  Aeriufi 
 obferved  in  the  fcripture,  That  the  apoltles  write  of  the  bi- 
 lhop 
 
f[i2     A  View  of  the  Herefy  of  Aerius.  Ch.  I, 
 
 iliop  3tid  prelbvter  as  one  and  the  fame  order,  in  diftindlioit 
 from  the  deacon";  and  never  fpeak  of  them  as  three  orders, 
 bilhop,  and  prctbyter,  and  deacon  ;  but  as  two  only,  bilhop, 
 or  prefbyter,  and  deacon.  He  denies  not  the  fad  from  which 
 Aerigs  drew  his  inference  ;  but  he  accounts  for  it,  and  en- 
 deavours to  make  i:  confiftent  with  the  three  orders,  by 
 faying,  that,  in  places  where  they  wanted  fit  men  for  the 
 bilhop's  office,  there  they  write  of  prefbyters  and  deacons; 
 and  in  other  places,  where  they  wanted  fit  men  for  the  pref- 
 byters office,  there  they  write  of  bilhops  and  deacons.  But 
 here  the  orthodox  father  fpeaks  without  book  to  his  heretic> 
 and,  fiippofm^  the  very  thing  in  debate,  goes  quite  off  the 
 quellion;  which  is,  Whether  it  can  appear,  from  the  wri- 
 tings of  the  apoftles,  that  they  conftituted  thefe  three  orders^ 
 biihop,  and  prefbyter,  and  deacon?  And,  -when  he  cannot 
 deny  that  the  apoftles  write  of  them  as  if  they  were  but  two^ 
 furely  he  cannot  then  pretend,  that  he,  or  his  heretic, 
 might  learn  from  their  writings,  that  they  were  three. 
 
 It  is  yet  more  furprifmg,  how  he  came  to  guefs,  that 
 the  apoflles  found  men  in  fome  places  fit  for  the  one  office, 
 and  not  for  the  other  ;  fo  as  in  fome  places  they  had  bilhops^ 
 and  not  prefbyters,  and  in  other  places,  prefbyters,  and  not 
 "bilhops;  feeing  it  is  undeniable,  that  there  is  but  one  and  the: 
 fame  charader  for  them  both,  left  in  the  apoflolic  writings, 
 in  diflin^lion  from  the  deacon.  For,  when  Paul  defcribes 
 to  Timothy  the  men  whom  he  fliould  account  fit  for  the  bi- 
 (hop's  and  deacon's  office  in  Ephefus,  he  gives  him  no  cha- 
 ra6ler  for  a  prefbyter  diftind  from  that  of  the  bilhop  and 
 that  of  the  deacon.  And  when,  in  his  journey  from  Greece 
 to  Jcrufalem,  attended  by  Timothy,  touching  at  Miletus,  he: 
 fent  for  the  prefbyters  of  the  Ephefian  church,  and  gave 
 them  his  lafl  charge,  leaving  the  whole  care  of  the  church 
 and  of  themfelves  unto  them,  under  God,  and  the  word  of. 
 his  grace  ;  he  exprefsly  calls  thefe  prefbyters  biJJmps,  faying, 
 that  they  had  been  qualified  by  the  Holy  Ghofl  for  that  of- 
 £ce.  His  words  to  the  prefbyters  of  the  flock  of  God  in  E- 
 phefus  are  :  Feed  the  flock  of  God,  over  the  which  the  Holy 
 Ghofl  hath  made  you  btfhops.  And  again  to  Titus,  whom  he 
 Jefr,  to  conftitute  prefbyters  in  every  city  in  Crete,  he  de- 
 fcrihes  what  fits  a  man  for  the  office  of  a  prefbyter,  and 
 gives  him  the  fame  character  over  again  that  he  gave  to  Ti- 
 mothy for  a  bilhop:  and  he  fays  to  him,  ^'  For  this  caufc 
 *'  left  I  thee  in  Crete,  that  thou  fhouldfl:  fet  in  order  the 
 *[  things  left  undone,  and  conflitute  prefbyters  in  every 
 
 *^  city. 
 
Sedl.  IV.    The  Himenefs  of  biihop  and  prcfbyter.      ^  1 3 
 
 "  city,  as  I  had  appointed  thee.     If  any  be  blamclefs,  the 
 
 ''  hufband  of  one  wife  —  For  a  biihop  muft  be  blamelcls.'' . 
 
 Now,  if  the  apoftle  had  no  other  dire(.T:ion  to  give  Titus, 
 for  conftituting  fit  prelbyters  m  every  city,  but  a  defcription 
 of  the  charader  of  a  biihop,  how  could  Epiphanius  imagine, 
 that  in  fonie  places  they  had  men  tit  for  being  prelbyters, 
 and  not  fit  bilhops ;  and  that  in  other  places  they  found 
 men  lit  for  being  bidiops,  but  not  prefbyters?  We  cannon 
 but  fee  a  plain  neceffity  here  for  gueffing  again,  or  givino- 
 up  the  point  to  Aerius :  for,  if  the  prelbytei-'s  charadler  be 
 not  the  fame  in  fcripture  with  the  bilhop's,  it  is  certain  he 
 has  no  charader  there.  And,  as  Paul  diredled  Timothy  how 
 he  fliould  conftitute  lit  biihops  in  Ephefus,  it  is  quite  ridi- 
 culous to  feek  the  difference  of  biihop  and  prefbyter  ia 
 Paul's  advices  to  him  about  rebuking,  and  receiving  accu- 
 fations  againft  prelbyters  there ;  who  were  all  biihops,  and 
 therefore  might  judge  biihops,  as  Paul  bids  them  take  heed 
 to  themfelves,  as  well  as  to  the  flock.  And  is  not  a  biihop  to 
 be  intreated  as  a  father?  Or  is  an  acculation  to  be  lightly 
 received  againfl  a  biihop,  any  more  than  againft  an  elder? 
 And  thus,  for  all  that  Epiphanius  has  faid,  the  difference 
 of  the  bilTiop  in  order  and  degree  from  the  prefbyter  can- 
 not appear  in  the  fcriptures  of  the  apoftles ;  to  which  Aerius 
 appealed  in  his  argument. 
 
 Sect.  IV.  IVhich  gives  fome  account  of  the  luriters  of  the 
 fecond  century  agreeing  with  the  apojtles  and  vjith  Aerius, 
 and  of  the  writers  of  that  fame  century  agreeing  with  E- 
 piphanius. 
 
 TF  wc  did  not  believe,  that  the  fame  Providence  that 
 ■^  watched  over  the  oracles  of  God  in  the  fcriptures  of  the 
 Old  Teftament  committed  to  the  Jews,  became  alfo  en- 
 gaged for  the  preiervation  of  the  Ncw-teftament  fcriptures, 
 we  might  wonder  how  they  got  fafe  through  the  fecond 
 century,  which  abounded  as  much  with  forged  fcriptures, 
 as  the  firft  century  did  with  falTe  apoftles.  And  fo  much 
 did  the  humour  of  feigning  and  forging  writings  prevail  in 
 that  time,  that  it  produced  falfe  writings'of  famous  wife  men 
 among  the  Heathen,  as  Hermes  Triimegiftus ;  and  Heathen 
 oracles,  as  falfe  books  of  the  Sibyls  cited  by  many  ancient 
 Chriftian  writers,  and  even  of  the  fecond  century,  in  fa- 
 vour of  Chriftianiiy  ;  though  Origei)  informs  us^  there  were 
 Vol.  IV.  '  Rr  fome 
 
314     A  View  of  the  Herefy  of  Aerius.    Ch.  L 
 
 fome  Chridians  who  oppofed  thofe  that  made  ufe  of  their 
 leditnony,  and  called  them  Sibyllifts.  Some  in  that  cen- 
 tury indulged  themlelves  in  telling  fables,  and  fpeaking 
 deceitfully  ibr  God  ;  while  others  had  an  open  ear  to  hear 
 thofe  fables  and  wonderful  ftories  told,  to  ferve  the  caufe 
 of  ChriiHanity,  (as  they  fuppoled  who  could  not  reft  in 
 the  apoftolic  evidence  for  it),  but  really  ferving  againft  it. 
 And  we  have  a  (ample  of  the  manner  of  "writing  hiflory  in 
 '  that  time,  in  the  fragments  of  Hegefippus  preferved  by 
 Eulebius.  Yet  the  iniercefiion  of  Jefus  Chrill  for  his  apoftles 
 has  prevailed,  and  the  fcnptures  containing  their  Avord, 
 have  come  fafe  through  that  century,  and  all  the  centuries 
 following,  to  tlie  preient,  tcftifying  againft  all  the  cor- 
 ruptions of  the  Chriftian  religion,  by  the  very  men  who 
 have  been  indrumental  in  preierving  them.  And  there  are 
 iVill  fome  records  of  the  fecond  century  extant,  from  which 
 we  may  form  fome  judgment  of  the  date  of  Chriftianity  in 
 that  period;  and  even  with  refpecl:  to  this  queflion  betwixt 
 Aerius  and  Epiphanius. 
 
 The  firft  of  thefe  is  a  letter  from  the  church  fojourning 
 in  Rome,  to  the  church  fojourning  in  Corinth,  faid  to  be 
 penned  by  the  Clemens  of  w^hom  the  apoftle  fpeaks.  While 
 that  letter  mentions  three  orders  of  officers  in  the  church 
 cf  the  Old  Teftament,  it  at  the  fame  time  confounds  bi- 
 fnop  and  prefbyter,  even  as  the  apoftlolic  fcriptures  do ; 
 and  it  moil  plainly  makes  but  two  orders  of  church-officers 
 in  the  New-teftament'church  ;  which,  Clemens  fays,  were 
 tondituted  by  the  apoilles,  in  the  forellght  of  a  controverly 
 that  ihould  arife  about  the  epifcopacy,  i.  e.  the  name  of  the 
 hilhop's  office;  faying,  at  the  lame  time,  that  in  this  a- 
 poftolic  inllituiion  was  fulfilled  that  prophecy  of  Ifaiah, 
 which  he  renders  thus :  /  luill  conftUiite  their  bifiops  in 
 pence,  and  their  deacons  in  rigJjieoiifiiefs, 
 
 The  next  is  a  letter  from  Polycarp,  and  the  preflwters 
 with  him  in  Symrna,  to  the  Philippians.  And,  whereas 
 Paul  had  wrote  to  the  biihops  and  deacons  in  Philippi,  with- 
 out any  mention  of  prefbyters,  Polycarp  commends  to  the 
 P'lilippians  due  fubjec^ion  to  their  prefbyters  and  deacons, 
 without  any  mention  of  a  bilhop.  And  this  has  obliged  Ibmc 
 oT  the  contenders  for  the  three  orders  to  guefs,  like  Epi- 
 phnnius,  that  there  was  a  vacanc)  at  that  time  in  Phiiip[i 
 by  the  death  of  the  birtiop. 
 
 And  ilu're  is  need  for  fome  conjcdurc  like  this,  in  or- 
 der to  maintain,  that  the  fcvcn  cpiiUcs  of  Ign aaus,  com- 
 monly 
 
Seil.  IV.    The  famenefs  of  bifliop  and  prc%ter.      315 
 
 monly  called  the  genuine^  are  the  very  Tame  with  thofe 
 mentioned  in  Polycarp's  letter;  and  in  order  to  reconcile 
 iJiem  with  that  letter,  and  with  the  common  ftyle  oC  the 
 txik  part  of  that  lecond  century  ;  efpecially  where  they  carry 
 the  dignity  and  pre-eminence  of  the  one  biihop  above  thci 
 prefbytery  fo  very  high,  and  infill  upon  with  lo  greac 
 warmth  and  zeal,  that  (not  ro  fpeak  of  thofe  learned  men 
 who  rejedl  them  altogether  as  fpurious)  they  have  been  juil- 
 ly  fufpecled  by  fome  as  interpolated  by  *  fome  author  of 
 rhefe  forgeries  committed,  and  falfe  writings  pafling  current 
 toward  the  end  of  that  century,  when  the  diiference  of  the 
 one  biihop  from  the  prefbytery  came  to  be  ellablilhed,  e- 
 fpecially  in  the  greater  cities.  Not  that  they  doubt  of  Ig- 
 natius's  having  wrote  epiilles,  or  of  Polycarp's  having  had 
 them,  any  more  than  they  doubt  chat  there  were  books  of  the 
 Sibyls  kept  in  the  Capitol :  but  they  no  more  believe  what 
 is  faid  of  tlie  one  bilkop  in  thefe  epillles  to  have  been  writ- 
 ten by  Ignatius,  than  they  believe  the  books  of  the  Sibyls 
 cited  by  the  fathers  to  have  been  the  fame  that  were  fo  care- 
 fully kept  at  Rome.  The  author  of  that  interpolation,  in 
 all  the  epiflles  of  Ignatius,  concerning  the  one  biihop,  has 
 been  zealoufly  engaged  as  a  party  on  that  iide  of  the  con- 
 troverfy  which  Clemens  faid  the  apoflles  forefaw  would  ariie 
 about  the  epiicopacy  :  and  that  fide  of  the  queflion  pre- 
 vailed toward  the  end  of  the  century,  when  they  made  up 
 lifts,  which  have  been  handed  down  to  us,  of  (ingle  bilhops 
 above  preibycers,  fucceeding  one  another,  at  Rome  and  o- 
 ther  great  cities.  In  thefe  hfts  they  placed  the  Mrft  biihops 
 in  fuccelTion  after  one  another;  who  yet  appear  to  have 
 been  bifhops  at  the  fame  time:  as,  in  Rome,  they  have^ 
 firll,  Linus;  after  his  death,  Cletus,  or  Anaclcius,  (as 
 Irenaeus  calls  him)-;  and,  alter  he  is  defund,  Clemens  comes ; 
 who  is  again  fucceeded  by  Anacletus,  if  he  be  not  the  fame 
 with  the  fecond,  called  Cletus.  Whereas  it  cannot  appear 
 in  the  fcriptures,  that,  the  apoftles  ever  ordained  a  iingle 
 biihop  in  any  church;  but  it  is  manifeft,  they  always  coniVi- 
 tuted  a  plurality  of  prefbyters,whom  they  called  In/hops.  And 
 it  appears  from  Clement's  epiftle  to  the  church  in  Corinth, 
 and  the  ftate  of  the  church  in  Cofinch  reprefcnted  in  thac 
 
 "*■  So??7e  author  of  i I: cjj  forgeries .^j^  Dionysus  of  Corinth,  who 
 lived  in  that  time,  wrote  feveral  epifUes,  and  complained,  iKat  thci 
 minifkrs  cf  the  devil  had  tilled  them  with  tares,  by  retrenehing  and 
 adding  many  things. 
 
 Rr  i  tplfllc. 
 
3 1 6     A  View  of  the  Herefy  of  Aerius.    Ch.  I. 
 
 cpidle,  that  the  church  of  Rome  then  knew  of  no  fuch 
 thing  as  a  Tingle  bilhop  in  one  church;  as  Polycarp's  epiille 
 lo  tiie  Philippians  Ihews,  he  knew  nothing  of  a  Tingle  bilhop 
 in  Philippi,  where  the  apoftle  had  a  plurality  or  bilhops. 
 This  one  bilhop,  in  diftindion  from  the  prefbyters,  and  pre- 
 eminence above  them,  was  the  work  of  the  latter  part  of 
 the  fecond  century,  when  they  made  up  their  rolls  of  fuc- 
 reflion.  And  it  is  no  wonder  to  find  their  genealogy  of 
 bilhops  a  little  confuled,  when  it  comes  near  the  apoitles  : 
 for  there  it  behoved  them  to  place  thofe  in  fucceflion  who 
 were  bilhops  at  the  fame  time,  even  as  the  apoftles  confti- 
 luted  them  in  every  church. 
 
 Nor  was  this  the  only  deviation  from  the  commandment 
 of  the  apoftles  of  the  Lord  and  Saviour,  that  took  place 
 and  began  lo  prevail  toward  the  end  of  the  fecond  century  : 
 for,  together  with  this  innovation,  of  one  bilhop  in  a  church 
 diiferent  in  order  and  degree  from  the  prelbyters,  and,  as 
 the  native  fruit  of  it,  fynods  and  councils  of  fuch  bilhops 
 Took  place,  after  the  profelTion  of  Chriftianity  had  been 
 maintained  in  the  churches  for  more  than  a  hundred  years 
 \vithout  them,  to  far  better  purpofe  than  ever  it  was  fince. 
 This  new  church-officer,  fet  over  the  prefbytery  as  the  vi- 
 Tible  head  of  the  church,  and  called  a  Mfiop,  could  not  be 
 ordained  or  judged  by  the  prelbyters,  but  by  his  peers,  the 
 bilhops  of  other  churches:  and  this  created  aflemblies  of 
 fuch  bilhops,  and  naturally  brought  the  churches  into  de- 
 pendence upon  their  councils ;  which  produced  a  new  kind 
 of  catholic  church,  vifibly  united  in  the  connexion  of  theie 
 heads  of  the  feveral  particular  churches  with  one  another. 
 And,  by  a  very  great  inconTiftency,  while  a  church,  with 
 its  clergy  and  people  united  to  their  one  bilhop  as  the  vifible 
 liead,  was  reckoned  a  complete  organized  body  within  it- 
 felf,  it  became,  at  the  fame  time,  through  that  head,  but 
 a  part  of  a  body  organized  in  the  connexion  of  fuch  heads. 
 Whereas  originally,  every  church  of  the  faints,  having  one 
 euchariO:,  and  the  catholic  rule  of  Chridianity,  the  word 
 of  the  apoftles,  with  all  the  officers  of  Chrift's  inftitution 
 ^vithin  itlelf,  and  depending  immediately  upon  him  who 
 ualks  in  the  midil:  of  the  golden  candlefticks,  was  conTi- 
 dercd  as  a  complete  viTible  reprefentation  of  the  only  true 
 catholic  church,  which  is  inviTibie ;  and  not  at  all  as  a 
 part  of  any  other  vifible  organized  body  or  church. 
 
 Now,  ihefe  councils  or  fynods  of  bilhops,  whereby  the 
 union  of  this  catholic  vifible  church  is  edablilhed  and  main- 
 tained. 
 
Sc(^.lV.  The  famenefs  of  bilhop  and  prefbyter.       ^i? 
 
 tained,  had  a  remarkable  beginning,  and  made  their  nrd 
 rotable  appearance  in  the  end  of  the  lecond  century,  on 
 occafion  of  a  difference  among  Chrifl:i;ins,  as  to  an  oral 
 tradition  from  the  apoftles,  about  the  day  on  which  Eafter 
 ihould  beoblerved:  for  then  tradition  began  to  be  the  rule 
 together  with  the  fcriptures.  And  it  was  io  ordered  in  Pro- 
 vidence, that  the  uncertainty  of  that  rule  was  manifefl  in 
 fa^l,  from  that  very  queflion  upon  which  thefe  fynods  met  ; 
 and  the  difference  betwixt  Vidor  of  Rome  and  his  weftera 
 fynod,  and  Polycrates  of  Ephefus  with  his  Afian  fynod, 
 might  have  opened  the  eyes  of  all  Chriftians  to  fee  what 
 kind  of  unity  they  were  to  expecl  from  this  mean  of  catho- 
 lic vifible  union.  But  it  behoved  the  man  of  fin  to  be  reveal- 
 ed in  his  time. 
 
 And  we  may  likewife  notice,  while  we  are  on  the  fecond 
 century,  that,  toward  the  end  of  it,  and  after  Polycarp's 
 martyrdom,  annual  days  began  to  beobferved  to  the  honour 
 of  martyrs,  and  as  an  incitement  to  follow  them.  And 
 praying  for  the  dead  began  in  a  little  to  be  talked  of;  as  we 
 fee  it  is  by  Tertullian  in  the  conclufion  of  the  century.  So 
 that  Aerius,  who  was  no  friend  to  thefe  things,  cannot  be 
 thought  to  have  paid  any  regard  to  the  fayings  or  doings  of 
 that  time.  He  maintained  his  points  by  the  fcriptures  a- 
 gainfl  tradition  ;  and  he  held  every  thing  for  an  innovation, 
 however  ancient,  that  had  no  foundation  there;  in  like 
 manner  as  thofc  Chrillians  did,  who,  not  being  fatisfied, 
 it  feems,  with  the  ways  then  prevailing,  were  requinng 
 fcripture  for  every  thing;  againft  whom  Tertullian  wrote, 
 for  tradition.  And  thefe  oppofers  of  tradition,  whom 
 Tertullian  could  not  call  heretics,  may  be  confidered  as  the 
 oppofers  of  the  innovations,  and  particularly  of  the  exal- 
 tation of  one  biihop  in  every  church  above  the  prefbytery, 
 contrary  to  what  they  faw  in  the  fcripture.  And  fo  they 
 may  be  looked  on  as  holding  the  fcriptural  fide  of  that  com- 
 troverfy  which,  Clemens  faid,  the  apoftles  forefaw  would 
 arife  about  the  epifcopacy,  and  in  the  view  of  which,  ^they 
 conftituted  the  two  orders^  of  bilhops,  or  prefbyters,  and 
 deacons. 
 
 Sect. 
 
3 1 8       A  View  of  the  Herefy  of  Aerius.  Ch.  I. 
 
 Sect.  V.  TVhich  takes  the  hint  given  by  Aeriiis,  to  ffjevj, 
 that  the  one  Inflxjp  iiuis  grafted  ztpon  the  npuftolic  preji- 
 iling  Pre/hyter ;  and  gives  fame  account  of  him. 
 
 VXZlIen  Aerius  fpeaks  of  bis  ht'iv^g  called  bijlmpy  who  was 
 ^^  cliofen  by  the  preibytery  to  prefide  in  the  church  in 
 anyone  ac%  he  plainly  refers  to  what  the  apoftle  wrote  of 
 prefiyters  prefiding  luell,  in  diflindiom  from  prejhyters  la- 
 bouring in  the  tvo^d  and  docirine,  and  of  him  that  teacheth, 
 hhn  that  exhorteth,  and  him  that  pre fideth.  For,  while  the 
 apoflles  made  bilhop  and  prefbyter  the  fame,  their  office 
 the  fame,  and  their  charafter  the  fame,  in  diflindion  from 
 ihe  deacons,  or  the  minifters  of  tables,  as  being  minifters 
 ot  the  word,  apt  to  teach,  or  holding  fafi,  as  to  doCirine, 
 the  faithful  vjord,  that  they  may  he  able  both  to  exhort  in 
 found  teaching,  and  to  convifice  the  gainfayers,  by  which 
 they  were  qualified  to  take  care  of,  and  prefide  in  the  church, 
 w-hich  is  10  be  conduced  by  the  word  of  faith  ;  they  at  the 
 lame  time  made  a  diftin^lion  in  this  miniftry  of  the  word, 
 according  to  three  remarkably  different  ways  wherein  it 
 may  be  exercifed,  with  a  threefold  difference  of  effeds ; 
 for  every  one  of  which  every  minifter  of  the  word  is  not 
 equally  fufncient,  and  in  each  of  which  every  prefbyter  or 
 bilhop  does  not  equally  excel.  For  one  excels  in  the  expli- 
 cation  of  the  word  of  faith  thao:  was  taught  bv  the  apoftles, 
 and  in  leading  the  church  into  a  more  explicit  knowledge 
 cjf  that  word,  and  in  convincing  gainfayers  by  it  :  and  he 
 who  excels  in  this,  and  fo  gives  himielf  eipecially  to  it^ 
 or  labours  in  it,  is  he  that  teacheth,  or  the  prtfjyter  that 
 labours  in  teaching.  Another  excels  in  exhortation,  by 
 that  lame  word,  moving  the  afFetflions,  and  warming  the 
 ]ieart  with  the  love  of  the  known  truth  :  and  he  who  ex- 
 cels in  this,  and  gives  himfelf  efpccially  to  it,  is  he  that 
 exhorteth,  or  tlie  prefoyter  that  labours  in  the  ivord  of  ex- 
 hortation. And  anotJier  excels  in  the  applictition  of  the 
 fame  word,  for*  the  direction  of  the  outward  converfatioia 
 in  the  world,  and  among  the  brethren,  in  all  good  works, 
 srdin  all  iIjc  mutual  ofHccs  of  brotherly  love,  according 
 TO  the  new  commandment  ;  whofe  talent  lies  therefore  in 
 the  direction  of  the  difcipline  of  the  churcli,  that  goes 
 upon  the  works  and  converfation  of  the  brethren  :  and  Jie 
 who  excels  tliis  way,  nnd  fo  gives  liimfclf  moflly  to  it, 
 and  does  it  to  t]]e  bcif  juirpofc;  or  to  the  great cil 'advan- 
 tage. 
 
Sed.V.  The  famenefs  of  bllhop  and  prcfbyter.  519 
 
 tage,  is  he  that  prefideth,  or  ihe. pre f?yter  prefiding  ivell.  One 
 of  this  lafl  fort  ordinarily  prefided  in  the  afTemblies  of  the 
 church,  while  the  others  were  as  his  alTelTors  in  the  difci- 
 pline,  every  one  exercifing  himfelf  moftly  in  that  branch 
 of  the  fame  office  wherein  his  fellow-prefbyters  agreed  that 
 he  excelled.  All  thefe  preibyters  or  bilhops  did  teach, 
 exhort,  and  prcfide  :  but  he  who  excelled  in  teaching,  was 
 ihe  labourer  in  teaching;  and  he  that  excelled  in  exhor- 
 tation, was  the  labourer  in  the  word  of  exhortation ;  and  he 
 that  excelled  in  prefiding,  was  the  prefbyter  prefiding 
 well.  It  required  thele  three  in  every  church  or  congre- 
 gation of  the  faints,  10  perfect  its  order,  and  to  make  it 
 fully  complete.  And,  according  to  Chrifh's  inltitution  of 
 binding  and  loofing  by  difcipline,  no  church  can  exercife 
 that  difcipline  without  two  of  them,  at  the  very  leaft, 
 harmonifing  to  aik  concerning  every  deed  to  be  done  for 
 them  of  the  Father  which  is  in  heaven  :  and  therefore  the 
 apoftles  left  a  plurality  of  preibyters  or  bilhops  in  every 
 church  immediately  dependent  on  heaven. 
 
 Now,  in  a  church  where  they  left  but  one  billiop  teach- 
 ing, and  one  exhorting,  and  one  prefiding,  the  laft  prefided 
 ordinarily  in  the  allemblies  of  the  church,  whereof  they 
 were  all  bilhops ;  and,  when  he  did  lb,  be  was  called  the 
 angel  of  the  church,  by  a  name  borrowed  from  the  fyna- 
 gogue,  (even  as  the  allembly  of  Chriftians  is  called  by  James 
 iheir  fynagogiiej,  where  there  was  certainly  a  plurality  of 
 chief  rulers,  the  arc  hi fynago^oi .-  and  he,  by  whofe  mouth, 
 at  any  time,  the  congregation  fent  up  their  prayers  to  God, ' 
 was  called  the  angel  of  the  cong?egatkmj  that  is,  their  mef- 
 fenger  to  God,  whether  he  was  an  archifynagogos  or  not, 
 (for  any  Jew  might  be,  at  fome  times,  the  mouth  of  the 
 fynagogue  in  prayer) ;  but  he  that  was  fo  ordinarily,  was 
 diftinguilhed  by  thfi  name  of  the  angel  of  the  congregation. 
 Even  fo,  whereas  the  difcipline  ,of  the  church  was  execu- 
 ted by  prayer,  and  this  prayer  was  in  the  mouth  of  one 
 prefiding,  that  prefident  who  fpoke  the  prayer  of  the  pref- 
 bytery  in  the  confenting  church,  was  called  the  angel  of 
 the  churchy  their  mclTenger  to  God,  to  whom  they  fent  up 
 their  prayers  by  bis  mouth.  And  fo  we  fee  the  Lord  Je- 
 fus  direcling  his  epiftle  to  a  church  from  heaven,  unto  him 
 by  whofe  mouth  they  fent  up  their  prayers  to  heaven. 
 
 But  this  was  far  from  being  limited  to  any  fingle  perfon, 
 fo  as  to  make  the  unity  of  the  church  to  hinge  upon  him, 
 as  fet  above  the  prefoytery,  (as  the  interpolator  of  Ignati- 
 
 US'S 
 
320       A  View  of  the  Herefy  of  Aerius.   Ch.  I. 
 
 us's  epldles  u'ould  do),  and  efpecially  where  there  were 
 more  preliding  prefbyters  than  one  in  a  church  :  for  the 
 apoflles  no  where  limit  a  church  to  a  fmgle  teaching,  a  fingle 
 exhorting,  and  a  fingle  prefiding  prefbyter;  and,  where 
 there  were  more  than  one,  they  might  take  it  by  turns,  e- 
 ven  as  the  prelbytery  of  the  confenting  church  chofe. 
 Therefore  we  find  the  Lord  Jefus,  writing  to  the  angel  of 
 the  church  in  Thyacira,  fpeaks  to  this  angel  as  more  than 
 a  fingle  perfon,  laying,  Unto  you  {v^iv)  and  unto  the  rejt  in 
 Thyatiray  as  many  as  hold  not  this  dodrine. 
 
 The  ftyle  of  the  writers  of  the  fecond  century  agrees 
 with  what  has  been  faid  of  the  apolliolic  way  of  writing, 
 concerning  prefiding  preibyters :  for  Juftin  Martyr,  who 
 wrote  about  the  middle  of  that  century,  calls  him  the  pre- 
 fident,  by  whole  mouth  the  euchariflical  prayers  of  the 
 whole  church  faying  Ameny  were  fent  up  to  God  ;  the  pre- 
 fident,  not  of  preibyters,  but  of  the  brethren;  not  of  a 
 prefbytery,  but  of  the  whole  brotherhood  alTembled  in  one 
 place  to  e'at  the  Lord's  fupper.  And  even  Tertullian,  in 
 the  very  conclufion  of  that  century,  retains  fomething  of 
 this  primitive  ftyle:  for,  wlien  he  is  defcribing  the  order 
 and  difcipline  of  a  Chriflian  church,  or  worihipping  con- 
 gregation of  Chrilliianj.,  he  fays,  that  approved  elders  pre- 
 fide. 
 
 Bur,  toward  the  end  of  that  century,  they  began  to  ap- 
 propriate the  fcripture-name  bifhopy  which  it  gives  in  com- 
 mon to  all  preibyters,  unto  the  prefiding  prelbyter ;  and 
 call'ed  him  the  bilhop  in  their  lifts  of  fucceffion  from  the 
 apoflles.  Thus  Polycarp,  a  famous  martyr,  who  had  been 
 only  a  prefiding  prelbyter  in  the  church  of  Smyrna,  came 
 to  be  called  the  bilhop  of  Smyrna  ;  and  Anicetu?,  who 
 had  been,  at  that  fame  time,  but  the  prefiding  prelbyter 
 in  the  church  fojourning  in  Rome,  came  to  be  afterward 
 called  the  bilhop  of  that  church,  and  to  ftand  under  that 
 name  in  the  genealogy  of  fuccelfion.  It  might  have  then 
 been  thought  an  odd  i'crupulofity  and  extreme  precifenefs, 
 to  quarrel  or  make  any  noife  about  a  fmall  variation  in  the 
 ufe  of  a  word,  or  the  application  of  a  name ;  but  ail  new 
 ufes  of  fcripture-wonJs,  and  different  applications  of  fcrip- 
 ture-names,  have  bronght  innovations  with  them  in  the 
 Cliiiftian  religion.  And  fo  did  this:  for,  under  this  new 
 ufe  of  the  name  hipiop,  a  new  order  of  church-olHcers  was 
 introduced,  different  from,  and  fet  above  the  preibytery. 
 And  this  human  plant,  being  thus  cunningly  grafted  upon 
 
 the 
 
Sc(5l.  Vl.    The  failicnefs  of  hldiop  and  prelLyrer.       ^^  2 1 
 
 the  fcriptiiral  flock  of  the  prefidin^^  prefbyter,  was  the 
 more  eafily  fullered  to  faften  and  grow  up  at  firft  in  the 
 churches  ;  who  never  imagined,  that  it  would  grow  to  the 
 height  that  Aerius  beheld  it  at  in  his  day.  And  fo  it  may- 
 be true  that  Aerius  infinuates,  viz.  That  the  difference  of 
 the  bithop  from  the  prefbyter  in  order  and  degree,  began 
 at  calling  tlie  prefiding  preibyter  the  bifliop. 
 
 And  here  it  is  much  to  be  remarked,  that  the  apoftle, 
 no  doubt  forefeeing  this,  took  Sufficient  care  to  prevent  it ; 
 and  has  faid  enough  to  hinder  as  many  from  complying 
 with  it,  as  would  take  earneft  heed  to  the  fcriprures  as  the 
 only  rule  of  their  religion.  For  what  can  be  more  ex- 
 press againfl  the  pre-eminence  of  the  prefiding  preibyter 
 above  the  other  prcfbytcrs,  than  this  that  he  fays,  Let  the 
 prefjyters  that  pre  fide  well,  be  counted  ivorthy  of  double 
 honour,  efpecially  they  ivho  labour  in  the  ivor'd  and  teach- 
 ing P  If  the  things  the  apoflles  wrote,  muft  be  acknow* 
 iedged,  by  Chriftians,  as  the  commandments  of  the  Lord  ; 
 was  not  this  commandment  of  his  plainly  made  void  by 
 the  tradition  that  gave  the  pre-eminence  to  the  prefiding 
 preibyter,  under  the  diflinguilhing  name  o^  bifiop,  in  order 
 and  degree  above  the  prefbytery  I  And  had  not  Aerius  rea- 
 fon  to  rejedfuch  a  tradition  ?  Or  fliouldChrifliansrejedl  him 
 as  a  heretic,  for  not  receiving  an  oral  tradition  from  the 
 apoftles,  contrary  to  their  exprefs  writings? 
 
 Sect.  VI.  PVherein  it  is  ohferved,  that  the  moderns  vjho  a- 
 gree  with  Aerius  as  to  the  Jamenejs  of  bijhop  and  pref- 
 byter, have  yet  no  connexion  with  him  in  their  Prefbyterian 
 form  of  church-government. 
 
 John  Calvin  was  a  great  divine  and  excellent  writer  of 
 the  fixteenth  century,  no  way  equalled  by  thofe  who 
 Ihew  the  greaiell;  contempt  of  him  in  comparifon  with  their 
 ancients.  The  fourth  century  has  not  furnilhed  us  with  a- 
 ny  writing  on  divinity  that  can  be  compeared  with  the  In- 
 ftitutions,  which  this  modern  is  faid  to  have  wrote  at  twen- 
 ty-two years  of  age,  and  which  he  dedicated  to  the  King 
 of  France.  And,  if  he  had  lived  in  the  fourth  century, 
 %vith  the  knowledge  he  had  of  the  fcriptures,  one  may  be 
 bold  to  fay,  that  even  Epiphanius  might  have  been  his 
 fcholar  in  divinity.  He  happened  to  agree  with  Aerius  as 
 to  the  famenefs  of  bifhop  and  prefbyter  :  and  a  great  ma- 
 ^OL.  IV.  S  f  T^y 
 
-^2  2       A  View  of  the  Herefy  of  Aerius.  Ch.  L 
 
 ny  Proteflants  are  the  fame  way  minded  with  him  on  that 
 point  ;  which  is  lb  manifeft  in  ihe  fcriptures,  that  it  may 
 at  any  time  be  obferved  there,  by  any  attentive  reader  or 
 hearer,  thoa^^h  neither  Aerius  nor  Calvin  had  ever  laid  a 
 word  of  it. 
 
 But,  though  Calvin  agrees  with  Aerius,  and  with  the  a- 
 jioftles,  as  to  the  famenefs  of  bidiop  and   prefbyter  ;  yet 
 Lis  form  of  Preibyterian  church-government,  grafted  upon 
 that  by  him  in  Geneva,  and  brought  from  thence  to  Scot-- 
 land  by  his  difciple  John  Knox,  has  no  connexion  with  any 
 thing  that  Aerius  built  on  that  famenefs,  any  more  than 
 it  has  with  the  apofholic  order  in  the  churches  of  the  faints. 
 For  Aerius  had  no  other  followers  in  his  day  to  bring  into 
 church-order,  but  as  many  as  would  hearken  to  him  plead- 
 ing fcripture  againjQ: eftabliilied  tradition;  having  no  world- 
 ly intereft,  nor  any  other  influence,  but  that  of  perfuafion, 
 10  draw  them  in  to  that  order,  in  oppofition  to  the  order 
 eftabliihed  in  every  province  by  the  power  of  the  empire : 
 ;ind  fo  he  had  no  more  occafion  than  the  apoftles  had,  for 
 making  out  a  draught  of  church-government  ht  for  being 
 tilablilhed  by  the  civil  power  in  any  commonwealth,  or 
 kingdom,  or  pravince  of  this  world,  as  its  ecclefiaftic  go- 
 vernment.    Bnt  Calvin  had  occafion  for  this  ;  and  accor- 
 tiingly  devifed  a  form  of  church-government  fit  to  be  efta- 
 bliihed in  Geneva,  building  it  upon  the  famenefs-  of  bifhop 
 and   prefl)yter ;    and  his  difciple  adapted   it   to   Scotland, 
 where  he  laboured  to  have  it  eftabliihed  by  the  civil  power. 
 And  though  this  form,  once  eftablidied,  may  fubfift,  among 
 people  that  have  been  accuftomed  to  it,  without  an  efta- 
 bUliunent,  as  the  Epifcopal  form  likewile  can  do  ;    yet  it 
 h  made   fit   for  an  eftabliihment ;    and  the  want  of  that 
 mult  ftill  be  a  great  lofs  to  it :  whereas  the  draught  of  tlie 
 apoftolic  order  in  the   churches  of  the  faints  that  is  to  be 
 ieen  in  the  fcriptures,  appears  not  there  with  the  leaft  air 
 of  a  defign  to  be  fo  eftabliilied  ;  and  is  at  no  manner  of 
 difadvantage  by  the  v.'ant  of  it  :  for  indeed  it  muft  under- 
 ;;o  fome  confiderable  alterations,  before  it  can  become  the 
 ccclciiaftical  government  of  any  commonwealth,  or  king- 
 dom, or  province  of  a  kingdom  of  this  world.    There  is  one 
 thing  that  Calvin  fets  afide,  as  incompatible  with  hisfyftem, 
 which  fome,  it  feems,  were  infifting  for  in  his  time;  and 
 that  is,  the  necelTuy  of  all  the  members  of  a  church  par- 
 taking of  the  eucharift,  being  fatisfied  in  one  another  as 
 Chriilians  and  brethren  in  Chrift,  in    order  to  their  co- 
 ming 
 
SciSl.yi.  The  famencfs  of  biiliop  and  prefl^ytcr.        325 
 
 ming  together  as  one  body,  to  eac  of  that  bread,  and  to 
 drink  of  that  cup,  in  brotherly  love  to  one  another,  as 
 joint  partakers  of  Chrifl:.  The  people  of  his  communica- 
 ting church,  the  pariili;  muH:  not  be  allowed  in  fcrupling 
 to  partake  with  any  whom  the  prelbyter  and  kirk-feffioii 
 judge  lit  to  communicate.  And  this  makes  a  church  of  a 
 different  kind  from  the  apoftolic  churches  of  the  faints, 
 and  faithful  in  Chrift  Jefus,  while  it  gives  the  prelbyter, 
 in  his  feflion  of  prelb}*ters  not  apt  to  teach,  more  power 
 over  the  people  than  ever  Bilhop  Cyprian  and  his  prelby- 
 tery  offered  to  aflame  to  themfelves  over  their  Hock.  And 
 this  is  a  firft  and  moll  necelTary  article  in  the  Preibyte- 
 rian  form  of  a  church,  or  in  any  other  form,  to  make  it 
 lit  for  an  eflablilhment  in  any  nation  of  this  world. 
 
 Again,  the  prefbytery  of  Aerius  and  of  the  apoflles,  go- 
 verns a  congregation  of  Chriftians  aflembling  in  one  place 
 to  eat  the  Lord's  fupper ;  and  his  prefiding  prcfbyter  pre- 
 fides  in  this  congregation,  as  Juftin  Martyr's  prelident  of 
 the  brethren,  who  was  the  mouth  of  their  ailembly  all  fay- 
 ing Amen  to  his  prayers  at  the  fame  eucharifl-,  whereof  his 
 whole  church  did  partake:  and  fuch,  and  no  more,  was 
 the  flock,  the  whole  church,  ruled  by  Cyprian's  prefbytery, 
 in  the  middle  of  the  third  century.  But  Calvin's  prefby- 
 tery is  a  council  of  prefbyters,  gathered  out  of  kirk- fef- 
 fions,  and  governing  them  and  all  the  congregations  of  the 
 diftrid,  which  make  one  Preibyterial  church,  the  flock  fed 
 by  this  prefbytery,  and  united  in  it.  And,  to  prevent  con- 
 fufion  in  this  prefbytery,  one  is  chofcn  to  prefide  among 
 them,  who  is  called  Moderator.  And  here  it  is  that  the 
 difference  of  .this  form  from  diocefan  Epifcopacy  is  mofl 
 manifeft  ;  for  they  all  have  accefs  to  tfiis  moderatorlhip. 
 This  prefbytery,  over-ruling  a  clufter  of  congregations  ot 
 parochial  churches,  is  again  fubordinated  to  a  fynod  of 
 luch  presbyters,  governing  all  the  preibyteries  of  a  pro- 
 vince ;  and  this  provincial  fynod  is  again  flibjecb  to  a  na- 
 tional  fynod,  governing  a  national  church .-  and  there  is 
 room  left  in  this  draught  for  an  oecumenic  fynod  of  pref- 
 byters, governing  all  the  nations  of  the  earth,  when  they 
 can  be  made  Chriflian,  and  brought  in  fubjedion  to  tliis 
 Preibyterial  form  of  government.  I  dare  fay,  Aerius  had 
 not  the  leafl  notion  of  this  frame  of  cliurch-government: 
 by  prefbyters.  Does  any  man  really  perceive  it  in  tlie 
 fcriptures?  or  will  anyone  pretend  to  ihew,  that  ever  id 
 appeared  in  the  world  before  the  fixtcenth  centurv  ? 
 
 Sf  2  A 
 
324     A  View  of  the  Herefy  .of  Aerius,  Ch.II^ 
 
 A  prefbyter,  prefiding  in  a  kirk-felTion  chiefly  compofed 
 of  a  fort  of  prelbyters  who  arc  not  at  all  miniflers  of  the 
 \vord,  can  have  no  pretence  to  being  any  thing  like  hini 
 \vho  Aerius  fays  was  chofen  by  the  prefbytery  to  prefide  in 
 the  congregation  or  ciiurch  ;  and  it  is  no  more  like  Cypri- 
 an's bilhop,  governing  with  the  counfel  of  his  prelbytery, 
 and  the  confent  of  his  whole  people,  than  an  apple  is  like 
 an  oyfler. 
 
 CHAP.     II. 
 
 Of  no  annual  Chrlftlan  Pajch, 
 
 Sect.  I.  Ex-plaining  the  fnhjeCi,  and  ftating  the  qiieftion^ 
 from  the  argument  of  Aerius,  and  the  anfwer  of  Efipha- 
 nius, 
 
 TH  E  next  branch  of  the  Aerian  herefy  is,  That  there 
 is  no  Pafch  remaining  to  be  obferved  and  celebrated  a- 
 mong  Chrijiians. 
 
 And  for  this  Aerius  alledged,  what  Paul  fays  in  his  firfl 
 epiftie  to  the  Corinthians,  That  Chriji  our  pafch  is  facrifced 
 for  us. 
 
 To  which  Epiphanius  anfwers,  That  Paul  himfelf  cele- 
 brated Pafch  ;  becaufe  he  kept  the  day  of  Pentecoft  in  Je- 
 Tufalem  :  fo  that  the  Pafch  of  Chrillians  is  not  fubverted 
 by  the  authority  of  his  epiftle. 
 
 The  queflion  here  is  plainly  about  the  Chriftian  feflival 
 that  we  call  Rafter,  from  the  name  of  an  old  Saxon  god- 
 defs,  called  Aefter,  or  Aeftar ;  the  fame,  as  Bochart  thinks, 
 with  the  Ph(enician  Aftarte,  to  whom  the  Heathen  Saxons 
 had  facrificed,  and  kept  a  folemn  annual  fealt,  about  the 
 fame  time  in  which  they  kept  Pafch  after  they  became 
 Chriftians  by  baptifm,  by  which  many  thoufands  of  them 
 were  made  Chriflians  in  a  day.  And  the  Kchrtv^  pafch,  or 
 pefichy  is,  in  plain  Englifli,  paftover.  So  that  the  queftion 
 nctwixt  Aerius  and  Epiphanius,  who  had  nothing  to  do. 
 with  the  Saxon  Eafler,  muil  be,  Whether  Chriflians  ought 
 .to  obfcrve,  as  the  Chriftian  paifover,  that  annual  religious 
 fcllival  which  they  kept  at  the  feafon  of  the  Jewilh  paifo- 
 ver ?  For  the  argument  of  Aerius,  which  Epiphanius  an- 
 fwers, is  far  from  fetiing  afide  the  true  Chriilian  pallbver. 
 lie  cannot  be  charged  with  denying,  that  Chriflians  ought 
 
 always 
 
Seft.I.      Nq  annual  ChriftknPafch.  325 
 
 always  to  feafl  on  Chrill:  their  pafTovcr  facnficed  for  them. 
 He  did  not  deny,  that  they  oivrhi  ftill  to  keep  a  holy  re- 
 membrance of  Chrill's  death  and  refurrcdion,  and  in  a  fo- 
 lemn  manner,  every  fxrft  day  of  the  week  when  they  come 
 together  to  break  bread.  JBut  he  denied,  that  the  annual 
 folemnity  which  we  call  Eajier,  is  the  Chriflian  pallbver, 
 and  that  it  is  to  be  kept  by  Chriflians  in  place  of  the  Jewilh 
 pafToyer  :  for,  it  feems,  it  appeared  to  Aerius,  Uiat,  wi^en 
 God  inftituted  annual  feails  to  be  kept  to  him,  he  diflin- 
 guilhed  thefe  folemnities  by  peculiar  ordinances  to  be  ob- 
 ferved  at  them  ;  as,  at  the  pailover,  the  facrificing  of  the 
 pafchal  lamb,  with  all  the  rites  proper  to  it,  repeated  year- 
 ly at  the  appointed  time.  But  the  facrilice  of  Chrifl,  the 
 truth  of  that  pafchal  facriiice,  and  the  only  Chriftian  pail- 
 over,  being  once  made,  and  never  to  be  repeated,  has 
 put  an  end  to  the  annual  folemnity  of  the  pafTover.  And, 
 as  God  has  not  diilinguilhed  that  time  to  Chriftians  by  any 
 peculiar  ordinance  to  he  obferved  in  that  feafon,  it  muft  be 
 a  holy  feafl  wholly  of  their  own  making,  if  they  keep  it, 
 and  not  as  the  Jewifh  pafibver,  which  was  a  divine  inilitu- 
 tion  ;  in  the  place  of  which,  he  hath  given  to  Chriflians, 
 Chrill  their  pallbver  already  fiicrificed  for  them,  and  not 
 to  be  facrificed  annually,  or  at  any  time  again  for  ever  : 
 and  it  derogates  from  this,  as  the  end  of  the  pafTover,  to 
 hold  an  annual  Chriftian  pafTover  in  place  of  the  Jewilh. 
 
 Epiphanius  denies  not,  that  Paul,  in  his  epiflle,  gives  us 
 Chrifl  facriticed  for  us,  and  our  fcalling  upon  him,  as  the 
 true  Chriftian  pafTover ;  nor  does  he  deny,  that  this  is  a  dif- 
 ferent thing  from  the  pafTover  in  queltion  betwixt  him  and 
 Aerius:  but  he  pleads,  that,  befides  the  pafTover  whereof 
 Paul  fpeaks  in  his  epillle,  he  hath  alfo  recommended  to  us, 
 by  his  example,  the  obiervation  of  the  annual  feftival  of 
 the  paflbver ;  becauie  it  is  plain,  from  the  hiftory  of  him 
 in  the  Acis  of  the  apoflles,  that  he  haftened,  if  pofTible,  to 
 be  at  Jerufalem  the  day  of  Pentecoft.  If  he  then  lludied 
 to  keep  thefe  annual  folcmn  fcafts  himfelf,  notwithftanding 
 what  he  writes  in  his  epiftle  of  Chrift  ouv  pafTover,  Turely 
 it  cannot  make  it  unlawful  for  us  to  keep  that  annual  fo- 
 lemnity, the  Chriftian  palTover :  for,  if  the  apoftle  of  the 
 Gentiles  kept  the  Jewiih  Pentecoft,  after  the  iirft  fruits  of 
 the  Spirit  had  come,  on  that  day,  as  the  end  of  that  feaft  ; 
 no  doubt  he  as  well  obferved  the  Jew, fn  pafTover,  alter 
 Chrift  our  pafTover  had  been  facrifced,  as  the  end  of  that 
 feaft :  and,  if  this  was  not  unlawful  ioi'  him,  i?<-i'  lefs  is  it 
 
 unlawful 
 
'^^b     A  View  of  the  Herefy  of  Aerius.    Ch.  IL 
 
 unlawful  for  Chriftians,  to  regard  the  feafon  of  the  facri- 
 ficinc^  of  Chrift  our  paflbver,  and  keep  an  annual  day  to 
 tlie  loleran  remembrance  of  that  great  benefit.  And  there- 
 fore the  church  ought  no  more  to  be  condemned  by  Aerius 
 for  regarding  that  day,  than  the  fame  apoftle  would  have 
 thofe  condemned  who,  being  Chriilians,  in  his  time  regard- 
 ed the  Jewilli  days. 
 
 Sect.  II.  Which  ferves  to  f])evj,  that  the  annual  Chriflian 
 pajpjver  did  not  rife  from  the  apojilc's  keeping  the  Jeivifl) 
 feajlsy  and  that  the  lawfulnefs  of  keeping  it  cannot  be  made 
 appear  from  his  praCiice, 
 
 THE  apoflles  declared  plainly  to  the  Gentile  converts, 
 that  they  ought  not  to  obferve  the  law  of  Mofes,  while 
 they  themfelves,  being  Jews,  and  all  the  Chriflian  Jews 
 with  them,  continued  in  the  keeping  of  that  law,  till  that 
 part  of  the  New-teftament  revelation  came  forth  which 
 ioofes  the  Jews  from  the  obligation  of  that  law,  once  laid 
 upon  them  by  divine  authority  ;  and  makes  it  as  unlawful 
 for  them,  by  that  fame  authority,  to  keep  its  peculiar  pre- 
 cepts, as  it  is  for  the  Gentiles.  And  this  is  that  part  of  the 
 New-teftament  revelation  w^hich  we  have  written  in  the  e- 
 pillle  to  the  Plebrcws,  Before  this  came,  the  confciences 
 of  the  believing  Jews,  who  fought  not  juftification  by  the 
 deeds  of  the  law  of  Mofes,  but  by  the  faith  of  Chriil:,  as 
 the  end  of  that  law  for  righteoufnefj,  did  yet  remain  obliged 
 by  the  divine  authority  in  the  precepts  of  that  law,  until 
 that  obligation  was  loofed  by  that  fame  authority,  in  a 
 new  revelation,  fhewing,  that  they  ought  no  more  to  ob- 
 ferve them:  for  thefirft  Chriftians,  who  believed  the  impu- 
 tation of  righreoufnefs  without  works,  both  Jews  and  Gen- 
 tiles, made  a  great  dilTerence  betwixt  keeping  divine  pre- 
 cepts, and  feeking  to  be  jufhified  thereby  ;  yea,  their  faith 
 in  Chriil  for  righteoufneis,  iliewed  itfelfin  the  moft  tender 
 regard  to  every  divine  precept.  And  therefore,  long  after 
 the  will  of  God  was  made  known,  that  the  Gentile  dilciples 
 ihould  not  be  circumcifed,  nor  keep  the  peculiar  precepts 
 of  Moics,  the  apoilles,  and  other  believing  Jews,  kept 
 them :  and  even  Paul,  the  apoftle  of  the  Gentiles,  who 
 contended  mod  zealoully  againfl;  their  obferving  the  law, 
 kept  it  himfelf ;  as  we  may  fee  from  a  paflage  in  the  Afls  of 
 the  apoJUej,  where  James,  and  the  prcfbytcrs  of  the  church 
 
 ill 
 
Sea.  II.      No  annual  Chrlftian  Pafch.  327- 
 
 in  Jerufalem,  fay  to  him,  "  Thou  feeft,  brother,  how  many 
 *'  thoufands  of  Jews  there  are  which  believe,  and  they  are 
 ^'  all  zealous  of  the  law.  And  they  are  informed  of  thee, 
 ^'  that  thou  teacheft  all  the  Jews  which  afe  among  the 
 *<  Gentiles  to  forfake  Mofes,  faying,  that  they  ought  not 
 "  to  circumcife  children,  neither  to  walk  after  the  cuftoms. 
 
 <<  Do  therefore  this  that  we  fay  to  thee  :    we  have 
 
 "  four  men  which  have  a  vow  on  them ;  take  them,  and 
 <'  purify  thyfelf  with  them,  and  be  at  charges  with  them, 
 "  that  they  may  Ihave  their  heads :  and  all  may  know  that 
 <'  thofe  things  whereof  they  were  informed  concerning 
 '<  thee,  are  nothing,  but  that  thou  tbyfelf  walkeft  order* 
 **  ly,  and  keepeft  the  law*  As  touching  the  Gentiles  which 
 *'  believe,  we  have  written  and  concluded,  that  they  ob- 
 
 *^  fcrve  no  fuch  thing. Then  Paul  took  the  men,  and 
 
 *^  the  next  day  purifying  himfelf  with  them,  entered"  into 
 *^  the  temple,  to  fignify  the  accomplilhment  of  the  days  of 
 "  purification,  until  that  an  offering  fliould  be  offered  for 
 '^  every  one  of  them."    By  this  we  fee,  that  James,  and 
 the  prefbyters  in  Jerufalem,   agree  with  Paul  in  the  revela- 
 tion already  made,  and  acknowledge,  with  him^  that  the 
 Gentiles  fliould  not  obferve  the  law  ;  and  even  the  multi- 
 tude of  believing  Jews,  zealous  of  the  law,  had  no  offence 
 at  Paul  on  this  head  :  and,  by  the  reference  here  made  to 
 that  revelation,  touching  the  Gentiles  which  believe,  it  ap- 
 pears, they,    as  yet,  knew  of  no  revelation  obhging  the 
 believing  Jews  to  forfake  Mofes,  and  to  obferve  his  pecu- 
 liar precepts  no  more  than  the  Gentiles ;  yea  Paul  plainly 
 lliews  he  knew  then  of  no  fuch  revelation,  and  declares,  in 
 the  moft  Iblemn  manner,  that  he  had  never  yet  taught  the 
 Jews  to  forfake  IMofes,  and  that  he  had  not  forfaken  him 
 himfelf.     Now,  this  happened  at  that  fame  feafl  of  Pente- 
 cofl,  which,  Epiphanius  obferves,  Paul  kept  in  Jerufalem. 
 And  he  might  as  well  have  faid,  that  his  forbidding  the  Gen- 
 tiles, in  his  epiftles,  to   keep  Mofes's  law,  ought  not   to 
 hinder  them   from  following  his  example   in   keeping  it. 
 The  apoifles,  and  all  the  Chriftian  Jews,  obferved  the  law, 
 rill  they  were  loofed  from  it,  by  the  revelation  written  in 
 the  epiifle  to  the  liebrews,    about  the  beginning  of  the 
 Jewilli  war,  when  the  deftru(^ion  of  the  temple  was  ap- 
 proaching; which  makes  it  as  unlawful  for  the  Jews,  as  it 
 was  before  for  the  Gentiles,  to  ferve  the  tabernacle,  or 
 keep  the  law  of  Mofes.     But,  after  that  revelation  came,  it 
 cannot  be  made  appear,  that  any  apoflle,  or  true  Chriftian 
 
 Jew, 
 
328      A  View  of  the  Herefy  of  Aerius.  Ch.  ll, 
 
 Jew,  did  any  more  obferve  any  of  the  peculiar  precepts  of 
 Mofes ;  nor  could  any  believing;  Jew,  after  that,  regard- 
 ino;  the  days  infticuted  in  that  law,  claim  the  forbearance 
 that  was  due  m  theni  who  regarded  thefe  days  of  divine 
 inftitution,  before  the  will  of  God  was  made  known,  that 
 loofed  them  from  the  obligation  of  thefe  inftitutions.  And 
 if  it  be  not  now  lawful  for  a  Chriflian  Jew  to  obferve  the 
 holy  days  of  the  law  of  Mofes,  much  lels  is  it  lawful  to  re- 
 gard any  fuch  days  that  God  never  inftituted. 
 
 Sect.  III.  JVhich  confiders  how  Chriftlans  might  fall  in  very 
 early  to  the  keeping  of  an  annual  Pafch,  luitboiit  being  led 
 in  to  it  by  the  apoftles  keeping  the  Jevjipjfeajls, 
 
 rpRom  what  is  faid  it  may  appear,  that  the  obfervation  of 
 "  an  annual  paflbver  among  Chriftians,  after  the  death  of 
 the  apoflles,  did  not  arife  from  their  praftice  of  keeping 
 the  feafts  injoined  in  the  law  of  Mofes  until  God  declared 
 them  free  from  the  obligation  of  that  law.  And  there  ap- 
 pears not  any  thing  in  the  apoftolic  writings,  to  give  rife  ta 
 it,  befide  that  practice ;  which,  inftead  of  leading  Chri- 
 flians  into  the  obfervation  of  their  annual  pafTover  in  place 
 of  the  Jewifh,  would  have  led  them  to  keep  the  Jewifh 
 law  and  Jewish  feafts.  Yet  it  was  very  polTible  for  Chriftians, 
 botli  Jews  and  Gentiles,  who  had  been  always  accuftomed 
 to  annual  folemnities  in  the  religions  of  their  education,  to 
 think  of  the  obfervation  of  an  annual  folemnity  in  their 
 new  religion,  very  foon  after  the  apoftles. 
 
 They  all  knew,  that  Chrifl  their  pafTover  was  facri ficed 
 for  them,  at  the  very  time  of  the  Jewilh  pafTover  ;  and  that 
 he  rofe  again  for  their  juflification  on  the  firfl  day  of  the 
 week,  as  the  firil  fruits  of  them  that  flept,  the  morrow  af- 
 ter the  great  labbath  of  the  pafTover,  when  the  firfl  ripe 
 Hieaf  was  offered ;  and  that,  being  by  the  right  hand  of 
 God  exalted,  and  having  received  of  the  Father  the  pro- 
 mife  of  the  Holy  Ghoft,  he  poured  out  the  firft-fruits  of  the 
 Spirit  upon  his  difciples  on  the  firfl  dav  of  the  week,  which 
 was  the  morrow  after  the  feventh  fabbath  from  the  great 
 fabbath  of  the  paflbver,  and  the  waving  of  the  firfl  ripe 
 Ihcaf;  that  morrow  after  the  feventh  fabbath  being  the 
 very  day  of  Pentecofl,  which  was  the  feafl  of  firfl-fruits. 
 And  they  were  taught  by  the  apoflles,  even  in  that  epiffcle 
 which  difcharges  the  Jews  from  the  obfervation  of  the  law 
 
 of 
 
Sea.  III.     No  annual  Chriftian  Pafch. 
 
 29 
 
 of  Mofes,  and  feventh-day  fabbath,  to  obferve  this  eio^hth 
 day,  or  tirfl  day  of  the  week,  this  other  day,  on  which  Je- 
 fus  ceafed  from  his  own  works,  and  entered  into  his  relt, 
 as  the  fabbatifm,  or  weekly  day  of  reft,  remaining  to  tlie 
 people  of  God  in  place  of  the  fabbatifm  of  the  feventh  day  : 
 they  were  led  by  the  apoflles  to  afTcmble  together  on  that 
 day  to  break  bread ;  and,  in  the  oblervation  of  that  and  all 
 the  other  inftitutions  of  worlhip,  to  reiFiember  Chrift's  in- 
 carnation, death,  and  refurredion,  and  the  dcfcent  of  the 
 Holy  Ghofl.  While  they  were  doing  this  weekly,  it  was 
 very  natural  for  them,  at  the  feafon  of  the  Jewifh  paflbver 
 and  Pentecoft,  to  reHedl,  that  this  was  the  very  time  of  the 
 year  when  the  great  events  fell  out  which  they  were  always 
 remembering  on  the  firll  day  of  the  week,  and  to  confider 
 the  day  on  which  they  were  then  alTembiing,  as  the  day  of 
 the  year  whereon  Chrifl  arofe,  being  the  third  from  than 
 whereon  he  fuflered;  and  again,  at  Pentecoft,  as  the  day 
 of  the  year  whereon  his  entrance  into  his  rell  was  notified 
 on  earth,  by  the  defcent  of  the  fioly  Ghoft.  And  how  eafy 
 was  it  for  them,  who  had  been  ufed  to  annual  folemnities  in 
 the  Jewilb  or  Heathenith  religions,  to  incline  to  diftinguiili, 
 Irom  other  times  of  the  year,  thofe  times  wherein  the  great 
 events  happened,  upon  which  their  whole  religion  now 
 depended,  as  well  as  their  eternal  falvation? 
 
 But  they  had  nothing  written  to  them  by  the  apo{lles,^of 
 the  manner  wherein  fuch  an  annual  day  Ihould  be  diltin- 
 guillied  and  folemnifed  ;  they  had  no  other  ordinances  of 
 worlhip  left  them,  to  be  obfcrved  on  fuch  a  day,  but  thole 
 they  were  already  obferving  every  firft  day  of  the  week ; 
 which  was  the  only  fet  day  of  reft,  and  fet  day  of  folemu 
 aftembiing,  left  to  them  in  the  New-tcftament  fcripture. 
 And  therefore  it  behoved  them  to  diftinguilh  fuch  a  day  to 
 -themielves,  and  make  it  folemn  the  beft  way  they  could, 
 borrowing  as  much  from  the  folemnities  of  their  old  reli- 
 gions as  they  could,  without  the  Jewiih  facrifices,  and  with- 
 out the  idolatrous  rites  of  the  Gentiles;  at  the  fame  time 
 refervingfomething  of  that  zeal  and  fervour  in  the  Chriftian 
 v^orlliip  which  was  due  to  the  Lord's  day  every  week,  and 
 keeping  it  up  for  thefe  annual  high  days. 
 
 Yet  as  to  the  time  of  the  padbver,  when  Chrift  died  and 
 role  again,  they  did  not  all  happen  to  fix  upon  the  fame  very 
 day  for  the  high  day  of  their  annual  folemnity  :  for  fomc, 
 confidering  the  day  before  the  great  Jewiih  fabbath  of  the 
 pairovcr,  as  the  day  on  which  Chrift  their  paftbvcr  was  fa- 
 
 YoL.  IV.  T  t  disced 
 
3  :;o    A  View  of  the  Herefy  of  Aerius.  Ch.  II. 
 
 cridceii  for  them,  made  tliat  the  great  day  of  the  annual 
 iolemnity,  in  honour  to  his  death,  and  called  that  the  Chri- 
 Aian  pallbver,  whatever  day  of  the  week  it  fell  upon  ;  while 
 others,  confidering  the  firfl  day  of  the  week,  the  Lord's 
 day,  as  the  day  in  which  they  had  always  remembered  thefe 
 ;:;r'e.u  events  of  his  death  and  refurrecTion,  tixed  upon  the 
 Lord's  day  that  followed  the  Jewith  pallbver,  and,  holding 
 that  as  ihe  day  of  Chrift's  refurrec^ion,  made  it  the  high 
 dav  of  the  annual  folemnity,  and  called  that  the  Chriftian 
 paiiover.  And  hence  carhe  the  different  pradice  of  Polycarp 
 in  Smyrna,  and  xAnicetus  in  Rome,  and  the  great  breach 
 rh:u  fell  out  after  that,  in  the  end  of  the  fecond  century, 
 betwixt  ViL%r  of  Rome,  and  Polycrates  of  Ephefus.  Each 
 of  thefe  contending  parties  pleaded  tradition  from  the  a- 
 po(l:les,  for  the  high  day  of  their  annual  folemnity,  the 
 palFover.  And  tlie  very  oppofition  of  thefe  two  traditions, 
 ilicws  the  agreement  of  both  parties,  that  the  apoftles  had 
 left  in  the  churches  an  unwritten  tradition,  (for  there  can 
 be  no  plea  for  a  written  one),  that  a  day  Ihould  be  obferved 
 annuallv,  and  an  annual  folemnity  kept  among  Chriiiians, 
 as  the  Chriilian  paflbver,  about  the  time  of  the  Jewiih  paff- 
 over. 
 
 Sfct.  IV.  SbevjJng  the  necefflty  of  a  warrant  from  the  a- 
 pofiles  for  Fafch,,fr07}i  the  very  plea  of  tradition  from 
 th:7}7;  and  the  falfi  hood  of  that  tradition,  from  the  fiiafii- 
 felt  contradiCiion  in  it,  as  ivell  as  from  Aerius' s  argu- 
 ment. 
 
 W 
 
 /Hen  boch  contending  parties  pleaded  apoRolic  tradi- 
 tion for  the  day  of  the  ChriiVian  folemnity  of  the 
 j)nfp)ver,  it  is  plain,  this  plea,  on  both  the  lides,  went  up- 
 on, the  neceflity  of  a  warrant  from  the  apoflles  for  the  o'b- 
 fervation  of  fuch  a  holy  day.  They  were  all  agreed,  that 
 fiich  a  religious  folemnity  is  a  thing  of  that  nature  which 
 requires  apollolic  authority,  or  an  inftitution  from  Jeibs 
 Cnriil  himielf  by  his  inl'pired  apoiUes :  auvl  therefore,  ha- 
 ving ro  written  tradition,  either  for  the  thing  itfelf,  or  the 
 manner  and  precile  day  of  it,  fhey  pleaded  an  oral  one. 
 For,  if  th.cre  was  no  need  of  apofiiolic  authority  in  the 
 ciie;  if  the  churches  had  power,  in  any  time  after  the  a- 
 poilles,  to  make  I'lich  an  inltitution  of  Chriftian  religion, 
 where  was  the  occalion  for  making  any  work  or  noife  about 
 
 apoilolic 
 
Seft.  IV.     No  annual  Chriftian  Pafch.         331 
 
 apoltolic  tradition  in  tbe  cafe?  This  was  a  proper  occahon 
 for  (liewino;  thai  ihe  church  was  vcfled  with  this  authority, 
 and  fo  j:ondemnini^  any  party  that  tooii  a  diiferent  courle 
 from  the  mail  cflablilhed  and  common  cullom  of  tlie 
 churches,  that  had  the  beft  and  the  moll:  of  ecclefiailical  au- 
 thority on  its  lidc.  But  even  Vjd-lor,  who  condemned  the 
 Afians,  did  not  therein  fuppofe  that  Cljriflians  were  to  he 
 condemned  for  any  thinly  but  a  tranfgrellion  of  the  com- 
 mandment of  the  apollJes :  and  Polycrates  agreed  wiih. 
 him  ;  tacitly  owning;,  that  he  were  indeed  blame-worthy,  if 
 he  tranfji^reired  the  apoftolic  commandment ;  while  he  vin- 
 dicated himfclf,  and  condemned  Vic^lor,  by  apollolic  tra- 
 dition. Indeed  Polycarp  and  Anicetus,  who  lived  a  little 
 uearer  the  time  of  the  apoftles,  found  no  fault  with  one 
 another,  did  not  condemn  one  another  for  their  different: 
 prac^lices  in  diis  matter;  being  confcions  there  was  no  trani- 
 grellion  of  any  apofloiic  commandment  on  either  fide,  as 
 knowing  no  authority  in  the  cafe  bur  the  cuftom  of  the 
 churches  where  they  happened  10  prefide.  But,  wlien  Chri- 
 ftians  began  to  condemn  one  another  for  their  differcni: 
 praclices  in  keeping  their  pn/fover,  they  found  the  necei- 
 fity  of  an  apoRolic  commandment  to  do  it  by  :  and  io  Vic- 
 tor pleaded  a  commandment  from  Peter  and  Paul,  handed 
 down  to  him  through  little  more  than  a  hundred  and  twenty 
 years,  by  a  lineal  luccefiion  of  biihops  in  Rome,  his  fore- 
 fathers, who  always  kept  the  pn/fo-ver  on  hi^  day  ;  while, 
 on  the  other  fide,  Polycrates  pleaded  a  commandment  from 
 tlie  apoftle  John,  handed  down  to  him  through  not  much 
 more  than  ninety  years,  by  the  lineal  fuccefTion  of  the  bi-v 
 fliops  of  Ephefus,  where  John  died,  his  forefathers, .who,  as 
 Vv'ell  as  Polycarp  of  Smyrna,  who  had  ieen  John  in  his 
 youth,  kept  the  pafjove?-  on  his  day. 
 
 Now,  this  being  the  hrft  remarkable  inftance  vvherein 
 oral  apoftolic  tradition  was  pleaded  among  Chrillians  as  ti^c 
 rule  of  Chriftian  religion,  let  us  fee  wh.at  can  be  made  of 
 it  to  form  our  judgment  about  all  other  ancient  traditions, 
 for  which  we  fee  not  a  foundation  in  the  apoilolicai  Icrip- 
 tures.  Slnll  v/e  then  fav,  tliat  one  of  theie  contradiclcry 
 traditions  muft  be  falfc  ;  or  tiiat  eith.er  th.e  i'phelian  or  ti;e 
 Roman  tradiiion  mud  be  true,  and  tiie  other  fa:k' :'  But 
 how  Ihall  we  then  find  which  to  call  the  true  one?  For  we 
 cannot  reje^i  tl^c  oth.er  a'^  falfe,  without  razirg  t'ne  tinnell 
 foundations  \v^(m  which  any  oral  tradition  from  rije  anoille? 
 can  be  eflabliihed;  fo  that  we  iliall   not   leave  any  Oawyj^ 
 
 Til  \\iic;JGoii 
 
332    A  View  of  the  Herefy  of  Aerius.  Ch.  II. 
 
 \vhereon  to  build  the  truth  and  certainty  of  the  other  that 
 Ave  admit  as  true.  Sliali  we  therefore  fay,»for  the  credit  of 
 the  fucceflion  of  bilhops  handing  down  tradition,  that  both 
 thele  contradi6lory  traditions  are  true  ;  or  that  the  tradition 
 of  VicHior  was  the  commandment  of  Peter  and  Paul,  and 
 that  the  tradition  of  Polycrates  was  the  commandment  of 
 John?  But  this  is  to  fay,  that  the  apoftles  have  left  con- 
 iradi^lory  commandments  to  be  obferved  by  Chriftians  : 
 and,  if  we  (land  not  by  John's  commmand  as  the  laft,  who 
 jhall  tell  us  which  of  them  to  obferve  ?  For  we  cannot  take 
 up  with  any  one  of  them,  without  tranfgrelTmg  the  other 
 spoilolical  commandment.  Shall  we  therefore  fay,  which 
 is  the  only  thing  left  to  be  faid,  that  both  thefe  traditions 
 vjcre  falfe  ;  or,  as  the  apoftles  faid  of  a  tradition  that  fome 
 teachers  brought  from  them  in  Jerufalem  to  Aniioch,  That 
 they  gave  no  fuch  commandnient  either  to  the  church  of 
 Kome  or  Epbefus?  They  gave  no  commandment  about  an 
 annual  Paich  among  Chriftians.  That  ufage,  though  the 
 inoft  ancient  of  all  unfcriptural  ufages,  has  no  connet^ion 
 with  the  apoftles,  has  no  relation  to  their  word,  wherein 
 tlie  Lord  pray,  tliat  they,  and  all  that  believe  on  hini 
 through  it,  may  be  one  ;  and  therefore  fnould  be  rejected, 
 as  wholly  ioreign  to  true  Chriftian  unity,  and  ferving  to  di- 
 vide them  whom  Chrift  would  have  united  only  by  the  word 
 of  his" apoftles.  And,  if  that  word  do  not  unite  Chriftians, 
 tradition,  that  caufed  diviftons  from  the  beginning  of  its 
 eftabliiliment  as  a  rule,  never  will. 
 
 But  we  muft  not  imagine,  that  all  Chriftians,  in  that 
 time  when  the  contending  parties  about  Eafter  agreed  in 
 oral  tradition  as  a  rule  of  religion,  were  agreed  with  them 
 on  that  head  :  for  TertuUian  informs  us  of  fome  Chriftians 
 in  thole  days,  who  demanded  fcripture-authoricy  for  eveiy 
 tiling  ;  againft  whom  he  pleads  for  'tradition,  from  "the 
 common  practices  of  Chriftians  in  his  time,  that  had  no 
 loundation  in  fcripture.  And  it  feems  thofe  Chriftians  who 
 made  this  demand,  did  not  find  themfelves  obliged  to  tell 
 ^vhen  or  how  any  univerfal  praftice  commenced,  if  it  came 
 not  from  the  apoftles;  but  wanted  to  oblige  the  zealous 
 mainiainers  and  promoters  of  fuch  religious  uiages,  to  Ihew 
 them  apoftolic  written  trridition  for  them.  Aerius  appears 
 to  have  been  the  fame  very  way  d'Tpofed.  But  he  carried 
 ih.is  matter  a  little  furrher  :  he  j^retended  to  Ihew  from  the 
 inipture,  that  the  apollles  had  left  a  quite  different  account 
 of  the  Chriftian  Pafch  from  that  of  an  annual  foleniuity 
 
Ch.  III.  No  fixed  annual  Fafts.  333 
 
 coming  in  place  of  the  JewiQi;  and  therefore  denied  that 
 they  could  leave  any  tradition  about  fuch  a  Pafch.  And 
 Epiphanius  cannot  deny  the  hS:,  that  the  apoftle  writes  of 
 the  Chriftian  Pafch  as  a  different  thing;  but  yet  makes 
 Aerius  a  heretic,  by  the  example  of  the  apoflle  ftudying  to 
 be  at  Jerufalem  the  day  of  Pentecoft.  And  fo  we  have  feen 
 the  fecond  branch  of  the  Aerian  hcrcfv. 
 
 C  H  A  P.     JIT. 
 Of  no  fixed  annual  fr.fis. 
 
 THE  third  branch  of  the  Aerian  herefy,  is,  That  fafit 
 ought  not  to  he  prefixed  to  certain  ond  ftated  annttal 
 days  and  fole?mniies,  fuch  as  the  faft  of  Lent,  and  of  the 
 iveek  before  Pafch. 
 
 Here  Epiphanius  mentions  a  fcripture  which  Aerius  made 
 ufe  of  to  thew  that  Chriftians  are  not  bound  to  fuch  fixed 
 times  of  fading.  And  that  fcripture  is  found  in  Paul's  firft 
 epiftle  to  Timothy;  where  he  fays,  "  But  we  know  that  the 
 *'  law  is  good,  if  a  man  ufe  it  lawfully;  knowing  this, 
 '^  that  the  hw  is  not  laid  to  a  righteous  man,  but  to  the 
 
 "  lawlefs  and  difobedient,  &c, and  if  there  be  any  o- 
 
 *^  ther  Lhing  that  is  contrary  to  found  doctrine,  according  to 
 "  the  glorious  gofpel  of  the  blefTed  God,  which  was  com- 
 ^^  mitted  to  my  truft." 
 
 Tiie  words  here,  that  Aeriji  is  faid  to  have  founded  efpc- 
 cially  upon,  are  thefe.  The  law  is  not  laid  to  a  jufl  man, 
 Eur,  as  we  are  not  informed  by  the  anfwcr  of  Epiphanius, 
 how  he  built  upon  it,  all  that  can  be  made  of  his  argument 
 is  this:  That  a  Chriftian,  or  a  righteous  man,  (for  the  he- 
 retic made  not  the  difference  betwixt  the  two  that  was  made 
 in  his  tim.e),  is  not  under  the  law  of  Mofes,  that  obliged  the 
 Jews  to  faft  annually  at  the  time  therein  fixed;  but  under 
 the  gofpel ;  which  is  indeed  oppofite  to  all  unrighteoufnels 
 as  any  thing  cm  be,  but  fixes  no  annual  tlatcd  time  of 
 fafling ;  though  it  be  agreeable  t(^  it  to  faft  occalionally,  or 
 as  the  proper  occalions  of  fafling  lead  the  righteous  to  think 
 it  fit  for  them  ;  wiio  are  not  lim/itcd  to  the  umes  of  iMofes'ji 
 law,  and  far  lefs  can  they  be  limited  by  the  commandments 
 of  men,  fixing  annual  folemnitics,  Avith  certain  days  of  faff- 
 ing, in  imitation  of  that  abrogated  law. 
 
 And  all  that  can  be  made  of  the  anfwer  of  Epiphanius  is, 
 
 Tha, 
 
334  ^  View  of  the  Herefy  of  Aerlus.  Ch.  III. 
 
 That,  without  touching  the  fcripture,  he  oppofes  only  to 
 him,  the  common  conient  of  the  Chrillian  world,  and  the 
 conflitution  of  the  apoftles,  decreeing  the  faft  of  ever/ 
 Wednefdav  and  Friday  throughout  the  year,  excepting  from 
 Pafch  to  Pentecoil:,  and  of  the  fix  days  of  Pafch,  how  no- 
 thing at  all  is  to  be  taken,  hut  bread,  fait,  and  water. 
 
 It  is  odd  that  the  (laves  of  church-authority  muft  always 
 be  betraying  a  confcioufnefs  of  the  need  of  apoftolic  autho- 
 rity for  the  religious  culloms  that  they  fcrupuloufiy  obferve. 
 We  find  them  iiill  grafping  at  every  lliadow  for  fonie  pre- 
 tence of  a  countenance  to  their  ufages  from  the  fcriptures ; 
 even  as,  when  they  camefirfl  into  the  ufe  of  fading  before 
 their  annual  Palch,  and  failed  forty  hours,  as  from  the  time 
 of  Chrifl's  death  to  the  time  of  his  refurredion,  they  en- 
 couraged themfclvcs  in  this  ufage,  by  the  countenance  they 
 imagined  this  fcripture  gave  to  it :  When  the  bridegroom 
 jhall  be  taken  from  them,  then  fiail  they  faft  in  thofe  days. 
 But  Epiphanius  here,  not  fatisfied  in  the  common  confent 
 of  the  Chriftian  world,  and  nading  no  pretence  from  the 
 fcriptures  for  his  ftated  fails,  is  fain  to  feek  for  lome  pre- 
 tence to  apoflolic  authority,  by  having  recourfe  to  the  work 
 of  that  impoflor,  who,  about  the  beginning  of  the  fourth 
 century,  made  a  colleclion  of  aU  the  innovations  that  iiad 
 taken  place  any  where  among  Chriftians  after  the  death  of 
 The  apoftles,  throughout  the  fecond  and  third  centuries,  and 
 palmed  them  uron  tlie  world  for  conlliiutions  of  the  a- 
 poflies. 
 
 And  wliat  fort  of  authority  ',-■  it  that  wairants  iis  in  faying, 
 that  he  vA\o  eats  bread  with  lalt  and  water,  is  not  breaking 
 Ills  fafl?  When  the  ancients  faded  on  Wednefdays  and 
 Fridays  till  three  o*clock  in  the  afternoon  only,  vve  un- 
 derhand they  did  not  break  their  faft  by  taking  any  thing 
 till  that  hour.  And  we  may  conceive  it  poinble  for  them  to 
 keep  the  Pafchal  faft  while  it  lalted  but  forty  l:ours:  bur, 
 when  it  extended  to  fix  days,  and  at  laft  to  forty  days,  there 
 1VSS  then  a  necefiity  for  niaking  an  alteration  in  the  very 
 jiature  and  notion  of  fafting,  or  abdinence  from  food  ; 
 which  was  always  efit^ntial  in  falling,  whatever  elfe  belong- 
 ed to  it.  For  though  they  pretended  to  imitate  the  Lord 
 iaiting  forty  days  before  Iiis  entering  on  his  public  miniltrv, 
 ;ts  Moffs  did  at  the  giving  of  the  law  by  him;  ?.nd  though 
 liie  promoters  of  hich  infiitutions  ss  this  boafted  of  nn- 
 lacles,  as  Icrving  to  countenance  them  :  yet  they  were  not 
 poildled  of  miracUious  povv-er  enough  to  make  the  appcinc- 
 
 *nic:ic 
 
Cli.  III.  No  fixed  annual  Fails.  335 
 
 iiient  of  a  fafl  of  forty  days,  or  even  of  fix  days,  effe<ftual 
 upon  the  Chriltian  world,  nor  had  they  inilucnce  enough  to 
 obtain  common  confent  to  it.  But  they  had  as  much  in- 
 fluence upon  theChriftian  world,  as  to  obtain  their  confenc 
 ro  an  alteration  of  the  notion  and  nature  of  falling,  which 
 they  thouo;ht  themfelves  poireiled  of  a  power  to  make. 
 The  clergy  are  capable  of  doing  great  things,  and  marvel- 
 lous in  the  fight  of  men,  by  means  of  dillindlions.  Some 
 of  them  have  diitindions  ready  to  fupport  us  in  believing 
 ihem,  telling  us  fuch  flories  as  thefe.  That  one  held  his 
 head  in  his  teeth,  or  that  one  held  his  body  in  his  hand, 
 and  the  like.  And,  as  diflin^lions  have  ferved  all  forts  of 
 them  much,  in  making  void  the  commandments  of  God  to 
 eftablilli  their  own  tradition,  they  had  an  eafy  dillindioa 
 here  ready  to  ferve  them  in  the  matter  of  their  fafts,  where- 
 in they  have  efpecially  difplayed  their  authority :  for, 
 whereas  fading,  if  it  be  any  thing  at  all  that  can  be  feen, 
 is  abftinence  from  meat,  it  was  the  eafieft  thing  in  the 
 world,  to  diftinguifli  betwixt  a  total  and  2. partial  abilinence, 
 and  fo  to  make  the  partial  to  be  fading  as  well  as  the  total. 
 Thus  eating  bread  with  fait  and  water  only,  came  to  be 
 Arid:  religious  fafting.  And  thus  they  made  room  for  the 
 brightell  difplay  of  ecclefiaftical  authority  and  power;  for 
 now  they  had  power  to  command  men  to  faft  while  they 
 were  eating,  and  to  permit  and  allow  them  to  eat  while 
 they  were  falling.  But,  as  they  do  not  iliew  their  authority 
 and  power  fLifficiently,  but  where  it  incroaches  upon  the  di- 
 vine, and  in  his  name  too,  they  have  made  void  the  divine 
 apoflolic  commandment,  that  takes  away  all  diftindion  of 
 meats  of  God^s  creatures,  forbidding  nothing  but  the  blood  ; 
 and,  by  their  own  authority,  have  eftablilhed  a  new  dii- 
 tinLTion  of  meats,  which  God  hath  created  to  be  received 
 with  thankfgiving.  And  fo  they  have  given  a  command- 
 ment, whereby  it  is  unlawful,  without  their  leave,  to  eat 
 fleib,  while  it  is  lawful  and  right  to  eat  filh,  throughout  the 
 whole  fafl  of  forty  days.  Thele  religious  eaters  of  filb,  who 
 think  it  a  fin  to  eat  tleih  in  the  fealbn  of  their  fad,  yet,  for 
 tiie  mod  part  of  them,  think  it  is  nothing  to  eat  the  bloody 
 when  they  may  lawfully  eatflefh.  And  though  fome  of  this 
 fort  ol  Chridians  fcruple  at  the  Mood,  yet  this  fcruple  a- 
 rifes  not  fo  much  from  the  apodolic  commandment,  (for 
 .then  they  would  regard  it  in  other  things},  as  from  the  tra- 
 dition of  their  ancients. 
 
 But  here  it  ihall  be  faid.  Why  is  all  this  clamour  and 
 
 aoiib 
 
336     AVlew  of  theHerefy  of  Aerlus.  Ch.IIL 
 
 noife  raifed  upon  nothirig  but  the  fenfe  of  the  word  faJU 
 hhyp  Has  it  any  other  foundation  but  the  fixing  of  the 
 idea  of  total  abftinence  to  that  word  ?  and  that  not  agree, 
 ably  to  the  fcripture  either  :  for  was  not  Daniel  failings 
 when  he  ate  no  pleafant  bread,  neither  came  flelh  nor 
 wine  in  his  moutii,  neither  did  he  anoint  himfelf  at  all, 
 till  three  whole  weeks  were  fulfilled?  And  is  it  not  faid 
 expreisly  that  the  men  of  Jabefli  failed  feven  days,  when 
 they  buried  the  bones  of  Saul  and  his  fons? 
 
 And  to  this  it  Ihall  be  anfwered,  That,  if  there  be  any 
 fault  in  fixing  the  idea  of  total  abflinence  to  fading,  the 
 fcripture  muft  be  charged  with  it.  For  it  fays  not  at  all, 
 that  Daniel  faded  in  the  three  full  weeks  of  his  mourning: 
 nor  fays  it,  that  the  men  of  Jabeflvgilead  faded  from  the 
 beginning  of  their  feven  days  till  they  were  finiilied  ;  for 
 then,  according  to  fcripture-dyle,  it  mud  have  been  faid, 
 they  faded  feven  days  and  feven  nights  ;  as  is  faid  of  E- 
 fther  and  her  people  fading,  neither  eating  nor  drinking 
 three  days,  night  nor  day.  For,  when  the  Jews  faded  a 
 day,  their  fad  ended  at  fun-fet ;  and  fo  the  men  of  Jabefli 
 might  eadly  fad  feven  days,  while  yet  they  could  not  fad 
 feven  days  and  {cvtn  nights,  like  as  Mofes  was,  at  the  re- 
 ceiving of  the  written  law  which  he  gave  to  Ifrael,  forty 
 days  and  forty  nights  neither  eating  bread  nor  drinking 
 water  ;  and  as  our  Lord  is  faid  to  have  faded  in  the  wil- 
 dernefs  forty  days  and  forty  nights  ;  which  is  ])retended 
 to  be  imitated  in  taking,  not  Helh,  but  filh,  or  \ti  it  he 
 but  bread,  fait,  and  water,  from  the  beginning  of  their  for- 
 ty days,  till  they  be  all  finiilied.  But,  though  it  cannot  ap- 
 pear from  the  fcripture,  that  a  man  fads  wj^.o  takes  any 
 thing  in  the  way  of  meat  or  drink;  who  would  drive'  with 
 them  about  the  ufe  of  a  word,  if  there  were  no  fuch  thing 
 built  upon  it  as  a  tradition  and  commandment  of  men  ma- 
 king void  a  comtnandment  of  God  ?  And  indeed  we  had 
 need  to  look  well  about  us,  as  to  the  ufe  and  application 
 of  fcripture-words :  for  the  corruptions  of  Cfiridian  reli- 
 gion, and  the  innovations  that  have  been  made  in  it  iince 
 the  days  of  the  apodles,  have  always  been  promoted  and 
 maintained  by  perverting  and  mifudng  fcripture  words  and 
 names. 
 
 CHAP. 
 
337 
 
 CHAP.    IV. 
 
 '  Of  no  prayers  for  the  dead. 
 
 Sect.  L  JVbkh  treats  of  the  fir  ft  ufe  that  Epiphanius  finds 
 for  prayers  jor  the  dead. 
 
 WHen  Aerius  denied,  tJjat  prayers  are  to  he  poured 
 out  and  made  for  the  dead,  he  fupporied  liimielf 
 in  this  denial,  by  alledging,  in  the  firfl  place,  That  our 
 prayers  can  be  of  no  ufe  to  them  in  that  ftate :  for,  it  feenis, 
 it  was  his  perfuafion,  that  they  who  had  lived  and  died  in  un- 
 belief, and  fo  in  a  ftate  of  condemnation,  could  receive 
 no  more  refrelhment  or  eaie  of  their  pain  in  that  ftate,  by 
 means  of  our  prayers,  than  the  rich  man's  foul  in  the  parable 
 had,  or  could  receive  from  his  father  Abraham  and  Lazarus ; 
 and  that  they  who  had  died  in  the  faith,  and  fo  in  a  ftate 
 of  juftification,  cannot,  through  our  prayers,  receive,  in 
 the  feparate  ftate,  any  addition  to  that  comfort  wherewith 
 they  are  comforted  in  the  blifsful  fight  and  prefence  of 
 the  Lord  Jefus ;  and,  whereas  their  bodies  are  to  be  takea 
 into  his  reft  at  the  refurre(5lion  of  the  juft,  and  they  are 
 then  toftand  in  their  lot  in  his  kingdom,  according  to  their 
 works  done  in  the  body  before  they  died,  they  can  receive 
 no  benefit  in  that  refurredion  from  any  works  done  or 
 prayers  poured  out  for  them  after  their  death.  And  thus 
 Aerius,  or  any  other  man  who  cannot  ftand  a  moment 
 upon  fcruples  about  the  benefit  that  the  living  faints,  who 
 are  in  the  trial  of  faith,  may  receive  from  his  prayers, 
 might  yet  confidently  deny,  that  the  dead  in  Chrift  have 
 any  need  of  his  prayers,  or  can  have  any  advantage  by 
 them. 
 
 Epiphanius,  in  anfwer  to  this  firft  objedion  of  Aerius, 
 finds  himfelf  obliged,  in  not  very  few  words,  to  point  out 
 the  ufefulnefs  of  prayers  for  the  dead  ;  and  he  condefcends 
 on  three  ufes  of  them. 
 
 The  firft  of  them  is,  That  fuch  prayers  are  ufeful  as  a 
 teftimony  of  our  faith  concerning  the  life  of  the  faints 
 with  the  Lord.  And  this  muft  be  confidered  as  the  ufe 
 he  afiigns  for  reciting  the  names  of  the  dead  in  the  pray- 
 ers, to  perfuade  thofe  that  are  prefent  that  the  fouls  of  the 
 dead  are  ftill  alive,  and  to  let  us  fee  that  there  is  good 
 hopes  of  thofe  chat  dead. 
 
 VoL.lW  Uu  But 
 
3  ;8     A  View  of  the  Herefy  of  Aerius.  Ch.  IV. 
 
 Biii:  this  can  never  be  thought  of  as  a  reafon  why  an/ 
 petitions  ihould  be  put  up  for  the  dead  in  our  prayers  : 
 tor,  if  we  teilify  our  faith  of  their  living  with  the  Lord, 
 this  is  a  plain  declaration  and  confeffiou,  that  they  do  noc 
 reed  our  prayers  for  them,  as  being  beyond  our  flate  of 
 i>'-obation,  and  at  reft  wiih  the  Lord,  as  mUrh  as  they  can 
 be  before  their  bodies  be  taken  into  his  reft  at  the  refur- 
 rec^ion.  It  is  not  charged  upon  Aerius,  that  he,  in  the  leaff, 
 denied  the  prayers  of  all  faints  for  the  fecond  appearing 
 of  the  Lord  Jefus,  and  the  redemption  of  the  bodies  of 
 ihe  whole  church  in  the  rcfurrecTion  cf  the  juH:.  But  as, 
 it  feems,  he  thought  that  the  faints,  in  that  refurreclion, 
 mull  enjoy  Chrill's  reward,  according  to  each  one^s  works 
 done  before  death,  even  his  works  of  charity ;  he  could 
 not  be  perfuaded,  that  any  one  of  them  could,  then,  enjoy 
 one  whit  more  of  that  reward,  through  any  prayers  that 
 can  be  made  or  poured  out  for  them  after  they  are  dead, 
 and  all  their  works  arefinilhed  that  ihall  be  recompenfed  in 
 the  refurreclion  of  the  juft.  And  ib  he  was  clear  to  fay,  that 
 our  prayers  can  be  of  no  ufe  to  the  departed  faints,  either  as 
 confidered  in  the  feparaie  (tare  wherein  they  are  living 
 with  the  Lord,  or  as  confidered  in  the  ftate  of  the  refur- 
 reclion, wherein  Chrift  will  give  his  own  reward  to  every 
 one  of  his  faints,  according  as  his  works  done  in  the  bo- 
 dy fiiall  then  be  found  to  be.  We  mufl  not  fuppofe,  as 
 iome  would  do,  that  either  Aerius,  or  any  other  who  a- 
 grccs  with  him  on  this  head,  makes  no  difference  betwixt 
 the  fcparate  flare  of  the  fpirits  of  juft  men,  and  the  flate 
 of  the  rcfurre(5tion.  For  whoever  faid,  that  thefe  two 
 fhites  are  the  fame?  Is  it  not  confefled,  that  Jefus  Chrifl; 
 iiimfelf  is  expecling  till  his  enemies  be  made  his  footffool  ? 
 And  cr.n  they  who  acknowledge  this,  deny,  that  the  fpirits 
 ot  jiifl:  jnen,  living  with  him,  are  in  a  (late  of  hope  and 
 eypecT:ation,  even  while  they  deny  that  they  can  receive 
 from  our  prayers  any  addition  to  their  joy  of  that  hope  in 
 the  fcparate  Hate  ?  So  that  while  every  Chriltian  joins  in 
 the  common  prayer  of  all  faints  in  heaven  and  earth,  for 
 ihe  glorious  appearance  of  Chrift,  and  the  refurreclion  of 
 the  JLifl:,  it  is  very  idle  to  be  telling  us  of  the  difference 
 betwixt  the  fcparate  flate,  and  the  (late  of  the  rcfurre(51ion, 
 as  if  that  could  ihew  us  the  ufefulnefs  of  the  prayers  for 
 the  dead,  which  Aerius  denied.  One  of  thofe  who  infift 
 on  the  difference  to  this  purpofe,  is  very  diverting  in  his 
 manner  of  dcfcribing  it.     He  would  Ihew  us  the  happinels 
 
Sccft.  I.        No  Pi-ayers  for  the  Dead.        ^     339 
 
 of  fouls  ill  the  leparate  flate,  conillliing  in  a  joyful  retro- 
 i'ped  upon  their  pad  labours,  and  holinefs  of  their  livi^s, 
 (here  luppofe  the  thief  on  the  crofs  now  in  paradifc),  and 
 in  a'  certain  profped  of  their  future  blifs,  rather  than  in 
 a  full  participation  of  their  ultimate  reward.  And  he 
 would  Ihew  us  thefe  fame  happy  rcdcclors  on  the  labours  of 
 their  holy  lives,  when  they  pafs  out  of  that  (late  at  the 
 refurredion,  the  time  of  their  full  rccompcnfe,  not  at  all 
 confcious  of  their  ai51:ions  for  which  their  judge  fliall  then 
 reward  them  with  that  fame  reward,  in  the  profpet^l  of 
 ivhich  they  were  before  right  happy.  But  how  is  it  that 
 they  are  not  confcious  of  ihcfe  anions,  thefe  pad  labours, 
 upon  which  they  had  fuch  a  joyful  retrofpedl  in  the  fepa- 
 rate  date?  AVhy,  it  feems  they  come  out  of  that  date 
 jgnoranc  of  this,  that  Chrid  edeems  what  is  done  to  the 
 lead  of  his  brethren,  as  done  to  himfelf.  He  brings  them 
 out  of  that  date,  not  as  yet  acquainted  with  this  goodnefs 
 and  condefcenfion  of  the  Lord,  which  every  believer  of  the 
 fcripture  on  earth,  and  every  worker  of  the  works  of  cha- 
 rity, knows  very  well.  This  learned  dodor,  interpreting 
 fcripture  to  us,  and  Ihewing  us  the  bledednefs  of  feparate 
 fouls,  can  tell  us  no  more  of  the  bleflednefs  of  the  man 
 to  whom  the  Lord  imputeth  righteoufnefs  without  works, 
 than  a  Heathen  poet  entertaining  us  with  a  fable  of  hisEly- 
 iian  fields.  He  has  no  notion  to  give  us  of  the  happinefs 
 of  feparate  fouls,  and  even  the  fouls  of  infants,  in  the 
 prefence  of  the  Lord,  partaking  with  him,  as  joint  heirs, 
 in  the  light  of  the  Father's  countenance,  that  fulnefs  nf 
 joy  in  his  prefence,  and  t'liofe  eternal  pleafures  at  his  right 
 hand,  wherein  is  rewarded  that  one  obedience  wherehv 
 they  are  all  made  righteous,  as  it  will  alfobe  farther  in  the 
 refurredion  at  his  appearing  and  his  kingdom,  and  yet  fur- 
 ther after  the  lad  judgment,  wlien  all  things  are  made 
 new,  and  all  Chrid^s  people,  as  joint  heirs  with  him,  iliall 
 inherit  the  new  heavens  and  the  new  eartlj.  And  with 
 this  thofe  only  are  truly  acquainted,  who,  being  made  the 
 fons  of  God  by  faith  in  Chrid  Jcfus,  receive  the  Spirit  o.F 
 adoption,  giving  them  a  lively  fenfe  of  his  fatherly  iovc 
 and  favour,  through  the  righteoufnefs  of  his  Son,  where- 
 in they  believe  ;  for  this  is  the  very  beginning  and  car- 
 red  of  all  the  Chridian  happinefs.  TJut  neither  has  tliis 
 Elydan  doftor  any  noiion  to  give  us  of  the  relation  tijai: 
 the  works  of  Chridian  faith  and  charity  have  to  him  wht) 
 ivas  delivered  for  Q:ir  offcjices^  and  raifid  again  for  our  in,- 
 
 l'  a  2  ftification 
 
340     A  View  of  the  Hcrefy  of  Aerius.  Ch.  IV. 
 
 iV.fication,  nor  any  notion  of  the  connexion  of  thefe  works 
 with  the  reward  of  his  righteournefs,  in  the  refurreflioii  of 
 the  julVified  by  faith,  who  (ball  then  all  partake  with  hi;n  of 
 iliat  reward  as  brethren  and  joint  heirs,  every  one  accor- 
 ding to  his  works  of  faith  in  that  righteoufnefs,  and  of  love  to 
 it.  He  is  as  ignorant  of  the  relation  of  thefe  works  to 
 his  righteonfnefs,  and  of  their  connexion  with  his  reward, 
 as  his  Elyfians  are  when  they  come  up  from  that  ftate. 
 But,  leaving  him  and  them  to  be  as  happy  as  the  retro- 
 Iped  of  their  paH:  labours  and  holinefs  of  their  lives,  and 
 the  profped  of  a  rcv;ard  fuitable  to  them,  can  polTibly 
 make  them,  we  muft  return  to  Epiphanius. 
 
 And,  if  what  he  fays  of  depar:ed   faints  living  with  the 
 Lord,  were  to  be  under ftood  of  that  life,  whereof  they  had 
 the  beginning  and  foretafte   while  they  lived   by  the  faith 
 of  Chrift,  and  now,  feeing  him,  and  being  prefent  with 
 him  where  he  is  in  heaven,  they  enjoy  ;    partaking  there 
 Avith  him  in  that  light  of  his  Father's  countenance,  that 
 full  fenie  of  his  favour  and   love  wherewith  he  is  made 
 jTiofl  blefled  for  ever,  and  which  is  the  moft  proper  life 
 tlut  can  be  thought  of  lor  the  foul  of  a  man  ;  this  would 
 be  an  argument  againft  their  {landing  in  any  manner  of 
 ]ieed  of  our  prayers,  and  fo  againft  the  ufefulnefs  of  thefe 
 prayers  for  them.     Bat  it  is   to  be  feared,  his  living  with 
 the  Lord  is  another  thing  :  for  it  is  his  opinion,  that  all 
 the  dead,  except  thofe  who  rofe  with  the  Lord,  are  abfent 
 from  him  ;  and  fo  he  encourages  thofe  who  can   now  af- 
 firm, that  even  the  higheft  of  the  departed  faints,  the  blefT- 
 ed  virgin  herfelf,  is  not  yet  admitted  into  heaven  ;  in  ex- 
 prefs  contradi61:ion  to  Paul,  confidently  affirming,  from  Ins 
 certain   knowledge,  that  he,  and   others  having  tlie   ear- 
 neft  of  tiie  Spirit,  would  have  a  manfion  there  upon  the 
 difiblution  of  the  body,  and,  when  they  were  ablent  from 
 the  body,  be  prefent  with  the  Lord.     Bnt  the  faith  that  L- 
 piphanins  would  have  to   be  teftified  in  prayers  for  the 
 dead,  is  not  the  faith  of  what  is  faid  in  the  apoftolic  v.'ri- 
 tings  concerning  the  ftatc  of  the  fouls  of  faints   depart- 
 ed.    His  faith  of  their  living,  is  indeed  a  belief  tliat  tliey 
 are  not  annihilated,  but  living  ftill  in  fome  dark  place  of 
 p.iinful   defires  and    longings  for  being  acquitted    in   the 
 judgment,  where  they  are  fequeftered  till  the  day  of  judg- 
 inent,  and  where  they  may  be  refrelhed  wiih  fome  fort  of 
 vjfus  from  the  Lord,  and   enjoy  happinefs  in  various  de- 
 ^icc^ ;  the  higheft  o^  thofe  degrees  beirg  ftill  mncli  more 
 
 inferior 
 
Scft.  II.      No  Prayers  for  the  Dead.  341 
 
 infenor  10  the  happinefs  of  heaven,  than  it  is  fupcrior  to 
 any  happinefs  in  this  world.  And  this  belief  concerning 
 the  life  of  faints  departed,  may  indeed  be  teftified  in  pray- 
 ers for  them  :  for  fuch  a  place  and  flate  of  the  faints  de- 
 parted, is  very  confident  with  their  need  of  prayers  to  b-e 
 poured  out  for  them,  and  with  the  ufefiilncfs  of  th«fe  pray- 
 ers. But  this  faith  has  no  conne(!^ion  with  rhe  word  of  the 
 apoftles ;  no  foundation  in  their  frriptures,  except  the 
 names  of  HadeSf  and  Abrahams  bofum,  and  Paradife^ 
 ■which  have  been  borowed  from  them,  and  applied  to  this 
 Heathenifh  place  of  Ihades:  for  the  true  foundation  of  this 
 faith  lies  in  that  ancient  forgery,  the  books  of  the  Sibyls, 
 which  began  to  appear  about  the  end  of  the  reign  of  An- 
 toninus Pius,  who  died  about  the  year  of  our  Lord  i6r. 
 The  villain  who  makes  thefe  Heathen  propheteifes, the  Sibyls, 
 tcftify  concerning  Chrifl,  Hades,  and  the  judgment,  was, 
 it  feems,  very  full  of  Hades ;  for  he  derives  Adam's  name 
 from  Hades.  And  the  fimple  fathers,  who  were  glad  of 
 the  teftimony  of  the  Sibyls  to  Chriftianity,  as  it  wus  laid 
 in  the  work  of  this  impoftor,  and  openly  pleaded  this  le- 
 ftimony,  fucked  in  with  it  this  new  notion  of  the  feparate 
 flate  among  Chriftians,  very  dilferenc  from  the  apoftolic 
 notion  of  it,  but  altogether  agreeable  to  the  Heathen  no- 
 tion of  the  place  of  ihades.  But,  as  Aerius  had  nothing  to 
 do  with  this  Sibylline  faith,  he  could  never  perceive  the 
 ufe  of  teilifying  it,  in  prayers  for  any  who  were  believed  to 
 live  in  that  Sibylline  place. 
 
 Sfct.  it.  JVhich  p^ews  that  the  nevj  fort  of  correfpondence 
 with  departed  Jaints  after  the  death  of  Poly/arp^  and  the 
 new  place  nfigfied  them  tovjard  the  end  of  the  fccond  cen- 
 tury y  vjas  wholly  unknown  to  the  apoftles  and  firft  Chrifti- 
 ansy  and  had  no  conncCiion  with  the  fcriptures, 
 
 A  Fter  the  death  of  Polycarp,  which  happened  in  the 
 -^^  year  of  our  Lord  167,  the  church  in  Synirna  gives  an 
 account  of  his  martyrdom,  in  a  letter  to  thofe  of  Pontus ; 
 and,  afcer  telling  a  marvellous  ftory  of  fomc  very  ftrange 
 circumftances  of  his  death,  they  fay,  they  carried  away 
 his  bones,  being  more  valuable  than  the  mod  precious 
 ftones,  and  more  pure  tlian  gold,' which  they  buried  in  a 
 place  where  they  affembled  together  to  celebrate  with  joy 
 and  chearfulnels  the  day  of  his  martyrdom  ;  thus  honour- 
 
342    A  View  of  the  Herefy  of  Aerius.  Ch.  IV. 
 
 wg  the  memory  of  ihofe  that  have  fought  gloriouily  for  the 
 flefence  of  their  religion,  and  to  confirm  and  inilrucl  others 
 by  fudi  examples.  And,  at  the  fame  time,  ihey  take 
 care  to  vindicate  themfelves  from  the  charge  of  worihip- 
 ping  him,  which  their  enemies  wanted  to  fix  upon  them, 
 cieclaring,  that  they  worlliipped  only  Jeius  Chrifl,  becaufe 
 he  is  the  Son  of  God, 
 
 One  would  think  that  the  martyrdom  of  Stephen  was  as 
 o-reat  an  occafion  for  commencing  a  pradice  of  this  kind, 
 as  that  of  Polycarp,  even  though  all  the  marvellous  flory 
 told  about  it  were  true.  But  no  fuch  thing  as  this  was  once 
 thought  of  on  that  occafion.     The  devout  men  that  carried 
 liini  to  his  burial,  and  made  great  lamentation  for  him,  took 
 no  fuch  purpoie  as  this  in  their  heads,  about  the  burial-place 
 of  Stephen.  And  this  bufmefs  about  Polycarp  mud  be  look- 
 ed on  as  the  commencement  and  firft  beginning  of  the  prac- 
 tice of  celebrating  the  memory  of  martyrs,  on  the  anni- 
 verfaries  of  their  martyrdom,  which  they  called  their  birth- 
 days, with  panegyrics  upon  them,  like  as  the  Greeks  had  u- 
 fed  to  make  on  their  illullrious  men  ;  and  as  the  beginning 
 ©f  their  holding  their  religious  alTemblies  at  the  places  of 
 their  burial,  and  ot  their  making  honourable  mention  of 
 them  in  their  prayers ;  which  Tertullian  feems  to  call  ma- 
 king olilaiions  for  them.  And  this  new  kind  of  correfpond- 
 erice  with  the  6e^d,  and  honour  done  them  on  the  earth, 
 "vas  attended  with  the  Sibyline  faith,  about  their  fituatioa 
 in  the  feparate  (late,  very  confident  with  their  need  of  pray- 
 ers to  be  poured  out  for  them  by  the  living  :  for,  about  tlie 
 end  of  this  fecond  century,  they  began  to  fpeak  of  thefe 
 I'.rayers ;  and  thefe  are  the  ends  and  ules  of  them  that  they 
 ipake  of,  viz.  To  obtain  for  thefe  fouls,  light,  quiet  from 
 Satan's  inln!ts,rcfrelhment  in  their  painful  ihirfl  of  defires, 
 a  linppy  refurreftion,  and  introduction  into  heaven.      And 
 thus,  while  they  contrived  new  ways  of  exalting  them  on 
 VnC  earth,  which  was  a  new  incitement  to  the  fufFering  of 
 martyi  dom,  that  a  Chriilian  iliould  not  wilh  to  have  been 
 ilie  anoftolic  motive,  they,  at    the  fame   time,    deprcffed 
 ilicm   in   the  feparate  Ihite,  and  brought  them  down  from 
 the  heavenly  prelence  of  tlie  Lord,  to  a  low  dark  place  ; 
 which,  to  make  it  Chriflian,  they  called  Ahrahan^s  bofom, 
 Jind  the  place  of  the  prophets,  and  Faradife,  i'rom  which 
 Thcv  were  not  to  be  introduced   or  admitted  into  heaven, 
 f  ili  alter  the  judgment ;  though  it  might  be  jnnch  more  cafiiy 
 ihcwed  from  ihc  icriptures,  tiiat  he-'.ven,  which  muif  con- 
 tain 
 
Seft.  II.       No  Prayers  for  the  Dead.  34;? 
 
 tain  Jefus  till  the  times  of  reftituiion  of  all  things,  is  their 
 place  before  that  reflirution,  than  after  it.  And  now  thrs 
 new  motive  to  martyrdom,  which  he  who  believes  the  te- 
 ftimony  of  the  apoftles,  muft  be  afFurcd  was  unknown  to 
 them,  pUinly  fet  afide  that  firft  good  old  one  which  anr- 
 mated  Chriflians  to  undergo  martyrdom  in  the  time  of  the 
 apoflles,  and  which  we  may  fuppoie  influenced  Polycarp 
 himfelf.  It  w;is  this  :—  *^ Though  our  outward  man  pe- 
 **  rilh,  yet  the  inward  is  renewed  day  by  day.  for  our 
 ''  light 'afflidlion,  which  is  but  for  a  moment,  worketh 
 '^  fo7-  us  a  far  more  exceeding  eternal  weigln  of  glory  ; 
 *^  while  we  look  not  at  the  things  which  are  fcen,  but  at 
 ''  the  things  which  are  not  feen  ;  for  the  things  wliich  are 
 '^  feen,  are  temporal ;  but  the  things  which  are  not  (t^iu 
 ''  are  eternal.  For  we  know,  that,  if  our  earthly  houfe  of 
 '^  tabernacle  were  difTolved,  we  have  a  building  of  God,  a 
 *'  houfe  not  made  with  hands,  eternal  in  the  heavens.  For 
 "  in  this  we  groan  earneftly,  defiring  to  be  clothed  upon 
 "  with  our  habitation  which  is  of  heaven  ;  if  fa  be  that 
 ''  being  clothed,  we  (hall  not  be  found  naked.  For  we 
 ''  that  are  in  the  tabernacle  do  groan,  being  burdened  : 
 **  wherein  we  are  not  willing  to  be  unclothed,  but  to  Ix; 
 *'  clothed  upon,  that  mortality  might  be  fwallowed  up  of 
 *'  life.  Now  he  that  hath  wrought  us  for  the  felf-famc 
 *'  thing,  is  God,  who  alio  hath  given  unto  us  the  earnefl 
 *'  of  the  Spirit.  Therefore  always  confident,  and  knowing 
 '*  that,  being  at  home  in  the  body,  we  are  abfent  from  the 
 *'  Lord  ;  (for  we  walk  by  faith,  not  by  fight.)  Now  we  are 
 *'  confident,  and  are  well  pleafed  rather  to  be  abfent  from 
 **  the  body,  and  to  be  at  home  with  the  Lord.  Where- 
 **  fore  we  are  alfo  ambitious,  either  being  prefent,  or  being 
 <^  abfent,  to  be  acceptable  to  him."  This  firil  and  nearelt 
 hope,  for  which  they  found  God  had  begun  to  form  them^^ 
 and  whereof  they  had  the  earnefl,  as  vvell  as  the  hope  of 
 the  refurre^lion,  and  regard  to  the  judgment-feat,  which  was 
 further  ojf,  and  which  the  apoftle  alib'fpeaks  of  in  that  paiT- 
 age,  was  that  which  moved  and  animated  the  apoflles  and 
 firft  Chriflians  boldly  to  fuller  for  Chrift,  and  undergo  mar- 
 tyrdom. But  they  were  far  from  being  moved  with  any 
 ambition  of  being  honoured  either  with  civil  or  religion^ 
 honour  in  this  world,  by  the  living  after  their  death.  And, 
 if  their  words  can  tell  us  their  mind,  we  may  be  very  fure, 
 nothing  could  be  farther  from  their  mind  than  this,  that, 
 when  they  Ihould  be  abfent  from  the  body,  they  would  then 
 
 be 
 
344     AView  of  theHcrefy  of  Acrius.  Ch.IV. 
 
 he  ftiil  abfent  from  the  Lord,  in  fomc  dark  place,  where, 
 being  liable  to  Satan's  infults,  rhey  would  groan,  being  bur- 
 dened, as  having  anxious  painful  defires  of  acquitment  in 
 the  judgment,  and  admittance  into  heaven,  fo  as  to  need 
 the  prayers  of  the  living,  for  light,  quiet,  and  refrelhment, 
 for  acquitment  in  the  judgment,  and  introdudion  into  hea- 
 ven at  lad,  to  them. 
 
 The  apoftles,  and  Chriftilns  in  their  time,  knew  of  no 
 place  for  God's  ivhole  family,  but  either  heaven,  his  dwel- 
 ling-place, the  houle  of  that  family;  or  earth,  where  they 
 were  fojourning,  as  Grangers,  in  the  body,  as  in  a  taber- 
 nacle ;  expeding,  upon  the  difFoIution  of  that  tabernacle, 
 to  be  at  home,  in  a  manfion  of  their  heavenly  Father's 
 houfe,  befide  the  Lord  Jefus;  there  feeing  him,  with  whom 
 they  had,  even  now  on  the  earth,  a  correfpondence  by 
 fnith,  entering  into  the  holieft  of  all  by  his  blood.  And, 
 being  ellranged  from  the  things  of  this  earth,  and  fceking 
 the  things  above,  where  Jefus  fat  on  the  right  hand  of  God, 
 they  looked  upon  themfelves  as  citizens  of  heaven,  fellow, 
 citizens  in  that  heavenly  Jerufalem  with  the  faints  of  the 
 Old  Teflaraent,  who  had  died  in  the  faith  of  that  promife 
 wiiich  they  now  believed  to  be  performed  in  Jefus  Chrift, 
 and  whereof  they  were  partakers  with  them.  They  knew  by 
 revelation,  and  believed,  that  thofe  faints  were  perfe<51ed  in 
 heaven,  by  becoming  partakers  with  Jefus  in  his  inheritance 
 there,  by  becoming  members  of  the  body  whereof  he  living 
 there  is  the  head,  and  by  iliaring  with  him  in  the  promife 
 of  blellcdnefs  there;  and  they  knew,  that  they  were  not 
 thus  perfevfled  in  lieaven  without  ihem,  who  were  believers 
 on  earth,  not  only  Jen's,  but  Gentiles  alfo,  partaking  with 
 them,  as  being  fellow-heirs  and  of  the  fame  body,  and  joint 
 partakers  of  that  promife  in  Chrid-by  the-gofpel.  So  thefe 
 faints  in  heaven  were  not  perfeded  there  without  them. 
 
 They  plainly  fuppofed  thefe  faints  to  have  been  in  hea- 
 ven, before  Jefus  rufc  from  the  dt?A,  and  afcended  there': 
 for,  as  they  knew  that  God  had  taken  up  Enoch  and  Ellas 
 bodily  into  his  dwelling-place  in  heaven,  they  knew  nothing 
 10  hinder  the  fpirits  of  jud  men  from  being  there  in  com- 
 pany with  them;  even  as  they  knew  that  Mofes,  who  died 
 and  was  buried,  wainn  company  with  Elias,  who  never  died, 
 convcrling  with  Jcius  at  ilic  transfiguration.  And  Paul 
 kiievv  nothing  to  hinder  Lis  being  in  the  third  heaven, 
 (which  he  makes  the  fame  with  Paradife),  and  converfing 
 there  out  of  his  body^  -ds  well  as  in  it.     And  why  fnould 
 
 tlicy. 
 
Se£l.  11.        No  Prayers  for  the  Dead.  34 j 
 
 they,  who  believe  that  the  angels,  thofe  heavenly  fpirits, 
 convericd  familiarly  with  men  upon  tlie  earth  by  a  vehicle 
 fit  for  that  purpole,  yet  think  it  any  way  flran^-e,  that  the 
 Ipirit  of  a  juft  man,  upon  the  diilolution  of  his  body,  Ihoiild 
 Iiave  a  fit  manfion  in  heaven,  God's  dwcllin^i^-piacc,  and 
 converfe  with  the  inhabitants  there?  When  Abraham,  the- 
 friend  of  God,  expired,  lie  had  no  other  fatheis  to  fio  to  in 
 the  feparate  ftate,  wherein  all  earthly  relations  arc  dillolved, 
 he  had  no  other  people  to  be  i^athered  unto,  but  thofe  wlio 
 had  gone  before  him  in  the  faith  o(  the  promiie  of  Chrifi, 
 the  head  of  the  woman's  \ecd.  Unro  thcle  children  of  God, 
 eternally  diftingailhcd  from  the  feed  of  the  fcrpent,  who 
 iiiall  never  fee'light,  Ahraham  was  orathered,  in  the  dwel- 
 ling-place of  their  Father,  when  he  died.  And,  confideiing 
 him  as  the  Father  of  all  the  fairliful  ih-.it  came  after  him  in 
 the  belief  of  that  promife,  In  thy  feed  fJ.hill  all  the  iiation^: 
 Qf  the  earth  be  blelfcd ;  ami  of  all  that  believe  the  per- 
 formance of  it  in  Chritl:,  as  the  gofpei  teftifies;  nothing 
 could  be  fitter  to  exprefs  the  happinefs  of  the  departed  ion  I 
 of  an  heir  of  that  promiie,  before  Chr'iil:  aicended  intc? 
 jieaven,  nothing  could  be  fitter  to  reprefcnt  the  heavenly 
 felicity  of  fuch  a  foul,  than  the  way  of  fpeaking  that  the 
 Lord  ufes  in  the  parable  cDncerning  the  rich  man  and  La- 
 zarus: for  there  he  reprefents  Lazarus,  .as  carried  by  the  an- 
 gelSf  the  inhabitants  of  heaven,  into  Abraham's  bofom,  and 
 there  comforted^  as  a  fon  in  the  bofom  of  his  father,  par- 
 taking intimately  with  that  Father  in  his  happinefs,  \\\\9 
 was  fuppofed  by  the  hearers  of  that  parable  to_be  the  hap« 
 ])ie[L  foul  with  God.  And,  as  the  heavenly  blifs  is  reprc- 
 fented  by  a  feafl:,  Lazarus  is  reprefented  in  the  parable,  aa 
 at  that  feall:  with  Abraham,  and  leaning  on  his  bofom  ;  a:- 
 John,  the  beloved- diJliple,  did  on  jefus,  at  the  paicliai 
 lupper.  But  he  fets  it  before  the  thief  on  tlie  crofs,  in  this 
 Tiianner,  fhou  fiak  be  JVITH  ME  in  Paradife  ;  and  now, 
 when  he  is  afeended  from  the  dead  to  his  throne  on  the 
 right  hand  of  God,  the  heavenly  happinefs  of  departed 
 faints  is  exprelTed  by  being  ivith  Chrift ;  as  he  prays  to  hi!=: 
 I**ather,  7hat  they  may  be  with  me  vjhere  I  am,  that  tvcy 
 may  behold  my  glory  which  thou  haft  given  me.  And  lo 
 Stephen,  the  fir {i  martyr  after  Chrift's  refurre(5lion,  vs'as  en- 
 couraged at  his  death  by  the  vifion  of  the  glory  of  God  in 
 heaven,  and  of  Jefas  ftanding  on  the  right  hand  of  God,  as 
 leady  to  receive  his  departing  foul  there;  which  he  accor- 
 VoL,  IV.  X  X  dingly 
 
^^A^    A  View  of  the  Herefy  of  Aerius.  Ch.  IV. 
 aingly  cominended  into  his  hands,  faying,  Lord  Jefiis,  re. 
 
 The  ipirics  of  jull  men  before  Chrift  afcended,  however 
 h3ppy  they  were   in  heaven,    God's  dwelling-place,  were 
 there  in  a  ftate  of  expeclation,  as  Jeius  Chrift  and  all  the 
 laints  with  him  are  now  expelling  till  his  enemies  be  made 
 liis  footftool;  for  then  they  were  waiting  for  the  performance 
 of  the  promife  of  Chrift,  in   the  faith  and  hope  of  which 
 they  foiourned  as  ftrangers  on  earth,  deliring  the  heavenly 
 country  :  and  they  did  not  receive  this  promife  till  they  faw 
 Chrift  alive  from  the  dead  in  heaven.     Thus  Abraham  was 
 not  perfecled  in  receiving  the  promife  of  the  feed  in  whom 
 all  the  nations  of  the  earth  are  blefied,  till  he  faw  Jefus  in 
 heaven  alive  from  the  dead,  and  beheld  him  receiving  of 
 the  Father  that  promife  of  the  Holy  Ghoft,  which  he  then 
 filed  forth  on  all  his  faints  in  heaven,  as  alfo  upon  believers 
 on  the  earth,  Gentiles  as  well  as  Jews.     When  Abraham 
 faw  this  church  of  72atiims  coming  into  being,  and  forming 
 into  one  body  in  Chrift  its  head  ;  and  when  he  found  him- 
 .  fclf,  as  a  member  of  it,  partaking  of  the  promife  of  the 
 Spirit,  which  is  the  blelling  of  Abraham,  the  fame  which 
 the   Gentiles  received  through   faith  :    then  he  was  per- 
 feded  ;  i.  e.  as  the  apoftle  explains  it,  he  received  the  pro- 
 mife, which  he  had   not  till   then  received.     And  this  was 
 not   without  believers  of  all  nations,    without  difference, 
 Iharing  with  him  in  the  fame  thing  :  fo  he,  without  them, 
 Avas  not  made  perfed.     In  like  manner,  David  fojourned 
 on  earth  and  died  in  the  faith  and  hope  of  the  promife  of 
 Chrift  his  Son,  who  was  to  reign  on  the  right  hand  of  God, 
 ^vhofe  kingdom  was  to  be  eilablilhed  before  him  after  hi? 
 days  were  tulfilled.     All  his  falvation  and  defire  was  in  this 
 ]n-omife.     But  he  did  not  receive  it,  and  lo  was  not  per- 
 fecled in  the  apoftle's  fenfe,  till  Jefus  afcended  to  his  throne 
 on  the  Fathers  right  hand,  and  fat  there  to  rule  in  the 
 rnidft  of  his  enemies,   till  they  be  his  footftool :  nor  was 
 lie  thus  perfeded  by  receiving  the  promife,  without  believers 
 on    earth   partaking    with  him  as  fcllow-fubjeds    in    the 
 blelTed  kingdom  of  his  Lord.    The  lirft  Chriftians,  in  this 
 view  of  the  thing,  which  the  apoftles  gave  them,  and  which 
 is  ftill  plain  in  their  writings,  could   have  no  thought  of 
 Avhat  is  now  alledged.  That  departed  faints  are  not  admit- 
 ted into  heaven  till  after  the  day  of  judgment,  nor  intro- 
 duced there   without  the  prayers  of  the  living  for  them, 
 from  which  alfo  they  receive  benefit  in  the  mean  time.  For 
 
 they 
 
Seft.  in.        No  Prayers  for  the  Dead.  347 
 
 they  knew,  that,  by  their  connexion  with  Jefus,  thev  were 
 citizens  of  the  lieavenly  Jerufaleni  ;  and  i'o  allbciated  witli 
 the  Ipirits  of  juft  men  made  perfect,  and  with  the  innu- 
 merable company  of  ano;els,  in  that  city  of  the  livin<j;  God  : 
 for,  though  they  did  not  believe  that  David  afcended  bodilv 
 into  heaven,  without  feeing  corruption  in  the  grave,  as  jcfus 
 alcended,  becaufe  a  part  of  the  evidence  on  which  they  be- 
 lieved Jefus  to  be  the  Chrift  foretold  by  David,  lay  upon 
 this;  yet  they  were  well  perluaded,  that  David's  foul,  in  the 
 feparate  ftate,  was  in  the  fame  lituation  with  tlie  fpirits  of 
 other  juft  men,  which  they  firmly  believed  to  be  heavenly. 
 And,  if  they  looked  on  themfelves  as  fellow- citizens  of 
 heaven,  where  they  were  converfmg  by  faith,  while  living 
 on  the  earth  ;  they  alfo  expcded  to  be  in  heaven  when  they 
 died,  there  feeing  that  which  they  now  believed. 
 
 In  this  apoftolical  view  of  things,  we  may  be  very  cer- 
 tain, no  tradition  could  come  from  the  apoftles  or  Chriflians 
 of  the  firft  age,   for  that  fort  of  correfpondence  with  tlie 
 dead  that  Tertullian  fpeaks  of,  and  for  which,  he  himfelf 
 owns,  there  is  no  rule  that  we  (liall  find  in  the  fcripture. 
 The  faith  he  fpeaks  of,  is  the  fame  that  received  the  books 
 of  the  Sibyls,  and  their  teftimony  concerning  Jefus  Chrifl, 
 Hades,  and  the  judgment ;  and  the  cuftom  which  confirmed 
 this    tradition,    and  was  obierved  by  this   fiiith,    had   no 
 place  among  Chriftians,  till  after  the  death   of  Polycarp. 
 For  it  can  never  be  fattened  upon  the  apoftle  John,  by  thefe 
 words  of  Tertullian,  "  Tradition  will  be  given  you  for  the 
 *'  author,  cuftom  the  confirmer,  and  faith  the  obferver :" 
 though  it  be  aflerted,  that  Tertullian,  Avho  lived  within  lefs 
 than  an  hundred  years  after  the  death  of  St  John,  profelTes, 
 that  his  generation  had  received  it  from  that  before  them; 
 and  though  they  ihould  believe  this,  who  receive  this  new 
 tranilation  of  his  -words,  ^'  They  ftand  upon  the  bottom  of 
 ^^  tradition,    cuftom  confirms  them,    and  one  generation 
 *'  follows  them  upon   the   credit   of   what   went   before.'^ 
 Where  had  the  Chriftian  religion  been,  if  it  had  been  left 
 to  ftand  upon  tradition,  committed  to  fuch  faithful  men  I 
 
 Sect.  III.  Containing  an  account  of  Hades ^  and  likeivife  of  ths 
 place  of  a  departed  foul. 
 
 TTAdcs\%  a  fcripturc-name,  a  Greek  word,  by  which  the 
 
 "* -^   Septuagint  renders  the  Hebrew  Sheol  ;  for  which  our 
 
 X  X  2  Ensliili 
 
t48  A  View  of  the  Herefy  of  Aerius.  Ch.  IV. 
 
 Eno-lifh  tran{i3tion  !ia.«  ibmciinies  the_gr^7^^,  and  fometiines 
 Ih'U.  \i  is  no  more  the  n.iaie  of  any  phce  Avich  gates,  than 
 it  Is  the  name  of  a  veracious  monfter  with  infatiahle  appe- 
 rite  and  wide  extended  jaws.  I'Lules  is  a  name  for  the  Ilate 
 of  the  human  foul  feparjte  from  its  own  body,  which  com- 
 mences at  death,  when  a  man  expires.  This  (late  is  the 
 confcqaent  of  iin,  by  which  death  entered  into  the  world; 
 and,  wiihout  the  hope  that  comes  by  Clirill,  it  behoved  it  to 
 have  been  eternil  and  very  difmal.  The  entrance  into  this 
 leparate  ftate,  by  leaving  tlie  light  of  this  world,  and  de- 
 fending from  the  highell  elevations  in  life,  unto  death, 
 w  lie  rein  the  king  and  the  beggar  are  equal,  and  both  as 
 low  as  they  can  be ;  even  there  is  the  mouth  of  Hades ; 
 where  they  ^vho  are  moft  elevated  in  this  life,  are  for  moft 
 part  the  loweft :  and  indeed,  without  Chrifl,  there  is  no 
 exaltation  nor  happinefs  to  be  thought  of  in  it.  The  pro- 
 f peel  of  Hades,  to  Adam  after  he  ilnned,  and  before  he  had 
 the  promife  of  Chrift,  mull:  have  been  very  difmal :  for  in 
 behoved  him  then  to  think  of  a  foul  alienated  from  God,  and 
 confcious  of  the  irreparable  lofs  of  his  favour,  wherein  is 
 life,  and,  in  this  cafe,  ceafmg  for  ever  to  ad  in  the  body 
 into  which  God  infpired  it,  and  having  no  more  enjoyment 
 in  it. 
 
 But  the  revelation  to  fallen  man  concerning  Chrift,  has 
 changed  that  iiril:  profped  of  Hades.  For;,  in  ihc  firji  place, 
 whereas  it  was  originally  the  fame  for  all  men  appointed  to 
 tiie  by  Adam's  fm,  that  revelation  ihev^s  us  two  forts  of  men 
 in  Hades,  the  leed  of  the  woman  and  the  feed  of  the  fer- 
 pent,  the  jufh  and  the  imjiifb ;  who  equally  return  to  the  dufl: 
 of  death,  but  are  far  from  being  equal  in  Hades.  And,  in 
 the  next  place,  that  revelation  ihews  us^  int  ftate  of  the 
 JiUinan  foul  feparate  from  tiie  body,  which  is  called  Hades^ 
 Ihall  not  be  eternal ;  for  there  fliaii  be  a  rcfurreclion  of  the 
 dead,  both  of  the  juil  and  unjuit:  and,  when  every  human 
 foul  is  again  united  to  its  o^vn  body,  there  is  an  end  of 
 Hade-.  And  yet  farther,  v^'iiile  Hades  remains,  the  revela- 
 tion concerning  Chrift  changes  the  profped  of  it,  both  as 
 to  tliC  jull  and  the  uniufi  who  are  in  it :  for,  whatever  dilfe- 
 renccs  there  may  be  among  men  in  this  life  v;hogo  to  Hades, 
 there  are  only  two  forrs  of  men  to  be  found  in  "Had.  s,  and 
 who  ihall  be  brought  out  of  it  by  the  power  of  Chrift's  re- 
 fuiredion;  the  Iced  of  th.e  woman,  who  are  jull  through 
 their  head,  tile  Son  of  God  made  of  a  v^'oman,  ihrough 
 whom  they  arc  the  clfildreii  of  God;  a.nd  the  feed  of  the 
 
 feipent. 
 
Sed.  III.        No  Prayers  for  tfie  Dead.  349 
 
 ierpent,  the  unjuft,  who  are  of  their  father  the  devil;  the 
 one  to  be  faved  from  death  by  the  power  o\  his  refiirredion, 
 and  the  other  to  be  puniihed  in  a  lecond  deatii  by  that  fame 
 power.  Now,  Clirifl  has  changed  the  original  proiped;  of 
 liades  to  us,   as  to  both  thefe  forts  of  human  fouls  in  it. 
 
 For,  firil,  as  to  the   feed  of  the  woman,  whom  Adam 
 called  the  livings  in  diftindion  from  the  ferpeni's  feed,  when 
 he  gave  to  the  woman  the  name  of  the  mother  of  all  Living, 
 and  upon  wliom  the  fentence  of  death  goes  no  further  than, 
 retundng  to  the  duji ;  Chriil   thews  them   in  Hades,  happy 
 as  Adam  was  in  Paradife  before  fm  entered,  by  which  he 
 was  baniihed  from  it.     Now,  his  life  in  Paradife,  without 
 which  no  enjoyment  there  could  have  any  thing  of  a  blifs- 
 ful  relilh  to  him,   conliifed  in  loving  the  Lord  his  God  witli 
 all  his  heart,  foul,  and  mind,  and  in  his  lively  peaceful  con- 
 Icioufnefs  of  his  Creator's  love   and   favour.      This   made 
 him  an  innocent  man,  which  he  could  not  be  with  the  leafh 
 air  of  alienation  from  God,  and  happy  with  the  happinefs 
 proper  to  man,  in  diftinclion  from  the  beails  in  Paradife. 
 There  was  fome  faint  reprefentation  of  this,  in  the  life  that 
 the  nation  of  Ifrael  enjoyed  in  the  piomifed  land,  the  land 
 of  Canaan,  w^hile  they  were  obedient  to  the  letter  of  their 
 law,  and  cleaved  to  their  God  in  oppofition  to   all  idols : 
 for  that  which  made  them  happy  in  the  pofTcfrion  and  en- 
 joyment of  all  the  good   things  of  tuat  land,  was,    that 
 they  looked  on   them   as  teftimonies  of  the  peculiar  love 
 and  favour  of  their  God,  who  gave  them  that  good  land, 
 and  aimred  them  of  a  pleafant  life  in  it,  in  cleaving  to  him  ; 
 a.?,  on  the  other  hand,  that  which  made  them  miferable  un- 
 der the  fword,  famine,  and  peftilence,  or  the  violent  or 
 untimely  death  threatened  in  their  law,  was,  that  it  beliovcd 
 them  to  look  on  thefe  things  as  the  figns  of  the  difpleafure 
 and  wrath  of  their  God  againft  them.     And  fo  we  find  the 
 liappinels  of  Paradile,  and  that  of  Canaan's  land,  made  an 
 emblem  of  the  happinefs  we  expe<^  by  Jefus  Chrift  ;  who, 
 as  man,  was  once  in  mifery,  by  the  hiding  of  the  Father's 
 face  from  him,  for  tlic  Tins  of  his  people,   and  is  now  mod 
 blelled  for  ever,  by  the  brightcft  iiglit  of  his  countenance 
 lifted  up  upon  him  :  for  this  is  the  mifery,  and  this  is  the 
 happinefs,  prof>er  to  the  fou.!  of  man,  as  he  ftands  diilin- 
 guilhed  from  all  other  animals.     Nov;,  as  man,  being  once 
 '  alienated  from  God,  and  liaving  loll-  tiie  lenfe  of  liis  favour, 
 can  never  be  reftoied  to  tlie  divine  favour,  and  regain  the 
 fenfc  of  ir,  wherein  happinefs  lie S;  but, only  through  Jefus 
 
 Chriil 
 
35^  A  View  of  the  Merefy  of  Aerlus.  Cli.  IV. 
 
 Chrill  the  righteous,  the  Son  of  God,  in  whom  the  Father 
 is  well  plealed,  and  in  whom  alone  God  appears  in  that 
 view  wherein  a  linner  can  be  engaged  to  love  him  ;  men 
 are  reftored  to  the  favour  of  God,  only  in  the  v/ay  of  be- 
 Jievino;  in  him.  We  pals  from  death  to  life,  in  believing, 
 and  being  laftified  by  faith,  i.  e.  not  by  what  we  do,  but  by 
 Avhat  we  believe  Chritl  has  done,  we  have  peace  with  God, 
 and  rejoice  in  hope  of  his  glory  :  we  love  God,  as  he  ap- 
 pears gracious  and  jull  in  reconciling  us  to  himfelf,  when 
 enemies,  by  the  death  of  his  Son;  and  we  joy  in  God, 
 through  Jefus  Chrift,  by  whom  we  have  received  the  re- 
 conciliation. But,  after  all,  while  we  are  in  the  trial  of 
 f.iith,  and  fighting  the  fight  of  faith,  which  is  as  long  as 
 this  life  lafts,  our  love  to  God,  as  reconciled  in  Chrift,  is 
 not  pure,  and  unmixed  with  any  alienation,  nor  is  our  fenfe 
 of  the  divine  favour  through  Chrift,  unclouded  altogether, 
 as  Adam's  love  to  God,  and  conlcioufners  of  his  favour,  was 
 in  Paradife,  before  his  fm  for  which  he  was  ejedted  :  and 
 fo  wc  cinnot  be,  in  this  fenfe,  in  Paradife  while  we  live 
 33ut,  that  day  we  expire,  Chrill:  (liews  believers  in  him  iheyr 
 Ihall  be  in  Paradife.  And  furely  they  who  believe,  that 
 true  Chriftians,  who  (hall  be  found  alive  at  the  coming  of 
 Chrifl,  ihaii  then  be,  in  a  moment,  in  the  twinkling  of  an 
 eye,^  cdanged  both  in  foul  and  body,  fo  as  to  be  in  that 
 inflant  fit  to  inherit  the  kingdom  of  God,  can  have  no  dif- 
 ficulty about  a  believing  fouPs  being  thus  in  Paradife  that 
 very  day  it  is  feparated  from  the  body.  And,  if  the  foul  of 
 the  thief  was  in  Paradife  inltantly  upon  its  feparation,  no 
 man  that  believes  in  Chrift  can  be  excluded.  Now,  taking 
 Paradife  in  this  view,  we  may  think  how  Adam's  profpedb 
 of  Hades  might  be  changed  upon  his  hearing  and  believing 
 the  revelation  concerning  the  iced  of  the  woman,  and  being 
 recovered  to  a  friendly  correfpondence  with  God  through 
 that.  He  fawthe  fentence  of  death  proceeding  no  further 
 than  returning  to  the  dull:,  as  to  the  feed  of  the  woman, 
 whom  he  now  thought  of  as  the  living,  reconciled  to  God 
 and  intitled  to  life  by  the  futferings  of  their  head,  the  Son 
 of  God,  made  of  a  woman  ;  and  fo  he  might  have  a  pro- 
 1pc(5l  of  the  feparate  (late  of  thefe  fouls,  when  their  bodies 
 returned  to  the  duH:,  as  very  happy  in  the  perfct^ion  of  that 
 friendly  correfpondence  with  God,  reconciled  as  a  father 
 to  them,  wliich  had  fome  beginning  in  this  life.  The  view 
 of  a  foul,  perfcded  in  love  to  God  as  a  father  in  Chrill,  and 
 pcrfcclly  confcious  of  his  redeeming  love  and  favour  through 
 
 Chrift, 
 
Seft.  lil.       No  Prayers  for  the  Dead.  351 
 
 Chrift,  in  its  flate  of  feparation,  is  vaftly  different  from  the 
 former  view  of  a  foul  alienated  from  God,  and  leniihie  of 
 the  lok  of  his  favour  for  ever,  and  in  that  cafe  I'eparated 
 from  the  body  :  for  it  behoved  him  to  confidcr  the  louls  of 
 the  woman's  feed,  in  the  feparate  Hate,  as  rather  happier 
 than  he  had  been  in  Paradii'e. 
 
 But  Chrilt  has  alfo  changed  to  us  the  original  profped  of 
 Hades,  as  to  the  unjuff,  the  feed  of  the  ferpent  :  for  they 
 are  to  be  brought  out  of  it  in  the  refurredion  of  diwination  • 
 and  fo  their  fpirits  are  reprefented  in  that  Ibte  as  in  a  prifon, 
 from  which  they  are  to  be  brought  forth  to  that  judgment, 
 and  the  fecond  death,  and  wherein  they  are,  mean  time,  in 
 torment  ;  not  only  miferable  in  the  want  of  the  divine  fa- 
 vour and  countenance,  loft  by  Adam's  lin  to  all  his  pofte- 
 rity,  but  further,  by  a  confcioufnefs  of  his  difpleafure  and 
 ^vrath,  due  to  their  own  deeds  done  in  the  body,  which  is 
 to  be  fully  manifefted  in  that  refurrection  of  damnation. 
 Thus  Peter  reprefents  the  fpirits  of  them  who  fome  time 
 were  difobedient  to  Chrift's  preaching  to  them  by  his  Spi- 
 rit in  the  days  of  Noah,  as  now  in  priion  ;  even  as  he  fays, 
 .  the  angels  that  finned,  are  delivered  into  chains  of  dark- 
 jiefs  to  be  referved  unto  judgment. 
 
 Now,  if  we  would  think  of  a  place  of  torment,  or  a 
 place  of  happinefs,  for  a  foul  in  the  feparate  flate,  a  foul 
 united  with  its  own  body  can  be  in  that  place,  enjoying 
 or  fuifering  in  the  body,  as  Enoch  and  Elias  may  be  placed 
 ^vhere  the  fpirits  of  jufl  men  are  fuppofed  to  be  placed. 
 But  that  place  cannot  be  Hades;  becaufe  no  fpirit  of  a  man, 
 in  its  own  body,  can  be  in  Hades :  it  goes  to  Hades  when 
 k  leaves  the  body,  and  is  not  left  in' Hades  when  it  re- 
 turns to  the  body.  So  that,  when  we  think  of  anv  place 
 of  happinefs  or  of  torment,  we  are  then  thinking  of  fomc- 
 thing  elfe  than  merely  Hades  :  for,  in  whatfoever  part  of 
 the  bodily  creation  we  place  a  departed  foul,  it  Ihail  be 
 ilill  in  Hades,  while  it  is  not  united  to  its  own  body.  And 
 indeed  we  can  have  no  notion  of  the  place,  or  the  motion 
 of  a  naked  foul  ;  for  we  cannot  think  of  thefe,  without 
 thinking  of  bodies,  or  portions  of  matter,  contiguous  to 
 one  another,  and  changing  their  fituations  toward  one  an- 
 other. And  though  we  know  not  how  the  human  foul  is 
 connected  with  its  own  body  ;  yet  we  are  fure  it  is  fo,  and 
 that  it  was  originally  infpired  by  God,  into  that  frame 
 which  he  formed  of  the  dufl  from  the  ground  ;  and  being 
 thus  made  for  ading  in  connection  with  it,  we  find  it  ael- 
 
Ar2      AView  of  the  Herefy  of  Aerius.  Ch.IV. 
 
 ino-  (o  with  it,  that  it  would  be  hard  to  conceive  it  acling, 
 even  thinking  at  all,  in  reparation  from  it,  without  any 
 manner  of  connexion  with  any  thing  of  body  or  matter 
 at  all  :  and^  therefore  the  apoftle  fays,  IVe  are  not  iviUing  to 
 be  unclothed  ;  but,  being  divelled  of  this  earthly  tabernacle, 
 and  clothed  vj'uh  our  halntiition  which  is  of  heaven,  ^ve  fhall 
 7iot  be  found  naked.  Thus,  when  we  tliink  of  a  foul  in 
 connection  with  body  or  matter  wherewith  it  a6ls,  which 
 the  apollile  fignities  by  its  being  clothed  with  it,  and  dwelU 
 ing  in  it,  then  we  conceive  it  to  be  in  the  place  where 
 that  bodv  is  wherewith  it  is  fo  clothed;  fo  that,  while  it  is 
 connected  with  the  earthly  tabernacle,  it  is  placed  on  the 
 earth,  and  lives  there  where  that  cloathing  is ;  and  when, 
 being  detaclied  from  that,  it  is  clothed  with  the  heavenly 
 Jiabitation,  it  is  then  placed  in  heaven,  and  lives  there 
 where  that  cloathing  is  wherewith  it  is  clothed  :  for,  when 
 a  man  expires,  though  we  have  no  thought  of  the  mo- 
 tion  or  place  of  his  foul,  as  quite  naked,  or  utterly  de- 
 tached from  all  body  or  matter  ;  yet,  when  v/e  think  of  that 
 foul,  as  infpired  by  God  into  any  kind  of  body,  or  portion  of 
 matter, we  can  then  think,  that  the  foul  is  there  living,  where 
 "ive  conceive  that  to  be  into  which  he  infpires  it,  when  a 
 man  expires.  Thus,  when  we  are  tauglit  that  the  third 
 Jicaven  is  God's  dwelling-place,  we  are  taught  to  conceive 
 liim  there  dwelling  in  that  glorious  inacceffible  light,  v;hich 
 cannot  be  looked  on  by  eyes  of  Helh,  and  which  had  fomc 
 faint  refemblance,  in  Ins  dwelling  in  that  vifible  light  and 
 bodily  glory,  that  llione  in  the  cloud  between  the  cheru- 
 bim, on  the  throne  in  the  tabernacle  and  tem.ple  j  even 
 th^t  glory  of  the  Lord  which  the  children  of  Ifrael  faw,  in 
 the  v.'ildernefs,  appealing  in  the  cloud  :  and  where  the 
 brightnefs  of  that  purefi:  heavenly  light  and  glory,  where- 
 with he  clothes  himfelf,  Ihines  in  heaven,  there  he  dwells; 
 there  is  the  throne  of  God,  and  the  glory  of  God,  where- 
 of Stephen  had  the  vifion,  with  the  Son  of  man,  Jefus,  on 
 his  right  hand.  In  his  houfe  are  many  manfions  with  Je- 
 fus ;  and  in  thofe  manfions  he  places  the  fouls  of  his  chil- 
 dren, while  they  are  abfent  from  their  own  bodies ;  which 
 Ihall  alfo  in  due  time  be  glorified  with  that  fame  heaven- 
 ly glory  wherewith  the  body  of  the  Son  of  man,  now  made 
 heavenly,  is  glorified  on  the  right  hand  of  God.  If  then 
 we  think  of  paradife  as  a  place,  that  place  muft  be  no  o- 
 ther  than  heaven  ;  as  the  felicity  of  paradife  is  plainly 
 made  a  type  of  the  heavenly  felicity  :  and  the  promifed 
 
 land 
 
Se(fl.  IV.      No  Prayers  for  the  Dead.  353 
 
 land  of  Canaan  was  in  like  manner  given  to  Ahraham, 
 Ifaac,  and  Jacob,  as  a  figure  of  the  better  country,  i,  e. 
 the  heavenly;  in  the  expectation  of  which,  thcv  iujourn- 
 ed  in  the  land  of  promile  as  llrangers  on  the  earth.  And, 
 when  the  apoifle  fpeaks  0^  paradife  as  a  place,  he  makes  it 
 the  fame  with  the  third  heaven,  where  the  ion  I  of  a  man 
 may  be  out  of  its  own  body,  and  fo  in  flades  ;  and  where 
 it  may  alfo  be  in  its  own  body,  and  fo  not  in  Hades;  even 
 as  well  as  Mofes,  in  Hades,  and  Ellas,  never  in  it,  were  both 
 togethei-  with  Jefus  on  the  moiJat  where  he  was  transfigu- 
 red, having  therein  a  pledge  or  earnell:  of  the  glory  of 
 heaven,  that  he  Ibould  enter  into  after  his  fuffcrings. 
 
 As  for  a  place  of  torment  for  a  foul  in  Hades,  or  in  fe- 
 paration  from  its  own  body,  we  cannot  think  of  it  with- 
 out confidering  the  foul  in  conneulion  with  fome  portion  of 
 matter  wherewith  it  adls,  and  whereby  it  receives  imprel- 
 lions  like  as  in  the  body.  Thus,  when  the  fou!  of  the  rich 
 man  in  the  parable  is  reprefented  to  us  in  Hade?,  as  bein^- 
 in  a  place  ot  torment,  he  appears  in  that  place  as  havino- 
 like  bodily  organs,  a£li ng  by  thefe,  and  afFeifted  in  them 
 by  bodily  torments:  for  Ifill  we  have  no  way  to  think  of 
 the  place  of  a  fpirit  having  no  connection  with  any  thino- 
 of  body  or  of  matter.  And  therefore  the  Heathens,  wheii 
 they  would  think  of  fouls  feparate  fiom  their  bodies, 
 as  in  any  place  or  in  motion,  were  forced  to  think  of 
 iliades. 
 
 Sect.  tV.  'Concerning  the  refl  of  the  iifes  Epiphanius  finds 
 for  prayers  for  the  dead^  with  his  anfvjcrs  to  other  ob' 
 jeCtions  of  Aerius . 
 
 T 
 
 HE  next  way  wherein  Epiphanius  fays  prayers  for  tlie 
 dead,  are  ufeful,  is,  That  they  are  profitable  to  fin- 
 ners  when  dead  as  the  living  profit  by  prayers,  although 
 they  do  not  cut  off  the  whole  fault.  Though  they  do  not 
 blot  .out  all  their  fins,  yet  they  (trve  to  expiate  fome  of 
 ihofe  which  they  committed  in  this  life. 
 
 By  this,  it  would  feem,  he  diilinguilhes  finners,  who  arc 
 profited  by  prayers  in  the  feparate  ftate,  from  the  faints; 
 while  he  would  have  thcie  finners,  wjio  are  ti]us  diltin- 
 guilhed,  benefited  in  the  matter  of  remifiion  by  the  pray- 
 crs  of  the  living.     And  this   way  of  thinking  cannot  b^ 
 
 Vol.  IV.  Y  y  reckon eJ 
 
-  54     A  Viev/  of  the  Herefy  of  Aerlus.  Ch.  IV^ 
 
 reckoned  quite  unfui table  to  the  fourth  century,  when  they 
 had  not  yet  fully  fettled  purgatory,  or  a  middle  ftate,  for 
 u  middle  fort  of  fouls,  betwixt  the  faints  in  heaven  and 
 the  wicked  in  hell,  but  were  fift  moving'  toward  it  :  for^ 
 though  the  fpring  from  whence  downright  purgatory  flow- 
 ed, was  opened  in  the  end  of  the  feennd  century  ;  yet  h 
 came  not  quite  out  till  after  the  time  of  Epiphanius. 
 
 But,  when  he  condefcends  on  the  ufe  of  prayers  for  Hn- 
 ners  in  the  (late  of  the  dead,  as  to  the  removing  of  guilt, 
 he  muft  meet  v/ith  the  fecond  objection  of  Aerius,  who 
 pleads,  That  prayers,  fuppofmg  them  thus  profitable  to  the 
 dead,  derogate  from  the  neeeiFity  of  piety  in  this  life  ;  and, 
 in  place  of  that,  one  needs  but  procure  friends  so  pray  for 
 liim,  that  he  may  not  be  a  fuiferer  in  that  ftate. 
 
 And  to  this  Epiphanius  has  nothing  to  anfwer,  but,  That 
 thefe  pravers  do  not  take  away  all  the  guilt,  or  the  guilt  of 
 all  their  fins',  tliough  they  do  profit,  fo  far,  in  that  way. 
 
 Did  this  father,  called  a  faint,  believe  that  lin  is  expia- 
 ted, or  remiflion  of  guilt  procured^,  by  any  thing  but  the 
 blood  of  Chrift,  Ihed  for  remifFion,  and  once  offered  ;  or 
 that  the  remifiion  of  fins  by  that,  is-  not  full  ?  Did  he  fup- 
 pofe  there  is  any  condemnation  to  them  that  are  inChrift, 
 to  be  yet  taken  off",  after  they  die  in  the  Lord,  by  the 
 prayers  of  the  living?  Or  did  he  imagine,  that,  after  death, 
 the  laR-  enemy,  God  chaftifes  his  children,  a-s  he  does  in  this 
 world  unto  death,  by  any  chaftifements,  to  be  removed  from 
 them  in  the  feparate  ftate  through  the  prayers  of  finful  mor- 
 tals? Or  did  he  believe,  that  the  dead  who  are  not  in  Chrift, 
 can,  by  any  prayers,  after  dying  in  that  ftate  of  condemna- 
 tion, be  delivered  from  the  leaft  part  of  that  condemnation? 
 If  this  was  his  doctrine,  one  may  be  bold  to  fay,  it  was 
 highly  impious.  And,  certainly,  they  who  feek  not  the 
 whole  rcmiffion  of  their  lins  by  Chrift's  blood  only,  in  thi's 
 life,  but,  where  their  own  righteouinefs  muft  be  found  lack- 
 ing at  death,  hope  to  have  the  deficiency  made  up  by  prayers 
 TO  be  put  up  for  them  after  death,  muft  be  impious,  if  any 
 of  mankind  be  (o.  As  thefe  prayers  therefoi-e  open  a  door 
 lo  them  who  are  willing  to  evade  coming  to  God  by  Chrift 
 for  the  remi:(rion  of  fins,  and  making  that  fure  in  this  life, 
 •  Aeriii-^  had  reafon  to  charge  them  with  derogating  from  the 
 jieceflity  of  piety  in  this  life. 
 
 But  Epiphanius  finds,  yet  another  ui'c  for  thefe  prayers. 
 He  fays,  Lhcy  are  ulcfal  to  diftinguifh  Chrift  from  all  the 
 
 faints; 
 
Seft.IV.     No  Prayers  for  the  Dead.  355 
 
 faints;  becaufe  he  alone  is  worilupped  *.  As  he  is  for 
 mentioning  finners  who  are  dead  in  the  prayers,  to  im- 
 plore the  mercy  of  God  for  them  ;  fo  he  is  for  mention- 
 ing the  righteous  men,  that  J-ellis  Chrift  may  be  diftin- 
 ^uidied  from  all  his  creatures,  and  that  we  may  learn  to 
 give  to  him  the  Avorihip  that  is  due  to  him  only  ;  being 
 perfuaded  that  we  ought  not  to  equal  mortal  men  to  the 
 Lord,  whatfoever  righteoufnefr,  and  holinefs  they  have. 
 
 By  this  it  would  feem  that  Epiphanius  did  not  acknow- 
 ledge t»he  worlhip  of  faints;  as  neither  did  they  of  Smyr- 
 na, who  began  the  affair  of  the  anniverfarics  of  faints,  by 
 letting  apart  the  day  of  Polycarp's  martyrdom,  to  be  reli- 
 gioully  oblervcd  to  the  honour  of  his  memory:  for  here  E* 
 piphanius  makes  it  inconfillent  to  pray  for  them,  and  to 
 worlhip  them.  And  it  feems  neither  he,  nor  they  wlio  be- 
 gan their  anniverfari.es,  knew,  that  fettin^g  apart  a  day  to 
 be  religioufly  obferved  to  the  honour  of  any  peribn,  is  do- 
 ing religious  honour  or  wor&ip  to  that  per fon.  And  fo  is 
 confecrating  a  place,  as  they  qf  Smyrna  did  Folycarp's  bu- 
 rial-place ;  which  the  Lord  prevented  as  to  Mofes. 
 
 And  by  this  it  alfo  appears,  that  Epiphanius  meant  more 
 by  praying  for  the  dead,  than  praying  for  Chrift's  apearing, 
 and  his  kingdom,  and  the  refurredion  of  the  juft ;  which 
 A.erius  never  denied  :  for,  in  that  fenfe,  even  Chrift,  who  is 
 
 *  Cyril  of  Jerufalem,  ir»  Catech.  Myft.  V.  fiys,  **  Then  we  alfo 
 "  make  mention  of  thofe  who  have  fallen  afleep before  us,  fuft  thepatrl- 
 **  archs,  prophets  ,apo(Ues,  and  martyrs,  that  God,  through  their  pray- 
 *'  ers  and  fupplications,  would  receive  our  petitions  ;  then,  for  our  holy 
 *'  fathers  and  bifhops  who  have  gone  before  us  ;  and,  in  general,  for 
 **  all  who  have  departed  from  among  us  ;  believing  it  to  be  a  great 
 **  benefit  to  their  fouls  for  whom  prayer  is  made  whillt  the  holy  and 
 **  tremendous  facrifice  lies  before  God."  And  a  late  patron  of  pray- 
 ers for  the  dead  among  profefTed  Proteftants,  makes  this  reiiedion 
 -upon  the  words  of  his  forefather  Cyril  :  •'  Thcfe  two,  viz.  their 
 "  prayers  for  us,  and  ours  for  them,  are  undoubtedly  two  great 
 '**  branches  of  the  communion  of  faints."  And,  by  comparing  Cyiil 
 with  Epiphanius,  and  both  th.efe  fatkers  unth  their  lateff  olTsprlng  iii 
 the  Sibylline  faith,  in  what  they  profefs  upon  this  ufe  of  prayers  for 
 the  dead,  we  may  perceive  they  are  not  at  all  agreed  among  them- 
 felves,  except  it  be  in  this  one  thing,  viz.  That  our  praying  to  God, 
 that  he  may  receive  our  prayers  gracioufly,  for  the  merit  of  the  pray- 
 ■ers  of  thofe  departed  faints,  or  calling  for  the  help  of  their  prayers,  is 
 the  very  oppofite  of  worfhipping  them  ;  and  that  this  diftinguinies 
 them  from  Chrift. 
 
 Y  y  a  "^vorlliipped. 
 
-;  r6     xWicw  of  the  Ilerefy  of  Aerius.   Ch.  IV, 
 
 worlliinped,  is  fome  way  prayed  for  ;  for  lie  is  expt^'ing 
 lill  \m  enemies  be  made  his  footflool,  and  till  the  lalt  ene- 
 my, death,  be  dellroyed  ;  and,  while  we  fee  not  yet  all 
 things  put  qnder  him,  we  pray  tor  his  coming,  we  pray  that 
 his  enemies  may  be  made  his  footftool,  and  that  all  things 
 may  put  under  him,  as  an  addition  to  the  glory  and  ho- 
 nour of  that  lame  Jefus,  whom  wc  fee  already  crowned  with 
 'Hory  and  honour.  So  that  we  cannot  fay  it  is  abfolutely 
 inconfilknt,  to  pray  far  one,  and  to  pray  to  him. 
 
 None,  perhaps,  pretend  to  give  that  fame  worlhipto  any 
 faint  that  is  due  to  the  Loid  Chrift  only,  or  to  equal 
 ineie  mc::  to  him  in  worlhip,  howfoever  holy  they  be  .• 
 but,  if  we  may  be  benetited  by  the  prayers  of  departed 
 faints ;  if  their  prayers  may  be  ufeful  to  us,  as  ours  are  faid 
 TO  be  ufeful  to  them  :  may  we  not  call  for  the  fame  be- 
 aielit  from  them,  that  we  bellow  upon  them  ;  and  fo  hold 
 a  mutual  correfpondence  with  departed  faints,  as  we  do 
 \vith  the  living,  and  call  this  the  communion  of  dead 
 and  living  faints?  Would  it  be  an  indignity  to  human 
 iiarurc,  to  Ibppofe  any  man  capable  of  this  correfpondence 
 and  communion  with  departed  faints,  that  is  pretended  iq 
 liy  thonfands  of  reaionable  men?  But  perhaps  fome  may 
 fear,  that  it  would  be  an  indignity  to  the  priefk  that  pours 
 out  the  prayers  for  the  dead  over  his  unbloody  facrifice,  to 
 fuppofe  liim  as  dependent  upon  the  departed  faints,  as  they 
 -arc  upon  him.  Andj  if  the  Roman  church  lias  erred,  in 
 not  taking  fuiHcient  care  here  of  the  honour  and  dignity 
 of  the  prieilhood,  we  may  fay^  that  is  a  matter  wherein 
 ihey  have  rarely  erred  ;  for,  if  they  may  be  depended  on 
 in  any  thing,  we  may  truft  them,  in  this. 
 
 Now,  the  lafl  argument  of  Aerius  againft  thefe  prayers 
 for  the  dead;  is,  That  they  are  not  fupported  by  the  au- 
 thority of  the  fcripture  ;  for  this  heretic  was  free  to  deny 
 every  thing  in  the  religion  of  his  day  that  he  could  noL 
 lind  fupported  by  that  authority. 
 
 And  Kpiphaniiis  does  not  fo  much  as  pretend,  like  fome 
 iliat  have  come  after  him,  that  there  is  any  thing  of  a 
 foundation  for  thefe  prayers  in  the  fcripture  :  but  he  ap- 
 peals to  the  tradition  pf  the  ciders,  or  of  the  mother,  the; 
 churcii,  whofe  Ifatutes  cannot  be  dilfolved,  according  to  the 
 Avords  of  Solomon,  Hearken^  my  fin,  to  the  ijoords  gf  thf 
 father,  and  do  not  rujeCt  the  flaiutes  of  thy  mother  ;  Ihew- 
 ing  by  this,  that  the  Father,  i.  e.  God,  and  the  only  be- 
 gotten, a^id  the  Spirit,  hath  taught  both  in  the  fcripture 
 ^  '  _  and 
 
Sea.  IV.     No  Prayers  for  the  Dead.  357 
 
 and  without  fcripture;  and  the  holy  church,  our  mo- 
 ther, has  ftatutes  belonging  to  her,  "which  are  indiiTolvable, 
 and  cannot  be  abrogated.  Nothing  is  greater  or  more  ad- 
 mirable than  thofe  laws  ;  and  all  whofe  who  would  op- 
 pofe  them,    are  felf-convicled  of  an  error. 
 
 But  Aerius,  who  denied  what  was  not  written,  and  thought 
 that  the  church  muft  be  iubjed  in  everything  to  Chiift, 
 whofe  laws  are  all  written,  could  have  no  regard  to  this 
 mother  of  Epiphanius.  He  law,  in  the  Old  'I'eilament, 
 a  mother  efpoufed  to  God,  as  in  a  marriage-covenant,  only 
 to  be  the  mother  of  his  children  according  to  the  llelli ; 
 and,  in  the  New  Teilarnent,  this  m^other  turning  out  to 
 be  the  earthly  Jeruialem  in  bondage  with  her  children  un- 
 der that  covenant  which  gendered  to  bondage,  and  caft 
 out  with  them,  as  Hagar  and  her  Ion  were  cait  out  of  Ab- 
 raham's houfc.  She  pretended  to  have  flatutes  of  her 
 own,  befide  the  written  ones,  to  which  her  children  ihew- 
 ed  the  greatefl  refped: ;  and,  in  their  zeal  for  them,  perfe- 
 cuted  the  very  heir  of  God,  which  was  the  canfe  of  tlie 
 ejedion.  And  for  another  mother  in  her  place,  in  the 
 New  Teftament,  Aerius  could  find  none,  but  Jerufalem 
 which  is  above,  the  mother  of  alt  the  free-born  children 
 of  God.  But  what  earthly  mother  is  this  of  Epiphanius, 
 that  pretends  to  be  the  fpoufe  of  Chrifb,  and  has  children 
 fubjeifled  to  laws  that  Hie  gives  them  befides  his  wriiteii 
 ones  ?  It  is  to  be  feared,  Aerius  would  not  have  (luck  at 
 faying.  This  is  the  whore  in  the  Apocalypfe,  that  com- 
 mits fornication  with  the  kings  of  the  earth,  is  fupported 
 and  adorned  by  them,  and  has  many  children,  not  begot 
 by  Chrifl-s  word,  but  by  their  means ;  and  not  fubjed  to 
 Chrift,  but  fubjed  to  her  laws  and  flatutes,  made  eifeduai 
 by  their  authority  and  power.  One  may  be  clear  to  fay, 
 that,  whatever  Aerius  was,  he  was  not  a  ion  of  this  whore, 
 to  whofe  flatutes  he  fliewed  fo  much  difregard  and  con- 
 tempt, without  appearing  to  be  any  way  felf-convided  of 
 an  error  in  the  cafe.  But  Epiphanius  reverenced  her  as 
 iiis  mother,  and  accounted  her  flatutes  grand  and  mofl  ad- 
 mirable; and  folie  was  her  moil  affedionate  and  obedient: 
 fon. 
 
35^ 
 
 A  LETTER^to  Mr  Randie,  from  his  Friend, 
 occalioned  by  a  Letter  lately  publifhed  con- 
 cerning Frequent  Communicating, 
 
 [Firft  publilhed  in  the  year  1749.] 
 
 SIR, 
 
 I  Looked  on  the  fynodical  overture  about  more  frequent 
 communion,  as  a  project  fet  on  foot  for  reftraining  and 
 coniining  the  influence  of  your  popular  preachers;  which 
 lias  been  always  greateft  on  the  folemn  occafions  of  com- 
 municating. And  perhaps  you,  who  know  my  thoughts  of 
 ihefe  demagogues,  will  be  iurprifed  when  I  tell  you,  that, 
 for  that  very  reafon,  1  did  not  like  the  overture ;  and  that 
 I  agree  fo  far  with  the  letter,  fcrupling  upon  that  part  of 
 the  overture  that  tends  moll:  directly  to  this  purpofe. 
 
 In  this  view  of  the  thing,  1  did  not  wonder  to  hear  a 
 cry  rifmg  againft:  that  overture  from  among  the  people  that 
 are  influenced  by  fuch  preachers.  I  ihall  rather  be  furprifed, 
 if  the  letter,  writ  for  it,  obtain  a  hearing  among  them. 
 The  letter  labours  in  vain  to  filence  this  cry  by  the  primitive 
 inflitution  ;  going  upon  the  fooliih  fuppofition,  that  Chrift's 
 laws  command  the  people,  who  muft  be  fatisfied  about  the 
 overture.  In  vain  does  i^  labour  to  lliew,  how  much  it 
 "would  be  for  the  intereft  of  religion  to  have  frequent  com- 
 munion, according  to  the  overture,  or  even  according  to 
 Chrift's  inflitution  ;  while  the  people,  whom  it  means  to 
 perfuade,  are  not  more  certain  of  any  thing  than  this,  that 
 the  fuccefs  of  their  gofpel,  and  the  profperity  of  their  true 
 religion  and  godlinels,  has  been  owing  to  the  preachings 
 of  their  good  miniflers  at  facraments,  from  the  day  of  the 
 kirk  of  Shots,  (their  Pentccoft),  unto  this  day. 
 
 But  you  mufl  fufpend  your  furprife  at  my  diflike  to  the 
 overture  on  this  account,  till  you  hear  what  I  have  to  fay  for 
 it.  The  overture  breathes  the  fame  fpirit  toward  the  popu- 
 lar clergy  of  the  church,  that  had  before  iliewed  itfelf  a- 
 gainfl:  Mr  Whitefield,  after  he  had  ferved  a  turn  for  the 
 church  againfl  the  Seceders.  But  as,  in  all  eflablilhments 
 of  religion,  Heathen,  Mahometan,  and  Chriftian,  their  de- 
 votees are  cherilhed  ;  I  am  far  from  thinking  the  declaimers 
 
 at 
 
A  Letter  on  frequent  Communicating.      359 
 
 at  folemn  occafions  of  communicating,  and  their  followers, 
 ufelefs  in  the  eftabliftiment  of  our  country,  or  that  they 
 ought  to  be  difcouraged  by  fynodical  authority.  I  Ihall 
 look  on  the  eftabliihed  church  or  clergy  as  they  do  on  them- 
 felves.  They  are  public  leaders  in  religion ;  and  that  hap- 
 pens to  be  a  fort  of  the  Chriflian.  In  this  view,  their  ufe 
 is,  to  make  good  Chriflians  of  iheir  own  fort.  Again, 
 They  are  eftabliihed  in  all  their  temporal  rights  and  privi- 
 leges, on  the  footing  ot  the  revolution-eftablifhment  in  the 
 ftate  :  and,  in  this  view,  their  ufe  is,  to  make  good  loyal 
 fubjeds  to  the  prefent  government.  Will  I  find  you  differing 
 from  me,  when  I  fay,  that  if  they  fhould  be  found  ferving 
 neither  of  thcfe  purpofes,  they  muft  be  a  very  idle  and 
 ufelefs  fet  of  men?  Now,  I  do  not  expedl  you  will  deny, 
 that  the  religion  pointed  out  in  the  letter,  and  there  fup- 
 pofed  to  be  among  the  people  that  flock  to  facramental  oc- 
 cafions, has  been  chiefly  owing  to  popular  preachers,  as  the 
 inftruments;  and  efpecially  to  the  influence  of  their  moft 
 fervent  difcourfes  to  the  multitudes,  gaping  upon  them  an 
 ihefe  folemn  occafions.  Or  if  you  deny  it,  the  experience 
 of  all  your  devotees  will  rife  up  againft  you,  and  give  you 
 the  lie.  And  next,  as  to  the  other  ufe^  to  fpeak  of  our 
 own  country  here,  fet  afide  the  Seceders,  (clafled  in  the 
 letter  with  your  religious  people,  though  reckoned  the 
 "weakeft  of  them),  and  fet  afide  the  people  in  the  church 
 influenced  by  popular  preachers  at  facraments;  how  many 
 people  will  you  find  on  whom  you  could  depend  as  good 
 loyal  fubjeds  amongft  the  commons?  And  I  reckon  you  will 
 not  talk  much  to  me  of  the  influence  of  the  clergy  amongft 
 the  gentry.  In  this  view  of  things,  let  me  fay,  the  ten> 
 dency  of  the  overture  taking  place  here,  is,  to  render  our 
 clergy  the  moft  ufelefs  fet  of  beings  under  heaven. 
 
 When  I  heard  of  this  letter  before  it  was  publithed,  on 
 occafion  of  its  being  recommended  in  a  former  pamphlet  on 
 the  fubjed,  which  I  have  not  feen,  I  found  two  objedions 
 rifing  in  my  mind  againft  it. 
 
 Firft,  I  heard  of  this  principle  well  laid  in  it,  That  Chrift, 
 the  lawgiver  of  his  church,  hath  appointed  the  communion 
 of  his  people  in  his  fupper  to  be  once  a-week  at  leaft  ;  and 
 of  this  as  the  inference  from  that  principle,  that  a  fynod  of 
 our  clergy  jhould  appoint  the  communion  of  their  people 
 in  that  fupper  to  be  four  times  in  the  year  at  leaft.  What 
 is  the  connexion,  thought  I,  betwixt  this  principle  and  this 
 eonclufion  ?  If  Chrift  has  appointed  it  once  a-week  at  leaft, 
 
 the 
 
^60     A  Letter  on  frequent  Commimicatlng. 
 
 the  inference  is,  That  all  who  regard  his  authority,  miift 
 do  it  even  lb  as  he  fays.  And  if  we  have  not  a  mind  to 
 this,  but  will  do  it  otherwife,  let  us  not  then  fpeik  lies  in 
 hypocrify^  pretending  a  zeal  for  his  inttitution>  in  doing  it 
 otherwife  tlian  we  fay  he  has  inftituted.  Now  that  I  have 
 fecn  tlie  letter,  my  objedion  remains  as  it  was.  For  in- 
 deed norliing  can  be  faid  to  it,  but  fomething  like  this. 
 Though  we  cannot  get  fnlJy  up  to  the  inftitution,  yet  we 
 may  come  nearer  it  than  we  do:  and  as  four  times  in  the 
 year  isoftener  than  once  in  the  year,  and  fo  nearer  the  in- 
 stitution, our  regard  to  that  lliould  move  us  to  chufe  this 
 rather  than  the  other.  But  I  know  of  no  lav/  in  the  church 
 of  Scotland  to  hinder  any  minifter  from  having  the  Lord's 
 fupper  in  his  parilh  ei/ery  firft  day  of  the%eek,  if  he  will ; 
 and  if  this  overture  become  a  law,  it  may  feem  to  limit  the 
 matter  more  than  it  is  now  limited  by  the  laws  of  the 
 church,  and  breed  a  necefiity  that  Ihall  prove  a  hinderance,- 
 rather  than  a  ftep  toward  the  primitive  inftitution. 
 
 When  church-authority  was   firft  interpofed  to  oblige 
 people  to  communicate  once  a-week,  according  to  the  in- 
 flitution  ;  was  not  this  Tuppoiing  the  church-rulers  now  go- 
 verning a  people,    who  could  not  be  obliged  by  Chrift's 
 authority,  but  might  be  bound  by  their  laws  ?  And  when  it 
 appeared  they  could  not,  by  thefe,  be  brought  up  to  the 
 inftituted  time,  did  they  then  right,  in  changing  Chrift's 
 law,  and,  in  place  of  that,  giving  them  a  commandment 
 TO  communicate  at  leaft  thrice  in  the  year,  at  folemn  times, 
 like  the  Jewifii  feafts?  And  when  even  that  could  not  be 
 well  obeyed,  did  they  well  in  commanding  them  to  com- 
 municate at   leaft  once   a-year,  viz.  at  Eafter,  about   the 
 time   that  the  Jews  ate  the  pajproerr'  You  will  fay,    They 
 were  then  changing  the  times  and  laws ;  they  were   taking 
 aivay  the  daily,  to  fet  up  the  abomination  that  maketh  de* 
 folate.     Be  it  fo :  yet,  in  thefe  ordinances  about  the  fre- 
 quency of  commnriicating,  they  were  doing  no  more,  but 
 keeping  as  near  the  iuftitution  as  they  were  ahie,  wJien  their 
 fituatiun  would  not  allow  ihem  to  keep  fully  up  to  it.  There 
 might  be  fome  pretence  of  a  regard  to  Chrift's  inftituiion 
 in  the  firft  of  thefe  ordinances;  but  none  in  the  following, 
 wherein  his  law  v^as  manifeftly  changed.     And  pray,  Sir, 
 what  is  the  diiference,  as  to  the  inftitution  of  Chrift,    (o 
 well  proved  in  the  Letter,  betwixt  thefe  ordinances,  and  this 
 ordinance  piopofed  to  be  made  for  four  times  in  the  year, 
 or  even  Calvin's  once  a-month?  We  fay,  Chrift  has  mad^ 
 
 ir 
 
A  Letter  on  frequent  Communicating.     361 
 
 k  once  a-week  at  leafl.  He  lias  rolemnly  ratified  from  hea- 
 ven the  conftant  praftice  of  his  churches  afiembrmg  to  Iijs 
 fupper  every  firft  day  of  the  week,  without  making  one 
 lahbath  more  Ibleniii  thereby  than  another.  And  ihall  we 
 gravely  infer  from  this,  That  wc  ought  to  hear  Calvin,  or 
 ^ny  church  after  him,  making  it  once  a-year,  once  a-quar- 
 ter,  or  once  a-month,  and  fo  dillingn idling  that  monthly, 
 quarterly,  or  yearly  fabbath  from  all  the  reft?  The  let- 
 ter,  however  ilrong  for  the  inftitution,  is  yet  obliged  to 
 yield  to  the  force  of  this  cK)mmonly  received  maxim,  that 
 gives  not  a  little  eafe  to  the  coiifciences  of  many  in  reading 
 the  New  Teftament,  viz.  That  the  primitive  inflitutiou 
 was  for  the  primitive  time,  the  infancy  of  the  church  ;  and 
 not  calculated  for  this  oar  time,  to  which  it  llioald  be  ac- 
 vommodated  as  tends  bell  to  cdiiication.  And  fo,  after  all 
 the  fine  things  faid  about  the  inuitution,  it  leaves  as  to  re- 
 gard it,   as  we  do  an  old  almanack. 
 
 j\Iy  01  her  objection  againfl  the  defign  q.f  tlie  letter  v.-as 
 this.  The  primitive  conftant  communion  was  in  churche:s 
 where  Chrift's  difcipline  was  exercifed  and  fubmitted  to  by 
 the  communicants:  and  to  fet  about  reviving  the  lirfl  of 
 thefe  without  the  other,  which  is  as  its  fence  and  guard  a- 
 gainfl  the  profanation  of  it,  ten^s  manifeiliy  to  profanity, 
 and  mufl  neceflarily  land  there  5  efpecially  when  the  fo- 
 leranity,  and  its  influence,  fupplying  in  fome  fort  the  place 
 of  the  fence,  is  alfo  taken  away.  As  I  could  not  expefi  to 
 fee  the  primitive  difciphne  without  a  primitive  cliurch,  like 
 ihofe  to  which  the  Lord's  fupper  was  originally  delivered  ;  I 
 could  hope  ior  nothing  from  more  frequent  communion  in 
 another  fituation,  hut  more  prot^'anation  of  that  moft  holy 
 ordinance. 
 
 The  letter  is  very  far  from  fatisfying  me  on  tiVis  head  ; 
 even  where  it  feems  to  propofe  an  aniwer  to  this  fame  ob- 
 jeftion.  It  owns  indeed,  that  the  di(cii)line  commanded  by 
 Chrift,  is  not,  yea  cannot  be  exercifed  in  the  prefent  litm- 
 tion  ;  but  contends,  that  this  can  be  no  reafon  for  neglect- 
 ing alfo  his  other  commandment,  requiring  us  to  comniii- 
 nicate  often  ;  and  that  we  ihould  not  negled  to  obey  this  5s 
 the  firft,  though  we  cannot  obfcrve  the  law  of  difcipline  :  bc- 
 caufe  we  break  but  one  commandment,  negle<51;ing  the  dif- 
 cipline; and  if  wc  alfo  neglecl  the  eating  of  the  fupper 
 often,  we  are  guilty  of  the  habitual  negledl  of  two. 
 
 There  is  fomcthing  new  to  me  in  this  dodrine.  For, 
 €onfidering  the  connection,  in   the  primitive  inflitutiou. 
 
 Vol.  IV.  Z  z  betwixt 
 
-^62     A  Letter  on  frequent  Communicating, 
 
 betwixt  the  fupperand  the  difcipline,  it  is  the  fame  thing  as 
 if  it  were  faid,  That  a  man  mud  eat  the  Lord's  fupper, 
 thouf?;h  he  negleft  to  examine  himfelf ;  or  that  a  man  mufl 
 name  the  name  of  Chrid,  though  he  be  not  departing  from 
 iniqi)ity ;  feeing  the  negled  of  the  one  command  cannon 
 inftify  ilie  ncgle(5l  of  the  other.     And   fo  the  Corinthians 
 might  have  told  the  apoftle,  Though  we  cannot  come  to- 
 gether but  in  divifions,  yet  we  can  eat  the  Lord's  fupper : 
 for  though  we  are  not  able,  as  matters  now  lland,  to  attain 
 the  commanded  unity,  yet  we  may  come  together  to  that 
 eating.     And  yet  the  apoltle   tells  them,  that   coming  to- 
 gether in  that  cafe,  is  not  to  eat  the  Lord* s  fupper.     As  the 
 letter  fays,  there  appears  a  real  diifindlion  between  the  du- 
 ties that  arife  to  Chriftians  from  thefe  two  commands  ;  fo 
 may  a  real  diftinc^ion  appear  between /^i//;  and  holinefs.  But 
 if,  upon  this  dilVm^lion,   we  tliall  efiablilh  a  feparation  of 
 the  two;  this  will  juftify  the  feparation,  that  has  been  now 
 of  a  long  time  appearing  in  the  Chriftian  world,  between 
 the  fdifUs  and  ihefaitbfuly  between  the  fancHfication  of  the 
 fpirit  and  the  belief  of  the  truth,  in  the  mofl  open  contra- 
 'di^lion  to  the  mofl  holy  faith,  the  faith  luhich  %vas  once  de- 
 livered to  the  flints.     Indeed  there  is  no  more  in  the  ob- 
 jedion  but  this.  That  the  primitive  communicating  often, 
 without  the  primitive  difcipline,  would  be  the  fame  thing 
 as  doing  it  in  the  manner  wherein  the  apollle  fays  it  cannot 
 be  done  ;  the  fame  thing  as  eating  of  that  bread   without 
 felf-examination,  and  as  naming  the  name  of  Chrift  with- 
 out departing  from  iniquity.     And  though  the  negled  of 
 one  command  be  no  reafon  for  the  negled  of  another  al- 
 fo  ;  yet,  to  eftablilh  more  frequent  communion,  as  the  o- 
 verture  propofes,  without  eftablilhing  therewith  any  repara- 
 tion of  its  broken  fence  of  difcipline,  is,  by  authority,  to 
 feparate  commands  that  Chrifl's  authority  has  joined  toge- 
 ther ;  and  fo  to  make  it  lawful  to  negled  the  one,  while 
 the  authority  that  tolerates  this,  permits  not  the  negled 
 of  the  other.     But  if  the   tendency  of  joining  thele  two 
 commands  together  be  holinefs,  the  tendency  of  feparating 
 them  in   this  manner  mufl:  be   profanity,  as  the  objection 
 fays.     For  as  naming  Chrift's  name  without  departing  fromi 
 iniquity,  is  to  profane  that  name  ;  and  eating  of  that  bread, 
 and  drinking  of  that  cup,  without  felf-examination,  is  to 
 eat  and  drink  unworthily;  and  to  come  together  into  one 
 place  in  divifion,  and  without  the  unity  of  brotherly  love, 
 h  not  to  eat  the  Lord's  fupper :  even  fo  to  frequent  it,  neg^ 
 
 lading 
 
A  Letter  on  frequent  Communicating.     363 
 
 leering  the  difcipline,  or  keep  it  witliout  piiro;in^  out  the 
 old  leaven,  is  to  keep  i-he  feafl  with  the  old  leaven  of  malice 
 and  wickednefs,  and  without  the  unleavened  bread  of  fin- 
 cerity  and  truth:  and  is  not  this  to  profane  it?  The  Jews 
 had  thefe  two  commands,  both  binding  on  them,  to  eat  the 
 pafchal  lamb,  and  to  put  away  leaven  :  and  might  not  the 
 fame  account  be  made  of  thefe,  that  the  letter  makes  of 
 thefe  two,  Do  this  in  remembrance  of  me^  and,  Purge  one 
 the  old  leaven  P 
 
 The  reformers,  it  is  faid,  were  for  frequent  communion, 
 once  a-month  at  leafl :  but  it  appears  they  were  far  from 
 this  profanity ;  for,  at  the  fame  time,  they  held  this,  as 
 one  of  the  marks  of  the  true  church,  difcipline  uprightly 
 miniftered  as  God^s  ivord  prejcribes.  And  furely  they  could 
 not,  by  the  do6lrine  of  the  letter,  have  juftitied  themfelves 
 in  making  the  with-holding  of  the  cup  from  the  laity,  one 
 of  the  reafons  of  their  feparation  from  the  communion  of 
 the  Roman  church.  For  could  they  not  anfwer  themfclves, 
 on  this  head,  by  the  dodrine  of  the  letter  P  There  are 
 two  commands  here  ;  the  firfl,  to  eat  of  that  bread  ;  the 
 next,  to  drink  all  of  that  cup.  Now,  it  is  indeed  a  great 
 fin  againft  a  plain  command  of  Chrift,  that  we  do  not  all 
 drink  of  this  cup  ;  but  however  much  we,  the  faithful  rem- 
 nant, defire  to  do  fo,  we  cannot  attain  to  it  as  things  Hand, 
 and  rnuft  fband  in  our  church,  for  all  that  we  can  do :  and 
 this  is  a  great  burden  to  us.  Yet  this  is  no  reafon  for  our 
 negledling  alfo  the  other  command,  to  be  obferved  in  the 
 firll  place  ;  we  are  not  by  this  loofed  from  our  obligation  to 
 obey  the  Lord's  command,  to  eat  that  bread  :  the  one  is 
 evil,  as  a  breach  of  a  commandment;  the  other  worfe,  as 
 the  habitual  neglect  of  two.  You  may  perhaps  think  here 
 of  the  entireriefs  of  the  ordinance  ;  but  then  you  muft  alfo 
 confider,  whether  the  ordinance  be  entire  without  the  vi- 
 fible  communion  of  faints  eating  that  bread,  as  one  body, 
 and  fo  one  bread.  If  we  may  eat  the  bread  without  this 
 fetifible  fign,  may  we  not  alfo  eat  it  without  that  other  fign 
 of  drinking  the  cup?  And  here  I  refer  you  to  the  confefjim 
 of  your  faith y  chap.  16.  fe^.  2.  chap.  ij.  feci.  i.  chap.  29. 
 feci.  I.  and  the  fcriptures  there  referred  to. 
 
 But  the  letter  infills  upon  it.  That  the  fcripture  eftablidies 
 this  feparation  of  the  two  commands,  and  countenances 
 what  I  have  been  calling  profanity  ;  and  it  brings  inftanccs 
 of  faifts  in  fcripture,  which  are  faid  to  be  diredly  in  point. 
 And,  for  this  purpofC;  the  church  in  Corinth,  and  the 
 Z  z  ^  churches 
 
-^64     A  Letter  on  frequent  Communicating, 
 
 diinchcs  in  the  Revelation,  are  compared  with  the  church 
 ^vhcrc  this  quarterly  Ireqnency  of  (.ommunion  is  pleaded 
 for,  and  which  is  acknowledged  to  have  received  a  wound 
 under  the  fifth  rib  in  the  dilcipline,  and  to  be  bleeding 
 ihere  ;  and  this  wound  is  declared  to  be  deadly.  I  am  very 
 attentive  to  the  letter  here.  The  finiilitude  of  a  mortal 
 v.'ound  under  the  lifth  rib,  and  bleeding  there,  leads  me  to 
 tliink  of  a  church  that  eats  the  Lord's  lupper  under  the  no- 
 lion  of  a  livin<^  bodv,  the  body  of  a  man.  And  I  cannot 
 deny,  that  this  is  fcriptural :  for  the  apoftle  makes  much  ufe 
 of  it  with  application  to  the  Corinthian  church.  And  let 
 the  Lord's  fupper  be  the  food  of  this  body  ;  even  as  the  holy 
 catholic  church,  which  is  invifible,  and  is  alio  called  one 
 hotly y  is  fed  by  ChrilVs  fieih  and  blood,  the  meat  that  en- 
 dures to  everlaliing  life  :  and  fuppofing  a  viiible  church, 
 that  reprefents  this,  to  be  a  living  body,  formed  for  eating 
 the  Lord's  fupper,  as  its  proper  food;  it  is  without  doubt, 
 iliat  til  is  food  mud  be  continued  while  the  body  lives,  and 
 is  capable  of  it,  though  it  be  wounded.  But  if  care  be 
 not  taken  to  Aop  bleedings,  and  heal  dangerous  wounds, 
 food  will  loon  be  to  no  purpofe.  Yet  this  is  what  the  letter 
 propofes  for  the  body,  in  the  cafe  of  a  mortal  wound  :  let 
 it  bleed,  as  it  cannot  be  hindered  ;  and  though  the  wound 
 be  deadly  and  incurable,  yet  be  fure  to  give  more  frequent 
 meals,  and  let  not  full  food  be  neglected.  Do  you  really 
 think.  Sir,  the  apoftle  had  ever  fuch  a  prefcription  as  this 
 in  his  thoughts  about  the  wounds  of  that  body,  the  church 
 in  Corinth? 
 
 But  let  us  feriouily  and  attentively  confiJer  that  church 
 as  a  body;  and  iee  how  it  was  originally  formed  for  eating 
 that  bread,  and  drinking  that  cup,  appointed  for  it  as  its 
 iood  ;  and  how  all  the  members  ilood  in  union,  as  one  li- 
 ving body,  for  joint  part;.iking  in  that  food  which  nourilh- 
 cd  the  whole.  And  do  we  not  fee  it  to  be  a  company  of 
 all  forts  of  finners  at  Corinth,  called  together  by  the  apo- 
 llolic  gefpel,  and  imited,  only  by  its  iniiuenee,  in  the  joint 
 }xj-ofel!ion  of  the  faith  of  (Jod's  tellimony,  that  l^e  is  well 
 plcaled  in  Jefus  Chrift  his  beloved  Son,  whom  he  railed 
 from  the  dead,  of  the  hope  of  eternal  life  from  the  dead 
 through  liira,  and  of  love  to  one  another  for  that  truth's 
 fake,  which  was  fo  confcifcd  by  them,  that  it  appeared  to 
 be  dwelling  in  them  ?  Being  thus  as  one  living  body,  a- 
 r:i mated  by  that  fam.c  Spirit,  without  which  no  man  can 
 call  jcfus  Lord  as  tiicy  did,  profcHing  to  believe  on  the 
 
 name 
 
A  Letter  on  frequent  Communicating.    365 
 
 H^ine  of  tlie  Son  of  God,  and  love  one  another,  as  he  t2;ave 
 them  commandment;  they  had  this  commandment  deliver- 
 ed to  them.  To  come  together,  as  one  body,  into  one 
 place,  to  eat  the  Lord's  fupper.  And  all  the  glorious  things 
 iaid  of  the  Lord's  fupper  in  the  lettery  boafting  in  it  againft 
 the  infidel  vain  talk  of  the  dignity  of  human  nature,  and 
 the  fitnefs  of  things,  will  apply  to  it,  as  obferved  by  fuch  a 
 fociety,  a  body  thus  framed  for  eating  that  fupper,  as  they 
 will  never  apply  to  it  in  any  other  fort  of  iociety.  But, 
 becaufe  this  fame  body  was  liill  liable  to  many  evils  oppo- 
 site to  its  union,  tending  to  its  dillblution,  and  ferving 
 to  render  it  unfit  for  being  nourilhed  by  this  appointed 
 food,  the  difcipline  was  appointed  as  a  remedy  to  thefe  e- 
 vils,  which  otherwife  would  deftroy  it.  And,  from  the 
 epiftles  to  the  Corinthian  church,  we  fee  that  body  affeft- 
 ed  with  thefe  evils ;  we  fee  it  wounded  and  bleeding, 
 .though  not  mortally,  as  long  as  it  was  capable  of  cure  by' 
 its  difcipline.  But  I  cannot  jay,  and  I  fear  you  will  never 
 be  able  to  (hew  me,  that  the  church  where  t])e  letter  pro- 
 pofes  more  frequent  meals,  is  or  ever  was  fuch  a  body. 
 And  if  it  never  was  fuch  a  body  as  could,  like  that  in  Co- 
 rinth, be  called  the  body  of  Ch rift  ;  in  was  never  capable  of 
 Chrift's  difcipline  exercifed  there,  it  could  not  receive  any 
 wound  in  that  difcipline,  it  could  never  bleed  there ;  and  {o 
 h  was  never  2  body  fit  for  eating  the  Lord's  fupper  at  any 
 lime,  let  be  frequently.  The  letter  goes  upon  the  falfe  fuppo- 
 fition,  that  the  fociety  of  which  it  fpeaks  with  refpe<5l  to  the 
 Lord's  fupper,  is  the  body  of  Chrift,  like  that  in  Corinth, 
 or  like  any  of  the  churches  in  Afia  ;  while  the  only  things 
 wherein  it  is  rcprefented  as  refembling  them,  are'thofe  e- 
 vils  v;hich  were  in  the  world,  as  well  as  in  the  churches, 
 though  the  world  could  not  be  fo  affedled  with  them  as  they 
 were. 
 
 Another  thing  fuppofed  againft  fadl,  in  this  reafoning 
 upon  the  i'cripture  for  communion  without  difcipline,  is. 
 That  the  church  in  Corinth,  and  the  Allan  churches,  were 
 become  incapable  of  the  difcipline,  and  fo  of  being  cured  of 
 thefe  evils,  either  in  the  way  of  repencance,  or  cutting  off 
 the  impenitent  j  and,  being  thus  mortally  wounded  in  their 
 difcipline,  were  allowed  to  go  on  ii;  eating  the  Lord's  fup- 
 per. Unlefs  this  be  fuppofed,  there  is  no Inlfnnce  in  fcrip- 
 ture  dire6lly  in  point.  But  the  falfehood  of  this  fuppofi- 
 tion  is  manifcft  from  the  very  paflages  referred  to^  both  as 
 to  the  church  in  Corinth,  and  thoie  in  Afia. 
 
 The 
 
366  A  Letter  on  frequent  Communicating. 
 
 The  church  of  the  Corinthians  was  wounded  in  it's 
 one  faith,  by  herefies ;  and  in  the  love  oi  every  one  of 
 them  all  toward  each  other  for  the  truth's  fake,  by  fchifms; 
 and  in  both  thefe,  as  well  as  in  their  one  hope,  by  thofe 
 lufts  of  the  world,  from  which  they  had  been  once  purged, 
 prevailing  again  in  fome  of  the  members,  again  intangled 
 in  the  pollutions  of  the  world,  v.'hich  they  had  efcaped 
 through  the  knowledge  of  Ghrift.  And  in  this  cafe  difci- 
 pline  was  negle(^ed  :  they  were  not  diligently  applying 
 ihemfelves  to  the  cure  of  thofe  wounds,  either  in  the  way 
 of  repentance,  or  of  putting  away  the  impenitent.  When 
 this  church  came  together  in  this  condition,  the  apoftle 
 told  them,  it  was  not  to  eat  the  Lord's  fupper.  He  allow-' 
 ed  them  not  thus  to  eat  that  fupper  :  for  that  is  what  he 
 laid  they  could  not  do.  They  might  profane  it,  they  might 
 cilTemble  to  their  own  condemnation ;  but  they  could  not 
 eat  the  Lord's  fupper.  Yet  he  allowed  them  not  to  for- 
 bear aflembling  to  the  Lord's  fupper  ;  for  he  did  not  un- 
 church them.  He  would  have  them  ftill  come  together  to 
 eat.  What  then  muft  be  done?  They  cannot  eat  the  Lord's 
 fupper.  They  muft  not  forbear  it.  What  would  the  apoftle 
 have?  Why,  he  would  have  them  repent,  coming  together 
 to  eat  ;  he  would  have  them  keep  the  feaft,  purging  out 
 the  old  leaven.  And  if  this  was  not  to  be  obtained,  if 
 this  could  not  take  place  ;  their  wound  was  mortal ;  the 
 apoftle  had  done  with  them,  and  had  no  more  to  fay  to^ 
 them  as  a  church.  He  is  very  far  from  fuppofing  them 
 incapable  to  keep  the  feaft,  purging  out  the  old  Jeaven  : 
 for  he  fpeaks  to  them  as  capable  of  it,  and  that  as  foon  as 
 they  come  together.  And  be  is  as  far  from  fuppofing,  as 
 does  the  letter,  that  they  were  fo  much  as  once  to  eat  the 
 Lord's  fupper,  and  after  that  to  fet  about  purging  out  the 
 old  leaven  :  for  he  would  not  have  them  keep  the  feaft 
 with  old  leaven.  And  when  do  you  think  he  appointed  the 
 difcipline  to  be  exercifed  on  a  very  notorious  wicked  per- 
 fon  among  them  ?  Even  when  they  are  gathered  together. 
 And  where  is  the  foundation  for  the  fuppofition  **  of  afaith- 
 *'*  ful  part  in  tliis  church,  capable  of  being  reproved,  be- 
 "  caule  they  had  not  abftained  from  that  command,  of 
 ''  eating  the  Lord's  fupper,  till  the  other  command,  about 
 *^  difcipline,  had  been  fully  obtemperate  as  to  him  ?  "  For 
 whatever  the  fearcher  of  the  hearts  in  the  churches  has  to 
 fay  of  faithful  and  unfaithful  in  his  light,  in  the  commu- 
 nion of  his  fupper ;  yet  his  apoftle  fays  nothing  like  this 
 
 of 
 
A  Letter  on  frequent  Communicating.    367 
 
 of  the  Corinthian  church,  where  he  accounts  all  the  mem- 
 bers faithful,  and  would  have  any  one  forthwith  put  away, 
 upon  his  appearing  fo  as  to  be  accounted  otherwife  among 
 them.  There  is  no  fuch  thing  appearing  in  the  apoftolic 
 churches,  as  a  faithful  remnant  wreftling  againfl  a  pre- 
 vailing party  of  faithlefs  men,  lying  as  a  burden  upon  them  : 
 far  lefs  can  we  perceive  in  the  communion  of  any  of  thcfe 
 churclies,  one  part  looking  on  another  as  ungodly,  and 
 that  other  part  looking  on  them  again  as  hypociites. 
 
 In  the  2d  epidle,  it  appears,  that  the  church  in  Corinth 
 was  far  from  being  incapable  of  the  difcipline,  and  far  from 
 being  incurable  of  the  evils  complained  ot  in  the  ifl. 
 They  did  not  haften  to  the  fupper,  delaying  to  purge  out 
 the  old  leaven.  Their  diligence  in  coming  together  to  eat, 
 Tvas  not  attended  with  negligence  of  the  callcd-for  repent- 
 ance, or  with  putting  off  the  reformation  of  difcipline  till 
 afterwards :  for  the  apoftle  acknowledges  they  had  obeyed 
 his  direAidns  with  great  carefuinefs  and  zeal.  But,  in  that 
 fecond  epiilie,  (chap.  xii.  20.  21.),  he  again  fears,  now 
 when  he  is  about  to  come  to  them,  lell  he  find  divihons 
 amongft  them,  and  leil:  he  find  many  impenitent  Hill, 
 who  had  finned  before  in  the  way  of  llelhly  lufts.  And 
 he  had  reafon  to  fear  this,  from  the  ear  he  found 
 them  now  giving  to  the  Judaizers  againft  him.  But  docs 
 he  propofe,  that  fuch  impenitents,  if  they  were  found, 
 ihould  be  tolerated  in  the  communion  ?  See  what  he^'^ys, 
 compared  with  what  he  had  faid  about  the  inceftuous  per- 
 fon  in  the  former  epiftle.  There  he  faid,  Ye  are  puffed  up, 
 and  have  not  rather  mourned^  ifrivhTxn,  that  he  that  hath 
 done  this  deed,  might  he  taken  aivay  from  among  you.  And 
 here  he  fays,  Left,  -when  I  come,  my  God  ivill  humble  nie 
 among  you,  and  that  I  (]mll  bewail,  ^-ivh^roh  w^;;)/  'which 
 have  finned  before,  and  have  not  repented.  For  that  he 
 intends  putting  away  from  among  them  by  the  exercife  of 
 difcipline,  is  manifefl  from  the  context,  chap.  xiii.  i.  2. 
 10.  where  he  tells  them,  that-  what  he  now  writes,  is  to 
 prevent  his  behaving,  when  he  comes,  in  tlje  way  of  cut^ 
 ting  off,  u-xorof^c^c.  Is  not  this  then  to  fay,  that  if  he  IhalL 
 fmd  fuch  as  he  fears  to  find  when  he  comes,  he  will  cer- 
 tainly have  them  cut  off?  'And  what  were  they  to  be  cut 
 off  from,  if  not  the  communion?  Does  he  then  allow  the 
 Corinthians  to  go  on  in  communion  with  fuch  impenitents, 
 if  fuch  ihould  be  found  among  them  ? 
 
 When  I  obferve  the  churches  in  Ada,  10  which  the  letter 
 
 alfo 
 
'>68  A  Letter  on  frequent  Communicating. 
 
 alfo  refers  for  inftances  of  fads  diredlly  in  point,  furer  thcia 
 reafoniDo;s ;  I  am  not  able  to  fee  any  fad  to  this  point  at 
 all,  either  direftly  or  indirectly.  It  cannot  appear  to  me, 
 that  the  Lord  allows  any  of  thefe  churches  to  go  on  in 
 communion  without  repentance,  and  reformation  from  thofe 
 evils  among  them  that  he  reproves  ;  becaufe  he  threaten?, 
 if  they  repent  not,  to  unchurch  them.  And  when  he  finds 
 fault  with  any  of  thefe  churches,  for  Jnffering  the  open 
 tranfgrcflbrs  he  delcrihes,  or  for  having^  them  there ;  I 
 cannot  take  it  otherwife,  than  that  he  is  difpleafed  at  their 
 having  them  in  their  communion.  And  they  who  are  thus 
 hiamed,  are  not  thofe  tranfgreirors  whom  he  would  not 
 have  there.  Shall  1  then  think,  that  he  allows  them  to  go  on 
 ill  communion  with  fuch  tranfgrefTors  ?  For  what  is  he  bla- 
 ming them  for,  if  it  be  not  for  this  very  thing  ?  And  furely 
 he  is  not  angry  with  them  for  the  fame  thing  that  he  al- 
 lows. The  letter  has  thefe  remarkable  words :  /^  Yet  it  is 
 ^'  not  made  a  charge  againfl:  the  fo  much  comm.ended 
 ''•  faithful,  who,  though  iometimes  very  few,  had  to  their 
 *'  power  withftood,  but  it  fecms  had  not  prevailed  to  caft 
 *<  thefe  grofs  offenders  out,  that  they  had  not  abflained  from 
 <*  obeying  the  command  in  the  fupper,  even  when  thofe 
 **  evil  per  ions  were  there  ;  though  it  doubrlefs  had  been 
 '<  a  great  burden  to  them.''  Here  is  a  fa<5l  made  out  of 
 fuppofitions,  fupportcd  by  no  manner  of  evidence,  but  that 
 it  J e ems ;  and  is  faid  to  be  doubtlep,  without  the  leafh 
 foundation  in  ihe  fcripturc  referred  to,  and  in  diredoppofition 
 10  the  true  h^.  And  is  this  to  bring  inflances  in  fcripture 
 diredly  in  point,  inilances  of  faL%  more  fure  than  the  rea- 
 sonings of  men,  that  are  endlefs  ?  In  place  of  bringing 
 inflances  againil  Separation  in  the  flated  cafe,  the  letter 
 demands  inftances  of  feparation,  upon  caufes  of  complaint 
 and  charges  againfl  churches  from  him  whofe  eyes  are  as 
 a  ilame  of  fire;  as  if  men  could  either  exercife  difcipline, 
 or  feparate,  according  to  the  fight  of  his  eyes  who  Searches 
 the  hearts  and  tries  the  reins  in  the  churches.  And  when 
 thefe  caufes  of  complaint  and  charges  (land  in  the  fight 
 of  the  churches,  we  have  ieen  before  what  he  fays  of  go- 
 ing on  in  com.munion,  continuing  in  thein,  and  bearing 
 with  them  there. 
 
 It  will  not  be  eafy  to  find  a  foundation  in  the  New  Te- 
 flament  for  a  fociety  partaking  of  the  Lord's  fupper,  where- 
 in his  rule  of  difcipline,  Matth.  chap,  xviii.  and  i  Cor^ 
 chap.  V.  cannot  be  obfcrved.     We  fiiall  not  fee  any  thing 
 
 ..c. 
 
A  Letter  on  frequent  Communicating,   369 
 
 like  fuel]  a  fociety  in  tliat  fcripture,  except  we  turn  to  the 
 nations  treading  imder  foot  the  holy  city,  and  the  court  vjhich 
 is  without  the  temple.  Ikit  as  to  that  Ibciety,  it  is  laid 
 from  lieaven,  Come  out  of  her,  ?ny  people.  Such  a  fociety 
 is  no  more  a  churcli,  but  a  fynagogiie  of  Satan.  And  you 
 know  it  is  an  article  of  your  faith,  That  feme  churches  of 
 Chrift  have  fo  far  degenerated,  as  to  become  fynago;^ues 
 of  Satan,  IFeftminfter  Confcfion,  chap.  25.  feci.  5.  The 
 churches  to  which  the  apoftles  delivered  the  ordinance  of 
 the  Lord's  fupper,  could  not  become  fuch  focieties  till  they 
 became  incapable  of  CJirifVs  difcipline;  and  then  they 
 Avere  no  more  churches  of  Chrift,  as  they  were  in  or  near 
 the  time  of  the  apoftles.  But  the  argument  of  the  letter 
 proves,  if  it  prove  any  thing,  tlrat  Chrift's  people  ought 
 to  partake  of  liis  fupper  in  fuch  focieties,  and  that  irc- 
 quentlv. 
 
 While  the  Chriftian  churches  continued  ftedfaftly  in  tlie 
 Lord's  fupper  once  a-wcck  at  leaft,  the  Chriflian  difcipline 
 continued  with  it  as  its  fence.  And  there  was  no  occafion 
 for  feparation  while  that  difcipline  remained,  according  to 
 the  inftitiuion,  receiving  the  faithful,  forgiving  the  peni. 
 tent,  and  rcjeding  the  unfaithful  and  impenitent,  with 
 the  confent  of  the  whole  church,  unanimoully  obeying 
 the  law  of  Chrift  in  difcipline,  as  well  as  in  the  break- 
 ing of  that  bread.  The  iirft  thing  that  ferved  to  fet  afide 
 the  primitive  frequency  of  communion,  v;as,  the  admiilioii 
 of  fuch  men  into  the  communion  as  could  not  be  influen- 
 ced by  Chrift's  command  to  eat  his  fupper  often  :  for  the 
 keeping  of  fuch  as  members  of  the  churches,  or  having 
 them  there,  mufl  have  been  at  the  rate  of  tolerating  more 
 feldom  communicating.  The  fu perditions  fear  of  lepara- 
 tion  gave  way  to  the  prevalency  of  this  corruption.  And 
 without  this  fame  dread  of  feparation  (while  there  was  no 
 fear  of  feparating  Chrid's  commands)  the  churches  could 
 not  be  corrupted,  as  they  were  by  degrees,  till  they  be- 
 came quite  antichriftian,  efpecially  in  the  Lord's  lupper 
 and  the  difciphne.  From  this  corruption  of  Chriftianitv 
 chere  never  was,  nor  ever  can  be,  any  {^lcy)  of  true  refor- 
 mation, but  in  the  way  of  obeying  that  command  of  the 
 apoftle.  From  fuch  turn  avjay.  And  what  is  that  but  fepa- 
 ration? Yet  they  cannot  well  pretencj  to  be  obeying  this 
 command  of  Chrift,  who  are  not,  as  the  captives  rerurning 
 from  Babylon,  feparating  themfelves  from  all  ftrangers,  — 
 to  the  law  of  ihnr  God,  and  fo  returning  to  the  primitive 
 Vol.  IV,  3  A  inftitutio^ 
 
370  A  Letter  on  frequent  Communicating. 
 
 inflitution  of  the  Lord's  fupper,  and  the  difcipline,  as  they 
 find  it  written  in  the  fcriptures  of  the  apoftles,  teach- 
 ing Chriflians  to  obferve  all  things  whatfoever  Chrift  com- 
 manded them,  in  all  times,  to  the  end  of  the  world. 
 
 You  fee,  Sir,  I  have  confidered  the  lettery  of  which  you 
 was  pleafed  to  fend  me  a  copy,  efpecially  the  6oxh  and  6i{t 
 pages  of  it ;  where  finding  fome  things  faid,  in  my  view, 
 repugnant  to  God's  holy  word,  I  have,  according  to  the 
 earnell:  requell:  in  the  Latin  fentence  on  the  title-page,  no- 
 tified it  by  writing  to  yoa.  And  as  I  fuppofe  you  not  igno- 
 rant of  the  excufs  for  one  perfon,  and  the  reproof  to  an- 
 other, intended  in  thofe  pages,  I  reckon  you  cannot  be 
 furprifed  at  my  giving  myfelf  and  you  the  trouble  of  this. 
 
 /  am, 
 
 SIR, 
 Dundee,  April  1 1 , 
 1749. 
 
 Your  old  friend,  &c. 
 
 A 
 
ZT^ 
 
 A  L  E  T  T  E  R    Oil  the  Scripture-diftlnffion 
 between  the  Law  and  the  Promise. 
 
 [Never  before  printed.] 
 
 I  Tim.  i.  6. 
 
 From  'which  fome  having  fwervedy  have  turned  afide  unto 
 vain  jangling. 
 
 SIR,  January  29.   1751- 
 
 N  the  paper  you  left  with  me  I  find  fome  dod»rine  call- 
 ed new,  concerning  the  Lord  Jefus  his  being  the  heir 
 of  the  promife,  drawn  from  the  oppofition  ftated  in  the 
 New  Teftament  between  the  lavj  and  the  promife^  between 
 works  and  faithy  and  between  grace  and  debt ;  and  this 
 without  afcertaining  the  precife  meaning  of  thefe  as  they 
 fland  in  the  oppofition.  This  gives  me  fome  difRcaky  in 
 apprehending  clearly  what  this  new  dodrine  is:  only  with 
 refped  to  fomething  T  fee  faid  of  introducing  Chrift  to  the 
 inheritance,  not  by  his  fulfilling  the  law,  or  redeeming 
 froni  the  curfe  of  the  law,  but,  in  oppofuion  to  that,  by  a 
 promife  to  him,  and  by  a  faith  of  his  that  ftands  in  the 
 fame  connexion  with  that  promife,  as  worlds  do  fland  in 
 \vith  the  law.  It  is  faid  at  laft,  that  the  apoftlc,  in  dating 
 the  above  dodrine,  was  aware  of  the  grand  objedion  that 
 would  be  made  unto  it,  and  flated  that  objedion  in  thefe 
 queflions,  *^  Wherefore  then  ferveth  the  law?  Is  the  lav/ 
 **  then  againft  the  promifes  of  God?  Do  we  make  void  the 
 <^  law  through  faith  ?" 
 
 Perhaps  I  might  have  received  fome  more  light  to  the 
 underftanding  of  the  new  dodrinc,  by  the  illuilration  of 
 the  apoftle's  anfwers  to  that  grand  objedion  in  thefe  quc- 
 fhions.  But,  in  order  to  that  illuflration,  it  is  faid  to  be  ne- 
 cefTary  determinately  to  eftablilh  what  is  meant  by  tlie  law 
 in  revelation;  yet  this  is  not  done  in  letting  forth  ihe  nev/ 
 dodriiie,  which  arifes  from  the  oppofition  between  the  law 
 and  the  promife.  If  the  meaning  of  thefe  had  been  fixed 
 as  they  ftand  in  the  oppofition,  we  would  have  eafily  under- 
 
 3  A  2  floo,d 
 
^572         Of  the  Scrlpture-diftlnftlon 
 
 Aood  tbit  new  dodlrine;  but,  without  this,  wc  mull:  ftill  be 
 in  the  dark  about  it,  even  though  it  be  laid  to  be  brought 
 to  light,  as  a  dodrine  tiiat  before  lay  hid  in  the  fcrip- 
 turc. 
 
 The  apolllc  ipeaks  not  fo  darkly  in  flating  the  oppofition 
 bct'veen  the  laiv  and  the  promije ;  he  fixes  the  meaning  of 
 the  law  in  that  oppofition,  when  he  fays,  *'  As  many  as  arc 
 ''  of  the  works  of  the  law  are  under  the  curfe :  for  it  is 
 *•  v.'rittcn,  Curfed  is  every  one  that  continueth  not  in  all 
 '•  things  which  are  written  in  the  book  of  the  law  to  do 
 **'  them  :  —  And  the  law  is  not  of  faith:  but, The  man  that 
 *'  doth  them  ihall  live  in  theui/'  As  he  alfo  fays  in  ano- 
 ther place,  "  Mafes  defcribctli  the  righteoufnefs  which  is 
 **  of  the  law.  The  man  which  doth  thefe  things  {ball  live 
 *'  in  tliem."  It  is  evident,  this  law  can  give  life  to  no 
 man,  but  by  his  own  perfonal  obedience  to  all  the  com- 
 nnndment?;  every  man  mult  fland  righteous,  and  intitled 
 10  live,  alone  by  his  own  doing  thefe  things:  for  the  law 
 '  nnftitutes  a  man's  own  life  as  a  debt  due  to  his  own  obe- 
 dience, and  makes  every  one  accurfed  by  every  tranfgref- 
 •'-.on'that  he  hirafelf  commits:  The  foul  that  jinneth  fmll 
 die. 
 
 Again,  he  defcribeth  the  promife  very  clearly  on  the  o- 
 therfide  of  the  oppoiition,  when  he  fays,  "  Received  ye  the 
 *^  Spirit  by  the  works  of  the  law,  or  by  the  hearing  of 
 '^  faith?  —  Even  as  Abraham  believed  God,  and  it  was  ac- 
 '•'  counted  to  him  for  righteoufnefs.  Know  ye  therefore, 
 ''  that  they  which  are  of  faith,  the  fame  are  the  children  of 
 '^  Abraham.  And  the  fcripture  forefeeing  that  God  would 
 '^  jiitlify  the  nations  thi-ough  faith,  preached  before  the  go- 
 *'  fpel  unto  Abraham,  faying,  In  thee  iball  all  nations  be 
 "  blefled.  So  then  they  which  be  of  faith,  are  blcilcd  with 
 
 ''  faitliful  Abraham. But  that  no  man  is  juftified  by 
 
 '^  the  law  in-  tlie  fi^ht  of  God,  it  is  evident:  for,  The  juft 
 
 ''  fnall  live  by  faith. Chriil  harh  redeemed  lis  from  the 
 
 ''  curie  of  the  law,  being  made  a  curfe  for  us  ^ — that  the 
 '^  bleffing  of  Abraham  might  come  on  the  nations  through 
 *'  Jelus  Chriil: ;  that  we  might  receive  the  promife  ©f  the 
 "  Spirit  through  faiih.  Brethren,  I  Ipeak  after  the  man- 
 '^  ner  of  men  ;  Though  it  be  but  a  man's  teliament,  yet  if 
 *'  it  be  confirmed,  no  man  difannulleth,  or  addeth  thereto. 
 "  Now  to  Abraham  and  jiis  feed  were  the  promifes  made, 
 *'  Me  faith  not.  And  to  feeds,  as  of  many  ;  but  a?  of  one, 
 *'  And  to  thy  feed,  whiclt  is  Chrifl:.     And  this  I  fay,   the 
 
 *^  tcflamcnt 
 
between  the  Lav/  and  the  Promife.     373 
 
 *'  teftamcnt  confirmed  before  of  God  unto  Chrift,  the  law, 
 "  which  was  four  hundred  and  thirty  years  after,  cannot 
 *'  difannul,  that  it  tbould  make  the  promife  of  none  cffedl. 
 *'  For  if  the  inheritance  be  of  the  law,  it  is  no  more  of  pro- 
 '^  mife  :  but  God  granted  it  to  Abraham  by  promife." 
 
 In  God's  promife  to  Abraham,  which  he  believed,  the 
 apoille  fets  before  us  his  ^Gt^,  which  is  Chrifl: :  and  he  fets 
 before  us  blefi'ednefs  in  oppofition  to  the  curfe,  and  an  inhe- 
 ritance in  Chrifl:,  the  feed,  for  all  nations.  And  he  like- 
 wife  defcribes  how  they  have  this  bleflednefs,  this  inheri- 
 tance in  him:  the  blcfTednefs  comes  to  the  nations  through 
 Chrifl,  the  promifed  ieed,  redeeming  them  from  the  curfe 
 of  the  law,  being  made  a  curfe  for  them  ;  to  him  the 
 bleffing  is  promifed,  and  they  inherit  it  with  him  as  joint 
 heirs  in  his  right. 
 
 When  the  promife  to  Abraham  was  confirmed  as  a  tefla- 
 nient,  granting  an  inheritance,  Gen.xxii.  die  'ic^A,  the  heir, 
 was  reprefented  as  riling  from  the  dead  to  inherit;  and  the 
 death  from  which  he  arifes  is  that  of  a  facrifice,  while  liis 
 fubftitution,  to  redeem  from  the  curfe  of  the  law,  appeared 
 in  the  ram  caught  in  the  thicket :  thus  Abraham  faw  his 
 day  afar  off.  And  there  the  feed,  to  which  the  inheritance 
 is  made  over,  as  in  a  teftament  confirmed  by  the  oath,  is 
 ipoken  of,  not  as  many,  but  as  one,  ver.  17.  Thy  feed  j}) all 
 pojjefs  the  gate  of  his  enemies.  And  the  promife  of  the  in- 
 heritance is  unto  that  one,  to  wliom  the  teftament  g*iving  it 
 was  Confirmed,  four  hundred  and  thiity  years  before  the 
 law  was  given  by  Mofes. 
 
 Becauie  there  was  a  twofold  inheritance  promifed  to  him, 
 very  different,  though  the  one  was  a  figure  of  the  other, 
 the  apoftle  calls  them  promifes,  faying,  To  Abraham  and 
 his  feed  were  the  promifes  made.  The  firit  of  thefe  promifes 
 was  a  promife  of  a  temporal  inheritance  in  Canaan's  land 
 for  the  nation  of  Ifrael,  of  which  the  "promifed  feed  was  to 
 come  \  the  promife  of  this  inheritance  was  made  to  Chrift, 
 the  Son  of  God,  the  feed  of  Abraham,  to  come  of  that  na- 
 tion; and,  by  their  fielhly  relation  to  him,  they  inherited, 
 in  his  right,  as  children  of  God,  heirs  and  joint  heirs  with 
 the  feed  his  Son.  When  they  were  introduced  to  this  his 
 inheritance,  God  gave  that  nation  the  law,  which  the  {zed, 
 was  to  fulfil  for  all  nations  when  he  ihould  come,  and  from 
 the  curfe  of  which  he  was  to  redeem  them  :  the  apoftle 
 iays,  "  ft  was  ordained  in  the  hand  of  a  mediator;  now  a 
 *^  mediator  Is  not  of  one,  but  God  is  one."    If  it  was  in 
 
 the 
 
374  ^f  ^'"^^  Scripture-diftiiKflion 
 
 the  hand  of  a  mediator,  then  it  was  a  covenant  between 
 two  parties,  becwixt  whom  he  mediated;  for  a  mediator 
 cannot  be  with  one  fingle  party,  without  another  parry  to 
 tranfsift  in  the  covenant.  But  God  appears,  in  ordaining 
 the  law  in  the  hand  of  a  mediator,  as  one  party.  Where 
 then  is  the  other?  Were  the  people,  whofe  words  Mofes 
 the  mediator  returned  to  God,  faying,  All  that  the  Lord 
 hath  fpoken  ive  will  do,  capable  to  make  good  what  they 
 faid  ?  And  were  they  then  fit  to  ftand  before  God  the  law- 
 giver^ as  another  party  contracting  with  him  upon  his  law 
 fixing  his  curfe  to  every  tranfgreffion  ?  No  furely  :  for  they 
 were  every  one  Tinners,  and  fo  fubjeft  to  the  curfe;  and 
 therefore  God  would  not  fuftain  them  as  a  party  fufEcient 
 to  ftand  before  him  in  his  law  ordained  in  the  hand  of  a 
 mediator :  for  he  faid  to  the  mediator  that  brought  their 
 words  to  him,  0  that  there  were  fuch  a  heart  in  thc77i/ 
 
 Did  God  then,  in  a  foletnn  manner,  ordain  his  law  in 
 the  hand  of  a  mediator,  never  to  be  obeyed?  Did  he  do 
 this  in  the  view,  that  the  words  of  the  people  to  whom  the 
 law  was  given,  faying,  Jll  that  the  Lord  bath  fpoken  ive  will 
 do,  fhould  never  be  made  good?  Did  he  give  his  law  to  his 
 nation,  his  pecuUar  people,  for  no  other  end  but  to  curfe 
 them.  ?  Or  did  he  denounce  to  every  tranfgreilion  his  curfe 
 never  to  be  executed?  It  is  irapoffible  to  admit  a  thought 
 like  this :  and  yet  it  mud  be  aduiitted,  if  we  do  not  find  an- 
 other party  to  obey  God's  voice  indeed,  and  keep  his  co- 
 venant, even  a  reprefentative  able  to  redeem  from  the 
 curfe,  by  being  made  a  curfe  for  fmners.  But  this  is  not  to 
 be  found  by  the  law,  making  every  one  to  live  by  his  own 
 obedience,  his  riglucoufnefs  wrought  by  himfelf,  or  making 
 every  one  to  die  by  his  owniin:  this  mull:  be  fought  for  in 
 the  promife  of  the  feed  to  come  of  that  nation,  to  which 
 the  law  was  given  ;  and  there  indeed  he  is  found,  who  is 
 capable  to  anfwer  the  demand  of  the  law  as  a  reprefenta- 
 tive, and  it  was  in  view  to  him  that  God  ordained  the  law 
 in  the  hand  of  a  mediator :  therefore,  the  apoftle  fays,  it 
 was  given  with  a  view  to  his  coming,  and  in  a  fubferviency 
 to  it :  lor  he  fays,  it  was  added  to  the  promife,  ////  the  feed 
 fhould  co?/ie,  and  it  was  our  J'choobnajter  to  bring  us  to 
 Chriji. 
 
 Now,  though  this  reprefentative,  found  in  the  promife 
 to  Abraham,  be  quite  foreign  to  the  law,  and  altogether 
 beyond  tire  line  of  it,  yet  becaufe  the  law  was  given  to  If- 
 rael,  with  a  view  to  him,  it  bare  wiinefs  to  him,  in  what  it 
 
 laid 
 
between  the  Law  and  the  Promife.     375 
 
 faid  o^  vi/tthig  the' iniquities  of  the  fathers  upon  the  children, 
 and  in  the  iacrifices;  and  pointed  to  the  manner  of  his  re- 
 deeming from  the  curfe,  by  bearing  our  fins  in  his  own  body- 
 on  tJie  tree,  by  declaring  him  accurfed  of  God  who  was 
 hanged  on  a  tree. 
 
 Moles,  in  whofe  hand  tlie  law  was  given,  had  a  view  of 
 the  fubflitution  and  rcprefentation,  from  God's  righteouf- 
 nefs  in  the  promife,  witnefled  by  the  law;  and  he  propoied 
 liimfelf  to  make  atonement,  like  that  in  the  facrifices,  for 
 the  people,  by  dying  for  them  to  fave  the  nation  from 
 perilhing :  but  God  would  not  take  his  life,  who  was  him- 
 felf  a  linner,  nor  the  life  of  any  fmner,  as  an  atonement,  to 
 fave  the  tranlgreflbrs  of  his  commandments;  this  belonged 
 only  to  that  promifed  feed  to  come  of  Ifrael,  whom  God 
 had  in  view  as  the  fiiliiller  of  his  law,  when  he  ordained  it 
 in  the  hand  of  a  mediator  to  the  people  of  whom  he  was  to 
 fpring. 
 
 The  other  promife,  made  to  that  promifed  feed,  is  the 
 promife  of  a  heavenly  and  eternal  inheritance  for  all  the 
 nations  of  the  earth,  who  inherit  in  his  right,  as  joint-heirs 
 with  him  to  whom  that  promife  was  made.  When  he  came 
 to  inherit  this  promife,  he  was  introduced  to  his  heavenly 
 eternal  inheritance,  in  confequence  of  his  coming  to  fulfil 
 the  law,  even  thefe  two  commandments  on  which  hang  all 
 the  law  and  the  prophets,  and  to  confirm  the  ten  words,  by 
 doing  them  in  their  fulled  extent,  which  he  himfclf  points 
 out,  in  the  fermon  on  the  mount,  and  in  confequence  of 
 liis  redeeming  from  the  curfe  of  that  law,  by  being  made  a 
 curfe,  and  giving  his  flelli  and  blood  a  facrifice  for  the  life 
 of  the  world. 
 
 The  promife  of  blcflednefs,  and  of  the  eternal  inheritance, 
 is  unto  this  one  feed  of  Abraham,  diflinguillied  from  the 
 many,  or  from  all  the  nations  blefled  in  him  :  but  it  is  un- 
 to him  as  reprefenting  all  thefe  ;  for  they  are  bleffed  in 
 him.  The  promife  is  unto  that  one  I'eed  redeeming  them 
 from  the  curfe  of  the  law,  being  made  a  curfe  for  them. 
 The  promife  is  to  the  Son  of  God,  made  of  a  woman,  made 
 under  the  law,  to  redeem  them  that  were  under  the  law, 
 that  we  might  receive  the  adoption  of  fons.  The  promjfe 
 is  to  that  one  dying  for  rhem  all  who  were  dead,  that  they 
 might  live  from  the  dead  with  him,  through  his  dying  for 
 them.  The  promife  is  to  that  one  man,  by  whofe  obedience 
 many  are  juflified  to  reign  in  eternal  life  ;  even  as  they  had 
 been  all  condemned  to  die  by  the  difobedience  of  one  man. 
 
 This 
 
37^         Of  the  Scripture-diftinftion 
 
 This  fiibllitiition,  by  which  he  became  our  reprefentative, 
 to  do  in  our  name  all  that  the  Lord  had  fpoken ;  to  be  made 
 a  curie  for  us ;  to  redeem  us  from  the  curfe,  is  all  the  grace 
 of  the  promife :  for  ail  that  follows  on  this,  the  promifcd 
 bleliing,  the  inheritance,  and  all  that  pertains  to  it,  is  no 
 otherwife  grace,  but  as  it  liows  from  this  fpring.  The  Son 
 of  God  liath  a  natural  right  to  God's  inheritance  ;  all  that 
 the  Father  hath  is  due  to  his  Son  ;  fo  that  he  could  not 
 thus  receive  the  inheritance  of  grace,  and  by  a  promife, 
 which  he  was  to  believe;  for  he  knew,  without  any  occafion 
 for  faith  in  any  word  of  promife,  that  all  was  his  own  al- 
 ready:  but  condefcending  to  be  the  reprefentative  of  fin* 
 ners,  he  became  capable  in  that  ftation,  to  receive  the  pro- 
 mife, and  to  be  appointed  heir  of  all  things,  by  the  fame 
 grace  that  fubftituted  him  for  fmners  to  receive  the  inheri- 
 tance for  them. 
 
 When  the  Son  of  God  was  made  of  a  Tvoman,  made  un- 
 der the  law,  he  did  not  fland  under  it  for  himfelf,  to  obtain 
 jife  for  himlelf  by  his  obedience  ;  for,  as  there  was  no  man- 
 ner of  need  for  this,  fo  in  this  cafe  he  had  no  ufe  for  grace, 
 nor  any  occafion  for  faith,  or  any  promife  to  him  befide 
 the  Inw,  according  to  which,  he,  being  the  only  man  that 
 did  thefe  things,  was  the  only  man  to  whom  the  life  was 
 due,  every  other  man  remaining  accurfed  by  his  own  dif- 
 obedience.  But  the  grace  of  God  made  him  under  the  law 
 to  redeem,  to  fulfil  all  righteoufnefs,  as  the  reprefentative 
 of  finners,  and  be  made  a  curfe  for  them,  as  their  fubfli- 
 tute.  And  the  promife  of  life  to  him  fulfilling  the  law  in 
 that  capacity,  was  a  promife  of  grace,  the  fame  grace  that 
 gave  him  to  be  the  propitiation  for  our  fins :  for  there  was 
 no  life  due  by  the  law  to  the  obedience  of  a  reprefentative 
 of  finners.  The  righteoufnefs  that  he  wrought  is  not  the 
 righteoufnefs  vjhich  is  of  the  law,  for  that  is  what  every 
 man  muft  work  for  himfelf:  but  it  is  the  righteoufnefs  which 
 is  of  God,  i.  e.  which  is  of  him  as  God,  as  fovereign,  and 
 above  the  law,  fubftituting  his  Son  in  the  room  of  finners 
 curled  by  the  law,  to  obey  the  law  for  them,  'and  redeem 
 ihem  from  its  curfe. 
 
 This  righteoufnefs  of  God,  manifeiled  without  the  law, 
 is  not  rewarded  by  the  law ;  but  it  is  fuitably  rccompenfed 
 by  the  grace  from  whence  it  came,  according  to  the  promife 
 of  the  blefling  to  the  Redeemer  from  the  curfe,  the  promiie 
 of  the  inheritance  to  the  Son  of  God,  made  under  the  law 
 to  redeem,  and  the  promife  of  eternal  life  from  the  dead 
 
 to 
 
betw-een  the  Law  and  the  Promife.       J77 
 
 ro  him  humbling  himfelf,  and  becoming  obedient  to  the 
 death,  even  the  death  of  the  crofs.  This  glorious  recom- 
 penfe  of  the  reward  of  his  righteoufnefs,  fuitable  to  the 
 dignity  of  the  reprefentative's  perlbn,  is  not  of  the  law, 
 but  of  promife  made  to  him;  and  he  received  that  reward 
 in  the  fame  capacity,  in  which  he  did  the  righteoufnefs, 
 as  the  reprefentative  of  the  Tinners  whom  he  redeemed 
 from  the  curfe,  and  fo  it  is  mercy  and  grace.  Therefore 
 we  find  him  in  the  pfalms  pleading  his  righteoufnefs  for  life 
 from  the  dead,  and  at  the  fame  time  ple.nling  mercy.  Thus 
 mercy  and  truth  are  met,  righteoufnefs  and  peace  have  kiJed. 
 The  promife  of  life  to  this  perfed:  righteoufnefs,  whereby 
 (he  law  is  magnified  and  made  honourable,  is  a  promife  of 
 mercy  and  grace  far  above  and  beyond  the  law,  that  made 
 life  only  his  due,  who  did  thefe  things  and  left  him  under 
 the  curfe  who  did  thenj  not :  for  it  is  the  promife  of  life 
 and  bleflednefs  to  the  reprefentative  of  the  accurfed,  their 
 Redeemer  from  the  curfe. 
 
 This  is  that  grace  and  that  righteoufnefs  revealed  in  the 
 gofpel,  preached  before  to  Abraham,  when  he  heard  God 
 fpeaking  of  blefTednefs  to  all  nations  in  CliiiO:  his  feed,  and 
 believed  him  and  was  juftified  by  his  faith  ;  not  by  what  he 
 wrought,  but  by  what  he  heard  and  believed  :  for  the  re- 
 ward was  not  reckoned  to  him  of  debt,  or  as  a  debt  to  any 
 work  of  his,  even  his  work  of  faith;  but  it  was  reckoned 
 to  him  of  the  grace  which  he  heard  and  believed,  even 
 grace  giving  righteoufnefs  in  the  feed  Chrift,  and  grace 
 giving  bleflednefs  as  the  fuitable  reward  of  that  righteouf- 
 nefs. And  this  is  that  fame  grace  and  that  fame  righteou'"- 
 nefs  revealed  to  us  in  the-gofpel,  where  we  hear  God  refti- 
 fying,  and  believe  in  him  w'ho  raifed  up  Jefus  our  Lord  from 
 the  dead,  who  was  delivered  for  our  offences,  and  was  raifed 
 again  for  our  juflification.  And  to  us,  not  working,  but 
 believing  on  the  juftiiier  of  the  ungodly,  our  faith  is  im- 
 puted for  righteoufnefs;  for  God  makes  us  blelFed  by  im- 
 puting righteoufnefs  to  us  without  works.  AVe  live,  not  by 
 our  own  labour,  but  hearing  God  fpeaking  of  juftifvini; 
 the  ungodly  by  Chriil's  dying  for  them  ;  we  are  not  juftified 
 by  what  we  work,  even  in  believing;  but  by  what  we  be- 
 lieve, by  the  hearing  of  faith,  by  the  rightcoulnefs  reveal- 
 ed without  the  law,  the  righteoufnefs  that  God  imputes  to 
 men  without  works:  for  it  is  the  fame  thing,  with  the  a- 
 poftle,  to  be  juftilied  by  faith  and  to  be  jufliiied  by  ChriHi's 
 blood  ;  to  be  juftilied  through  faith,  and  to  be  julliiied  thro' 
 
 Vol.  iV,  3  3  the 
 
^-7^  Of  the  Scripture-diftincSicfn 
 
 the  redemption  in  Chrift's  Wood.  For.  as  in  fcripture-ftyle, 
 the  promile  ftands  for  the  thing  promffed,  and  Iiope  for  the 
 thin^^  hoped  for;  even  fo,  faith  m  this  fame  matter  fignifies 
 the  thing  believed,  in  diftindion  from  our  ivork  of  faith  ; 
 as  when  the  apoiHe  fays^  ^'  But  before  faith  came,  we  were 
 **  kept  under  th6  law,  Ihut  up  unto  the  faith,  which  fhould 
 *'  afterward  be  revealed  ;  wherefore  the  law  ^as  our  fchool- 
 *'  mafter  unto  Chrift,  that  we  mio;ht  be  juftified  by  faith  ; 
 *'  but  after  that  faith  is  come,  we  are  no  longer  under  a 
 <^  fchoolmafter.'' 
 
 Jefus  Chrifl:  the  righteous  himfelf  believed  that  fame 
 thing  that  wc  believe,  having  the  fame  Spirit  of  faith  with 
 liim  ;  his  belief  was  the  truth  that  he  heard  from  the  Father, 
 leftifying  of  him  undertaking  to  ful.iil  all  righteoufnefs  for 
 his  people :  Thou  art  mv  beloved  Son,  in  thee  I  am  welt 
 ■j)leafed.  jefus  believed  that,  being  truly  man,  he  was  no 
 other  perion  than  the  Son  of  God,  that  he  was  come  not  to 
 deilroy  the  law,  but  to  fulfil ;  and  he  that  fent  him  was  with 
 him,  as  he  did  always  thofe  things  that  pleafe  the  Father  ; 
 that  he  came  not  to  be  ferved,  but  to  ferve,  and  to  give  his 
 life  a  rarforn  for  many;  thau  he  came  down  from  heaven 
 to  give  hislielh  and  blood  for  the  life  of  the  world,  and  was 
 to  afcend  up  wheic  he  was  before  ;  that  he  abode  in  his  Fa- 
 ther's love,  having  kept  his  commandments;  and  that  he 
 ought  to  fufFer  the'e  things,  and  to  enter  into  his  glory  ;  and 
 he  exprelTed  his  faith  in  his  prayer  to  his  Father,  where  he 
 fays,  *'  1  have  glorified  thee  on  the  earth,  I  have  finilhed 
 **  the  work  which  thoii  gaveil  me  to  do.  And  now,  O  Fa- 
 "  thcr,  glorify  thou  iwc  with  tjjine  own  felf,  with  the  glory 
 "  which  I  had  with  thee  before  the  world  was.  —  And  the 
 '*  glory  which  thou  gaveft  rae,  I  have  given  them.**  Thus 
 he  believed  the  promife  of  the  inheritance  as  made  to  him, 
 hut  to  him  as  the  reprefentative  of  thofe  whom  the  Father 
 had  given  him,  finilhing  the  work  he  had  given  him  to  do 
 for  them,  who  were  alfo  to  partake  with  him  as  joint  heirs 
 in  the  inheritance  he  thus  received  for  them.  He  believed 
 the  promiie  of  bleflednefs  made  to  him,  but  to  him  re- 
 deeming tliem  from  the  curfe  of  the  law,  being  made  a  curie 
 ior  them,  that  the  bleiTmg  might  come  on  them. 
 
 New,  as  this  fame  is  the  faith  of  all  them  who  believe 
 in  him,  raifed  from  the  dead  for  the  jurti^icaiion  of  the  un- 
 godly, unto  righteoufnefs,  or  who  believe  to  be  judified 
 freely  by  giace  through  the  redemi'tion  that  is  in  his  blood  ; 
 \i  is  uKiuifcd,  that  not  one  commandment  of  the  law  i-^ 
 
 made 
 
between  the  Law  and  the  Promife.       379 
 
 made  void  by  it,  but,  on  the  contrary,  it  eftablilbes  them 
 all  refpedin^  the  promife,  as  made  to  Chrift  the  reprelen- 
 lative  who  did  all  thefe  things :  nor  doe>  this  faith  Jiinder 
 any  one  that  worketh  thefe  things,  from  claiming  life  as 
 a  debt  to  his  work,  if  he  continue  in  all  thele  things  to  do 
 them  ;  though  fuch  a  man  can  have  nothing  to  do  with 
 the  revealed  righteoufnefs  of  faith  ;  for  if  there  had  been 
 a  law  given,  vjhich  could  have  given  life,  verily  righteouf- 
 nefs pmild  have  been  by  the  law.  Nor  does  this  faith  make 
 void  the  curfe  of  the  law,  but  eftablilbes  the  curfe  to  every 
 iranfgrefTion,  as  the  blcfling  comes  upon  none  by  the  pro- 
 mife, but  through  Jefus  Chriil  redeeming  from  the  curfe, 
 being  made  a  curfe  for  them. 
 
 The  blelTednefs  of  them  that  are  of  faith,  and  bleiled 
 ^vith  faithful  Abraham,  is  the  blcilednefs  of  the  man  whofe 
 iniquity  is  forgiven.  And  no  man  can  have,  any  thing  to 
 do  with  this,  but  he  that  finds  himfelf  under  the  curfe  of 
 the  law  as  a  fmner.  Everyone  that  believeth,  knows  him- 
 felf firll  to  be  an  accurfed  fmner,  becaufe  he  believes  for 
 the  remifTion  of  fms  in  ChriH:  redeeming  from  the  curfe, 
 by  being  made  a  curfe  for  us.  And  every  one  that  believeth 
 not,  remains  under  that  curfe,  the  wrath  of  God  abideth  on 
 him.  All  that  are  of  faith  pray  daily  for  forgivenefs,  and 
 therefore  mud:  be  continually  looking  unto  that  perfei^  law, 
 obeyed  by  Jefus  Chrift  the  Redeemer  from  the  curfe,  and, 
 by  that  law  which  makes  him  that  offends  in  one  point, 
 guilty  of  all,  muft  fee  themfelves  fmners,  tranfgrelTors  to 
 whom  the  curfe  is  due  ;  or  how  can  they  alk  forgivenefs 
 through  Chrift's  blood  ihed  for  remiiTion  ?  Do  we  then  7nake 
 void  the  law  through  faith  P  Far  be  it !  yea,  we  eftabli-jh 
 the  law.  But,  as  far  as  I  can  underftand,  the  new  dodlrine 
 that  would  be  fet  forth  in  the  paper  you  left  with  me,  it  ap- 
 pears to  me  to  make  void  both  the. law  and  faith- 
 
 The 
 
38o 
 
 The  Scheme  of  Justification  by  Faith 
 agreeable  to  Common  Senfe. 
 
 With  Remar^-S  upon  it,  fetting  forth  the  contrary 
 Scheme  ;  and  Answers  to  two  Objections  made  to 
 tlie  Remarks. 
 
 [Firft  publlfhed  in  the  year  1753.] 
 
 PREFACE. 
 
 TH  E  voice  from  heaven,  teftifying,  at  John*s  bap- 
 tifm,  of  Jefus  underraking  to  fallil  all  righteoufnels, 
 *rhis  is  Diy  beloved  Son,  i?i  whom  I  am  well  pleafed,  and 
 \vhich  came  to  him  again  from  the  excellent  glory  on  the 
 holy  mount,  where  Mofes  and  Ellas  were  talking  with 
 him  of  his  deceafe  which  he  Ihould  accompliih  at  Jerufa- 
 lem,  is  God's  anlwer  to  thele  moll  important  of  all  que- 
 flions,  IVhcrewith  Jlmll  I  come  before  the  Lord  ?  Where- 
 \vith  will  the  Lord  he  plea  fed?  and,  What  Jlmll  I  give 
 —  for  the  Jin  of  my  foul?    ■ 
 
 John  Baptift,  who  heard  this  voice  from  heaven,  under- 
 ilood  it  well,  when  he  pointed  out  Jefus,  faying,  accor- 
 ding to  Abraham's  faith  and  his  prophecy,  when  offering 
 np  his  fon,  Behold  the  Lamb  of  God,  that  taketh  away  the 
 Jin  of  the  world.  But  fo  did  not  the  multitude  of  the  Jews 
 who  followed  Jefus,  ready  to  take  him  for  their  king, 
 and  their  prophet  alfo,  to  teach  them  what  they  fliould  do, 
 that  they  might  work  the  works  of  God  for  the  attaining 
 of  eternal  life  ;  but  could  not  hear  him,  and  left  following 
 him,  when  he  told  them,  that  he  came  down  from  heaven, 
 fent  by  the  Father,  to  give  his  Jleft?  for  the  life  of  the  world ; 
 and  that  this  is  the  true  bread  from  heaven,  making  every 
 one  that  eateth  of  it  live  eternally,  and  live  from  the  dead. 
 Tlieir  unbelief  and  murmuring  againft  this  did  not  lurpriie 
 Jefus,  who  knew^  the  natural  bent  of  the  heart  of  man  to 
 his  own  rio;lueoufners,  (the  original  righteoufnefs  of  man), 
 and  toward  the  earthly  life  lie  was  framed  for  as  the 
 reward  of  it :  and  liiereforc  he  faid  to  them,  No  man  can 
 ^wjie  to  Tih\  except  the  Father  which  hath  fint  me  draw 
 him  ;  and  I  vjill  raife  him  up  at  the  laji  day.  He  (hexved 
 them,  that  this  fLipcrrnatural   influence   of   power,    which 
 
 brought 
 
Pref.    Justification  by  Faith,  &c.     381 
 
 brought  him  into  the  world,  and  will  raife  the  dead,  and 
 BOW  draws  men  to  his  facrifice  for  eternal  life,  comes  up- 
 on them  by  divine  teaching  :  lb  that  every  one  of  theie, 
 and  none  but  they  who  are  taught  of  God  to  know  this, 
 that  was  a  hard  faying  to  thole  jews,  come  unto  him  for 
 the  eternal  life  that  is  through   his  giving  his  flelh  for  the 
 life  of  the  world.     The  gofpel  teftifying  that  God  is  well 
 pleafed  in  Jefus  Chrift  his  beloved  Son,  makes  impfeflion 
 upon  the  hearts  of  many  men,  as  feed  fown  in  them.    But 
 Jefus  diftinguiihes  them  who  bring  forth  thefruit  of  it,  from 
 feveral  others,  who  alfo  receive  it  with  joy,  and  fpring  up 
 in  the  profefiion  of  it,  by  this,  that  they  hearing  it,   iin- 
 derjiand  it:  and  thofe  only  are  they  who  receive  it  in  a  good 
 and  honeft  heart,  i.  e.  who  receive  it  in  love.     For  the 
 apoftle  fpeaks  of  profeiTors  of  the  faith  who  received  not 
 the  love  of  the  truth  that  they  might  be  faved  ;   while  the 
 true  knowledge  or  faith  of  it  ivorketh  by  love  in  them  that 
 receive  it,  as  it  is  indeed  the  vjord  of  God.     Thefe  then 
 only  know  the  truth,  and  that  no  lie  is  of  it.    No  won- 
 der therefore  if  all  others,  profeffing  it,  and  not  fo  under- 
 flanding  it,  change  the  truth  of  God,  in  their  own  minds, 
 into  a  lie.    And   this  appeared  under  the  eye  of  the  a- 
 poftles,  who  complained  of  Chriftian  teachers,  perverting 
 the  gofpel  of  God's  grace  in  the  juflification  of  fmners  by 
 the  faith  of  Chrift,  and  of  the  ear  that  was  given  to  them, 
 even  among  thofe  who  had  been  made  difciples  by  the 
 leaching  of  the  apoftles.    But  thefe  firll  perverters  of  the 
 gofpel  were  only  a  fample  of  that  grand  apoftafy  from  the 
 faith,  under  fomc  profclFion  of  it,,  that  was  to  come,  when 
 God  would   fend  on  them  that  received  not  the  love  of 
 the  truth,  ftrong  delujion  that  they  fhoidd  believe  a  lie.  And 
 fo  we  need  not  expeCt  to  find  the  apoftohcal  knowledge 
 and  acknowledgment  of  this  truth  among  them  called  Chri- 
 ftians,  unlefs  we  can  find  any  of  thofe  whom  it  pleafes  God 
 to  teach  it,  and  who  believe  in  the  Son  of  God  through  the 
 word  of  his  apoftles.  All  others  will  follow  the  natural  bent 
 to  felf  righteoufnefs,  and  according  to  that  underitand  the 
 gofpel  which  they  profefs  to  believe. 
 
 If  we  lliould  fcarch  for  the  knowledge  of  the  truth  in 
 the  writings  of  the  fathers  of  the  lirft  ages  after  the  apollles, 
 we  fhall  find  few  of  them  in  the  fentiments  of  the  two  au- 
 thors that  ihall  be  here  fet  forth.  The  fiifl  is  Clement  of 
 Rome,  who  had  converfed  with  the  apoflles,  and  wrote, 
 in  the  end  of  the  firfl  century,  an  epiflle  in  the  name  of 
 
 the 
 
382         Justification  by  Faith       Pref. 
 
 the  church  then  fojourning  in  Rome,  to  that  in  Corinth. 
 And  what  he  wrote,  may  be  taken  as  the  Tenle  of  the  old 
 apodolical  Roman  church,  in  oppofition  to  the  new.  It 
 was  this:  *' And  we  then  who  are  called  by  his  will 
 "  in  Chrift  Jefus,  are  not  juflified  by  any  thing  of  ours, 
 **  neither  by  our  own  wifdom,  or  underHanding,  or  godli- 
 <*  nels,  or  works  which  we  have  wrought  in  holinefs  of 
 <*  heart  ;  but  by  the  faith  by  which  the  almighty  God 
 **  hath  juftitied  all  who  have  been  from  the  beginning." 
 The  fecond  is,  the  author  of  the  epiille  to  Diognetus, 
 placed  amongft  the  works  of  that  Chriftian  philofopher 
 Juftin  Martyr.  Though  it  can  be  none  of  his ;  yet  it  mud 
 have  been  writ  in  the  fecond  century,  and  probably  under 
 the  reign  of  Marcus  Antoninus,  who  reiieds  on  the  obfli- 
 nacy  of  the  Chriftians  in  fufFering  the  death  to  which  they 
 were  then  condemned.  And  though  it  expreffes  not  the 
 fenfe  of  thole  philoibphers  and  difputers  who  wrote  in 
 the  latter  half  of  that  century,  and  are  called  the  fathers, 
 and  held  in  great  veneration,  while,  as  to  this  great  truth 
 of  the  gofpel,  they  may  well  be  reckoned  the  Mind  lead- 
 ing the  blind;  yet  the  fenfe  of  the  many  plain  fimple 
 Chriftians  that  were  great  fufferers  in  that  time,  is  exprelled 
 in  thefe  words  of  the  epiftle  to  Diognetus. —  *'  He  gave 
 *'  his  own  Son  a  price  of  redemption  for  us,  the  holy  one 
 *'  for  tranfgrefTors  of  the  law,  the  innocent  for  the  evil, 
 *'  the  jufl  for  the  unjuft,  the  incorruptible  for  the  corrup- 
 *'  tible,  the  immortal  for  the  mortal.  For  what  elfe  than 
 *'  his  righteonlnefs  was  able  to  cover  ourfms?  In  whom 
 "  is  it  polTible  for  us,  the  tranfgrefTors  and  ungodly,  to  be 
 *'  juftified,  but  in  the  Son  of  God  alone  ?  O  the  fweet  ex 
 *'  change  !  O  the  unfearchable  device  !  O  the  uncxpecled 
 *'  benefits!  That  the  difobedience  of  many  Ihonld  be  co- 
 "  vered  in  a  righteous  one,  but  ihQ  righteonlnefs  of  one 
 *'  ftiould  juftify  many  difobedient!  "  This  way  of  fpeak- 
 ing,  fo  rare  to  be  found  in  the  writings  ot  the  fathers,  is 
 the  language  of  one  that  knows  the  truth,  and  loves  i[. 
 And  this  that. is  here  faid,  was  it  that  animated  the  many 
 Chriftians  of  that  time  to  luifer  death  for  the  name  of  Chrift, 
 as  they  did  to  the  aftonilhment  of  the  phifoiopueri,  and 
 even  of  the  philofopliical  emperor  himfelf. 
 
 When  the  world  was  brought  under  the  Chriftian  name, 
 and  the  Roman  empire  became  Chriftian,  by  other  means 
 than  commending  the  truth  to  the  confciences  of  men  ;  we 
 may  be  vtiryfurc  the  j^olptrl  tlicy  received  was  a  perverted 
 
 oac« 
 
Pref.       agreeable  to  Common  Senfe.  383 
 
 one.  And  though  where-ever  the  teftimony  of  God,  anti 
 the  import  of  Chrifl's  death  and  refurredlion,  fet  forth  in 
 the  apoflolic  fcriptures,  was  heard  of,  there  might  be  fome 
 taught  of  God,  and  faved,  fo  coming  to  the  knowledge  of 
 the  truth;  yet  this  could  not  appear  in  the  profeffion  that 
 the  Chriftian  world  made  of  Chriflianity. 
 
 The  reformation  from  Popery  began  by  the  manireftatioii 
 of  the  truth  from  the  fcriptures,  which  then  raifed  a  great 
 liame  of  zeal  for  that  truth  among  all  forts  of  people,  a- 
 gainft  the  Popiih  merit  of  good  works.  The  Itory  of  our 
 poor  countrywoman  that  boldly  fuffered  for  it,  is  worthy  to 
 be  held  in  remembrance,  though  it  be  very  homely.  Her 
 perfecutors,  labouring  to  reclaim  her  to  their  merit  of  good 
 works,  gave  her  their  diftin*5lions  on  the  merit  oi'  the  work- 
 ing of  thefe.  But  to  all  they  could  fay,  her  anfwerac  laft 
 was,  IVork  here,  work  there ;  luhat  working  is  all  this  F  No 
 works  will  fave  me  but  Chrift's  works. 
 
 Luther  knew  the  truth  well  ;  and,  calling  it  the  article 
 of  juftiiication,  faid  that  it  reigned  in  his  heart.  And  Cal- 
 vin alfo  feems  to  have  learned  it  by  other  means  than  thofe 
 by  which  he  became  an  eloquent  orator  and  a  difputer.  He, 
 with  many  others,  contended  earnejily  for  the  faith  that  was 
 once  delivered  to  the  faints ;  but  they  did  not  Ifudy  to  ga- 
 ther thofe  who  appeared  to  know  the  truth  by  divine  teach- 
 ing, and  to  love  one  another  for  the  truth's  fake,  into 
 churches  after  the  plan  of  the  apoftles;  though  the  enemies 
 of  the  truth  were  then  beginning  to  aflbciate  themfelves  a- 
 gainfl  it,  in  feparation  from  the  Roman  church :  for  they 
 laboured  in  building  national  churches.  But  it  is  not  to  be 
 imagined,  that  the  Proteftant  nations,  or  tiie  bulk  of  their 
 teachers  trained  up  in  the  wifdom  of  the  fcribe  and  difputer 
 of  this  world,  were  brought  to  the  knowledge  of  the 
 word  of  faith  by  divine  teaching.  And  therefore  the  firft 
 zeal  for  the  truth  abated,  and  nature  prevailed,  as  it  will 
 always  do  in  the  nations  of  this  world. 
 
 AVhen,  amongft  the  Proteftant  clergy,  nature  was  gain- 
 ing ground  of  the  revelation  that  had  been  fome»v;ay  con- 
 felfed  in  their  public  ftandards  and  forms  of  faith  ;  .then  the 
 doelrine  of  juftification,  for  which  the  reformers  had  ihewed 
 fo  much  zeal,  fuffered  a  great  eclipfe  by  means  of  the  Ar- 
 minian  controverfy.  We  liave  this  remarkable  flory  from 
 the  letters  of  Grorius,  epijL  i  r.  j>nrt  1.  p.  2-  *'  When  Mr 
 *'  Barncvelt,  in  a  Ihort  fpeech  which  he  made  to  the  pro- 
 *'  felibrs,  faicl,  among  other  things^  he  thanked  C-iod,  that 
 
 *'  there 
 
384         JuTiFiCATioN  by  Faith  Pref. 
 
 '^  there  was  no  difpute  about  the  chief  articles  of  the  Chri- 
 '^  ftian  religion  ;  Gomariis  anfwered,  having  afked  leave 
 *<  to  fpcak,  That  luch  were  the  opinions  of  his  colleague, 
 *<  in  the  articles  controverted  betwixt  them,  that  he  would 
 '*  not  (land  lo  minded  before  God  the  judge.  While  he 
 '<  faid  many  things  bitterly  againft  Arminius,  and  called 
 *<  his  opinions  impious  and  profane,  he  yet  fcarce  fpake 
 «*  any  thing  of  prcdeftination.  But  he  inveighed  principal- 
 '«  ly  and  mainly  againft  that  way  of  thinking  which  makes 
 "  faith  the  obje<5l  or  matter  o{  juftification,  but  Chrifl's 
 *<  righteoufnefs  the  meritorious  caufe  of  that  juftifjcation 
 *<  which  is  of  faith.  Mod  members  of  the  ftateshad  judged 
 *^  this  to  be  not  much  more  than  a  logomachy,  ife,  on 
 *^  on  the  contrary,  thought  there  was  a  great  thing  in  que- 
 **  ftion.'' 
 
 Whatever  the  members  of  the  ftates  or  Grotius  might 
 think  of  the  difpute  on  this  queftion ;  yet  it  would  appear, 
 Gomarus  was  here  holding  the  controverfy  with  Arminius, 
 by  the  very  hinge  on  which  it  all  turns,  as  far  as  the  Chri- 
 ftian  religion  is  concerned  in  it.  He  fpake  like  one  that 
 was  obferving  the  afpecl  of  his  colleague's  doctrine  toward 
 that  grand  diftinguilhing  article  of  the  Chriftian  religion, 
 the  juftification  of  a  fmner  before  God  by  the  faith  of 
 Chrill.  Plis  anfwer  to  Barnevelt  plainly  Ihews,  that,  in  this 
 controverfy  with  his  colleague,  he  was  not  much  minding 
 any  philofophical  difputes  .about  liberty  and  necefTity,  or 
 whether  any  man  could  be  virtuous  without  divine  energy  ; 
 as  fuch  things  had  been  treated  of  by  the  Heathen  philofo- 
 phers;  but  that  he  difputed  with  Arminius  in  the  view  of 
 the  grand  article  of  the  Chrillian  religion,  againfl:  which 
 he  thouo;ht  his  whole  fchenie  of  doctrine  was  levelled,  but 
 efpccially  what  he  faid  exprefsly  of  juftification  by  faith  ; 
 very  agreeably  indeed  to  his  other  tenets,  but  mod  difa- 
 greeably  to  the  dodrine  of  the  reformers,  and  to  his  view 
 of  the  apolloiic  dodrinc  of  juftification  by  faith,  which 
 Luther  had  called  Articuhis  ftantis  aiit  cadentis  eccleficu. 
 
 He  fpake  like  one  that  had  been  confidering  what  influ- 
 ence the  fentiments  of  Arminius  would  have  upon  his  own 
 heart,  if  he  fliould  entertain  them  there,  and  that  with  re- 
 fped  to  no  lefs  a  matter  than  the  ground  of  his  confidence 
 in  coming  before  God  for  acceptance  with  him.  He  would 
 rot  ftand  upon  the  fincerity  of  his  faith  before  the  one  law, 
 giver  and  judge,  who  is  not  to  be  pleaied  without  a  perle(5t 
 obedience,    and  with  whom  there  is  no  remiffion  of  any 
 
 tranfgrefrioa 
 
Pref.       agreeable  to  Common  Senfe.  ^^y 
 
 tranigreffion  of  his  law  wkhour  the  (liedding  of  Chrifl's  hlood. 
 He  would  not  pretend  toheco'iie  ri^^hteoiis  before  this  God 
 by  the  fiiicerity  of  his  fiith,  but  only  by  the  perfcrtion  of 
 h,  even  that  which  he  believed,  viz.  the  blood  of  tlie  Son 
 of  God,  and  his  obedience,  his  rig^hteoufnefs  who  vjaf  de- 
 livered for  our  offences,  and  rat  fed  a^ain  for  our  juftif  cation. 
 For  to  inm  it  was  the  iame  thini>;  to  be  juftified  by  his  hiO.\ 
 as  to  be  made  righteous  by  Chi-ilt's  obedience,  and  to  be 
 juftifiel  by  his  blood.  He  would  not  be  jiiftified  by  whai: 
 he  himfelf  did  in  believing,  but  by  what  he  believed  Chrifh 
 had  done  for  Tinners.  For  this  was  the  apoflolic  faith,  and 
 this  was  the  faith  of  the  reformers  from  Popery,  that,  in 
 oppoHtion  to  all  the  ways  wherein  fmners  fought  to  come 
 before  God,  and  make  him  pleafed  with  them,  God  is  we'll 
 pleafed  in  JefusChrifi:  his  beloved  Son,  whom  he  railed  from 
 the  dead,  therein  demonllratina;  himfelf  fully  reconciled 
 by  his  death.  It  feems  it  appeared  to  Gomarus  perfectly 
 inconfiftent  with  this  faith  wherein  he  would  iland  before 
 God,  to  be  perfuaded,  that  God  was  not  well  pleafed,  in 
 Chrill's  obedience  to  the  death,  with  any  man,  but  onlv 
 made  placable  to  every  man  that  Ihould  pleafe  him  by  a 
 true  faith,  fulfilling  the  condition  of  reconciliation.  Bur, 
 agreeably  to  this,  Arminius  held,  That  there  was  no  elec- 
 tion of  any  man,  through  ChrilVs  dying  for  him,  but  onlv 
 upon  the  forefight  of  his  fulhlling  the  condition  of  be- 
 lieving. And  as  it  is  manifeil  the  faith  of  Gomarus  and 
 that  of  Arminius  were  vaftly  different  about  God's  being 
 xvell  pleafed  in  his  beloved  Son ;  it  is  alfo  manifeil,  that  to 
 believe  in  a  revealed  righteouihefs  already  wrought,  to  be 
 imputed  witliout  works,  in  oppolition  to  our  working  of  any 
 thing  to  make  ourfelves  righteous,  can  never  proceed  from 
 any  natural  principle  or  dilpofition  in  man,  originally 
 framed  to  live  by  his  own  obedience.  And  as  the  revelation 
 of  this  imputed  righteoufnels  is  altogether  fupernatural  ; 
 i'o  mufl  be  the  belief  of  its  fulficiency  in  the  heart  of  a 
 man,  for  his  judification.  Therefore  Gomarus,  knowing 
 this  in  himfelf,  contended,  That  this  faith  in  the  heart 
 of  a  man  mult  proceed  from  fupernatural,  irrelilliMe, 
 and  eflic9.cious  grace,  the  fame  that  gave  Ciirift  to  die  for 
 him,  and  raifed  him  again  for  his  julliification.  Whereas 
 the  faith  of  Arminius  being  the  belief  of  no  fuch  tliiuLS 
 bu'  fome  effort  in  the  foul  of  a  man  to  diftingui'.h  hinifei  ' 
 bclore  God,  by  fuihlling  the  cfindition  of  reconcilAtion  or 
 tc.in  of  acceptance  with  l:iin,  might  beprod-iccd  by  nsrure. 
 Vol.  IV.  3   C  ailiilcd 
 
3"86         Justification  by  F^aith        Pref. 
 
 •afuiled  with  the  common  grace :  and  fo  it  was  agreeable  to 
 iiim  to  contend,  That  there  was  no  fuch  thing  as  fuperna- 
 laral/  fpecial,  and  irrefiftible  grace  in  the  cafe. 
 
 Thus  Gomarus,  the  firil  oppofer  of  Arminius  and  his 
 do(51rine,  made  the  whole  controverfy  turn  upon  that  grand 
 head  of  the  Chriftian  religion,  jiulification  by  the  faith  of 
 Chriri: :  and  that  being  a  matter  of  the  greatell  importance 
 to  Jilm,  he  could  not  patiently  hear  Barneveit  thanking 
 God,  that  there  was  no  diiputc  betwixt  them  about  the  ca- 
 pital points  of  the  Chriftian  religion.  Bat  they  that  came 
 ufter  Gomarus,  turned  the  edge  of  the  difpute  againft  Ar- 
 minianifm  off  from  the  article  of  juftilication,  making  all 
 the  controverfy  turn  upon  grace  and  free-will,  and  con- 
 lending  moll  earneftly  for  the  freedom  and  efficacy  of  grace 
 in  the  converfion  of  a  fmner ;  fo  that  thofe  divines  who 
 held  by  this,  were  ftill  accounted  not  much  lefs  than  ortho- 
 dox, though  they  agreed  with  Arminius  as  to  redemption 
 and  juflification  by  faith. 
 
 And  the  confequence  of  this  change  of  the  Arminiaii 
 controverfy  from  that  way  wherein  Gomarus  held  it,  was 
 a  great  alteration  in  the  iirain  of  preaching  even  amongft 
 the  moft:  zealous  Calvinifts,  For  in  place  of  free  j unifica- 
 tion by  God's  grace  through  the  redemption  that  is  in  Chrifh's 
 blood,  much  infifted  on  by  the  reformers  againlt  the  Ro- 
 3na:i  church,  even  as  it  had  been  before  by  the  apoftles  a- 
 gainll:  the  Jews  and  Judaizing  Chriflians,  labouring  more 
 in  letting  forth  the  revealed  righteoufnefs  to  be  believed,  a- 
 g:iin("l;  every  thing  oppol'ed  to  it,  than  in  any  defcriptions 
 of  the  exercife  of  the  mind  and  heart  in  believing ;  they 
 now  began  to  iniifl:  much  more  in  their  fermons  on  free  e- 
 iecling  grace,  but  efpecially  on  the  efficacious  power  of  that 
 grace  in  the  converfion  of  the  cle6f,  working  unfeigned 
 faith  in  them,  and  turning  them  to  God  in  a  fmcere  re- 
 pentance. And  when  this  took  the  place  of  tlie  anfwer  of 
 a  good  confcience  toward  God  by  Chriit's  refurredion,  as 
 the  fpring  of  Chriilian  religion;  it  was  attended  with  large 
 defcriptions,  how  a  man  ihould  find  himfelf  under  the  ope- 
 ration of  that  tree  and  efficacious  grace,  calling  him  effec- 
 tually,  regenerating  and  converting  him  to  receive  Chrid 
 by  a  true  faith,  and  to  repeniance  unto  life;  while  the 
 things  fet  forth  in  thefe  defcriptions  were  not  things  accom- 
 panying falvation,  like  the  work  and  labour  of  love,  the 
 fruit  ot  faith  in  the  blood  of  the  Son  of  God  (lied  for  the 
 rcmn'iion  of  Tins.     I'hc  eifc(^t  of  this  flrain  of  doctrine  upon 
 
 theiu 
 
Pref.       agreeable  to  Common  Senfe.  387 
 
 them  that  hearkened  to  it,  was,  their  feeking  peace  with 
 God  and  rell  to  their  confciences  by  what  they  might  feel 
 in  themfelves,  the  motions  of  their  hearts,  and  the  exer- 
 cifesof  their  fouls,  in  compliance  with  the  call  to  faith  and 
 repentance,  under  that  efficacious  operation  of  grace,  which 
 they  hoped  to  find  in  ufmg  ihofe  means  whereby  they  f'jp- 
 pofed  it  to  be  conveyed.  Or  if  they  could  perfuade  rhem^ 
 felves  that  they  had  found  it,  then  they  looked  on  theml'elvcs 
 as  already  converted,  and  in  a  date  of  favour  with  God  ; 
 comforting  themfelves  againfl:  the  fears  of  lofing  the  divine 
 favour  again,  by  the  inamilfibility  of  grace,  or  the  perfe- 
 vc ranee  of  the  iaints. 
 
 But  however  different  this  be  from  the  do(5lrine  of  Ar- 
 minius  concerning  eleding  and  converting  grace,  and  per- 
 feverance;  yet  in  comes  to  the  very  fame  thing  with  him 
 at  hift,  as  to  the  grand  point  of  the  juftification  of  a  finner 
 before  God.     For,  whether   the  Pharifee,  in  the  parable, 
 opijofmg  himfelf  to  the  publican,  as  more  fit  for  accep- 
 tance, did  thank  God  in  whole  or  in  part  for  what  he  was, 
 in  diftindion  from  him  and  other  fmners;   yet  his  confi- 
 dence, in  coming  before  him  for  acceptance,  was  in  whac 
 he  found  himfelf  to  be,  and  in  what  he  did,  either  by  the 
 neceifary  alfiftance  of  God's  common  grace,  or  by  the  ef- 
 ficacious operation  of  his  fpecial  grace,  working  all  in  him 
 irrefiftibly.     How  oppofite  to  this  is  the  publican's  way  of 
 coming   before   God  ?    Finding  nothing  about  himfelf  buc 
 what  makes  him  the  objed  of  the  divine  abhorrence,  and 
 having  no  better  thing  to  fay  of  himfelf  than  that  he  is  a 
 finner,  and  fo  a  meet  objed  for  the  divine  mercy  and  grace: 
 juffiiying  freely  through  the  propitiation  for  fm,  let  forth  ta 
 declare  the  divine  jultice  in  juftifying  the  ungodly;  he  has 
 no  other  ground  of  confidence  but  that  in  appearing  before 
 God,  nor  any  thing  elfe  to  encourage  him  to  hope  for  his 
 favour  and  acceptance  with  him  :  and  fo  his  addrefs  to  God 
 is  in  thefe  words,  God  be  propitious  to  7ne  a  juimr.     Now 
 he  wejit  down  to  his  houje  juftificd  rather  than  the  other. 
 
 T 
 
 The     S  C  H  E  M  E. 
 
 HE  levms  juftify  3.nd' juftificaiioit,  are  in  the  facred 
 
 writings,    particularly  thofe  of  the   apoftle    Paul, 
 
 made  ufe  of  to  fignify  the  acquitting  of  a  perfoa 
 
 3  C  a  iu 
 
38S  Justification  by  Faith 
 
 in  judgment,  or  decidinf^  in  favour  of  one  whofe  conduifl 
 is  the  fuhjcd  of  examinadon.  This  general  idea  they  re- 
 tain when  applied  to  perfons  ot  very  different  charadlers 
 and  behaviour.  Juftification  fupnofes,  that  a  charge  or  ac- 
 culation  is  brought  or  may  be  laid  againfh  a  perfon,  as  ha- 
 vjno;  been  guilty  of  wrong  conducl.  And  when  he  is  ju- 
 lliHcd,  it  muft  be,  either  by  finding  the  charge  to  be  falie, 
 und  then  j unification  proceeds  upon  ftrid  juftice  ;  or  it  muft 
 be  by  finding  the  charge  to  be  true,  and  then  juflification 
 is  an  acquittance  from  punilhment,  and  is  the  effect  of  mer- 
 cy and  favour. 
 
 We  have  inllances  of  juflification  in  both  thefe  ways  in 
 Icripture.  God  is  hid  to  be  juftitied  from  the  charge  of 
 doing  any.thino;  unworthy  of  his  perfedions,  or  inconliftenc 
 with  moral  rectitude  ;  as  Rom.  iii.  4.  Let  God  be  true  ;  — 
 That  thou  mightji  be  jujiified  in  thy  fayings^  &c.  JVifdom 
 is  jujiified  of  her  children^  Luke  vii.  35. ;  that  is,  the  dii- 
 peniations  of  providence,  which  thoughtlefs  prelumptuous 
 men  are  apt  to  cenfure,  are  acknov;ledged,  by  thole  who 
 attentively  confider  tliem,  to  be  wife  and  good. 
 
 In  the  fame  way,  God  juftifies  an  innocent  perfon  ;  one 
 who  is  either  innocent  in  the  whole  of  his  behaviour,  or 
 who  though  he  is  guilty  in  other  things,  is  neverthelefs 
 clear  of  the  particular  crime  laid  to  his  charge.  Thus  the 
 plalmiil  David  frecjuently  appeals  to  the  righteous  judgment 
 of  God  againil  the  faiie  and  flanderous  accuiations  of  his 
 enemies. 
 
 As  the  knowledge  of  God  is  infallibly  certain,  and  his 
 judgment  according  10  truth,  it  is  impolfihle  he  can  juilify 
 the  wicked  from  an  accufarion  founded  on  truth.  He  de- 
 clare?, Exod.  xxiii.  7.  /-a-;./  not  juJHfy  the  ivicked.  He  re- 
 quires thofe  who  a61  in  the  capacity  of  judges,  Deut.  xxv.  i. 
 to  jiijHfy  the  righteous  J  and  to  condemn  the  wicked.  We  are 
 ipid  Prov.  xvii.  15.  He  that  jujtifieih  the  ivicked,  and  he 
 t'hU  i-ondemneth  the  juji,  even  they  both  are  abofuination  to 
 the  Lord,  .  If.  V.  •23.  there  is  a  wo  pronounced  againil 
 liiofc  who  ju ft  if y  the  wicked  for  reward,  and  take  the  righ- 
 icouinefs  of  the  righteous  from  him.  In  the  iame  fenfe  is 
 ''f  term  7'//// //y  u led  by  the  apoflle,  when  he  fays,  that  by 
 i^e  deeds  of  the  Invj  no  flef)  can  be  jitftified  in  the  fight  of 
 ^\od ',  and. gives  this  rcafon  for  it.  That  all  mankind,  both 
 Jews  and  Gentiles,  'are  under  iin,  and  liable  to  the  righ- 
 icous  judgment  of  God  ;  that  is,  it  is  impoliible  that  finner3 
 can,  n\  Uie  righteous  judgment  of  God^  be  declared  inno- 
 cent 
 
agreeable  to  Common  Senfe.  389 
 
 cent  perfons,  or  acquitted  from  the  charge  of  having  iranl- 
 grefFcd  his  law. 
 
 Men  may  imagine  themfelves  innocent  in  thofe  inftan- 
 ces  wherein  they  are  guilty.  Thus  backOiding  Ifracl  ju- 
 ftitied  herfelf,  Jer«  iii.  11.;  and  our  Saviour  fays  unto  the 
 Phariiees,  Luke  xvi.  15.  Ye  are  they  ivhich  juftijy  yoiirfilvcs 
 before  7nen  ;  but  God  knovjeth  your  hearts,  &c. 
 
 In  judging  concerning  others,  v;e  may  be  mifled  by  pre- 
 judices, partial  aifedions,  the  profped  of  worldly  advan- 
 tage :  but  it  is  impoffible  that  God  can  pervert  judgment,  or 
 
 the  Almighty  pervert  jiiftice. He  accepteth  not  the  per-. 
 
 fon  of  princes,  and  regardeth   not  the  rich  more  than  the 
 poor. 
 
 Agreeably  to  this,  whatever  (hews  the  falfehood  of  an 
 peculation,  docs  in  the  light  of  God  jullify  a  perlbn  from 
 that  accufation. 
 
 Thus  Job  was  juftified  from  the  accufation  of  Satan,  by 
 holding  fall  his  integrity  under  iufferings.  And,  in  gene- 
 ral, any  perfon  is  juftified  from  the  charge  of  falfely  pre- 
 tending to  a  good  charader,  by  that  behaviour  which  is 
 the  proper  evidence  of  this  charader.  Thus  Chriflians 
 are  juftiMed  from  the  charge  of  having  only  a  hypocritical 
 or  ineffedual  faith,  by  their  works. 
 
 When  any  perfon  is  injured  or  mifreprefenied,  they  can 
 with  a  good  conference  refife  the  charge  brought  againft 
 them  ;  and  this  is  a  pleading  not-guilty  with  refped  to 
 that  particular.  But  if  the  charge  be  true,  it  can  never  a- 
 vail  a  fmner  in  the  fight  of  God,  to  refule  the  truth  of  it. 
 On  the  other  hand,  it  mufl  be  a  great  aggravation  of  their 
 guilt.  We  may  iee  therefore,  that  in  thofe  paiTages  of 
 Icripture  where  juftification  is  fpoke  of,  it  is  neceifary  to 
 our  right  underllanding  of  them,  that  we  coniider,  whe- 
 ther they  relate  to  the  juflilication  of  a  perfon  from  a  falfe 
 accufation,  or  to  an  exemption  from  the  punilhnient  to 
 which  guilt  renders  them  liable.  In  the  one  cafe  it  mult 
 be  an  ad  of  juftice,  in  the  other  an  ad  of  mercy  and  grace. 
 Of  this  juRihcation  the  apoftle  declares  all  mankind  inca- 
 pable. The  great  queftion  therefore  is  concerning  the 
 ■juftitication  of  a  fmner.  The  apoftle  treats  of  this  at  large 
 in  the  epiilles  to  the  Romans  and  Galatians.  And  as  this 
 is  owino-  entirely  to  the  tree  grace  of  Cod,  we  mull  ex- 
 ped  jufiiiiication  only  in  the  way  in  which  he  has  declared 
 he  will  bellow  it. 
 
 That  hy  jiiftification  in  this  argument  the  apoftle  means, 
 
 an 
 
390         Justification  by  Faith 
 
 an  indemnity  from  that  puniftiment  to  which  the  law  makes 
 tranfgreirors  liable,  and  being  admitted  to  all  thole  privi- 
 leges that  are  confequcnt  upon  being  in  a  ftate  of  favour 
 with  God,  is  evident  from  juftificationh  being  oppoied  to 
 condemnation,  and  from  its  being  made  ufe  of  as  an  ex- 
 prellion  equivalent  to  the  pardoning  of  Jin,  znd  7iot  impu- 
 ting iniquity.  The  whole  (train  of  the  apoftle's  difcourfe 
 does  fo  manifeflly  require  it  to  be  underftood  in  this 
 fenfe,  that  it  is  a  very  egregious  miftake,  to  call  it  no  worfe, 
 in  the  church  of  Home,  to  maintain,  that  by  it  the  apoflle 
 underftands,  the  making  a  perfon  holy  and  juft  by  the  in- 
 fufion  of  inherent  righteoufnefs.  For,  whatever  connec- 
 tion there  is  betwixt  fandification  and  juftification,  it  is 
 certain,  that  the  words  have  as  different  ideas,  and  con- 
 vey as  diflin(!:1  meanings,  as  a  pardon  granted  by  a  judge, 
 and  the  reformation  of  a  criminal. 
 
 From  the  account  given  of  the  terms  juftify  and  juftifi- 
 cation,  compared  with  the  feveral  paffages  of  fcripture 
 where  they  are  ufed,  we  may  obferve,  that  thefe  words 
 are  invariably  made  ufe  of  to  fignify  the  acquitting  of  a 
 perfon  in  judgment.  Sometimes  they  are  made  ufe  of  to 
 lignify  the  judgment  of  men  acting  either  in  a  private  or 
 public  capacity  ;  a  judgment  that  may  be  either  true  or 
 falfe  ;  a  judgment  that  may  have  confiderable  effects  on 
 ihe  happinefs  of  the  perfon  whofe  conduct  is  judged  of, 
 and  in  other  cafes  none  at  all ;  at  other  times  to  exprels 
 the  unerring  and  decifive  judgment  of  God.  But,  in  all 
 the  variety  of  inftances,  it  fignifies  the  acquitting  of  a 
 perfon  in  judgment,  either  from  an  accufation  or  from  pu- 
 niihment ;  and  (till   has  condemnation  for  its  oppolite. 
 
 It  mult  conduce  not  a  little  to  the  underitanding  of  the 
 apoftlc^s  doctrine,  to  conilder  who  were  the  adverfaries  a- 
 gainft  whom  he  writes.  To  any  one  who  will  confider 
 this  matter  attentively,  it  will  appear,  that  the  do(B:rines  he 
 teaches  are  partly  in  oppofition  to  the  intidel  Jews,  and 
 partly  to  refute  the  erroneous  opinions  of  Judaiz,ing  Chri- 
 IHans. 
 
 And,  iirlt,  as  to  tlie  unbelieving  Jews,  it  is  evident,  they 
 maintained,  that  juftiticaiion  and  eternal  life  might  be  at- 
 tained by  obedience  to  the  law  of  Mofes;  and  therefore  thac 
 faitli  in  jefus  Clirift  could  not  be  necellary  to  make  theiu 
 partakers  of  thcfe  bleffings  :  Rom.  x.  2.  For  I  bear  them  re- 
 cord, that  they  have  a  zeal  of  God,  but  not  according  to  know- 
 ledge.     For  they,  being  ignorant  of  God's  righteoiij'nefs,  and 
 
 going 
 
agreeable  to  Common  Senfe.  391 
 
 2;oi7ig  about  to  eftablifj  their  own  nghteoufnefsy  have  not  fiih- 
 ^mittcd  tkemfclves  to  the  ric;hteoHjhefs  of  God.  For  Chriji  is 
 the  end  of  the  l.^nv  for  right  eon  fnefs  to  every  one  that  lyelie- 
 veth.  They  looked  upon  the  jewilh  law  as  fufficient  to  an- 
 swer the  o;reat  purpofes  of  jultiticition  and  eternal  htc  ; 
 and  therefore  that  it  wasfalfe  to  pretend,  that  thefe  blelfings 
 could  not  be  liad  without  believing  in  Jefus  Chriil.  The 
 confequence  of  this  opinion  was,  that  the  death  and  relur- 
 rection  of  Jefus  Chrilt  were  ufclcis  for  the  great  ends  for 
 which  the  gofpel  declares  they  were  intended.  This  con- 
 fequence the  apoftle  particularly  takes  notice  of  Gal.ii.  21. 
 /  do  not  fruftrate  the  grace  of  God  .•  for  if  righteoufnefs 
 come  by  the  law,  then  is  Chrift  dead  in  vain  ;  and  Gal.  iii. 
 21.  is  the  law  then  agahifl  the  promifes  of  God  ?  God  for- 
 bid !  for  if  there  had  been  a  law  given  which  could  have 
 given  life,  then  verily  right eoiijnefs  fhonld  have  been  by  the 
 law,  kc.  So  that  the  apoiile  had  for  liis  adverfaries  in  this 
 important  dodrine,  the  unbelieving  Jews,  who  denied  tlie 
 neceffity  of  faith  in  Jefus  Chrift  for  juftification. 
 
 idly,  The  apoftle'confutes  the  falle  opinions  of  the  Jewiili 
 Chriliians,  who  though  they  owned  the  necefiity  of  beheving 
 in  Jefus  Chrift,  yet  were  'ftrongly  attached  to  the  law  of 
 Mofes,  and  maintained  that  juliitication  could  not  be  had 
 without  an  exad  conformity  to  the  law.  They  were  will- 
 ing to  allow,  that  Chriftianity  was  intended  to  perfed  the 
 law  of  Mofes,  and  to  fupply  the  defects  of  it ;  but  could 
 rot  be  perfuaded,  that  the  defign  of  it  was  to  aboliih  the 
 Jewilh  difpcnfation,  and  to  put  mankind  under  a  new  dii- 
 penlation,  of  which  the  Jewilh  law  was  not  a  part.  And 
 therefore  they  infifted,  that  it  was  as  neceilary  for  thofe 
 who  believed  the  gofpel  to  comply  with  the  law  of  Mofes, 
 as  for  the  Jews  who  lived  in  former  ages. 
 
 In  opposition  to  the  unbelieving  Jews,,  the  apoftle  main- 
 tains, That  by  the  deeds  of  the  law  no  flefn  can  be  jiijfijifd 
 in  the  fight  of  God;  and  in  oppoiition  to  the  Judaizing  Cnri- 
 flians,  'That  men  are  jnftified  by  faith,  without  the  deeds  of 
 the  law,  Rom.  iii.  20.  ^-V.  Thefe  are  the  two  great  points 
 of  the  apoftle's  doflrine,  which  he  jupports  by  many  argu- 
 ments, particularly  in  his  epiftles  to  the  Romans  and  Gala- 
 tians.  Firft,  the  apoftle  afterts,  That  by  the  deeds  of  the 
 law  no  fli'P)  can  be  jnJtiHed  in  the  fight  of  God ;  i.  e.  all  man- 
 kind, whether  Jews  or  Gentiles,  when  they  are  judged  ac- 
 cording to  the  law,  will  be  found  tranfgreftbrs.  They  can- 
 nf^t  be  acquitted,  in  the  righteous  judgment  of  God^  from 
 
 the 
 
392  Justification  by  Faith 
 
 tlie  charge  of  having  finned,  and  having  come  fhort  of  the 
 glory  of  God  ;  and  therefore  muft  all  of  them  be  ob. 
 noxious  to  the  punilhment  which  the  lav/  threatens  againft 
 iranigreflbrs. 
 
 Tiie  proof  of  this  point  is  what  the  apoftle  infiHis  upon  in 
 tlie  preceding  part.of  the  epillle;  and  in  order  to  our  ha- 
 ving the  more  diflind  view  of  it,  it  will  be  proper  to  look 
 hack  to  chap.  i.  from  ver.  14.  There  the  apoftle  declares, 
 ihat  however  Chriftianity  might  be  ridiculed  by  infidels  as 
 unreafonable  or  ufelefs,  yet  that  he  was  neither  afliamed  to 
 believe  it,  nor  to  ufe  his  endeavours  to  bring  over  otliers 
 to  the  belief  of  it ;  being  fully  pcrfuaded  of  its  ufefulnefs 
 and  importance,  and  of  the  neceificy  of  faith,  in  order  to 
 our  receiving  thofe  advantages  which  the  gofpel  offers  to 
 all  mankind,  both  Jews  and  Gentiles  :  For  I  am  not  afhamed, 
 &c.  for  it  is  the  poiuer  of  God  iintofalvation  to  every  one  that 
 believethy  &c. 
 
 The  great  excellency  of  the  Chriftian  religion  lies  in 
 this,  That  it  is  calculated  for  the  falvation  of  fmners.  This 
 gives  it  the  preference  to  all  other  difpenfations  under  which 
 mankind  formerly  were,  and  particularly  to  the  Jewilb  dif- 
 pcnfation,  which  the  unbelieving  Jews  maintained  was  of 
 itlelf  fufFicient  for  this  purpofe. 
 
 The  two  principal  things  that  fmners  fland  in  need  of, 
 are,  deliverance  from  the  punilhment  of  fm,  and  from  the 
 power  and  dbminion  of  it.  The  apoftle  maintains,  that  all 
 other  difpenfations  are  ineffectual,  and  adually  have  proved 
 fo,  for  accomplidiing  thefe  great  purpofes ;  but  that  borh 
 thefe  advantages  will  be  attained  through  Jefus  Chrift,  by 
 every  one  who  really  believes  the  gofpel. 
 
 In  order  to  make  out  the  firft  point,  with  refpe<!l  to  jufti- 
 fcation,  or  acquittance  from  the  punifliment  of  fin,  the  a- 
 poftle  gives  us  a  defcription  of  the  ftate,  firft  of  the  Heathen 
 ^vorld,   and  then  of  the  Jews. 
 
 With  refpect  unto  the  Heathen  world,  he  obferves,  that 
 they  were  univerfally  funk  into  idolatry,  and  ihat  wicked- 
 nefs  prevailed  to  a  moft  enormous  height. 
 
 He  takes  notice,  that  they  did  not  want  means  of  form- 
 ing jufter  conceptions  of  the  perfedions  of  God  ;  thefe 
 (jod  had  afforded  them  by  his  works  of  creation  and  pro- 
 vidence :  but  thar,  notwithftanding  of  this,  they  loft  the 
 knowledge  of  the  true  God,  and  rendered  that  divine  worihip 
 due  to  him  alone,  unto  the  vileft  creatures.  The  ronfe- 
 quence  of  this  idolatry,  both  in  the  nature  of  the  thing, 
 
 and 
 
agreeable  to  Common  Senfe.  ^g^ 
 
 and  by  the  righteous  judgment  of  God,  was,  an  univcrfil 
 depravation  of  manners.  And  they  ftill  retained  fijch  a 
 knowledge  of  the  diiTerence  betwixt  good  and  evil,  as  to 
 fee  that  thoie  who  were  guilty  of  fuch  crimes,  were  wo)-- 
 thy  of  death  ;  yet  they  not  only  did  thefe  things^  but  had 
 pleafure  in  them  that  were  guilty  of  i))em. 
 
 This  amounts  to  a  clear  and  convincing  proof,  that  the 
 Heathens  could  not  be  jai'titied  by  the  law  or  light  of  na- 
 ture. And  the  apoftlc  infmuates,  in  the  2d  chapier,  tiiac 
 the  Jews  would  readily  give  up  the  caufe  of  the  Heathen:;, 
 and  allow,  that  the  Heathens,  inilead  of  being  juil:iticd, 
 mufl  be  condemned.  But  then  he  brings  the  matter  home 
 to  themfelves,  by  telling  them,  that  they  had  as  notori- 
 oufly  iranfgreiled  the  law  of  Mofes,  as  the  Heathens  had 
 tranfgreiled  the  dictates  of  natural  confcience.  He  obferves, 
 chap.  i.  from  ver.  17.  and  downwards,  that  they  had  fo 
 ihamefully  tranfgreired  the  moral  part  of  it,  that  t]}e  name 
 of  God  was  through  them  blafphemed  among  the  Gentiles; 
 and  their  guilt  was  highly  aggravated  from  their  being  fa- 
 voured with  a  clearer  difcovery  of  the  will  of  God  than 
 the  Heathen  world  had. 
 
 But  the  Jews  had  dill  one  refuge,  by  which  they  imagi- 
 ned they  could  elude  the  force  of  the  apofiile's  charge  a- 
 gainil  them,  viz.  That  though  they  had  broke  the  moral 
 law,  yet  they  had  made  amends  for  this,  by  the  exadl  ob- 
 fervation  of  the  ceremonial  part  of  it.  This  plea  the  a» 
 poille  rejeds  :  Rom.  ii.  from  ver.  25.  &c.  For  circiimcu 
 fiojl  verily  profacth,  if  thou  keep  the  laiu  .•  ///./;  //  thou  be  a 
 breaker  of  the  tmv,  thy  circi'jncifion  is  fiiade  uncirciimci- 
 /ion,  &c.  He  afterwards  proves,  chap.  iii.  ver.  9.  &-c.  knai 
 exprefs  declarations  of  fcripture,  that  their  behaviour  was 
 as  immoral  as  that  of  the  Heathens;  and  therefore  con- 
 cludes, That  h  the  deeds  of  the  lavj,  no  flefn  can  be  JujlU 
 fed  in  the  fight  of  God  ;  for  by  the  Lzvj  is  the  knovjiedge  of 
 fin. 
 
 Before  we  proceed  farther,  it  may  not  be  amafs  to  Tub- 
 join  the  following  obfervations.     And, 
 
 I.  When  the  apolHe  alTerts,  that  by  .the  deeds  of  the 
 Jaw  none  can  be  juRified,  it  is  very  evident  he  means, 
 that  they  cannot  be  acquitted  from  the  cliarge  of  havino- 
 tranfgrelTed  the  kw  of  God.  The  judgment  of  Co(\  is^ 
 that  they  vjho  do  thefe  things ,  are  ivorthy  of  death,  Ron:,  i. 
 32.  N'ot  the  bearers  of  the  law  are  j up  before  God,  but 
 the  doers  of  the  laiv  f?all  be  juftificd,  Rom.  ii.   13.     Ami, 
 
 Vol.  IV'.  3D  not 
 
'^94         Justification  by  Faith 
 
 not  to  he  jnftified,  is  to  be  judged  as  a  Tinner,  and  to  be- 
 come suilry  before  God. 
 
 2.  That  when  the  apoftle  fpeaks  of  the  law  by  way  of 
 eminence,  or  without  any  reftrklion  or  qualification,  he 
 jiie:ins  the  law  of  Moles.'  For  he  fpeaks  of  the  Gentiles 
 as  being  vjltbout  the  lavj,  and  the  Jews  as  under  the 
 Lm ;  though  it  is  plain  he  fuppofes  the  Gentiles  had  fuch 
 a  knowledge  of  their  duty  by  the  light  of  nature,  as  might 
 be  called  a  law,  Rom.  ii.  14. 
 
 3.  When  the  apodle  fpeaks  of  the  Jewilh  law,  he  means 
 not  only  the  ceremonial,  but  moral  part  of  it.  It  is  that 
 law  whereby  the  Jews  knew  the  will  of  God,  and  did  ap- 
 prove the  things  that  are  more  excellent ;  that  law  where- 
 by they  were  taught  to  abhor  idols,  not  to  commit  adul- 
 tery, not  to  fteal,  and  by  which,  in  general,  is  the  know- 
 ledge of  fin. 
 
 4.  By  the  lavjy  it  is  plain  the  apodle  underftands,  the 
 rule  of  our  duty  enforced  by  proper  fandions ;  yet  fo  as 
 not  to  include  any  promifes  of  mercy  and  forgivenefs  to 
 tranfgredbrs.  For  thefe  promifes  the  apofble  afcribes  to 
 another  difpenfation,  which  he  carefully  diltinguiihes  from 
 the  law,  Rom.  iv.  13.  &c.  For  the  promij'e  vjas  not  to  Ab- 
 raham or  his  feed  through  the  law,  &c. ;  and  Gal.  iii.  7.  8. 
 &c,  lOiovj  ye  therefor e,  that  they  \'jhich  are  of  faith ^  are 
 the  children  of  Ahrahaju.  And  the  fcripture  forefeeing 
 that  God  ivonld  jujiify  the  Heathen  through  faith,  preached 
 before  the  gofpel  to  Abraham.  So  that  the  law  is  oppofed 
 to  faithy  not  in  its  mod  general  acceptation  ;  for  obe- 
 dience 10  the  law  of  Mofes  neceflarily  prefuppofed  a  belief 
 tlrat  this  law  was  of  divine  authority  :  but  the  law  is  dif- 
 tinguiihed  and  let  in  oppofirion  to  thofe  promifes  of  mer- 
 cy and  grace  which  the  gofpel  makes  to  tranfgrellbrs. 
 
 5.  The  law  of  which  the  apoftle  fpeaks,  condemns  all 
 thofe  who  do  not  give  a  perfe6i,  univerfal,  and  perpetual  • 
 obedience  to  it.  This  the  apodle's  reafoning  in  the  epiftle 
 to  the  Romans,  does  manifeflily  imply.  He  concludes. 
 That  becaule  all  have  finned,  therefore  none  can  be  ju- 
 flilied  by  the  law.  And  in  the  epillle  to  the  Galatians, 
 chap.  iii.  ver.  10.  he  affirms,  that  as  many  as  are  of  the  works 
 of  the  laWy  are  under  the  cmfe  :  for  it  is  written,  Cwfed  is 
 every  one  that  contimieth  not  in  alt- things  written  in  the 
 book  of  the  law  to  do  them. 
 
 6.  That  when  the  apodle  affirms,  that  we  cannot  he  jufti- 
 ficd  by  the  deeds  of  the  law  ;    though  this  is,  according  to 
 
 the 
 
,*      .agreeable  to  Common  Senfe.  395 
 
 • 
 the  ftyle  of  the  apoflle,'  to  be  underftood  of  the  Jewifli 
 law  ;  yet  his  arguments  hold  with  equal,  if  not  greater 
 llrength,  agaiiid  juftitication  by  tlie  law  of  nature.  So 
 that  the  apoflle  maintains  the  inllifficiency  of  all  other  dif- 
 penfations^  except  the  Chrillian,  for  the  juftiiication  of 
 Tinners. 
 
 We  come  now  to  explain  the  do'ilrine  which  the  apoflle 
 leaches  in  oppofition  to  the  Judaizing  Chriflians. 
 
 That  no  perfon  can  be  jullitied  by  the  deeds  of  the  law, 
 was  a  principle  in  which  they  acrreed  with  the  apoflle.  They 
 owned,  that  all  mankind  mull  be  beholden  to  that  grace  and 
 mercy  which  was  now  clearly  revealed  in  the  golpel  ;  and 
 therefore  that  faith  in  Jelus  Chrifl  is  neceflary  to  the  jufli- 
 fication  of  a  finner.  But  they  likewiie  affirmed,  that  a 
 {[nS.  conformity  to  the  law  of  Alofes,  was  a  neceflary  mean 
 of  juflification  in  conjun(5lion  with  faith  in  Jefus  Chriil. 
 They  allowed,  that  Chriflianity  was  intended  to  perfed 
 the  jewidi  difpeniation  ;  but  could  not  bear  to  think,  that 
 the  Jewilh  difpenfation  was  to  be  hereby  aboliibed.  They 
 contended,  that  the  law,  as  delivered  by  Mofes,  was  flill 
 to  continue  in  full  force  and  vigour  ;  and  that  not  only 
 the  children  of  Ifrael  were  bound  to  give  obedience  to  it, 
 but  likewife  that  the  Gentiles  mufl  conform  to  this  law, 
 in  order  to  their  being  admitted  to  the  privileges  of  the 
 gofpel-difpenfation^ 
 
 It  is  eafy  to  fee,  that  this  was  the  great  controverfy  which 
 divided  the  church  in  the  apoilolic  age  ;  and  that  to  redi- 
 fy  the  falfe  opinions  of  the  Judaizing  Chriilians,  or  to 
 prevent  the  fpreading  of  thefe  opinions,  is  the  dcflgn  of 
 moll  of  the  epiflles  wrote  by  the  apoflle  of  the  Gentiles, 
 particularly  of  tliofe  to  the  Romans  and  Galatians. 
 
 The  dodrine  taught  by  the  apoflle  in  oppohtion  to  the 
 Chriftians  who  were  zealots  for  the  law  of  Mofes,  we  have 
 Rom.  iii.  21.  to  the  end  ;  But  novj  the  right coufnefs  of  God 
 wnthoiit  the  law  is  manifejhdy  being  vjitnejfed  by  the  law 
 and  the  propI>ets,  8zc.  Ver.  28.  Therefore  lue  conclude,  that 
 a  ?Jian  is  juftified  by  faith,  without  the  deeds  of  the  law. 
 
 Here  the  apoftle  plainly  afFirms,  thai  obedience  to  the 
 Jewilh  law  is  not  neceifary  to  our  juflification  ;  but  that 
 faith  in  Jefus  Chrifl  is  fufficient  for  this  purpofe,  without 
 this  obedience.  The  immediately  following  words  put  this 
 beyond  all  difpute  :  //  he  the  God  of  the  Jews  only  P  Is  he 
 not  the  God  of  the  Gentiles  alfo  P  Yes,  &:c.  If  it  is  neceifa- 
 ry  to  our  jufliricaiion,  that  we  fliould  obey  the  precepts  of 
 
 -x  D  2  the 
 
396         JtJSTiFXCATioN  by  Faitk* 
 
 ihe  Jewidi  law,  then  it  would  follow,  that  God  is  the  Odd 
 of  ti'c  Jcvjs  only,  that  his  diftinguifliing  favours  are  ftill 
 confined  to  thofe  of  that  religion.  But  is  he  not  the  God 
 of  the  Gentiles  cilfo  P  Yes,  of  the  Gentiles  ;  feeing  it  is  one 
 Gocly  thiit  fholl  jiiftify  the  lirciimcifiait  by  faithy  and  tmcir- 
 cunuijion  through  faith. 
 From  hence  it  follows, 
 
 I.  That  it  was  by  no  means  neceflary,  that  the  Gen- 
 tiles, in  order  to  their  juftification,  thould  become  profe- 
 lytes  to  the  Jewifli  religion,  and  conform  themfelves  to  the 
 infliturions  of  it  r  whereas  the  Judaizing  teachers  maintain- 
 ed, that  they  inuft  be  circumcii'ed,  and  thereby  fubjed 
 themfelves  to  the  whole  of  the  Jewilh  law. 
 
 1.  That  with  refped  to  thofe  who  were  naturally  Jews, 
 and  brought  up  in  the  Jewilh  religion,  any  obedience  they 
 had  formerly  given  to  the  law  of  Mofes,  would  be  of  no 
 avail  to  their  juftification  ;  and  likewife  that  the  grofTefb 
 inftances  of  difobedience  (liould  not  ftand  in  the  way  of  it, 
 if  they  now  truly  believed  in  Jefus  Chrift.  This  is  evident- 
 ly implied  in  he'in^  jujiijied  by  faith,  ivithoiit  the  deeds  of  the 
 lav:  ;  and  that, in  the  matter  of  juftification,  no  diftinclion  was 
 nade  betwixt  the  Jews  and  Gentiles.  Agreeably  to  this 
 the  apoftle  fays.  Gal.  ii.  15.  16.  We  who  are  Jews  by  na- 
 ture, and  not  finners  of  the  Gentiles ,  knovnng  that  a  man  is 
 not  jujti/ied  by  the  works  of  the  law,  but  by  the  faith  of  Je- 
 fus  Chnll  ;  even  we  have  believed  in  Jefus  Chrijl ;  that  vje 
 iiiiirht  be  juftified  by  the  faith  of  Chrift,  and  not  by  the  works 
 cf  the  law:  for  by  the  vjorks  of  the  lavj  f?all  no  JJejh  be 
 juftified.  But  further,  it  follows,  with  refped  to  both  Jews 
 and  Gentiles, 
 
 3.  That  though  they  had  moft.  notorioufly  tranfgrcffed 
 tlie  refptaive  laws  under  v.'hich  they  lived,  yef  tlieir  for- 
 ii^er  ifrhaviour,  how  wicked  Ibever,  Ihould  be  no  hindrance 
 to  their  juftification,  if  they  believe  in  Jefus  Chrift. 
 
 ^or,  as  we  formerly  obferved,  the  law  of  which  the  apoftle 
 fpeaks,  includes  not  only  the  ritual,  but  moral  part  of 
 :he  Jewilh  religion.  And  v;hat  the  apoftle  fays  concerning 
 tlie  Jewilh  law,  is  equally  applicable  to  the  law  or  light 
 of  natuie.  In  the  golpel  the  freedom  of  grace  is  emineni- 
 )y  manifefted.  The  oners  of  pardon  and  indemnity  are 
 made  to  the  greateil  fmners,  upon  their  believing  in  Jefus 
 Chrift.  It  does  not  make  any  courfe  of  obedience  previ- 
 ous to  faith,  necefTiry  for  obtaining  this  pardon.  But  to 
 him  that  workcth  not,  but   believeth    on    him    thai  juftift- 
 
agreeable  to  Common  Senfe.  397 
 
 eth  the  ungodly,  his  faith  is  counted  for  righteoufnefsj  Rom. 
 iv.  5. 
 
 Thefe  offers  of  pardon  and  falvarion  were  made  unto  the 
 Heathens^  who  were  dead  in  trefpafTes  and  lins,  not  alarmed 
 with  the  danger  to  which  they  were  expofed,  ilor  foljcitoui; 
 about  deliverance.  Many  are  the  declarations  of  fcripture 
 to  this  purpoie.  I  iliall  only  mention  Eph.  ii.  i. — 10.  and 
 Tit.  iii.  3.-8. 
 
 The  fcribes  and  Pharifees  among  the  Jews,  who  valued 
 themfelves  upon  their  {lri(^  conformity  to  the  law  of  Mofe.s, 
 and  to  the  traditions  of  their  forefathers,  were  fo  far  from 
 having  any  advantage  in  point  of  juftification  over  others, 
 that,  by  reafon  of  their  millaken  notions  of  the  defign  of 
 the  law,  they  were  more  averfe  to  the  gofpcl  than  the 
 greateft  flnners.  Thus  John  the  B^prift  feverely  reproves 
 them,  Matth.iii.  7. — 10.  and  Matth.xxi.  31.  32.  ¥  Jefus 
 **  faith  unto  them,  Verily  I  fay  unto  you,  iliat  the  publicans 
 **  and  the  harlots  go  into  the  kingdom  of  God  before  you. 
 **  For  John  came  unto  you  in  the  way  of  ri^htcoufnefs,  and 
 <*  ye  believed  him  not ;  but  the  publicans  and  the  harlots 
 
 the  refie(^ion  made  by  the  apoftle,  Rom.  ix.  3c.  31.  32.  33. 
 *•  Whar  Ihall  we  fay  then  ?  That  the  Gentiles  which  fol- 
 '^  lowed  not  after  righteoufnefs,  have  attained  to  righteouf- 
 *^  nefs,  even  the  righteoufnefs  which  is  of  faith  :  but  Ifrael, 
 **  which  followed  after  the  law  of  rigliteoufnels,  hath  not 
 '^  attained  to  the  law  of  righteoufnefs.  V/liertfore?  Be- 
 *'  caufe  they  fought  it,  not  by  faith,  but  as  it  were  by  the 
 "  works  of  the  law.  For  they  ftumblcd  at  that  ftumbling- 
 '*  ftone;  as  it  is  written,  Behold,  I  lay  in  Sion  a  llumbling- 
 ^'  (lone,  and  rock  of  offence:  and  whofoeyer  believeth  in 
 *'  him,  fliall  not  be  ^fliamed.'' 
 
 4.  As  we  are  jiijlified  freely  by  ^^'irce,  fo  we  are  jiiftified 
 through  the  redemption  that  is  in  Jefus  ChrijL  Among  o- 
 ther  things  included  in  this  redeiuptiouj  it  iuggcfts  to  our 
 minds  the  bleffing  of  deliverance  from  bondage  and  flavery. 
 In  this  fenfe  is  the  word  mod:  frequently  uied  in  the  fcrip- 
 ture. Thus  God  redeemed,  that  is,  delivered  his  people 
 from  the  bondage  and  llavery  lIjcy  wer^  under  in  the  land 
 of  Egypt. 
 
 Our  blefTed  Saviour,  by  the  merit  of  hi?  obedience  and 
 fuffcring?,  has  delivered  us  from  the  bondage  of  the  law, 
 which  wa>  a  difpcnfuion  of  Icverity  and  of  terror,  and 
 piit  us   under  a  difpcnfaticn  of  mercy  and  0:  grace.     T/;<r' 
 
 Uiv 
 
398  Justification  by  Faith 
 
 law  ivas  given  hy  Mofes^  but  grace  and  truth  came  by  Jefiis 
 Chriff.  The  apoftle  often  fpeaks  of  Chriftians  as  not  being 
 under  the  lavj,  but  tinder  grace.  They  are  neither  under 
 the  ceremonial  nor  mora]  part  of  the  law  as  it  was  promul- 
 gated by  Mofes.  Thofe  who  were  under  the  law,  were  fub- 
 jeded  to  a  load  of  burdenfome  rites  and  ceremonies,  which 
 the  apoftles  call  a  yoke  that  neither  they  nor  their  fathers 
 ijuere  able  to  bear.  But  by  the  faith  of  Chrift  the  intention 
 of  thefe  is  fully  anfwered,  and  their  obligation  expired. 
 
 Under  the  law  there  were  many  fins  for  which  no  facri- 
 fices  were  allowed  ;  and  even  in  thofe  cafes  wherein  facri- 
 ficeswere  injoined,  theie  facrifices  had  no  worth  or  efficacy 
 to  take  away  iin.  But  by  the  perfe(5l  facrifice  of  Chrift  we 
 may  he  jtiftified  from  all  thofe  things  from  which  they  could 
 not  be  juflified  by  the  law  of  Mofes.  The  law  prefcribed 
 unto  m^n  their  duty,  and  gave  them  clearer  difcoveries 
 of  it,  than  they  could  have  had  by  the  light  of  nature  ; 
 but  made  no  piovifion  for  remedying  the  corruption  and 
 weaknefs  of  human  nature.  So  that,  though  the  law  was 
 holy,  juft,  and  good,  and  required  inward  purity  of  heart, 
 as  well  as  outward  regularity  of  life  ;  yet  it  was  altogether 
 inefTe£lual  for  fubduing  the  power  of  evil  difpofitions  ;  and, 
 in  feveral  inftances,  was  rather  the  occalion  of  increafmg 
 them,  at  lead  of  placing  their  fmfulnefs  in  a  flronger  point 
 of  light.  Therefore  the  law  is  called  the  minijtration  of 
 tleath  and  condemnation  ;  and  the  gofpel  the  minift ration  of 
 the  Splfit. 
 
 The  law  pronounced  every  one  curfed  who  continues  not 
 in  all  things  written  therein  to  do  them.  But  Chrift  has 
 redeemed  us  from  the  curfe  of  the  law,  being  made  a  curfe 
 for  us.  He  is  now  fet  forth  as  the  propitiation  for  fin  through 
 faith  in  his  blood.  Hereby  God  declares  his  righteoufnefs  in 
 the  remiffion  of  pnft  Jins,  &:c. 
 
 In  ihelc  and  feveral  other  particulars,  the  apoftle  fets 
 tlie  law  an'-d  the  gofpel  in  oppofiiion  to  one  another.  And 
 ht  illuftrates  thefe  points  through  them  in  the  whole  of  his 
 writings;  and  thereby  makes  it  evident,  that  we  are  nei- 
 ther under  the  ceremonial  nor  moral  law,  as  thefe  ftood  in 
 liiejewilh  difpenfation. 
 
 s'.  Whereas  it  might  be  objeded  againft  the  apoftJe's 
 dov^lrine,  That  hereby  the  Jewilh  law  and  the  gofpel-reve- 
 lation  were  >^epre(iented  as  inconfiftent,  and  could  both 
 plead  divine  aiuhority;  he  obferves,  that  there  was  fo  far 
 tiom  being  any  incoallftency  betwixt  them,  that  tTiis  very 
 
 dodriue 
 
agreeable  to  Common  Senfe.  399 
 
 dodlrine  was  witneffed  to  by  the  law  and  the  prophets.  Tlirs 
 he  largely  infifts  upon  in  m;any  places  of  his  writings,  par- 
 ticularly the  epiftles  to  the  Galatians  and  Hebrews.  And  he 
 oftens  quotes  the  faying  of  the  prophet  Habakkuk,  The 
 jiijt  /hall  live  by  faith. 
 
 It  was  never  the  intention  of  God  in  giving  the  law,  that 
 the  Jews  might,  in  virtue  of  it,  attain  to  jullification  and 
 eternal  life ;  but  to  convince  them  of  their  tranfgreifions, 
 that  they  might  have  recourfe  to  the  mercy  and  to  the  grace 
 of  God,  which  is  now  clearly  revealed  in  the  gofpel,  and 
 of  which  there  were  feveral  intimations  even  under  the  Oid- 
 leftament  difpenfation. 
 
 The  law  was  defigned  to  prepare  men  for  receiving  the 
 gofpel,  and  to  (hew  them  the  necclRty  of  the  grace  there 
 revealed.  And  by  the  gofpel  this  difpenfation  was  to  be 
 abolilhed.  To  this  purpole  is  what  the  apoflle  fays  Gal.  iii. 
 21. — 26.  *'  Is  the  law  then  againlt  the  promifes  of  God  ? 
 *^  God  forbid  :  for  if  there  had  been  a  law  given  which 
 "  could  have  given  life,  verily  righteoufnefs  Ihould  have 
 "  been  by  the  law.  But  the  fcripture  hath  concluded  all 
 *'  under  fm,  that  the  promife  by  faith  of  Jefus  Chrift  mio-hc 
 *'  be  given  to  them  that  believe.  But  before  faith  came, 
 *'  we  were  kept  under  the  law,  fiiut  up  unto  the  faith, 
 "  which  ftiould  afterwards  be  revealed.  Wherefore  the 
 *'  law  was  our  fchoolmafter  to  bring  us  unto  Chrifl:,  than 
 *'  we  might  be  juftified  by  faith.  But  that  after  faith  is 
 '^  come,  we  are  no  longer  under  a  fchoplmafter.  For  ye 
 ''  are  all  the  children  of  God  by  faith  in  Chrill  Jefus." 
 
 The  great  points  of  the  apoftle's  dodlrine,  fo  far  as  we 
 have  already  proceeded  in  the  explication  of  them,  are 
 thefe : 
 
 1.  That  in  regard  all  men  are  tranfgrelTors,  ir  is  impof- 
 Iible  they  can  be  jufhified  in  the  fight  of  God,  by  any  law, 
 whether  natural  or  revealed,  that  only  difcovers  unio  thern 
 the  knowledge  of  their  duty,  but  does  not  contain  pro- 
 mifes of  mercy  and  forgivenefs  for  the  offences  they  have 
 committed. 
 
 2.  That  the  gofpel  contains  the  mofl  full  and  explicit 
 promifes  of  pardon  to  finners,  upon  their  believing  in  Je- 
 fus Chrifl:,  whatever  their  former  behaviour  has  been. 
 
 3.  That  the  jufl:ification  of  a  finner  is  wholly  owing  to 
 the  free  grace  of  God,  through  the  redemption  that  is  in  Je- 
 fus Chrifl,  -whom  God  hath  fet  forth  to  be  a  propitiation  for 
 (in:  that  no  previous  courfe  of  obedience  is  neceflary  to 
 
 obtain 
 
4o6  Justification  by  Faith 
 
 obtain  this  pardon  ;  for  faith  in  Jefus  Chrifl  is  all  that  is 
 required  to  our  having  the  benefit  of  it. 
 
 It  was  very  natural  to  objed  againft  this  doflrine,  That  it 
 makes  void  tl)e  law;  and,  Tha.t  fmce  it  tends  fo  much  to 
 diU:)laY  the  grace  and  mercy  of  God,  that  he  pardons  fmners 
 upon  their  believing,  how  great  Ibever  their  former  tranf- 
 p'rcfiions  have  been,  that  it  will  be  a  further  manifeflatioii 
 of  his  grace,  to  difpenfe  with  their  future  obedience;  and 
 liierefore  that  we  may  continue  in  iin  that  grace  may  a- 
 bound.  Thefe  are  the  very  objeftions  the  apoftle  takes 
 notice  of;  and  he  anfwers  them  by  explaining  the  nature  of 
 that  faith  which  the  gofpel  requires;  and  Ihews,  that  this 
 faith  ^vherehy  firmer s  are  juftified,  muft  be  a  principle  of  fu- 
 ture obedience  to  the  commands  of  Jefus  Chrifl ;  that  Chri- 
 Aians  are  hereby  laid  under  the  ftrongeH:  obligations  to  die 
 unto  fin,  and  live  unto  righteoufnefs;  and  that  it  is  calcula- 
 ted for  changing  the  inward  temper  and  difpofition  of  the 
 mind,  and  leading  us  to  ferve  God  in  newnefs  of  heart  and 
 life. 
 
 To  any  who  will  attentively  confider  the  writings  of  the 
 apoftle,^we  hope  it  will  appear,  that  there  are  two  principal 
 reafons  why  the  gofpel  freely  offers  the  pardon  of  fm  to  all 
 who  have  a  true  faith. 
 
 Firftj  Becaufe  by  faith  we  afcribe  unto  God  the  glory- 
 due  unto  God  on  account  of  the  manifeftation  of  his  mer- 
 cy and  gr^ce  towards  llnners.  It  implies  in  it  a  firm  per- 
 fuafion  of  the  gracious  promiles  of  God,  that  no  difficulties  or 
 improbabilities  will  hinder  the  accomplilhment  of  them. 
 Tills  the  apollle  iilLTa rates  by  the  inltance  of  Abraham's 
 faith,  Rom.  iv.  i6.  to  the  end.  Therefore  it  is  of  faith, 
 that  It  might  be  by  grace^  &c.  For  this  reafon  it  is  de- 
 clared, that  the  hiih  of  Abraham  was  highly  acceptable 
 to  Gpd,  and  that  it  was  imputed  to  Jnin  for  righteoufiufs  ; 
 and  that  this  example  ihews  the  excellency  of  Chriflian 
 iaith,  whereby  we  hfieve  on  hirn  that  raifed  up  our  Lord 
 Jefus  from  thcde.cd,  vjho  was  delivered  for  our  offences, 
 'iind  vms  raifed  again  for  cur  jnjiification  ;  that^  by  means 
 of  his  reforredVion  .from  the  deail,  we  who  believe  this  great 
 article  of  the  Clniiliaa  laitij,  might  receive  juflificaLion, 
 and  all  the  bkfTings  he  has  merjced  by  his  obedience  to  the 
 death.  This  the  apollle  enlarges  upon  cliap.  v.  Therefore 
 being  juftified  by  faith,  lue  have  p: ace  with  G'jd  through  our 
 Lord  Jefus  Chriji,  ver.  i. — Ji. 
 
 Secondly  J  AnoiLer  rcaibn  why  juftiiication  is  promifed  to 
 
 I  hole 
 
agreeable  to  Common  Senfe.         401 
 
 tliofe  who  believe  in  Jefus  ChriH:,  is,  Becaufe  this  faiih, 
 if  it  is  fuch  as  the  gofpel  requires,  will  be  a  principle  of 
 liohnefs,  and  of  obedience  to  the  laws  of  the  gofpel.  For 
 though  the  goipel  freely  offers  pardon  to  the  greateft  lln- 
 ners,  upon  their  believing,  whatever  their  former  beha- 
 viour has  been;  yet  it  is  ib  far  from  giving  them  any  en- 
 couragement to  continue  in  fin,  that  this  very  faith  lays 
 them  under  the  flrongefl  obligations  to  future  obedience, 
 ^nd  affords  them  the  greatcfl  helps  and  encouragements  to 
 it.  The  apoftle  enters  upon  this  argument  in  the  begin- 
 ning of  his  6th  chapter,  and  profecutes  it  at  great  length 
 in  that  and  the  two  following  chapters.  He  rejects  with 
 abhbrrence  the  v;icked  imagination  o^  continuing  in  fin,  that 
 grace  may  abound.  He  Ihews,  that  the  manner  of  theif 
 baptifm,  which  bears  arefemblance  to  the  death  and  refur- 
 reflion  of  Jefus  Chrid,  and  the  profeilion  of  faith  they  then 
 made,  lays  them  under  the  ftrongeil  obligations  to  die  unto 
 fm,  and  live  unto  righteoufnefsy  ver.  i , — 3 .  Kno-u}  ye  not 
 that  fo  many  of  us  as  were  baptized,  &c.  Ver.  7.  For  he 
 that  is  dead  (i.  e.  to  fin)  is  freed  (in  the  original  juftified) 
 from  fin,  Ver.  8.  to  the  end,  Now  if  we  be  dead  with  Chrifiy 
 Sec. 
 
 In  the  7th  chapter,  the  apoftle  tells  them,  they  are  de* 
 livered  from  the  law,  from  the  Jewifli  difpenfation  ;  ^3ui: 
 then  it  was,  that  they  fhould  ferve  in  nevmefs  of  fpirit,  and 
 not  in  the  oldnefs  of  the  letter.  He  obferves,  that  though 
 the  law,  as  delivered  by  Alofes,  clearly  difcovered  unco 
 men  their  duty,  it  did  not  make  fufficient  provifion  for  cor- 
 re<^ing  the  depravity  of  human  nature  ;  but  that  this  defedl, 
 as  well  as  all  the  other  defeds  of  the  Jewifh  difpenfation, 
 are  abundantly  fupplied  by  the  gofpel ;  particularly,  that 
 it  is  admirably  calculated  both  for  purifying  our  natures, 
 and  for  acquitting  us  from  the  condemnation  our  fins  de- 
 fer ve  :  chap.  viii.  i.  There  is  therefore  now  no  condemnation 
 to  them  which  are  in  Chrift  Jefus,  &c.  And  left  they  fliould 
 imagine  that  they  might  be  freed  from  condemnation  tho* 
 they  continued  under  the  dominion  of  fin,  he  afTures  them, 
 ver.  6.  &c.  that  to  be  car7ially  minded,  is  death;  but  to  be 
 fpiritually  minded,  life  and  peace.  Ver.  8.  They  that  are  in 
 the  flefi),  cannot  pleafe  God,  &:c.  And  in  the  epiftle  to  the 
 Galatians,  chap.  v.  ver.  5.  6.  after  the  apofile  had  declared 
 that  Chrift  is  of  ?Jo  cffccl  to  them  who  are  juftified  (or  imagine 
 themfelves  fo)  by  the  law,  that  they  are  fallen  from  grace-, 
 he  adures  us,  that,  in  Jefus  Chrift,  neither  circumcifion  avaiL 
 
 Vol.  IV.  3  E  ♦    sth 
 
^QZ         Justification  by  Faith 
 
 etb  avi-thingynor  imciramcifion  (d.v^\cih  to  our  juflificav. 
 lion,  for  of  that  the  apoftle  is  evidently  fpeaking) ;  but  faith' 
 thiit  VJorketh  by  love. 
 
 If  we  con  lid  er/'zf//!;  in  its  jufl:  extent,  as  having  an  entire 
 dependence  upon  tlie  promifes  of  grace  through  Jefus  Chrift;, 
 and  likewife  as  the  principle  of  future  obedience,  then  the 
 doi^riiie  of  juftificanon  will  be  plain  and  intelligible;  the 
 infeparable  connexion  betwixt  it  and  fandification  will 
 clearly  appear.  No  metaphyfical  fubtihies  or  fcholaftic 
 difti nations  will  be  iieceflary  to  reconcile  the  feveral  pallages 
 of  fcrintiire  about  this  dextrine. 
 
 For  'if  faith  is  confidered  as  having  a  ilccefTary  regard  to 
 the  promifes  of  the  covenant  of  grace,  and  to  the  merits 
 of  Jefus  Chrill:,  whereby  all  the  bleffings  of  it  are  procured  ; 
 this  will  exclude  all  boafling,  and  make  us  afcribe  our  jufti- 
 tication  to  the  righteoufLiers  of  Jefus  Chrifl,  as  the  only 
 meritorious  caufe  of  it.  Faith  will  appear  lo  be  the  only 
 Avay  in  which  we  apprehend  and  fubmit  to  this  righteoufnefs 
 for  jufliiication  and  eternal  life.  It  will  prevent  our  looking 
 upon  any  other  good  difpofitions,  that  are  the  effeds  of  it, 
 as  having  any  thing  that  can^  in  the  way  of  merit^  intitle" 
 usno  "the  favour  of  God. 
 
 If  we  relied,  that  faith  is  the  principle  of  holihefs  and 
 obedience,  then  we  will  fee,  why  the  difpofitions  of  mind 
 connecled  with  faith,  particularly  repentance,  are  declared 
 neceflary  to  the  remiHiori  of  fins.  We  \vill  not  be  at  ;i  lofs 
 \o  underfiand,  how  it  is,  that,  according  to  the  apoftle' 
 James,-  believers  are  jujiificd  by  works.  For  thefe  are  the 
 iVuits,  the  evidences  and  perfection  of  true  faith.  And  the 
 faith  which  is  not  the  root  and  principle  of  them,  is  not  the 
 faith  to  which  the  pardon  of  fin  ispromiled.  It  is  a  mere' 
 empty  pretence,  a  Ihadow  without  a  fubftance,  a  body  with- 
 out a  fpirit. 
 
 It  is\'cry  obfervable,  that  Cliriftian  faith  is  reprefented  as 
 the  exerciie  of  the  fame  principle  that  d'id,  in  former  ages,, 
 animate  and  intiuence  'fhofe  eminent-  pcrfons  who  are  cele- 
 brated in  the  writings  of  the  Old  Teftamenr.  This  is  fup- 
 pofed  by  the  apoftle  James',  and  largely  infifted  on  by  tlic 
 Vipoille  Pjnl,  Heb.  xi.  Where  wc  Ijarn,  from  the  inftances 
 adduced  by  the'  apollle,  that  thole  renowned  perlbns  were' 
 iirnily  pcrfaaded  of  the  promifes  of  God,  and  of  the  reality 
 iand  certainty  of  the  breilings  'contained  in  them.  Their' 
 faith  did  over-rule  all  objedions  againft  the  performance  of 
 ihcil- promifes,  from  the  difuculty  or  impolllbility  of  their 
 
 accompliihmcnr. 
 
agreeable  to  Common  Senfe.  403 
 
 accomplinimeiu,  accordini^  to  the  ordinary  coiirfe  of  tilings : 
 and  their  faiih  determined  them  to  do  and  i'uf^cr  o;rcar 
 tliings,  from  a  fenfe  of  their  duty,  and  the  profj^ecl  of 
 that  happineCs  which  God  had  promifed. 
 
 Thefc  are  likcwife  qualifications  ellential  to  Ch;ifliaii 
 faith.  V/e  nuiil  acquiefce/in  the  revelation  God  has  made 
 of  his  mercy  and  />;;race  through  Jefus  Chriil,  and  muft  he 
 fenilble  of  the  indifpenfable  obligations  we  are  laid  under 
 to  holincfs  and  obedience.  In  both  cafes  faith  is  the  exer- 
 cife  of  the  fame  principle,  according  to  the  various  revela- 
 tions God  has  been  })leared  to  make. 
 
 Under  both  difpenfations,  what  is  diftinguiflied  by  the 
 name  o^  fait!?,  and  oppofed  to  the  laWy  has  a  neceflary  re- 
 lation to  promifes  of  mercy  and  grace,  and  to  our  duty,  as 
 connefted  with  and  influenced  by  thefe  promifes.  And  as  by 
 faith  we  mufl  embrace  the  promifes,  fo  we  muft  Jikewile 
 be  fenfible,  that  one  great  defign.of  ilicm  is  to  engage  m 
 to  our  duty.  We  muft  remember,  that- faith  is  an  adive 
 and  operative  principle;  that  it  purifies  the  heart,  and 
 brings  forth  the  fruits  of  rigbteoiifnefs,  ivhich  are  by  Jefus 
 Chrifl  unto  the  praife  and  glory  of  God, 
 
 To  fum  up  all  in  u  few  words :  Juftification  in  the  fight  of 
 God,  muft  depend  on  the  vahdity  of  thofe  defences  than 
 may  juflly  be  made  againfl  a  particular  charge  or  accufa- 
 tion." 
 
 In  regard  all  men  are  finners,  they  never  can  be  acquit- 
 ted, in  the  judgment  of  God,  from  the  charge  of  having 
 tranfgrefled  his  law;  and  therefore  by  the  Ifentence  of  the 
 law  all  men  are  condemned.  The' only  plea- for  finners  is. 
 That,  through  the  merits  of  Jefus  Chrift,  pardon  or  in- 
 demnity is  promifed  to  all  who  believe  in  him.  Therefore 
 all  who  truly  believe  in  him,  are  intitlcd  to  the  benefit  of 
 this  pardon. 
 
 Rut  as  thofe  who  profefsto  believe  the  gofpel,  are  liable 
 to  this  accuiation.  That  their  faith  is  falfe  and  hypocritrcal. 
 they  mufl  juflify  ihe  fincerity  of  their  faith  by  their  works. 
 i\nd  according  to  this  rule  will  a  fblemn  and  judicial  fen- 
 ten  ce  be  pronounced,  in  the  day  vjhen  the  fecrcts  of  all  mens 
 hearts  'will  be  judged  according  to  the  gofpel. 
 
 Thus,  whatever  the  former  behaviour  of  men  has  been, 
 fo  foon  as  they  become  converts  to  Chriflianity,  they  arc, 
 by  the  gracious  conftitution  of  the  gofpel,  delivered  from 
 the  condemning  fentence  of  the  law.  And  as  obedience 
 to  the  commands  of  Jefus  Chrif:  will  at  the  great  day  be 
 
 3  E  2  reckoned 
 
404     Remarks  on  the  preceding  Scheme. 
 
 reckoned  the  proper  evidence  of  our  being  his  difciples « 
 if  vjc  would  not  deceive  ourfelves,  we  ought,  by  this  obe- 
 dience, to  judge  now  of  the  realty  of  our  faith. 
 
 Remarks  upon  the  preceding  Scherne  ^  fetting  forth 
 the  contrary  Scheme . 
 
 Remark  I. '"T^EE  juftification  of  a  finner,  even  the  for- 
 f^age  389.  Jl  given efs  of  fins,  is  no  leis  of  juftice  than 
 of  grace.  It  is  indeed  of  mere  mercy  and  grace,  in  op- 
 pofition  to  any  work  of  the  finner,  whereby  it  might  be 
 fuppofed  any  way  due  to  him;  but  not  in  oppofition  to  ju^ 
 iHce  :  for  God  manifefls  his  juilice  in  juftifying  the  behever 
 in  Jefus ;  he  is  juft  to  forgive  lu  cur  fins ',  and  when  he  im- 
 putes not  to  the  fmner  his  fin,  he  imputes  to  him  righteoul- 
 nefs  without  works. 
 
 Kern.  II.  p,  390.  The  Popilh  notion  of  juftificauon,  is  rc- 
 jeded  and  condemned.  Yet  what  is.  faid  of  the  promife  of 
 juftification,  or  the  offer  of  pardon  made  to  them  that  have 
 a  true  faith,  as  it  is  the  principle  of  holinefs  and  obedience 
 {p.  400.  401.  &c.),  diil[-"ers  not  from  the  Popifh  juftification  ; 
 unlefs  it  fliall  be  faid,  That  they  have  not  this  principle  of 
 good  works  from  God  infufing  it,  to  qualify  and  fit  them  for 
 acquittance  from  condemnation,  or  indemnity  from  punifti- 
 ment. 
 
 Renu  Tll.p.  390.  Ithas  been  thought,  (not  without  reafon), 
 that  the  infidel  Jews  are  eipecially  oppofcd  in  the  epiftle  ib. 
 The  Romans,  and  the  Judaizers  in  that  to  the  Galatians. 
 Yet  the  texts  here  oppofed  to  the  infidel  Jews,  are  taken 
 from  the  epiille  to  the  Galatians;  and  thole  oppofed  to  the 
 judaizers  (both  here  and  p.  395.)  from  that  to  the  Romans. 
 And  (/J.  395.)  why  may  it  not  be  faid,  That  the  Judaizers 
 made  circumcifion,  and  the  keeping  of  the  law  of  Mofes 
 as  Jews,  a  necefTary  evidence  of  being  in  Chrift,  and  fo 
 juftitied,  as  well  as  a  necefTary  mean,  or  condition  of  juftifica- 
 tion, in  conjundtion  with  faith?  For  they  who,  under  the 
 Chriftian  name,  would  fruftrate  the  grace  of  God  in  the  ju- 
 flificaiion  of  finners  by  Chrift's  death,  going  about  by  any 
 nieans  to  eftablifli  a  rightGoufnefs  of  their  own  together  with 
 ChrifVs,  do  always  go  both  thefe  ways  to  work  unto  this 
 day.  And  when  the  apoftle,  fpeaking.  of  juftification  againft 
 Judaizers,  fays.  Gal.  v.  6.  ///  Chrijt  Jefus  neiiher  ciiaim- 
 L  if  on  a-vaileth  any  t/nug,  nor  iindrcii7ncifion,  but  faith  which 
 
 ivorketh 
 
Remarks  on  the  preceding  Scheme.     405 
 
 worketb  by  love,  and  (chap.  vi.  15.)  a  new  creature;  is  he 
 faying,  that  a  finner  is  freed  from  condemnation,  or  juilified, 
 "by  love  in  conjunftion  with  faith?  Is  he  faying,  the  fmner 
 is  jufliiied  by  the  new  creature  ?  Or  is  he  notratlicr  laying, 
 that  as  the  Gentiles  bccoaiing  circuinci led,  and  fo  feeking 
 to  be  jullilied  by  the  law,  proves  that  tliey  have  no  benelic 
 by  Chrift,  and  that  they  are  fallen  from  grace,  in  place  of 
 Itanding  in  the  liberty  that  is  in  Chrift ;  fo  faith  and  love, 
 or  the  new  creature,  can  only  evidence  their  being  in  Chrifr, 
 and  fo  jufliified,  and  that  circumcifion  can  be  no  proof  of 
 it  ?  He  is  faying,  wefiandfaji  in  the  liberty  Tjhcrevjiib  Chriji 
 hath  made  us  free,  by  the  ivork  of  f.iith  and  labour  of  love, 
 luaitingfor  the  hope  of  right eoufhefj  by  faith. 
 
 Rem,  IV.  p.  393.  When  thelb  had  been  diftinguiilied  and 
 eftablilhed  as  the  only  two  fenfes  of  juflification,  viz.  i. 
 Acquittance  from  the  charge  of  having  finned  ;  and,  2. 
 Acquittance  from  the  puniiliment  of  lin  ;  and  when  the 
 fixil  had  been  fet  afide  in  this  queflion,  about  the  juflifi- 
 cation of  a  fmner;  what  need  was  there  to  bring  in  this 
 fenfe  of  ir  again  to  the  apoftle's  aJcrtion,  That  none  can 
 be  juftified  by  the  deeds  of  the  law?  Is  not  this  fixing 
 fomething  like  a  tautology  upon  the  apoftle,  who  is  pro- 
 ving. That  by  the  deeds  of  the  law  none  can  be  juftified, 
 by  this  fame  argument.  That  none  can  be  acquitted  iVom  the 
 charge  of  having  fmned  ;  or,  That  all  have  finned?  So 
 this  diftindion  of  the  two  fenfes  oi  jujtifying  and  juflifica- 
 tion would  appear  10  need  fome  correction  :  for  the  apollle 
 makes  not  acquittance  from  puniftment,  or  the  not  impu- 
 ting of  lin  to  the  finner,  to  be  his  juftification,  without 
 the  imputation  of  righteoufnefs  to  him  ;  and  acquittance 
 from  the  charge  of  having  fmned,  is  not  juftification,  wiih- 
 out  reckoning  the  reward  due  to  him  that  is  found  righ- 
 teous, and  without  acquitting  Jiim  from  punifnment  who  is 
 not  found  guilty.  For  in  juftification,  to  him  thativorketh, 
 is  the  rei'\ird  reckoned  of  debt.  As  it  is  not  eafy  10  think 
 of  juftifying  and  juftification,  without  the  idea  of  jnftice 
 and  righteoufnefs ;  and  the  apoftle  fpeaks  not  of  juftifica- 
 tion by  free  grace,  without  the  divine  juflice  aifo  therein 
 raanltcfted,  nor  without  a  righteoufnefs  therein  rewarded  ; 
 might  not  this  diftindion  of  the  fenfes  of  juftiMcaiion  be 
 rather  admitted?  viz.  To  juflify,  is  either,  i.To  confti- 
 tute  one  juft,  and  make  him  righteous,  who  was  not  fo, 
 as  when  the  ungodly  is  juftified;  or,  2.  To  manifcft  him 
 juft,  and  declare  liira  righteous,  who  is  already  fo,  as  when 
 ^  God 
 
406    Remarks  on  the  preceding  Scheme. 
 
 God  is  faid  to  he  jiiflified.  And  to  this  belono-s  what  is 
 faid,  I  Cor.  iv.  4.  5.  For  I  know  nothing  by  myfelfy  yet  am 
 I  not  Jfereby  jiift^fied  -  kit  he  that  judgeth  me  is  the  Lord. 
 Therefore  judge  nothing  before  the  time,  imtil  the  Lord 
 come.  As  this  will  be  the  JLiftification  at  the  Lord's  co- 
 ming, when,  the  apollle  James  fays,  we  jhall  be  judged  by 
 the  law  of  liberty,  upon  what  we  fay  and  do ;  fo  he  Ipeaks 
 only  of  this  jalliiication,  faying,  we  are  not  jiiitified  by 
 faith  without  works,  but  by  faith  working  with  our  works. 
 But  Paul  fpeaks  of  juftification  in  the  firft  fenfe,  fetting 
 forth  the  juftification  of  finncrs,  by  the  faith  of  Chrifl,  de- 
 livered for  our  offences  J  and  raifed  again  for  our  jujlifica- 
 tion. 
 
 Rem.  V.  p.  393.  394.  The  diflindion  of  the  law  from  the 
 promife,  to  which  ic  is  oppofed,  as  the  works  of  it  are  ta 
 faith,  is  very  plainly  fhated  by  the  apoflle,  defcribing  the 
 law  with  its  works,  and  the  promife  believed,  as  they  fland 
 in  oppontion.  For  he  fixes  the  meaning  of  the  law  in  that 
 oppofition,  when  he  fays.  As  many  as  are  of  the  works  of  the 
 lavjy  are  under  the  curfe  :  for  it  is  written^  Curfed  is  every 
 one  that  contimieth  not  in  all  things  which  are  written  in 
 
 the  book  of  the  lavj  to  do  them. And  the  law  is  not  of 
 
 faith ;  but  the  ma7t  that  doth  them yf mil  live  in  them  ;  as  he 
 alfo  fays  in  another  place,  Mofes  defcribeth  the  righteouf- 
 nefs  which  is  of  the  law.  The  man  that  doth  thefe  things,, 
 f?all  live  in  them.  The  law  thus  defcribed  cannot  give  life  to 
 any  man,  but  through  his  own  perfonal  obedience  to  all  its 
 commands  :  every  one  mufl  (land  righteous,  and  intitled 
 to  live  alone  through  his  own  doing  thefe  things :  for  the 
 law  conftitutes  a  man's  own  life,  as  a  debt  due  to  his  own 
 obedience;  and  it  makes  every  one  curfed,  by  every  tranf- 
 greifion  that  he  himfelf  commits.  The  fold  that  finneth^ 
 jhall  die. 
 
 The  law  is  not  oppofed  to  the  promife,  and  the  works 
 of  it  to  faith,  as  it  requires  a  perfect,  univerfal,  and  per- 
 petual obedience,  making  God^s  curfe  due  to  every  tranf- 
 grefFion  :  for  the  law  of  the  ten  words,  i-n  God's  covenant 
 with  Ifrael's  nation,  including  the  law  written  in  the  hearts 
 of  all  men,  e>cplained  by  the  Lord  in',  the  fermon  on  the 
 mount,  and  fummed  up  by  him,  -iccording  to  Moles,  in 
 thele  two,  To  love  God  with  all  the  heart,  foul,  and  mind; 
 and,  To  love  our  neighbour  as  ourfelves,  is  ftill  the  fame 
 perfed  law  which  Chrifl  fulfilled,  and  which  he  lays  on  his 
 (iilciplcs,  fo  as  10  make  them  finners  needing  remifTion,  as. 
 
 often 
 
Remarks  on  the  preceding  Scheme.    407 
 
 ©ften  as  tlicy  anyway  tranfgrers  it,  even  in  the  thoughts 
 of  their  hearts :   for  it  is  the  fame  law  that  his  apofllejamcs 
 fpeaks  of,  requiring  the  fame  things,  and  convincing  Chri- 
 itians,  who  Ihall  be  judged  by  it,  as  tranfgrellbrs  by  offend- 
 ing in  one  point.     He  faysy  My  brethreji^-^if  ye  fulfil  the 
 royal  lavj,  accord'mg  to  the  fcriptnrey  Thou  fialt  love  thy 
 neighbour  as  thyfelf ;  ye  do  luell.     But  if  ye  have  refped  of 
 ferfonsy  ye  commit  fin,  and  are  convinced  of  the  law   as 
 tranfgrcifors.     For  whofocver  fiall  keep  the  whole  law^  and 
 yet  offend  in  one,  he  is  guilty  of  all.     For  he  that  faid,  Do 
 not  conunil  adultery  ;  faid  alfo.  Do  not  kill.     Now,  if  thou 
 commit  no  adultery,  yet  if  thou  kill,  thou  art  hecojne  a  tranf- 
 greffor  of  the  law.     So  /peak  ye  and  fo  do,  as  they  that  fJmU 
 be  judged  by  the  law  of  liberty.     But  he  calls  it  the  law  of 
 Liberty,  as  we  are  freed  from  its  curfc,  by  Chrift's  being 
 made  a  curfe  for  us,  and  free  to  live  by  his  fulfiihng  it  for 
 lis,  who  could  not  live  by  our  own  obedience-.     But  in  this 
 view  only  it  is  oppofed  to  the  promife,  and  its  righteouf- 
 iiefs  to  the  righteoufnefs  of  faith ;  as  it  fays,  The  man  that 
 doth  thefe  things,  fnill  live  in  them ;  and.  Cur  fed  is  every 
 one  that  continueth  not  in  all  thefe  things  to  do  them.    And 
 this  is  the  law  of  nature.  This  itands  in  the  confciences  of 
 all  men  naturally-  The  promife  is  a  fupernatural  revelation.. 
 Nor  is  even  this  inconfiftent  with  the  promife,  though 
 diftinguillicd  from  it  and  oppofed  to  it.     For  the  promife 
 hinders  not  any  one  who  hath  obeyed,  and  hath  not  fin- 
 ned, from  claiming  life   as  his  due  :    '^  For  if  there   had 
 *'  been  a  law  given  which  could  have  given  life,  verily 
 ^'  righteoufnefs  Ihouid  have  been  by  the  law."    And  agree- 
 ably to  this  the  Lord  faid,  —  *'  This  do,  and  thou  flialt  live  ; " 
 and,  —  ''  If  thou  woulufl:  enter  into  life,  keep  the  com- 
 ''  mandments,"     And  the  promife  fuppofes  the  curfe,  and 
 eftablilhes  it  to  every  tranfgrcffion  ;  as  it  gives  the  blefling, 
 10  none,  but  through  ChrilVs  redeeming  them  from   the 
 curfe,  by  being  made  a  curie  for  them.  .  And  no  man  can 
 liave  10  do  with  the  bleflednefs  o^  the  m^  whofc  iniquity 
 is  forgiven,  but  he  that  finds  himfelf  under  the  curfe  as  a 
 fmner  ;  which  is  one  great  thing  that  difaffeas  us  to  the 
 promife. 
 
 Again,  lie  defcribes  the  promife  very  plainly  on  the  o- 
 ther  fide  of  the  oppoiition,  in  that  fame  paflage  of  the  e- 
 pilble  to  the  Galatians,  where  he  defcribes  the  law.  And 
 ihere  it  is,  the  promife  of  blelFednefs  to  all  nations  in 
 Chrift,  the  feed  of  Abraham,  redeeming  them  from  ihc 
 
 curfc 
 
4o8    Remarks  on  the  preceding  Scheme. 
 
 cur^e  of  the  law,  beir'^  made  a  cirfe  for  them ;  it  is  th(* 
 promile  of  the  inheritance  to  that  ieed  of  Abraham,  the 
 Son  of  God,  made  of  a  woman,  made  under  the  law  to 
 redeem. 
 
 The  law  did  not  condemn  us  in  a  fubflitute ;  but,  ac- 
 cording to  the  prorrHe,  to  which  faith  has  re fped,  Chrifl 
 the  feed  of  Abraham  is  made  a  curfe  for  us,  and  to  him  the 
 fromife  luas  made.  Tlie  law  proinifed  no  life  or  bleiled- 
 nefs  to  the  obedience  of  a  reprefcntative  ;  and  Chrifl's  obe- 
 dience, however  perfedt,  could  not,  according  to  the  law, 
 intitle  any  but  himfelf  alone  perfonally,  unto  any  reward. 
 
 But,  according  to  the  promife  of  grace,  bleflednefs  is 
 due  to  him,  the  fubftitute  of  fmners,  fulfilling  all  righ- 
 teoufnefs  for  them,  redeeming  them  from  the  curfe  ;  and  fo 
 the  blelling  of  Abraham  comes  on  them,  through  Jefus 
 Chrill:,  who  were  curfed  by  the  law,  and  the  nations  are 
 bleiled  in  him.  And  the  promife  of  the  inheritance,  which 
 the  law  could  not  make  due  to  our  obedience,  becomes  due 
 to  the  obedience  of  the  Son  of  God,  made  under  the  law 
 to  redeem ;  fo  that  the  children  of  WTath,  redeemed  from 
 the  curfe  by  him,  become  the  fons  of  God,  through  that 
 redemption,  and  joint  heirs  with  him  in  the  eternal  inhe- 
 ritance. The  life  due  by  the  law  to  perfe6l  obedience, 
 could  not  be  life  from  that  death  which  is  the  wages  of  fin  i 
 but,  by  the  promife,  eternal  life  from  the  dead  comes  to 
 Chrifl  made  a  curfe,  and  thereby  redeeming  fmners  from 
 the  curfe;  and  all  his  redeemed  have  that  life  in  him. 
 
 The  mercy  and  grace  of  the  promife  is  no  other  than  that 
 which  gave  this  commandment  to  Jefus  Chrifl,  which  he  re- 
 ceived from  his  Father,  To  lay  down  his  life  for  his  ilieep, 
 and  to  take  it  again,  that  they  might  have  eternal  life  ; 
 the  fame  grace  that  gave  him  that  work,  of  fulfilling  the 
 jaw  for  finners,  to  do,  which  when  he  had  linilhed,  he 
 made  his  plea  for  that  glorious  reward,  not  due  by  the  law 
 to  the  obedience  of  a  reprefentative,  but  reckoned  to  the 
 Son  of  God,  made  under  the  law  to  redeem  finners,  of  the 
 grace  that  gave  him  to  the  death  for  them.  And  fo  that 
 reward  of  hi$  work  is  of  grace.  Therefore  we  find  him  in 
 the  pfalms,  alking  that  life  from  the  dead  which  is  the  re- 
 ward of  his  righteoufnefs,  of  mercy  and  of  grace.  When 
 he  afked  that  glorious  reward  of  his  finifning  the  work  his 
 Father  gave  him  to  Aoj  he  faid  he  would  have  them  whom 
 the  Father  had  given  him,  and  to  whom  he  gives  the 
 lE:nov;ledge  of  his  word  and  his  name,  to  ihare  with  him  in 
 
 this 
 
Remarks  on  the  preceding  Scheme.    409 
 
 this  his  reward.  This  knowledge  is  faitli,  believin<^  tliat 
 the  righteous  Father  is  well  plcafed  in  his  beloved  Son,  o- 
 beying  his  cominandinent,  and  finiihing  the  work  he  gave 
 him  to  do.  It  is  the  belief  of  the  promilc  of  pardon  and 
 blclledneis,  and  of  the  heavenly  inheritance,  and  eternal 
 life  from  the  dead  in  Chrift  Jeliis,  all  flowing  from  the 
 commandment  that  he  received  from  the  Father. 
 
 And  this  comm:indment  of  grace,  this  promife  and  this 
 faith,  (land  oppoied  to  the  law,  faying,  Tbe  man  that  doth 
 thefe  things,  (hall  live  in  them  ;  and,  The  fuul  that  fin- 
 fiethj  P) all  die 'y  and  oppofed  to  the  works  or  deeds  of  the 
 law,  i.  e.  any  duties,  or  obedience  to  any  commands  or 
 precepts  whatsoever,  that  a  man  can  propole  to  do,  that 
 he  may  live,  and  efcape  the  curfe  by  his  doing  them.  7'o 
 be  thus  minded,  is  to  be  of  the  vjorks  rf  the  law,  in  oppo- 
 sition to  bei}ig  of  faith.  And  this  dilpolltion  in  a  iinner 
 leads  him  to  ad:  contrary  to  the  law  of- nature,  and  the 
 knowledge  of  God's  judgment  againft  any  one  fin,  for- 
 feiting life,  in  the  coniciences  of  men.  Led  by  this  in- 
 clination, we  follow  our  own  reafonings,  againft  the  tefli- 
 mony  of  our  conicicnce,  that  agrees  with  the  perfed:  law, 
 and  tlill  finds  fomeihing  lacking  to  intitle  us  to  life,  till 
 it  be  fatisfied  in  a  perfed  righteoufnefs.  And  fo  this  dif- 
 pofition,  however  agreeable  to  the  common  fenfe  of  man? 
 kind,  is  indeed  the  corruption  of  nature,  inconfillent  with 
 the  law  of  nature,  as  well  as  contrary  to  the  word  of  faitli, 
 and  the  fupernatural  revelation  of  the  righteoufnefs  of 
 God,  that  is  imputed  without  works  to  every  one  that  ad- 
 mits the  truth  of  it,   and  believes  it  in  his  confcience. 
 
 Kem.Vl.  p.  397.  398.  The  redemption  that  is  in 'Jefus 
 Chrift,  through  which  grace  jullilies  us,  is  no  other  than  his 
 redee?ning  us  from  the  curfe  of  the  Lnv,  being  made  a  curfe 
 for  us.  Thus  he  gave  him f elf  for  us,  that  he  might  re- 
 deem us  from  all  iniq^idty ;  and  thus  \\^  gave  his  life  a  ran- 
 font  for  many,  redeeming  them  from  among  men,  and  out 
 of  every  kindred,  tongue,  and  people,  and  nation,  unto  God 
 by  his  blood,  from  a  llate  of  condemnation  under  the  curfe 
 of  the  law,  under  which  they  lay  with  the  reft  of  mankind, 
 unto  a  ftate  of  favour  and  acceptance  with  God,  a?  his  pe- 
 culiar people  and  his  children  :  for  this  is  the  redempiion 
 they  have  through  his  blood,  even'  the  forgivenefs  of  fins. 
 And  this  is  like  the  redemption  of  Ifrael  from  the  dellruc- 
 lion  of  the  firft-born  by  the  blood  of  the  pafchal  facrifice, 
 in  that  night  wherein  they  were  brought  out  of  Egypt ;  or 
 
 Vol.  IV.  3  F  like 
 
410    Remarks  on  the  preceding  Scheme. 
 
 ]]\c  the  redemptions  prefcrihed  in  tlie  law  of  Mores,Excd. 
 xiii.  n.  and  xxxiv.  20.  and  Lev.  xxvii.  We  are  not  re- 
 iieemed  ivith  [liver  and  c/jld^  paid  as  a  price  of  redemp- 
 tion for  us  ;  hit  vj'nh  the  precious  blood  of  Cbrift,  as  of  a 
 lamb  'without  fpot ;  a  fpotlefs  facrifice  offered  to  God  for 
 us. 
 
 There  is  no  other  redemption  from  what  is  called  the 
 bondage  and  ilavery  of  fin,  but  this  redemption  from  the 
 curfe  of  the  lavj,  which  is   the  ftiew^th  of  Jbi.     For  while 
 we  are  under  the  law,   we  are  under  the  dominion  of  fin 
 reigning  unto  death,   or    under   its    condemning  power  ; 
 and  as  long  as  it  thus  reigns  over  us  unto  death,  we  are 
 its  fcrvants  to  do  iniquity.     But  being  delivered  from  its 
 icondemning  power,  and   brought    under  grace,   reigning 
 through  the  righteoufnefs  of  Jefus  Chrifl  unto  eternal  life, 
 and  fo   under  the  juftifying    power    of  the    righteoufnefs 
 that  grace  provided,  we  become   the  feivants  of  righteouf- 
 nefs unto  holinefs.     Our  whole  falvation  from  fin  is  in  the 
 remiirion  of  our  fins.     The   mortification  of  fm  is   by  the 
 crofs,  and  by  Chrifl^s  bearing  our  fins  there   on  his  own 
 body :   for  we  being  dead  to  fin  by  this,  become  alive  to 
 ri^rhteoufiiefs,  and   we   are   faid    to   crucify  the  fle/h,  with 
 the  affections  and  lujis.     We  arife  to  live  unto  righteouf- 
 nefs,   being  raifed    with   Chrifl:  from   condemnation    and 
 death,  to  the  life  that  lies  in  God's  favour  ;    as  the  Lord 
 fays,  *' He  that  bclieveth,  —  Ihall  not  come  into  condem- 
 *'  nation,    but  is  palled  from  death  unto  life:"  for  God 
 makes  us  alive,    *'  forgiving  us  all    trefpafles.^'     It  is  no 
 other  faith  that  overcomes  the  world  and  its  lufb,  than  that 
 faith  which  is  in  the  blood  of  the  Son  of  God,  llied  for  re- 
 demption from  the  curfe  due  to  thefe.    And  the  Spirit  fub- 
 duing  the  power  of  evil  difpofitions,  is  the  fpirit  of  this 
 fame  faith,   that  purifies  the  heart :    even  as  it  is  by  this 
 fame  truth  believed,  that  we  are  fandified. 
 
 This  redemption  from  the  curfe,  is  all  the  redemption 
 from  what  is  called  the  bondage,  the  feverity,  and  terror 
 of  the  law.  The  people  of  Urael  were  in  bondage  under 
 their  covenant,  inforcing  in  the  flrongeft  manner,  the  law 
 requiring  them  to  do  the  commands  and  live,  and  curfmg 
 them  if  they  tranfgrefled  in  one  point.  They  were  in  bon- 
 dage under  this  law,  as  not  yet  fulfilled  by  the  promifed 
 feed,  who  was  not  yet  come  to  redeem  from  the  curfe  of 
 jt,  and  fo  to  make  it  a  law  of  liberty.  Any  liberty  they 
 had,  was  in  the  promifc  of  that  feed  to  come,  and  in  the 
 
 Ihadow 
 
Remarks  on  the  preceding  Scheme.    411 
 
 fliadow  the  law  of  Mofes  had  of  that  redemption,  point- 
 ini^  it  out  by  wliat  is  <aid  darkly  of  mercy,  in  conne>5lion 
 u'ith  vifiting  the  iniquity  of  liie  fathers  upon  the  children, 
 and  by  the  feivice  of  the  tabernacle,  efpccially  the  facri- 
 fices.  Yet  thus  it  was  (licwed  only  as  through  a  vail  :  for 
 the  facrifices,  continually  calling  iin  to  remembrance, 
 Ihewed,  that  fin  was  not  yet  taken  away,  and  that  the  re- 
 miifion  of  fms  was  not  yet  granted,  as  it  was  to  be  to  the 
 facriHcc  of  Chrilf,  which,  when  made,  would  put  an  end 
 to  offering  for  Iin. 
 
 The  law  faying,  ''The  man  that  doth  thefc  things^  (hall 
 ^'  live  in  them;''  and,  '' Curfed  is  every  one  that  conti- 
 ''  nueth  not  in  all  things  wricrcn  in  the  book  of  the  law 
 ''  to  do  them,''  was  given  by  Moles;  and  the  promulga- 
 tion of  this  law  was  ''  the  miniftration  of  condemnation 
 "  and  death:"  but  the  grace  of  doing  all  that  this  law  re- 
 quired, in  the  room  of  linncrs,  the  grace  of  redeeming 
 them  from  its  cuiie,  came  by  Jefus  Chrid  becoming  a 
 curfe  for  them.  And  the  promulgaiion  of  this  in  the  go- 
 fpel,  is  '*  the  minirtration  of  righceoufnefs,"  oppoled  by 
 the  apoftle  to  *'  the  minillration  of  condemn aiion  and 
 ''  death." 
 
 Again,  The  law  given  by  Mofes  had  the  fliadow  of 
 this  grace  to  come,  in  various  types  and  figures;  and  in 
 this  view  it  is  called  the  letter.  But  the  truth  of  the  fi- 
 gures and  types  that  law  had  of  grace,  came  by  Jefus 
 Chrift;  even  his  riglueoulhefs,  through  which  grace  ju- 
 itifies  us,  witnefTed  by  the  law  and  the  prophets.  And 
 fo  in  him  we  have  the  fpirit  of  that  letter;  the  old  cove- 
 nant being  as  the  letter  in  a  parable,  and  the  new  as 
 the  fpirit  of  that  letter.  Therefore  the  apoftle  oppofcs 
 the  /pirlt  to  the  letter ;  even  as  he  oppoled  the  mini- 
 Jlration  of  right e on fnefs  lo  that  of  corJeninaiion.  And  he 
 calls  the  Lord  that  Spirit ;  even  the  Lord  Jefus,  ''  the 
 *'  end  ol  the  law  for  lightcoufnefs  to  every  one  that  be- 
 ''  lieveth." 
 
 The  law  of  Mofes,  as  requiring  of  the  nation  and 
 people  of  Ifracl,  tlie  righteouinefs  of  th:.  letter,  with  the 
 iandion  of  temporal  (and  typical)  rewards  and  punilh- 
 ments  fuitabie  to  that  nation,  was  very  far  from  being 
 fo  hard  and  fevere  upon  our  nature,  as  is  the  law  in  the 
 fliape  wherein  Chrift  fays  he  came  to  fulfil  it,  and  where- 
 in he  lays  it  upon  us  to  be  obeyed.  And  this  fpirit  of  the 
 law  convinces  much  more  clearly  of  lin.  than  tlie  letter 
 
 3  F  2  '  of 
 
4^2      Remarks  on  the  preceding  Scheme. 
 
 of  it,  and  places  the  finfalnefs    of  evil   difpofitions  in   a 
 Wronger  point  of  light.     But  it  doth  not  appear,  that   he 
 v/ho  inwes  us  this   royal  law,    making   us  tranigreflbrs  of 
 ilic   whole   by  offending  in   one   point,  ever  promifed  or 
 gave  his  Spirit  to  enable  us  to  do  it,  and  to  keep  us   from 
 being  tranfgrefibrs  of  it.     He  promifed  his  Spirit  to  guide 
 his   apofiles  infallibly  into  the  whole  truth  of  the  New-te- 
 ftamenc  revelation  ;    and    faid,   he  *^  would    convince  the 
 <^  world   of  fin,  righteoufnefs,   and  judgment,''    and  thac 
 ])e   would  be  the  Comforter  of  his  difciples.     And  he  in- 
 deed convinces  them  of  fm  in  every  Ihortcoming  of  the 
 perfecTion  reqirired  in  this  royal  law,^    and,  as    the  Spi- 
 rit of  faith  leads  them  to  the  Father,  through   the  blood 
 of  his  Son,  for  remiflion  and  acceptance  with  him,  through 
 the  perfciS!:  righieoaiiiefs  of  his  beloved  Son  ;  and  [o  makes 
 them  perfect  <is  pertaining  to  the  confcience,  by  his  blood; 
 and  dwelling  in  them,  he  keeps  them  from  apoftafy  from 
 this  faith,  marking  this  truth  abide  in   them  in  a  grievous 
 con&cl  with  the  iiefh.     And  further,  as  the  Comforter,  he 
 afilires  their  hearts   of  the  remiffion  of  their  lins  through 
 Chrift's  blood,  and  of  their  acceptance    with   God   as  his 
 children,  by  his  righreoulnefs ;    giving  them   the  joyful 
 hope  of  eternal  life,  as  the  reward  of  Chrift's  righteouf- 
 nefs ;  of  which  reward  they  have  the  earneft,  in  his  Ihed- 
 ding  abroad  the  love  of  God  in  their  hearts,  even  the  love 
 of  God   that  is  commended  towards  them,  in  this,  ^'  that 
 *'  when  they  were  yet  without  ftrength,  in  due  time  Chrifl 
 *'  died  for  the  ungodly; "  fo  that  they  joy  in  God  through 
 Jefus  Chrifl,  by  whom  they  have  received  the  atonement. 
 For  this  Spirit  fpeaketh  not  of  himfelf,  but  glorifies  Chrill:, 
 taking  the  things  of  Chril'!:,   and  Ihewing  them    to  his  di- 
 fciples.    But  as  to  making  them  capable  in  this  life  to  do 
 what   Chrift's   law  requires,    fo  as   not    to  offend  in    one 
 point,  and  as  to  keeping  them  from  being  fo  guilty  of  all, 
 we  may  obferve  this  that  the  apoftle  John  lays,  "  But  if 
 *'  we  walk  in  the  light,  as  he  is  in  the  light,  we  have  fel- 
 lowihip  one  with  another,  and  the  blood  of  Jefus  Chrifl: 
 his  Son  cleanfc'Ji  us  from  all  Im.  If  we  fay  that  we  have 
 no  iin,  we  deceive  ourfelves,    and  the   truth   is   not  in 
 us.      If  we    confefs   our  fins,   he   is  faithful  and  juft  to 
 forgive  us  our  fins,  and  to  cleanfe  us  from  all   unrigh- 
 "  tcouinefs,     \f  we  lay  that  we  have  not  finned,  we  make 
 '^  him   a  liar;  and  his  word  is  not  in   us.     My  little   chil- 
 -'  drcn,  thcfc  things  write  I  unto  vou,  that  ye  fin  not.  And 
 
 ^*  if 
 
Remarks  on  the  preceding  Scheme.    413 
 
 '*  if  any  man  fm,  we  have  an  advocate  with  the  Father, 
 **  Jelus  Chrift  the  rio;hteous:  and  he  is  the  propitiation  for 
 **  our  fins ;  and  not  for  ours  only,  but  alfo  for  the  whole 
 «'  world.'' 
 
 What  he  fays  of  forgivenefs,  and  the  blood  of  Jefus 
 purging  the  confcience  confefling  fin,  is  the  great  prefer- 
 vative  againft  fin  :  yet  they  that  walk  in  the  light,  (hewing 
 God  reconciled  by  the  blood  of  his  Son,  whom  he  railed 
 from  the  dead,  and  have  fellowiliip  with  him  in  the  life 
 that  is  the  reward  of  his  Son's  rightcoufnefs,  arc  ftill  fm- 
 ners,  having  their  lins  to  confcfs  to  him,  and  needing  the 
 forgivenefs  of  their  fms,  and  the  purgation  of  their  con- 
 fciences  by  C brill's  blood;  and  this  in  all  their  fellowlhip 
 with  him^  which  is  only  by  Jefcs  Chrift  the  righteous,  the 
 propitianon  for  their  fins,  their  advocate  with  liim. 
 
 And  if  the  Spirit  of  Chrill:  doth  not  in  this  life  preferve 
 us  from,  being  tranfgreflbrs  of  his  royal  law ;  far  lefs  doth 
 he  aid  and  alfift  us  in  feeking  to  live,  and  e^fcape  the  curfe, 
 -by  any  obedience  of  ours  to  any  command  whatfoever :  for 
 this  would  be  to  affift  us  to  do  the  works  of  the  law,  and  to 
 aid  us  in  working,  contrary  to  believing  on  him  thai  j unifies 
 the  ungodly.  And  this  working  for  life,  is  tl^  very  ficfh 
 again  it  which  the  fpirit  lufls :  For  if  ive  be  led  by  the  Spirit, 
 i\je  are  not  under  the  law.  His  work  is  to  contunce  us  of 
 fin,  and  to  lead  us  to  the  blood  of  Chrif:,  not  working, 
 but  believing  that  his  blood  cleanleth  from  all  fin,  and  that 
 the  God  of  all  grace  is  juil  and  faithful  to  forgive  us  our 
 fins  through  that  alone. 
 
 As  to  *A'hat  has  been  often  faid  of  our  freedom  from  fub- 
 jedion  to  a  load  of  burdenfome  rites  and  ceremonies,  it  is 
 not  eafy  to  underfland  the  fenfe  of  it.  Surely  this  dannot 
 be  underfiiood  to  be  fubjedion  to  what  the  apoftles  call  the 
 yoke  which  neither  nve  nor  our  fathers  ivere  able  to  bear  .♦ 
 becaufe  in  thefe  rites  and  ceremonies  (many  of  which  the 
 fathers  obferved  before  Mofes)  was  the  only  eafe  they  had 
 from  the  true  bondage  of  the  law;  feeing  it  was  fron;i  thefe 
 they  were  learning  the  promiled  hope  of  redemption  from 
 the  curfe.  And  how  Ihail  we  underfiand  thefe  rites  and 
 ceremonies  to  be  burdenfome  ?  Did  not  the  wealtli  of  Ca- 
 naan enable  them  abundantly  to  bear  the  expenie  of  them, 
 while  they  kept  the  letter  of  the  law,  and  obferved  them 
 with  the  greatefl  exaclnefs  ?  Or  how  Ihall  we  conceive  them 
 burdenfome,  in  tne  comparifon  with  all  that  felf-denial  in 
 the  work  of  f^ith  and  labour  of  nilnillcring  love,  and  pa- 
 tience 
 
414     P^EMARKSon  the  preceding  Scheme. 
 
 lience  of  hope,  and  in  the  bearing  of  our  crofs  daily  after 
 Chrift,  and  all  the  hardlhips  conneded  with  the  confeffion 
 of  his  faith  in  the  world,  always  hating  and  perfecuting  it? 
 If  we  fay  that  Ch rill's  yoke  is  eafy,  his  law  is  found  the  law 
 of  liberty  by  them  that  believe  in  his  redemption  from  the 
 curfe;  then  let  us  talk  no  more  of  deliverance  from  the 
 yoke  of  rites  and  ceremonies. 
 
 But  if  there  was  a  grievous  bondage  in  the  law  as  peculiar 
 to  the  Jews,  one  may  fay,  the  Chriftian  nations  have  never 
 been  very  fenfible  of  the  benefit  of  their  freedom  from  it : 
 for  as  they  have  always  ihewed  the  greatefl  inclination  to 
 a  national  righteoufnefs,  and  the  reward  of  it,  like  that  of 
 the  Jews ;  fo  they  have  always  difcovered  a  very  great  pro- 
 penfity  to  rites  and  ceremonies. 
 
 Is  this  then  the  redemption  that  is  in  Jefus  Chrift  the 
 propitiation  for  £n,  viz.  our  freedom  from  the  Jewilh  co- 
 venant, and  the  law  as  ftandlng  in  that  covenant,  and  pe- 
 culiar to  the  Jews ;  together  with  the  provifion  made  for 
 remedying  the  corruption  and  weaknefs  of  human  nature,- 
 by  the  Spirit  fubduing  the  power  of  evil  difpofitions,  and 
 fo  deliv^-ingus  from  the  bondage  and  ilavery  of  fm?  And, 
 is  it  throua^i  this  redemption  that  Paul  fays  the  grace  of 
 God  juitifics  finners? 
 
 But  as  li^  continues  flill  due,  by  the  law  of  God,  to  any 
 one  continuing  in  all  his  commands  to  do  them;  fo  every 
 one  thai  is  not  freed  from  the  curfe  by  Chriil  made  a  curfe 
 for  him,  is  flill  under  the  cjrfe,  as  not  continuing  in  all 
 thefe  to  do  them  ;  though  he  was  never  under  the  Jewifli 
 law.  And  fuch  is  every  one  (eeking  to  do,  by  any  ailiitance, 
 things  commanded,  that  he  may  live,  and  efcape  the  curfe 
 by  his  work:  for  the  apoftlc  declares,  that  as  many  as  are 
 of  the  works  of  the  Uiv,  are  under  the  curfe  ;  even  as  the 
 Lord  faid.  He  that  bel'ieveth  not,  is  condeirmed already  ;  and 
 John  Baptift,  He  that  believtth  not  the  Son,  fiall  not  fee  life,' 
 Init  the  wrath  of  God  ahideth  on  him.  Ch  rift's  redemption 
 therefore  makes  not  void  the  law,  but  eftablillieth  it.  And 
 while  this  law  ftands,  requiring  perfed  obedience  to  Gody 
 and  fixing  his  curfe  to  every  tranfgrellion,  what  fignifies 
 fj-eedom  from  tlie  Jewilh  law?  What  avails  any  remedying. 
 of  natural  corruption,  or  any  maflery  of  evil  difpofitions 
 that  we  can  by  any  help  attain  to  in  this  world,  if  we  be 
 jiot  made  perfed  in  our  obedience?  For  unlefs  this  law  be 
 made  void,  there  is  no  pofTibility  of  life  for  any  finner,  but 
 by  the  commandment  of  grace  to  Jefus  Chrift  to  do  and 
 
 live 
 
Remarks  on  the  preceding  Scheme.     415 
 
 Jive  in  the  name  of  Tinners,  to  lay  down  his  life  for  them, 
 and  fo  redeem  them  from  the  curfe.  And  this  is  the  re- 
 demption through  which  C7od's  grace  juftifies  us.  And  tliere- 
 fore  to  hhn  that  worketh  not,  or  doth  not  the  things  com- 
 manded to  live  by  them,  but  believeth  on  God  jujiifyuig  the 
 ungodly y  through  Chrift's  dying  for  him,  and  fo  redeeming 
 him,  his  faith,  or  this  that  he  believes,  is  imputed  for  righ- 
 tcoufnefs.  For  as  the  promife  often  (lands  for  the  thing 
 promifed,  and  hope  is  frequently  in  fcripture  put  for  the 
 thing  expected  ;  even  fo,  according  to  the  apoflilc,  to  be 
 jujtified  by  faith,  is  the  fame  as  to  be  jiijiijied  by  the  re- 
 dem-ption  that  is  in  Chrift  the  propitiation,  the  very  fame  as 
 to  be  jujiified  by  his  blood,  and  made  right  eons  by  his  obe- 
 dience. Thus  faith  muft  be  taken  for  the  thing  believed, 
 when  it  is  faid,  Contend  fo?-  the  faith  once  delivered  to  the 
 faints;  and  in  the  epiftle  to  the  Galatians,  '^  That  the  pro- 
 "  mife  by  the  faith  of  Jefus  Chrifh  might  be  given  to  them 
 
 *'  that   believe  ;    but  before  faith  came  ;  The   faith 
 
 '^  which  (liould  afterwards  be  revealed; But  after  that 
 
 *'  faith  is  come." 
 
 The  fenfe  of  Chrifl's  redeeming  from  the  curfe,  that  is 
 to  be  fought  out  of  thefe  words,  would  not  be  eafily  found 
 out,  if  it  were  not  for  what  is  faid  elfewhere  of  the  jufti- 
 fication  of  Tinners  from  their  paft  Tins,  upon  their  conver- 
 lion  to  faith.  The  words  of  this  glofs  on  redemption  are, 
 *'  He  is  now  fet  forth  as  the  propitiation  for  Tin  through 
 ^'  faith  in  his  blood  ;  hereby  God  declares  his  righteoufnefs 
 ''  in  the  remiflion  of  paft  Tins."  But  in  oppoTition  to  this 
 the  apollle  is  faying,  he  was  fet  forth,  before  iiovj,  a  pro- 
 .pitiation  through  faith  in  his  blood.  And  again  he  fays, 
 that  thereby  God  manifefted  his  juflice  for  the  paffingover 
 of  the  Tins  that  were  done  before  in  tl^e  forbearance  of 
 God.  And  he  diftinguilhes  that  time  of  his  forbearance 
 from  the  time  that  is  7Jow,  wherein  God,  by  the  redemption 
 that  is  in  Jefus  Chrift  the  propitiation,  is  manifefting  his 
 juftice,  that  *'  he  maybejuft,  and  the  jullitier  of  him  who 
 *'  believeth  in  Jefus. '^ 
 
 The  divine  juflice  could  not  have  appeared,  in  paffing 
 any  Tins  unpunilhed,  that  were  done  in  the  time  of  God's 
 forbearance,  before  his  law  was  fulfilled,  and  its  curfe  exe- 
 cuted in  Chrift,  if  Jefus  Chrift  had  not  then  been  fet  forth 
 beforehand  in  the  promife,  and  propitiatory  facrifices,  and 
 atoning  blood,  through  which  they  that  believed,  refpected 
 his  blood  as  the  true  atonement  and  propiiiation  for  Tin  to 
 
 come. 
 
41 6     Remarks  on  the  preceding  Scheme. 
 
 come,  faying,  ^'  As  for  our  tranfgreflions,  thou  {halt  purge 
 **  them  away."  Nor  can  the  divine  juftice  now  appear, 
 puniihing  fin  and  rewarding  righteoufners,  in  juftifying 
 him  that  that  is  of  the  faith  of  Jefus  ;  if  his  righteoufnels, 
 that  was  witnefied  before  by  the  law  and  the  prophets,  were 
 not  now  revealed,  without  the  law,  unto  faith ;  and  if  he 
 did  not  now  juftify  the  believer  of  this  revealed  righteouf- 
 nefs  through  the  redemption  that  is  in  Chrift  the  propitia- 
 tion, redeeming  from  the  curfe  of  the  law  by  being  made  a 
 curfe 
 
 Rem.  VII.  p.  4C0.  If,  upon  an  attentive  confideration  of 
 the  apoftolic  writings,  and  inquiry  into  thefe,  it  had  been 
 declared,  what  that  faith  is  which  the  apoftle  fpeaks  of,  and 
 liow  the  julHce  of  God,  as  well  as  his  grace  and  mercy,  are 
 dilplayed  by  making  it  neceiTary  to  our  juflificaLion ;  then 
 it  might  have  appeared,  that  this  faith  is  the  credit  we  give 
 to  the  divine  teftimony  revealing  the  righteoulnefs  wrought 
 by  the  Son  of  God,  '*  made  of  a  woman,  made  under  the 
 **  law  to  redeem"  condemned  finners,  and  rewarded  in  his 
 refurreclion  from  the  death  he  fuffered  for  them,  unto  eter- 
 nal life.  This  is  that  righteoufnels  wherein  the  divine  mercy 
 and  grace  Ihews  itfelf  by  providing  and  fetting  it  forth,  for 
 the  manifeftation  of  divine  juftice,  in  pardoning  and  in- 
 titling  to  life  eternal,  finners  condemned  by  the  divine  law. 
 This  righteoufnefs  being  of  God,  of  fovereign  divine  grace, 
 and  not  of  the  law,  comes  to  finners,  and  is  brought  near 
 to  them,  in  a  revelation  from  God,  not  promifing  life  to 
 any  well-doing  required  of  them  :  for  it  is  revealed  without 
 the  law,  by  God  tefi:ifying  to  the  objecls  of  his  difpleafure, 
 by  all  the  laws  that  required  well-doing  of  them,  that  he  is 
 well  pleafed  in  this  righteoufnefs,  and  demonfi:rating  this 
 in  the  facl  of  his  Son's  refurredion,  wherein  it  is  glorioully 
 rewarded.  And  feeing  this  righteoufnefs  comes  to  us  in  fuch 
 a  revelation,  it  is  evident  we  can  have  nothing  to  do  with  it, 
 but  in  believing  this  revelation,  in  hearing  God,  and  cre- 
 diting his  tefi:imony  concerning  it.  Therefore  the  apoftle 
 fays,  ^*  The  word  of  faith  that  we  preach —  is  nigh  thee,  in 
 '^  thy  mouth,'*  confeiling  it,  '^  and  in  thine  heart,".believing 
 it.  And  God's  righteoufnefs  is  revealed  unto  faith  y  and  is 
 tipon  faith.  When  this  fupernaturally-revealed  truth  is  thus 
 admitted  in  the  finner's  confcience,  where  the  fentcnce  of 
 condemnation  was  before  (landing  naturally,  he  becomes 
 thereby  pofiefied  of  that  righteoufnefs,  freeing  him  from  con- 
 demnation, and  intitling  him  to  eiernal  life  from  the  dead, 
 
 and 
 
Remarks  on  the  preceding  Scheme.     417 
 
 aad  io  has  the  anfwer  of  a  good  confcience  toward  God 
 through  his  Soa*s  reluiTedion.  And  thii;>  it  might  have  ap- 
 peared, I.  That  faith  in  the  righrcoufnefs  of  our  God  and 
 ;^)aviour  Jefns  Chrifl  juflirlcs  a  linner,  i.  e,  makes  him  jiifl:, 
 only  by  the  revealed  righteoufneis  which  it  heh'cvcs,  and 
 which  becomes  ours  only  by  becoming  our  faith,  as  it  i:i  by 
 faith  alone  that  the  divine  rclVimony  concerning  it  can  be 
 received.  And  at  the  fame  time  it  is  manifefl  from  what  is 
 faid,  how  the  jullice  of  God  as  well  as  his  grace  and  mercy 
 are  difplayed  in  this  juftilication  by  it.  And  ^gain,  it  might 
 be  made  appear,  2.  That  he  who  is  made  jult  by  the  re- 
 vealed righteoufnefs  becoming  his  faith,  mud  yet  be  jufti- 
 fied,  i.  e.  declared  and  manifelled  jufl:  in  that  fame  reveal- 
 ed righteoufnefs,  by  that  f^ime  faith  doing  well  in  believing 
 and  working  by  love,  to  the  believed  righteoufnefs,  and  fo 
 conforming  him  to  it,  efpeciilly  in  the  love  to  one  anothet- 
 for  the  fake  of  that  truth  dwelling  in  us,  which  the  Lord 
 requires  in  his  new  commandment.  *'  By  this  we  know 
 **  that  we  have  palFcd  from  death  unto  life."  And  this  will 
 evidence  our  being  in  Chrift,  iiaving  his  righteoufnefs,  iit 
 the  day  of  judgment,  when  this  lliall  diftinguiih  us  from 
 thofe  who  /I?alihr.ve  judgment  without  mercy y  to  be  judged 
 •with  mercy  ;  being  by  this  evidence  found  having  the  righ- 
 teoufnefs that  mercy  provided  for  declaring  the  divine  ju- 
 llice in  juftifying  fmners.  And  this  is  mercy  with  judgment, 
 rejoicing  againft  judgment  without  mercy.  So  then  faith 
 makes  us  righteous,  not  working,  but  believing  the  reveal- 
 ed righteoufnefs  that  is  imputed  without  works.  But  faith 
 proves  and  manifefts  us  righteous  with  that  righteoufnefs^ 
 "ivorking  thofe  good  works  that  are  its  proper  fruits  and  ef- 
 fe6l:s.  And  this,  that  is  as  far  from  any  metaphyseal  fub- 
 tiky  or  fcholaltic  diftint^tion  as  the  fcripture  is,  reconciles 
 the  feveral  pallages  of  fcripture  about  this  doctrine. 
 
 It  is  not  fo  eafy  to  underlland  how  the  gofpel  offers  pardon 
 of  fin  to  all  who  have  a  true  faith  :  for  is  there  any  more 
 in  the  offer  of  the  gofp*:,  than  its  fetting  forth  a  truth 
 to  be  believed,  teftifymg  of  an  amiable  objcd  to  be  loved, 
 and  of  good  things  to  come  to  be  joyfully  hoped  for  ^  What 
 then  is  the  meaning  of  this  oiler  of  the  pardon  of  fill  to 
 him  that  hath  a  true  faith  ?  Is  the  offer  of  pardon  made  to 
 3:10  finner  but  him  that  hath  already  a  true  faith  ?  Or  is  it 
 the  offer  of  a  padion  to  any  iinner,  whereby  the  pardon 
 of  his  fin  Ihall  be  due  to  him  from  God,  providing  that  he 
 :^u  his  part  Iball  get  a  true  faith  toward  God,  whatever  that 
 
 Voj.-  IV.  3  G  '    faiiii 
 
41 8     Remarks  on  the  preceding  Scheme. 
 
 faith  be?  for  tbou.o-h  it  mnft  be  true  according  to  the  pac- 
 rion,  and  dillinguilhcd  froiii  counterfeits  by  aicribin<r  to 
 God  the  glory  of  his  grace  Ibewed  in  this  fame  p?/ilion, 
 and  bv  being  a  principle  of  future  obedience  to  God  ;  yet 
 u  muft  nor,  it  cannot  in  tlie  nature  of  the  thing,  be  the 
 belief  o^  this,  That  God  is  well  pleafed  in  his  beloved  Son, 
 by  whofe  death  he  hath  reconciled  finners,  his  enemies,  un- 
 to him.  Thi3  fame  olTer  of  the  gofpel  has  alfo'  been  often 
 fet  forth  under  the  notion  of  an  acl  of  indemnity,  includini^ 
 ali  finners  that  accept  of  it  by  a  true  faith  and  iincere  repent- 
 ance :  for  ibis  true  faith  includes  that  repentance,  as  being 
 ihe  principle  of  future  obedience  ;  and  io  it  intitles  Tinners 
 to  the  beneik  of  the  indemnity.  But  now  this  whole  matter 
 may  be  conceived  thus.  The  gofpel,  abating  the  rigour 
 of  the  law,  that  excluded  every  one  from  God's  favour, 
 ■who  finned  in  one  point,  promifeth  bis  favour  to  finners, 
 not  having  a  perfeft  right- oufnefs,  but  having  a  true  faith, 
 and  fo  doing  all  that  tlie  gofpel  requires  to  make  his  favour 
 and  the  pardon  of  fin  due  to  him  by  this  gracious  promife. 
 The  gofpel  therefore  being  a  promife  of  God's  favour,  or 
 of  the  pardon  of  fin,  to  fincere  faith;  it  is  inquired,  AVhat 
 doth  this  faith,  that  the  promife  of  pardon  and  juflification 
 ihould  be  made  to  it  ?  And,  upon  inquiry,  it  is  found  to  do 
 this-:  it  afcribes  to  God  the  glory  of  his  grace  manifcited 
 in  the  promife  made  to  it,  and  it  is  produ(!:live  of  holinefs, 
 and  of  obedience  to  all  the  laws  of  the  gofpel  ;  and  there- 
 fore the  gofpel  makes  the  pardon  of  fm  and  juflification  due 
 to  it.  But  from  whence  came  all  this?  Have  we  it  from 
 ihe  gofpel  of  Jefus  Chrift.^  Comes  it  of  faith  in  the  blood 
 of  the  Son  of  God  Ihed  for  the  remiflion  of  fins?  Or  doth 
 it  not  rather  proceed  wholly  from  our  own  ftrong  inclina- 
 tion to  working,  in  oppofition  to  believing  on  him  that  jn- 
 itificrh  the  ungo.lly,  imputing  rightcoufnefs  lo  him  without 
 ivorks?  Surely  it  was  never  learned  from  the  fcrrptures ; 
 but  mufl  be  the  fruit  of  our  own  reafonings  perverting  the 
 gofpel  ofChnft,  in  favour  of  ti":  antichrillian  inclination 
 to  ellablilh  our  own  righteoufnefs.  For,  according  to  tlic 
 fcripture,  Hd  that  hclieveth,  hath  eternal  life,  becaufe  he 
 bath  the  Son  of  God,  in  whom  that  life  is ;  both  it  and  the 
 title  to  it  being  wholly  in  him,  raifed  from  the  dead  for. the 
 juftilication  of  finners:  And  he  that  helieveth  not,  hath  72ot 
 life,  becaufe  he  hath  not  him  in  whom  that  life  is ;  not  lia- 
 vin^  in  himfelf  the  iclliniony  of  God  concerning  his  Son 
 raifed  fiom  the  dead. 
 
Remarks  on  the  preceding  Scheme.     419 
 
 Rem.  Vlll.  When  is  it  faid,  thrit  the  crofpel  o'tcts  par- 
 don to  them  tliar  liave  a  true  faith,  *'  becaulc  by  it  we  :i- 
 *^  Icribe  to  God  tl'.e  p;lory  due  to  jiim,  on  account  of  the 
 *'  inanifeftation  of  his  mercy  and  grace  toward  finners;" 
 ic^may  be  confidered  what  this  mercy  and  grace  is  that  is 
 ^;iorified  by  this  faith,  and  if  it  be  the  i'ame  that  delivered 
 the  Son  of  God  to  death  for  our  offences,  and  raif'ed  Imn 
 aga'ui  for  our  jujtifi cation.  For  the  true  e;racc  of  Cjod  is 
 nrinifeftcd  toward  linners,  in  fendinfr  tiie  Son  of  God  the 
 propitiation  for  tlie  lins  of  all  forts  of  linners  in  the  world, 
 without  difference,  whom  the  Father  j^ave  unto  him  to  he 
 *'  redeemed  from  among  men,  and  out  of  every  kindred, 
 ^^  tongue,  and  people,  and  nation;  havin<^  mercy  011 
 horn  he  would  have  mercy,  and  ihewin^  compaliion  to 
 
 <i 
 
 a 
 
 whom  he  would  (hew  compafiion.  God  commends  his 
 *^  love  towards  Tinners,  by  Chrift's  dying  for  them,  while" 
 yet  "  finners,  ungodly,  without  flrength,  and  enemies  to 
 ''  God  :  for  herein  is  love ;  not  that  we  loved  God,  bur 
 *^  that  he  loved  us,  and  fent  his  Son  the  propitiation  for  our 
 ^^  fms."  And  this  is  the  true  grace  of  God  that  juftifietli 
 freely,  through  the  redemption  that  is  in  Chrift  the  propi- 
 tiation, the  ungodly  not  working,  but  believing ;  and  ma- 
 keth  the  curfed  linner  bleiled,  by  imputing  to  him,  with- 
 out works,,  the  revealed  righteoufnefs  that  he  bclieveth, . 
 And  this  is  God's  rich  mercy  that  raifcs  us  up  witji  Chrifl 
 from  under  his  wrath  abiding  on  us,  through  trefpalTes  and 
 lins  wherein  we  walked;  and  makes  us  alive  with  him  to 
 live  the  life. that  lies  in  God's  favour,  through  faith  that  is 
 of  his  operation,  who  rarfed  Chriil  from  the  dead;  and  that 
 is  given  us  in  the  behalf  of  Chrift,  by  that  fame  grace  tha-c 
 gave  him  to  redeem  us.  There  is  no  true  faith  but  that 
 whereby  we  ffand  i)i  this  true  grace  of  God :  and  j«llifica- 
 tion  and  falvation  of  finners  is  by  this  faith  in  the  blood  of 
 the  Son  of  God,  this  faith  in  his  righteoufnefs,  that  it 
 might  be  by  the  grace  that  gave  the  Son  of  God  to  work 
 that  righteoufnefs  for  them,  and  (bed  his  blood  for  the  re- 
 mifiion  of  their  fins.  And  the  faith  that  gives  God  the 
 glory  of  this  grace,  gives  him  at  the  fame  time  the  glory 
 of  his  juftice,  puniihing  fin,  and  rewarding  perfect  righ- 
 teoufnefs. 
 
 But  all  who  know  the  grace  of  God  in  trutli,  v/ill  eafily 
 perceive,  that  a  grace  oitering  or  promiiing  pardon  and 
 juflification  to  fmcerity  without  perfe^flion,  is  not  this  true 
 grace  of  God  ;  that  the  faith  which  glorifies  that  grace,  is 
 
 3  G  2  not 
 
420     Remarks  on  the  preceding  Scheme. 
 
 noi  true  faith  in  the  riglncoufnels  of  our  God  and  Saviour 
 Jefus  Chrid;  and  that  the  God  who  is  j};lorified  on  the  ac- 
 count of  that  faUe grace,  by  that  falfe  faith,  mail  be  fome 
 fa  He  god. 
 
 For  the  true  God,  in  oppofition  to  every  falfe  one  that 
 men  imagine  to  themfelves,  is  the  j lift  God  and  the  Saviour  ; 
 the  jealous  God,  Ihewing  his  wrath  againft  all  ungodlinefs 
 in  the  manifellarion  of  his  love  to  finners  ;  the  Righteous 
 Father  J  whom  the  world  knows  not ;  the  one  God,  that 
 cau(es  righteoufnefs  and  falvation  fpring  up  together  ;  that 
 aonieih  andfaveth  us  wirh  vengeance  and  with  recompenfe, 
 -wounding  and  healing,  killing  and  making  alive  ;  the  one 
 God,  who  condemns  tinners,  in  their  owa  confciences,  by 
 evc!  y  tradfgreilion  of  his  law  ;  and  acquits  them  there  by 
 the  blood  of  ChriPc,  giving  thein  the  ai^fwer  of  a  good  con- 
 ic\cT\ce  toward  hini  by  his  refurreclion ;  the  one  God  both 
 ot  Jews  and  Gentiles,  whom  he  jullifies  by  the  faith  of  a 
 perfecl  righteoufnefs,  eftabliihing  his  law  that  condemned 
 both.  Thus  the  apoftle  James  fays,  we  do  well,  believing  that 
 God  is  one,  execiuing  judgment  on  every  tranfgreffion  of 
 his  perfed  law,  and  ihewing  the  mercy  in  faving  tranfgrei-^ 
 fbrs,  that  is  imitated  in  onr  doing  mercy  to  the  naked,  and 
 deflitute  ot  daily  food  ;  the  one  laiugiver,  ivbo  is  able  ia 
 favc  and  to  deftroy.  Faith  believes  this  one  God  and  law- 
 giver, requiring  love  to  him  with  all  the  heart,  foul,  and 
 flrength,  and  our  neighbour  as  onrlelves,  both  faving  and 
 deftroying  according  Lo  that;  in  oppoficion  to  any  other 
 ,God,  promifing  his  favour  to  fincerity,  without  the  perfecTion 
 of  his  law  ;  and  juftifying  a  finner,  not  having  a  perfed 
 righteoufnefs,  but  having  a  true  faith. 
 
 Faith  hears  the  true  God,  and  gives  credit  to  him,  who 
 c:\nno£  lie,  teftifying  of  liis  beloved  Son  raifed  from  the 
 dead,  that  he  is  well  pieafed  in  him,  whom  he  hath  made 
 Jin  for  us,  that  lue  might  be  made  the  Tighteotifnefs  of  God 
 in  him.  And  this  faith  confefTed  with  the' mouth  is  unfeign- 
 ed, when  the  heart  doth  not  contradi(^  the  confeflion  of  the 
 mouth,  by  laying  anything  inconiiitent  with  the  truth  con- 
 fciied;  as,  that  God  is  not  reconciled  by  the  death  of  his 
 Son,  but  his  wrath  is  yet  to  be  turned  away  from  us,  and 
 his  favour  obtained  by  our  having  a  true  faith;  or  that  the 
 remillion  of  fins  is  not  already  granted  to  the  blood  of  the 
 Son  ol  God  in  hisrefurrcdion,  nor  eternal  life  given  there- 
 in, as  the  reward  of  his  obedience  to  the  death;  but  that 
 it  is  yet  to  be  grained  to  the  iincerity  of  our  faith,  and. 
 
 that 
 
Remarks  on  the  preceding  Scheme.    421 
 
 vhat  this  fincericy  miift  crjve  11s  a  title  ro  ir.  Yet  finceritv 
 thus  placed,  is  niofl  tallely  io  called-  .'or  there -is  no 
 Kodly  fmcenty  in  the  hea-t  of  man,  hue  what  comes  of 
 this  tmh  believed  rhere  as  it  is  confeflbd  ^vich  the  mouth, 
 /hat  God  IS  well  pleafed  in  his  beloved  Son.  And  there 
 IS  nothing  wherein  the  heart  of  man  appears  more  deceit- 
 tiil,  than  m  the  ground  of  its  trnll  for  the  favour  of  God 
 tor  acceptance  with  him,  and  for  eternal  ]ifc.  ' 
 
 ^  It  is  hard  to  conceive,  how  the  pardon  of  fin  or  juftifica- 
 tion  offered  to  them  that  have  a  true  faith,  agrees  with 
 what  IS  faid,/).  402.  of  juftification  or  pardon  of  fm  beine; 
 merited  by  Chrift's  obedience  to  the  death;  and  of  our  re- 
 ceiving jufliiication  by  means  of  his  refurreclion,  and  ot 
 the  merits  of  Chrift  procuring  all  the  bleffinc^s  of  the  new 
 covenant,  and  of  our  afcribing  our  juftificatioii  to  the  righ- 
 tcoufnefs  of  Jefus  Chrift,  as  the  only  meritorious  caufe  of 
 it ;  unlefs  we  were  to  take  all  thefe  terms  in  a  quite  diifer- 
 ent  fenfe  from  all  that  we  can  learn  from  the  fcripturc,  of 
 the  effcL^:  of  Chrift's  death,  and  refurre6lion,  and  ri^j-hteouf- 
 iiefs. 
 
 As  to  meriting  and  meritorious  cmife,  the  fcripturc  does 
 not  trouble  us  with  thefe  terms  of  the  ftViools,  that  have 
 admitted  of  various  fenfes,     Rut,  according  to  the  offer  of 
 juflification  to  them  that  have  a  true  faith,  there  muil  be 
 iome  fenfe  of  merit,  in  the  having  of  this  true  faith  :  and 
 pardon  or  jidlification  fnould  rather  be  afcribed  to  this  fin- 
 cerity  of  faith,  than  to  Chrift's  obedience  to  the  death,  or 
 to  his  refurrecS:ion,  or  to  his   righieoufnefs.     For  in  this 
 cafe  it  cannot  be  his  obedience  to  the  death  that  is  impu- 
 ted to  the   believer  of  it  for^  ligliteoufnefs,  but   his    ha- 
 ving true  faith  :  it  is  not  Chrifl's  righteoufnefs  that  is  im- 
 puted without  worses  to  the  believer  in  forgiving  his  fm, 
 and  juftifying  him,  but  the  fincerity  of  his  behef  of  the 
 firomife  of  pardon  to  him  that  hath  a  true  faith.     This  is 
 all  the  new  covenant :    and  all  the  room  that  is  left  to  the 
 obedience  of  the   Son  of  God  to  the  death,   or  his  righ- 
 teoufnefs, or  call  it  his  merit,  in  this  new  covenant,  is,  to 
 procure  the  offer  of  pardon,  and  all  the  bleflings  follow- 
 in;.;  on  it,  to  him  that  hath  a  true  faith  productive  of  fin- 
 cere  obedience.     Peace  with  God  in  the  confciencc  of  hini 
 that  is  juflified  by  this  faith,  muft  be  the  eiTecl  of  his  con- 
 fcioufnefs  of  having  it  true  ;  and  not  of  his  being  pcrfua- 
 
42  2    Remarks  on  the  preceding  Scheme. 
 
 dcd  in  liis  confciencc,  tliat  God  is  reconciled  by  the  death  of 
 his  Son.  The  aniwer  of  fuch  a  believer's  confcience  to- 
 "^vard  God,  is  not  through  Chrift's  refurredion,  but  through 
 the  hncerity  of  his  own  faith. 
 
 When  it  is  faid,  that  this  faith,  "  having  a  neceflTary  re- 
 ^'  gard  to  the  merits  of  Chrift,  excludes  all  boafling,  and 
 '^  will  prevent  our  looking  on  any  other  good  diCpofitions 
 ''  that  are  the  effeds  of  it,  as  having  any  thing  that  can 
 *'  in  the  way  of  merit  intitle  us  to  the  favour  of  God;" 
 it  cannot  appear,  that  it  excludes  boafting  in  its  own  felf ; 
 and  it  appears  not  to  prevent  onr  looking  on  itfelf,  tlie 
 caufe  of  thefe  other  good  difpofitions,  as  having  fome- 
 thing  in  it  that  can  intitle  us  to  the  favour  of  God,  that  is 
 offered  and  promifed  to  it.  But  the  faith  that  is  in  Chrift 
 Jefus,  has  his  righteoufnevs,  and  that  alone,  to  intitle  us 
 to  God's  favour ;  and  in  that  alone  it  boafis. 
 
 If  it  ftiould  be  faid,  That  Abraham's  faith  was  imputed 
 to  him  for  rightcoufnefs,  bccaufe  of  its  lirmnefs  and 
 -ilrength  giving  glory  to  Godj  wherein  it  excelled  as  a 
 pattern  of  believing;  this  would  be  to  deny,  that  the  fame 
 thing  was  imputed  for  righteoufnefs  to  Abraliani  believing, 
 that  is  alfo  imputed  to  us  believing  ;  and  this  would  be 
 faying,  that  we  cannot  be  juftitied  by  a  weak  and  infirm 
 faith. 
 
 Rew.  IX.  And  fo  much  for  the  firfl:  reafon,  why  jnfti:- 
 £c?iion  is  offered  to  him  that  hath  a  true  faitli.  'J'he  fe- 
 cond  is,  Becaufe  this  faith  will  be  a  principle  of  holi- 
 nefs,  and  of  obedience  to  the  laws  of  the  gofpel,  p.  401. 
 402. 
 
 That  fai:h  in  the  blood  "of  the  Son  of  God,  fiied  for 
 remiflion  of  fins,  or  in  the  righteoufnefs  of  our  God  and 
 Saviour  Jefus  Chriil,  is  the  only  principle  of  holineis  and 
 obedience  to  God,  is  very  manifefl  from  the  whole  New 
 Teilament.  But  whereas  it  is  faid.  The  'gofpel,  in  diftinc- 
 tion  from  the  law  as  delivered  by  Mofes,  is  admirably  cal- 
 culated both  for  purifying  our  natures,  and  for  acquitting 
 us  from  the  condemnation  our  fins  deferve,  and  that  ir 
 makes  fufncient  provifion  for  correding  the  depravity  of 
 Jmman  nature  ;  it  muft  be  obfcrved,  that  this  purification 
 of  our  natures  is  very  far  from  holding  pace  with  our  ac- 
 »]uitment  from  condemnation  :  for  the?-e  is  no  condemna- 
 tlm  to  them  that  are  in  Chrijl.  But  James,  who  ipeaks  of 
 tiie  jufiincation  that  is  by  faith  working  with  our  works, 
 fjysuftheni  tliar  are  in  Chrifl,  In  iiiaiiy  things  vjc  offend 
 
 alL 
 
Remarks  on  the  preceding  Scheme.    423 
 
 'fill.  \Vc  are  freed  from  all  condemnation  by  faitli,  but  not 
 vet  from  all  the  impurity  of  our  natures,  no  not  as  Jon^  as 
 Ave  walk  by  faith.  And  therefore  it  mull  have  fomethino; 
 elfe  to  acquit  vis  of  condemnaiion,  bcfides  its  being  the 
 principle  of  holinefs. 
 
 Speaking  of  faith  jullifying  as  the  principle  of  holinefs, 
 we  would  need  to  lay,  how  it  is  fuch  a  principle,  and  what 
 this  holinefs  is  that  proceeds  from  it.  For  if  it  believe 
 that  God  is  reconciled  by  the  death  of  his  Son,  it  can  ne- 
 ver lead  us  about  to  eflablilh  our  own  righteoufnefs,  by  a- 
 3iy  holinefs  or  obedience  of  ours,  nor  can  it  let  us  think; 
 t)f  itlelf  intitling  us  to  the  favour  of -God,  as  it  is  the  prin- 
 ciple of  holinefs.  But  a  faith  refpcc^ing  only  promifes 
 made  to  duties  required  of  us,  as  under  the  Old  Tefta- 
 menr,  fo  under  the  New ;  and  from  its  fcnfe  of  the  duty, 
 and  .profpecT:  of  the  happinefs  promifcd  to  that  duty,  ma- 
 king us  obedient,  manifelily  lets  us  on  to  obey;  according 
 to  that,  "  The  man  that  doth  thefe  things,  ihall  live  in 
 *'  them."  And  fo  it  would  juftify  us,  as  being  that  prin- 
 ciple whereby  we  are  of  the  works  of  the  law  ;  and  as  ma- 
 3iy  as  are  led  by  it,  are  walking  after  the  iielh,  and  not  af- 
 ter the  Spirit. 
 
 On  the  other  hand,  faith  in  the  righteoufnefs  of  the  Sou 
 of  God,  or  his  obedience  to  the  death  rewarded  in  his 
 refurredion,  as  alone  intitling  guilty  condemned  iinners  to 
 a  iliare  with  him  in  that  moft  glorious  reward  of  that  moft 
 perfect  and  divine  righteoufnefs  wrought  for  them,  operates  ia 
 the  heart  of  him  that  believes,  by  love  -to  that  righteoufnefs, 
 and  to  that  reward  of  it  ;  turning  him  to  that  righteouf- 
 nefs, as  the  only  ground  of  liis  hope,  and  to  that  reward 
 of  it,  as  all  his  falvation  and  defire.  And  in  this  change 
 of  mind  lies  tliat  repentance,  which  is,  turning  to  God, 
 well  plcafed  in  his  beloved  Son,  from  going  about  any 
 way  to  ellablilh  our  own  righteouliiefs,  and  likewife  from 
 Hudying  to  fuliil  the  lufts  of  this  world,  wherein  we  pre- 
 ferred the  enjoyments  of  this  life  to  the  favour  of  God, 
 and  to  the  eternal  life  that  is  in  Chrill  Jefus.  This  is  that 
 repentance  to  which  the  Jews  were  called  from  their  felf- 
 righteoufnefs,  and  love  of  the  things  of  this  world,  which 
 led  them  to  crucify  their  Melfiah.  And  this  is  the  fame  that 
 was  teflified,  both  to  them  and  the  Greeks.  And  this  is 
 that  fame  change  of  mind  profeflcd  by  Paul,  who,  while  he 
 was  felf-righteous,  was  covetous,  Phil.  iii.  7. — 11,  How- 
 ever  men- may  be  reformed,  there  is  no  repentance  toward 
 
 the 
 
424 ^fe^E  MARKS  on  the  preceding  Scheme. 
 
 the  jiift  God  and  the  Saviour  without  this  :  nor  is  there  s- 
 ny  other  repentance  that  has  any  conne(5lion  with  faith 
 toward  the  Lord  jefus  Chrift.  And  no  works  but  the  good 
 works  of  the  ^^oCpel,  are  the  works  meet  for  repentance  ; 
 as  in  them  only  the  love  of  God,  fending  his  Son  the  pro- 
 pitiation for  our  fins,  is  exprefied  and  imitated  ;  and  ac 
 in  them  we  deny  ourfelves  to  this  life,  for  the  life  that  is 
 the  reward  of  his  righteoufnefs.  The  remiffion  or  blot- 
 ting out  of  our  fms,  is  connefted  with  this  repentance; 
 as  it  is  impoffible  for  a  fmner  to  find  his  confcience  purged 
 of  his  fms  by  the  blood  of  Jefus,  and  himfelf  happy  in  the 
 fenle  of  his  reconciliation  with  God  by  that,  while  he  is 
 going  aboui  to  edablilh  his  own  righteoufnefs,  and  (in  a 
 neceiiary  conne«f]:ion  with  that)  is  preferring  the  happinefs 
 of  this  life  to  the  happinefs  that  lies  in  the  fenfe  of  God's 
 favour.  And  therefore  thefe  two  great  benefits  we  have 
 by  Jefus  Chrifl:,  are  connedcd  in  the  grant  or  gift  of  them 
 from  him,  as  well  as  in  the  promife. 
 
 Again,  faith  in  the  righteoufnefs  of  Jefus  Chrifl,  finilh- 
 ed  in  his  deatji,  and  rewarded  in  his  refurreaion,  worketh 
 by  love  to  that  perfed  obedience  he  gave  to  the  Jaw, 
 wherewith  God  has  manifeded  himfelf  well  pleafed,  in 
 raifmg  him  from  the  dead  for  the  jaftification  of  finners. 
 Faith  beholding  the  revelation  of  God's  wrath  from  hea- 
 ven in  the  death  of  the  Son  of  God,  againft  all  ungodli- 
 nefs  and  unrighteoufnefs  of.  men,  or  every  tranfgreffion  of 
 the  divine  law,  worketh  by  love  to  this  revelation  ;  and 
 fo  it  creates  a  high  refped  and  efteem  10  that  perfcd  law^ 
 from  the  curfe  whereof  the  blood  of  the  Son  of  God  re- 
 deems us,  and  by  the  obedien^ce  of  which  he  hath  procured 
 the  favour  of  God  and  eternal  life  to  us  fmners.  Faith  in 
 the  righteoufnefs  of  Jefus  Chrifl,  proceeds' upon  the  con- 
 vidion  of  our  being  condemned  and  curfed  for  .every  tranf- 
 gredion  of  the  pcrfed:  law,  that  is  fummed  up  in  love  to 
 God  with  all  the  heart,  foul,  and  mind,  and  love  to  our 
 neighbour  as  ourfelves.  It  goes  upon  the  convidion  of 
 our  having  foi  fcited  the  favour  of  God,  by  every  fiiortco- 
 ming  of  the  pcrfed^ion  required,  and  of  our  being  defti- 
 tute  of  all  title  to  the  life  due  to  obedience,  as  having 
 finned,  and  come  fnort  of  the  glory  of  God.  And  when 
 it  beholds  tlie  fovercign  grace  of  God  and  his  rich  mer- 
 cy making  our  freedom  from  the  curie  to  be  through 
 Chrift's  being  made  a  curfe  for  us,  and  our  only  title  to 
 life  to  be  in  his  perfed:  obedience  for  us;  it  begets  fuch  a 
 
 regard 
 
Remarks  on  the  preceding  Scheme.    425 
 
 regard  in  our  confcicnccs  ro  the  law  fulfilled  by  the  Sou 
 of  God,  that,  looking  iiuo  t]}at  peifea  law  of  liberty, 
 and  continuing  fo  to  do,  wc  always  find  ourfelves  iranf- 
 greffors,  by  every  fliortconiing  of  its  perfection,  with  this 
 aggravation,  that  it  is  a  difconformity  to  that  obedience 
 of  Jcfus  Chrift,  by  which  alone  we  could  have  any  title 
 to  life  ;  and  thiU  it  behoved  his  blood  to  be  (bed  for  the  re- 
 million  of  it.  And  thus  faith,  daily  allcing  ihe  remillioti 
 of  fins  through  the  blood  of  the  Son  of  God,  is  a  prin- 
 ciple of  regard  to  every  commandment  of  God,  and.  to 
 the  perfeftion  of  obedience ;  for,  upon  every  ibnrtco- 
 ming  of  perfedion,  he  that  believes  mull  be  pe.rfeded  in 
 Ills  confciencc  by  Chrifl's  facrifice,  in  all  Jiis  approaches 
 10  God  ;  there  being  no  drawing  near  to  him,  without  rbe 
 heart  fprinkled  from  an  evil  confcience.  And  wirhout 
 this  perfedion,  as  pertaining  to  the  confcience,  there  is  110 
 liolinefs  ;  nor  is  there  any  obedience  pleafmg  to  God  wiih.- 
 out  it.  But  as  to  laws  of  the  gofpel  not  requiring  perfec- 
 tion, there  arc  no  fuch  laws.  Or  if  the  law  of  God  were 
 Handing  in  the  gofpel,  not  commanding  perfedion  of  o- 
 bedience  to  every  word  of  God,  but,  in  the  place  of  that^ 
 only  what  might  be  called  fmcerc  endeavours  ;  we  could 
 not  in  that  cafe  find  ourfelves  linners,  nor  needing  anv 
 pardon  of  fin,  hut  in  as  far  as  we  could  find  ourlelves  void 
 of  all  well-meaning  endeavour  :  for  iv here  no  Lnv  is,  thcii; 
 is  no  tranfgreffioii. 
 
 Faith  in  the  righteoufnefs  of  our  God  and  Saviour  ]<t{\^'i 
 Chriif,  is  the  principle  of  holinefs  and  obedience  as  it 
 works  by  love  to  that  trutii  believed  :  for  we  are  fandiricd 
 by  that  fame  very  truth,  operating  upon  our  hearts  accor- 
 ding  to  the  meafure  of  the  belief  of  it  ;  and  our  hoHnels 
 lies  in  the  love  of  that  truth.  This  is  the  charity  chat  love^ 
 God,  manifefted  in  this  rruili,  well  pleal'cd  in  his  beloved 
 Son*;  that  loves  all  them  that  are  of  the  truth,,  for  the 
 fake  of  the  truth  dwelling  in  iliem  ;  and  that  is  benevo- 
 lent to  all  men,  becaufe  God  v:ill  have  all  men  to  be  faved^ 
 mid  10  come  to  tljc  kuoivled^^  of  the  trnt/j.  This  cliarity, 
 that  rcjoiceth  not  in  nnrigliiecnifncfs,  but  rejoiceth  wirii 
 the  truth  teflifying  the  rigjitcouliieis  of  our  God  and  S.{- 
 viour  Jefus  Chrill,  i';,  in  the  very  leail  degree  of  it,  ilie 
 beginning  of  that  liolinefs  of  the  truth,  which  grows  up, 
 from  the  truth  believed  in  jthe  heart,  unto  the  pertedion 
 iliat  it  will  have,  when  we  Ihall  no  more  believe,  bur 
 iUall  fee  the  Son  of  God  as  he  is.     And  that  perfedion  of 
 
 Vol.  IV,  -?   li  holiiiv^^ 
 
426    Remarks  on  the  preceding  Scheme. 
 
 Jiorniefs  will  be  the  perfeaion  of  this  charity  or  love ; 
 tor  we  are  ''  chofen  in  Chrift,  that  we  ihoald  be  holy, 
 *^  and  without  blame,  before  him  in  love  :''  even  as  the 
 rcrfcaioTi  of  the  jov  of  charity  will  be  the  perfedion  of 
 jiappinefs,  '^  joyin^^  in  God  throucrh  Jetus  Chrirt,  by  whom 
 *'  we  have  received  the  atonement."  Paul  calls  this  cha- 
 rity proceeding  out  of  a  pure  heart,  and  of  a  good  con- 
 fcence,  and  of  faith  unfeigned^  the  end  of  the  command- 
 
 Client. 
 
 This  charity  appears  efpecially  in  the  works  of  love  to 
 them  that  are  of  the  truth   or  of  faith,  and  are  fo  diiVin- 
 n-iiiihed  from  the  world,   who  hate  this  truth,  and  are  of 
 The  works  of  the  law.     The  purification  of  our  hearts  by 
 faitii  comes  to  this:  and  from  faith  workino;  by  this  love, 
 \   Chriaians  are  denominated  faints.     So  Peter  fays,  "  See- 
 *'  m^  ye  have  puritied  your  fouls  in  obeying  the  truth 
 *'  through  the  Spirit,  unto  unfeigned  love  of  the  brethren, 
 *^  love  one  another  with  a  pure   heart  fervently."     The 
 Tvork    and  labour    of   this    love,    (liewed    toward  ChriiVs 
 name  in  miniflering   to   the  faints,  is   obedience   to  the 
 Lord's  new  commandment  ;  and  our  conformity  to  his  o- 
 bedience  lies  chiefly  in  the  felf-denying  works  of  this  love 
 to  one  another,  even  as,  faith  he,  /  have  loved  you.    The 
 good  works  of  the  gofpcl  are  the  works  of  love,  ''  doing 
 **  good  to  all  men,  cipecially  unto  them  who  aie  of  the 
 "  houlehold  of  faith."     And  of  thefe  works  it  is  mofl  e- 
 vident  ihat  James  Ipeak?,  with  refped  to  juftification   in 
 the  judgment,  by  what  he  fays  of  pure  and  undefiled  reli- 
 gion; ^Xi^  —  If  a  brother  or  fiftcr  be  naked,  and  dejiitnte 
 of  daily  food .;  —  and,  He  jhdl    have  judgment  ivithoiit 
 mercv',  that  hath  done  no  mercy.     By  the  bve  of  the  bre^ 
 thrcn,  not  in  ivord  and  in  tongue,  but  in  -.vork  and  truth, 
 (ohn  would  have  believers  know,  that  they  have  eternal 
 life  in  TefusChrill  the  righteous,  the  Son  ot  God,  the  propi- 
 tiation' for  our  fins,  whole  blood  cleanfeth  us  from  all  lin  : 
 nnd  by  this  love,  he  fays,  we  Ihall  have  boUlnep  in  the  day 
 of  judgment.  But  from  our  Lord's  own  account  of  the  judg. 
 n)eni,%vith  refpecl  to  the  profelTors  of  the  gofpel,   it  ap- 
 pears  moft  manifcft,  that  it  will  go  upon  the  works  of  this 
 love,  Matth.  xxv.  3  ;  .^46.  Now,  is  it  ihe  zeal  cf  theie  good 
 works  that  prompts  men  to  labour  in  confounding  our  ju- 
 flitication  by  them  in  the  judgtiient,  with  the  juftihcation  of 
 i!ie  ungodly,  by  his-faith  imputed  to  him  without  works  ?  Is_ 
 their  ti'iie  faith,  which  they  would  fet  up  in  the  juilincation  of 
 
 3 
 
Remarks  oWihe  preceding  Scheme.    427 
 
 afmncr  againil  the  imputaiion  of  ChrilVs  righteoufnefs  to 
 him  ;  is  it  the  principle  of  ihefe  good  works?  I  trow  not! 
 
 If  by  the  laws  of  the  gofpel  be  meant  the  ordinances 
 of  worlhip,  \vitli  the  rite's  and  ufa^ijes  pertaining  to  the  con- 
 feilion  of  the  faith  and  practice  of  the  new  commandment, 
 which  the  apoflles  delivered  to  the  tirft  Chrillians,  **teacli- 
 *^  inn:  them  to  obferve  all  tliin<rs  wliatfocver  the  Lord 
 **  commanded  them;'*  we  lee,  that  faith  wa;s  from  the  be- 
 ginning the  principle  of  obedience  to  thefc.  And  the 
 truth,  That  God  is  *'  well  pleafcd  in  his  beloved  Son,  de- 
 *^  livered  for  our  offences,  and  raifed  again  for  our  jufti- 
 *'  tication,"  is  io  hgnihed  in  thefe,  and  fo  profellcd  in  the 
 obfervation  of  them,  that  they  mufl  be  greatly  abufed  and 
 profaned,  if  they  be  done  from  any  other  principle  than 
 faith  in  the  righteoufnefs  of  our  God  and  Saviour  Jefus 
 Chrift.  Therefore  they  who  received  not  the  love  of  the 
 truth,  but  have  gone  about,  under  the  Chriftian  name,  to 
 cftablilh  their  own  righteoufnefs,  have  not  been  fatisHed 
 in  them,  but  have  changed  the  laws  and  ordinances,  add- 
 ing to  them  without  meafure,  and  taking  from  them  ; 
 following  tradition,  through  which  the  commandments  of 
 God  are  made  void,  and  io  have  laboured  to  make  them- 
 felves  righteous,  as  did  the  Jews.  But  all  the  obedience 
 to  the  laws  of  the  gofpel  that  proceeds  froni  faith,  refpefts 
 the  authority  of  Jehovah  our  ricrhteoufnefs. 
 
 Rem.  X.  p.  403.  Juftitication  in  the  fight  of  God,  is 
 made  to  depend  neceflarily  on  the  validity  of  defences 
 made  againil:  a  twofold  accufation.  The  defence  againll 
 the  lirft,  viz.  Our  having  finned,  is,  the  truth  of  our  be- 
 lief in  Chrift,  intitling  us  to  the  pardon  or  indemnity 
 promifed  through  his  merits  to  all  who  believe  in  him. 
 And  fo  we  are  juftilied  from  this  accufation,  by  the  lince- 
 rity  of  our  faith  in  him,  whatever  that  faith  be,  or  how- 
 ever it  refped:  him,  only  if  it  look  on  the  promife  of  par- 
 don to  him  that  hach  a  true  faith,  as  coming  to  us  fome 
 way  through  his  merits.  The  defence- againft  the  fecond 
 accufation,  viz.  That  our  faith  is  falfe  and  hypociitical, 
 is,  our  works  juftifying  the  fince-rity  of  our  faith.  Now, 
 whatever  thefe  works  be,  yet  furely  they  cannot  be  hypo- 
 critical works,  like  thofe  of  ihe  Pharifees  :  *and  therefore 
 it  mud  be  fincere  obedience  that  jullifics  the  finccrity  of 
 faith.  And  thus  the  defence  againft  both  accufations  is 
 nothing  elfe  but  fincerity ;  and  fo  that  alone  jaftities  us. 
 Bur  wherca:;  true  fairh  iccjuits  us  from  condemnation  {or 
 
 3  H  2  having 
 
428   Objedions  to  the  Remarks  anfwered. 
 
 havino-  finned,  and  works  again  clear  ns  from  the  charge 
 of  infmcerity  of  faith,  wc  are  ifill  as  liable  to  a  third  ac- 
 cufation,  vii.  Tliat  our  works  are  hypocritical :  and  what 
 jhill  be  the  defence  againfl  this  accufation  ?  what  lliail 
 iLifi:iry  us  from  this  particular  charge?  and  av hat  ihall  jo- 
 llify the  fmcerity  of  our  works,  upon  which  Hands  the 
 finceritv  of  our  faith  acquitting  us  from  condemnation  ? 
 
 Hut  there  is  no  law  giving  life  to  fmcerity  without  per- 
 fection. Nor  ib  there  any  commandment  by  which  we 
 coLf!d  live,  but  the  commandment  which  the  Son  of  God 
 received  from  his  Father,  to  lay  down  his  life  for  us, 
 and  t.ike  it  again.  And  this  is  tlie  law  of  faith  :  for  ac- 
 cording to  this  we  live  ;  not  tlirough  what  we  do,  but 
 only  through  what  we  believe  he  did  for  fmners,  accor- 
 fiing  to  that  commandment  of  fovereign  grace  and  juftice. 
 
 The  fum  of  all  is,  Neither  the  fmcerity  of  faith,  nor  of 
 its  works,  juftiiies  us  fmners,  or  makes  us  jufb  in  tlie  fight 
 of  God  ;  but  only  the  righteoufnefs  of  the  Son  of  God 
 'imputed  to  us;  not  working,  but  believing  it  lufficient  to 
 nullify  us,  as  is  demonllrated  to  us  in  his  refurredion  from 
 the  dead. 
 
 And  neither  our  unfeigned  belief  without  its  works,  nor 
 thefe  works  without  fc:iith  working  with  them,  can  juftify 
 us,  or  manifeft  us    juil:  ;  but  faith,    working  by   love  to 
 what  is  believed,  with  works  of  love  to  that,  with  works 
 wherein  the  mercy  that  makes  us  juft,  is  imitated,  mani- 
 felfs  us  to  be  in  Chrilf,  having  his  righteoufnefs,  and   (o 
 jud.  Works  do  not  manifcil  us  jnfl,  as  proving  the  fmcerity 
 of  faith  making  ns  julf  ;  but  faith,  doing  well  in  believing 
 the  one  God  of  judgment  and  of  mercy,   and  Ihewing  it- 
 felf  in  works  of  love  to  his  righteoufnefs  of  faith,  in  good 
 works  bearing  upon  them  the   likenefs  of  his  mercy  be- 
 Aowing  til  at  righteoufnefs  upon  us,  who  had  none,  proves 
 iiiid  manifelfs  us  to  have  that  pcrted  righteoufnefs,  and  fo 
 10  be  jull.  By  this  faith,  thus  working  with  our  works,  we 
 come  to  have  his  Spirit  witneffing  with  ourfpirits,  that  we  arc 
 ,3iis  children,  heirs,  and  joint  heirs  with  Chrift.     And  in  the 
 day  when  the  fecrets  ot  mens  hearts  will  be  judged  accor- 
 ding to  the  gofpel,  we  Ihall  by  th:s  be  found  in  Chrift  having 
 jiis  righteoufnefs,  and  fo  have  judgment  with  mercy  in  that 
 day. 
 
 Anfwcfs  to  two  Objccfion  to  the  Remarks. 
 
 ^T^WO  objedio,ns  are  made  to  the  foregoing  remark?. 
 X     1.  The  fchenic  fer  forth  in  them  is  Antinomian,  and 
 
 agreeable 
 
Objeaions  to  the  Remarks  anfwered.     429 
 
 agreeable  to  the  dodrine  of  the  Marrow  of  inodern  Divinity* 
 a.  An  uncharitable  Ipirit  toward  thole  who  differ  on  this 
 queftion,  breathes  in  the  remarks. 
 
 It  is  not  eafy  to  perceive  where  the  charge  of  Antino- 
 mianifm  can  fix  on  the  Icheme  let  forth  in  the  remarks; 
 unleis  we  fuppoie  that  charge  pointed  againff  it,  as  far  as 
 it  agrees  with  the  public  ftandards  of  the  eftablilhed  church, 
 by  which  the  Marrow  was  condemned.  But  then  farewell 
 lincerity,  if  fuch  a  charge  comes  againfl  thefe  flandards 
 from  them  who  live  by  their  fubicription  to  the  dodrine  con- 
 tained in  them,  as  theconfellion  of  their  faith.  At  leail  it 
 will  not  be  eafy  to  bear  them  any  more  boafling  as  they  do 
 in  fincerity  againfl  the  revealed  imputed  righteoufnefs  of  the 
 gofpel :  for  would  it  not  move  indignation  to  fee  men  hold- 
 ing their  flation  in  the  world,  and  all  their  privileo-cs,  by 
 the  groflell:  infincerity  ;  yet  contending  for  fincerity  as  the 
 term  of  acceptance  with  God? 
 
 The  fubfcribed  confeilion  of  faith  fays,  ''  Thofe  whom 
 *'  God  efFedually  calleth,  he  alfo  freely  juftifieth  ;  not  by 
 ''  infufing  righteoufnefs  into  them,  but  by  pardoning  their 
 *'  fins,  and  by  accounting  and  accepting  their  perlons  as 
 <^  righteous :  not  forany  thing  wrought  in  them  or  done  by 
 "  them,  but  for  Chrift's  fake  alone  :  not  by  imputing  faith 
 ''  itfelf,  the  aa  of  believing,  or  any  other  evangelical  o- 
 '*  bedience  to  them,  as  their  righteoufnefs :  but  by  im- 
 "  puting  the  obedience  and  fatisfa(^ion  of  Chrift  unto  them; 
 *'  they  receiving  and  refling  on  him  and  his  righteoufnels 
 ''  by  faith  ;  which  faith  they  have  nqt  of  themlelves,  it  is 
 ''  the  gift  of  God.''  Agreeably  to  this  faith  the  larger  ca- 
 techifm,  ''  Qiieft.  Hovj  doth  faith  juflify  a  finner  in  the 
 *'  fig^^^  of  God?  Anf,  Faith  juftities  a  (inner  in  the  ilght  of 
 '*  God,  not  becaufe  of  thofc  other  graces  which  do  always 
 *'  accompany  it,  or  of  good  works,  that  are  the  fruits  of  it ; 
 '-  nor  as  if  the  grace  of  faiih,  or  any  ad  thereof,  were  im- 
 ^^  puted  to  him  for  his  juflification  ;  but  only  as  it  is  an  in- 
 ''  ffrument  by  which  he  receiveth  and  applicth  Chrift  and 
 "  his  righteoufnefs." 
 
 Though  the  remarks  ufe  not  this  fame  flyle  in  declaring 
 how  a  finner  is  juftified  by  faith  ;  yet  it  is  manifclt  the  fame 
 very  doi^trine  is  meant  to  be  fet  forth  in  them,  as  being  too 
 evidently  oppofed  in  that  fcheme  on  which  the  remarks 
 were  iiiade.  And  it  is  impolTible  to  lay  the  charge  of  An- 
 tinomianifm  againft  any  thing  faidin  the  remarks,  but  in  as 
 far  as  they  can  be  conceived  to  agree  with  and  to  fupporc 
 This  dodrine  of  the  ilioner  catechlfm,  which  mufl  be  fup- 
 
 pofed 
 
430     Obje£lions  to. the  Remarks  anfwered, 
 
 pofed  toexprefs  the  faith  of  all  the  members  of  the  church, 
 of  Scotland,  from  the  leatt  to  the  greateft,  about  juftifica- 
 tion.  ''  Quclt.  IVhat  is  jujlificatioji  P  Anf.  Juftitication  is 
 '^  an  ad  of  God's  free  grace,  wherein  he  pardoneih  all  our 
 '^  fms,  and  accepteth  us  as  righteous  in  his  %ht,  only  for 
 *'  the  righteouihefs  of  Chrid  imputed  to  us,  and  received 
 *^  by  faith  alone." 
 
 Let  any  man  but  fet  afide  what  is  agreeable  to  this  in  the 
 remarks,  in  oppofition  to  the  fcheme  remarked  upon,  and 
 he  will  eafily  fee  how  much  more  the  law  of  God  is  efta- 
 blilhed  by  the  remarks,  than  it  is  by  the  fcheme  againft 
 which  they  are  made  :  for  that  fcheme  too  manifeftly  makes 
 void  the  perfe6l  law,  and  {o  is  truly  Antinomian. 
 
 Little  did  the  twelve  brethren,  defending  the  Marrow 
 on  the  one  hand,  and  the  old  orthodox  clergy  on  the  other, 
 condemning  fome  truly  Antinomian  tenets  vented  in  that 
 book,  imagine  that  they  were  but  giving  occafion  to  many 
 that  wanted  occafion,  to  reproach  the  preaching  of  Chrift's 
 imputed  righteoufnels  with  Antinomianiim.  Thefe  ene- 
 mies of  the  great  diftinguilhing  truth  of  thegofpel,  rejoiced 
 in  the  condemnation  of  the  Marrow ^  as  an  excellent  handle 
 given  them  againft  the  gofpel  itfelf,  and  a  notable  fcreen 
 to  their  infidelity.  And  fo  we  fee,  to  this  day,  they  have 
 ibis  refle(hl:ion  ready  to  throw  out  againfl  the  truth,  even 
 when  fet  forth  in  oppofition  to  their  own  Antinomianifm 
 deftroying  the  law.  That  it  is  the  condemned  doctrine  of 
 the  Marrow,  Thefe  miniflers  of  the  gofpel,  it  feems,  muft 
 not  be  thought  to  oppofe  the  truth,  but  Antinomianifm ! 
 And  Antinomianifm  with  them  is  God's  righteoufnefs  ot 
 faith,  revealed  without  the  law,  and  imputed  to  him  that 
 bclieveth  without  works —  the  righteoufnefs  of  Jefus  Chrifl:. 
 Therefore  this  objedion  from  them  can  be  no  other  than 
 that  fame  made  to  the  apoftle.  Do  we  then  make  void  the 
 la%u  through  faith  P 
 
 The  fecond  objcdion  is,  a  charge,  again  ft  the  writer  of 
 the  remarks,  who  Vv-as  in  the  tirjl:  pointed  out  as  an  Anti- 
 nomian hereric;  while  it  is  impoliible  to  find  in  the  remarks 
 any  of  the  Antinomian  tenets  condemned  in  the  Marrow 
 of  modern  Divinity.  And  now  the  charity  that  thinketh 
 this  evil  of  him,  by  the  fcheme  oi  juRification  which  he 
 fets  forth,  again  obferves,  and  tinds  fault  with  his  difpofition 
 and  temper  toward  thofe  v;ho  diifer  from  him,  as  unchari- 
 table, f.  e.  unchriflian:  for  certainly,  if  he  have  not  cha- 
 rity, he  is  not  aCliriiVian. 
 
 Upon  a  review  of  the  remarks  it  would   appear,  that  he 
 
 looks 
 
Princeton  Theological  Seminary   Libraries 
 
 1    1012  01195  2266